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Christian humanism, historically understood as a movement that reconciles Christian theology with human dignity and intellectual inquiry, offers a rich framework for addressing contemporary ethical and existential challenges. I propose that an articulate version of this is possible by reconciling the philosophical traditions of Scotism, the teachings of the medieval Franciscan philosopher John Duns Scotus, Stoicism, a popular Hellenistic philosophy in the Roman Empire, and Confucianism, the backbone of East Asian civilization. Though seemingly disparate, these traditions share a commitment to the intrinsic value of the human person, the pursuit of virtue, and the cultivation of a meaningful life within a larger cosmic or divine order. With these, we can construct a Christian humanism grounded in the Gospel's message.
Scotism provides a metaphysical foundation for Christian humanism by emphasizing the uniqueness of each individual and the primacy of divine love. Scotus’ doctrine of haecceitas—the “thisness” of each entity—asserts that every person possesses an irreducible individuality that is both distinct and valuable. This aligns seamlessly with the Bible's affirmation of the inherent dignity of the human person, created in the image of God. Scotus further argues that God’s primary attribute is love, agape, and His act of creation is an expression of this love, freely bestowed upon each individual. This perspective sees human beings not merely as cogs in a cosmic machine but as unique participants in a divine relationship. Scotus’ emphasis on the Incarnation—God becoming human in Christ—reinforces the sanctity of human nature, suggesting that humanity is elevated through participation in divine love.
Stoicism offers a practical ethical framework that focuses on living virtuously. Stoics like Epictetus, Seneca, and Marcus Aurelius emphasize the cultivation of virtue through reason, self-discipline, and acceptance of what cannot be controlled. Central to Stoicism is the belief in a universal Logos—a rational principle that orders the cosmos and is accessible to all humans through reason. During the Renaissance and the Age of Discovery, it was a commonality to hear about Jesuit missionaries reading the writings of Seneca, Epictetus, and Marcus Aurelius. Stoicism provides a robust ethic that aligns with Christian teachings on moral responsibility and stewardship. The Stoic call to live “according to nature” resonates with the Christian mandate to align one’s life with God’s will, as discerned through reason and revelation. The famous passage in Meditations where Aurelius discusses whether the world is guided by Providence or it is a randomness of atoms (Pronoia e atomoi) suggests that regardless of whatever position is correct, we should live virtuously. The Stoics have a firm commitment to belief in God, as Aurelius leans in the direction that there is a Providence that orders the universe (Physis or "Nature" is another term used synonymously with Logos and Providence). Moreover, Stoicism’s emphasis on emotional resilience—facing suffering with equanimity—echoes Christ’s teachings on enduring persecution and trusting in God (Matthew 5:10–12). Stoicism also universalizes ethical inquiry, suggesting that all humans, regardless of creed, share access to the Logos. In a Christian context, this Logos can be identified with Christ, the eternal Word (John 1:1), who enlightens every person.
Confucianism, rooted in the teachings of Confucius and developed by thinkers like Mencius and Xunzi, emphasizes the cultivation of love, that is to say, ren or "human-heartedness," within a relational framework. Confucian ethics prioritize harmony in human relationships—family, community, and society—as the foundation of a flourishing life. The concept of li, ritual propriety, underscores the importance of intentional, respectful interactions, while xiao, or filial piety, highlights the centrality of family as a moral training ground. Confucianism offers a relational ethic that complements the communal aspects of Christian theology, such as the call to love one’s neighbor (Mark 12:31) and the vision of the Church as the Body of Christ (1 Corinthians 12). Confucianism’s emphasis on self-cultivation through education and reflection aligns with Christian practices of spiritual formation, such as prayer and scripture study. Moreover, Confucianism’s respect for tradition and authority resonates with Christianity’s reverence for sacred tradition and divine law. Confucianism also provides a model for engaging non-Western cultures. When the Jesuits went to China, they clearly saw something philosophically rigorous in Confucianism (and eventually Daoism). Ultimately, all things are grounded in Tian, Heaven, as a moral force in the world.
Together, these traditions create a Christian humanism that is deeply rooted in the Gospel, philosophically robust, and culturally engaged, inviting all to participate in the pursuit of a meaningful, virtuous life in Christ. I believe that something like this is a good replacement for Strict Observance Thomism, a form of Thomism that I think is a real problem in Catholicism right now, perhaps even detrimental to it. Thomism by itself is not necessarily a bad thing. There are several Thomists that I enjoy reading, like the Lublin School, Elizabeth Anscombe, and Alasdair MacIntyre. The personalism of John Paul II was very much informed by Thomism. I like much of what Aquinas has to say. However, ethically speaking, natural law is subordinate to a divine will, and that seems to be secondary in many Thomist circles, along with the idea that the intellect takes primacy over the will, where I tend to agree with the Scotist position, where there is a primacy of the will over the intellect. A Christian humanism informed by Scotism, Stoicism, and Confucianism offers a compelling vision for human flourishing in a complex world.
