In His Image: Antidote to Humanism

Only in a postmodern culture could we find a chaplain for unbelief at Harvard University. Dr. Albert Mohler notes that Harvard’s “…humanist chaplain considers himself something of a ministerial vanguard -- a help and inspiration to fellow unbelievers. Furthermore, he is evangelistic in his promotion of unbelief as a foundation for meaning.” “David Abel of The Boston Globe describes the chaplain, Greg Epstein…[as one who] disavows God, preaches to atheists and agnostics, and seeks to build the equivalent of a church for nonbelievers and others skeptical of or alienated by religion.’” Epstien himself affirmed his commitment to humanism and defined it as that “philosophy of life without supernaturalism that affirms our ability and responsibility to lead ethical lives of personal fulfillment aspiring to the greater good of humanity.”

Of course, Epstein’s philosophy is fatally flawed. One may not inject meaning into life on a worldview that denies God. If we are mere accidents, we have no purpose, no moral standard, and no existence beyond this life. He has not only contradicted himself, he has given to the worship of himself as he, like all humanists, has created his own meaning. Humanism is a philosophy of self; a philosophy of self apart from God. The implications of such, as noted, are fatal as hopelessness is the end result. As Dr. Mohler points out, Epstien has taken his philosophy into the funeral service. What need does a non-supernaturalist have for a funeral service? It’s simply that when confronted with ultimate questions concerning life and death, he has no answers. As one commentator quipped, all a humanist can do at a funeral is wait for answers that never come.

Yet, there is a line of truth that provides the answer for the humanist. It is the reality that human beings have been created in the image of God. That understanding provides answers to ultimate questions concerning life and death as well as supplies meaning to the activities in which we engage in the here and now.

First, being created in the image of God furnishes answers and meaning by virtue of the fact that such means we have a capacity to relate to Him. We are created in His image, not someone else’s. This reality, among other things, means that we are distinct from the animals (Gen. 1:26). This truth is implied in the fact that humans have dominion over the animals. Moreover, if we can relate to God, then we may develop meaningful relationships with others. Of course, this dynamic is implied in God’s creation of a man and a woman (Gen. 1:27). These things give a unique significance or meaning to our lives.

Such an overarching actuality gives us a number of implications for the culture in which we live. For one thing, human beings have more value than animals despite claims to the contrary. Further, human beings have essential dignity and worth. Every life is precious. This truth certainly has bearing on issues such as abortion, euthanasia, embryonic stem cell research, etc. Further still, issues of liberty come into play in that God has granted human beings the right to life, liberty, and the pursuit of happiness. These rights do not come from government but from God. The devaluation and oppression of others is not good and is but an outworking of a godless, humanistic philosophy. Only when we see the essential dignity of every human being and the God-given liberty belonging to each one do we have a worldview that puts God’s goodness on display and provides meaning to all of reality and in particular to our lives. Humanism cannot do that.