In this major work, two world religion and mission experts present a new relational model for Christians interacting with people of other faiths.

Leading evangelical mission experts offer a comprehensive theology of mission text, providing biblical, historical, and contemporary perspectives.

Harold Netland traces the emergence of the pluralistic ethos that challenges Christian faith and mission, interacting heavily with philosopher John Hick and providing a framework for developing a comprehensive evangelical theology of religions.

Synthesizing the thinking of the most prominent scholars, Professor Edmund Chia discusses practically everything that should be known about Christianity’s encounter with other religions in this comprehensive book. Topics include: the invention of the idea of World Religions and World Christianity the Bible and the church’s attitude toward other faiths Vatican II, Asian Christianity, and interfaith dialogue the what, why, when, and how of dialogue the global ecumenical movement theologies of religious pluralism cross-textual hermeneutics comparative theology interfaith worship religious syncretism multiple religious belonging interfaith learning in seminaries.

Joining in with the Spirit makes the connection between mission as the work of mission agencies overseas and mission as the activity of a local church. It shows how, through the global flows of scholarship, missionary movements and migration, mission initiatives in different parts of the world impinge on the churches in Britain, which are but part of a world church. Joining in with the Spirit is an accessible introduction to mission studies - the history, theology and issues of mission, which is up-to-date and supported by contemporary scholarship. It also offers a theological framework for mission, which applies both globally and locally, to help the reader discern the movement of the Spirit of Christ among the many other spirits of this world. This text illustrates the impact of the 1910 Edinburgh world missionary conference and shows how the churches in Britain as a part of a much wider movement of the Spirit of Christ that is world Christianity.

The current religious climate poses unique challenges to those engaged in mission. Thus the authors of this book propose a new, yet very biblical, model for interacting with people of other faiths. They term this model giftive mission, as it is based on the metaphor of free gift. We bear the greatest gift possible--the gospel message. Adopting this perspective not only has the potential for greater missionary success but also enables us to more closely imitate God's gracious activity in the world. The core of the book explores eleven practices that characterize giftive mission. Each practice is illustrated through the story of a figure from mission history who embodied that practice. Further discussion shows how to incorporate these practices in specific mission settings.

Tyler Roberts encourages scholars to abandon rigid conceptual oppositions between "secular" and "religious" to better understand how human beings actively and thoughtfully engage with their worlds and make meaning. The artificial distinction between a self-conscious and critical "academic study of religion" and an ideological and authoritarian "religion," he argues, only obscures the phenomenon. Instead, Roberts calls on intellectuals to approach the field as a site of "encounter" and "response," illuminating the agency, creativity, and critical awareness of religious actors. To respond to religion is to ask what religious behaviors and representations mean to us in our individual worlds, and scholars must confront questions of possibility and becoming that arise from testing their beliefs, imperatives, and practices. Roberts refers to the work of Hent de Vries, Eric Santner, and Stanley Cavell, each of whom exemplifies encounter and response in their writings as they traverse philosophy and religion to expose secular thinking to religious thought and practice. This approach highlights the resources religious discourse can offer to a fundamental reorientation of critical thought. In humanistic criticism after secularism, the lines separating the creative, the pious, and the critical themselves become the subject of question and experimentation.