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In recent years, many evangelicals have been experiencing increasing discomfort with the conservative Christian subculture. While some leave organized religion entirely, others find a new spiritual home in more progressive evangelical churches. In this article, I analyze two such deconversions to “Churchome,” a megachurch based in Seattle and Los Angeles that particularly caters to disenchanted or deconverted evangelicals and in which I have conducted two years of ethnographic fieldwork. While both of my interviewees echo classic Protestant critiques as reasons for their deconversion, they do not express these in moral or theological but rather in emotional and therapeutic terms. I will show that, as my interviewees re-evaluate previously learned theologies and practices from the perspective of a new emotional and therapeutic style, their deconversions function like therapy. Churchome not only guides this process as a church for the deconverted, but also presents itself as a deconverted church, making “continuous deconversion” its primary identity.

In the article "Collective Biologies: Healing Social Ills through Sexual Health Research in Mexico" by Emily A. Wentzell, the author explores how middle-class, heterosexual couples in urban Mexico incorporate participation in a medical research study on Human Papilloma Virus (HIM) into their broader life projects. Wentzell analyzes how participants' cultural ideologies regarding health enable them to integrate research participation into their social and biological goals at the couple, family, and societal levels. The study shows how participation in the HIM study allows men to embody emerging Mexican cultural ideals of masculinity and contribute to changing collective conceptions of gender. Additionally, the article highlights the perspectives of evangelical Christian participants and emphasizes the importance of considering collective biologies in research and practice to improve understanding and clinical practice. [Extracted from the article]

This article discusses two books that explore the relationship between Sargent Shriver's Catholicism and his political and business endeavors. "The Call: the Spiritual Realism of Sargent Shriver" uses an imagined dialogue with Shriver to examine how his faith influenced his decisions, while "Spiritualizing Politics without Politicizing Religion: the Example of Sargent Shriver" discusses how Shriver brought his faith to bear on public policy. Both books highlight Shriver's commitment to genuine dialogue, his belief in the proper role of faith in the public square, and his willingness to compromise. The article suggests that Shriver's approach to politics is worth emulating. [Extracted from the article]

Abstract Evangelical nationalism is a new manifestation of American nationalism in the twenty-first century. Internally, it advocates the integration of national identity and Christian faith, claiming that “America is a Christian nation”. Externally, it pursues the “America First” and isolationist foreign policy. The early religious, political and social activities of evangelicals were mainly embodied in the religious revival called the Great Awakening. The rise of the Moral Majority in the 1970s and 1980s represented an essential exercise in or attempt at evangelical nationalism. The election of Donald Trump as president in 2016 marked the development of conservatism, such as evangelicalism in the U.S., from a religiously conservative force to a full-blown nationalism. Evangelical nationalism rose in the context of response to dramatically changing internal and external environments, the adjustment of traditional conservative strategies, the revival of white racism, the interplay between civic and ethnic nationalism, and the crisis of modernity. On the one hand, the momentum of evangelical nationalism will diminish with the relative alleviation of conflicts both within and outside the U.S., the corresponding adjustment of conservative strategies, and especially the growth of the civic nationalist camp. On the other hand, from the perspective of “identity and ultimate belief”, although the identity problem characterized by the “culture war” will be relatively relieved with the mitigation of internal and external conditions, the United States, as a “Christian nation” underpinned by Christian culture and faith, will see evangelical nationalism resilient. Evangelical nationalism will continue to play an important role in the domestic and foreign affairs of the United States.

In 1977, a diverse group of forty-five leaders and scholars drafted the “Chicago Call”, urging evangelicals to reconnect with historic Christianity and embrace a richer understanding of worship and sacrament. The Call highlighted tensions between those who understood evangelicalism as a movement within the broader Church and those who prioritized Reformation principles and scriptural authority. This article begins by exploring the origins of the conference, key leaders, and its historical context. It then moves to a comparison of primary documents, revealing points of friction that arose between conference participants as they worked to draft the statement. I conclude by assessing the Chicago Call’s limitations, emphasizing the inherent fragility of the evangelical coalition and the ongoing challenge of negotiating a theological consensus.

