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.

Smith et al

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“Wuthnow and Christiano (1979) have argued that in moving to a different region, "dislocation* occurs: religious commitment decreases, at least at first, because of the difficulty of integration into a new community. In contrast, Stump (1984) has set forth an "accommodation theory," which suggests that religious commitment increases when one moves to a region where religious commitment is high, and decreases when one moves to a region of low commitment (a related literature also suggests an intensification of religiosity among international migrants to the U.S. [see, e.g., Williams 1996]).”¹

claims that their research supports Stumps contention.²

1C Smith, D Sikkink & J Bailey “Devotion in Dixie and Beyond: A Test of the "Shibley Thesis" on the Effects of Regional Origin and Migration on Individual Religiosity” Journal for the Scientific Study of Religion, 37:3 (1998) 494–506, 495.

2C Smith, D Sikkink & J Bailey “Devotion in Dixie and Beyond: A Test of the "Shibley Thesis" on the Effects of Regional Origin and Migration on Individual Religiosity” Journal for the Scientific Study of Religion, 37:3 (1998) 494–506, 503.

CCME

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“We share the concern about increased smuggling and trafficking, as these phenomena leave hundreds of persons in dependence on criminal organisations,”¹

“However, we also recognise that the increase in smuggling and trafficking has taken place parallel to tightening of immigration possibilities and stricter border controls. It should be remembered in this context that even refugees often have to resort to smugglers or traffickers to escape persecution and reach a safe place2. There are reasons to believe that with an opening of immigration possibilities less people would be forced to choose these ways as their last means to enter the EU.”²

“We regard the total exclusion of regularisation procedures when the communication states that "Illegal entry or residence should not lead to the desired stable form of residence" as unrealistic and not helpful...most offences and crimes have a limitation period. We believe that this principle has a sound basis and should be valid for illegal entry and residence as well. It is difficult to understand that some crimes can only be punished for a certain period, but illegal entry or residence should remain a lifelong burden, even if a person has successfully integrated and been working in a country for several years and has more family and other personal ties in this society than in the country of origin”³

“visa requirements ought to be defined in a way that people can actually meet them and enable people to travel and visit friends and family in European countries. If financial guarantees are requested which cannot be met with an ordinary income, they are understood as a barrier which hinders normal exchange and forces people to circumvent existing regulations.”⁴

“The majority of irregular migrants are neither criminals nor eager to benefit from the social system. Instead, they look for employment and work under unprotected conditions, many in rural and agricultural sectors, providing domestic cleaning and care services, as well as employing their skills on building and constructions sites, in restaurant and hotel services etc. The society and the economy of the EU member states benefit, but of course they also face the negative side, that no taxes and social contributions are paid.”⁵

“the Churches' recognition of migration as a twofold right, to leave one’s country and to look for better conditions of life in another country. We are aware that an entirely “open door policy” is not conceivable and, certainly, migration (policy) will not solve the challenges of global imbalance. Nevertheless, the exercise of such a right needs to be seen in the context of the global common good and justice, and not only in the context of control and limitation measures”⁶

1 Churches’ Commission for Migrants in Europe, “Comments on the Communication from the Commission to the Council and the European Parliament On a Common Policy on Illegal Immigration (COM (2001) 671 final of 22 November 2001 and on the Proposal for a comprehensive plan to combat illegal immigration and trafficking of human beings in the European Union as adopted on 28th February Presented by the Presidency to the Council of the European Union (Document ST 6621/1/02 REV 1)”Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 2.

2 Churches’ Commission for Migrants in Europe, “Comments on the Communication from the Commission to the Council and the European Parliament On a Common Policy on Illegal Immigration (COM (2001) 671 final of 22 November 2001 and on the Proposal for a comprehensive plan to combat illegal immigration and trafficking of human beings in the European Union as adopted on 28th February Presented by the Presidency to the Council of the European Union (Document ST 6621/1/02 REV 1)”Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 2.

