Humanitas On The Mend: Attempted Re-Assertion Of Eternity In Modernity

So, with Christian Humanism, we have the idea of the personhood of Christ with an admixture of legitimacy to the claims of the divinity and a belief in the Resurrection of Christ, as some believe in it, in a literal sense. Christ as a Risen Lord figure. 

I would propose Christian Humanism as impossible if taking any of the super-natural claims as literal, as fundamental, where this would question the inerrancy assertions of some demographics of Christians. 

Humanism as the vast majority of usage and understanding rejects the supernatural. Christian Humanism is possible if rejecting those. 

Nonetheless, this wouldn't have much acceptance with individuals including Rick Warren, William Lane Craig, Mark Driscoll, potentially Alvin Plantinga, and a wide swathe of the intellectual and influential matrix of the Christian communities, mostly of men at the forefront, or a mass of the freethought communities, also mostly men at the forefront. 

The latter seems possible, which would become the attempted conversion into Nietzschean Humanism of sorts, which would probably incorporate the short-form anti-institutional form of Christianity as seen in the only Christian - who died on the Cross, where the only thing more powerful than Christian love is Christian hate. 

What Christian humanists seem to mean more is Christian Humanitas, as in "human nature," something like a non-institutional - or not limited to institutions - life-long deep education, paideia, on the personhood of Christ, as such. 

Whether super-naturalistic or naturalistic, the life, example, and personhood, of Christ as something to be studied as life and for a life, where human nature comes to be studied through the aperture of the biblical narratives and examples of the Son of God. 

Questions of fundamentalist or not, literalist or not, inerrantist or not, Protestant or Catholic, Trinitarian or Unitarian, et cetera, become utterly moot because the gravy on this train stands as firm and fixed as a Mormon temple on the basic questions, "What is Christ's nature in relation to human nature (Humanitas)? How is this studied and lived out in life?" 

This is not Humanism. It is Humanitas as a self-limiting formulation of Humanism through a lens beyond the constructed divisions of Christians while grounded in the identity of existence itself, God Himself, as in Christ's person as this relates fundamentally to human nature; the identity of human nature in relation to the identity of reality itself, as a coupling of the mortal and the transcendent. 

The first question dealing with theoretics; the latter working with pragmatics; both ubiquitous to the Christian life, as in the life of the mind, the heart, and the body (the actions in the world). 

The more the first question is answered, then the more the latter is lived out, and, in this sense, one could consider the conversion experience as not a once-in-a-lifetime event in some superficial event involved at a local church or congregation, but, rather, a lifetime series of happenings, or unfoldings, as one grows into the personhood of Christ, the identity, of God, while in an asymptotic manner. 

Thus, Christian Humanism becomes possible in a self-limiting formulation of Christian Humanism as Christian Humanitas taken as both a theoretical and practical enterprise carried through an entire life as a process of becoming as God Himself as represented symbolically and literarily in the narrative of Christ.