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This book introduces the American Evangelical movement and the role it played in the support of Donald Trump. Specifically, it focuses on the Neocharismatic-Pentecostal (NCP) leaders, their beliefs, and their political strategies. The author examines why 81% of white evangelicals voted for Trump in 2016, and why he still received between 76% and 81% of their vote in 2020 despite losing the presidency. Additionally, the book discusses how NCP leaders are part of the Christian Right, a religious coalition with a political agenda centered on controversial issues such as anti-abortion activism, opposition to LGBTQ+ rights, and the protection of religious freedom. Structured around the three main ideas inspiring NCP leaders who supported Trump in 2016 and 2020--Dominion, Spiritual Warfare, and Eschatology (the End Times)--the book examines how these ideas have sustained the evangelicals close to U.S. political power in the Trump era. In light of the potential for Trump's return to power in 2024, the book serves as a warning of what a renewed alliance between Trump and his former NCP supporters could bring. It is an essential read for all students and researchers of Evangelicalism, Religion in America, Political Theology, or Religion and Politics.

Foreword / Martin E. Marty -- Ad testimonium / Archbishop Desmond Tutu -- Preface / J. Harold Ellens -- Introduction / J. Harold Ellens -- The destructive power of religion / J. Harold Ellens -- The Bible made me do it / D. Andrew Kille -- The Quran, Muhammad, and Jihad in context / Charles T. Davis III -- Religious metaphors can kill / J. Harold Ellens -- The disarmament of God / Jack Miles -- The interface of religion, psychology, and violence / J. Harold Ellens -- The dynamics of prejudice / J. Harold Ellens -- Destructive and constructive religion in relation to shame and terror / Jack T. Hanford -- The role of self-justification in violence / LeRoy H. Aden -- Toxic texts / J. Harold Ellens -- Jihad in the Quran, then and now / J. Harold Ellens -- The myth of redemptive violence / Walter Wink -- Beyond just war and pacifism : Jesus nonviolent way / Walter Wink -- Fundamentalism, orthodoxy, and violence / J. Harold Ellens -- The myth of redemptive violence or the myth of redemptive love / Wayne G. Rollins -- Violence and Christ : God's crisis and ours / J. Harold Ellens -- Conclusion: Revenge, justice, hope, and grace / J. Harold Ellens

Many people these days regard religion as outdated and are unable to understand how believers can intellectually justify their faith. Nonbelievers have long assumed that progress in technology and the sciences renders religion irrelevant. Believers, in contrast, see religion as vital to society's spiritual and moral well-being. But does modernization lead to secularization? Does secularization lead to moral decay? Sociologist Hans Joas argues that these two supposed certainties have kept scholars from serious contemporary debate and that people must put these old arguments aside in order for debate to move forward. The emergence of a "secular option" does not mean that religion must decline, but that even believers must now define their faith as one option among many. In this book, Joas spells out some of the consequences of the abandonment of conventional assumptions for contemporary religion and develops an alternative to the cliché of an inevitable conflict between Christianity and modernity. Arguing that secularization comes in waves and stressing the increasing contingency of our worlds, he calls upon faith to articulate contemporary experiences. Churches and religious communities must take into account religious diversity, but the modern world is not a threat to Christianity or to faith in general. On the contrary, Joas says, modernity and faith can be mutually enriching.

Chapter and verse -- The joys of death : a bargain with Allah -- Rebellions in the dark of the night -- A map of Islam -- Circle of hell -- Allah! Muhammad! Saladin! -- The doors of Europe -- Jihad in the east : a crescent over Delhi -- The holy sea : pepper and power -- The bargain goes sour -- The wedge and the gate -- History as anger, Jihad as non-violence -- Islam in danger zone -- Jinnah redux and the age of Osama -- Saddam, Bush and the Shia Jihad

The same, but different -- A view from the top -- Religious and political identities -- Political engagement -- Cultural engagement -- Toward and evangelical identity -- Appendices: Sample instrument for elite interviews ; Survey for focus groups ; Descriptive statistics of focus group participants.

