I'm encouraged to see that this thorough resource on diaspora missiology--in part the fruit of the Lausanne Global Diaspora Network gathering Manila last year-- has just been released. Here is a brief description from the publisher  which also includes a helpful explanation of what is meant by diaspora missiology:

The 21st Century is marked by mass migration. Massive population movements of the last century have radically challenged our study and practice of “mission fields.” Where the church once rallied to go out into “the regions beyond,” Christian missions is currently required to respond and adapt to “missions around.” This volume analyses the development of missions to the migrants and develops an understanding of the contemporary church’s opportunities and responsibility vis-àvis Diaspora Missiology: “a missiological framework for understanding and participating in God’s redemptive mission among peoples living outside their places of origin.”

Though I could not take part in the Manila gathering, I had the privilege to write chapter 29 of the book ("The Brazilian Evangelical Missions Movement") in which I summarized some of the key findings from my book ​Brazilian Evangelical Missions in the Arab World, which was published in 2012. Certainly, a key element of grasping diaspora missiology is to recognize the significance of mission movements origination from all over the world.

I'm excited to see this volume available to students as we navigate the changing landscape of mission in the 21st century and the new approaches that are needed.  

I will be presenting a paper next weekend at the Southeast Regional Evangelical Missiological Society meeting, which will deal with the theme "Mission(s) and the Local Church." I will be engaging the question by looking at historical models of mission sending with a paper entitled, "When the Church was the Mission Organization: Rethinking Winter’s Two Structures of Redemption Paradigm." My abstract follows. 

​Critical observers of mission history will remark that following the sixteenth-century Reformation in Europe, one reason for the overall inaction of Reformed Protestants in mission was the lack of mission sending structures. Roman Catholics on the other hand possessed a number of sending structures—most notably the monastic orders (e.g., Franciscans, Augustinians, Dominicans, Cistercians, and Jesuits) that were formed in the medieval period for the purpose of sending witnesses into the world. So how did mission sending happen and what structures were in place in the early and medieval church prior to the rise of monastic missionary orders? In this paper, I will argue that the church itself was the key organism and catalyst for mission sending. In doing so, I will offer an alternative conclusion to Ralph Winter’s (cf. Winter 1999, 220-229) popularly accepted notion of two structures of redemption in mission history—modalities (e.g., churches) and sodalities (e.g., monastic movements)—and argue that the church was the sole means of mission sending. To make the case, I will highlight the representative examples of four missionary-monk-bishops who served between the fourth and eighth centuries: Basil of Caesarea (fourth-century Asia Minor), Patrick (fifth-century Ireland), Augustine of Canterbury (sixth and seventh century England), and Boniface (eighth-century Germany).