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http:// www.theage.com.au /news/Science/Genes-may-reveal-how-humans- colonised -planet/2005/04/13/1113251682547.html

http:// www.theage.com.au /news/Science/Genes-may-reveal-how-humans- colonised -planet/2005/04/13/1113251682547.html. Key Terms.

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http:// www.theage.com.au /news/Science/Genes-may-reveal-how-humans- colonised -planet/2005/04/13/1113251682547.html

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  1. http://www.theage.com.au/news/Science/Genes-may-reveal-how-humans-colonised-planet/2005/04/13/1113251682547.htmlhttp://www.theage.com.au/news/Science/Genes-may-reveal-how-humans-colonised-planet/2005/04/13/1113251682547.html

  2. Key Terms • “Diaspora” (singular) refers to “the fact of leaving one’s homeland and being on the move (voluntarily or involuntarily migration/immigration) of an individual or a people-group, e.g., Filipino diaspora, the Brazilian diaspora.” -Scattered to Gather, 11. • “Diasporas” (plural) refers to “the fact of leaving one’s homeland (voluntary or involuntary migration/immigration) of all different peoples or groups as a whole, being on the move.” -Scattered to Gather, 11. • “Migration” refers to “the movement of people from one location to another with no reference to home country.” • “Emigration” is “leaving one’s own country for another.” • “Immigration” is moving to another country. ” -Enoch Wan, “The Phenomenon of Diaspora,” in Scattered: The Filipino Global Presence, 103.

  3. Key Terms • “Diaspora Missions” is “the missions strategy and practice emerging from the paradigm of `diaspora missiology’ by ministering to diasporic groups (in evangelism and service) and ministering through/beyond them (bymotivating the Church and mobilizing Christians) to fulfill the Great Commission. “ -Enoch Wan and Joy Tira, “Knowing Diaspora Missiology,” 3. • “Diaspora Missiology “ is a “missiological framework for understanding and participating in God’s redemptive mission among people living outside their place of origin.” -”Seoul Declaration on Diaspora Missiology,” November 2009.

  4. Diaspora or Migration?Terry Casiño and Chandler Im, “Introduction,” Global Diasporas & Mission (Regnum, 2014) • The distinction between “diaspora” and “migration” is crucial to understanding the interface between people’s geographic and spatial mobility and world missions. • Diaspora refers broadly to the global phenomenon of the dispersion or scattering of people in various parts of the world, occurring either by a voluntary act or coercive conditions in both domestic and global contexts. • Migration facilitates geographic or demographic mobility that eventually results in diasporic conditions and circumstances. Migration involves geographic and demographic flows of people or individuals, taking both internal and international directions.

  5. Diaspora or Migration? • The inherent connection between diaspora and migration is important because of their symbiotic relationship. • Theoretically, creative tension exists between the two, although both motifs are complementary; however, they should not be taken as identical or synonymous. • Diaspora refers to the overarching structure under which all forms of mobility take place; migration serves as a tool to account for diasporic movements. See Tereso C. Casiño, ‘Why People Move’, Torch Trinity Journal 13:1 (May 2010): 30.

  6. Diaspora or Migration? • In this strict sense, diaspora can be understood more as a grand design with migration—a specific act or effort—constituting the structure. • In reference to the Great Commission, diaspora accentuates a strong, broad missiological perspective over the sociologically-oriented acts of migration. • If ties to one’s homeland are indicative of diasporic identity, then not all migrants could be viewed as people of diaspora. • Some migrants radically severe ties with their countries of origin; however, diasporic communities revitalize their identity either by memory or physical connectivity as they go through the process of movements and displacements. Thus, the bond that continues to exist between a person outside his or her homeland highlights a diasporic identity.

  7. Diaspora or Migration? As an interdisciplinary field, diaspora missiology refers to the study of the geographic or demographic mobility of people in various parts of the globe viewed through the lens of God’s redemptive plan for “all nations” (panta ta ethne). It also refers to the exploration of how the Body of Christ can participate in this redemptive purpose and work. Enoch Wan: Diaspora missiology is fundamentally “glocal” in nature because it is borderless and transnational, multicultural rather than homogenous, and both multiethnic and multi-directional. Enoch Wan, ‘Diaspora Missiology--A Different Paradigm for the 21st Century’, in Enoch Wan (ed), Diaspora Missiology: Theory, Methodology, and Practice (Portland, OR: Institute of Diaspora Studies, 2011), 97-100.

  8. From a Theology of Global Diaspora . . . A “theology of global diaspora” refers to the dynamic process of articulating and systematizing the fundamental tenets of the missionary intentions and works of God as interpreted and implemented by God’s covenant people among diaspora communities and situations around the world through the lens of the Scripture and the historical formulations of doctrines, using both coherent, traditional and contemporary speech-forms and metaphors available. -Terry Casiño, “Global Diaspora: Basic Frameworks for Theological Construction.”

