Introduction(1) A. Summary of historical developments in international relationships in mission Four different periods can be distinguished in the contemporary conciliar or ecumenical missionary movement: The first main period starts in the middle of last century and lasts until 1961. It finds its clearest expression in the aims of the Edinburgh mission conference of 1910 and later in the formation in 1921 of the International Missionary Council (IMC). During that period, Protestant mission agencies, movements or councils, tried to find institutionalized ways to coordinate their work or at least to share information, first among themselves as northern mission bodies, and later on also between them and emerging church structures in other continents. The second main period can be understood as starting in 1938 and lasting until 1972. During these 35 years, the mission reflection was specifically church-centred, an emphasis that proved to have institutional consequences. It started with the Tambaram conference of the IMC, held in a period marked by a new emphasis laid on the role of the (confessing) church in mission work, in a context of dangerous political movements drawing on 'militant paganism.' The unfinished task of evangelisation was understood as being the responsibility of the whole church, the whole world being the field of action. The accomplishment of the task was to be done in partnership between 'older' and 'younger' churches in a pool of resources. The expression of 'partnership' was repeated in the IMC meeting at Whitby in 1947 and very often used since then. The formation in 1948 of the WCC itself can be understood as an expression of the church-centred approach. In the fifties, the same emphasis pushed mission bodies towards facilitating the creation of national councils of churches, instruments of local ecumenical church cooperation, and towards envisaging the integration of mission structures with church structures. That was accomplished on the world level in 1961 with the merger of the IMC and the WCC. The same dynamics were followed in the WCC programs to foster coordination of the exchange of persons and resources, locally and internationally (Joint Action for Mission and Ecumenical Sharing of Personnel). The same ecclesio-centric missiology eventually pushed mission societies to create new international church structures for mission as was the case within the Paris Mission, where the reflection and debate lasted from around 1963 to 71. That led to the third main period which can be characterized as the period of new intercontinental structural models of relationships in mission. It started in 1971/72 and still lasts. At the Bangkok mission conference organised by the Commission for World Mission and Evangelism (CWME) of the WCC (carrying on the IMC tradition), two 'models' for addressing unjust and alienating international church and mission relations were proposed: A) the moratorium understood as a temporary halt of sending personnel and other resources from the North to other continents. First proposed (already) in 1928 by P. Ooman Philip from India, the moratorium idea came up again in the beginning of the seventies within the then East Asia Christian Conference and the All Africa Conference of Churches. Despite its reception at the CWME Bangkok conference, it was not put into practise in many places. In countries like Burma or China, political decisions put churches in a moratorium situation. The Philippines as well as the Malagasy Republic, e.g., would be examples where the churches themselves followed a policy inspired by the moratorium idea. It must be added that what could be called a 'moratorium mood' indeed influenced many church or mission bodies although they did not put the proposal fully into practice. B) In a certain way as an alternative to moratorium, the model of the Communaute Evangelique d'Action Apostolique (CEVAA) was also presented at Bangkok. …