3Churches’ Commission for Migrants in Europe, “Comments on the Communication from the Commission to the Council and the European Parliament On a Common Policy on Illegal Immigration (COM (2001) 671 final of 22 November 2001 and on the Proposal for a comprehensive plan to combat illegal immigration and trafficking of human beings in the European Union as adopted on 28th February Presented by the Presidency to the Council of the European Union (Document ST 6621/1/02 REV 1)”Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 3.

4Churches’ Commission for Migrants in Europe, “Comments on the Communication from the Commission to the Council and the European Parliament On a Common Policy on Illegal Immigration (COM (2001) 671 final of 22 November 2001 and on the Proposal for a comprehensive plan to combat illegal immigration and trafficking of human beings in the European Union as adopted on 28th February Presented by the Presidency to the Council of the European Union (Document ST 6621/1/02 REV 1)”Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 3.

5Churches’ Commission for Migrants in Europe, “Comments on the Communication from the Commission to the Council and the European Parliament On a Common Policy on Illegal Immigration (COM (2001) 671 final of 22 November 2001 and on the Proposal for a comprehensive plan to combat illegal immigration and trafficking of human beings in the European Union as adopted on 28th February Presented by the Presidency to the Council of the European Union (Document ST 6621/1/02 REV 1)”Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 5.

6Churches’ Commission for Migrants in Europe, “Comments on the Communication from the Commission to the Council and the European Parliament On a Common Policy on Illegal Immigration (COM (2001) 671 final of 22 November 2001 and on the Proposal for a comprehensive plan to combat illegal immigration and trafficking of human beings in the European Union as adopted on 28th February Presented by the Presidency to the Council of the European Union (Document ST 6621/1/02 REV 1)”Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 6.

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.

Beckford

J Beckford, Three Paradoxes in the Relations between Religion and Politics in an English City , Review of Religious Research 39:4 (1998) 344–359.

Points to three million people associated to non-Christian religious communities living in the UK, concentrated in inner city areas.¹

“The Church's repeated state- ments of official support for multi-culturalism, coupled with its creation of a net- work of diocesan advisers on inter-faith relations, are evidence of the seriousness with which it regards this part of its mission. This does not mean, however, that all Anglican clergy or laity are enthusiastic about multi-culturalism. Nor should it be allowed to conceal the fact that Anglicans have usually been powerful enough in local communities to act as brokers on their own terms for 'other faiths.'”²

“the one-way deterministic approach which defines immigrants as "vic- tims" is unable to account for the dialectic process which interaction between the immigrant group and the state generates. This process results in the increasing integration into wider structures while, simultaneously, it fosters a separate cultural institutional identity (Werbner, 1991b:141 quoted in Lewis, 1994:72).”³

1J Beckford, Three Paradoxes in the Relations between Religion and Politics in an English City , Review of Religious Research 39:4 (1998) 344–359, 344–345.

2J Beckford, Three Paradoxes in the Relations between Religion and Politics in an English City , Review of Religious Research 39:4 (1998) 344–359, 351.

3J Beckford, Three Paradoxes in the Relations between Religion and Politics in an English City , Review of Religious Research 39:4 (1998) 344–359,

Jackson

o

migration "is a challenge for the Church and mission leaders of the UK and Europe. The window of opportunity might close. Evidence suggests that some migrants are returning to C&E Europe as wages rise in response to worker shortages. Polish individuals in Gloucester show no inclination to learn English – not really proof of the intention to stay here long term." ¹(4)

1D. Jackson, 'Wave Formation, Waves and Learning to Surf', Encounters Issue 21 (December 2007), [available via redcliffe site] 4.