Alberta, Canada is both a major extractive zone—home to the world’s third largest proven oil reserves, mostly in the form of oil sands located in the north of the province—and a place whose political culture has been profoundly influenced by evangelical Christianity. It is both “petro province” and “God’s province”. Despite these distinct political economic and socio-cultural features, relatively little scholarly attention has been given to the contemporary relationships among them. To explore this, we profile the populist far-right social movement organization Take Back Alberta (TBA), which, by channeling the interlocking “freedom” and separatist movements into the governing United Conservative Party (UCP), played a pivotal role in Alberta Premier Danielle Smith’s rise to power. We ask the following question: what role do religion and a populist defense of the fossil fuel industry (or “extractive populism”) play, both ideologically and organizationally, within TBA? Drawing from TBA-related documents, including websites, podcasts, social media, and speeches, our analysis produces two key findings: first, that TBA deploys a radical, far-right version of extractive populism, which “anchors” the Danielle Smith government, and, second, that evangelical Christianity contributes to this extractive populism organizationally—by impacting TBA’s membership and resource infrastructure—and discursively, by influencing the collective action frames utilized by TBA leaders in advocating for the interests of the fossil fuel industry.

The authors argue that the future existence of evangelicalism as an ecclesial tradition depends on its ability and courage to re-imagine the dual nature, human and divine, of the Bible as written revelation and, consequently, to renew the way that this community engages with it. Such an endeavour requires a new way of understanding and engaging with the Bible that can be built around the model of the Incarnation. As mainline Protestants, who ministered for many years in evangelical ecclesial communities and who have conducted extensive doctoral and post-doctoral research in patristic and contemporary theological studies, the authors are convinced that if evangelicalism is to survive and flourish in the complexities of the contemporary world, it requires a new hermeneutic. It should move away from a dominating docetic view of the Scripture, which overemphasises its divine nature, to the detriment, and sometimes the total neglect, of its human authorship, to give a full account of its dual nature, equally divine and human.

Cambridge University has been featured in a wide range of studies of the long 18th century, but few have focused exclusively on the dynamics behind its politics. This is surprising since many of the Cambridge University electors were close to leading parliamentarians. The Cambridge University constituency was contested at each of the three successive general elections from 1780 onwards until 1796. Parliamentary contests often brought Cambridge University's political tensions into focus, which is why a detailed analysis of the poll books can demonstrate how different networks within the university behaved and could define the performance of candidates for the constituency. The relationships between the chancellors, vice‐chancellors, high stewards, university officers, college heads, fellows, senate members and members of parliament who collectively made up the leadership are fundamental to understanding the electorate of Cambridge University. These relationships, in terms of friendships, alliances and rivalries, also influenced political and patronage networks within the university. William Pitt the Younger's success in changing the political complexion of Cambridge University is part of the broader realignment in British politics during the final two decades of the 18th century. Under the pressure of these events, Whig unity would come to an end as new divisions between ministerialists and reformers emerged. The experience of Cambridge University can shed light on the national shifts as well as how electioneering was carried out in the university parliamentary constituencies. [ABSTRACT FROM AUTHOR]

Orthodox and evangelical Christians have frequently had a shared interest in encouraging traditional views of the gospel and mission within the modern ecumenical movement. In this article, one of Europe's most respected historians of evangelical life traces Orthodox and evangelical engagement with mainline Protestants through articles in the ecumenical movement's leading mission journal. [ABSTRACT FROM AUTHOR]

