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Incarnational Humanism: A Philosophy of Culture for the Church in the World
Having left its Christian roots behind, the West faces a moral, spiritual and intellectual crisis. It has little left to maintain its legacy of reason, freedom, human dignity and democracy. Far from capitulating, Jens Zimmermann believes the church has an opportunity to speak a surprising word into this postmodern situation grounded in the Incarnation itself that is proclaimed in Christian preaching and eucharistic celebration. To do so requires that we retrieve an ancient Christian humanism for our time. Only this will acknowledge and answer the general demand for a common humanity beyond religious, denominational and secular divides. Incarnational Humanism thus points the way forward by pointing backward. Rather than resorting to theological novelty, Zimmermann draws on the rich resources found in Scripture and in its theological interpreters ranging from Irenaeus and Augustine to de Lubac and Bonhoeffer. Zimmermann masterfully draws his comprehensive study together by proposing a distinctly evangelical philosophy of culture. That philosophy grasps the link between the new humanity inaugurated by Christ and all of humanity. In this way he holds up a picture of the public ministry of the church as a witness to the world's reconciliation to God.
357 pages, Paperback
First published July 5, 2012
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About the author
Jens Zimmermann
40 books10 followersJens Zimmermann (b. 1965) is a Christian philosopher and theologian who specializes in hermeneutics and the philosophical and theological roots of humanism. He is currently J.I. Packer Chair of Theology at Regent College.
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Displaying 1 - 6 of 6 reviews
April 17, 2013
Christianity and humanism have often been portrayed as foes--Christianity being about God and the other-worldly and humanism being about the greatness of human beings. This weighty book explores why this is a false misconception and how the divide being Christianity and humanism has developed.
Zimmermann argues that the basis for Christian humanism is the incarnation of Christ, hence the title. He goes back to the early church fathers and develops the idea that it is our participation in Christ's redemptive work that frees us to be mostly truly human as the redeemed image bearers of God, or in eastern church terms, as God-like, the idea of theosis. Our participation in Christ, particularly experience in the Eucharist and lived out in the world transforms us to become, in the words of Irenaus, "the glory of God is man fully alive."
The middle part of the book traces the philosophical underpinnings that led to a loss of this incarnational aspect and the rise of a humanism that divorces faith and reason and results in a God that is an increasingly unknowable Other. Zimmermann then concludes with a call to recover this incarnational humanism, holding up the work of Bonhoeffer as exemplary of this theological perspective--particularly his work on the eucharist and preaching as incarnational.
While I valued the careful scholarly work, which has a monograph quality, I regretted that this is written at a level that probably would discourage most people from tackling the work. It is closely written and assumes familiarity with the history of western philosophy. I also regret that the author dd not at least sketch out a bit further the implications of incarnational humanism for the arts and sciences, human commerce and social life. Mark Noll, in Jesus Christ and the Life of the Mind did this in a far shorter work. Nevertheless, this work offers a good defense of a Christian approach to humanism that does not set these two at war with each other.
Zimmermann argues that the basis for Christian humanism is the incarnation of Christ, hence the title. He goes back to the early church fathers and develops the idea that it is our participation in Christ's redemptive work that frees us to be mostly truly human as the redeemed image bearers of God, or in eastern church terms, as God-like, the idea of theosis. Our participation in Christ, particularly experience in the Eucharist and lived out in the world transforms us to become, in the words of Irenaus, "the glory of God is man fully alive."
The middle part of the book traces the philosophical underpinnings that led to a loss of this incarnational aspect and the rise of a humanism that divorces faith and reason and results in a God that is an increasingly unknowable Other. Zimmermann then concludes with a call to recover this incarnational humanism, holding up the work of Bonhoeffer as exemplary of this theological perspective--particularly his work on the eucharist and preaching as incarnational.
While I valued the careful scholarly work, which has a monograph quality, I regretted that this is written at a level that probably would discourage most people from tackling the work. It is closely written and assumes familiarity with the history of western philosophy. I also regret that the author dd not at least sketch out a bit further the implications of incarnational humanism for the arts and sciences, human commerce and social life. Mark Noll, in Jesus Christ and the Life of the Mind did this in a far shorter work. Nevertheless, this work offers a good defense of a Christian approach to humanism that does not set these two at war with each other.