Scotism provides a metaphysical foundation for Christian humanism by emphasizing the uniqueness of each individual and the primacy of divine love. Scotus’ doctrine of haecceitas—the “thisness” of each entity—asserts that every person possesses an irreducible individuality that is both distinct and valuable. This aligns seamlessly with the Bible's affirmation of the inherent dignity of the human person, created in the image of God. Scotus further argues that God’s primary attribute is love, agape, and His act of creation is an expression of this love, freely bestowed upon each individual. This perspective sees human beings not merely as cogs in a cosmic machine but as unique participants in a divine relationship. Scotus’ emphasis on the Incarnation—God becoming human in Christ—reinforces the sanctity of human nature, suggesting that humanity is elevated through participation in divine love.
Stoicism offers a practical ethical framework that focuses on living virtuously. Stoics like Epictetus, Seneca, and Marcus Aurelius emphasize the cultivation of virtue through reason, self-discipline, and acceptance of what cannot be controlled. Central to Stoicism is the belief in a universal Logos—a rational principle that orders the cosmos and is accessible to all humans through reason. During the Renaissance and the Age of Discovery, it was a commonality to hear about Jesuit missionaries reading the writings of Seneca, Epictetus, and Marcus Aurelius. Stoicism provides a robust ethic that aligns with Christian teachings on moral responsibility and stewardship. The Stoic call to live “according to nature” resonates with the Christian mandate to align one’s life with God’s will, as discerned through reason and revelation. The famous passage in Meditations where Aurelius discusses whether the world is guided by Providence or it is a randomness of atoms (Pronoia e atomoi) suggests that regardless of whatever position is correct, we should live virtuously. The Stoics have a firm commitment to belief in God, as Aurelius leans in the direction that there is a Providence that orders the universe (Physis or "Nature" is another term used synonymously with Logos and Providence). Moreover, Stoicism’s emphasis on emotional resilience—facing suffering with equanimity—echoes Christ’s teachings on enduring persecution and trusting in God (Matthew 5:10–12). Stoicism also universalizes ethical inquiry, suggesting that all humans, regardless of creed, share access to the Logos. In a Christian context, this Logos can be identified with Christ, the eternal Word (John 1:1), who enlightens every person.
Confucianism, rooted in the teachings of Confucius and developed by thinkers like Mencius and Xunzi, emphasizes the cultivation of love, that is to say, ren or "human-heartedness," within a relational framework. Confucian ethics prioritize harmony in human relationships—family, community, and society—as the foundation of a flourishing life. The concept of li, ritual propriety, underscores the importance of intentional, respectful interactions, while xiao, or filial piety, highlights the centrality of family as a moral training ground. Confucianism offers a relational ethic that complements the communal aspects of Christian theology, such as the call to love one’s neighbor (Mark 12:31) and the vision of the Church as the Body of Christ (1 Corinthians 12). Confucianism’s emphasis on self-cultivation through education and reflection aligns with Christian practices of spiritual formation, such as prayer and scripture study. Moreover, Confucianism’s respect for tradition and authority resonates with Christianity’s reverence for sacred tradition and divine law. Confucianism also provides a model for engaging non-Western cultures. When the Jesuits went to China, they clearly saw something philosophically rigorous in Confucianism (and eventually Daoism). Ultimately, all things are grounded in Tian, Heaven, as a moral force in the world.
Together, these traditions create a Christian humanism that is deeply rooted in the Gospel, philosophically robust, and culturally engaged, inviting all to participate in the pursuit of a meaningful, virtuous life in Christ. I believe that something like this is a good replacement for Strict Observance Thomism, a form of Thomism that I think is a real problem in Catholicism right now, perhaps even detrimental to it. Thomism by itself is not necessarily a bad thing. There are several Thomists that I enjoy reading, like the Lublin School, Elizabeth Anscombe, and Alasdair MacIntyre. The personalism of John Paul II was very much informed by Thomism. I like much of what Aquinas has to say. However, ethically speaking, natural law is subordinate to a divine will, and that seems to be secondary in many Thomist circles, along with the idea that the intellect takes primacy over the will, where I tend to agree with the Scotist position, where there is a primacy of the will over the intellect. A Christian humanism informed by Scotism, Stoicism, and Confucianism offers a compelling vision for human flourishing in a complex world.
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