What is the basis for missions in a wider hope/inclusive framework? I read No Other Name: An Investigation into the Destiny of the Unevangelized by John Sanders. I am persuaded about a wider hope for salvation other than exlusivism provides. I grew up in plain ole Baptist North Carolina and I was already suspicious of the exclusive position ("if people aren't evangelized they go to hell"), and this book cemented my belief that this thinking is wrong. However, now my foundation for missions is on shaky ground. I don't even know what real missions looks like any more. 

In a "wider hope" (inclusivist) framework, what is missions and how is it implemented?
I think this question deserves an answer from an LDS (Mormon) perspective, because our doctrine fits the requirements of the question: We have both an inclusivist perspective (at least as I understand your usage of the word inclusivist) and a heavy emphasis on missionary work. I apologize if you want your answer grounded in more traditional Christianity and I'll try to stay in the Bible as much as possible.

That said, I will now answer the question.

First of all, the Bible's pretty clear as to both the importance of missionary work and its intended purpose. The ends of both Matthew (28:19-20) and Mark (16:15-16) come to mind, and I assume you know both passages well. I think most denominations can agree on this.

Secondly, I assume you have experiences with Christianity that have changed you, given you joy, given life meaning, etc. I have as well. I have no source other than what I hear continually in Sunday School lessons, but the LDS perspective here is that if religion has been so transformative for us, then why should we not share it with others? (Actually, I do have a better LDS source: This talk given by Elder Bednar, an apostle, at a recent conference)

With that foundation I can address the idea of inclusivism, which I need to do from a position that is more specifically LDS, because our inclusivism is slightly different from what I've read elsewhere. We interpret 1 Peter 4:6 pretty literally, and in fact Joseph Smith corrects the verse to state that "Because of this, the gospel is preached to them who are dead" (JST, emphasis added). Doctrine and Covenants 138 describes a vision by Joseph F. Smith, 4th president of the Church, regarding this very subject, and it starts by considering both that verse and 1 Peter 3:18-20, which we associate with it. In fact, we believe that through this mechanism of preaching to the dead, literally every person who has ever lived, or who ever will live, will get the chance to hear the Gospel of Christ and decide for him or herself whether to accept or reject it. So not only is salvation a possibility for all, but nobody's moral agency is violated.

(I should here note that the entire LDS concept of baptism for the dead rests on harmonizing this concept with the idea that baptism is essential for salvation, which John 3:5 seems to state explicitly.)

Does the above doctrine absolve us of our missionary responsibilities? Not at all! It simply adds a new dimension to them. We expect to share the gospel with others both in this life and in the life to come.


  I beheld that the faithful elders of this dispensation, when they depart from this mortal life, continue their labors in the preaching of the gospel of repentance and redemption, through the sacrifice of the Only Begotten Son of God, among those who are in darkness and under the bondage of sin in the great world of the spirits of the dead. The dead who repent will be redeemed, through obedience to the ordinances of the house of God, and after they have paid the penalty of their transgressions, and are washed clean, shall receive a reward according to their works, for they are heirs of salvation. (Doctrine and Covenants 138:56-58)