Kinshasa and Kansas” (286). While many of the chapters would stand well on their own, several key threads run through the book. Arguably the most important is the nature and power of evangelical empathy. “I am interested in how evangelical hearts have enabled evangelical political commitments,” McAlister relates (13). She underscores throughout how images of persecuted and otherwise beleaguered Christian bodies have played pivotal roles in stoking evangelical passions. When in 2002 Kay Warren read in a magazine about twelve million African children orphaned by AIDS, it was a Damascus Road experience that led her to funnel her Southern California megachurch’s formidable resources toward addressing the epidemic. Notably, her evocation of these innocent children’s plight pricked the evangelical conscience in a way that the disturbing images out of Afghanistan’s Abu Ghraib prison did not. McAlister finds that, in general, American believers’ grand visions of their ability to help a romanticized international other have tended to run up against fantastically complicated social and material realities on the ground. McAlister’s book is not the final word on these themes. If anything, its necessarily suggestive treatment of such vast terrain makes clear just how much work remains to be done. The good news is that scholars have taken it up with great vigor. The Kingdom of God Has No Borders arrives at nearly the same moment as related books by Heather Curtis, David Hollinger, Darren Dochuk, David Kirkpatrick, David King, John McGreevy, and more. Additional works are in the publication pipeline even now. Once the dust has settled following this flurry of activity the historiographical landscape will no doubt look much different than it does today but there is little doubt that many of McAlister’s insights will endure.

中文翻译：

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奥斯卡·罗梅罗的神学愿景：穷人的解放和变形，埃德加多·科隆-埃默里克

金沙萨和堪萨斯”（286）。虽然许多章节独立存在，但有几条关键线索贯穿全书。 ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 可以说，最重要的是福音派同理心的本质和力量。“我对福音派的心如何促成福音派的政治承诺感兴趣，”麦卡利斯特说 (13)。她强调了受迫害和陷入困境的基督教团体的形象如何在激发福音派热情方面发挥了关键作用。2002 年，Kay Warren 在一本杂志上读到大约 1200 万因艾滋病成为孤儿的非洲儿童时，正是在大马士革路的经历使她将她位于南加州的大型教会的强大资源用于应对这一流行病。尤其，她对这些无辜儿童的困境的唤起以一种方式刺痛了福音派的良心，而阿富汗阿布格莱布监狱令人不安的图像则没有。麦卡利斯特发现，总的来说，美国信徒对他们帮助浪漫化的国际他人的能力的宏伟愿景往往与当地极其复杂的社会和物质现实相悖。麦卡利斯特的书并不是这些主题的最终定论。如果有的话，它对如此广阔的地形的必然暗示性处理清楚地表明还有多少工作要做。好消息是，学者们非常积极地研究它。《上帝的国度无国界》几乎与希瑟·柯蒂斯、大卫·霍林格、达伦·多丘克、大卫·柯克帕特里克、大卫·金、约翰·麦格里维等人的相关书籍同时出版。即使现在，其他作品也在出版渠道中。一旦在这一系列活动之后尘埃落定，史学景观无疑将与今天大不相同，但毫无疑问，麦卡利斯特的许多见解将经久不衰。