Is it possible to disengage from street gangs in communities and districts where gang organizations rule? We argue that disengagement is possible when this process does not alter the social order that allows street gangs to continue controlling and establishing the rules that govern economic activities and relationships in the barrios they control. We explore the process of gang disengagement under criminal governance in El Salvador, a country plagued by the powerful MS-13 and Barrio 18 gangs. We conducted a survey with nearly 1,200 people with a history of gang membership and 25 in-depth interviews with former gang members. We find that disengagement through religious conversion allows the gang to continue exerting power over the deserters, while at the same time enforcing religious commitment to the congregation. The religious community provides the normative framework that reassures the gang that its former associates will not act against it, consolidating its local authority. [ABSTRACT FROM AUTHOR]

This essay develops a constructive account of the ways Anglicans have addressed political questions. The first section outlines the characteristic political rationality of Anglican political theology (APT). This provides a backdrop to a consideration of the relationship between three distinct yet interrelated phenomena—church, nation, and state—and how they were understood as together constituting a polity. The second half situates APT in the context of how Anglicanism, from its origins, is in part a response to processes of modernization, particularly as these emerged in the Atlantic world from the fifteenth century onwards. It then outlines how key concerns of APT emphasize a way of imagining the role of church and nation within history, with providence as an important doctrinal point of reference. The essay closes with some critical reflections on how APT can and should develop going forward. [ABSTRACT FROM AUTHOR]

Social conditions in post-apartheid South Africa have been widely seen as marked by persistent and often racialised inequalities. The country has also been viewed through the prism of crisis, in economic, social, ecological and political spheres. Such language of crisis is increasingly reflected today among religious actors that reconstitute religious publics in the post-apartheid dispensation. Focusing on the growing public presence of Pentecostal-Charismatic and Evangelical Christianity, this article analyses how cultivating food 'God's way' interplays with discourses of crisis in South Africa. The study employs ethnographic observation and interviews of practitioners and instructors of the Farming God's Way network, a parachurch organisation operating in promoting regenerative agricultural principles as authentic Christian practice. Biblically authorised land practices address Christians' emotional attachments and personal histories of agricultural production, land use and ownership. The study argues for understanding such farming as encompassing a space of both mediation and contestation between hopes of restoring an ideal past based on a biblically based agrarian and ecological order and frustrations with attempts at transforming a morally degraded present. Addressing Farming God's Way as an emotional project entangled in discourses of (non)belonging and questions of change reveals tensions around representations of race, class and gender in Charismatic Christians' approach to biodiversity. Here, adherence to regenerative farming principles reveals practices through which Christian farmers attempt to remake themselves as moral citizens through ecological care. Rearticulations of the responsible steward, however, pinpoint the persistence of racialised tropes at the core of the religious public project of redeeming the present. [ABSTRACT FROM AUTHOR]

This article examines the relatively unexplored relationship between Royal Navy flag and commissioned officers and shore-based secular and civic voluntary societies in the early Victorian period using the case study of the Shipwrecked Fishermen and Mariners' Royal Benevolent Society. Portrayed in the literature as heroes and objectivized symbols of the glory of nation, naval officers instead had agency of their own. They were active facilitators, employing personal experience, naval culture and patronage networks to drive forward philanthropic initiatives for the society. They were crucial to the society's success, moving it forward to incorporation by an act of parliament in 1850, and to national and imperial expansion. It suggests that naval associative voluntary service needs to be considered more fully not only in naval history, but also within broader historical studies. [ABSTRACT FROM AUTHOR]

While some religious groups emphasize separation from society at large, other groups prioritize understanding and utilizing mainstream cultural expressions. The House of David, one of America’s most successful communal religious groups, drew on a wide variety of mainstream cultural influences to share the message that their founders Benjamin (1861- 1927) and Mary (1862- 1953) Purnell were the last in a long line of British millenarian prophets. Finding inspiration in popular evangelists, jazz music, and theme parks, the House of David would successfully adapt the distinctly British tradition of the Southcottian Israelitism to the needs of the American religious market, and gives us a clear example of the role innovation plays in the crowded religious marketplace. [ABSTRACT FROM AUTHOR]

