The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkersAgamben, Badiou, Tabues and in particular Simon Critchleyhave begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving from a workshop held on and with Simon Critchley at the University of Texas at San Antonio in February 2010, take up the ways in which religions encounter with politics transforms not only politics but also religion itself, molding it into various religions of politics, including not just heretical religious metaphysics, but also what Critchley describes as non-metaphysical religion, the faith of the faithless. Starting from Critchleys own genealogy ofPauline faith, the articles in this collection explore and defend some of the religions of politics and their implications. Costica Bradatan teases out the implications of Critchleys substitution of humor for tragedy as the vehicle for the minimal self-distancing required for any politics. Jill Stauffer compares Critchleys non-metaphysical religiosity with Charles Taylors account of Christianity. Alistair Welchman unpacks the political theology of the border in terms of gods timeless act of creation. Anne OByrne explores the subtle dialectic between mores and morality in Rousseaus political ethics. Roland Champagne sees a kind non-metaphysical religion in Arendts category of the political pariah. Davide Panagia presents Critchleys ethics of exposure as the basis for a non-metaphysical political bond. Philip Quadrio wonders about the political ramifications of Critchleys own mystical anarchism and Tina Chanter re-reads the primal site in the Western tradition at which the political and the religious intersect, the Antigone story, side-stepping philosophical interpretations of the story (dominated by Hegels reading) by means of a series of post-colonial re-imaginings of the play. The collection concludes with an interview with Simon Critchley taking up the themes of the workshop in the light of more recent political events: the Arab Spring and the rise and fall of the Occupy movement.