Woods

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"Diaspora Ministry (DM) is a newer effort targeting people from some of our target countries who live in our home nations rather than in Asia." ¹(pg 7)

o

"The overall thrust of the Bible’s teaching is thus a proclamation of the message to those who have yet to hear and respond, accompanied by genuine social care and concern for aliens who have come to live within the physical locus of the community of faith."² pg8

o

"In His sovereignty, today God is shuffling the pack, and washing people from various ethnic groups and cultural backgrounds all over the planet. Just as God washed Ruth and Rahab into the community of faith, so now He is washing Chinese to the UK, for example."³ pg8

o

"Some may perceive migration as a menace, but as citizens and Christians we should view it as ministry opportunity."⁴ pg 8

o

"There is much anecdotal evidence that migrants are more open to new things than those who remain at home."⁵ pg 8

1Paul Woods, ' God does not play dice, but does he play mahjong?', Encounters 20 (October 2007), 7–9, 7 [available at Redcliffe site]

2Paul Woods, ' God does not play dice, but does he play mahjong?', Encounters 20 (October 2007), 7–9, 8 [available at Redcliffe site]

3Paul Woods, ' God does not play dice, but does he play mahjong?', Encounters 20 (October 2007), 7–9, 8 [available at Redcliffe site]

4Paul Woods, ' God does not play dice, but does he play mahjong?', Encounters 20 (October 2007), 7–9, 8 [available at Redcliffe site]

5Paul Woods, ' God does not play dice, but does he play mahjong?', Encounters 20 (October 2007), 7–9, 8 [available at Redcliffe site]

Jackson

"A European identity that is solely identified with the European Union, the Schengen Agreement, the free movement of peoples only within the internal market, or the tightening of external border controls, is an identity that deepens an ‘Us’/‘Other’ dichotomy"¹

"Europe’s historical and recent experience of nationalisms should be sufficient warning against the dangers of defining ourselves in opposition to who we are not."²(10)

suggests that essentialist definitions of national identity tend to be mythological--"These essentialist understandings of Europe fail to take into account our own shared history of ‘barbarism’, restriction of civil liberties, or of an earlier version of Europe founded in Greek’s classical version of democracy (which incidentally excluded women and slaves)" ³(10)

points to the inconsistency of the term "migrant" ⁴(10-11)

"It is currently estimated that 1.5 million migrants arrive and settle in the EU each yeaR The same estimates also suggest that seven million migrants within the EU have irregular status with a further half a million of these arriving each yeaR In total, 4% of the EU population, or 18.5 million people, is made up of non-EU citizens"⁵ (11)

o

"Philip Putnam recently wrote that, “In the short to medium run… immigration and ethnic diversity challenge social solidarity and inhibit social capital.” [2] Yet he goes on to describe the social capital that develops in communities where social and cultural diversities have stimulated mutual enrichment and more encompassing identities. "⁶ (11)

o

"Franco Frattini takes the view that, "There can be no immigration without integration"⁷ (11)

o

"MR Frattini is sufficiently pragmatic to understand that Europe’s workplaces and pension funds will increasingly rely on economically productive young people from the new EU member states as well as those from Africa and Asia."⁸ (11)

o

"Net migration to the UK hit 400,000 in 2005 - almost double the level in 2004" ⁹(11)

o

"I simply want to stress here that the discourse of integration fails to address the question of the lack of internal integration." ¹⁰(12)

o

Reflects on the reasons that Christian migrants come to Europe and then alerts:

"However, the indigenous churches of Europe should take careful note of research conducted by Vitoria University in Spain during March 2005. The results were based on more than 500 interviews with immigrants from over 30 different countries. 85% said they believed in God, but this was a decrease from 99% for those who said that they had believed in God when they first arrived in Spain. Of those interviewed, some 15% had abandoned belief in God and a further 10% were in the process of losing it. Only a small percentage, 5.8%, reported experiencing their faith grow."¹¹ (12)

o

"What emerges quite clearly, is that more regular church attendance tends to correlate with more positive attitudes towards migrant peoples." ¹²(12)

1 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10 [available Redcliffe site]

2 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10 [available Redcliffe site]

3 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10 [available Redcliffe site]

4 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 10–11 [available Redcliffe site]

5 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

6 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

7 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

8 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

9 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 11 [available Redcliffe site]

10 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 12 [available Redcliffe site]

11 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 12 [available Redcliffe site]

12 Darrell Jackson , '‘Where do you come from?’ The impact of migration on European identity', Encounters 20 (October 2007), 10–14, 12 [available 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.