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This chapter develops a new framework and language for discussing the FAW movement. It presents the Integration Box, which builds on and utilizes this book's findings about the demand side, supply side, and evidence of the FAW movement qua movement. It is clear that a quest for integration is the organizing principle of the FAW movement. Moreover, participants in the movement tend to experience and express the quest for the integration of faith and work through one or more of the modalities of ethics, evangelism, experience, and enrichment. When transposed into a new nonlinear theoretical framework, these Four E's result in the Integration Box, a model containing these four quadrants, or types, of FAW orientations and associated language. This conceptual framework facilitates critical analysis, discourse, and understanding the movement and its participants. Each quadrant represents one of the Four E's as the primary manifestation of the quest for integration.

A one-shot meeting for the purpose of getting to know each other is often the only way Christians and Muslims engage with each other. For groups who want to continue, however, it is important to determine what kind of dialogue participants are interested in. Groups often peter out simply for lack of direction and guidance. Here a number of different kinds of dialogue are discussed, from debate and confrontation to classroom discussions, theological engagement, attempts to worship together, and movements to form interfaith teams to work for some aspect of social action. Some groups simply want to learn how to live together as neighbors, to practice what is called the dialogue of life.

This chapter on religion and culture argues that H. Richard Niebuhr's model of Christ and Culture is too abstract in this context. The Pacific Northwest has no assumed religious ethos; it is an open religious market, where religions live and die on how well they sell their brand. The taken for granted aspects of Protestant mainline and liberal Protestant churches have less success though they do have a market in gay and lesbian men and women who make up nearly a third all these congregations. The evangelical brand offers an extensive program in local and global missions that challenges their congregations to evangelize their community and the world.

The “common view” is that culture is made up of the accumulation of values held by the majority of people and the choices made on the basis of those values. If a culture is good, it is because the good values embraced by individuals lead to good choices. If people’s hearts and minds are converted, they will have the right values, they will make the right choices and culture will change in turn. Common View Summary: 1) Real change is individual, 2) Cultural changed can be willed into being, and 3) Change is democratic – from the bottom-up by ordinary citizens.

This chapter concerns itself with the debate between Joachim Wach and Sarvepalli Radhakrishnan over the issue of relativism. It provides a critical assessment of the significance of this engagement for the late period of Wach’s work. The religious and philosophical reasons for Wach’s attempts to be both relativist and not relativist, and Wach’s critical assessment of Radhakrishnan, serve as material for launching a critique of the underlying religious and scholastic biases in Wach’s thought during his tenure at the University of Chicago. The chapter concludes with a foray into similar debates over relativism in the field of anthropology and based on that discussion proffers some tentative thoughts regarding how the study of religion might more profitably make use of questions regarding the methodological place of relativism.

This chapter examines the discreet Reformation content inside the deeply conformist structure of Petrarch's sonnet. It investigates the manifestation of the link between vernacular literature and reformed spirituality in Italy in the sixteenth century and the potential evangelising role of the former. It analyzes the poetry of Vittoria Colonna whose works can be considered the clearest manifestation of literary evangelism.

This chapter explores nine activity sectors within the Christian nonprofit population: Charismatic Evangelism, Relief & Development, Education & Training, Publishing & Resources, Radio & Television, Missions & Missionary, Fellowship & Enrichment, Advocacy & Activism, and Fund-Raising, Grant-Making, & Other. Each sector is described and profiles of select organizations are provided.

In 1985, a proposal to build the Sri Venkateswara Swami Temple stirred lively public debate among Christians in a blue-collar suburb of Chicago. The evangelical magazine Christianity Today covered the story, which prompted a rebuttal from Hinduism Today. Some Christians wished to ban the idolatrous presence in order to avoid God's displeasure, others wished to evangelize the Hindus in the new mission field of America, and still others welcomed the opportunity to learn about an unfamiliar religious tradition through dialogue. This chapter follows the debate, quotes community members on all sides of the issue, and examines the theological and civic issues involved. In the end, the temple was built, the first of three Hindu temples now in that city.

The South Asian American population includes immigrant Hindus, Muslims, and Christians. This chapter highlights initiatives of South Asian Christians to evangelize fellow South Asian immigrants, often in cooperation with nonimmigrant evangelical groups and volunteers. Three cases are examined: (1) Indian evangelists, (2) Telugu Lutheran congregations, and (3) a Christian center in the heart of Chicago's South Asian community. “What we do is friendship evangelism,” explains a staff member at the Christian center. “We want to be the aroma, the love, and the hands and feet of Jesus in the community. We live the Gospel first, and then we give it vocally.”

This chapter focuses on the efforts of nonimmigrant churches to resettle (and evangelize) non-Christian immigrants and refugees from across the globe by partnering with World Relief, the humanitarian arm of the National Association of Evangelicals. As in the previous chapter, “friendship evangelism” plays an important role but crosses both religious and ethnic boundaries here. Friendship evangelists from Wheaton Bible Church, the main case study of the chapter, take their cue from biblical passages on showing kindness to aliens and strangers in the land and attach no strings to their relationships. “I make it clear that my friendship is not based on anything that they need to do or say,” explains a veteran of overseas missions, “that I will be their friend one way or the other.”

Because apologetics is located within the larger context of Christian mission and conversion, a proper understanding of the nature of conversion is the first crucial step toward defining apologetics. Contrary to the prevalent model of conversion among evangelicals that concentrates on determining whether a person is a Christian or not and then to evangelize him or her accordingly, a new model of Christian mission and conversion is commended in which the goal is the much more comprehensive one of bringing shalom to the whole world. Thus, the mission to individuals is to help him or her become fully converted into all that God wants him or her to be. Conversion therefore is defined as, first, having the binary aspect of being saved or not saved, while acknowledging that only God knows finally who is in which category; and second, conversion involves the whole person and is a life‐long process of discipleship. Given the prevalent power of sin and the radical nature of conversion, the Holy Spirit alone has the power to convert a human being. Thus, the apologist can only bear witness and offer all he or she can to serve his or her neighbor in love, thus transcending the limitations of the stereotypical evangelical mission to get people saved or the liberal mission to do them good.

The Christian Church (Disciples of Christ) is a Protestant denominational body born on the frontier of the U.S. As such, it was shaped by that environment and ethos. The impact of the frontier ethos can be found in the many writings of Alexander Campbell, one of the founders of the Disciples. An examination of his prolific works makes it clear that the Disciples were able to develop a nineteenth‐century theology that did gain a great appeal among the Euro‐American frontier people. It was a theology in tune with the frontier values of democracy, separation of church and state, primitive Christianity, evangelism, Anglo‐Saxons as a chosen people, and the importance of freedom of ideas and beliefs.

“Religiosity” is more than just a person's religious affiliation; it is a complex construct that has been conceptualized in a variety of different ways in different studies. This chapter reviews empirical research on the extent to which individuals' degree of observance (e.g., frequency of church attendance), specific religious beliefs or attitudes, and other measures of religiosity affect their legal attitudes and decision-making. Specifically, such characteristics include evangelism, evangelicalism, fundamentalism, literal interpretism, and devotionalism. The chapter also presents a discussion of other less studied characteristics and beliefs (e.g., belief in a harsh God) in order to give a more complete picture of how individuals' religious characteristics and beliefs might relate to their legal attitudes.