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The term humanism is very much like the word religion. Both terms encompass a diverse patchwork of beliefs which have some common threads. There are, for example, many different religions—Buddhism, Christianity, Hinduism, Islam, and Judaism, to name a few—and within each of these there are differing points of view; for example, in Christianity there are differences between Roman Catholics, Greek Catholics, Episcopalians, Presbyterians, Lutherans, Methodists, Baptists, and other denominations.

Humanism, too, encompasses widely differing beliefs which have some elements in common with each other. There are evolutionary (chap. 1), behavioral (chap. 2), and existential humanists (chap. 3); we even find pragmatic (chap. 4), Marxist (chap. 5), egocentric (chap. 6), cultural (chap. 7), and Christian (chap. 8) forms of humanism. By examining each of these kinds of humanism two main goals can be accomplished. First, we can gain an insight into their distinctive differences and intramural conflicts. Second, a consensus of basic humanistic beliefs will emerge as we view the different varieties of humanism. This loosely defined coalition is what is popularly known as secular humanism. It is this humanistic consensus which most radically conflicts with Christian beliefs. Part Two will examine and evaluate secular humanism more carefully.

Not everything about humanism is bad from a Christian point of view. Indeed, there are many emphases within humanism which are compatible with Christian beliefs (see chaps. 8–9). On the other hand, secular humanism presents one of the greatest threats to the survival of Christianity in the world today. It is for this reason that a Christian should carefully study its basic beliefs and scrutinize their adequacy. As one does this, however, it should be kept in mind that the right to critique another view must be earned. One should not criticize another position until he has understood it and learned something from it. Only ...

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About Is Man the Measure? An Evaluation of Contemporary Humanism

An academically respectable description and evaluation of secular humanism is available at last.

The diversity within humanism receives full recognition in this book, as does the fact that “not everything about humanism is bad from a Christian point of view.” Indeed, the author continues, “there are many emphases within humanism that are compatible with Christian beliefs,” a thesis to which he devotes an entire chapter.

Part 1 summarizes, in turn, eight prominent forms of humanism: Huxley’s evolutionism, Skinner’s behaviorism, Sartre’s existentialism, Dewey’s pragmatism, Marxism, Rand’s egocentrism, Lamont’s culturalism, and the coalitional form present in the humanist declaration and manifestoes. Emerging from these chapters are both the differences between humanists and the consensus that binds them together. “It is this humanistic consensus,” writes the author, “that most radically conflicts with Christian beliefs” and that is “the number one problem in the United States today.”

After the chapter on “the helpful emphases of secular humanism,” part 2 details this movement’s comparative inferiority, internal inconsistencies, religious inadequacies, and philosophical insufficiencies. The final chapter demonstrates that, while Christianity is consistent with the central principles of science, philosophy, epistemology, and ethics, humanism is not. “There is no rational justification,” the author concludes, “for being a humanist”.

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