February 1, 2023
Jens Zimmermann is the J.I. Packer Professor of Theology at Regent College, a position he inherited from his friend Hans Boersma. If Hans' 'Heavenly Participation' is the best encapsulation of Hans' vision of the Christian faith, 'Incarnational Humanism' serves as the same platform for Jens. The book is mostly a chronology of philosophy and how modern developments have displaced and eroded the classical Christian conception of humanism; indeed, for Jens, the Incarnation is the ONLY basis for a cohesive humanism that honours and dignifies all human beings. Readers will deep dive along with Jens into medieval and Renaissance philosophy and the likes of later thinkers such as Immanuel Kant, Friedrich Schleiermacher, Friedrich Nietzsche, Martin Heidegger, Hans-Georg Gadamer, Michel Foucault, Gianni Vattimo, and Richard Kearney. The final chapter utilizes Dietrich Bonhoeffer's thought to model Christian humanism for today, with especial prominence given to the Eucharist. Jens is most indebted to the Church Fathers, the magisterial Reformation, Eastern Orthodox theologians such as Alexander Schmemann, and Roman Catholic theologians including Yves Congar and Jean Danielou.
June 2, 2019
A stellar, clearly-written book that accomplishes 2 major goals: 1) presenting an accessible overview of Western theology-philosophy, particularly with an emphasis on various forms of humanistic thought; 2) making a compelling theological argument for understanding the incarnation of Christ as the basis for true humanism, and as the starting point for Christian worship and practice today.
The majority of the book (5 of 6 chapters) traces the history of thought in Western culture. Zimmerman pushes back decisively on the notion that Greek philosophical categories "corrupted" the original Jewish-Hebraic roots of true Christian thought over the first several centuries of the church, which is especially popular in certain evangelical-Christian circles today (and, I must admit, a line of thinking I have been enamored with in the past). Rather, he argues, the patristic writers brilliantly adopted certain Greek (especially Platonic) ideas and radically altered them into something new, in the light of Christ's incarnation. The result was a truly new philosophy for the world, and the seeds of much of what we take for granted today in modern conversations about human rights, human flourishing, and the ultimate ends of civilization (eschatology). He brilliantly traces this humanistic pattern of thought through medieval, Renaissance, and Enlightenment periods, showing its eventual (and radical) de-coupling from its Christian-theological roots and its transformation into secular humanism, particularly in the aftermath of the work of Nietzsche. The final chapter is a proposal, drawing heavily on Bonhoeffer, for an enriched incarnational theology and ecclesiology for American-Evangelical practice.
I adored this book, but recognize that it may have a limited audience. It's primarily a history of philosophy and theology, and covers a massive timeline. The book is largely approachable, though the chapter on post-modern thought is the most technical, and likely to be difficult reading for those unfamiliar with the general ideas. But for those with a keen interest in the interplay of theology and philosophical trends, the majority of this book is pure gold. The final chapter is a stirring call to deep reflection on the implications of the incarnation for today - a recovery of sorts for a Western-Evangelical system that has largely abandoned 'incarnation' in favor of 'atonement' - and Zimmerman provides very practical insights for how this could look for the local church. The result is a book that is steeped in sharp and informed philosophical reflection, but never strays too far from the pragmatic. For those who can handle some technical writing and a pretty in-depth overview of Western thought, this is a must-read.
The majority of the book (5 of 6 chapters) traces the history of thought in Western culture. Zimmerman pushes back decisively on the notion that Greek philosophical categories "corrupted" the original Jewish-Hebraic roots of true Christian thought over the first several centuries of the church, which is especially popular in certain evangelical-Christian circles today (and, I must admit, a line of thinking I have been enamored with in the past). Rather, he argues, the patristic writers brilliantly adopted certain Greek (especially Platonic) ideas and radically altered them into something new, in the light of Christ's incarnation. The result was a truly new philosophy for the world, and the seeds of much of what we take for granted today in modern conversations about human rights, human flourishing, and the ultimate ends of civilization (eschatology). He brilliantly traces this humanistic pattern of thought through medieval, Renaissance, and Enlightenment periods, showing its eventual (and radical) de-coupling from its Christian-theological roots and its transformation into secular humanism, particularly in the aftermath of the work of Nietzsche. The final chapter is a proposal, drawing heavily on Bonhoeffer, for an enriched incarnational theology and ecclesiology for American-Evangelical practice.
