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NOTES TO PAGES 49–60

126. See, for a general exposition of Joseph Cardinal Ratzinger’s intellectual biography and
     general theological ideas, Aidan Nicols, O.P.,The Thought of Benedict XVI: An Introduction to the
     Theology of Joseph Ratzinger(New York: Burns & Oates, 1988, 2005).


127. Francis Schu ̈ssler-Fiorenza, on the intellectual profile of the new pope, in theHarvard
     Divinity Bulletin33, no. 2 (Autumn 2005), http://www.hds.harvard.edu/news/bulletin_mag/articles/
     33–2_fiorenza.html.


128. For a sustained discussion of Habermas’s overall position in relation to the question of
     religion, see myMinimal Theologies: Critiques of Secular Reason in Adorno and Levinas(Baltimore:
     The Johns Hopkins University Press, 2005), 1–164. See also Joas,Braucht der Mensch Religion?,
     122–28.


129. See Nichols,The Thought of Benedict XVI, 284 ff.


130. Joseph Cardinal Ratzinger, ‘‘Le Pluralisme: Probleme pose ́al’E ́glise et a`la the ́ologie,’’ in
     Studia Moralia24 (1986): 307; cited in Nichols,The Thought of Benedict XVI, 287.


131. Ibid., 290–91.


132. Cited in Stanley R. Sloan, ‘‘All the President’s Truths,’’International Herald Tribune, May
     19, 2006.


133. Ibid.


134. Bruce Lincoln,Holy Terrors: Thinking about Religion after September 11(Chicago: Univer-
     sity of Chicago Press, 2003).


135. The emergence of early modern absolutism, as epitomized by Hobbes’sLeviathan, could
     likewise be said to capitalize on the ‘‘crises in the mediation’’ between heaven and earth ‘‘opened
     up by Protestantism’’ (Marcel Gauchet,La Condition historique: Entretiens avec Franc ̧ois Azouf et
     Sylvain Piron[Paris: Gallimard, 2005], 295–96).


136. See also Philip Blond and Adrian Pabst, ‘‘The Twisted Religion of Blair and Bush,’’ in
     The International Herald Tribune, March 11–12, 2006. See also Jean-Franc ̧ois Colosimo,Dieu est
     Ame ́ricain: De la the ́ode ́mocratie aux E ́tats-Unis(Paris: Fayard, 2006), and, from a different perspec-
     tive, Alan Wolfe,The Transformation of American Religion: How We Actually Live Our Faith(Chi-
     cago: University of Chicago Press, 2003).


137. For the debate concerning the legacy of Strauss and recent American politics, see Francis
     Fukuyama, ‘‘After Neoconservatism,’’ inThe New York Times Magazine, February 19, 2006, and,
     more extensively, hisAmerica at the Crossroads: Democracy, Power, and the Neoconservative Legacy
     (New Haven: Yale University Press, 2006), as well as Anne Norton,Leo Strauss and the Politics of
     American Empire(New Haven: Yale University Press, 2004), and the documentary filmThe Power
     of Nightmares: The Rise of Political Fear, written and directed by Adam Curtis, originally broadcast
     as a three-part mini-series on the BBC.


138. Heinrich Meier,Leo Strauss and the Theologico-Political Problem(Cambridge: Cambridge
     University Press, 2006). I am drawing here on my review ofDas theologisch-politische Problem: Zum
     Thema von Leo Strauss(Stuttgart: Metzler, 2003). See Hent de Vries, ‘‘In der Gewalt des theologisch-
     politischen Dilemmas,’’Deutsche Zeitschrift fu ̈r Philosophie52 (2004): 823–29.


139. Leo Strauss,What Is Political Philosophy? and Other Studies(New York: Free Press, 1959),
     13, cited in Meier,Leo Strauss and the Theologico-Political Problem, xvn.14.


140. Chantal Mouffe,The Return of the Political(London: Verso, 2005) andThe Democratic
     Paradox(London: Verso, 2000).


141. Jacques Derrida,Specters of Marx: The State of the Debt, the Work of Mourning, and the
     New International, trans. Peggy Kamuf, introd. Bernd Magnus and Stephen Cullenberg (New York:
     Routledge, 1994); idem, ‘‘Faith and Knowledge: The Two Sources of ‘Religion’ at the Limits of
     Reason Alone,’’ trans. Samuel Weber, inReligion, ed. Jacques Derrida and Gianni Vattimo (Stan-

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