Exploring how religious and secular forces interact in the modern world.
I wonder if it is precisely the cultivated desire to persist (in a certain manner) that forecloses the possibility of rupture, abolition, and dissolution.
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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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