Escobar

“COMIBAM, the largest coordinating agency of Latin American missions shows that the
number of Latin American missionaries in the year 2001 was 6,455. These figures do
not take into account the number of migrants from the majority world that carry on
missionary work in the countries where they move as migrants or refugees.”(15)1
“Catholics in Latin America are concerned by the fact that though half the Catholics of the world live in Latin America, only 2% of the Catholic missionary force comes from that region.”(15)2

argues that in many marginalized churches a stewardship for survival leads to greater voluntarism and lay involvement. (16)3

points to economic and social disparaties as an obstacle to partnership. (17)4

“Third, participation in global mission requires established and durable institutional
structures. Some young churches in the south are characterized by institutional fragility
and weakness which make difficult the existence of a continuous pattern of support and
care for the missionary effort. In the enthusiastic or charismatic phase of a movement
institutional structures are secondary and there is even a revolt against them, because
revival has broken the structures. However, structures are indispensable and again, they
have to be contextual. This contextuality is very important in relation to the frame of
disparity that we have observed above. The reproduction of support structures that reflect
the needs and demands of an affluent society requires drastic revision.” (17)5

wonders whether the IURD should be invited to Edingburgh 2010. (18)6

S Escobar, “Mission from Everywhere to Everyone: the Home Base in a New Century” Towards 2010 Homepage Available online at www.towards2010.org.uk/papers.htm [Accessed August 4 2008]

Freston UCKG

". From around 400 in 1989, there are now about 2,500 Brazilian Protestant missionaries, nearly 90 per cent of whom are sent by missionary societies resulting from Brazilian initiative. The receiving countries (over 70) cover all the continents."¹ (35)

"The Brazilian missionary effort has not been accompanied by the dose of messianism of many Korean and some Ghanaian missionaries regarding the present or future role of their countries in the world ... Brazilians have wanted to believe that their cultural and racial mix equipped them perfectly for cross-cultural engagement. But ease in breaking barriers and mixing in new environments is not the same as cultural sensitivity; in fact, it may lead merely to quicker mistakes. While Brazil is a country of considerable racial inter-marriage, few people are used to regular contact with other languages and cultures."² (35-36)

"While the historical churches (such as the Brazilian Presbyterians) prefer to work with sister-churches abroad, responding to requests for missionaries with specific qualifications (e.g. in church-planting, youth work, etc.), and many inter-denominational agencies seek to open new autochthonous denominations in the country of destination, allowing the group of new national believers to decide on their course of action, the UCKG and most other Brazilian Pentecostal denominations practise a model of direct ecclesiastical transplant, founding branches of their denomination around the globe and employing everywhere virtually the same techniques that have served them well in Brazil. "³

1P Freston ' The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa',Journal of Religion in Africa 35:1 (2005), 33–65, 35.

2P Freston ' The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa',Journal of Religion in Africa 35:1 (2005), 33–65, 35–36.

3P Freston ' The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa',Journal of Religion in Africa 35:1 (2005), 33–65, 36–37.