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Explores the possibility and probability of a Catholic‐Evangelical alliance within the US social arena. Notes the numerical strength and systemic importance of each tradition. Examines the histories, tenets, politics, economic teachings and lifestyles of the two respective orientations. Cites their legacy of mutual hostility as well as the more recent ecumenical ventures. Focuses on the relevancy of the Vatican II Council to their dialogue and enumerates their contemporary differences and similarities. Concludes optimistically that theology and politics have forged stranger coalitions.

The Student Christian Movement (SCM) arose from the formal integration in one unit of a number of different strands of student‐run evangelical religion in British Universities(1). The Jesus Lane Sunday School in Cambridge, staffed by students, had been open since 1827. David Livingstone's visit to Cambridge in 1858 inspired the Church Missionary Union and in the same period Cambridge students began a Daily Prayer Meeting. In 1877, the students brought their various efforts together into the Cambridge Inter‐Collegiate Christian Union (CICCU). Similar movements were developing in other colleges. The first major links were created by the “Cambridge Seven”. Even at the end of the period of the “Saints” (as Wilberforce and his fellow evangelicals were known), more than three‐quarters of the men who volunteered for foreign missions were artisans, shop‐boys, labourers and apprentices(2).

The purpose of this study is to examine how the religious beliefs and experiences of a white Evangelical English teacher, Amy, shaped her enactment of critical inquiry pedagogy in her English classroom.

This study drew on three in-depth interviews focused on a white Evangelical English teacher’s negotiation of her faith and understanding of critical inquiry issues in her teaching.

The teacher embraced anti-racist pedagogy by aligning definitions of structural racism with her understanding of the inherent sinfulness of humankind. She did so at the risk of her standing within her Evangelical community that largely rejected anti-racism. On the other hand, the teacher struggled with embracing LGBTQ+ advocacy, believing that affirmation of LGBTQ+ identities ran counter to her beliefs in “the gospel.” Her theological beliefs created complications for her when students brought the issue up in her class.

This study illustrates the way an English teacher incorporated anti-racism into both her teaching and religious identity, demonstrating that for some, the main concepts promoted in teacher education programs are held against a theological standard. It suggests that more work must be made by English teacher educators to provide space for religious pre-service teachers to find religious justification for engaging in LGBTQ+ advocacy.

One of the goals of English education is to encourage students to read texts and the world critically. However, the critical inquiry may be seen by Evangelical teachers and students as value-laden, too political and hostile to religious faith. This study examines the tensions that arise for an English teacher who is a white Evangelical. It contributes to possible strategies for the field to address these tensions.

Education was an enduring feature of the modern Protestant missionary movement. Historiographically, however, scholarship on the subject is often fragmented geographically and focused on the micro contexts in which missionary education occurred. The purpose of this paper is to explore the nuances of the missions‐education relationship, using a particular case study, in order to indicate alternative ways of conceptualising that relationship. It focuses on a small New Zealand evangelical mission working in Bolivia from 1908 and utilises the concept of “sites” to indicate the complexities that need to be considered in any particular study of missions and education.

Educational activities and explanatory factors pertaining to the Bolivian site of missionary education are re‐constructed from missionary archives. Different voices, agendas and readings are acknowledged in this re‐construction. In this way the article moves from a plain narrative about the mission and its educational activities to a more conceptual attempt to explain the application of education in the Bolivian context. The archives are read in the light of both historiography and theory.

The article indicates that a simple or monochrome reading of the missions‐education relationship is deficient. It grapples with the reasons why an explicitly evangelistic mission invested considerable energy and resources in education. Using the concept of “sites” it argues that this emphasis on education can be explained by a set of complex and overlapping factors reflecting historical timing, evangelical culture or mentalité, missionary geographical origins and local socio‐political context. While this will not explain all “sites” of missionary education, the approach is a model of how to construct a complex reading that enables us to discern multiple voices and motivations.

This article addresses a lacuna of conceptual scholarship on missionary education. Furthermore it attempts to shift the focus onto four relatively neglected aspects in missions‐education scholarship: missionary projects from colonial contexts, the South American context, the early twentieth century, and conservative evangelicalism.

The island of Arran is situated in the Firth of Clyde astride the Highland Boundary fault zone. It is 19 miles long by 10 miles wide. Although similar in size to the Isle of Wight it has only a twenty‐fifth of that island's population. The number of inhabitants in 1981 (4743) is almost the same as in 1755 (4600). The island's population reached its highest level in 1821 (6541) and fell steadily for the rest of the century, reaching a figure similar to its present level in 1911.

This paper aims to offer a cultural understanding of investor faith in stock picking despite overwhelming evidence questioning its efficacy. Why, in the face of very widely communicated findings calling into question the advice and assistance offered by financial professionals to help them pick stocks or manage their mutual funds, do so many people persist in these practices? The authors believe that the best way to understand investor faith in the efficacy of stock picking is through teleinvestmentevangelists such as Jim Cramer, whose fusion of celebrity and religion taps into the ritualistic elements of investment that usually lie hidden. Drawing from media, religious and cultural studies theory, the authors flesh out the dynamics of the teleinvestmentevangelist as a powerful character, the understanding of which provides insights on the pre-modern meanings that inhere in mediated global capital.

This conceptual work draws on theoretical perspectives and qualitative experiences of everyday investors to explain why the entire field of stock picking remains so robust and captivating in the face of ample evidence that calls into question the validity of the entire phenomenon.

This paper derives and introduces the hypothetical figure of the “Teleinvestmentevangelist” in an attempt to weave dimensions of celebrity, ritual and religion together to explain investors undeterred faith in the ability to pick individual stocks and “beat the market”.

The primary research implication of this paper is that it exhibits the continued value of integrating interdisciplinary perspectives for understanding investing experience beyond more limited views undergirded by neoclassical economics. One challenge of the paper is that it attempts to merge three disparate perspectives that have not typically been integrated and applied to financial phenomena.

One practical implication of this paper is that it provides a perspective and vocabulary that enables us to understand financial experiences more fully and reflect on these understandings more critically.

Armed with a richer understanding of financial and investing experience, individual investors can better appreciate fundamental cultural misrecognitions that potentially culminate in symbolic violence whereby certain groups of investors are systematically disadvantaged.

The originality of this paper lies in its synthesis of disparate literature bases and application of this synthesis to the financial and investing world. Not only are the individual theoretical perspectives rarely consulted vis-à-vis investing experience but also is their synthesis particularly unique and original in the context of financial and investing phenomena.

It is difficult today, after a decade which has seen the introduction of the 35 hour week, when people spend more time at recreation than at work; and when as a result of these developments there has been a substantial growth in interest in leisure and its uses, to realise the difficulties which must have faced the pioneers of nineteenth century public library service in establishing a service which was accessible to its intended clientele, the working class; in particular the difficulty of establishing adequate opening hours. Today because of changing economic and social circumstances there has been a tendency to curtail the opening hours of libraries. While this has been done with some reluctance in most cases, it has been accompanied by very little discussion of its impact on library services and the users of those services. Historically the problem of opening hours for public libraries has been very little discussed. The general tendency has been to dismiss the matter as a very minor problem. Allred for example writes These libraries were soon opened at hours convenient to the working man.