Christian Humanism as a Philosophical and Anthropological Lens for the Humanities

ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 6 Christian Humanism as a Philosophical and Anthropological Lens for the Humanities Fr Bonaventure Agbali, OP Dominican University Ibadan 1.0 Introduction Humanism shares similar views with Christianity, specifically regarding the understanding of the human person. This similarity has given rise to the possibility of a Christian form of humanism rooted in the belief in the physical and spiritual well-being of the human person, aided by the supernatural. This form of humanism provides a more comprehensive framework for studying and understanding the human person, his values, dignity, experiences, development, and happiness. The knowledge of the human person and the means towards his integral well-being remains the focus of Christian humanism. Likewise, the humanities, through its various disciplines, has been concerned with the question of what it means to be human and to exist in society. In today’s world marked by the accelerated advancements in science and technology, moral secularism, and anthropological reductionism, the humanities struggle to attain an integral understanding of the essence and existence of the human person. This paper proposes the principles of Christian humanism as an effective philosophical and anthropological lens through which the humanities may be refocused and strengthened in their inquiry into the essence of the human person and his existence in society. This paper seeks an interdisciplinary engagement between the valuable insights from Christian teachings, the fundamentals of humanism, and the humanities. The paper presents a brief historical survey of the development of humanism and its influence on the ideas of Christian and secular humanism. The paper also highlights the philosophical and anthropological principles of Christian humanism in an interdisciplinary dialogue with the humanities. 2.0 Pre-Humanism – The Medieval Era The history of philosophy can be divided into four main periods: Ancient, Medieval, Modern, and Contemporary. 1 The development of humanism as an ideology began towards the end of the Medieval period and into the Modern period. Prior to the birth of this ideology, however, the philosophical tendencies of the Medieval era could not be said to be completely alien to the views of humanism. Christian, Islamic, and Jewish thinkers championed the philosophy of the Medieval 1 David Furley, ed., Routledge History of Philosophy, Vol. II: From Aristotle to Augustine (London: Routledge, 1999), 149. According to some authors, the history of philosophy is divided into five periods since the Modern period is divided into two: the Early Modern and the Modern Periods. For our work, we have chosen to adopt the division into four periods. ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 7 era. On the Christian side, thinkers such as Augustine of Hippo and Thomas Aquinas grappled with philosophical issues concerning the human person, his essence, and his existence with theological principles. Although they were Churchmen, they studied Greek philosophers such as Plato and Aristotle extensively and sought to incorporate their views into their own theological discourse. Hence, their brand of philosophy was enriched by theological principles and vice versa. They explored topics concerning the existence of God, the origin of the human person, his relationship with the supernatural, the nature of his body and soul, his dignity, values, and happiness. During the Medieval period, the understanding of the human person was basically dualistic; that is, the human person was understood as a composite of body and soul. Borrowing from Aristotelian metaphysics, the body of the human person was considered his matter, while his soul was considered his form. Just as there cannot be a matter without a form in Aristotelian metaphysics, there cannot be a human body without its form, and this is identified as the immaterial soul of the human person. The form or soul of the human person is that which links it to the divine. Medieval philosophers posit that the human person is created in the image of God and that image resides essentially in his immortal soul. 2 Thus, the essential values and dignity of the human person are beyond his physical existence; they reside in his immortal soul as one created in the image of God. In one of his Theological Tractates, Anicius Boethius defines a person as an “individual substance of a rational nature.” 3 This is a dynamic and holistic characterization of the human person, one that is far ahead of its time. By eliminating what cannot be said of the human person, Boethius was able to zero in on what could be said essentially of the human person. As an individual substance, man is a subject and not an object. The human person has a rational nature by virtue of his immortal soul. The body and soul of the human person are united and at the same time distinct. The soul of the human person is his superior life-giving part, which is at the same time immaterial and immortal. Even though a corpse still has all its bodily parts intact, it is not able to breathe or move. This implies that there is something that makes it able to breathe and move, and that thing is missing. Since all the material parts of the corpse are intact, it follows that what is missing is something immaterial. Medieval philosophers identify the immaterial parts as the form or soul of the person. The soul is the superior part of the human person because it bears his rational and voluntary powers, and these are essential to the value and identity of the human person. Medieval thinkers hinge the value and dignity of the human person on his immortal soul and its capacity for rational thought and voluntary acts. The soul’s rational faculty (reason and free will) defines the human person’s capacity for cognition, understanding, and autonomous ethical conduct. The soul is united to the body such that it is the seat of its consciousness and physical activities. 