What does the practice of religion look like in Latin American today? In this book, which examines religious practice in three Latin American cities- Lima, Peru; Cordoba, Argentina; and Montevideo, Uruguay- Gustavo Morello reveals the influence of modernity on average citizens' cultural practices. Technological development, the dynamics of capitalism, the specialization of spheres of knowledge- all these aspects of modernity were thought to diminish the importance of religion. Yet, Morello argues, if we look at religion as ordinary Latin Americans practice it, we discover that modernity has not diminished religion, but transformed it, creating what Morello calls "enchanted modernity." In Latin America, there is more religion than secularists expect, but of a different kind than religious leaders would wish. Morello explores how urban, contemporary Latin Americans, both believers and non-believers, from different social classes and religious affiliations, experience transcendence in everyday life. Using semi-structured interviews with 254 individuals in three cities with shifting religious landscapes and different cultural histories, Morello highlights the diversity within Latin America, exploring societies that are understudied and examining a broad array of religious traditions: "nones" (agnostics, non-affiliated, atheist), Catholics, Evangelicals (including mainstream Protestants, Pentecostals, neo-Evangelicals), and other traditions (including Jews, Muslims, Mormons, African-derived traditions, and Buddhists). Morello emphasizes elements, nuances, and dynamics that have previously been overlooked and that can enrich the study of religion other non-western societies. The book seeks to contribute to a critical theory of contemporary religion- one that is not centered in the North Atlantic world and that takes seriously the voices of the Latin American people.

Font of Pardon and New Life is a study of the historical development and impact of John Calvin's doctrine of baptism, both adult (or believer) baptism and infant baptism. Did Calvin intend to teach a kind of baptismal forgiveness and regeneration, that is, did he believe that the external sign of baptism actually conveys the spiritual realities it signifies? If baptism does serve in some way as an instrument of divine grace for Calvin, what then are the roles of the Word, the Holy Spirit, divine election, and individual faith? Are spiritual blessings conferred only in adult (believer) baptism or also in the baptism of infants? Did Calvin's teaching on baptismal efficacy remain constant throughout his lifetime, or did it undergo significant change? What impact did it have on the Reformed confessional tradition that followed him? Lyle D. Bierma approaches these questions by examining Calvin's writings on baptism in their entirety, proceeding chronologically through Calvin's life and writings including his Institutes, commentaries on the Bible, catechisms, polemical treatises, and consensus documents. Bierma concludes that Calvin understood baptism as a means or instrument of both assurance and grace. His view underwent some change and development over the course of his life but not to the extent that some in the past have suggested. The overall trajectory of his baptismal theology was one of increasing clarity and refinement of basic themes already present in incipient form in the Institutes of 1536.

Evangelical Christians in the United States today are known for their hard-line, restrictive approach to immigration and refugees. This book shows that this has not always been the case and is, in fact, a relatively new position. The history of evangelical involvement with refugees and immigrants has been overlooked in the current debate. Since the early 1960s, evangelical Christians have been integral players in US immigration and refugee policy. Motivated by biblical teachings to "welcome the stranger," they have helped tens of thousands of newcomers by acting as refugee sponsors or providing legalization assistance to undocumented immigrants. Until the 1990s, many evangelicals did not distinguish between documented and undocumented newcomers - all were to be loved and welcomed. In the last decade of the twentieth century, however, a growing anti-immigrant consensus in American society grew alongside evangelicals' political alignment with the Republican Party, leading to a rethinking of their theology. Following the GOP's lead, evangelicals increasingly emphasized the need to obey American law, which many argued undocumented immigrants failed to do. Today, the evangelical movement is more divided than ever about immigration policy. While conservative evangelicals are often immigration hard-liners, many progressive and Latinx evangelicals hope to convince their fellow evangelicals to take a more welcoming approach. The Strangers in Our Midst argues that the key to understanding evangelicals' divided approaches to immigration is to look at both their theology and their politics. Both of which have shaped how-and especially to whom-they extend their biblical values of hospitality.

