christian humanism - wikipedia
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Christian humanism 1
Christian humanism
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Christian humanism 2
Christian humanism emphasizes the humanity of Jesus, his social teachings and his propensity to synthesize human
spirituality and materialism. It regards humanist principles like universal human dignity and individual freedom and
the primacy of human happiness as essential and principal components of, or at least compatible with, the teachings
of Jesus. Christian humanism can be perceived as a philosophical union of Judeo-Christian ethics and humanist
principles.[1]
Origins
Christian humanism has its roots in the traditional teaching that humans are made in the image of God, or in Latin
the Imago Dei, which enhances individual worth and personal dignity. This found strong biblical expression in the
Judeo-Christian attention to righteousness and social justice. Its linkage to more secular philosophical humanism can
be traced to the 2nd-century, writings of Justin Martyr, an early theologian-apologist of the early Christian Church.
While far from radical, Justin suggested a value in the achievements of classical culture in his Apology.[2]
Influential
letters by Cappadocian Fathers, namely Basil of Caesarea and Gregory of Nyssa, confirmed the commitment to using
preexisting secular knowledge, particularly as it touched the material world.
Early Middle Ages
After the fall of the Roman Empire and the civilization of barbarians, there were thoughts of a more Christianized
humanity for society. Western Christian clerics controlled education, since only the monasteries remained as seats of
learning. Charlemagne requested that scholars set up places of learning that would become universities in the 12th
century. Eastern Christians meanwhile continued the late Antique practice of studying in the homes of secular
masters, studying the same curriculum of "classical" Greek authors as their predecessors in the Roman period:
Homer's Iliad, Plato's dialogues, Aristotle's Categories, Demosthenes' speeches, Galen, Dioscurides, Strabo and
others. Christian education in the East largely was relegated to learning to read the Bible at the knees of one's parents
and the rudiments of grammar in the letters of Basil or the homilies of Gregory Nazianzus.
High Middle Ages
Formal aspects of Greek philosophy, namely syllogistic reasoning, arose in both the Byzantine Empire and Western
European circles in the 11th century to inform the process of theology. However, the Byzantine hierarchy during the
reign of Alexios I Komnenos (10811118) convicted several thinkers of applying "human" logic to "divine" matters.
Peter Abelard's work encountered similar ecclesiastical resistance in the West in the same period. Nonetheless,
Western universities including Padua and Bologna, Paris and Oxford resulted from the so-called Gregorian Reform,
which encouraged a new kind of cleric clustered around cathedrals, the secular canon. The cathedral schools meant
to train clerics for the growing clerical bureaucracy soon served as training grounds for talented young men to train
in medicine, law, and the liberal arts of the quadrivium and trivium, in addition to Christian theology. Classical Latin
texts and translations of Greek texts served as the basis of non-theological education. A primitive humanism actually
started when the papacy began protecting the Northern Cluniacs and Cistercians and the Church formed a unifying
bond. Monks and friars went on crusades and St. Bernard counseled kings. Priests were frequently Lord Chancellors
in England and in France. Christian views became present in all aspects of society. There was a stressed importance
that one must serve God and others. Furthermore, there was a view of human nature that was both hopeful and
Christian. All offices, civil, and academic works had religious elements. In addition, religion influenced medicine
with the Good Samaritan of the Gospels and St. Luke. The idea of free people under God came from this time and
spread from the West to other areas of the world.
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Christian humanism 3
Renaissance
Christian humanism saw an explosion in the Renaissance, emanating from an increased faith in the capabilities of
Man, married with a still-firm devotion to Christianity. In this regard, Petrarch (13041374) is also considered a
father of humanism, being one of the earliest and most prominent Renasissance figures. In his letter "The Ascent of
Mt. Ventoux" he states that his climb of the mountain was inspired by Livy, but found its true meaning in St.
Augustine's Confessions. His masterful contributions to language and literature triggered the development of studia
humanitatis which began to formalize the study of ancient languages, namely Greek and Latin, eloquence, classical
authors, and rhetoric. Christian humanists also cared about scriptural and patristic writings, Hebrew, ecclesiastical
reform, clerical education, and preaching. Plain Humanism might value earthly existence as something worthy in
itself, whereas Christian humanism would value such existence, so long as it were combined with the Christian faith.
One of the first texts regarding Christian humanism was Giovanni Pico della Mirandola's Oration on the Dignity of
Man, in which he stressed that Men had the free will to travel up and down a moral scale, with God and angels being
at the top, and Satan being at the bottom. Christian principles took effect in places other than Italy, during what is
now called the Northern Renaissance. Italian universities and academia stressed Classical mythology and writings as
a source of knowledge, whereas universities in the Holy Roman Empire and France based their teachings on the
Church Fathers.