This paper is a historical analysis of Missionary activities in Bakunduland in the southwest region of Cameroon in the 18th and 19th Centuries. These activities such as Christian proselytization, Western education, health care took place in a context of opposition from the Bakundu local population. This opposition can be explained as a from of resistance to what was perceived by Western colonists and missionary officials as a civilizing mission, and by the same token considered traditional culture of the Bakundu inferior. As a result of these missionary activities, the Bakundu society was transformed. But this transformation was never complete for as the paper highlights, there is a blend of Western and African cultures expressed in syncretism, a situation that still prevails among the Bakundu. [ABSTRACT FROM AUTHOR]

Although the hazards posed by greenhouse warming and COVID-19 are quite different, diagnosis and mitigation prospects for both depend heavily on science. Unfortunately, the reality of both threats has been subject to politicized science rejection in the US, making these deadly problems less tractable. There are substantial parallels between the two cases of science rejection, including common rhetoric and conservative political leadership. Survey research has reached widely-replicated conclusions regarding the social bases of climate-change perceptions. Corresponding studies of COVID-19 perceptions have found some political commonalities, but less agreement on other details. Here, we address this gap using generalized structural equation modeling (GSEM) and 2021 US survey data to make direct comparisons between the social bases of rejecting the reality of anthropogenic climate change (ACC) and rejecting COVID-19 vaccination. Trumpism, operationalized from approval of ex-president Trump, is viewed as an intervening variable that influences both types of science rejection. Trumpism itself is predicted by age, race, evangelical religion, ideology, and receptivity to seemingly non-political conspiracy beliefs. Considering direct as well as indirect effects (through Trumpism), climate change and vaccine rejection are similarly predicted by white and evangelical identity, conspiracism, and by education×ideology and friends×party interactions. The finding that Trumpism exacerbates science rejection could also apply to other science- and expertise-related topics unrelated to climate and COVID. These results invite broader comparisons across topics, with analogous movements in other countries, and continued tracking as US Trumpism evolves beyond Trump. [ABSTRACT FROM AUTHOR]

This work studies the gift of ... in the writings of the Apostle Paul. It is a study that has become necessary due to the perceived relegation of this gift in Pauline theology of charismata. The objective is to rediscover the role that the gift of teaching will need to play in the New Evangelization mission of the Modern-day Church. The gift of teaching when received and employed diligently and faithfully will facilitate according to the Apostle Paul the building up of the Church (...), the unity of faith, maturity in faith, knowledge of the Son of God and combat false doctrines. The gift of ... complements other gifts in the Pauline charismata including the gifts of evangelizing, exhorting, pastoring, prophecy, and apostolate. It facilitates the functioning of other charisms in the Church. It is a gift synonymous with Christian education (...), Catechesis (...), and Transmission of the Christian Faith (...). Sources and methodology are mainly biblical and theological. The work has three parts. The first part looks at the reality of ... in the Greek context including the LXX, Philo, Josephus, and the NT. The Second part underlines the gift of ... in Pauline writings including 1Corinthians, Romans, Galatians, Ephesians, Colossians, 2Thessalonians, 1-2Timothy, Titus, and Hebrews. The third part is a theological reflection on the gift of ... in the Modernday Church. Those who have this gift in the Church are urged to fan it into flame. Teaching preserves continuity: with teaching a community of faith will not die. [ABSTRACT FROM AUTHOR]

This essay examines Brazil's foreign policy approach toward Palestine and Israel by comparing the administrations of Presidents Jair Bolsonaro and Lula da Silva. In outlining elements of continuity and discontinuity between them, the essay argues that it is necessary to examine Brazil's strategic diplomacy regarding Israel's ongoing illegal occupation of the Palestinian territories and its brutal attacks on Palestinians in light of key structural changes that have occurred in Brazil. These include the growth of the agribusiness sector and the Evangelical Church, both of which have significant influence over the foreign policy choices of successive Brazilian presidential administrations, regardless of their political or ideological leanings. As a result, as this essay shows, neither Bolsonaro nor Lula could fully implement their stated agendas toward Palestine and Israel; indeed, despite the latter's defense of a two-state solution, this will not translate into punitive measures against Israel, especially given the international permissiveness of Israeli crimes. [ABSTRACT FROM AUTHOR]

