NEOLIBERAL JESUS: READING JAMES CROSSLEY

Is all history political? In at least one sense, yes. If we take this statement to mean that all history-writing is political, then it is so because historians write from a particular perspective and so their arguments, however critical and objective, still belie a political orientation of some kind. Some scholars think objectivity is possible, others do not, and much depends on how we understand the historian’s methodological process. To me there is no “ideology free” approach to the past, but there is a distinctive set of practices and a community which constitutes critical history, and which distinguishes it from things like communal memory. But I think both critical history and communal memory are political, in a broad Aristotelian sense. When I approach the topic of atheism in early modern Europe, I’ve done so governed by the norms and practices of critical history, but I still do so in ways shaped by an ideological framework that is itself informed by my personal history, by my beliefs, and by my own social, cultural, and political context. Continue reading “NEOLIBERAL JESUS: READING JAMES CROSSLEY”