Introduction
3
life on the planet? Our insistence on being both “theological” and “humanist” seems to be excluded by the terms of customary debate. We intend to change the terms of the debate.At the core of this book is a claim about freedom within religion. Of
course, we also endorse the freedom one should have the right to practice openly and without coercion her or his religion. In addition, we endorse freedom right not to participate in any institutionalized religion. The relation of religion, that is, the idea that every-from religion, namely, the
between religion and freedom is one of the most basic issues being debated in our time. We hear calls for Christian or Islamic or Hindu nations. Others want to eschew religion completely within the secular state. But those forms of authoritarianism – religious and secular – threaten the integrity of
social life.say, we provide a way of being religious in which religious and other authori-ties are submitted to criticism and tested in light of actions and relations that Our argument is different. We advocate freedom within religion. That is to
respect and enhance the integrity of life. Theological humanism is dedicated to human freedom and responsibility, since human life can be lived fully nowhere else than in the rough and tumble of personal and social existence. Coercion, tyranny, unthinking obedience to authority, and apathy rob
human beings of the dignity of being agents in their world. Without free-dom human life becomes claims about the dignity of subservience to the divine. By the same token, theological humanism advocates freedom within subhuman, even if religious officials make grand religion. Genuine human
freedom is not mere license, the strange notion that we are most free if our lives lack any direction, are devoid of ideals, or happen outside the bonds of responsibility. True freedom, we show, is dedication to what respects and enhances the integrity of life.
denial of human freedom among many of the world’s religions and so rever-sion to kinds of authoritarianism. (Later, we call this it in detail.) Conversely, theological humanists must also confront ideas about The challenge theological humanism addresses, then, is the increasing hypertheism and explore
freedom unmoored from the demands and joys of responsibility for the integrity of life. (We name this time, people need a conception of freedom and also religious authority that places both freedom and authority within a robust dedication to the integ-overhumanization and explore it, too.) In our
rity of life. Providing that kind of conception of freedom one purpose of theological humanism. It has deep resonance with a host of thinkers working with other traditions and religions. within religion is