Hanciles does yeoman work in part one synthesizing studies on the impact of globalization, revealing that its outcomes will likely not be determined by the Euro-American heartlands that sparked this movement. Instead, in parts two he shows that migration in general is having an enormous effect on shaping a new world order, and in part three, "Mobile Faith," he advances the case for the migration of Christians as carrying within it the seeds of renewal for the whole church and also the potential to reshape church-state and religion and culture relations globally.

This long-standing series provides the guild of religion scholars a venue for publishing aimed primarily at colleagues. It includes scholarly monographs, revised dissertations, Festschriften, conference papers, and translations of ancient and medieval documents. Works cover the sub-disciplines of biblical studies, history of Christianity, history of religion, theology, and ethics. Festschriften for Karl Barth, Donald W. Dayton, James Luther Mays, Margaret R. Miles, and Walter Wink are among the seventy-five volumes that have been published. Contributors include: C. K. Barrett, Francois Bovon, Paul S. Chung, Marie-Helene Davies, Frederick Herzog, Ben F. Meyer, Pamela Ann Moeller, Rudolf Pesch, D. Z. Phillips, Rudolf Schnackenburgm Eduard Schweizer, John Vissers

John Garrett's Roger Williams: Witness Beyond Christendom is a radical new assessment of an American folk hero and significant figure in the history of Western civilization. Garrett goes deep into the life and thought of the seventeenth-century nonconformist, exploring the recurrent themes in his voluminous writings and showing how they are woven together as a personal apologia by this fascinating individual. Williams is presented as he interacts with the radical Separatists of his day -- the scholars, lawyers, nobility, and gentry of the Puritan era -- and as he becomes a missionary to the Indians, a stubborn sectarian, a politician, an anti-Quaker theologian, and an isolated has-been on a rude frontier. In the eighteenth and nineteenth centuries, studies of Roger Williams were collections of information that varied from praise to blame. To some he was a father of American liberty; to others, impetuous and irresponsible. In the 1930s and 1940s, American liberal historians explored his political importance and his role as a pioneer of the free pluralistic society. The late Perry Miller of Harvard opened a new era in studies of Roger Williams when he directed students to the fact that Williams thought nearly all of the time in theological terms, so that his warped image had to be rescued from the defacements of the "liberal historians." John Garrett is familiar with the wide range of writing about Williams, but he does not engage in controversy with other writers. He goes directly to primary sources in an attempt to reconstruct the factors that shaped Williams and his thought. He has worked afresh with the available materials on both sides of the Atlantic, and relates Williams more fully than has been done before to the currents of contemporary history in both old and New England. He believes, like Perry Miller, that theology is a necessary clue to Williams's mind, but he does not think it is enough to look at the history of religious ideas in new England and Europe to decipher the enigma of this subtle and puzzling thinker. He shows how Williams lived with the Bible and used it as a direct guide for his life and thought. Only in this way, argues Garrett, can Williams be seen as a whole man: as thinker, politician, missionary, Englishman, American. The rebel is revealed by reference to his Christology; the pluralist by reference to his Eschatology; and the man by the interweaving of many complex strands of experience and thought.