Yates

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“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

1J 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] 7.

2J 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] 13.

3J 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] 17.

4J 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] 17–19.

5J 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] 20.

6J 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] 22.

7J 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] 24.

8J 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] 25.

9J 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] 25.

10J 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] 26.

11J 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] 28.

12J 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] 28–29.

13J 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] 29.

14J 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] 35.

15J 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] 43–44.

16M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in 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] 47–49, 47.

17M Shaw Jr, “The Future of Kingdom Work in a Globalizing World” in 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] 47–49, 48.

van der Wilden

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"Thucydides (an Athenian aristocrat at the time of Peloponnesian War) describes the relationship between states as “a world in which the strong do what ever they like and the weak suffer what they should suffeR Power and domination are the basis of that system.” The relationship described here between states prevailed during the so called colonial times, but it can still be seen now in things like the recent WTO summits. The only difference is that now the clergy is no longer present."¹ (1

"The Welcome Project is meant to be a Code of Good Practice for European church and mission leaders on the one hand and non-European missionaries to Europe on the otheR It tries to build a bridge between the old and the new paradigm, between the tradition of the Old Sending Countries and the missional eagerness of the New Sending Countries."² (3)

o

"Often the European church leader or the non-European missionary does not recognise his attitude as being a result of history."³ (3)

o

"Also the attitude of the European churches against a new, other, livelier, culture of worship was greatly underestimated by the Southern missionaries."⁴ (3)

o

"According to Comibam, the Latin American Mission Movement, more than 1000 Latinos work as missionaries in Europe."⁵ (4)

"The vision of Jean Monnet (1888-1979), the ‘founding father’ of the European Union, was to unite. In the 1950’s he wrote: “The six European countries (the founding countries of the EU, KvdW) did not start the huge undertaking of tearing down separating walls in order to erect even higher walls against ‘the outside world’. We do not connect states, we unite people.”

That vision appears to be at the mercy of politicians and thus resulting not in a new wall but in a ‘silver curtain’ around the 25 countries that form the European Union. Protectionism seems to be the key word. European Christianity needs to be careful to avoid repeating this protectionism and truly seek to move beyond the traditional colonial attitudes.

As Christians we are called to unite people, to tear down walls and curtains and so we have to realise and accept that the West has to deal with its pride of historical (and false) leadership. Likewise the brethren from the South should balance their urgency to preach Jesus with the same eagerness to unite. Only when both West and South respond like this will Christians be the testimony the world is looking for"⁶ (4)

1K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005), 1 [available via redcliffe site]

2K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005), 3 [available via redcliffe site]

3K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005) 3 [available via redcliffe site]

4K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005) 3 [available via redcliffe site]

5K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005) 4 [available via redcliffe site]

6K van der Wilden, ' The Welcome Project: Issues facing mission to Europe from a colonial perspective' Encounters 7 (2005), 4[available via redcliffe site]

Ross

"it would be necessary to recognize the integrity of the Christian faith of the younger churches of the south." ¹(163)

"Having offered the faith to others, Western Christians must be prepared to live with the consequences of their passionate engagement with it; and with the reality that the outcome has often proved to be quite different from that which was anticipated." ²(163)

"two significant newer movements. The first of these is the migration of people from areas of church renewal and growth to areas of church decline."³ (164)

"This migratory movement may prove to be a key to preventing the disappearance of Christian faith in the West." ⁴(165)

"Just as migration is bringing non-Westerners into the West as never before, so Westerners are traveling and being exposed to the non-Western world on an unprecedented scale."⁵ (166)

believes that the impact of non-western Christianity could have an invigorating effect ⁶(166)

"it will be a surprise if the postmodern Western societies do not possess, besides their obvious decadence, features that will make possible a new, revealing, and energizing appropriation of the Gospel of Christ." ⁷(167)

"As David Smith has pointed out: “It should be possible for churches possessing two centuries of accumulated experience and expertise in cross-cultural missionary endeavour to discover faithful and creative ways of ensuring that Christ becomes a living option for a generation shaped by postmodern culture.”.... be the confidence that Christ is translatable... to be ready for the Gospel to be seen in a new light, to be willing to let the terms be set by the “receptor” community."⁸ (167)

1K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 163.

2K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 163.

3K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 164.

4K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 165.

5K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 166.

6K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 166.

7K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 167.

8K Ross, '"Blessed Reflex": Mission as God's Spiral of Renewal', International Bulletin of Missionary Research 27:4 (2003) , 162–168, 167.