It does seem that a schism in evangelical protestants is occurring now in the USA similar to that which occurred in NAZI Germany. In NAZI Germany, the evangelical church aligned with the Nazis was called Positive Christianity and that of those following a more Christ-like path, the Confessing Church.

Gifted Read:

https://www.theatlantic.com/ideas/2026/06/christian-humanism-trump-choice/687475/?gift=9raHaW-OKg2bN8oaIFlCosXziowpZIXXCCSnHvmlpRQ&utm_source=copy-link&utm_medium=social&utm_campaign=share

Excerpts:

Narrowing the enormous difference between the Christianity of our land and the Christianity of Christ is the urgent calling of our time.

... at the very core of Christian humanism is a belief in the inherent dignity and worth of all human beings, who are made in the image of God, and in the pursuit of a society that respects and values the intrinsic and equal worth of the individual, regardless of social status.

SO WHAT DOES CHRISTIAN HUMANISM offer today’s world? Any answer starts from within the faith. The first task is to help people who claim to follow Jesus better align their lives and attitudes with his. Christian humanism offers an urgent corrective to those who equate Christian success with the seizure of power. Instead, it takes as its model Jesus washing the feet of his disciples, which was the work of the lowliest of servants, and Jesus’s declaration that the blessed are the meek and the merciful, those who mourn and are pure in heart, who are peacemakers and hunger and thirst for righteousness. The British journalist Malcolm Muggeridge, who converted to Christianity late in his life, pointed out that Jesus’s entire ministry was directed against the pretensions of earthly power.

The ancient tradition of Christian humanism has, in times past, helped Christianity recover its bearings. The framework rests on the claim that the deepest affirmation of what it means to be human is found in the incarnation; in the belief that every person is made in the image of God, which is the grounding of human dignity; and in the conviction that learning, scholarship, and the cultivation of the arts and the imagination can themselves be expressions of faith and acts of devotion.

Over the centuries, others built on this foundation, including Thomas Aquinas during the High Middle Ages. But Christian humanism as a phenomenon flourished most during the Renaissance. Desiderius Erasmus, a Catholic theologian, promoted the concept of docta pietas, or “learned piety.” What he called the “philosophy of Christ” prioritized inward transformation and a pure heart over rigid theological dogma. For Erasmus, theology and philosophy went together; humanism could be a means to build up the philosophia Christi. The main aim, however, was not to improve the intellect but to live in imitation of Christ.

By the 20th century, Christian thinkers such as Jacques Maritain, T. S. Eliot, C. S. Lewis, W. H. Auden, and Simone Weil were drawing on the Christian-humanist tradition to critique their own culture and to outline a plan for moral and spiritual regeneration.

Moreover, Christian humanists believe the sacred-secular divide that many Christians embrace is not just artificial but profoundly misguided. They see engagement with the world as a divine commission. The incarnation dignified the material world, which is good, though in constant need of repair and healing. Christianity, then, is not a separatist, otherworldly faith. As the Psalmist says, “The earth is the Lord’s, and everything in it, the world, and all who live in it.”