"Our purpose is to analyze whether it is truly the case that a Christian pacifist position rooted not in pragmatic or psychological but in Christological considerations is thereby irrelevant to the social order." —John Howard Yoder These words by John Howard Yoder set the course of his pathbreaking treatise, The Christian Witness to the State. Yoder’s novel contribution to the debate concerning the church’s and the Christian’s calling is his starting point. He insists that Christ, through his death and resurrection, is now exercising dominion over the world. God has reclaimed his intention for creation. Thus the structures of the social order has as much potential for good as for evil. The church belongs in this world; it has a mission to and even with society.

The 2015 Missiology Lectures at Fuller Theological Seminary marked the fiftieth anniversary of the School of Intercultural Studies. The papers from that conference explore the developments and transformations in the study and practice of mission, as contributors chart the current shape of mission studies and its prospects in the twenty-first century.

Balthasar puts his finger on the precise origin of all those elements in modern Christianity which see the real Jesus Christ as unknowable, the Gospels as merely the confused reflections of later Christians, and Christian tradition as a perpetuation of the mythology.

George Kalantzis and Gregory W. Lee edit twelve essays that explore the topic of Christian political witness, originally presented at the 2013 Wheaton Theology Conference. Contributors include Stanley Hauerwas, Mark Noll, William Cavanaugh, Peter Leithart and Scot McKnight.

In this revision of a long-enduring classic, Kraft draws upon faith experience and the social sciences to make pastors, preachers, missionaries, and religious educators aware of the mystery of human communication in the service of God who calls all into communion. The question is how to communicate with these other cultures so that the message is effectively transmitted and received? How to we recognize the gaps--of language, tradition, life experience--that separate us and build bridges over them.