The 1st Series of LS concluded in 1988, ten years after the publication of its final volume. Unfortunately, insufficient data remains to calculate the unit cost of each volume or their print runs.

The launch of the 2nd Series in 1989 marked a turning point in the institutional framework of LS and brought a substantial shift in its historiographical perspective. This was evident in its new subtitle, Revista do Centro de Estudos de História Religiosa (CEHR) [Journal of the Centre for the Study of Religious History]. However, a sense of continuity with the earlier series was explicitly maintained, as illustrated by the inclusion of articles by two of the most significant contributors to the 1st Series, Avelino de Jesus da Costa and Isaías da Rosa Pereira ( LS , 2nd Series, I [1989]).

The transition from ecclesiastical history to religious history mirrored the historiographical developments that had emerged in the interim. This shift sought to explore the religious phenomenon from a broader perspective, encompassing its anthropological and societal implications. It aimed to move beyond ecclesiastical-political approaches that limited analyses to the formal boundaries of religious denominations. This evolution was significantly influenced by some of the leading figures in this historiographical transformation, particularly in the French-speaking world. Scholars such as René Rémond, Jean Delumeau, Jean-Marie Mayeur, Émile Poulat, Jean-Claude Schmitt, and Claude Prudhomme exerted a profound impact on the new generation of researchers. These influences shaped the structuring of the CEHR and the consolidation of LS during its second phase, as evidenced by the presence of these historians at CEHR-organised events. While the institutional dimensions of the religious phenomenon were not neglected, the broadening of themes became apparent. This was reflected in a perspective that integrated religion into various historical processes. For instance, Pedro Cardim’s Amor e amizade na cultura política dos séculos XVI e XVIII [Love and friendship in the political culture of the 16th and 17th centuries] and Maria Inácia Rezola’s Católicos, operários e sindicatos [Catholics, workers, and trade unions]) demonstrated a new understanding of religious history. This perspective was concerned, among other factors, with comparative and transnational dimensions (e.g., Stefan Gatzhammer’s Antijesuítismo europeu: relações político-diplomáticas e culturais entre a Baviera e Portugal - 1750-1780 [European Anti-Jesuitism: political-diplomatic and cultural relations between Bavaria and Portugal - 1750-1780]). It also encompassed the diversification of religious confessionalism in Portugal, as seen in Luís Aguiar Santos’s A primeira geração da Igreja Lusitana Católica Apostólica Evangélica- 1876-1902 [The first generation of the Lusitanian Catholic Apostolic Evangelical Church- 1876-1902], and Claude B. Stuczynski’s Cristãos-Novos e Judaísmo no início da Época Moderna: identidade religiosa e “Razão de Estado” [New Christians and Judaism in the Early Modern Period: Religious Identity and "Reason of State"]. Additionally, the progressive reconfiguration of religious practices was examined in works such as Tânia Welter’s Do curador ao santo: aproximações entre os processos de consagração de Dr. Sousa Martins, Santa da Ladeira e São João Maria Agostinho [From healer to saint: similarities between the consecration processes of Dr Sousa Martins, Santa da Ladeira and São João Maria Agostinho].

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