Elizabeth A. Pritchard – författare

John Locke's theory of toleration is generally seen as advocating the privatization of religion. This interpretation has become conventional wisdom: secularization is widely understood as entailing the privatization of religion, and the separation of religion from power. This book turns that conventional wisdom on its head and argues that Locke secularizes religion, that is, makes it worldly, public, and political. In the name of diverse citizenship, Locke reconstructs religion as persuasion, speech, and fashion. He insists on a consensus that human rights are sacred insofar as humans are the creatures, and thus, the property of God. Drawing on a range of sources beyond Locke's own writings, Pritchard portrays the secular not as religion's separation from power, but rather as its affiliation with subtler, and sometimes insidious, forms of power. As a result, she captures the range of anxieties and conflicts attending religion's secularization: denunciations of promiscuous bodies freed from patriarchal religious and political formations, correlations between secular religion and colonialist education and conversion efforts, and more recently, condemnations of the coercive and injurious force of unrestricted religious speech.

John Locke's theory of toleration is generally seen as advocating the privatization of religion. This interpretation has become conventional wisdom: secularization is widely understood as entailing the privatization of religion, and the separation of religion from power. This book turns that conventional wisdom on its head and argues that Locke secularizes religion, that is, makes it worldly, public, and political. In the name of diverse citizenship, Locke reconstructs religion as persuasion, speech, and fashion. He insists on a consensus that human rights are sacred insofar as humans are the creatures, and thus, the property of God. Drawing on a range of sources beyond Locke's own writings, Pritchard portrays the secular not as religion's separation from power, but rather as its affiliation with subtler, and sometimes insidious, forms of power. As a result, she captures the range of anxieties and conflicts attending religion's secularization: denunciations of promiscuous bodies freed from patriarchal religious and political formations, correlations between secular religion and colonialist education and conversion efforts, and more recently, condemnations of the coercive and injurious force of unrestricted religious speech.

Pentecostalism is currently the fastest-growing Christian movement, with hundreds of millions of followers. This growth overwhelmingly takes place outside of the West, and women make up 75 percent of the membership. The contributors to Spirit on the Move examine Pentecostalism's appeal to black women worldwide and the ways it provides them with a source of community and access to power. Exploring a range of topics, from Neo-Pentecostal churches in Ghana that help women challenge gender norms to evangelical gospel musicians in Brazil, the contributors show how Pentecostalism helps black women draw attention to and seek remediation from the violence and injustices brought on by civil war, capitalist exploitation, racism, and the failures of the state. In fleshing out the experiences, theologies, and innovations of black women Pentecostals, the contributors show how Pentecostal belief and its various practices reflect the movement's complexity, reach, and adaptability to specific cultural and political formations.Contributors. Paula Aymer, John Burdick, Judith Casselberry, Deidre Helen Crumbley, Elizabeth McAlister, Laura Premack, Elizabeth A. Pritchard, Jane Soothill, Linda van de Kamp