The HIV and AIDS epidemic arrived in Brazil as a gay cancer, a narrative created mostly through the media before actual cases were diagnosed. This narrative has remained strong and powerful maintaining the stigma and discrimination against people with HIV and AIDS. Any truthful and honest theological or church response to the epidemic will have to deal with this ghost even when the focus is moved from the LGBT community to speak of other vulnerable subjects and groups. The first part of this article shows how the gay cancer narrative was constructed in the context of an emerging homosexual movement and major political changes in the country. The second part of the article presents some of the responses in the field of religion in the Brazilian context, how they reinforced the gay cancer narrative, but also how more positive answers were given, especially in the early years of the epidemic. It also makes explicit the virtual absence of a systematic theological reflection, even in the context of Latin American Liberation Theology, mostly because of the difficulty in dealing with structural issues that deepen and make more complex class and economic poverty. The third part of the article reports the creation and reactions to the HIV and AIDS prevention campaign Not even the Saint protects you Use condom in the context of the 15 th S Paulo GLBT Pride Parade in 2011. The fourth and final part makes some theological remarks emerging from the narrative of the advertising campaign in the search for an out of the closet theology in the context of the HIV and AIDS epidemic.

The Meal of Peace Project is a transformative encounter that represents a theoretical break with neo-liberal missiological discourses and seeks to liberate the Bible from ivory tower hegemonic paradigms. This is done through Bible studies with the homeless from the City of Tshwane, engaging in the struggle for economic justice in the hills and valleys of Tshwane. In the past 20 years the major characteristic of the democratic dispensation in South Africa, since the inauguration of majority rule in 1994, has been the intensification of the country's socio-economic problems of poverty, unemployment and inequality. The struggle for economic justice is the new struggle for the prophetic church and liberation theologies in the current constitutional democratic juncture in post-apartheid South Africa. The need arises for exploring ethical alternatives to achieve economic injustice. This article's critical reflection on the socio-economic situation will be carried out through the Bible study session at TLF, where we looked at the message of Amos 5:22-24.

This article highlights the value of Christian worship in the lives of Christians. It argues that worship should sensitise Christians towards and the practice thereof and it highlights my personal observations of the religious actions of some churches, contrasting their lack of concern for with God's positive concern for justice. The article defines Christian worship and explores - and establishes as indissoluble - the relationship between Christian worship and justice. The article also explores the meaning of the concept of justice and concludes that the link between worship of God and acts of is similarly indissoluble. Expanding on this link, and exploring the relationship between Christian worship and justice, the article further establishes that the practice of is a constituent part of authentic Christian worship. The implications of justice-focused Christian worship are found to be quite meaningful: helping church members to accept and respect the humanity of all people, especially the weak, the vulnerable and the voiceless; changing situations of dire need; bringing about serious and genuine transformation in the lives of both the rich and the poor; and affirming the value of active Christian presence, community and vocation. In conclusion, I recommend that the faith community actively identify with the poor, with those infected with or affected by HIV/AIDS, with foreigners and with other marginalised people, and that they do so in prophetic, priestly and kingly presence.

Human mobility and migration are closely associated with and reciprocally influenced by globalisation. Add the relentless connectivity facilitated by the proliferation of mobile communication and the emergence of social media to this mixture, and an emerging new glocal culture is evident. People are not only migrating to new localities and territories, but simultaneously into a new culture. We are witnessing the greatest mass migration in the history of humanity from the real to the virtual world. It is a shift from shared space to shared interest. The metaphor of a river in flood has been used to describe the fact that migrant communities are a point of convergence of some of the biggest challenges facing the church and society at large: globalisation, hyperdiversity, interconnectedness, a Google culture and postmodern tribalism. Culture flows like a river and the church functions as a bridge connecting humans striving to make sense of life and Scripture as well as the tradition transmitted over the centuries. Some of the missional challenges will be to incarnate the gospel in this emerging culture. This study was positioned at the convergence of two important processes the rise of the network society (especially social media) and migration. It took up two of the challenges posed at Edinburgh 2010, namely to fruitfully integrate the role of media in modern society into overall missiological thinking, and to think about the call for a structural reform of the church to grapple with the challenges of migration. The network society represents a profound social transformation. New technologies deliver connectedness in the palms of our hands and social media serve as an expression of the passion for connection, community and knowing others and being known by others. This research is a theoretical and missiological reflection on the role and importance of social media such as Facebook in migrant communities. It investigated issues such as: contextualisation and inculturation in a Google culture; the foundational role of relationships in a network society and migrant culture; the ability of social media to facilitate connection to the multiple cultural and religious belongings of migrants; the role of social media to help migrants to find meaning through shared, self generated experiences; the role of social media in facilitating hospitality to the stranger.

Religious persecution of believers contributes to migration and relocation. Three alternative responses to persecution or the threat of persecution can be discerned in Scripture: Avoiding, resisting, and enduring for those affected, and mandatory solidarity for the rest of the body of Christ. Advocacy and mission agencies are faced with the question whether relocation of persecuted believers is a viable option and provides a long-term holistic solution. The results of the discussion of a working group on the issues faced by Christian believers of Muslim background in the Middle East on the pros and cons of relocation within a country, within a region, outside a region are presented.

The missionary institutionalization of the Church of Christ, ipso facto, the formation of the Bantu Presbyterian Church in South Africa (BPC), is a tale of ambivalence and original defects of faith in a visible form of a Church. A product of the Scottish missionary enterprise in South Africa, the BPC is a tale of unequal racist relations between white and black a tale of naming and practical considerations at the whims and desires of those who transplanted the gospel in this land. While this paper presents the history of the BPCs formation, its purpose is illustrative. By the time of its formation in 1923, two distinct approaches to the gospel were already in existence: a white, anaemic interpretation of the gospel and a black critical and refusing one. The paper therefore argues that blackness is not to be found in colonizing and coercing missionary institutions such as in the formation of the BPC, but in the irruption of a faith that refused patronage, rejected racial inequality and signification by others.