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.

Stromberg

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“huge population movements and migration of people that have upset all religious practices, especially that of protector of space, both geographic and cultural.”¹

differentiates between multiethnic churches and multicultural churches “Multicultural community implies a sharing of visions, of hopes for the future; too often, in their experience, there is a variety of cultures without any trace of togetherness.”²

“Koreans are among the newer residents in central and western Europe. In establishing churches in Europe, they have re-created the diversity of denominations from Korea. The primary purpose of the consultation was to build bridges between the different Korean church groups in Europe”³

“There was the painful recognition that language operates as a mechanism of exclusion. For example, to refer to immigrants as foreigners, or even as guests, does not suggest the family relationship of Christian brothers and sisters. An emphasis upon hospitality by local parishes replaces the challenge of an ecumenical sharing of resources or common mission.”⁴

“Korean churches, whose mission focus has been largely on pastoral care and spiritual life in the local congregation, were challenged to strengthen their common witness as Korean congregations, their cooperation with European churches, and their solidarity with minorities in Europe. They need to face all this in the midst of the diaspora experience itself, including the identity questions of the second generation!”⁵

“these new churches and congregations are not really on the agenda of the mainstream churches, which in some situations may not even be aware of them.”⁶

“The context of Western secularization and postmodernism of the historic indigenous churches contrasts with the context of many migrant churches that emphasize the reality of transcendental experience. When migrant churches express their call to mission as "bringing back the gospel," they misunderstand the secularized postmodern context in which they are heard and thus are often not taken seriously. Another area that reveals the contrasting contexts and the need for dialogue between historical and immigrant churches is that of health, healing, and wholeness. To what extent can the Western debate about an integral concept of health and healing be challenged and enriched by an African understanding of healing?”⁷

1JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 45.

2JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 46.

3JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 47.

4JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 47.

5JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 47.

6JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 48.

7JS Stromberg, “Responding to the Challenge of Migration: Churches within the Fellowship of the World Council of Churches (WCC)” Missiology 31:1 (2003)45–50, 48.

houston et al;

T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org

“The word ‘Diaspora’ meaning ‘a scattering’ is used to describe this large-scale movement of people from their homeland to settle permanently or temporarily in other countries.”¹

factors that will fuel the increase in migration: economic inequality; the quest for education and economic opportunity; escape from political and social oppression demand for skilled workers; aging populations in the developed world, in need of personal care and pension support; religious persecution; inter-tribal conflict; students used to receive scholarships, but are now more likely to be funded from families; urbanization; population growth.²

“Change can be painful and the changes brought by the movement of peoples are no exception. While the outcomes may be creative, the process can be long and hard for everybody involved. There is no agreement on how diverse societies should live together. Different models are debated. The American ideal of society was the Melting Pot where everything is assimilated in the whole. For some that has been replaced by the Salad Bowl ideal in which each part contributes to the whole whilst maintaining its distinctive form and flavor. Some prioritize Integration while others emphasize Multiculturalism. Many want Contact but fear Assimilation, while others desire total Separation. Whatever form the interaction may take, the result will still inevitably be change and the changes have to be coped with.”³

Diaspora people vessels of cultural extension and economic support.⁴

“Many of us are caught in a cycle of kneeling before the toilet to clean it and kneeling in prayer for strength to do the same.”⁵

claims that the NHS would collapse without diaspora workers.⁶

opportunity to shape leaders from across the world.⁷

potential contributions of diaspora Christian communities 1) welfare of new society 2) reach out to fellow diaspora 3) reach out to other diaspora communities 4) reach out to marginalized people 5)mission bases 6) revitalize Christian community in host country⁸

Considerations for host Christian communities: 1) avoid patronizing 2) avoid racism 3) avoid fear.⁹

Consideration for diaspora communities 1) lack of resources and leaders 2) a minority within a minority 3) inward looking, ghetto mentality.¹⁰

“In the Christian world, Chinese Diaspora Christians have created a world-wide network for evangelism, as have the Filipino Diaspora Christians (See Chapter 7). The Association of Christian Ministries to Internationals (ACMI) was established in 1981 as a US/Canadian fellowship of international student ministry staff and volunteers to enhance networking, cross training and cooperation in North America and globally. It is recommended that all Diaspora groups learn from their experiences and explore networking in this way.”¹¹

presents as options for outreach among diaspora 1) churches emerging as homogeneous units within the diaspora 2) established diaspora churches plant new ones for their fellow nationals 3) different ethnic churches work together to plant churches for new ethnic group 4) international church 5) multiethnic churches¹²

1T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 7.

2T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 8–9.

3T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 13.

4T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 14.

5C Taguba quoted in T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 14.

6T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 15.

7T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 18.

8T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 19.

9T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 20.

10T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 20.

11T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 25.

12T Houston, R Thomson, RGidoomal and L Chinn, The New People Next Door, Lausanne Occasional Paper No. 55, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org, 26.