2 Thomas Aquinas, Summa Theologiae, vols. I-V, Fathers of the English Dominican Province, trs. (New York: Benziger Bros., 1948), ST I, q. 93, a. 6, ad. 3. 3 Brandon Spun, “Boethius’s Definition of the Person in Context: Chalcedon, Tradition, and Consolation” in The Heythrop Journal, Vol. 65, Issue 1 (October 2023), 19-35. ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 8 One of the key concerns of Medieval philosophers is the relationship between faith and reason, the relationship between theological and philosophical principles. An early Christian thinker, Tertullian, once asked: “What has Athens to do with Jerusalem?” Athens represents Greek philosophy, while Jerusalem represents Christian theology. This question was an expression of his suspicion of the interactions between Greek philosophy and Christian theology, and the perceived tension between human reason and Christian faith. 4 Tertullian was not alone in this perceived tension; other theologians of that era thought that there could not be or there should not be interaction between philosophical knowledge, which was considered pagan, and theological knowledge, which was considered divinely revealed. The suspicion of the interaction between philosophical and theological knowledge was taken seriously in Church circles. At one time, theologians were banned by Church authorities from studying or teaching pagan philosophy because it was believed that philosophical or pagan knowledge could corrupt theological or divine knowledge. Despite the suspicion of philosophical knowledge, theologians like Augustine of Hippo and Thomas Aquinas, among others, engaged extensively with Greek philosophy in their inquiries into the essence and existence of the human person. This group of theologians did this at great risk to their lives because they strongly believed that all knowledge, the source notwithstanding, is profitable for a better understanding of the human person. They never saw any dichotomy between philosophical and theological knowledge; rather, they saw them as complementary. 5 Philosophical knowledge aids theological inquiries and vice versa. While the scope of philosophical knowledge is largely limited to the natural, the scope of theological knowledge is both the natural and the supernatural. This balanced perception of philosophical knowledge also extends to the perception of science and technology. By linking the growth and happiness of the human person to the supernatural, the Medieval thinkers did not in any way diminish the value and dignity of the human person. On the contrary, they are only arguing that the value and dignity of the human person are beyond his physical or material existence. Thus, to conceive the human person as solely a material substance is to diminish his value and dignity. The integral growth and happiness of the human person consist of his physical and spiritual well-being according to the minds of Medieval thinkers. 3.0 The Shift from the Pre-Humanism of the Medieval Era Medieval philosophy laid the foundation for a holistic conception of the human person as a composite of body and soul, and as a rational and voluntary being. This was the philosophical and anthropological lens that was gradually lost during the Modern era. This paradigm shift is 4 Justo L. Gonzalez, “Athens and Jerusalem Revisited: Reason and Authority in Tertullian” in Church History, Vol. 43, No. 1 (March 1974), 17-25. 5 The understanding of theological and philosophical knowledge as complementary has remained the stand of the Catholic Church till date. Pope John Paul II, Fides et Ratio: An Encyclical on the Relationship Between Faith and Reason (14 September 1998). https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jpii_enc_14091998_fides-et-ratio.html ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 9 attributable to several factors that extend beyond the intellectual, cultural, and religious developments of the time. We shall highlight some of these factors. Intellectually, there was a shift from a more theocentric to a more anthropocentric conception of the human person. In the Medieval era, the divine origin of the human person as a being created in the image of God was central to the conception and understanding of his value and dignity. This meant that the essence and existence of the human person were teleological as a means to his ultimate happiness. It is important to note that the Medieval era was not overly theocentric; rather, it remained anthropocentric while being theocentric. At the inception of the Modern era, however, the shift was towards a completely anthropocentric conception of the human person. The focus was on human reason, free will, and the subjective experiences of the human person without any reference to his transcendental nature. The human person was perceived as an autonomous and self-determining being, no longer defined solely by their relationship with the divine. This is an epistemological turn from the ontological to the subjective. The human person was no longer defined according to metaphysical and theological terms but according to his subjective intellectual knowledge and experiences. This led to the emergence of individualism, with an emphasis on individual freedom and the right to self-determination. Another intellectual factor is the development of scientific knowledge, which transformed generally held beliefs about the universe and the human person. During the Modern era, the universe and all living beings, including man, came to be seen as governed, not by a divine purpose, but by the laws of nature and scientific principles. Since there was no scientific explanation for the divine origin of the universe and the human person, those views were gradually abandoned. The understanding of human consciousness and metaphysical realities was no longer theologically founded; rather, they became a perennial classical problem for philosophy. The religious factor