Reformation
Christian humanism finally blossomed out of the Renaissance and was brought by devoted Christians to the study of
the philological sources of the GreekNew Testament and Hebrew Bible. The confluence of moveable type, new inks
and widespread paper-making put potentially the whole of human knowledge at the hands of the scholarly
community in a new way, beginning with the publication of critical editions of the Bible and Church Fathers and
later encompassing other disciplines. This project was undertaken at the time of the Reformation in the work of
Erasmus of Rotterdam (who remained a Catholic), Martin Luther (who was an Augustinian priest and led the
Reformation, translating the Scriptures into his native German), and John Calvin (who was a student of l aw andtheology at the Sorbonne where he became acquainted with the Reformation, and began studying Scripture in the
original languages, eventually writing a text-based commentary upon the entire Christian Old Testament and New
Testament except the Book of Judges, Book of Ruth, Books of Samuel, Books of Kings, Books of Chronicles, Book
of Ezra, Book of Nehemiah, Book of Esther, Book of Proverbs, Book of Ecclesiastes, Song of Songs, Second Epistle
of John, Third Epistle of John, and the Book of Revelation). John Calvin was the most prominent of the many figures
associated with Reformed Churches that proliferated in Switzerland, France, Belgium, the Netherlands, and portions
of Germany, Hungary, Lithuania, and Poland. Each of the candidates for ordained ministry in these churches had to
study the Christian Old Testament in Hebrew and the New in Greek in order to qualify. This continued the tradition
of Christian humanism.
Enlightenment
The Enlightenment of the mid-18th century in Europe consolidated the separation of religious and secular
institutions that has led to what some consider to be a false rift between Christianity and humanism. But while the
Enlightenment crystallized humanism as a distinctly secular, liberal philosophy, it did have sectarian roots that
reached back to early 18th-century England.[3]
There rationalists known as Deists rejected traditional theology and
clericalism in favor of natural religion. Non conformists, they preferred to sidestep the churches and seek God
personally by way of reason and innate moral intuition. These Deists triggered a scholarly quest for the historical
Jesus which often cast him as a quasi-divine beacon of virtue dispensing homilies that accorded nicely with precepts
of bourgeois liberalism. They gave new currency to Christs humanist ethics and spawned wave of social gospel
liberalism in the 20th century. They effectively reasserted the Judeo-Christian ethic which would play an important
role in animating the political and social reform movements of the 19th and 20th centuries. Perhaps the most
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Christian humanism 4
valuable contribution of this liberal Christianity is that it give rise to the first abolition of slavery movement in
Britain founded by the Quakers in the late 18th century. However, it was the Evangelical Christian humanism of
William Wilberforce (24 August 175929 July 1833) that led to the successful abolition of the slave trade.
20th century to present
The carnage of World War 1 shattered liberal optimism. Boundless idealism was eclipsed by the dark side of
humanity and this prompted a realist backlash amongst Christian scholars and theologians. Known as
neo-orthodoxy, its leading protagonists were Reinhold Niebuhr and Karl Barth. Both were erstwhile political
liberals but they now insisted on getting back to basics. The curse of original sin seemed born out by the horrors of
the war and any humanist aspirations would now have to be rooted in a theology of redemption and acceptance of
complete human dependence on God. It was not until the 1970s that a strident social Christianity re-emerged. Taking
root in the fertile soil of rampant injustice in Latin America and the anti-apartheid struggles in South Africa,
Liberation Theology aimed at harnessing Christianity to the cause of social justice and even revolutionary
socialism. However the title itself was misleading as it was never really a theology.[4]
Over the past century the legacy of social gospel humanism has been carried forward by notables such as Dietrich
Bonhoeffer, Dorothy Sayers, Charles Williams, Flannery O'Connor, and Aleksandr Solzhenitsyn. However since the
advent of postmodernism, many radical, progressive Christians have tended to see the Christ of faith as
irreconcilable with the Jesus of history, regarding the latter as a mere mortal and a distinctly fallible one at that. One
such writer, for instance, argues for a religionless non-theistic form of Christianity: The Christian Humanist:
Religion, Politics, and Ethics for the 21st Century[5]
, which many Christians see as a logical impossibility. As
progressives, they generally take a deconstructionist view that dogmatic theology is suspect and spiritual truth is
mainly a personalized and subjective pursuit. They tend to align with liberal secular humanism and one of their
outspoken advocates is retired US Bishop John Shelby Spong.
