Regardless of our interrogation of it, the terminology of “religion” is operative in the world—not only among the scholars who frame it as a second-order category, but among our interlocutors and kinship networks. Given the baggage that often accompanies it, perhaps it is unsurprising that so many of us are hesitant to apply this label to the people, places, and practices to which we attach meaning.
When we read of God enthroned as the great king, perhaps we can imagine a system of governance where our political rivals are not beaten into submission, but are disarmed by love; where those who are different from us are respected, listened to, learned from; where brute force is neutralized by a refusal to retaliate and is resisted through active non-violence. Toward this end, God is indeed the great leader, the one who models “power under” for all of us.
Born out of the recognition that the place of guns in the United States cannot be adequately explained via statistical data—that qualitative accounts are urgently needed—these approaches aim to understand the logics of self-defense and self-preservation at play in forms of life in which guns have been incorporated.
The white US Evangelical denialists see something that many other political theologians do not: that taking seriously our ecological relations requires a kind of paganism.
American Evangelicals and their rumblings on marriage equality will stay with us. This resilience is not simply because of the impact of their networks and numbers but because their resistance reflects a general uneasiness with the value of equality, one that is profoundly embedded in American political culture.
. . . Pastors and church-leaders for the past two years have been very vocal in their efforts to ‘welcome the stranger’ through immigration reform and in so doing are reframing evangelical Christian concerns beyond the rote of life-issues. . . . Though evangelical leaders have pushed for reform, this hasn’t yet filtered down to evangelical congregations who are amongst the most skeptical of CIR. The Public Religion Research Institute (PRRI) noted in 2013 that white evangelical Protestants were the least likely of all religious groups to support a path to citizenship for illegal migrants.