that led to the decline of the philosophical and theological foundations of the Medieval era could be traced back to the Protestant Reformation of the 16th century. This was a fundamental challenge to the authority of the Church and her intellectual tradition. Driven by figures such as Martin Luther and John Calvin, this movement emphasized personal faith and direct access to the Scriptures. This furthered the turn to subjective knowledge and individual consciousness, which influenced a growing suspicion of the Medieval and scholastic philosophical and theological traditions. These traditions were largely abandoned for a more secular viewpoint during the Modern era. 4.0 Recalling the Development of Secular Humanism The concept of humanism has evolved over the centuries, in accordance with successive intellectual movements and the prevailing philosophical trends that have been used to define it. In its earliest form, humanist ideology can be traced back to the views of some Greek philosophers. Speaking of the Greek philosophers, Thales, Anaximander, and Anaximenes, Stephen Law writes: The manner in which these Milesian philosophers thought critically and independently, largely putting aside mythological and religious explanations and instead attempting to ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 10 develop their own ideas and theories grounded in observation and reason, obviously makes them particularly important from a humanist point of view. They collectively exhibit several of the key ideas and values of humanism. 6 Without employing the specific use of the term “humanism,” the naturalistic and materialistic leanings of the views of these ancient philosophers, which are at the same time devoid of all forms of theism, serve as the foundation for the humanist ideology. By denying all forms of theism or belief in the supernatural, these philosophers are affirming the capacity of the human person for self-determination and sound ethical conduct. The concrete expression of the humanist ideology came to birth during the Renaissance. Inspired by classical Greek philosophy, the Renaissance movement furthered the development of humanism towards the Middle Ages through the rebirth of classical Greek and Latin works. 7 A form of Renaissance humanism flourished in Italy in the 13th Century, and it brought about a renewed interest in classical literature and arts. 8 An integral part of this movement is the rediscovery, translation, and popularization of these ancient texts. This measure heavily influenced the advancement of the academy at that time and the presentation of classical literature as a standard for advancing intellectual discipline and moral development. This trend shifted focus from a purely religious approach to the understanding of the rationality, potentials, and achievements of the human person. At this time, humanism became the middle ground between the excesses of ecclesiastical authority and the emerging secularism. This movement spread throughout Europe, and it was championed by scholars such as Francesco Petrarca, Dante Alighieri, Desiderius Erasmus of Rotterdam, Thomas More, etc. 9 Their works and many others exemplify a commitment to education, virtue, and the integration of faith and reason. The Age of Enlightenment stimulated further advancement in humanist ideology. During this era, humanism was further distanced from religious beliefs and practices with the advancements of science and intellectualism. The advancements in science further emboldened the study of the universe, the human person, and his well-being. The prevailing argument at this time is that rationality and science could replace belief in any deity as a means to a better understanding of the universe and the human person. This ideology brought about the rejection of religion and belief in a supreme deity. 10 The views of philosophers like Baruch Spinoza, Denis Diderot, Claude Adrien Helvetius, etc., further perpetuated this atheistic understanding of the universe and the human person. 6 Stephen Law, Humanism: A Very Short Introduction (Oxford: Oxford University Press, 2011), 41–42. 7 John R. Shook, “Humanism in the Medieval World” in The Oxford Handbook of Humanism, Anthony B. Pinn ed. (Oxford: Oxford University Press, 2021), 133-150 and Charles Nauert, Rethinking “Christian Humanism” in Interpretations of Renaissance Humanism, Angelo Mazzocco ed. (Leiden, Netherland: Brill, 2006), 155-180. 8 Nicholas Mann, “The Origins of Humanism” in The Cambridge Companion to Renaissance Humanism, Jill Kraye ed. (Cambridge: Cambridge University, 2004), 8-15. 9 John Monfasani, “Humanism and the Renaissance” in The Oxford Handbook of Humanism, 150–175. 10 Jeaneane D. Fowler, Humanism: Beliefs and Practices (East Sussex, UK: Sussex Academic Press, 1999), 18. ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 11 Generally, however, humanism could be identified as a philosophical ideology that emphasizes the individual human person in terms of his freedom, autonomy, development, and happiness. This emphasis on the human person is considered the starting point for all intellectual and moral inquiry. 11 Most recently in contemporary usage, humanism refers to a non-theistic view centered on human agency, and a reliance only on science and reason rather than faith as a source in the search for the meaning of things in the universe, including the human person. The word “humanism” derives from the Latin word humanitas, which means “humanity.” The term was first used in ancient Rome by Cicero and other thinkers to describe values that are attributable to the human person. 12 Humanitas denotes the human nature in its ideal form. Thus, the study of humanitas is the study of human nature or the human person and all that pertains to his well-being and happiness. This etymology survives in the modern conception of the disciplines that are known as the humanities. 