Exploring how religious and secular forces interact in the modern world.
Witnessing, then, is not about closure but interruption. It is an ethical practice oriented toward what remains unresolved in the present.
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Letting differences in content generate a more differentiated account of kinds of hope might bring us closer to Derrida’s desired future of radical democracy and justice.
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The weaponization of religious narratives is a powerful force in shaping perceptions and stimulating political solidarities. But so is a brief humanizing encounter as a bridge to empathy.
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Is there space in the genealogies of religious nationalism for a roadmap away from authoritarian exclusion?
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It is in allowing ourselves to contemplate the mystery of divine being, who gives itself over to us in contemplative prayer, that we are truly alive to our contingency and our belovedness.
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Catholics and Protestants understood each other vis-à-vis new movements that sought to transform economic, gendered, and colonial orders.
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Postwar Protestant intellectuals spearheaded a complementary but distinct form of secularization: one in which the church did not retreat from politics but identified itself as the very source of secular democratic principles.
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Can the creeping occupation of Judaism by militant ethnonationalist Zionism be disrupted somehow?
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If ecclesiastical or clerical hierarchy is modeled on that of the heavens, on what authority could an ordinary person dispute this power arrangement, modify it, or dissent from it?
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Indigenous peoples articulate Land as part of an interconnected web of relations and responsibilities, a mode of relating that cannot be reconciled with the structural violence of modern nation-states.
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