It is common to think of nationalism as a modern, secular form of identity that supplanted the influence long exercised by universalistic religions in shaping conceptions of temporal authority, membership, rights or privileges, and obligation in human societies. Under stereotypically modern conditions, religion is supposed to be largely confined to its own spiritual sphere, operating on a separate plane from that of the national. Yet the chapters in Part ii have shown how much more complicated the relationship between transcendentally transnational and boundedly national frameworks of belief and belonging can be. They are shown to operate not on separate, parallel planes, but as fields of belief and action that intersect, converge, and shape – as well as clash with – one another in myriad ways.