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.

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.

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

A clarion call for interfaith dialogue in the U.S., this “splendid exposition of non-Christian approaches to God . . . encourages an increased religious literacy that . . . will contribute richness and diversity to our national identity” (Publishers Weekly) In this tenth-anniversary edition of Encountering God, religious scholar Diana Eck shows why dialogue with people of other faiths remains crucial in today’s interdependent world—globally, nationally, and even locally. As the director of the Pluralism Project—which seeks to map the new religious diversity of the United States, from Hinduism and Buddhism to Islam—she reveals how her own encounters with other religions have shaped and enlarged her Christian faith toward a bold new Christian pluralism.

The diversity of the world's religions has come to the West, but believers are often ill-equipped for any kind of serious engagement with non-Christians. In Encountering World Religions, professor and author Irving Hexham introduces all the world's major religious traditions in a brief and understandable way. Hexham outlines key beliefs and practices in each religion, while also providing guidance on how to think critically about them from the standpoint of Christian theology. African, yogic, and Abrahamic traditions are all covered. Accessible and clear, Encountering World Religions will provide formal and lay students alike with a useful Christian introduction to the major faiths of our world.

Using historical and biblical accounts, the authors present practical advice for evangelizing practitioners of new religions with approaches similar to those used to reach foreign people groups.

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.

In The End of Religion, Bruxy Cavey shares that relationship has no room for religion. Believers and seekers alike will discover anew the wondrous promise found in our savior. And Christ’s eternal call to walk in love and freedom will resonate with readers of all ages and denominations.

In Encountering the Secular, J. Heath Atchley proposes an alternative to the understanding of the secular as that which opposes the religious, and he turns to American and Continental philosophy to support his critique. Drawing from thinkers as disparate as Ralph Waldo Emerson and Gilles Deleuze, and engaging with contemporary literature and film, Atchley shows how the division of experience (individual, cultural, political) into the distinct realms of the religious and the secular overlooks the subtle ways in which value can emerge. Far from arguing that the religious and the secular are the same, he means instead to suggest that the dogmatic separation between these two realms gets in the way of experiencing an immanent value, a kind of value tied neither to a transcendent reality (e.g., a god or an ideal) nor to a self-centered reality (e.g., pleasure or knowledge). Each chapter cultivates a particular concept that challenges the breach between the secular and the religious, rendering that breach ambiguous. Such ambiguity, the author affirms, is relevant to a time when rigid and simplistic notions of religion and secularity are used to justify thoughtlessness and even violence. All too often the secular is thought of either as a triumph in "overcoming" the presumed irrationality and oppression of religion, or as lament in "losing" the meaning religion is thought once to have offered. Atchley suggests a view of the secular as an opportunity to experience an immanent value that is neither controlled by the human self nor conferred by a divine entity. Written in a prose that is lucid, lively, and provocative, Encountering the Secular shows how a philosophical endeavor might be understood as a spiritual practice.

In a recent survey, 20 percent of the workers interviewed reported that they had either experienced religious prejudice while at work or knew of a coworker who had been subjected to some form of discriminatory conduct. Indeed, according to the Equal Employment Opportunity Commission, the filing of religious discrimination charges under Title VII of the Civil Rights Act of 1964 (which prohibits discrimination in employment based on race, color, national origin, sex, and religion) increased 75 percent between 1997 and 2008. The growing desire on the part of some religious groups to openly express their faith while at work has forced their employers and coworkers to reconsider the appropriateness of certain aspects of devotional conduct. Religion in the workplace does not sit well with all workers, and, from the employer’s perspective, the presence of religious practice during the workday may be distracting and, at times, divisive. A thin line separates religious self-expression—by employees and employers—from unlawful proselytizing. In Encountering Religion in the Workplace, Raymond F. Gregory presents specific cases that cast light on the legal ramifications of mixing religion and work—in the office, on the factory floor, even within religious organizations. Court cases arising under Title VII and the First Amendment must be closely studied, Gregory argues, if we are to fully understand the difficulties that arise for employers and employees alike when they become involved in workplace disputes involving religion, and his book is an ideal resource for anyone hoping to understand this issue.