Maffly-Kipp offers what might be thought of as a mandate for borders for religious historians towards the end of the conversation. She and Gorman are talking about global histories, and specifically how global history re-shapes American religious history. Maffly-Kipp says it’s not enough to note borders and the crossing of borders, in religious histories. Instead, the meaning and affects and effects of borders on religion must be carefully examined.
Rushdoony, as he emerges in McVicar’s narrative, does not seem inspired by his own vision of biblical families.
The starting assumption is that religious people will be fundamentally unable to speak to those who don’t share their faith. But why start with the assumption that translation will be a problem?
“…scholars should be more conscious of the ways in which some experiences are being distinguished (often implicitly), by either the person having the experience, the community in which the experience is happening, or the scholar studying it. Attention should be paid to the ways in which an experience is being marked as the sort of experience that is interesting.”