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Using postsecular theory as the theoretical framework of his analyses, Ratti identifies postsecularism as follows: [The] commitment to faith and belief is, in my conception, a marker of postsecularism, in which the 'post' signals a form of commitment that risks moving beyond the 'secular,' defined in this context as 'unbelieving,' without falling prey to the ideology of the secular that defines such belief as irrational, intolerant, and unmodern. Neuman argues that the way in which post -war global fiction "mediates between and within secular and religious sensibilities" is a foundational aspect "of a global re-enchantment of literature" ("Faith in Fiction" 1).1 Neuman reiterates this stance in his positive review of McClure's Partial Faiths, in which he calls attention to what he identifies as "the current importance of religion in the popular and geopolitical imagination" (255). [...]Sarah Rivett embarks upon this endeavor in "Early American Religion in a Postsecular Age." In her article, Rivett analyzes the Protestant influences on modern American secularism; she posits that the reciprocity of "faith and empirical certainty, reason and revelation, natural and supernatural, sacred and profane" is often made invisible by the ideologies of secularism, which have "long depended on a retrojection of our modern categories of knowledge" (994).