There have been various attempts to reclaim a more traditional Christian humanism. One of these, represented by the
Centre of Religious Humanism
[6]
and its director Gregory Wolfe, embraces Christianity's rich cultural heritage. ThisChristian humanism emphasises Jesus as the incarnate fusing of humanity with the divinehumanity in the image of
Godespecially as manifested in the sublime, creative achievements of Western civilization. These ideas had
previously reached their peak in the Renaissance and Wolfe particularly draws inspiration from the Renaissance
humanists that supported the Catholic Church, such as Erasmus, Thomas More, Johann Reuchlin and John Colet.
Prominent Christian humanists
A. J. Cronin
Blaise Pascal
Boris Pahor
Charles Pguy
Christopher Dawson
Christopher Fry
Desiderius Erasmus
Dietrich von Hildebrand
Dorothy L. Sayers
Emmanuel Mounier
Francis of Assisi
G. K. Chesterton
H. Richard Niebuhr
Immanuel Kant
Jacques Maritain
http://en.wikipedia.org/w/index.php?title=G._K._Chestertonhttp://en.wikipedia.org/w/index.php?title=H._Richard_Niebuhrhttp://en.wikipedia.org/w/index.php?title=Immanuel_Kanthttp://en.wikipedia.org/w/index.php?title=Jacques_Maritainhttp://en.wikipedia.org/w/index.php?title=G._K._Chestertonhttp://en.wikipedia.org/w/index.php?title=H._Richard_Niebuhrhttp://en.wikipedia.org/w/index.php?title=Immanuel_Kanthttp://en.wikipedia.org/w/index.php?title=Jacques_Maritainhttp://en.wikipedia.org/w/index.php?title=Jacques_Maritainhttp://en.wikipedia.org/w/index.php?title=Jacques_Maritainhttp://en.wikipedia.org/w/index.php?title=Jacques_Maritainhttp://en.wikipedia.org/w/index.php?title=Immanuel_Kanthttp://en.wikipedia.org/w/index.php?title=H._Richard_Niebuhrhttp://en.wikipedia.org/w/index.php?title=G._K._Chestertonhttp://en.wikipedia.org/w/index.php?title=Francis_of_Assisihttp://en.wikipedia.org/w/index.php?title=Emmanuel_Mounierhttp://en.wikipedia.org/w/index.php?title=Dorothy_L._Sayershttp://en.wikipedia.org/w/index.php?title=Dietrich_von_Hildebrandhttp://en.wikipedia.org/w/index.php?title=Desiderius_Erasmushttp://en.wikipedia.org/w/index.php?title=Christopher_Fryhttp://en.wikipedia.org/w/index.php?title=Christopher_Dawsonhttp://en.wikipedia.org/w/index.php?title=Charles_P%C3%A9guyhttp://en.wikipedia.org/w/index.php?title=Boris_Pahorhttp://en.wikipedia.org/w/index.php?title=Blaise_Pascalhttp://en.wikipedia.org/w/index.php?title=A._J._Croninhttp://en.wikipedia.org/w/index.php?title=John_Colethttp://en.wikipedia.org/w/index.php?title=Johann_Reuchlinhttp://en.wikipedia.org/w/index.php?title=Thomas_Morehttp://en.wikipedia.org/w/index.php?title=Erasmushttp://imagejournal.org/page/journal/editorial-statements/religious-humanism-a-manifestohttp://en.wikipedia.org/w/index.php?title=John_Shelby_Sponghttp://www.christianhumanist.net/http://en.wikipedia.org/w/index.php?title=Postmodernismhttp://en.wikipedia.org/w/index.php?title=Aleksandr_Solzhenitsynhttp://en.wikipedia.org/w/index.php?title=Flannery_O%27Connorhttp://en.wikipedia.org/w/index.php?title=Charles_Williams_%28British_writer%29http://en.wikipedia.org/w/index.php?title=Dorothy_Sayershttp://en.wikipedia.org/w/index.php?title=Dietrich_Bonhoefferhttp://en.wikipedia.org/w/index.php?title=Dietrich_Bonhoefferhttp://en.wikipedia.org/w/index.php?title=Liberation_Theologyhttp://en.wikipedia.org/w/index.php?title=Karl_Barthhttp://en.wikipedia.org/w/index.php?title=Reinhold_Niebuhrhttp://en.wikipedia.org/w/index.php?title=Neo-orthodoxy -
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Christian humanism 5
John Henry Newman
John Paul II
John Shelby Spong
Jim Wallis
Mother Teresa
Paul Tillich
Reinhold Niebuhr
Richard Holloway
Sren Kierkegaard
Thomas Merton
Thomas More
Tony Campolo
T. S. Eliot
Notes
[5] http:/ /www.christianhumanist. net/
[6] http:/ /imagejournal. org/page/journal/editorial-statements/religious-humanism-a-manifesto
References
Arnold, Jonathan. "John Colet Preaching and Reform at St. Paul's Cathedral, 15051519." Reformation and
Renaissance Review: Journal of the Society for Reformation Studies 5, no. 2 (2003): 2049.
