There once was a man named Henri De Lubac. He went all the way back to trace the origin of the 19th century attempts to construct humanism apart from God. There were four people that De Lubac focuses on in his writing that are considered to be contemporary thinkers. Those contemporary thinkers include: Feuerbach, Marx, Nietzsche, and Comte. In the book The Drama of Atheist Humanism: The Search for New Man by Henri De Lubac, he discusses where each of these people stand and what has them on the side of the Spectrum of Thought that represent human sciences. The Search for a New Man talks about humans being made in the image of God and likeliness of God. It provides humanity with identity and also freedom and capacity to flourish. We as humans
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He says that the “death of God” is an act of human will and courage. Nietzsche said, “Bereft of God in whom it used to repose, to whom it used to appeal, mankind must henceforth go forward and upward” (page 55). If god is dead then humanity can go forward. It needs to be dredged off in order to lead to a sense of human divinity. We will find god in ourselves, beyond good and evil. He considered Catholicism to be the greatest enemy that was invented and imposed upon man. Nietzsche idea was to kill off God completely. The idea of God must be destroyed in order for human power to be maximized. Nietzsche said, “this corpse of God in decomposition is not, for them, a sign of death: it is the sign of a gigantic change. God will find himself again in man, beyond good and evil” (page 57). He says that god is a figment of our imagination. Nietzsche proposed the process of self-despoilment and self-debasement and that it is carried to extremes. He said that, “there is nothing good, great, and true that is not solely by grace” (page …show more content…
He criticized Feuerbach, Marx, Nietzsche, and Comte in their thinking. De Lubac believes there is more than just sciences that make up man. Which brings me to what he thinks of The Search for the New Man. De Lubac says that Christianity is the properly understood as the religion for love. He believes that the Christian life is heroic and rejects the characterization of Christianity as “slave Morality”. De Lubac interplays with grace and nature meaning that human nature has a desire for God, but we shouldn’t miss the dialogue with critical dialogue with Marxism. Henri De Lubac, falls right in the middle of the spectrum. He thinks that the two sides should have a happy medium and integrate one way or another. He is critical to those people on the divination of human sciences side. He mentions harmony of tension between the sciences and religion as a dynamic accord. Christianity can inspire us to question “routine” structures, or “prophetic” function. We have our foot in both realms, the sciences and the theology and religion. We have them there in order to complement each other. That is what De Lubac is trying to say when forming this” new man”. Man can be a component of both the science and religion aspects. De Lubac is not just siding with the human
He says that the “death of God” is an act of human will and courage. Nietzsche said, “Bereft of God in whom it used to repose, to whom it used to appeal, mankind must henceforth go forward and upward” (page 55). If god is dead then humanity can go forward. It needs to be dredged off in order to lead to a sense of human divinity. We will find god in ourselves, beyond good and evil. He considered Catholicism to be the greatest enemy that was invented and imposed upon man. Nietzsche idea was to kill off God completely. The idea of God must be destroyed in order for human power to be maximized. Nietzsche said, “this corpse of God in decomposition is not, for them, a sign of death: it is the sign of a gigantic change. God will find himself again in man, beyond good and evil” (page 57). He says that god is a figment of our imagination. Nietzsche proposed the process of self-despoilment and self-debasement and that it is carried to extremes. He said that, “there is nothing good, great, and true that is not solely by grace” (page …show more content…
He criticized Feuerbach, Marx, Nietzsche, and Comte in their thinking. De Lubac believes there is more than just sciences that make up man. Which brings me to what he thinks of The Search for the New Man. De Lubac says that Christianity is the properly understood as the religion for love. He believes that the Christian life is heroic and rejects the characterization of Christianity as “slave Morality”. De Lubac interplays with grace and nature meaning that human nature has a desire for God, but we shouldn’t miss the dialogue with critical dialogue with Marxism. Henri De Lubac, falls right in the middle of the spectrum. He thinks that the two sides should have a happy medium and integrate one way or another. He is critical to those people on the divination of human sciences side. He mentions harmony of tension between the sciences and religion as a dynamic accord. Christianity can inspire us to question “routine” structures, or “prophetic” function. We have our foot in both realms, the sciences and the theology and religion. We have them there in order to complement each other. That is what De Lubac is trying to say when forming this” new man”. Man can be a component of both the science and religion aspects. De Lubac is not just siding with the human