An Apology Against Secular Humanism, Part 2
A Weighted Critique Against The Belief System
As Theologetics combines “theology” and “apologetics,” it is crucial to understand both to be well-rounded and polished in our faith and pursuit after God. We quickly understand what theology is, but what is apologetics?
Apologetics is the systematic defense of the Christian faith, derived from the Greek word apologia, meaning defense. It involves offering reasoned arguments to justify religious beliefs, particularly against secular challenges. This practice is rooted in 1 Peter 3:15 and is considered an integral part of evangelism as Christianity makes explicit truth claims that require substantiation. Apologetics can employ various methods, including rational argumentation, empirical evidence, fulfilled prophecy, church authorities, and mystical experiences to defend beliefs such as God's existence, Scripture's authority, Christ's deity, and the historicity of Jesus' resurrection. It's important to note that apologetics is not about apologizing for wrongdoing, but rather defending what is believed to be right against accusations of being wrong.
Having a biblical worldview means starting with Scripture and allowing it to inform the rest of life. Often, this means disagreeing with what the world around us says is “okay” or acceptable. It may feel awkward or foreign, but we are called to speak the truth in love (Eph. 4:15) and point others to Jesus through it. How we disagree matters, and in my research on secular humanism, I found that, amid the inclusive tenets and relativism, it cannot provide the same hope that Christianity can for the everyday life.
This second installment provides a philosophical critique of secular humanism. It is one of the shorter works I’ve produced, but by far has some of the deepest implications to consider, as secular humanism is more widespread than you may think.
Critique of Secular Humanism
While secular humanism presents an optimistic vision of human potential and social progress, it faces several significant critiques. One fundamental challenge is its assertion that humans are the ultimate source of meaning and value, which lacks a grounding for objective morality. Without a transcendent source of values, secular humanism risks descending into relativism, where moral truths become subjective and arbitrary. This can lead to ethical dilemmas and the potential for societal breakdown due to conflicting values. Arthur Holmes writes, “Notice, too, the impracticality of relativism when cultures conflict. If all morality is relative, then what moral objection could one make to the Nazi Holocaust, to the economic deprivation of a Latin American underclass, or to a militaristic nation’s unleashing nuclear devastation on others?”[1] Thus, one person’s “right” may violate another person’s “right,” leading to a host of issues.
Furthermore, secular humanism's exclusive reliance on reason and science neglects the non-empirical aspects of human experience, such as spirituality, beauty, and the transcendent. While reason and science are invaluable tools for understanding the natural world, they are not equipped to address the deeper questions of human existence, such as the meaning of life, the nature of consciousness, and the existence of objective moral values. As C.S. Lewis famously observed, "If we ignore the supernatural, we shall find that we are ignoring the natural also."[2] By focusing solely on the material world, secular humanism risks overlooking the richness and complexity of human experience, leaving only a one-dimensional and flat existence without much hope for more. Additionally, as Joshua Chatraw and Mark Allen share, “The problem with this narrative [of secularism being a neutral position] is that secularism—in all its variations—actually has its own set of beliefs and values that cannot be proven and therefore requires a type of faith.”[3]
The rejection of the supernatural also leaves unanswered questions about the origin of the universe, the existence of consciousness, and the problem of evil. While science can provide insights into the physical processes of the universe, it cannot explain the fundamental "why" questions that have plagued humanity throughout history. The problem of evil, in particular, poses a significant challenge to secular humanism, as it struggles to reconcile the existence of suffering and injustice with a purely naturalistic worldview. If there is no God, then where does evil come from, and what is its ultimate purpose?
Additionally, individual autonomy without a transcendent moral framework can lead to ethical dilemmas and the potential for societal breakdown due to conflicting values. While individual liberty is a cherished value, it must be balanced with a recognition of the inherent dignity and worth of all human beings. Without a transcendent source of morality, secular humanism struggles to provide a compelling reason why individuals should care for others or respect their rights. This can lead to a society where individual desires and interests take precedence over the well-being of others, resulting in social fragmentation and conflict.
Finally, while secular humanism advocates for social justice, its naturalistic assumptions provide no ultimate basis for human dignity or inherent rights. If human beings are merely the product of random evolutionary processes, there is no inherent reason why they should be treated with dignity or afforded certain rights. This raises questions about the foundations of human rights and social justice within a purely naturalistic framework. Holmes writes, “The concept of the equal worth and equal rights of all persons is deeply rooted in the biblical picture of society and government. Again and again the Scriptures affirm the value God places on the human individual: even the hairs of his head are numbered.”[4]Without a transcendent source of value, human rights become vulnerable to the whims of those in power, and social justice initiatives lack a firm philosophical foundation.
[1] Arthur F. Holmes, Ethics: Approaching Moral Decisions, ed. C. Stephen Evans, Second Edition., Contours of Christian Philosophy (Downers Grove, IL: IVP Academic, 2007), 21.
[2] C. S. Lewis, "Is Theology Poetry?" in The Weight of Glory and Other Addresses (New York: HarperOne, 2001), 105.
[3] Joshua D. Chatraw and Mark D. Allen, Apologetics at the Cross: An Introduction for Christian Witness (Grand Rapids, MI: Zondervan, 2018), 266.
[4] Arthur F. Holmes, Ethics: Approaching Moral Decisions, ed. C. Stephen Evans, Second Edition., Contours of Christian Philosophy (Downers Grove, IL: IVP Academic, 2007), 87.