Yates

“globalization presents Christians with a rare opportunity...to think afresh how we steward the gospel in light of complex global realities, as well as how we conduct ourselves as members of a genuine global faith.”1
refers to how globalization is linked both to what is good and what is evil in the world.2
provides a series of definitions of globalization.3
distinguishes between globalization which refers to specific forces and processes and globalism, specific ideological forces which seek to shape globalization.4
“Globality does not always describe an individual person’s awareness of globalization, but it does describe the unavoidable context of his or her life course and life chances. We are, each of us,
cosmopolitans now”5

“We propose defining globalization as a set of complexly related historical processes by which local situations throughout the world are increasingly interconnected within a single, but often conflicted, social space.”6

“Today, in the wake of the War on Terror and the fear over contagious disease, the world appears less open, however inter-connected it may remain”7

claims that the distinction between refugee and immigrant is becoming unclear, arbitrary and unhelpful.8

“The number of migrants
— defined as people who have lived outside their homeland for one year or more — is estimated at 150 million. These international migrants are unevenly spread across the globe, despite excited xenophobic foreboding that Western societies are being overwhelmed by immigrants. Most global migration takes place within the non-Western world in the form of South-South migration. Sub-Saharan Africa, with an estimated 35 million migrants, has the largest numbers of any continent, followed by Asia and the Middle East. Additionally, most migrants — including the bulk of the world’s 17 million officially registered refugees and asylum seekers — stay in their region of origin. At the same time, there are significant movements of people on-the-move from South to the North. Indeed, it is noteworthy that South-to-North migration accounts for 40 percent of trans-boundary flows.16
What begin as South-South transfers often end up as South-to-North flows.”9 Scope of migration is of course greater because it also affects those who remain geographically static.10

on migrants “The wealthy typically fare well, enjoying amenities cosmopolitan centres offer
in education, culture, entertainment and services, while the poor typically fall between
cracks (or gaping holes) due to insufficient human service infrastructures, crime and
poverty”11

narrates the issue of migration in the Japanese and Canadian churches.12

“It is helpful to remember that contemporary globalization increasingly describes a world in which what is one Christian’s “Samaria, Jerusalem, and the World” turns out to be another Christian’s in reverse; our own familiar localities are another Christian’s “ends of the earth.”13

refers to the concept of “brain drain”. In the case of Christian leaders an ambiguous concept, as many have the opportunity for missionary service in the West/North.14

“It happens that most of the non-Western missionary movement today consists of
lay people who are on the move — of women and children, labourers, refugees, students
and diasporic communities.”15

Critiques the Western model of mission for being dependent on affluence in the sending country.16
“how internationalized Western agencies can unwittingly create a Western mindset for non-Western missionaries in their organization.”17

J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008]

Branco

Refers to those missionaries from the South who come to the North and find difficulty in being accepted by churches/agencies and missionaries in the North, especially due to economic and cultural prejudice.1

A Branco, “Dillema Nortista E Sulista” Diáspora Evangélica Brasileira Homepage available online at http://www.adiasporabrasileira.com/page9.php [Accessed August 4 2008]

Botelho Gigante

Despite the fact, referring to P Johnstone, that Brazil is the third country in sending missionaries, disputes P Wagner's claim that in 2010 Brazil will be the strongest missionary force. Attributes this to a lack of effective partnerships with Northern Churches.1 (1)
Claims that 3000 cross cultural missionaries is a negligible number considering the size of the Brazilian evangelical church.2 (3)
affirms that the divisions amongst missionary agencies weakens them, including producing decent publicity material. Particularly laments divisions between pentecostal/charismatics and historical evangelicals, the former underestimating the importance of cross cultural training and long term work, the latter underestimating prayer and spiritual warfare. (4)3
“Hoje os missionários latinos podem viver bem com cerca de um quinto do sustento requerido pelos missionários vindos do hemisfério Norte.” (5)4
lack of English language often an obstacle, especially in setting up international partnerships. (5-6)5
claims that in Brazil the average individual contribution to missions is R$ 1,30.6 (6)
complains about the resistance of Western Churches and agencies, especially in the US, of partnering with Brazilian churches.7 (7-9)
complains that Latin American innovative approaches get criticised for diverting from “traditional” Western approaches.8 (9-10)
critiques a cultural propensity of not being faithful to promises made. Points to research suggesting that only 5% of pledges are kept.9 (10)
“Há muitas igrejas interessadas em ver suas “extensões” nos países do hemisfério Norte, especialmente entre a comunidade de brasileiros que vivem como imigrantes nos países ricos.” 10(11)
complains about the way in which cross cultural missionaries are treated as less important than pastors, including their wages.11
points to the concentration of churches in Brazil in areas of greater financial prosperity and links this to a lack of interest in cross cultural mission.12
states that with the centralisation of power in Brazilian churches, president pastors tend to show little interest in supporting cross cultural mission.13