What would Ibn Taymiyya make of intertextual study of the Qur'an?: the challenge of the isrā'īliyyāt / Jon Hoover -- Prophecy and writing in the Qur'an, or why Muhammad was not a scribe / Islam Dayeh -- A "religious transformation in late antiquity": Qur'anic refigurations of pagan-Arab ideals based on biblical models / Angelika Neuwirth -- Meccan gods, Jesus' divinity: an analysis of Surah 43 (al-Zukhruf) / Walid A. Saleh -- Ritual law from the Bible to the Qur'an: the case of sexual purity and illicit intercourse / Holger Zellentin -- David and Solomon: antecedents, modalities and consequences of their twinship in the Qur'an / Geneviève Gobillot -- Pharaoh's submission to God in the Qur'an and in rabbinic literature: a case study in Qur'anic intertextuality / Nicolai Sinai -- The eschatological counter-discourse in the Qur'an and in Babylonian Talmud Sanhedrin / Mehdi Azaiez -- Thrice upon a time: Abraham's guests and the study of intra-Qur'anic parallels / Joseph Witztum -- "Killing the prophets and stoning the messengers": two themes in the Qur'an and their background / Gerald Hawting -- On the Qur'an and Christian heresies / Gabriel Said Reynolds -- Reflections on the Qur'an, Christianity and inter-textuality / Mary B. Cunningham.

This article considers spatial and temporal diffusion of Christian values in Sweden and examines the features of the country's confessional space. The work aims to identify historical and geographical characteristics of the formation of Sweden's Christian space and of its current transformation. Another objective is to introduce data on the economic activities of large religious organisations into scholarly use. The relevance of this work lies in the fact that Christianity is the most popular religion in Sweden, given that it is religion that has a profound effect on worldview in a society. The article describes the transformation of territorial and canonical structure of Christian denominations in Sweden. It is argued that, despite secularisation of Swedish society, religion remains a key component in both host and immigrant cultures, which requires a study of the denominational space. Special attention is paid to recent changes in Sweden's Christian space. The authors emphasise the growing role of the parishes of the Russian Orthodox Church of the Moscow Patriarchate, which is manifested in the rising number of religious facilities and a growing territorial presence. This study is the first in its kind to analyse data on the economic organisation of a foreign country's denominational space. The authors establish a connection between migration processes in a society and changes in the internal structure of its Christian space.

This is a preliminary paper following recent fieldwork in Vanuatu. The rhetorical question in the title challenges two pervasive stereotypes: first, the presumed universal applicability of the hierarchical opposition society:individual and its corollary, the conception of 'societies' as encompassing collectivities of bounded, autonomous 'individuals'; second, the hoary conventional opposition of 'Oceanic' (relational/communal) and 'Western' (bounded/individual) concepts of the person. The second stereotype categorically segregates so-called 'primitive' or 'traditional' societies from 'modern' or 'Western[ised]' ones on the basis that the former lack a concept of the self as an autonomous individual, regarded as an effect and a characteristic of 'civilisation' or modernity. Such unthinking identification of modernity with 'Westernisation' and individualism is ethnocentric, anachronistic and denies contemporaneity to present people, such as Melanesian villagers, whom it consigns to the archaic, backward status of non-modern/non-'Western'. A far more thoughtful and sophisticated variant is anthropologist Marilyn Strathern's abstract differentiation, along a 'we/they axis', of the (Western) unitary individual from the (Melanesian) 'partible person', conceived as a divisible composite of relations. Strathern destabilises the society:individual dichotomy itself, as an ethnocentric, hierarchised 'Western' construct inappropriate to 'Melanesian sociality'. Any analysis of actual indigenous conceptions of the person requires the profound familiarity with vernacular idioms and patterns of thought which can only be derived from lengthy ethnographic fieldwork. As a comparative anthropological historian I lack such access. Moreover, I dispute the assumption that very local, present ethnographic insights can be projected indiscriminately on to the region-wide past, as is logically entailed in the premise that there is an enduring, Oceania-wide, pre-modern theory of cultural and personal identity, in opposition to that of 'the West'. How one might know any such past regional theory of identity, other than deductively, is simply not addressed. My aims are more modest and my focus mundane. From a suggestive vignette of the early colonial past in Aneityum, southern Vanuatu, the paper shifts to scraps of narrative and testimony relating to my recent field trip in Vanuatu, with particular focus again on Aneityum. Vignette and fragments alike address a key issue in the politics of representing indigenous women: the need to dislodge the romantic secularism or feminist ethnocentrism which deride or deplore their strategic engagements in seemingly banal Christian settings—especially sewing circles—because such settings seem to advance hegemonic missionary, male and national agendas of conversion, domestication and modernisation. ; AusAID