5.0 Secular Humanism Today In their 2022 Amsterdam Declaration, the International Body of Humanists presents the following as the fundamentals of humanism today: 1. Humanism is ethical. It affirms the worth, dignity and autonomy of the individual and the right of every human being to the greatest possible freedom compatible with the rights of others. Humanists believe that morality is an intrinsic part of human nature based on understanding and a concern for others, needing no external sanction. 2. Humanism is rational. It seeks to use science creatively, not destructively. Humanists believe that the solutions to the world’s problems lie in human thought and action rather than divine intervention. 3. Humanism supports democracy and human rights. Humanism aims at the fullest possible development of every human being. It holds that democracy and human development are matters of right. 4. Humanism insists that personal liberty must be combined with social responsibility. Humanism ventures to build a world on the idea of the free person responsible to society, and recognises our dependence on and responsibility for the natural world. Humanism is undogmatic, imposing no creed upon its adherents. It is thus committed to education free from indoctrination. 5. Humanism is a response to the widespread demand for an alternative to dogmatic religion. The world’s major religions claim to be based on revelations fixed for all time, and many seek to impose their world-views on all of humanity. Humanism recognises that reliable knowledge of the world and ourselves arises through a continuing process of observation, evaluation and revision. 6. Humanism values artistic creativity and imagination and recognises the transforming power of art. Humanism affirms the importance of literature, music, and the visual and performing arts for personal development and fulfilment. 11 Tony Davies, Humanism (New York: Routledge, 1997), 26-30. 12 Paul Oskar Kristeller, “Humanism” in Minerva, 16, 4 (1978), 586-595. ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 12 7. Humanism is a lifestyle aiming at the maximum possible fulfilment through the cultivation of ethical and creative living and offers an ethical and rational means of addressing the challenges of our times. Humanism can be a way of life for everyone everywhere. 13 The philosophy of humanism is basically rationality, according to Stephen Law. 14 Its anthropological view is that humans are basically rational or reasoning beings. The argument is that, while religion has failed to coherently explain the universe and the place of the human person in it, science and rationality have fueled successive development in various fields. For the humanists, rationality and the autonomy of the human person define value and dignity. Human value and dignity are considered universal, thus applicable to all races and social statuses. 6.0 The Idea of Christian Humanism At first glance, the concept of Christianity and humanism may seem antithetical. 15 This idea can largely be traced back to the deconstruction and dismantling of religious views and beliefs on the universe and the human person, which began gradually during the Renaissance and was reinforced from the Enlightenment to the Modern era. During this movement, all forms of supernatural understanding of the universe and the human person were gradually discarded. The authority of the Church in these matters was challenged and denied, and in their place, human reason and science were enthroned. This movement was seen as a way of freeing the human person from a form of servile allegiance to religious beliefs and ecclesial authority so that he can totally be autonomous in the pursuit of his well-being and happiness. In this sense, humanism is perceived as completely secular. Vestiges of the fundamentals of secular humanism have survived in the 2022 Amsterdam Declaration of the fundamentals of humanism. At this juncture, it is important to inquire if it is truly the case that Christianity is antithetical to humanism. The fundamentals of humanism according to the 2022 Amsterdam Declaration, states simply that humanism is (1) ethical, (2) rational, (3) supports democracy and human rights, (4) combines personal liberty and social responsibility, (5) is an alternative to dogmatic religion, (6) values artistic creativity and imagination, and (7) aims at human fulfilment. Apart from No. 5, which is a direction rejection of religion, all other fundamentals of humanism can be found in Christian teachings. One can even argue that, long before the emergence of secular humanism, these fundamentals have been championed by Christian scholars through their studies of Scriptures and ancient philosophy. Christian humanism is a synthesis of classical humanist ideals such as the value of human reason, moral virtue, and individual dignity with the Revealed 13 Humanists International. https://humanists.international/policy/amsterdam-declaration-2002/ 14 Stephen Law, “Science, Reason, and Scepticism” in The Wiley Blackwell Handbook of Humanism, Andrew Copson and A. C. Grayling eds. (West Sussex, UK: John Wiley & Sons, 2015), 55. 15 David Kline, “Humanism Against Religion” in The Oxford Handbook of Humanism, 224-225. ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 13 Truth as contained in Christian teachings. Thus, Christian humanism is not antithetical to secular humanism; rather, it encompasses the fundamentals of secular humanism and more. Unlike secular humanism, which often locates human value solely within the autonomous reason of the human person and his material well-being, Christian humanism grounds human dignity in his divine creation, and this is responsible for his rationality, free will, and natural and supernatural well-being. As such, it upholds a vision of the human person as both rational and spiritual, embodied and transcendent, mortal and immortal, temporal and eternal, and capable of interpersonal communion and communion with the divine. Christian humanism is the understanding of the principles of humanism within the framework of Christian views. 