I adored this book, but recognize that it may have a limited audience. It's primarily a history of philosophy and theology, and covers a massive timeline. The book is largely approachable, though the chapter on post-modern thought is the most technical, and likely to be difficult reading for those unfamiliar with the general ideas. But for those with a keen interest in the interplay of theology and philosophical trends, the majority of this book is pure gold. The final chapter is a stirring call to deep reflection on the implications of the incarnation for today - a recovery of sorts for a Western-Evangelical system that has largely abandoned 'incarnation' in favor of 'atonement' - and Zimmerman provides very practical insights for how this could look for the local church. The result is a book that is steeped in sharp and informed philosophical reflection, but never strays too far from the pragmatic. For those who can handle some technical writing and a pretty in-depth overview of Western thought, this is a must-read.
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December 18, 2012read first and last chapters to get the main idea of the book. basically, the incarnation is the basis of humanism... whether it be the original Christian humanism of Jesus and the church, or it be the secular version of it that really has no other basis than the original Christian one.
the book makes a case that the incarnation of Christ is the beginning and the basis of Humanism or the placing of inherent value in human beings. The incarnation is God taking humanity into participation in His own Trinitarian life. humanity includes all of humanity and is not limited to the church or to individuals. he argues that this was what Jesus taught and how the early church fathers understood the heart of the Christian message to be through concepts of Theosis or Deification and Divine Participation. This further develops into medieval humanism and renaissance humanism, surviving the rise of anti-humanism in the englightenment/post-enlightenment, and into postmodern accounts of humanism. given that i read none of these four chapters, i really have nothing more to say except a few concluding thoughts.
the author draws heavily on Bonhoeffer and on a hermeneutical understanding of the world -- basically that this world we live in is rooted in something real that transcends it, namely Jesus Christ, and that our apprehension of the world is one of interpretation (hermeneutic is based on the Greek word meaning to interpret). there is also much dependence on an ontological understanding of the incarnation and reality, made present through the sacraments. there is also an understanding of the church as the extension of the incarnation, not denying the uniqueness of God in Christ, but stressing the real presence of the crucified, risen Christ in the communion of believers in the Church. another key to understanding incarnational humanism is that the essence of Christ's character and of being human is "being-for-another" -- this shows through Jesus' life, suffering, death, resurrection, but is extended to the church. Jesus died for the world (i.e. for humanity) thus the church also exists for what God's work of redemption in humanity. the author knows that much of evangelical theology and evangelical churches don't have such understandings of the central message of the Gospel of Christ (e.g. gospel is seen more as saving individual souls from hell rather than for the renewal/recreation of humanity), so he is calling for a recovery of this theology in order to move forward with a Christian humanism for our day.
the book makes a case that the incarnation of Christ is the beginning and the basis of Humanism or the placing of inherent value in human beings. The incarnation is God taking humanity into participation in His own Trinitarian life. humanity includes all of humanity and is not limited to the church or to individuals. he argues that this was what Jesus taught and how the early church fathers understood the heart of the Christian message to be through concepts of Theosis or Deification and Divine Participation. This further develops into medieval humanism and renaissance humanism, surviving the rise of anti-humanism in the englightenment/post-enlightenment, and into postmodern accounts of humanism. given that i read none of these four chapters, i really have nothing more to say except a few concluding thoughts.
the author draws heavily on Bonhoeffer and on a hermeneutical understanding of the world -- basically that this world we live in is rooted in something real that transcends it, namely Jesus Christ, and that our apprehension of the world is one of interpretation (hermeneutic is based on the Greek word meaning to interpret). there is also much dependence on an ontological understanding of the incarnation and reality, made present through the sacraments. there is also an understanding of the church as the extension of the incarnation, not denying the uniqueness of God in Christ, but stressing the real presence of the crucified, risen Christ in the communion of believers in the Church. another key to understanding incarnational humanism is that the essence of Christ's character and of being human is "being-for-another" -- this shows through Jesus' life, suffering, death, resurrection, but is extended to the church. Jesus died for the world (i.e. for humanity) thus the church also exists for what God's work of redemption in humanity. the author knows that much of evangelical theology and evangelical churches don't have such understandings of the central message of the Gospel of Christ (e.g. gospel is seen more as saving individual souls from hell rather than for the renewal/recreation of humanity), so he is calling for a recovery of this theology in order to move forward with a Christian humanism for our day.
October 30, 2012
An excellent challenge from the Christian Humanists of our past. This is a book that may cause you to reconsider your current, modernist Evangelical worldview.
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April 27, 2017Church fathers got humanism right. Amen.
Displaying 1 - 6 of 6 reviews