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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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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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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Taking affective investments seriously can be transformative for understanding the staying power of trends and tendencies in biblical reception.
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What does a focus on biblical assemblages together with the far-right allow us to see anew?
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Decolonial scholarship pushes the critique of the secular/modern beyond the analysis of idolatry by engaging with the question of religion and colonialism through a robust interrogation of racialization.
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I think it is a given that the multiplicity of human languages, traditions, practices, etc. diversify and enrich our ways of being in the world; this multiplicity is a good thing.
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The myth that we are disenchanted is a form of self-congratulation used to marginalize those who do not fit the secular paradigm
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Lloyd and Sostaita show us how we might move beyond the sacred/profane binary that both its defenders and critics are parasitic upon.
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