focus.12 This category of analysis is vibrant in both religious and scholarly circles.
When religious communities have discussions on themes and issues as varied as war, poverty, injustice, charity and democracy, however, they do not necessarily always refer back to scripture. In other words, religious discussions are obviously not always reduced to exegesis, and those having discussions about social, political and economic issues based on their religious worldview will still use the grammar and referents of their religious tradition to articulate their reflections. When those religious reflections develop anarchist tropes, arguments or conclusions, what emerges is anarchist theology, the third category of analysis bridging anarchism and religion. The boundary between anarchist exegesis and anarchist theology is not rigid: theological discussions might evoke religious texts (without making these the sole basis of analysis) and exegetical discussions might develop broader reflections on social and political themes (without losing sight of scripture), but these remain rather different modes of inquiry, each with their anarchist advocates. Scholarly discussion of anarchist theology has been rarer than anarchist exegesis, yet the potential for anarchist theology is vast, and there is exciting research underway in this field.
Finally, there is also a defined strand of research, primarily historical, focusing on the lives and ideas of religious anarchist individuals and groups. The form of these enquiries varies considerably, from biographical investigations seeking to recover the activities of neglected figures from the tradition of religious anarchism, to the analysis of religious communities, and the dissection of currents of thought, identification of overlooked genealogies, and ideological filiations. As this implies, the sub-disciplines that characterise modern historical practice often cast a distinctive light on the intersections of religion and anarchism. It is a field populated by the intellectual, cultural, and social historian, as much as the historian of political thought and the historian of religion. What they share is a concern to recover, uncover or discuss the histories of religious anarchists and those who come close to fitting such a label.
It is worth noting that this tentative taxonomy, despite aiming to cover much of the area, does not in fact cover all possible
