Humanism Denies Revelation

Humanism Denies Revelation

Some of the absurdities we hear are likely not even believed by those who shout them. Their point is, in fact, to shout, to demand and obtain the cameras and microphones (I think the reference to Mary Poppins would be an example). In doing so, they deprive others the spotlight. Beyond that demand to be heard, however, there is a very real sense of mission and purpose behind these seemingly bizarre claims.

Humanism replaces the supreme authority of God with that of man. This supremacy may be seen as individual or collective. A person who says, “No one can tell me what to do,” is positioning himself as the ultimate authority. Such a humanist will be anarchistic in his thinking. Most humanism views the authority of man as a collective. The highest collective voice of man is the state, so most humanism gravitates toward statism.

Because it sees man as “in charge,” humanism reacts to any transcendent authority, such as the God of Scripture, with contempt. They truly believe that because they are in control, they can repudiate all limitations, which they see as a vestige of belief in a transcendent God. The transcendent God of Scripture is replaced with their own immanent authority, so they act like gods because they have effectively declared themselves to be such. They may not claim the title of god but they assume the prerogatives of God. They are in charge. They believe they can decree their own truth and condemn those who do not fall in line with their agenda. They see no limit to their authority or prerogative. They believe they can change the world and that they must rid it of the “outdated” vestiges of a Christian worldview, beginning with its ethics.

Humanism has itself disintegrated into increasing irrationality in the modern era. The humanist response to the Reformation was the Enlightenment, which emphasized reason over the former movement’s stand for revelation; so many textbooks on Western history have referred to the Enlightenment as the “Age of Reason.”

The assumption that reason existed in the first place was a borrowed one, a carry-over from the earlier Christian age. The new rationalistic worldview of the Enlightenment merely created a model that presumed a world of law and order. This “natural law” was built into the universe and available for man to discover by his reason. Natural law and rationality were attributed to a distant “first cause” referred to as “God,” but the name was merely a philosophical construct unrelated to the Jehovah of Scripture. The true supreme being of Enlightenment thought was man.

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