Historians have debated how the clergy's support for political resistance during the American Revolution should be understood, often looking to influence outside of the clergy's tradition. This book argues, however, that the position of the patriot clergy was in continuity with a long-standing tradition of Protestant resistance. Drawing from a wide range of sources, Justifying Revolution: The American Clergy's Argument for Political Resistance, 1750-1776 answers the question of why so many American clergyman found it morally and ethically right to support resistance to British political authority by exploring the theological background and rich Protestant history available to the American clergy as they considered political resistance and wrestled with the best course of action for them and their congregations. Gary L. Steward argues that, rather than deviating from their inherited modes of thought, the clergy who supported resistance did so in ways that were consistent with their own theological tradition.

Ireland has long been regarded as a 'land of saints and scholars'. Yet the Irish experience of Christianity has never been simple or uncomplicated. The Rise and Fall of Christian Ireland describes the emergence, long dominance, sudden division, and recent decline of Ireland's most important religion, as a way of telling the history of the island and its peoples. Throughout its long history, Christianity in Ireland has lurched from crisis to crisis. Surviving the hostility of earlier religious cultures and the depredations of Vikings, evolving in the face of Gregorian reformation in the 11th and 12th centuries and more radical protestant renewal from the 16th century, Christianity has shaped in foundational ways how the Irish have understood themselves and their place in the world. And the Irish have shaped Christianity, too. Their churches have staffed some of the religion's most important institutions and developed some of its most popular ideas. But the Irish church, like the island, is divided. After 1922, a border marked out two jurisdictions with competing religious politics. The southern state turned to the Catholic church to shape its social mores, until it emerged from an experience of sudden-onset secularization to become one of the most progressive nations in Europe. The northern state moved more slowly beyond the protestant culture of its principal institutions, but in a similar direction of travel. In 2021, fifteen hundred years on from the birth of Saint Columba, Christian Ireland appears to be vanishing. But its critics need not relax any more than believers ought to despair. After the failure of several varieties of religious nationalism, what looks like irredeemable failure might actually be a second chance. In the ruins of the church, new Columbas and Patricks shape the rise of another Christian Ireland.

Apophatic theology, or negative theology, attempts to describe God, the Divine Good, by negation, to speak only in terms of what may not be said about the perfect goodness that is God. It is a way of coming to an understanding of who God is which has played a significant role across centuries of Christian tradition but is very often treated with suspicion by those engaging in theological study today. Seeking the God Beyond explores the difference a negative theological approach might make to our faith and practice and offers an introduction to this oft-misunderstood form of spirituality. Beginning by placing apophatic spirituality within its biblical roots, the book later considers the key pioneers of apophatic faith and a diverse range of thinkers including CS Lewis and Keats - to inform us in our negative theological journey.

Many scholars and church leaders believe that music and worship style are essential in stimulating diversity in congregations. Gerardo Marti draws on interviews with more than 170 congregational leaders and parishioners, as well as his experiences participating in worship services in a wide variety of Protestant, multiracial Southern Californian churches, to present this insightful study of the role of music in creating congregational diversity. Worship across the Racial Divide offers a surprising conclusion: that there is no single style of worship or music that determines the likelihood of achieving a multiracial church. Far more important are the complex of practices of the worshipping community in the production and absorption of music. Multiracial churches successfully diversify by stimulating unobtrusive means of interracial and interethnic relations; in fact, preparation for music apart from worship gatherings proves to be just as important as its performance during services. Marti shows that aside from and even in spite of the varying beliefs of attendees and church leaders, diversity happens because music and worship create practical spaces where cross-racial bonds are formed. This groundbreaking book sheds light on how race affects worship in multiracial churches. It will allow a new understanding of the dynamics of such churches, and provide crucial aid to church leaders for avoiding the pitfalls that inadvertently widen the racial divide.

