Encountering Secular Humanist Proselytizers*
I once took nearly a half a year in meeting with Jehovah’s Witnesses; almost every Saturday. I understood their intentions. They were trying to change my mind. My intentions were exactly the same in the opposite direction. As it turns out, Jehovah’s Witnesses are trained in the art of subverting faith. That’s what they do best and they make no apologies for it. It is all above board in that regard. This is not so with the secular humanist. When you encounter him it will have an entirely different feel to it. For one, nothing is above board. Indeed the Secular Humanist proselytizer does not see himself as a proselytizer at all, and would reject any such suggestion outright.
You should realize that you will be living in a culture dominated by this “religion”, Secular Humanism. You could actually say that it is the state religion in that it is the mandatory view in the state school. Most of the people you meet also, regardless of their political persuasions, will be thoroughly indoctrinated into this religion, or worldview. And in keeping with the history of established religions, that is to say, “state religions”, it is wholly intolerant of opposing belief systems.
But Secular Humanism is different from other established religions in that it rejects the existence of a deity beyond man himself. In this religion man is god, and as such would never view himself as one of those religious, zealot proselytizers. Such words are pejoratives saved for religions. So, unlike myself and the Jehovah’s Witnesses, he will not knowingly be attempting to preach you out of your faith and into another, but rather he will see himself as simply convincing you to be normal… like him.
Man, as it turns out, must order his existence according to a framework of “truths” that have a source. Find the source of a man’s “truth” and you will find the object of his faith. As man orders his life around his “truths”, he attempts to answer the larger questions of life concerning his purpose and eternal destiny. The secular humanist looks to his own mind for those answers. And since his mind lacks the knowledge to answer them, he makes them up, then presents his make-believe as “science”. And into this so-called science he throws himself with blind faith. But that does not stop him from resorting to ridiculing you about your faith. What man, for example, can the secular humanist point to who has gone to the grave to observe what happens there and then returned to inform us? No one of course. That would be absurd to him. So he must therefore resort to faith concerning our ultimate destiny beyond the grave. And to console himself, he must convince all others to do the same. His faith is that he lives in a materialistic naturalistic world and that he will simply cease to exist once his body begins to decompose. Or, he might concede that its possible that there is life after death, but even if there were an experience to be had beyond the grave, it would certainly not be one in which he will be held to account for any wrong he did in this life. How does he know this? Faith.
The idea of man’s accountability for the life he lived brings us to another question concerning guilt and righteousness. The secular humanist will preach to you that you make up your own righteousness. But you cannot do as he preaches for if you do you will be be persecuted and judged if your ideas of righteousness does not agree with his and his ilk. Indeed, you must be an environmentalist, anti-religion–especially of the conservative Christian variety, you must approve of aberrant sexual behavior and condone the murder of babies in the womb. The “community” becomes the catch phrase. You must fall in line with “the community’s” standards of righteousness or be considered wicked and evil. But “the community” is just a front. The real source of right and wrong are those who have the power to establish it. In the end, might is the source of right in “the community”. So, when the Secular Humanist is appealing to you, these are the things he is attempting to proselytize you into. And again, it won’t be because he knows it, but rather because you need to believe it.
So what about the Secular Humanist’s guilt and forgiveness? Well, in “the community” there is none. Oh, they will tell you that you have no need to feel guilty for anything and that such feelings in themselves are sinful. And that works well as far as your relationship with “the community” goes, just don’t ever disagree with it. If you do you will realize very quickly that sin is as big a part of Secular Humanism as it is with any other religion. Sure, you may repent of your sin and realign your thinking with “the community” I suppose. But if you do, don’t be surprised if you find yourself doing dreadful things in the name of good. The history of righteousness based on man’s best ideas is a history of evil deeds.
Lastly, you should realize that Secular Humanism comes to you with many labels not excluding the label “Christian”. A “Christian” may come preaching and proselytising in an attempt to usurp your faith and lure you into his “religion”. And in the same way as all other Secular Humanists, this proselytizer will not be aware of what he is doing either. The humanist is easy to spot by his source of “truth”. If it is man’s wisdom, and not God’s Word, he is trying to preach you into the City of Man. The Secular Humanist will love certain Bible verses that align themselves with his sensibilities, but don’t be fooled. He will reject anything that the community rejects. They will not tolerate such thinking, nor can they.
It is important to realize also that as a Christian you ought not fit into this Secular Humanist society. What you call evil this world will not call evil and what you call good this world will not call good. What is normal for the Secular Humanist will not be normal for you. You have a different source for truth. So, let us go to our source, God’s Word, and see what He has to say about all of this. Jesus tells us in Matthew 12:30 that “Whoever is not with me is against me, and whoever does not gather with me scatters.” A little later in the same chapter he continues: “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit.” That word “good” raises an important question. Does Man decide through brute power what is good and evil, or does God decree it through His law?
God says that man’s righteousness is as filthy rags. He says that no man does good, no not one. He says that man is lost and in need of salvation. Paul had this to say about unsaved people as he spoke of their condition prior to salvation:
And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. (Eph 2:2)
Here Paul paints a portrait of the Secular Humanist man, who thinks that he is looking to himself for truth. He will deny his condition even when his hands are drenched with his fellow man’s blood. In the end, man without Christ is doomed. But God, rich in His mercy, showed us a better way and provided for our salvation. He promised us a renewed mind, a mind ordered around and centered on Himself, His law, His righteousness and His love. Unlike the City of Man, God’s yoke is not burdensome, but He promises a yoke that is light. I therefore beseech you, dear children, to choose the narrow gate early, and to have faith in your God to walk along the narrow path that lies beyond. Trials are a part of life, one way or the other, except that on the narrow path they are not in vain.
I pray that you would see the preachers and that come your way for what they are. I pray that you would see the pain and misery that their path will lead to in this life, and the eternal damnation that it leads to in the next. May the eyes of your hearts be opened, and may a mantle of discernment rest on you.