It is not uncommon to stick to Father António Vieira the label of "messianism" - which has even happened to illustrious "vieirists" - but this is clearly a mistake. To the Coimbra's court of the Holy Office, the Jesuit confessed to being a "millenarian", simply because he believed in the advent of a "new state" of the Church, which he called "the Kingdom of Christ consummated on Earth" and which he identified with the new eon announced by the Old Testament prophets and initiated in Jesus Christ (see The Key of the Prophets). The theme addressed here Vieira's relationship with tradition allows us to understand his deter- mination to give a new answer to a new reality: the possibility of evangelization (and conversion) of the whole world. [ABSTRACT FROM AUTHOR]

The purpose of this article is to examine the impact of neo-liberalism and neo-conservatism upon American evangelicalism. It does so in the season of climate change. Given the commitment of neo-liberalism to the sovereignty of individual, the notion of government intervention in implementing climate mitigation policies is perceived as an unacceptable violation of freedom. It sits along the ideological challenge of neo-conservatism. Its emphasis on an 'enduring-moral order' has inadvertently culminated in ethnocentric anti-globalism, which theoretically conflicts with neo-liberalism's ideals. These two worldviews are both to be found in expressions of American evangelicalism, however. What might be a biblical-theological response? The argument draws upon the corporate nature of salvific claims, the early church governance in Luke-Acts and finally the social-gospel movement to challenge the association of evangelicalism with the Republican Party. The significance of this critique is due to the way in which this association lies at the heart of climate scepticism. [ABSTRACT FROM AUTHOR]

Theological analysis of the most popular worship song lyrics reflects that American Christians may be singing the American work ethic to the God who rested. Employing Brueggeman's Sabbath as Resistance and Heschel's The Sabbath alongside current discussions in evangelical liturgical studies, this article seeks to answer the following: 1) do the current most utilized congregational songs in America reveal a God who rests, and 2) what lyrical or musical possibilities exist to embody a theology of Sabbath rest. This analysis highlights liturgical and theological dissonance, while exploring musical and lyrical models that display a God who rests in an overworked culture. [ABSTRACT FROM AUTHOR]

The first two decades of the twenty-first century have manifested a large-scale revival of interest in John Calvin, Reformed Theology and popular forms of Calvinism. Journalists have scrambled to grasp the parentage of a movement which had so long been out of the public view. Sympathetic Christian writers have developed a range of hypotheses about the roots of this resurgence, with most concentrating on developments unfolding since the mid-twentieth century. This essay maintains that the actual roots of the contemporary Calvinist resurgence lie in the period following the Great War (1914–1918), when three distinguishable streams of Protestant thought found common ground and for a period of at least a quarter-century collaborated to draw attention to the resources offered in the broadly Reformed theological tradition. [ABSTRACT FROM AUTHOR]

The evangelical christianity seems to be increasing in strength within the social lives of Haitian people in the diaspora. In this article, we inquire what tactics Pentecostalism has been offering to Haitian migrants whose social existence is oppressed by everyday poverty. To do so, we will investigate how Haitian churches act on the local level in the neighborhoods where Haitian migrants settle. Our ethnographies reveal that evangelical communities currently play the role of assisting Haitian migrants in their reception neighborhoods. That the "spiritual warfare", in turn, that characterizes Pentecostal doctrine performs a moral work whose promise is to protect this migrant group from risks associated with poverty that current society addresses to them. [ABSTRACT FROM AUTHOR]