  9. A theology of global diaspora unveils the universal dispersal of God’s grace and the availability of God’s love in all corners of the world. • Grace permeates the mobility of peoples around the world. Divine grace is never absent in the presence of people, whenever they are found. • Diaspora is grace-oriented to fulfill the missionary intent and purpose of God. God allows the scattering of peoples in his grace. God gathers peoples by his grace and for his grace. • The church is paradigmatic for the missional scattering and intentional gathering of people in global diaspora. • The global phenomenon of the dispersion of people from all walks of life presupposes the reality of divine-human encounters in the face of demographic shifts caused by migration, cross-cultural interactions, and clashes of civilizations. -Terry Casiño, “Global Diaspora: Basic Frameworks for Theological Construction.”

  10. To Diaspora Missiology. . . • David Bosch laments that for more than a millennium and a half, Western systematic theology imposed a “universally valid theology” without appreciating the contributions of theological thinking from the Third World situations. “Indeed,” Bosch writes, “how can systematic theology be blind to its own innate missionary character?” -Bosch, Transforming Mission, 2001:495. • Theology, as the intertwining Jewish and Christian traditions indicate, was born, developed, and interpreted through the lens of the missionary intentions of God in the world. -Terry Casiño, “Global Diaspora: Basic Frameworks for Theological Construction.”

  11. The mobility of God’s people in particular, and the movements of communities, tribes, or nations, in general, help to cement the complimentary characteristics of both theology and diaspora missiology. • Missiology is inherently theological as theology is indispensably missions-oriented. • To construct global diaspora missiology through the lens of theology is therefore a logical necessity. -Terry Casiño, “Global Diaspora: Basic Frameworks for Theological Construction.”

  12. “TraditionalMissiology” vis-à-vis • “Diaspora Missiology” (4 Elements)[1] [1] Adapted from Enoch Wan, “Diaspora Missiology,” Occasional Bulletin, Spring 2007:6. • [2] “deterritorialization” is the “loss of social and cultural boundaries” [3] See “Filipino International Network: A Strategic Model for Filipino Diaspora Glocal® Missions” by Sadiri Joy B. Tira Published in Global Missiology, Featured Article, October 2004, www.globalmissiology.net

  13. A Comparison of “Traditional Missions” Practice with “Diaspora Missions”[1] [1]Adapted from Enoch Wan, “Diaspora Missiology,” Occasional Bulletin, Spring 2007:6. [2] David Lundy, Borderless Church [3] Peter Ward, Liquid Church. Carlisle: Paternoster, 2002 [4]A church was founded by the chief cook brother Bong on board of the container vessel Al Mutannabi in Nov. 2002 (see Martin Otto, Church on the Oceans, UK: Piquant. 2007, p.65). From personal communication of March 29, 2007, a staff worker reported that “Last week I met the second cook on another ship and I was very happy to see that the second cook already started planting a church...” [5] “Partnership” defined: entities that are separate and autonomous but complementary, sharing with equality and mutuality.”

  14. Diaspora Missions: The “Yes” and “No” of “Mission at ourDoorstep”[1] [1]Enoch Wan, “Diaspora Missiology,” Occasional Bulletin, Spring 2007:6.

  15. Basic Elements of Diaspora Missiology Curriculum 1. Biblical & Theological Framework 2. Historical Contexts of Diasporas 3. Socio-Cultural Factors and Issues (e.g., globalization, multiculturalism, urbanization. etc.) 4. Methodological 5. Strategic Application (academic practitioners): ministry to, through/by, and beyond diasporas 6. Practical/Experiential + Case studies---personal stories; cases -Based on North America Diaspora Educators Consultation on Diaspora Missiology, March 31-April 2, 2011, Orlando, FL

  16. Recipients of evangelism/discipleship Agents of evangelism/discipleship Ministering to people who move geographically or in transition to a new place of residence Ministering from diaspora to their kinsmen in their homeland or elsewhere Diaspora Missiology In Action Ministering cross-culturally to the host society and other ethnic groups within their geographic context Catalysts for evangelism/discipleship

  17. Constants in Diaspora Missiology • Geographic and spatial movements of people or individuals could open up missions opportunities. • The dispersion of people caused by natural, social, political, economic, personal, educational, and religious factors may be perceived as providential and thereby missiological. • From a missiological standpoint, migration flow is not simply a “natural occurrence” that human beings participate in; this phenomenon takes place under God’s sovereignty and direction. • In other words, “God controls these movements. The Bible is full of examples, from Genesis to Revelation of God using them for his purposes.” Tom Houston et al., The New People Next Door: A Call to Seize the Opportunities, Occasional Paper 55 (New Delhi: South Asian Concern/ Lausanne Committee for World Evangelization, 2005), 10.