16 Christianity and secular humanism both uphold the essence and dignity of the human person, his autonomy and happiness, and the perception of the universe as a place where he can attain all these. The difference between the two is the means or method of attaining these principles. While secular humanism relies solely on human reason and science, Christianity relies, in addition to human reason and science, on supernatural aid. This implies that Christianity goes further than secular humanism to a realm that secular humanism is not able to attain or understand. But at the end of the day, as long as the goodness of the human person is achieved, Christian humanism and secular humanism can be said to be compatible to that extent. Central to Christian humanism is the concept of the imago Dei, the belief that every human being is created in the image and likeness of God. This conception elevates the value and dignity of the human person far and above the standards of secular humanism. The essence of the human person is not just in his physical or material composition or existence but mainly in his metaphysical entity. This anthropological foundation of the human person also bears a moral imperative – that the human person should be accorded the highest form of respect and dignity, and that he has a moral responsibility to do the good at all times. 7.0 Identifying the Subject Matter of the Humanities The academic disciplines that study the human person in relation to his society and culture are known as the humanities. These disciplines tend to address certain fundamental questions about the experiences of the human person, his culture, and challenges in society. Their field of research seeks to appreciate human values and the ability of the human person to express and advance himself in society. The word “humanities” can be traced back to its Latin original humanitas, which simply means “humanity.” Humanitas is also the Latin original of the term “humanism.” Thus, humanism and humanities have the same etymology. In terms of the earliest usage of the term, however, humanitas was thought to be essentially about humane and classical studies (Greek and Latin) without any particular reference to the metaphysical or the supernatural. During the Renaissance, 16 Angus Ritchie and Nick Spencer, The Case for Christian Humanism: Why Christians should believe in humanism, and humanists in Christianity (London: Theos, 2014), 9. ISSN: 2455-3220 International Journal for Social Studies Volume 11 Issue 11 November 2025 Received on 4 November 2025 Revised on 20 November 2025 DOI: https://doi.org/10.5281/zenodo.17901971 Published on 30 November 2025 P a g e | 14 the humanities were mainly concerned with the study of classical literature rather than the study of religion. The scope of the humanities has since expanded, not so much as to exclude issues of the metaphysical or supernatural, but all the subject matter of the sciences. Today, the study of religion is part of the humanities, whereas all fields of study within the pure sciences (physical, biological, natural, social, and applied sciences) are excluded. In addition to their unique subject matter, the humanities have a different methodology from the sciences. Despite the distinct nature of the disciplines in the humanities, their method of study is broadly historical, critical, analytical, speculative, and interpretative. Generally, their research methodology is qualitatively contextual, grounded in the history and culture of the society, and uses critical arguments to derive value and meaning in their subject matter. The disciplines of the humanities include history, languages, arts (literary, performing, and virtual acts), religion, and philosophy. The reevaluation of the focus of these disciplines is proposed to guarantee that a rebirth towards an integral study and understanding of the human person remains the central focus. It is only in this manner that these disciplines will continue to enhance the development and well-being of the human person, and at the same time, remain effective and relevant. The humanities should remain an intellectual space where a critical understanding of the human condition is sought, and a realm that continuously reexamines the meaning of life, the past, present, and future, the natural and the supernatural. 7.1 History As a discipline in the humanities, history studies and interprets information about the past, how things have evolved, and the impact of the events of the past on the human person and society. This discipline must always seek to proffer the proper interpretation of historical events in relation to the development and well-being of the human person. With the influence of Christian humanism, history should be studied and interpreted critically in a manner that preserves human memory, affirms human values and dignity, promotes truth, justice, and moral responsibility, and cultivates empathy and peaceful coexistence. Memories, which can be personal, cultural, and/or spiritual, give foundation to the identity and experiences of the human person, and this is why history as a discipline must help to preserve these memories effectively. People need to know that their story matters, and history as a discipline can help to achieve this. Christian humanism identifies the human person as a moral agent who makes choices that shape lives, cultures, and civilizations. With the influence of the philosophical and anthropological principles of Christian humanism, the study of history can help to preserve the identity of the human person as an agent who acts rationally with free will and moral responsibility. History can help to reestablish and promote a sound moral sense of responsibility by accurately profiling the lives of the great men and women of the past who are known for their sound moral values. Through the experiences of these individuals, humanity can better understand and emulate the human capacity for greatness and, at the same time, appreciate its natural limitations.