Recent research has played a pivotal role in advancing our understanding of cloisonné enamel production in China during the 19th and 20th centuries. However, Christian workshops, whether operating under missionary subcontracting or owned by the Catholic Church, have yet to be accurately identified and contextualized. This article delves into three significant contexts. Firstly, it identifies and contextualizes the Christian connections and interactions of the Decheng private cloisonné workshop, involving the French Lazarist Bishop Alphonse Favier, in Beijing. Secondly, it identifies the cloisonné workshop stablished by the Lazarists in the Beitang complex in Beijing and elucidates the role it played. Finally, this paper presents new evidence concerning cloisonné Christian objects crafted by the Tushanwan Jesuit workshop in Shanghai. Some of the primary works of these three workshops are identified for the first time. Additionally, this paper shows that certain cloisonné crosses, some of them thought to be originally Japanese, including those referred to as Namban, were, in fact, crafted in Beijing during the 1920s. These preliminary results will contribute to placing Chinese Christian cloisonné within the history of Chinese Art and its interactions at a global level in the context of evangelization in China, the production of the so-called export art, and the processes of indigenization carried out by the Lazarists and the Jesuits. [ABSTRACT FROM AUTHOR]

"Evangelization and Accommodation: Catholic Global Missions of the Early Modern Period" is a comprehensive book edited by Akira Saito that explores the expansion of the Catholic faith beyond European Empires. The book, written in Japanese, brings together twelve experts in missionary history and offers a global comparative perspective on missionary fields. It covers topics such as evangelizing practices in East Asia, India, and Latin America, the role of translation and inclusion, negotiations through the arts, limitations of accommodation, and ideas about social classes and civilization. The book provides new insights into the lived experiences of diverse groups and highlights the need for further research in early modern global missionary history. [Extracted from the article]

Engaging with Logan's third chapter, on the American Seamen's Friends Society, this piece reflects on what it means to cringe in the context of a benevolent or charitable relationship. People cringe when they are made painfully aware of the gap between their self-conception (and/or their ideal self) and the way others perceive them. Logan shows us, in her study of the ASFS, the cringeworthy nature of antebellum benevolent societies: they learned about the objects of their benevolence (in this case, sailors), performed rituals alongside them, and attempted to befriend them, and yet they did not ultimately want to be them or be like them but, rather, to change them. [ABSTRACT FROM AUTHOR]

Copyright of Perífrasis. Revista de Literatura, Teoría y Crítica is the property of Universidad de los Andes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Evangelical Christian communities, the responsibility for maintaining the home is taken up primarily by women (Bartkowski, 1999 ; Gallagher & Smith, 1999). The discursive construction of the home as a sacred space free from toxic influences emerged during the Cold War, when the global turmoil seemed to demand the delineation of a matriarchal safe space (Shively, 2017; Neumann, 2019 ; Anagnost 2013). More recently, restrictions concerning COVID-19 have initiated a further shift from the public to the private sphere. Women who were accustomed to conducting housework while their husbands were at work have abruptly come to the foreground as life primarily took place at home. This article explores the intersection of daily activities with religious beliefs as reflected in the practice of blogging. Central to this study is the assumption that ordinary, daily activities provide a unique lens into the way people 'in the pews' live their lives. [ABSTRACT FROM AUTHOR]

Copyright of Trashumante. Revista Americana de Historia Social is the property of Universidad de Antioquia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie III, Historia Medieval is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay explores the under-examined philosophy of evangelical republicanism that preacher-reformers Lemuel Haynes and Timothy Dwight developed at the end of the eighteenth century. To demonstrate their evangelical critique of classical republicanism, Haynes and Dwight invented a new genre: the republican sermon, which allowed them to champion evangelicalism's understanding of disinterested virtue as a corrective to self-serving ambitions that dominated ancient republics. Civic republicans believed that elite white men were the only ones disinterested enough to contribute to politics and participate in the public sphere. By contrast, evangelicals transformed disinterestedness from an intellectual attribute to an affective quality available to all persons who had undergone a conversion experience. Because evangelical republicans vacate individual interests and consider all persons to be dignified and worthy of benevolence, their approach to condemning race-based injustices does not accord with the autobiographical impulse of antebellum genres like the slave narrative. Instead, evangelical republicans like Haynes protest slavery and racism by disinterestedly focusing on the suffering that all Black Americans collectively experience. [ABSTRACT FROM AUTHOR]

