{'fraction_non_alphanumeric': 0.026122448979591838, 'fraction_numerical': 0.019591836734693877, 'mean_word_length': 5.4188481675392675, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 2, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Religion during the Russian Ukrainian Conflict

been more successful are those already linked with Christian frames of sin and orthopraxy, such as responses to HIV/AIDS (123–126), hygiene and burial practices around Ebola (128–130), and combatting gender-based violence (124–125). Although very briefly discussed, Tearfund’s efforts to engage US evangelicals in action against climate change are tantalizing (137–138). Overall, the book offers a useful case study of the changing positions and aims of a single evangelical Christian Faith-Based Development Organisation over the last half century. As Freeman explains in her introduction, this is the first book-length study of a specific FBDO. Although at times I wished for deeper analysis and more theoretical engagement, the book is nonetheless a welcome contribution towards filling a glaring gap in the literature. In addition to an audience of those working in international development and missions themselves, Tearfund and the Quest for Faith-Based Development will be of interest to scholars in the fields of religion and development as well as religion and NGOs and to those investigating the interface of evangelical Christianity with secularly identified states.