A friend asked me to write a short snippet for a new journal on Faith & Flourishing on the question, “Why is the flourishing of the world an important subject for scholarly inquiry?” My response:
Christianity’s absorption and reinterpretation of the classical tradition, as described for example in the work of Robert Louis Wilken, included in every age—from Irenaeus to Augustine to Aquinas to the Reformers to the post-WW II resurgence described by Alan Jacobs in his Year of Our Lord: 1943—a strong commitment to flourishing. This was especially the flourishing of humans in all our dimensions (salvation = wholeness). The evergreen Christian humanism forged in that Christian-classical synthesis—which has amounted, as Jens Zimmermann has said, to a coherent Christian “philosophy of culture”—took different forms in every age but was never seriously challenged until the modern era.
By capitulating to the disenchantment of the world—and of humanity—that was insisted upon in the materialist biology of Darwin, the materialist psychology of Freud, and the materialist social teachings of Marx (among others), we have entered an age when a purely naturalistic “exclusive humanism”—one kind of “closed immanent frame”—to use two of Charles Taylor’s labels, has become convincing to many as a way of understanding humanity and human flourishing. And the church of the 20th and 21st century has no coherent answer. Having lost track of that older tradition of Christian humanism despite strong advocacy on its behalf by writers as diverse as C S Lewis, Jacques Maritain, Dietrich Bonhoeffer, and Pope John Paul II, we have spiritualized faith beyond all recognition, removing it from the ordinary workings of the world and society.
And now we are surprised when ordinary Americans (for instance) see the truth that this denatured faith has nothing to offer to our ordinary life in the world—and they are leaving the church in droves. We must retrieve our heritage: the long and strong tradition of pro-creation, pro-material, pro-embodiment, pro-social Christian humanism grounded in the claim that the incarnation has inaugurated a new humanity. We must again, to adapt Pierre Hadot’s phrase, practice “theology as a way of life”—not as a disembodied and detached technical pursuit.