The present study analyzes fifty years of theological reflection in Uruguay, specifically at the Faculty of Theology of Uruguay "Mons. Mariano Soler" and its predecessor, the Theological Institute of Uruguay. These periodic publications demonstrate the research and production work in the area of theological thought in the country. Over time, different research topics have emerged, addressed from the different specialties of theological knowledge and ecclesiastical sciences in general. The progress of the Theological Institute of Uruguay has contributed to giving more importance to research and being more demanding in publications. The article presents the emergence of academic publications in Uruguay in the 1970s, as part of the Latin American theological movement following the Second Vatican Council. These publications, which include an Annual Book and a series of Notebooks, seek to be theological and pastoral contributions in service to the Church. The text talks about the publications of the Theological Institute of Uruguay and their evolution over the years. Initially, five issues of the magazine "Puntos de Apoyo" were published in 1983 and 1984, addressing specific topics related to theology. Then, for three years, there were no new publications. Starting in 1995, the magazine "Soleriana" began to be published, replacing the Annual Book and being published semi-annually. This new stage coincides with the creation of the degree in theology of evangelization and seeks to promote theological reflection in the service of evangelization in a context of secularization and social challenges. Soleriana magazine presents itself as a resource for the evangelization of Uruguayan culture, promoting interdisciplinary dialogue from theological thought. In 2000, the creation of the Faculty of Theology of Uruguay "Mons. Mariano Soler" is announced and the magazine becomes the faculty's magazine. The article presents a summary of the issues of Soleriana magazine published between 2001 and 2015. The topics addressed in each issue are mentioned, such as hope, the Virgin Mary, religiosity, and the evangelization of culture. It is highlighted that the magazine has experienced a crisis and decline in recent years, with a decrease in the number of issues published. The importance of research and academic production in the theological field is emphasized. Soleriana magazine has gone through different stages over the years. In the first stage, it focused on the history of the Church in Uruguay and had the participation of faculty students. In the second stage, the magazine faced difficulties and stopped having previous sections. In the third stage, the magazine was revitalized and began to be published semi-annually, with new sections and a focus on research. Style guidelines have been introduced and blind peer review has been implemented. The article presents the history of theological production at the Faculty of Theology of Uruguay "Mons. Mariano Soler" through its publications. The importance of Soleriana magazine is highlighted, which has adopted a style manual for article submission and has established formal requirements. The magazine has exclusively relied on research papers from authors, mostly faculty members. Additionally, the creation of its own research lines and the exchange with other academic publications are mentioned. On the other hand, the existence of books edited by the institution is mentioned, mainly by faculty professors. In conclusion, the contribution of these publications to Uruguayan theological production and their objective of contributing to the Church and national culture is highlighted. The article presents the work of the Theological Institute in Uruguay over the past 50 years. Although proposals for liberation theology emerged in the country, the institute did not embrace them. [Extracted from the article]

This article examines Charles Taylor's book, A Secular Age, and places it in theological conversation, specifically focusing on his notion of 'disenchantment'. Through this examination, it attempts to show that the way forward for evangelical theology in this 'disenchanted age' is a sacramental one, which involves a 'radical return to the ordinary'. This does not place a limit on the scope of evangelical theology, nor does it prohibit serious engagement with the Bible and the world. Rather, this return to sacramental theology reopens evangelical theology to the realm of the transcendent, which is given by way of the immanent. [ABSTRACT FROM AUTHOR]

