ABSTRACT
We live in an age of the ‘posts’, declared Steven Best and Douglas Kellner (1997). One such post is postmodernity, marked by the rise of religious fundamentalism; it represents a break from modernity, which was thought to go hand in hand with secularization (Best and Kellner 1997: 30). However, Habermas (1987a) was not a fan of postmodernism, and due to the resurgence of religion, he felt a need to develop his own terms to capture the relation of religion to modernity: the postmetaphysical, and later on the postsecular, which is the ‘most influential and widely debated version of the concept that has been developed thus far’ (Moberg et al. 2012: 4). Habermas (2017) admits that distinguishing new phenomena by adding the ‘preposition “post”’ is a ‘fashion’ that suffers from a lack of precision. Nevertheless, many distinguished scholars have jumped onto the postsecular bandwagon; it has become the topic of numerous books, edited volumes, and journal articles. Habermas’ iconic status has contributed to this phenomenon.