D Botelho, “Brasil: O Gigante Adormecido” Associação de Missões Transculturais Brasileiras Homepage available online at http://www.amtb.org.br/home/index.php?option=com_content&task=view&id=180&Itemid=38 [Accesses July 30 2008]

Taylor too valuable

Points to the coming of age of Latin American missions in the 1987 Comiban meeting in Sao Paulo. (143)1
1995 1,764 cross cultural missionaries working overseas, average growth of 9% a year.2 (144)
economic stability linked with increase with sending missionaries.(144)3
Tendency of Brazilian missionaries to concentrate where they can speak Portuguese and Spanish.4 (144)
c.70% of missionaries sent by Brazilian agencies or churches.5 (145)
Only 18% of Brazilian agencies are Pentecostal, the others are traditional or interdenominational.6 (146)
points to financial difficulties, inadequate training, lack of commitment and personal and character issues amongst missionaries as the main causes of attrition.(which Limpic places at 7% a year; far away from popular claims of 15%)7 (149-150)
higher attrition amongst newer agencies.8 (150)
positive attitude towards support agencies provide for missionaries, with weakness in formal support and the education of missionary children.9 (151)
training for missionaries tends to be provided by agencies themselves.10 (152)

Points to the fact that from the start of the 20th century the Assemblies of God, Baptists and Presbyterians in Brazil have sought to share the gospel with other Latin American nations and Portugal.11 (183) Role of YWAM and other youth agencies in stimulating interest even further. (183)12
Candidates vary in social and educational background, but tend to be mainly young (184)13
Points to the role of the AMTB in setting standards for screening and sending missionaries, which are not always followed by all agencies.(186)14
Latin America, problem with an overemphasis on the visible and superficial. (188)15
Brazilian missionaries said to have problems taking Portuguese people seriously, and Portuguese often do not accept Brazilian workers.16 (188)
problem of loneliness and lack of extended family for many L. American missionaries. (189)17

refers to the role of the jeitinho in Brazilian culture and the conflict caused when Brazilian missionaries resort to this technique on the field.18 (213-214)

Oswaldo Prado: refers to missionaries returning broken, or refusing to return from mission field. (314)19
A Nasser: lack of preparation for Brazilian missionaries to work in teams, especially international ones. (316)20
Both Prado and Nasser refer to the problem of a lack of clarity in the roles of the sending church and the agency. (321)21

Rees

"The resulting transformation of Latin American nations from missionary-receivers to missionary-senders is also well documented, and the practical effects of this are felt in the growing number of Latin – particularly Brazilian – Protestant missionaries spread across the globe."¹ (1)

o

"The vitality of any Christian movement has to be seen in its long-term durability, the depth of influence it holds within the Christian population it draws on, its theological maturity, and its creative ability to overcome the inevitable obstacles that it encounters. Certainly as far as Latin America is concerned (I am not familiar with how other non-western missionary movements fare in this respect, and thus cannot comment) much is still left to be desired." ²(1)

o

"I have consistently been surprised how American (i.e. North American) the churches in Latin America are...nevertheless, the Americanisation of Latin American Protestant Christianity is a remarkable phenomenon of cultural transformation... certain trends of “successful” North American Christianity – size of congregation, ambitious building programmes, a conservative socio-political agenda – have been transplanted into the heart of Latin American evangelicalism."

