THE MYTH THAT SECULARISM IS STOLEN FROM CHRISTIAN DOCTRINE
From God Created Humanism: The Christian basis of secular values by Theo
Hobson
This book argues that secularism though not Christian has stolen Christian ideas
about progress being possible and the dignity of the human being from
Christianity. It says that secular humanistic values make no sense without
assuming there is a God. One such value is that humanism tries to give universal
values - values for all people. The book can be summed up as, "Humanism is
rooted in Christian morality – all ideas of equality, progress and social
justice are derived from the Judeo-Christian myth." The idea is that humanist
values are on stilts and they just think they have thrown the stilts away.
Christianity claims catholicity - that is that all truth comes from God and all
truth is for all people. Thus even if humanists did take one or two ideas that
is removing them from Christianity not adopting them. What do I mean? I mean the
Christian principles are jigsaw pieces - parts of a whole and make up a
worldview that is rather complex. The piece taken from the puzzle is not the
puzzle but a piece.
Historically, Christianity absorbed the best of pagan philosophy and that is the
real source of the teachings that humanists feel inspired by. Jesus never said
we must study and learn from Aristotle or Socrates or Plato but that didn't stop
the Church doing it. Every religion is a patchwork of different religions.
In brief, the allegation that morally minded-atheists or non-religious are
stealing - even if unaware - is an insult. It is a fact that the Christian
stress on caring for all people is asking you to first and foremost pray for
all. It is not about the Church getting everybody to do something practical.
Praying for all then is largely what universalised care for others entails.
Atheists reject that rubbish totally.
If Christianity is man-made then its values are humanist and it is the one
throwing away the stilts or using the wrong stilts. Humanist means man made and
even idolatry is humanist. Secular humanists reject that kind of humanism. If
Christianity is from God then humanists are stealing if they borrow from it and
have religious inclinations they are not aware of or are pretending are not
there.
I quote from the book and then I comment.
QUOTE: Secular humanism, despite being secular, is firmly rooted in
Christianity. It's moral universalism is an adaptation, or mutation, of
Christianity. Only if this paradox is acknowledged can we address our paralysing
religious–secular split, and reaffirm our public creed. To claim that
Christianity is the primary source of secular humanism might sound excessive.
But where else did secular humanism get its optimistic moral vision, its idea
that human beings ought to seek the well-being of all other human beings? Is
this just the morality that comes naturally to all human societies, the evolved
instinct for altruism perhaps? No – that sort of instinctive morality certainly
exists, but it is frail, ambiguous: it might come naturally to protect an orphan
of one’s own tribe, but it also seems to come naturally to see other tribes as
enemies, and to treat their orphans with less care.
COMMENT: Rubbish. The Bible sees moral optimism as something that suits the next
world not this one which is steeped in sin and influenced by Satan. Seeking what
is best for all is a principle but in practice nobody does it. It is not doable.
Jesus said nobody was good but God and wondered if there would be any loyalty to
God left in the world when he would return. Christianity is not morally
optimistic and says the world is bad which is why we have to do such hard work
with God to avoid contamination.
The line that secular humanism is secular - secular means non-Christian or
technically non-religionist - and can be firmly rooted in Christianity is
bizarre. "Secular humanism, despite being secular, is firmly rooted in
Christianity" makes no sense as you see from what happens when you change the
wording. "Modern medicine, despite being scientific, is firmly rooted in folk
magic".
Humanism is optimistic only in a cautious sense. We know that certain steps
bring about not perfect but okay results. This is seen as human effort and
devoid of a divine input.
QUOTE: Maybe a widening of morality comes with the development of rationality.
But the morality of the brainy ancient Greeks was limited, hemmed in by
fatalism, militarism, hierarchy, slavery (their rationality, as we’ll see, was
intrinsically elitist). ‘Yes, but modern humanist thinkers overcame such
limitations,’ says the atheist, ‘and discovered the great truth of human
equality, of universal rights.’ OK, so how did that happen? When one bothers
looking into the matter, one finds that these humanists were almost all
Christians, or semi-Christian believers in a rational God – ‘deists’.
COMMENT: A lot of labelling going on here. Why should belief in a deist God - a
God who makes but does not tamper with the universe he makes and thus cannot be
prayed to be described as semi-Christian? Are we not calling it semi-Jewish? The
core Christian idea about God is that he is involved so this God is far from the
Christian one.
Christianity is an alleged development of Judaism so it is really Judaism we
should be labelling this stuff with not Christianity.
QUOTE: Secular humanism very gradually emerged within Christian culture. Which
means that the modern humanist principles of liberty and equality are rooted in
Christianity. It does not come naturally to us to believe that we can move
towards a world of ever-greater justice for all, that all lives are of equal
worth, that oppression and discrimination must end. It comes far more naturally
to us to see drastic inequality as inevitable, and distant others as inferior.
