Under political theology in a wide sense we understand the study of the transferences of meanings, narratives and contests that occur between religious and political life, especially the use of sacred narratives, images, motifs and liturgical forms. Carl Schmitt created the modern notion of political theology in 1922. He proposes a field of research in which, for a correct understanding of juridical or political concepts with their vast significance in modern contexts, we need to establish systematic and methodological analogies between the political sphere and the religious one. Thus configured and disseminated academically, this concept has been used profusely by scholars as a basis for their studies on the transferences between the secular and the spiritual throughout history. The methodology of political theology has been duly analyzed from the perspective of political philosophy, but was soon also taken up by theologians such as Henri de Lubac and historians such as Ernst Kantorowicz, along with art and law historians. Nowadays we can consider political theology as a critical discourse in the humanities in order to organize a research field.

The method according to which we direct our research has three main aspects:

(1) We explore the semantic transfers from the theological to the political and vice versa;

(2) we explore the subject of transfers that allow the use of religion in order to legitimize or delegitimize power.

This perspective, while noting the aforementioned transfers, financial aid to rethink the thesis of secularization. Our research is critical of one of the great narratives of modernity that has had a strong influence on contemporary thinkers, which assumes that historical progress brings with it a fading of the presence of religion in all areas of social life and even in the field of theoretical and practical disciplines. This hypothesis, which has understood religion as a danger to the peace and coexistence of political communities, has served as rule for political action since the 19th century. But can history really bear witness to this linear process? Is it true that religion is a source of violence? Can philosophical reason have complete autonomy from religious experience?