Christian mission originates in the nature of the Trinitarian God, whose essence is love, and whose desire is to draw all people into a relationship of worship and communion with him. The Church, as a missional community, is not only the recipient of salvation but also a participant in bearing witness to God’s redemptive love in Christ to the world. This calling entails engaging the frontiers of globalization, poverty, and religion— domains that are deeply interrelated and require thoughtful, strategic approaches to mission.

Religion, for the purposes of this article, is understood as “a set of institutionalized rituals identified with a tradition and expressing and/or evoking sacral sentiments directed at a divine or trans-divine focus seen in the context of the human phenomenological environment, and at least partially described by myths or doctrines.”1 To be classified as a religion, three criteria must generally be met: (1) belief in an Ultimate Reality that transcends the immediate world, (2) religious practices oriented toward understanding or communing with this reality, and (3) a community of adherents who share in this pursuit.

In contemporary discourse, the term “religion” is often used to refer to major world religions such as Christianity, Islam, Buddhism, Hinduism, and Judaism. However, it is important to recognize that religious identity is only one aspect of a person’s being. As Edward Said argued, “no one today is purely one thing,”2 and survival increasingly depends on recognizing the interconnectedness of various identities and traditions.

What are the edges of mission? Beyond the proclamation of the gospel, Christian mission must engage with the crises of poverty, of peace, and of the planet (or ecological concerns). Regardless of new frontiers with which Christianity seeks to engage, the challenge of engaging religions remains a central concern for Christian mission. This article explores the challenges posed by religious pluralism to Christian mission in the contemporary world. Grounded in a Trinitarian theology, it seeks to reframe the conversation around mission by addressing the complex intersections between globalization, poverty, and religion. In particular, it analyses the limited success of Christian mission from a Western influenced worldview into the frontiers of Asian religions, reflecting on historical, theological, and strategic reasons for this impasse. The discussion culminates in a proposal for a contextual and relational approach to mission that recognizes the socio-cultural embeddedness of religious traditions.

The Challenge of Religions in Missiological Thought

Numerous missiologists—including David Bosch, Jacques Dupuis, Gerhard Anderson, Terry Muck, Frances Muck, Gerald McDermott and Harold Netland—have identified the challenge of religions as one of the most significant and complex issues facing Christian mission in the modern era. Bosch notably described the formulation of a theology of religions as “the largest unresolved problem of the Christian church.”3 McDermott and Netland similarly emphasized that responsible theology in a global Church must address the nuanced debates surrounding contextualization and religious pluralism, drawing on insights from scholars across continents.4
 
Historically, the evangelical approach has often sought to replace other religions with Christianity. Yet this strategy has met with limited success, especially in Asia. Unlike the significant growth of Christianity in Europe, North America, Latin America, and parts of Africa, evangelical missions in Asia have struggled to generate mass conversions. As Muck and Muck have argued, the history of evangelical mission in Asia reflects a consistent pattern of ineffectiveness in terms of mass movements turning to Christ within world religions.5

Statistical data supports this observation: The percentage of the global population identifying as Christian has remained relatively stable over the past century, shifting only slightly from 34.8% in 1910 to 33.2% in 2010.6 Projections suggest only modest growth in the coming decades. This stagnation signals the need for a re- evaluation of mission strategies—not merely to increase numbers but to embody God’s desire for a reconciled humanity.

Obstacles to Mission in the Asian Religious Context

Christian mission in Asia has faced unique challenges, many of which are deeply rooted in historical and cultural realities. One key factor is that the major Asian religious traditions—Islam, Hinduism, and Buddhism—were well-established long before the arrival of Christianity. These systems offer comprehensive and resilient worldviews that provide explanations for suffering, ethical guidance, and existential meaning, often rendering them resistant to new religious narratives.

Furthermore, these religions are deeply embedded in the cultural and intellectual fabric of their societies. Unlike animistic traditions, they possess canonical texts, institutional structures, and theological doctrines that have been transmitted over millennia. Religious beliefs in Asia are not merely intellectual commitments but are woven into mythology, family traditions, social customs, and national identities.

Colonial history also plays a role. While Christianity in Africa and Latin America often spread alongside or through colonial dominance, colonial influence in Asia was largely restricted to coastal regions and driven by trade. In many cases, colonial powers actively discouraged missionary activity, particularly among Muslims and Hindus. Consequently, Christianity in Asia developed without the advantages—however problematic—of state support.

Jonathan Bonk notes another profound difficulty: Many religions lay exclusive claim to particular revelations or myths, often resisting external theological engagement.7 These proprietary claims are deeply defended, not only theologically but socially and politically. As belief systems pass through generations, their embeddedness can lead to the perception of myths as incontrovertible truths, fueling both intra- and interreligious conflict.

Globalization and Interreligious Complexity

The processes of globalization further complicate interreligious engagement. Political, economic, and cultural forces shape religious boundaries and interactions, often exacerbating tensions. For instance, in the post-9/11 world, Christian mission efforts among Muslim populations occur in a climate of mutual suspicion, hostility, and fear. As such, interfaith dialogue and mission cannot be isolated from their socio-political contexts.

Moreover, religious engagement today involves not only theological dialogue but the navigation of issues like economic disparity, ethnic identity, and post-colonial memory. Treating interreligious engagement merely as a religious activity risks oversimplifying the task and overlooking the deeper structural forces that inhibit mutual understanding and cooperation.

Toward a Trinitarian Theology of Religions and Inreligionization

Given these complexities, Christian mission must be re-envisioned through a Trinitarian theology that embraces God’s relational and inclusive nature. A Trinitarian missiology views mission not as conquest, but as participation in God’s ongoing work of reconciliation. This orientation calls for what might be termed inreligionization—an incarnational model in which the gospel engages religions from within, seeking transformation rather than replacement.

Rather than presenting Christianity as a competing system, missionaries must enter religious cultures with humility, recognizing God’s presence and activity beyond the traditional boundaries of the Church. Inreligionization involves deep listening, contextual theology, and a willingness to see the gospel in conversation with local wisdom, narratives, and spiritual insights. Mission is no longer bringing a foreign gospel to replace world religions but a pilgrim witness whereby both Christians as well as different religious practitioners are transformed by the gospel of Jesus Christ.

Missional Themes for the Future

In light of the above, five key missional themes should guide future engagement:
1.   Contextualization: Theology must emerge from within the lived experience of local cultures and religious contexts.
2.   Mutual Witness: Interfaith dialogue should foster reciprocal learning, where Christians bear witness to Christ while also listening attentively to others.
3.   Strategic Humility: Mission strategies must
acknowledge past failures and avoid triumphalism or cultural imperialism.
4.   Relational Engagement: Authentic relationships across religious boundaries are essential to credible mission.
5.   Theological Innovation: The Church must cultivate theological frameworks that are hospitable to pluralism without compromising the uniqueness
of Christ.

Conclusion

The challenge of religions is not merely a theological concern but a strategic and relational one. As Christian mission enters a new era of global complexity, it must reckon with the embeddedness and resilience of other world religions, especially in regions like Asia. This article has argued that a shift toward a Trinitarian, relational, and contextual approach is essential. Mission is not about erasing religious difference but about faithfully witnessing to the love of God in Christ in a world of profound religious diversity.