‘Maybe Christianity played a historical role in founding secular humanism,’ some
might say, ‘but that’s all in the past.’ No: secular humanism has continued to
be shaped by its Christian basis, in recent times. Two examples: in the mid
twentieth century the ideal of universal human rights was launched by mostly
Christian thinkers and statesmen. And a bit later, Christianity was central to
the civil rights movement in the United States, with its vision of future
harmony. Before that movement, secular humanism did not entail the urgent
commitment to racial equality it now does. Am I saying that secular humanism is
‘really’ a form of Christianity without knowing it, maybe that it is the final
expression of Christianity? No: it is something else, something distinct, but it
has Christian roots. Christianity gave rise to a moral universalism that is in a
sense more advanced than it – for secular moral universalism is capable of being
more universalist, in that it overlooks religious difference in asserting
fundamental human unity.
COMMENT: It is luck that made Christianity abandon the racism of its Old
Testament. A truly anti-racist religion would not countenance even respecting
such scriptures never mind making them holy and reading them during services as
the word of God. Actually it did not abandon the racism - it just neglected it!
QUOTE: I am offering a new understanding of Christianity’s relationship to
secular humanism. They are two halves of the same vision, two opposing sides of
the same coin. In other words, the religion–secularism split is overcome when we
understand secular humanism to be based in religion. And yet the vision must
remain unsynthesized, dialectical. Instead of forging a stable new
Christian-based secular humanism, we must accept the endless creative tension
between Christianity and the fuller but thinner moral universalism it has
produced. I am saying that we must affirm secular humanism with new vim, and I
am also saying that secular humanism is not enough, that it is shallow and
rather dishonest when severed from its religious roots. Is this a contradiction?
No, it is a paradox. The moral-political tradition we inhabit is paradoxical: it
is post-religious, yet incoherent when separated from its religious roots.
Arguing for the Christian roots of secular humanism means challenging the
conventional story of modernity, which goes something like this: secular
humanism emerged when people gradually dared to question religion and to see
that morality could exist without it, on both an individual and a cultural level
– they thus discovered the true universal morality, compatible with rationality.
What’s wrong with this story? It implies that this non-religious moral vision is
natural, is just there, waiting to blossom forth once religion is replaced by
rationalism. In reality, this universal humanism was shaped by the Christian
centuries. Humanitarian ideals are not natural, nor are they rationally
deducible; they are complex cultural traditions, brewed over centuries. And the
main ingredient in this brewing was the story of God taking the side, even
taking the form, of the powerless victim; and the promise that the humble shall
be exalted, and the higher sort knocked from their glamorous perches. Only after
centuries of this myth having a dominant cultural place did the idea of the
equal worth of all human beings begin to seem axiomatic.
COMMENT: Christianity is even less morally coherent than secular humanism which
also has its own coherence problems. How could religion which says a human
person exists at conception with a right to life be called morally coherent? It
is a core error. The errors of Christianity are nothing compared to the problems
humanism has.
QUOTE ABOUT PROGRESS: 'Surely all cultures are evolving in this direction,’ some
might say, ‘for at root all humans desire universal human flourishing. Once
people can think clearly (which might mean attaining a certain level of material
security), then surely their natural capacity for altruism will blossom.’ But
this is not the case. Humans do not naturally desire universal human
flourishing, rather the strength of their own tribe. Yes, some civilizations
have developed versions of moral universalism, but these ideals have been frail
and limited.
COMMENT: Why is he not including Christianity in this frail and limited
universalist mix? Isn't turning the whole human race into the tribe just another
form of tribalism? And Christianity does not embrace all people religiously - I
mean most of the world is considered other for it is not baptised into God's
so-called family.
Every tribe knows that other tribes need to be good and happy so that they will
not touch it.
QUOTE: Only in the West did the humanist vision develop a robust concern for
individual liberty – including the liberty to dissent from the dominant cultural
creed.
COMMENT: Ignorant racist rubbish. History shows that Europe was no paragon of
liberty and even today it persecutes in the name of liberty.
QUOTE: It is secular humanism that is strange and different. Our creed certainly
does not come naturally. Therefore, surely, it is something to be nurtured, kept
in shape, celebrated. But we hardly know how to name this public creed, let
alone celebrate it. Am I suggesting that we should daily pat ourselves on the
back for being so moral and civilized? Well done us for caring about the good of
all humanity! In a sense, yes. I am indeed suggesting that there ought to be
more reflection on the benign ideology that unites us, or at least provides our
common denominator. As well as clashing over controversial policy details, we
should affirm the basic principles that unite us. Look – we all affirm a vision
of human flourishing; we want to see the rights of all people respected. Let’s
be proud of this public creed! How naive this doubtless sounds. But maybe it is
necessary to play the boy who comments on the emperor’s clothes; only in this
case, it is necessary to point out that the emperor is not naked. We have a
public ideology, worthy of pride, but are too busy bickering over secondary
aspects of it to see this. What’s going on? Is secular humanism, like the sun,
too bright to look at directly? Is there something about this public ideology
that makes it so resistant to affirmation? Something that makes one feel a soppy
mug for wanting to cheer it? I have no simple explanation for this deep-seated
evasion, only a complicated one.
