Frequently, Zimmerman assists the reader by spending crucial time defining terms. After the terms have been clearly defined the reader may move on toward considering the issue from a number of positions. Possibly the best example of this is the definition of the term humanism. At one point Zimmermann explores sixteen various humanisms that have been manifested throughout the Western intellectual and cultural tradition.
A beautiful term used by Zimmerman to describe the teaching of the incarnation among early Christian writers is the term, “God's enfleshment.” The implications of the incarnation for Christian humanism are indeed wide in scope. When one begins with the incarnation, it alters the Christian view of nature, or all physical matter itself. In other words, if God was willing to become one with humans by putting on human flesh, there is an affirmation of the goodness of nature, as well as the need for redemption of that which has fallen. This redemptive process is understood in terms of healing and restoration to the original glory that God had intended for humanity before human rebellion. Essentially, when properly understood, the incarnation mediates worldliness and otherworldliness in terms that are both biblically and theologically sound. “On the basis of the incarnation and the redemptive work of Christ, the church fathers formulated a deeply optimistic view of human nature that held together reason and faith as necessary correlates for fully orbed view of human knowledge.”
Employing the insights of Paul Ricoeur, Zimmerman makes the case that there is an inseparable relationship between intuition and explanation, or what is often referred to as the existential and explanatory dimensions of interpretation. While some might suggest that this is not very scientific, it appears to be the major way humans interpret reality. Another most helpful section at the end of the book calls for a widening of the concept of reason--a wiser shift from objectivism to interpretation while avoiding the spiral into subjective relativism. Zimmermann brings theologian T.F. Torrance into the conversation where Torrance calls for and recognizes what true objectivity looks like as it relates to a general hermeneutic of humility in light of the human condition rooted in finite epistemology.
By way of conclusion, Zimmerman says, “in addition to being hermeneutical, religious humanism also requires a personalist anthropology in order to resist materialist or collectivist philosophies.” Zimmermann does a unique task of often juxtaposing authors who offer various critiques to respond to other authors. Possibly the best example would be Zimmerman has Michael Polanyi on the sociology of knowledge respond to Jacques Derrida's anti-humane deconstruction.
NOTE: The book Incarnational Humanism (IVP) is essentially the same as Humanism and Religion reviewed in Pt I, (OUP) but in paperback and significantly less expensive.