Darren M. Pollock examines the 1611 Romans hexapla commentary by the prolific Church of England preacher and controversialist Andrew Willet. While some have considered Willets later biblical commentaries to have been a retreat from his earlier engagement in religious controversy, the author argues that his exegetical work maintained a significant element of anti-Catholic polemics, only expressed in a different genre. This polemical hermeneutic served as an organizing principle and as a means by which to clarify the presentation of traditional Reformed readings in relief against a body of Roman Catholic theology that Willet believed threatened the gospel of grace. Pauls letter provided ample opportunity for Willet to identify what is distinctive about Reformed theology or rather, as Willet would have it, the particular ways in which papist dogma had diverged from the true line of Christian belief running from the Fathers through to the (truly catholic) Reformed church of the seventeenth century.Willets exegesis highlights many of the polemical issues that had long been contended between Protestants and Catholics, including the authentic versions of the bible, Scriptures attributes, and principles of interpretation, as well as doctrines like justification, predestination, the assurance of salvation, and the place of good works. A close investigation into Willets exegetical method also helps to see how an identifiable hermeneutical lens is consistent with a disciplined reading that is faithful to the text. His polemical focus does not corrupt his exegesis or force upon it meanings that are alien to the text itself; rather, his polemical hermeneutic serves to focus his attention and frame positive doctrinal statements against the sharp contrast of alternate readings.

A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world. We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment. Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature. As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.

Starting a new organization is risky business. And churches are no exception. Many new Protestant churches are established without denominational support and, therefore, have many of the same vulnerabilities other startups must overcome. Millions of Americans are leaving churches, half of all churches do not add any new members, and thousands of churches shutter their doors each year. These numbers suggest that American religion is not a growth industry. On the other hand, more than 1000 new churches are started in any given year. What moves people who might otherwise be satisfied working for churches to take on the riskier role of starting one? In Church Planters, sociologist Richard Pitt uses more than 125 in-depth interviews with church planters to understand their motivations. Pitt's work endeavors to uncover themes in their sometimes miraculous, sometimes mundane answers to the question: "why take on these risks?" He examines how they approach common entrepreneurial challenges in ways that reduce uncertainty and lead them to believe they will be successful. By combining the evocative stories of church planters with insights from research on commercial and social entrepreneurship, Pitt explains how these religion entrepreneurs come to believe their organizational goals must be accomplished, that they can be accomplished, and that they will be accomplished.

A well-researched and scholarly examination of the relationship between Protestant missions and imperialism in the past 200 years.

A choice lies before you: Either waste your life or live with risk. Either sit on the sidelines or get in the game. After all, life was no cakewalk for Jesus, and he didn't promise it would be any easier for his followers. We shouldn't be surprised by resistance and persecution. Yet most of us play it safe.
We pursue comfort. We spend ourselves to get more stuff. And we prefer to be entertained. We are all tempted by the idea of security, the possibility of a cozy Christianity with no hell at the end. But what kind of life is that really? It's a far cry from adventurous and abundant, from truly rich and really full, and it's certainly not the heights and the depths Jesus calls us to.
Discover in these pages a foundation for fearlessness. Hear God's promise to go with you into the unknown. And let Risk Is Right help you see the joys of a faith-filled and seriously rewarding life of Jesus-dependent abandon
Risk Is Right is a significantly expanded version of a chapter previously published in the book Don't Waste Your Life (chapter 5).

This comprehensive study represents the first effort by an historian to examine the relationship of the mainstream Protestant Churches to the Civil Rights movement of the 1960s. The focus is on the National Council of Churches, the principal ecumenical organization of the national Protestant religious establishment. Drawing on hitherto little-used and unknown archival resources and extensive interviews with participants, Findlay reveals the widespread participation of the predominantly white churches in the efforts moving toward black freedom that continued throughout the sixties. He documents the churches' active involvement in the March on Washington in 1963 and the massive lobbying effort to secure passage of the Civil Rights Act of 1964, their powerful support of the struggle to end legal segregation in Mississippi, and their efforts to respond to the Black Manifesto and the rise of black militancy before and during 1969. Findlay chronicles initial successes, then growing frustration as the national liberal coalition, of which the churches were a part, disintegrated as the events of the 1960s unfolded. For the first time, Findlay's study makes clear the highly significant role played by liberal religious groups in the turbulent, exciting, moving, and historic events of the 1960s.

