Two of the worlds great contemporary thinkers--theologian and churchman Joseph Ratzinger, now Pope Benedict XVI, and Jrgen Habermas, philosopher and Neo-Marxist social critic--discuss and debate aspects of secularization, and the role of reason and religion in a free society. These insightful essays are the result of a remarkable dialogue between the two men, sponsored by the Catholic Academy of Bavaria, a little over a year before Joseph Ratzinger was elected pope.

In the wake of various secularization processes, a growing number of people in Western societies are now describing themselves as “non-religious.” But what does this sociological fact really mean, for the Church and for society at large? Has human religiosity a future after secularization? It does, this book argues, but in a radically altered form. Taking its cue from Pope Francis’s suggestion that globalizing humanity is presently living through a genuine “epochal shift,” this book presents an original analysis of the transformative effect of secularization on our spiritual predicament in the Western, now definitively post-Christian, world. Instead of succumbing to the all-too-common polarizations in contemporary religious discourse, this book aspires to overcome the “religious” vs. “secular” dichotomy through developing the logic of “Radical Secularization,” arguably the genuine novelty of the particularly Western process of secularization. The past homogeneously religious culture is certainly dusking, but this only paves the way for the dawn of the future and radically open horizon for our human search for meaning. This challenging book will offer intellectual impulses and spiritual incentives to everybody who ponders the future of human religious evolution after secularization.

The Dialectics of the Religious and the Secular: Studies on the Future of Religion contains the work of fifteen international scholars who have wrestled with the question of the relevancy, meaning, and future of religion within the context of the increasing antagonisms between the religious and secular realms of modern civil society and its globalization. Through their chosen topics in analyzing these issues in the 20th and 21st centuries, each author also indicates the possibility of mitigating if not preventing the continuation of this antagonism by historically moving toward a more reconciled and humane future global society. Contributors are: Branko Ančić, Aleksandra Baranova, Roland T. Boer, Francis Brassard, Dustin Byrd, Donald Devon III, Neven Duvnjak, Jan W. R. Fennema, Denis R. Janz, Dinka Marinović Jerolimov, Gottfried Küenzlen, Mislav Kukoč, Michael R. Ott, Rudolf J. Siebert, and Ivica Sokol.

What does it really mean to be modern? The contributors to this collection offer critical attempts both to re-read Max Weber's historical idea of disenchantment and to develop further his understanding of what the contested relationship between modernity and religion represents. The approach is distinctive because it focuses on disenchantment as key to understanding those aspects of modern society and culture that Weber diagnosed. This is in opposition to approaches that focus on secularization, narrowly construed as the rise of secularism or the divide between religion and politics, and that then conflate this with modernization as a whole. Other novel contributions are discussions of temporality - meaning the sense of time or of historical change that posits a separation between an ostensibly secular modernity and its religious past - and of the manner in which such a sense of time is constructed and disseminated through narratives that themselves may resemble religious myths. It reflects the idea that disenchantment is a narrative with either Enlightenment, Romantic, or Christian roots, thereby developing a conversation between critical studies in the field of secularism (such as those of Talal Asad and Gil Anidjar) and conceptual history approaches to secularization and modernity (such as those of Karl Löwith and Reinhart Koselleck), and in the process creates something that is more than merely the sum of its parts.

Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.

Religious pluralism upholds the idea that multiple religions can coexist and be beneficial for society; it is a concept spreading around the world, not only in Asia with its myriad beliefs and practices, but also in Europe where many non-Christian religious traditions are growing. On the face of it, religious pluralism is the ultimate message of tolerance, a vitally important principle for how we can live peacefully. But not everyone sees it this way. Joseph Ratzinger, former Pope Benedict XVI and Prefect of the Congregation for the Doctrine of the Faith, is amongst those who regard religious pluralism as a threat to Christianity. If only Christianity can save us, then how can religious pluralism do anything but hinder Christianity’s cause? Ambrose Mong examines Ratzinger’s thoughts on this subject and evaluates how the church has responded to the call of the Second Vatican Council to create dialogues with other faiths. By looking at Ratzinger’s educational, cultural and religious background, Mong reveals the roots of Ratzinger’s Eurocentric bias and how it has shaped the views that he holds today, including his attitude towards religious pluralism, his ecclesiology and his ecumenical theology. Are Non-Christians Saved? is essential reading for students, teachers and scholars seeking a thorough analysis of Ratzinger’s position, including why he believes religious pluralism, with its ‘evil twins’ of relativism and secularism, is a threat to Christianity.

This book explores the metaphysical assumptions that underlie different interpretations of the relationship between religion and the secular, faith and reason, and transcendence and immanence. It explores different answers to the question of how people of diverse religious and cultural identities can live together peacefully.

This collection of fresh and lively essays analyzes the Habermasian post-secular turn as it has been evolving over the last decade triggering intensive debates in social and political theory, but at the same time aims to situate the arising postsecular discourse(s) within the larger intellectual environment shaped by the complex influence of the alleged "return" of religion or the religious. The volume includes studies from as diverse fields as cultural theory, social theory, political philosophy, and theory of religion, as well as theology and bioethics. Key issues such as tolerance, the nature and challenges of modernity, pluralism, knowledge and faith, human dignity, ritual, idolatry or transcendence are brought into the discussion in an inventive way, and Habermas's work is reflected upon in comparison with figures like Levinas, Vattimo, and Agnes Heller.

Postmodern political critiques speak of the death of ideology, the end of history, and the postsecular return of religious attitudes, yet radical conservative theorists such as Mark Lilla argue religion and politics are inextricably intertwined. Returning much-needed uncertainty to debates over the political while revitalizing the very terms in which they are defined, María Pía Lara explores the ambiguity of secularization and the theoretical potential of a structural break between politics and religion. For Lara, secularization means three things: the translation of religious semantics into politics; a transformation of religious notions into political ideas; and the reoccupation of a space left void by changing political actors that gives rise to new conceptions of political interaction. Conceptual innovation redefines politics as a horizontal relationship between governments and the governed and better enables societies (and individual political actors) to articulate meaning through action—that is, through the emergence of new concepts. These actions, Lara proves, radically transform our understanding of politics and the role of political agents and are further enhanced by challenging the structural dependence of politics on religious phenomena.

Communication theory provides a compelling way to understand how people of faith can and should work together in today's tumultuous world. In A Communication Perspective on Interfaith Dialogue, fifteen authors present their experiences and analyses of interfaith dialogue, and contextualize interfaith work within the frame of rhetorical and communication studies. While the focus is on the Abrahamic faiths, these essays also include discussion of Hinduism and interracial faith efforts. Each chapter incorporates communication theories that bring clarity to the practices and problems of interfaith communication. Where other interfaith books provide theological, political, or sociological insights, this volume is committed to the perspectives contained in communication scholarship. Interfaith dialogue is best imagined as an organic process, and it does not require theological heavyweights gathered for academic banter. As such, this volume focuses on the processes and means by which interfaith meaning is produced.