This volume provides an important resource for those wishing to gain an overview of significant issues in contemporary missiology whilst understanding how they are applied in particular contexts. Contributors from across the globe and from different Christian traditions explore foundations for mission. The chapters examine in what ways experience, the Bible, and theology are foundational for mission and how they together inform the missional thought of different traditions. The book also raises questions about the continued use of foundations as a helpful metaphor mission reflection and impetus. Graduate students and scholars surveying the field will find this a useful and accessible way to understand changing trends within mission studies.

With exacting scholarship and fecund analysis, Manuel Oliveira probes through the lens of Martin Buber (1878-1965) the theological and political ambiguities of Israel’s divine election. These ambiguities became especially pronounced with the emergence of Zionism. Wary, indeed, alarmed by the tendency of some of his fellow Zionists to conflate divine chosenness with nationalism, Buber sought to secure the theological significance of election by both steering Zionism from hypertrophic nationalism and by a sustained program to revalorize what he called alternately “Hebrew Humanism.” As Oliveira demonstrates, Buber viewed the idea of election teleologically, espousing a universal mission of Israel, which effectively calls upon Zionism to align its political and cultural project to universal objectives. Thus, in addressing a Zionist congress, he rhetorically asked, “What then is this spirit of Israel of which you are speaking? It is the spirit of fulfillment. Fulfillment of what? Fulfillment of the simple truth that man has been created for a purpose (...) Our purpose is the upbuilding of peace (...) And that is its spirit, the spirit of Israel (...) the people of Israel was charged to lead the way to righteousness and justice.”

If God exists and is perfectly good, God tries to guide people. A twofold question then arises: How does God (try to) guide people, and to what end? Problems of divine guidance for humans, according to this volume, are real and serious, but they are manageable once we clarify the kind of God at issue. According to the volume's main thesis, if God has a perfect moral character accompanied by certain redemptive purposes for humans, the puzzling nature of divine guidance for them need not preclude the reality of such guidance. It is, this volume contends, a live option for God to guide or lead humans toward goodness, even if the leading is not fully explainable by humans. The voluntary moral attraction of cooperative humans by divine goodness is central to divine guidance, and it can illuminate the kind of evidence to be expected from God.

Since the Beginning of time man has challenged God's supremacy, striving to dethrone God and reinterpret the universe according to his own standards and purposes. In response God, who is determined to destroy the wisdom of the worldly wise and to unmask it for the foolishness that it really is, issues his own challenge to sinful man. Arrogantly, modern scientific man takes up that divine challenge, arming himself with scientific knowledge and technological power. Indeed, man has convinced himself that this rational wisdom has made foolish the wisdom of Scripture, with its tall tales of a personal God, of life after death, and of heaven and hell. 'Such notions', Einstein declared, 'are for the fears or absurd egoism of feeble souls.' John byl argues that the Christian worldview provides the only foundation for logic, mathematics, science and morality. The Divine Challenge aims to substantiate this bold claim. Byl shows the failure of today's predominant philosophies to provide a coherent worldview that can yield a plausible account of the various aspects of life as we experience it.

Paul K. Moser proposes a new approach to inquiry about God, including a new discipline of the ethics for such inquiry.

Explores, with a compelling method, the distinctiveness of Jesus' role as God's filial inquirer of those who inquire of him.

“Mr. Yerushalmi’s previous writings . . . established him as one of the Jewish community’s most important historians. His latest book should establish him as one of its most important critics. Zakhor is historical thinking of a very high order - mature speculation based on massive scholarship.” - New York Times Book Review