Exploring how religious and secular forces interact in the modern world.
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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Hope thrives not in certainty but in the creative tension of becoming—a disciplined assertion that even amidst dislocation, the potential for renewal persists.
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For Newheiser, Dionysus and Derrida stay in the tension, which gives us the hope that is needed in our political as well as existential situations
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Theological mysticism is not anti-normative per se. It is only hostile to those norms that unjustly stigmatize, imperil, or otherwise harm the precious, mysterious creatures God has made.
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