The Satanic Origins of Humanism, Part IV

The humanism of today is primarily naturalistic in its metaphysics. The first affirmation of Humanist Manifesto I, for example, is that the universe is self-existing and not created. Likewise, the second affirmation is that man has come about as the result of a continuous process.

Over the last several days, I have discussed two epistemological problems with humanism (again, "epistemology" refers to one's theory of how we come to know things). But there is a third epistemological problem of humanism. This problem is centered around the correspondance between human perception and the real world. If all that exists is matter in motion (per the humanist's naturalistic metaphysic), then human thought and perception is nothing more than matter in motion. Our thoughts are just the result of chemical reactions in our brains—matter operating in accordance with natural law. But we know that impersonal matter has no interest in leading us to right conclusions based on sound observations. So if our thoughts and perceptions were merely the result of matter operating in accordance with natural law, we couldn’t really know anything. There would be no reason to believe in a correspondance between our thoughts and a real world. Thus, the logical implication of naturalism is nihilism

Nihilism says that nothing can be known and all things are, therefore, meaningless. Of course, for those who are willing to embrace nihilism, we must ask how they know that nothing can be known if nothing can be known, but most are not willing to live with these implications.

So the question for the humanist is: If your thoughts are the result of matter operating according to natural law, how do you know that your thoughts correspond to reality?

The epistemological problems about which I've been writing in my last three blog posts corroborate the Satanic origins of humanism. These problems demonstrate the biblical truth that we reap what we sow. When we follow the example of Satan by attempting to establish ourselves as autonomous human knowers, we are suppressing the truth of God in unrighteousness. When we suppress the truth in this way, we reap the negative consequences of our sinful thinking. The epistemological problems, logical contradictions, and incoherence of the humanist position are prime examples of the negative consequences of sinful thinking--the kind of fruit we reap when we sow the seeds of rejecting Christ as the Lord of all knowledge.