18. Christian Integral Humanism.
Thus for the Phalangist there exists a Christian philosophy, a Christian ecology, etc., because in every domain there is no integral truth outside of Christ, and because Christ’s truth is not optional, partial or relative, like the others, but the most profound and vast, its fullness filling all in all.
1. The Phalangist judges the true worth of all philosophies, sciences and moral teaching by their relationship to Christ. No human power, will or knowledge is satisfactory in itself. Being incomplete, they lack certain higher principles, for want of which they are awash with contradictions, uncertainties, impotence and anarchy.
2. The Gospel, on the other hand, is the complete answer to every ultimate human question, an answer that is definitive, ennobling, conquering, and supernatural. This pure wisdom, beauty and goodness is a gift from Christ to the one who believes. The only integral humanism is Christian and the only fruitful revolution is that of the Gospel.
3. This divine totality of Christian humanism is not the crowning of a worldly, scientific, natural order, the work of experience and reason, already perfectly constituted. Christian grace and wisdom are not superfluous ornaments with which to decorate a human, monolithic, perfectly constructed and universally accepted Tower of Babel. Secular sciences and philosophies oscillate between the empiricism of disparate discoveries and the temptation of utopian syntheses. The Gospel alone can make a synthesis of all these discordant sciences, wills and powers, so that they become a primary, new and eternal wisdom. This is what Soloviev called the sublime theandry, the radiance of divine glory on the face of men become the sons of God.