This book explores the metaphysical assumptions that underlie different interpretations of the relationship between religion and the secular, faith and reason, and transcendence and immanence. It explores different answers to the question of how people of diverse religious and cultural identities can live together peacefully.

This book explores the metaphysical assumptions that underlie different interpretations of the relationship between religion and the secular, faith and reason, and transcendence and immanence. It explores different answers to the question of how people of diverse religious and cultural identities can live together peacefully.

This book explores how contemporary approaches to the meaning of time and history follow patterns that are simultaneously political and theological. Even after postsecular critiques of Christianity, religion, and secularity, many influential ways of dividing time and history continue to be formed by providential narratives that mediate between experience and expectation in movements from promise to fulfilment. In response to persistent theological influences within ostensibly secular ways of understanding time and history, Postsecular History revisits and revises the concept of periodization by tracing powerful efforts to divide time into past, present, and future, and by critiquing historical partitions between the Reformation and Enlightenment. Developing a postsecular critique of theopolitical periodization in six chapters, Postsecular History questions how relations of possession, novelty, freedom, and instrumentality implied in the prefix ‘post’ are reproduced in postsecular discourses and the field of political theology.

Even in the twenty-first century, critical and creative engagement with modern and postmodern philosophy is a rarity in Orthodox circles. The collection of essays presented here by Christoph Schneider makes a significant contribution to overcoming this deficit. Eight scholars from six different countries, working on the intersection between Orthodox thought and philosophy, present their research in short and accessible form. The topics covered range from political philosophy to phenomenology, metaphysics, philosophy of self, logic, ethics, and philosophy of language. The authors do not all promote one particular approach to the relationship between Orthodox theology and philosophy. Nevertheless, taken together, their work demonstrates that Orthodox scholarship is not confined to historical research about the Byzantine era, but can contribute to, and enrich, contemporary intellectual debates.

In Western Europe, populist radical right parties are calling for a return to Christian or Judeo-Christian values and identity. The growing electoral success of many of these parties may suggest that, after decades of secularisation, Western Europeans are returning to religion. Yet these parties do not tell their supporters to go to church, believe in God, or practise traditional Christian values. Instead, they claim that their respective national identities and cultures are the product of a Christian or Judeo-Christian tradition which either encompasses—or has produced—secular modernity. This book poses the question: if Western European politics is secular, why has religious identity become a core element of populist radical right discourse? To answer this question, Morieson examines the discursive use of religion by two of the most powerful and influential populist radical right parties: The French National Front and the Dutch Party for Freedom. Based on this examination, he argues that the populist radical right has capitalised on a cultural shift engendered by the increasing visibility of Islam in Europe. Western Europeans’ encounter with Islam has revealed the non-universal nature of Western European secularism to Europeans, and demonstrated the secularisation of Christianity into Western European ‘culture.’ This, in turn, has allowed secular French and Dutch citizens to identify themselves—as well as their nation and, ultimately, Western civilisation—as Christian or Judeo-Christian. Seizing on this cultural shift, the author contends that the National Front and Party for Freedom have built successful and similar brands of reactionary politics based on the notion that contemporary secularism is a product of Europe’s Christian heritage and values, and that therefore Muslim immigration is an existential threat to the core values of European politics, including the differentiation of politics and religion, and of church and state. ‘Religion and the Populist Radical Right: Secular Christianism and Populism in Western Europe’ will be of interest to scholars and researchers working on the intersections of Political Science, Sociology, and Religion. It will also appeal to the general audience interested in the relationship between populism in Western Europe and religious identity as it is written in an accessible style.

From the time of Plato’s proposed expulsion of the poets, tragedy has repeatedly proposed a challenge to philosophical and theological certainties. This is apparent already in early Christianity amongst leading figures during the patristic age. But this raises the question: Why was the theme of tragedy still accepted and deployed throughout the history of Christianity nevertheless? Is this merely an accident or is there something more substantial at play? Can Christian theology take the tragic seriously? Must Christianity ultimately deny the tragic to be coherent, or might it be able to sustain its negativity? Some like George Steiner, David Bentley Hart, and John Milbank have doubts about such a coherency, but others think differently. This book aims to examine this debate, laying out the lines of disagreement and continuing tensions. Through a critical examination of the work of Donald MacKinnon and the eminent Christian thinker Rowan Williams, the book aims to show that there is a path for reconciling the claims of Christian orthodoxy and the experience of tragedy, one that is able to maintain a metaphysical foundation for both real transcendence and unfolding historicity, without denying either.

The Routledge Handbook of Postsecularity offers an internationally significant and comprehensive interdisciplinary collection which provides a series of critical reviews of the current state of the art and future trends in philosophical, theoretical, and conceptual terms. The volume likewise presents a range of empirical knowledges and engagements with postsecularity. A critical yet sympathetic dialogue across disciplinary divides in an international context ensures that the volume covers a wide and interrelated intellectual and geographical scope. The editor’s introduction with Klaus Eder offers a robust foundation for the volume, setting out the central aims and objectives, the rationale for the contributions, and an outline of the structure. Thorny issues of normativity and empirical challenges are highlighted for the reader. The handbook comprises four interrelated sections. Part I: Philosophical meditations discusses postsecularity from philosophical standpoints, and Part II: Theological perspectives presents contributions from a variety of theological viewpoints. Part III: Theory, space, social relations contains pieces from geography, planning, sociology, and religious studies that delve into theoretically informed empirical implications of postsecularity. Part IV: Political and social engagement offers chapters that emphasize the political and social implications of the debate. In the Afterword, Eduardo Mendieta joins the editor to reflect on the notion of reflexive secularization across the volume as a whole, alluding to new lines of inquiry. The handbook is an invaluable guide for graduate and advanced undergraduate teaching, and a key reference for students and scholars of human geography, sociology, political science, applied philosophy, urban and public theology, planning, and urban studies.