COMMENT: But humanists and religionists both say it takes effort to be good - it
is not as natural as eating. So secular humanism steals from an
established faith, Christianity and now it is called strange?
QUOTE: A possible place to start, I think, is by probing the idea that secular
humanism is the natural creed of civilized human beings, for this idea is
central to our reluctance to reflect on our creed. Why is this idea so
pervasive, despite being so easy to disprove? The merest acquaintance with
history and current affairs tells us that most cultures do not subscribe to
secular humanism in a serious way (though perhaps most do now pay it lip service
to placate the West). So why do we persist in supposing it to be somehow normal?
COMMENT: Religious toxicity is the real problem - it is why humanism is still so
maligned and ignored.
QUOTE: Some might say: ‘The West supposing itself superior is the root of so
much global evil. Look at Iraq in 2003: the USA and others assumed the right to
stride in and liberate a people from dictatorship, but only made things worse.’
But there’s another way of looking at this. The error that the invaders made was
assuming that liberal democracy would naturally bubble up when Iraqis were freed
from dictatorship. In reality, liberal democracy needs a particular ideological
tradition in place. In this case, the West, or some of it, overlooked the
uniqueness of secular humanism. A more ‘arrogant’ approach – which holds that
liberal democracy is unlikely to flourish in a state without a tradition of
secular humanism – might have resulted in more caution. In other words, there is
also a sort of arrogance in denying that our tradition is unique – it leads to
an assumption that our values are natural. This is incoherent, for it is
evidently not natural for people to espouse human rights. So there is a huge
impulse to see secular humanism as just another manifestation of natural human
benevolence, which comes naturally. And there is massive resistance to the
alternative viewpoint, that it is a special tradition. Why is it so unpalatable
to us to admit that our public ideology is a tradition?
COMMENT: If we need ideology so much that getting rid of religious ideology
means replacing it with another ideology then though ideology is bad it can be a
necessary evil. You would need the minimal ideology for the less ideology and
the less ideological rules the better.
QUOTE ABOUT VALUES SUCH AS LOVE COMPASSION JUSTICE MERCY ETC: Where do the
atheists suppose these values come from? Of course, they hotly deny that such
morality is rooted in religion: how can something good come from something bad?
Where then? The dominant answer is that morality is just a natural human thing:
the moral faculty is part of what it means to be human. Secular humanism is
therefore seen simply as a fully up-to-date expression of natural human
morality. To rational agents, it is clear enough how to be good enough. There
are two major problems with this. First, if morality were merely natural, it
would be equally present in all human traditions everywhere, in all periods of
history. There would perhaps be local variations, but there would surely be no
long-standing cultural practices that could be called immoral. Also, it is hard
to deny that human moral culture has almost always taken religious form – which
makes it a bit absurd to present religion as a force for immorality. In other
words, there is a contradiction between calling morality merely natural and
claiming to represent a morally superior tradition that liberates us from the
blockage of religion. The atheist wants it both ways: there is no special moral
tradition, morality being natural; and yet the tradition that sees through
religion has huge liberating power – in effect it’s our salvation. If morality
were just natural, as natural to humans as the possession of skin, or farting,
there would be no such thing as moralistic discourse, or ethics (the theory of
morality). These incoherences are heightened – though superficially disguised –
by the appeal that some of the most prominent atheists make to evolution. If
evolution is the master key that explains the world to us, including the human
world, then it must explain morality. In fact it very conspicuously fails to do
so. Let’s explore this in relation to the most famous Darwinian atheist. Richard
Dawkins made his name as an explainer of evolution, putting the emphasis on the
gene as the agent of natural selection, or the survival of the fittest. As the
title of his 1976 book The Selfish Gene suggests, he invested heavily in an
anthropocentric metaphor, with a dark sci-fi aura: all individual creatures are
the mere vehicles through which genes replicate themselves. Such a picture of
the world would seem to reject traditional moral agency and affirm a form of
determinism. But in fact Dawkins backed away from such a conclusion, and
reaffirmed conventional humanist morality at the end of the book. We can and
should defy our natures: ‘we, alone on earth, can rebel against the tyranny of
the selfish replicators’. But how come we can? Why should we rebel? And,
crucially, can this rebellion be understood in terms of evolution, or must we
leave such science behind when it comes to morality and turn to other conceptual
categories?
COMMENT: The notion that man is the image of God should suggest that morality is
part of being human. It is strange to say that God teachings and instils the
values when there is no proof that God has said he does this. A God filtered by
man is making man the authority not God.
FINALLY - If there is no God and all is blind nature then there is no normal. There can be no morality that belongs to anybody outside ourselves. If we simply just choose to uphold what is called loving and fair it has nothing to do with God and is not intended to. This is not the same love and justice that Christianity talks about. It only looks like it.