  18. Constants in Diaspora Missiology 2. The dispersion of people or individuals could create many opportunities for discipleship or discipleship training. • Christians in diaspora could influence other people on the move with their testimony, compassion, and care. • Citizens of host countries can also be impacted by diaspora believers as they live out a life of love and forgiveness. Also, non-believers may move to places where the presence of Christians is strong. • However, it is also possible for some migrants to become a follower of Christ even with a minimal Christian presence. As people move from one place to another, opportunities for evangelism and discipleship could happen. • The sojourn of people in diaspora may be exposed to the gospel and then go through discipleship training. • People’s mobility could be a powerful tool on the part of committed Christians to fulfill their own share of the Great Commission among people on the move.

  19. Constants in Diaspora Missiology 3. God’s grace precedes migration flows in the world. • As people or individuals move from their homelands to other places, God’s grace prepares their hearts and then orchestrates situations for a transforming divine-human encounter. • Divine grace always precedes any human attempt for evangelistic and discipleship activity. • Dispersions of people or individuals discloses the universal distribution of divine grace and the presence of divine love across the globe. • Precisely stated, “God’s grace permeates the mobility of peoples around the world. God’s grace goes wherever people go and operates wherever people are situated so that the divine missionary intent and redemptive purpose will be fulfilled. By his grace, God allows the scattering of peoples around the world; God also gathers peoples through his grace and for his grace.” Terry Casiño, ‘Global Diaspora: Basic Frameworks for Theological Construction’ (A Paper Presented at the Global Diaspora Consultation, Taylor University College, Edmonton, Alberta, Canada, October 15-16, 2006), 16. N.B. John Wesley terms the operation of grace before and during the ‘gospel call’ as prevenient grace (John Wesley, The Works of John Wesley, 3rd ed. [Grand Rapids, MI: Baker, 1978], VI, 512). Alister E. McGrath ,laments how contemporary theology of mission often overlooks the doctrine of prevenient grace in world evangelization (Evangelicalism and the Future of Christianity [Downers Grove, IL: InterVarsity Press, 1995], 179).

  20. Constants in Diaspora Missiology 4. Christians who are dedicated to making disciples of all nations will find migration as crucial to the fulfillment of world evangelization and discipleship. • In their movements, they discover how God opens doors to relate to fellow diaspora who need hope in their lives. • Movements may be forced or unforced, voluntary or involuntary, but all these could be openings for ministry and discipleship. • God does not facilitate cruel, oppressive and tyrant movements of people in the world; yet, he remains sovereign over migration experiences that may have been caused by factors that contradict divine will. • Thus, God is in total control over the entire global diaspora phenomenon. There is no amount of evil or wickedness that could prevent God from executing his missionary plan for humanity, including those in diasporic environments and conditions. See Houston et al., The New People Next Door, 16.

  21. Constants in Diaspora Missiology 5. Whenever people move, the gospel moves. God opens up opportunities for the advancement of the good news. • Missions history shows how the scattering of people or individuals plays a crucial role in discipling the nations. • Even in events like wars, persecutions, or natural calamities, the gospel has its own way of impacting people’s lives. • History is full of instances wherein dispersion, even during adverse or extreme circumstances, facilitates the advancement of the gospel. Thus, the mobility of people transcends numbers, ethnicity, or demographics. • People’s movements may be perceived as divine appointments where people encounter the living God in their journeys and acquaintance with believers from different cultures of the world.

  22. “Migration Challenge and Avenue for Christian Mission” 2002 AMS Annual Meeting Published in January 2003 (vol. 21)

  23. THE NEW PEOPLE NEXT DOOR Lausanne Occasional Paper No. 55 Produced by the Issue Group on this topic at the 2004 Forum hosted by the Lausanne Committee for World Evangelization In Pattaya, Thailand, September 29 to October 5, 2004 “A New Vision, a New Heart and a Renewed Call” In encouraging the publication and study of the Occasional Papers, the Lausanne Committee for World Evangelization does not necessarily endorse every viewpoint expressed in these papers. This Issue Group on Diasporas and International Students was Issue Group No. 26 A and B (there were 31 Issue Groups at the Forum) Series Editor for the 2004 Forum Occasional Papers: David Claydon This Occasional Paper was prepared by the whole Issue Group and the principal writers were Tom Houston, Robin Thomson, Ram Gidoomal and Leiton Chinn

  24. Asia-Pacific April 2007 Alliance Graduate School Manila, Philippines North America May 2007 Western Seminary Portland, OR Europe Korean Institute for Diaspora Studies Oxford, UK August 2012 Ukraine Evangelical Theological Seminary Kiev, Ukraine

  25. Whenever people move, the gospel moves!

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