By David E. Klemm
This strong manifesto outlines a imaginative and prescient known as theological humanism in keeping with the concept that the integrity of existence presents the way to articulate the which means of faith for the human future.Explores a profound quest to appreciate the which means and accountability of our shared and but divided humanity amidst the uncertainty of contemporary societyArticulates the concept humans are combined creatures striving for integrity not just attempting to comply with God's willSets forth a dynamic and powerful imaginative and prescient of human lifestyles past the divisions that hang-out the arts, social sciences, theology, and non secular experiences
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Extra info for Religion and the Human Future: An Essay on Theological Humanism (Blackwell Manifestos)
Towards Theological Humanism We have explored the basic convictions of classical humanism and also various images of human existence found among Western thinkers. Insofar as freedom names the distinctive human form of causality, and so our power, what is the nature and extent of our freedom? How does freedom relate to the incompleteness of human life and the struggle for integrity? Does freedom situate us within the wider compass of life on this planet or it is the very power to create worlds, as Vives and Pico seem to suggest?
Todorov, for instance, retrieves and revises the image of the human as the “imperfect garden” in order to speak of the humanist project. His point is that the “I” is not an origin, but an end, a goal to be valued and achieved. To be a human being is to be an incomplete project. But the goal of action is not only one’s own life, but to respond to other actual persons as well. To be human is to be on the way to an identity that is bound to others, but only human others. Indeed, “human being takes the place of the divine.
On some accounts, the fundamental characteristic of religious consciousness is the human capacity for immediate openness and receptivity to the real presence of sacred powers. Through a hierophany, as Mircea Eliade called it, the god or gods reveal how, in illo tempore, they brought forth a world. Reciting the stories of the gods and performing rituals re-creates the original time when the god or gods created the world and fixed proper human purposes like stars in the sky. Conversely, the basic trait of critical consciousness is the power of the human mind to suspend or interrupt the immediate receptivity to whatever appears as given and self-evident – including the sacred.