The most interesting manifestations of “secular religion” talk are not those that make an explicit and detailed comparison between so-called “secular” and so-called “religious” ideas. Accidental references to gender ideology and identity politics that have become “a new religion, if you like” (Douglas Murray); or to democracy as “a God that failed” (Hans-Hermann Hoppe); or to the “sola scriptura” approach of constitutional originalism (Adrian Vermeule) are perhaps more telling than any full-flegded theory of secular religions. For what these betray is a profound uncertainty about the separation of the religious and the secular. Yes, we can say that all these are nothing more than metaphors. But why are we so quick to use such metaphors if we are convinced that the two spheres are obviously different?
In other words, an in-depth analysis of “accidental” or “metaphorical” examples of this kind may lead to results that could be just as relevant as what we conclude from our investigations of the academic literature on secular religions.