D'Arcy, Martin C. Humanism and Christianity. New York: The World Publishing Company, 1969
Lemerle, Paul. Byzantine humanism: the first phase: notes and remarks on education and culture in Byzantium
from its origins to the 10th century trans. Helen Lindsay and Ann Moffatt. Canberra, 1986.
External links
No Christian humanism? Big mistake. (http://onlinecatholics.acu.edu.au/issue115/news1.html), Online
Catholics, by Peter Fleming. (Accessed 6 May 2012)
Christian Humanist(http://christianhumanist.net/). Arthur G. Broadhurst
http://christianhumanist.net/http://onlinecatholics.acu.edu.au/issue115/news1.htmlhttp://en.wikipedia.org/w/index.php?title=Martin_D%27Arcyhttp://imagejournal.org/page/journal/editorial-statements/religious-humanism-a-manifestohttp://www.christianhumanist.net/http://en.wikipedia.org/w/index.php?title=T._S._Eliothttp://en.wikipedia.org/w/index.php?title=Tony_Campolohttp://en.wikipedia.org/w/index.php?title=Thomas_Morehttp://en.wikipedia.org/w/index.php?title=Thomas_Mertonhttp://en.wikipedia.org/w/index.php?title=S%C3%B8ren_Kierkegaardhttp://en.wikipedia.org/w/index.php?title=Richard_Hollowayhttp://en.wikipedia.org/w/index.php?title=Reinhold_Niebuhrhttp://en.wikipedia.org/w/index.php?title=Paul_Tillichhttp://en.wikipedia.org/w/index.php?title=Mother_Teresahttp://en.wikipedia.org/w/index.php?title=Jim_Wallishttp://en.wikipedia.org/w/index.php?title=John_Shelby_Sponghttp://en.wikipedia.org/w/index.php?title=John_Paul_IIhttp://en.wikipedia.org/w/index.php?title=John_Henry_Newman -
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Article Sources and Contributors 6
Article Sources and ContributorsChristian humanism Source: http://en.wikipedia.org/w/index.php?oldid=571284734 Contributors: Adambiswanger1, Afasmit, Ale jrb, All Is One, Allen3, Amillar, Andreas Philopater, B1mbo,
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Editor2020, Edward, Englishnotbritish, Evrik, Gaius Cornelius, Gallopaddict, GoGeo, Goodone121, Gregbard, Happy Humanist, Hassouni, Henningsthegreat, Homagetocatalonia, Ian.thomson,
Ilario, Iselilja, Ixfd64, Jayron32, Jhobson1, Jobin RV, JoeCarter888, Johnbequette, Jonathunder, JosephCCampana, Jpeob, JuanMarchant, Jusdafax, KHM03, Kevlarsen, Kitoba, KnightRider,
Koavf, LarRan, LeMaster, Leandrod, Leon..., Ligulem, Lloegr-Cymru, Mark K. Jensen, Mind meal, Mlangager, NZUlysses, Nathanielfirst, NewEnglandYankee, Nirvana2013, Ohnoitsjamie,
OlEnglish, Optichan, Parkc030, Pastordavid, Pigman, PlasmaTime, Praise of Folly, Premkudva, Reformatikos, Ross Burgess, Savidan, SchreiberBike, Silence, Smallman12q, Srnec, StAnselm,
Stevertigo, Tastemyhouse, Toddsschneider, Tom harrison, Triddle, UncDto5, Vanish2, Vanky, WOSlinker, Wereon, Whateverlolawants, William Avery, 161 anonymous edits
Image Sources, Licenses and ContributorsFile:HumanismSymbol.svg Source: http://en.wikipedia.org/w/index.php?title=File:HumanismSymbol.svg License: Creative Commons Attribution-Share Alike Contributors: Andres Rojas
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