The Supreme Court's reversal of Roe v. Wade comes with challenges for pro-life evangelicals. Pro-life evangelicals desire strict abortion laws to protect the unborn. But historically, pro-life evangelicals have rejected the idea of criminal prosecution for women who violate such laws. Pro-abortion advocates contend that evangelicals are logically inconsistent in labeling abortion murder if they do not pursue criminal prosecution for post-abortive women. Also, abortion "abolitionists" within evangelicalism argue that some form of punishment is appropriate if abortion is murder. Abortion abolitionists contend that Scripture's lex talionis principle necessarily requires criminal retribution when life is unjustly taken. There is uncertainty regarding the criminal prosecution of post-abortive women both within and outside evangelical circles. This essay argues that the evangelical conception of retribution establishes normative values that dignify all life, but certain other considerations mean these principles do not necessarily require criminal punishment when laws are broken. Therefore, pro-life evangelicals are logically consistent when they contend for highly restrictive abortion laws while rejecting the notion of criminal punishment for post-abortive women. [ABSTRACT FROM AUTHOR]

What attitude should evangelicals, committed to sola Scriptura, take to extra-scriptural church tradition? This article, taking cues from the recent book Reformed Catholicity, argues that Scripture itself gives us reasons to cultivate an attitude of trust and receptivity to tradition (though not uncritically), and that it would be beneficial for UK conservative evangelicalism to recover such a posture. [ABSTRACT FROM AUTHOR]

This study analyzes a potential source of immigration policy by comparing attitudes toward Syrian refugees across different religious traditions in the United States. The analysis focuses on the puzzling case of evangelical public opinion, where the views of lay evangelicals showed a contrast with the pro-refugee stance of the church leadership. The current analysis examines the sources of evangelical public opinion by scrutinizing the mediating effects of Muslim stereotypes. The findings from a series of regression analyses using the ANES dataset (2016) suggest that while evangelicals are not distinctive in their opposition to Syrian refugees, they are unique in holding significantly high levels of Muslim stereotypes, which makes them more opposed to allowing refugees from Syria. Additionally, interesting differences in attitudes emerge within the evangelical community, thereby cautioning against generalizing the divide between church leadership and laity. Finally, measures of religiosity demonstrate significant effects on attitudes across religious traditions. [ABSTRACT FROM AUTHOR]

This article studies evangelical horror fiction, such as the Left Behind series, Chick tracts, and the Hell House, which have been relatively popular in American evangelical communities. Despite being labeled as fiction, these horror stories have traditionally been consumed as reality and/or prophecy. Many have relied on Christian nationalist ideas, such as anti-gay and anti-abortion rhetoric, in their stories. While the relationship between evangelical horror and the Christian Right has impacted its evangelical consumers both theologically and politically, its transcendence into non-evangelical popular culture is less researched. This paper looks at how evangelical horror tropes, most of which are inspired by Christian nationalist ideology, have been appropriated by non-evangelical fiction. Analysis of The Conjuring and its sequel will reveal the adoption of many tropes often found in evangelical horror and the Christian Right. [ABSTRACT FROM AUTHOR]

This article addresses the role of evangelicalism as a means of overcoming the trauma caused by natural disaster or disease. Using an ethnographic approach, it examines the connection between the beliefs of Roma in the Asparukhovo neigh-bourhood of the Bulgarian city of Varna and the hazards from which they suffered: the flood in June 2014 and Covid-19 during its first wave in 2020. People make sense of tragedy using different interpretations. It is seen as a form of divine punishment, a test for religious people, or it is associated with human negligence. Disaster provokes a variety of reactions among evangelical Christians, ranging from solidarity to distrust. Most importantly, their religious practice provides them with survival tactics and a direction to follow after catastrophe has disrupted their routine. [ABSTRACT FROM AUTHOR]

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Copyright of Scripta is the property of Scripta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)