"The incarnation lies at the very root of Christian humanism; Jesus’ humanity is displayed as true humanity—humanity in union with God. Humanity freed from corruption; pristine and more—transformed by the energies of God. The image and likeness of God being restored and made whole, liberated from bondage to sin and decay and corruption. This is what Greek church father Irenaeus meant by “The glory of God is man fully alive.” Humanity fully alive is seen in Jesus; through our union with him we can experience a partial restoration of our humanity, humanity healed and restored. That’s deification. Not that we become God or gods but that we become truly human through the gift of God’s grace imparting his own life to us. That’s the gospel: that we can be more than forgiven; we can be transformed, deified, humanized, made whole.
The original plan of God was for the church to be God’s new humanity in the world. Marxists have dreamed about a new humanity through revolution. Others have hoped for a new humanity to emerge through education and technology. Those dreams have failed; the majority of people in today’s world, living in the aftermath of the “genocidal century” that was supposed to have been the “Christian century,” have given up hope for a new humanity. The challenge facing Christians is to recover that hope through the church and show the world that humanity is not a disease on the face of the earth but the glory of God—when made fully alive through Jesus Christ.
That is what I mean by Christian humanism, my friends. Not taking fallen, weak, sinful humanity and exalting it to replace God. Not making idols out of ourselves as we are. Rather, Christian humanism is exalting the man Jesus, who was also God, as the model of true humanity and living out the promise that he came to give—that we all might also be like him in his humanity—satisfying God by being glorified by God through the Spirit of Jesus in the church.
My assertion is that when we allow God to do his work in us by renewing and restoring the divine image as it was in Jesus, God is being satisfied. We are blessing God, making God happy, if you will, making God sigh with deep satisfaction, making God dance, not by achieving something on our own or doing something apart from his will and power and without his gifts, but by cooperating with his grace, allowing it to transform us into his new humanity.
Now, before concluding, I want to make something else clear about Christian humanism. It’s not just we, God’s people, who possess God’s truth, beauty and goodness as if God and his gifts were our private possessions. To be sure, we know God more fully through Jesus Christ, but even he is not our private possession. We are simply ones who volunteer to be citizens of God’s new city, the new humanity God is growing through the incarnation and the giving of the Holy Spirit. We’re the vanguard, if you will, but not the owners of God’s kingdom. God’s grace and the Holy Spirit are at work in the world outside the church as well as in it and sometimes more obviously there. God is at work wherever truth, beauty and goodness are found. Especially evangelical Christians have a habit of building walls between ourselves and the world of culture; Christian humanism reminds us that God loves humanity and has never left himself without a witness among people. The image of God in humanity has never been obliterated and God’s common grace is everywhere at work even where God is denied."
Roger E. Olson