Links this with the dominance of the faith missions model³ (1)

o

claims that the faith-mission model has problems in Latin America

(1) Lack of strong economic conditions which make it viable

(2) Lack of a calvinistic work ethic which ensure that pledges will not be easily forgotten or transferred to another cause ⁴(2)

o

"A good number of missionaries have been sent out, albeit with considerable economic difficulties in many cases. The financial insecurity involved has led to a premature return for many – too many – and condemned others to a permanent state of suspense, awaiting the Damocles’ sword of unfulfilled financial pledges to fall. And this is not to mention those who have been unable to go because of lack of finance, the thousands who will want to be sent in years to come, or those in my own mission who have been trained but cannot find even adequate “promises.”"⁵ (3)

o

"At some point, we need to realise that the concept of “supported missionaries” is ultimately a modern and western phenomenon and cannot be made into the mainstay of contemporary non-western mission strategy." ⁶(3)

o

" Latin American missions will only “take off” when initiative for its financing is put back into the hands of its protagonists, the missionaries themselves. Rather than being taught to wait for an elusive handout, successful missionaries will be prepared – through secular training too – to work their way to the nations. To avoid visa difficulties, appropriate career choices will need to be made in accordance with the particular needs of the regions where different ones are destined. And missionary recruitment must present this reality, rather than simply inspiring people with visions of the unreached. All this must become part of Latin American missionary strategy, actively and diligently researched and applied by mission leaders and analysts, rather than simply left to chance or individual prerogative."⁷(4)

o

"Looking at missions to the old world, Europe, it is inconceivable for most Latin American churches to even imagine providing the £10,000 plus a year needed to keep a missionary family in most of Europe today. Yet with nearly half a million Ecuadorians, for example, living in Spain, there surely is another way. If even 5% of these Ecuadorians are evangelical believers, then there are now some 24,000 potential extra witnesses to Christ in Spain." ⁸(4)"

o

"Space does not permit entering into a discussion of the ethics of entering Europe as illegal immigrants – suffice it to say that many ask God’s blessing on their attempts to get here, and those who have to balance the books for Europe’s ageing social security system are heard to mutter a loud “Amen.” History is the story of the flow of peoples across the face of the globe, and more often than not the gospel – not to mention other ideologies – has travelled with these movements of people. Contemporary Latin American missionary strategy will not be complete without entering this arena.

We thus cannot continue to attempt to raise Latin missionaries for Europe with scarcely any reference to the massive immigration that is taking place across the continent. Beyond attempting to harness existing immigrants, there is also a place for raising a new workforce of committed and called missionaries, who will minister in Europe from the role of economic refugees. Adequate pre-field training, prayer support from home churches, preparation and co-ordination of placements, and on-field support and supervision should all be taken into serious consideration, just as much as for “full-time” workers in any other part of the world." ⁹(4)

o

"Pastoral leadership in the sending church still considers the worker to all intents and purposes a member of that church, ultimately under its authority, and the workers themselves will share this perspective."¹⁰ (5)

o

"The results for overseas workers of this dichotomy of identity and points of reference are numerous. I have witnessed its effects in terms of lack of stability for long-term work, confusion over the source of authority for decisions relating to local ministry, the imposition of foreign denominations or liturgical forms, unavailability of adequate member care and culturally sensitive advice, tensions in relationships with existing evangelical expressions (particularly of the same denomination) and in some instances the discrediting of the whole missionary enterprise in the eyes of the church and the abandonment of any ongoing commitment to cross-cultural missions." ¹¹(5)

o

"Whilst not totally absent, theological reflection on the nature of the cross-cultural missionary task before the Latin American evangelical church, and how to equip its agents to fulfil this mandate, has yet to appear with force."¹² (5)

o

"transformation, and dismissing the whole lot as “of the devil,” few missionaries are in fact prepared for dialogue with convinced devotees of other religions. Superficial evangelistic “chat-up” lines, which (perhaps!) suffice in a nominally Christian culture, cannot be transported for use with people of long-standing non-Christian traditions. In order to offer a challenging, relevant and ultimately credible witness, essentially non-biblical notions such as “inviting Jesus into one’s heart” must surrender to a more biblical and culturally intelligible message."¹³ (5-6)

1 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 1 [available redcliffe site]

2 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 1 [available redcliffe site]

3 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 1 [available redcliffe site]

4 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 2 [available redcliffe site]

5 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 3 [available redcliffe site]

6 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 3 [available redcliffe site]

7 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 4 [available redcliffe site]

8 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 4 [available redcliffe site]

9 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 4 [available redcliffe site]

10 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5 [available redcliffe site]

11 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5 [available redcliffe site]

12 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5 [available redcliffe site]

13 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5–6 [available redcliffe site]