Another contributor, who does not mention Yandell, examines a religious tradition other than Christianity.
Hendrickson acknowledges and critiques Yandell's analysis, but his own effort is continuous with Yandell's in using his categories, though he offers a significant emendation in terms of his new tack or approach. It may be that the criticisms Yandell raises can be replied to by a savvy Jain or Buddhist thinker (as I suspect they could be); however the larger question might be whether a Jain or a Buddhist could rationally accept his or her respective worldview despite such difficulties and tensions, as Christians accept a Christian worldview with difficulties and tensions -- a question that may be raised irrespective of whether there is one or several Christian (or Jain or Buddhist) worldviews.
David Werther considers whether Christ as fully divine could have given in to temptation -- was capable of having given in to temptation. On the other hand, if a religious worldview is filled out by doctrinal beliefs, then, fairly clearly, within the broad spectrum of the Christian tradition there might be several worldviews filled out by different (and sometimes competing) doctrinal beliefs. Yandell explicitly says that there are "different accounts of what the rational standards are," and he says, "I will not discuss them here" (11).
He offers his "Explanatory Approach" as a new tack into this issue, and as well into methodological and "motivational" issues relating to free will. addressed the question whether we can assess rationally the claims made by various traditions," and, he continues, "not only does he argue persuasively that rational evaluation of alternative worldviews is possible, but his writings demonstrate how this might be done with respect to certain Hindu or Buddhist claims about religious experience or the nature of the person" (30).
At least as far as the issue of free will and God's foreknowledge is concerned, his effort furthers Yandell's treatment. Netland cites several works by Yandell, though not his chapter in this volume, in which he seems to be doing just this regarding Jain and Buddhist understandings of their religious experience.