The aesthetics of everyday life, as reflected in art museums and galleries throughout the western world, is the result of a profound shift in aesthetic perception that occurred during the Renaissance and Reformation. In this book, William A. Dyrness examines intellectual developments in late Medieval Europe, which turned attention away from a narrow range liturgical art and practices and towards a celebration of God's presence in creation and in history. Though threatened by the human tendency to self-assertion, he shows how a new focus on God's creative and recreative action in the world gave time and history a new seriousness, and engendered a broad spectrum of aesthetic potential. Focusing in particular on the writings of Luther and Calvin, Dyrness demonstrates how the reformers' conceptual and theological frameworks pertaining to the role of the arts influenced the rise of realistic theater, lyric poetry, landscape painting, and architecture in the sixteenth and seventeenth centuries.

'Death doesn't wait till the ends of our lives to meet us and to make an end, ' says Walter Wangerin. 'Instead, we die a hundred times before we die; and all the little endings on the way are like a slowly growing echo of the final BANG ' Yet out of our many losses, our 'little deaths, ' comes a truer recognition of life. It is found in our relationships with ourselves, with our world, with others, and with our Creator. This is the dancing that can come out of mourning: the hope of restored relationships. Mourning into Dancing defines the stages of grief, names the many kinds of loss we suffer, shows how to help the grief-stricken, gives a new vision of Christ's sacrifice, and shows how a loving God shares our grief. We learn from this book that the way to dancing is through the valley of mourning--that grief is a poignant reminder of the fullness of life Christ obtained for us through his resurrection. In the words of writer and critic John Timmerman, Mourning into Dancing 'could well be the most important book you ever read

From the turn of the twentieth century until the end of the Irish Civil War, Protestant nationalists forged a distinct counterculture within an increasingly Catholic nationalist movement. Drawing on a wide range of primary and secondary sources, Conor Morrissey charts the development of nationalism within Protestantism, and describes the ultimate failure of this tradition. The book traces the re-emergence of Protestant nationalist activism in the literary and language movements of the 1890s, before reconstructing their distinctive forms of organisation in the following decades. Morrissey shows how Protestants, mindful of their minority status, formed interlinked networks of activists, and developed a vibrant associational culture. He describes how the increasingly Catholic nature of nationalism - particularly following the Easter Rising - prompted Protestants to adopt a variety of strategies to ensure their voices were still heard. Ultimately, this ambitious and wide-ranging book explores the relationship between religious denomination and political allegiance, casting fresh light on an often-misunderstood period.

This book approaches Ulster Protestantism through its theatrical and cultural intersection with politics, re-establishing a forgotten history and engaging with contemporary debates. Anchored by the perspectives of ten writers - some of whom have been notably active in political life - it uniquely examines tensions going on within. Through its exploration of class division and drama from the early twentieth century to the present, the book restores the progressive and Labour credentials of the community's recent past along with its literary repercussions, both of which appear in recent decades to have diminished. Drawing on over sixty interviews, unpublished scripts, as well as rarely-consulted archival material, it shows - contrary to a good deal of cliched polemic and safe scholarly assessment - that Ulster Protestants have historically and continually demonstrated a vigorous creative pulse as well as a tendency towards Left wing and class politics. St. John Ervine, Thomas Carnduff, John Hewitt, Sam Thompson, Stewart Parker, Graham Reid, Ron Hutchinson, Marie Jones, Christina Reid, and Gary Mitchell profoundly challenge as well as reflect their communities. Illuminating a diverse and conflicted culture stretching beyond Orange Order parades, the weaving together of the lives and work of each of the writers highlights mutual themes and insights on their identity, as if part of some grander tapestry of alternative twentieth-century Protestant culture. Ulster Protestantism's consistent delivery of such dissenting voices counters its monolithic and reactionary reputation.

This is a collection of documents on church-state relations in modern history. It collects virtually all of the major documents associated with the evolution of the post-Reformation churches - Catholic, Protestant, and Orthodox - in their relationship to the simultaneously developing modern state in the West.