Hanciles

Refers to Peter Stearns concept of migration as cultures in motion.¹

claims that many immigrants may become more religious with migration.²

most migrants remain in their region of origin.³

links migration with (de)colonialism and globalization.⁴

“By contrast, increased barriers to immigrant entry in Europe (since 1950) have contributed greatly to that continent's decline in population.” ⁵

tension between the trend towards increased global interaction and the efforts to secure borders.⁶

refers to the concept of transmigrant, i..e the migrant who retains strong ties to his country of origin, often owning property in both countries.⁷

“

Christianity is a migratory religion, and migration movements have been a functional element in its expansion.”⁸

“

Contemporary migration is "a network-driven phenomenon, with newcomers naturally attracted to the places where they have contacts and the buildup of contacts facilitating later moves to the key immigrant centers." Accordingly, in contrast to European-style linear structures, the emerging non-Western movement "is cellular, travels along pre-existing social relations, rests on charismatic leadership, communicates in songs and signals, and understands the human person in his or her relationship to community.””⁹

(About Africans but surely applicable to Brazil) “

the new charismatic churches are often connected to international or global networks that facilitate migrant movement. Also, their leaders are the most likely to adopt a vision for the evangelization of the West.”¹⁰

1JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

2JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

3JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

4JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 147.

5JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 147.

6JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 148.

7JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 148.

8JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 149.

9JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 150.

10JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 150.

Escobar

S Escobar, “Migration: Avenue and Challenge to Mission” Missiology 31:1 (2003), 17–28

Suggests that attitude of the population gets shaped by the accumulation of small daily episodes involving immigrants.¹

Threefold challenge of migration (i) exercise compassion and sensitivity (ii) prophetic stance against the injustices suffered by immigrants (iii) as an avenue for mission.²

“missionary Christianity has flourished in the context of migration” both due to the uprootedness of the migrants, and the new freedom they acquire.³

Quotes Spanish Bishops Commission for Migration “"We would be betraying the most sacred dimension of people if all we want is cheap labor, forgetting that those who come to work with us are persons with all their rights. Because of that, the way is always to welcome the stranger" Use of Exodus texts on care for aliens ⁴

USA growth amongst those denominations who have adapted to receiving migrants.⁵

1S Escobar, “Migration: Avenue and Challenge to Mission” Missiology 31:1 (2003), 17–28, 18.

2S Escobar, “Migration: Avenue and Challenge to Mission” Missiology 31:1 (2003), 17–28, 18.

3S Escobar, “Migration: Avenue and Challenge to Mission” Missiology 31:1 (2003), 17–28, 18.

4S Escobar, “Migration: Avenue and Challenge to Mission” Missiology 31:1 (2003), 17–28, 21.

5S Escobar, “Migration: Avenue and Challenge to Mission” Missiology 31:1 (2003), 17–28, 25.

Conn and Ortiz

o "In the English speaking world the inner-city core is increasingly reserved for the poor and the non Anglo-Saxon immigrants. In non-English speaking Europe, by comparison, people of different income groups live intermingled in the city while preserving class distinctions within and among buildings."¹ (69)

"the city becomes the land of those who are left behind- the poor, the underemployed, the ethnic outsider. The conditions they inherit are economic decline, physical decay and social disintegration.²" (70)

fortress Europe and foreigners being considered second class citizens³ (71)

"the deep-rootedness of England's class system is in conflict with this multiethnic presence."⁴ (72)

"the Western European welcome to the guest worker is vanishing in the face of automation and the transfer of specialized industries to other parts of the world"⁵ (208-209)

links to racism against immigrants ⁶(209)

international travel has increased migration, greater feminization of migrants ⁷(212)

o impact of migration: (i) unsettled (ii) loss of family support system (iii) open to novelty⁸ (319-320)

ethnic identity linked to encountering otherness⁹ (321)

immigration process

(i) voluntary segregation followed either by assimilation or pluralism ¹⁰(321-323)

o

claims that applying the HUP in multi-ethnic cities actually ends up killing churches as "these churches literally die off because they are incapable of reaching out to the new citizens of the community, people who are from a different ethnic group and maybe even a different socioeconomic class."¹¹ (331)

Ortiz models of integrating ethnic churches:

(1) renting model

(2) celebrative model--still separate but diversity celebrated

(3) integrative model--co-equal leadership, shared ownership of facilities, vision and ministry approach. ¹²(331-332)

o

Second generation ethnic churches: immigrant churches: torn between two languages. Principles

(1) maintain their identity

(2) know their own history

(3) church leaders need to understand them

(4) need for leadership

(5) language--sermons in English but other language used for other items¹³ (333)

o

spiritual warfare in cities---religious pluralism, polarization of ethnic groups ¹⁴(358-359)

1H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 69.

2H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 70.

3H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 71.

4H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 72.

5H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 208–209.

6H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001)209.

7H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 212.

8H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 319–320.

9H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 321.

10H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 321–323.

11H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 331.

12H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 331–332.

13H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001)333.

14H. Conn & M. Ortiz, Urban Ministry: The Kingdom, the City and the People of God, (Illinois: Downers Grove, 2001) 358–359.