1. First, one notes a more explicit presence in philosophy of religion of continental (e. g., Jean Grondin, Richard Kearney, Jean-Luc Marion, and the late Edith Wyschogrod, Grace Jantzen, and Jean-Luc Nancy) and feminist approaches. One generally finds, in their writings, a turn away from traditional metaphysics, dogmas, and "onto-theology," and a turn towards "the everyday." The concern of these authors is frequently with existential issues that are often taken up in religion - for example, questions of meaning and purpose (including that of human existence), of hope, love, vulnerability and death, our relations and obligations to others (especially the marginalized), hospitality and forgiveness, of the reasons or lack of reasons for suffering, and of how to lead one's life. Whether these authors explicitly consider their work as "philosophy of religion," they understand "religion" broadly - that an interest in the philosophy of religion could be for "a religion without religion" (Caputo 1997). While in many cases this philosophy of religion has been developed through the discussion of the preceding themes in major thinkers, such as Derrida, Levinas, and Heidegger, some recent authors have advocated for an explicit "continental philosophy of religion" to be more "constructive," and, further, to look for ways to engage the analytic tradition in the philosophy of religion (cf. Benson 2020). Continental philosophy of religion, then, offers some resources for broadening the concept of religion, but also for identifying key issues in religion that might engage a wider audience.