Sentences with phrase «christian humanism»

At the risk of oversimplification, we might characterize Altizer's theology as an attempt to bring man to a radical Christian humanism that will involve the denial of all past forms of God and Christianity.

He steadfastly opposed Nazi inhumanity and moved in the direction of Christian humanism inspired by the vision of Jesus as «the man for others.»

I find it a bit humorous that the writer did include «Christian humanism» and also «religious humanism» in his ranting way (s)

That's the front line of cultural resistance and Christian humanism: the response to the culture of death must be charity, love.

This is a question of peculiar force in America, where the tradition is to «believe in Jesus» and where there are a multitude of conflicting and competing kerygmata; where everything from radical right racism to revolutionary Christian humanism is proclaimed as kerygma, and as Christian.

Its Christian humanism was borne by the informal consensus of southern Lutheran gentlemen, led by impressive and learned clergy presidents.

Yet Percy's implied case for Christian humanism as the answer to our deadly ills remains itself disappointingly abstract.

Christian Humanism and the Reformation.

Actually, it was the leaders of the 19th century Indian Renaissance and the political thinkers in the ideological leadership of the 20th centary Indian Nationalism who grappled with the person and teachings of Jesus Christ and assimilated the essence of Christian humanism into the religious and secular thought of modern India.

The dynamics of modern «secular culture» have their roots in a concept of humanism derived from the Christian gospel but that because of the failure of the churches to respond positively to the values that emerged in Christian culture as implication of Christian humanism, they were sought to be realized in human history under the dynamic of «secularist ideologies of humanism» in opposition to the Christian faith.

Doyle begins by surveying some contemporary positions regarding Christian humanism.

In particular, he highlights the work of Charles Taylor and Nicholas Boyle, which while critiquing various aspects of postmodernity — the dehumanising nature of the growing secularism and the rise of the consumerist ideology — positively suggests the potential of Christian humanism to contribute to a renewal.

The key to Doyle's argument lies in the Thomistic emphasis upon the dynamic nature of hope in relation to faith and charity: «faith hope, and charity constitute, respectively, the potency, motion, and act of Christian humanism» (p101).

A consideration of Jacques Maritain and John Courtney Murray focuses upon the importance of the Incarnation in the formation of Christian humanism.

He appeared as one who steadfastly opposed Nazi inhumanity and who offered a possibility of moving in the direction of Christian humanism inspired by the vision of Jesus as «the man for others» (D.H. Hopper, A Dissent on Bonhoeffer, Philadelphia: The Westminster Press, 1975, p. 17.)

In response to these questions Augustine developed a remarkable form of what I would cautiously call a Christian humanism.

I am defending an integral and all - integrating Christian humanism, but one that derives its inspiration from within.

They engage in caricatures of this type of humanism, and their attacks indicate no realization that Christian humanism has long been a significant expression of Christianity.

His is an emphatically Christian humanism, but it is no less universal for that.

Confident in the possibility of «human reason», in full fidelity to the immutable deposit of faith, -LSB-...] in order to promote -LSB-...] with all the energies and resources available, an authentic Christian humanism.

A vital line separates the post-Christian humanism of the global ethic from a genuine and complete Christian humanism driven by salvation in Christ and promoted by the Church.

Christian humanism, present to a minor extent in denominations and schools, but widely prevalent in the «latent» church which seems large and important in America, is strong in its devotion to the Son of Man; reliance upon the Son of God is more characteristic of the ecclesiastical institutions and of the majority movement in the community.

He was born in the waning light of the last epoch of triumphal Christian humanism, the inverted double of the Renaissance Man, and his story was a satire in the full Attic sense: a satyr - play concluding a glorious but exhausted drama, at once mocking and celebrating the cycle it brought to a close.

The Promise of Christian Humanism: Thomas Aquinas on Hope by Dominic F. Doyle Crossroad, 248 pages, $ 34.95 Dominic F. Doyle offers a creative defense of the Christian humanism of Gaudium et Spes, which seeks to blend two ideas that critics such as the liberal theologian Gordon Kaufman have not....

The Common Mind: Politics, Society and Christian Humanism from Thomas More to Russell Kirk?

The tradition of Christian humanism, by joining together the dynamisms of the previous two great expansions, arguably opens the maximal horizon of human possibility.

The steady growth of classical academies and classical Christian homeschooling seems to testify to a growing realization that the classical Christian humanism of Humanity 3.5 is the real liberation of humanity and cultivation of human dignity.

To postulate the truth of the second alternative — that is to say, to accept that in terms of the divine purpose the two impulses are one — is to define in its essentials, and in all its splendour, the attitude of Christian humanism.

Although he does not use the term, Loury's argument is driven by what might be described as a Christian humanism.

This is a way of saying that von Balthasar's Christian humanism is dialogical; theology and culture really talk and listen to each other.

Von Balthasar's Christian humanism presupposes, however, a Christian spirituality.

Thomas Sieger Derr, who teaches at Smith College, is the author of Environmental Ethics and Christian Humanism.

Having begun with the quest for God, Percy's Christian humanism comes, at its worst, to value the pilgrimage more than the Shrine.

In fact, there is a long and distinguished history of Christian humanism.

The author discusses Von Balthasar's Christian humanism and suggests that it is a Christian spirituality, that Christian humanism is not Eurocentric but Christocentric.

Christian humanism is not Eurocentric but Christocentric.

But the deeper strain of Percy's Christian humanism sounds another chord altogether: the exultant conviction that we long for the grace of God not because of our own capacity for it, but because we have already been found by it.

The aim of Walker Percy's work as a whole is to re-establish the validity of a Christian humanism that has been displaced by a vapid secular substitute.

That's why Nick Spencer and I wrote a report called The Case for Christian Humanism: Why Christians should believe in humanism, and humanists in Christianity.

With God's eternity shown as the Fullness of Time, Christian humanism becomes a true acceptance of the temporal.

Jaeger holds that this model»... can be pursued through the Middle Ages; and from the Renaissance the line leads straight back to the Christian humanism of the fathers of the fourth century A.D. and to their idea of man's dignity and of his reformation and rebirth through the Spirit.»

This way lies a Christian humanism that is semi-deistic.

The Christian West polarised even further into a moderate form of fundamentalism at one end and, at the other, into a Christian humanism which showed decreasing interest in supporting the ecclesiastical institution.

At the risk of being repetitious, I must say once more that I believe that only a new grasp of Christian humanism can save us from the subtle deteriorations of materialism.

For Christian humanism — faithful in this to the most firmly established theology of the Incarnation — there is no real independence or discordance but a logical subordination between the genesis of humanity in the world and the genesis of Christ, through his Church, in humanity.

The figures examined in these two studies may well represent the peak of Christian humanism.

This is why we urgently need college courses today on Christian humanism.

This appropriation of Neoplatonism, culminating with the Pseudo-Dionysius and Maximus the Confessor, allowed Christian thinkers to incorporate into their thought such Neoplatonic features as the primacy of beauty and the metaphysics of descent and ascent, and thereby to lay the philosophical foundations of nearly all future Christian humanism.

Significantly, his system resorted to the aesthetic, dramatic, and symphonic to communicate a tentative synthesis of Christian humanism.

When historians use the term in a narrow sense, «Christian humanism» refers exclusively to the Renaissance — often presented as a departure from Christianity, or even anti-Christian.