Secular Humanism: An Apologetic Evaluation of the Godless Worldview Threatening Christianity

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Introduction: Defining Secular Humanism Biblically and Philosophically

Secular Humanism is not merely a philosophical outlook; it is a competing worldview and a growing ideological religion that supplants God with man and revelation with reason. It is rooted in secularism—life apart from God—and humanism—life centered on man. It categorically denies the authority of the Bible, the deity of Jesus Christ, the supernatural realm, and the transcendent moral absolutes rooted in the nature and will of God. It is a modern manifestation of the ancient error described in Romans 1:25: “They exchanged the truth about God for a lie and worshiped and served what has been created instead of the Creator.”

To grasp the full scope of secular humanism, one must understand both its ideological roots and historical development. It is an outgrowth of Renaissance humanism, which began by appreciating man’s artistic and rational capabilities but eventually exalted man at the expense of God. Enlightenment rationalism then provided the philosophical scaffolding to reject divine revelation in favor of unaided human reason. The scientific revolution and naturalism entrenched the belief that empirical observation and human understanding are sufficient for all knowledge. By the 20th century, secular humanism emerged as a fully articulated belief system, institutionalized in documents such as the Humanist Manifesto I (1933), II (1973), and III (2003), all of which affirm atheism, naturalism, ethical relativism, and the complete autonomy of humanity.

Thus, secular humanism is more than a byproduct of secularization; it is an intentionally godless, man-exalting worldview that serves as a direct and ongoing challenge to biblical Christianity.

The Philosophical Foundations of Secular Humanism

Secular humanism is grounded on five foundational philosophical pillars: metaphysical naturalism, epistemological rationalism, moral relativism, political liberalism, and eschatological utopianism. Each one directly contradicts core Christian doctrines.

Metaphysically, it rejects the supernatural altogether, affirming instead that the universe is all there is, ever was, and ever will be—a view codified in Carl Sagan’s well-known paraphrase of secular dogma. There is no Creator, no afterlife, and no immaterial soul. Life and consciousness are the results of blind evolutionary forces operating over billions of years without design or purpose. This directly contradicts Genesis 1:1 and Hebrews 3:4: “Every house is built by someone, but the One who built everything is God.”

Epistemologically, secular humanists rest knowledge in the human mind and empirical investigation alone. Divine revelation is categorically excluded. The Bible is dismissed as a culturally-conditioned human document filled with myth and error. But Proverbs 1:7 says, “The fear of Jehovah is the beginning of knowledge,” establishing that true knowledge begins with recognizing God’s authority.

Morally, secular humanism promotes relativism. Ethics are the result of social consensus, human experience, or pragmatic utility. There is no absolute moral lawgiver, and thus no ultimate standard. As a result, any attempt to define right and wrong is fluid, contextual, and ever-changing. This contradicts Psalm 19:7: “The instruction of Jehovah is perfect, renewing one’s life.”

Politically, secular humanism tends toward liberal statism, advocating for the expansion of government power in place of religious and moral authority. It supports abortion, euthanasia, LGBTQ+ normalization, and the redefinition of marriage—not because it has found a new moral clarity, but because it has abandoned the biblical foundation of all morality. Romans 13 affirms the legitimacy of civil government, but it also mandates that rulers be “servants of God” (Romans 13:4)—a standard entirely rejected by secular humanism.

Eschatologically, secular humanism proposes a utopian vision of human progress without divine intervention. Man, through science, education, and global cooperation, will supposedly usher in a golden age of peace and prosperity. This directly contradicts the biblical teaching that the world is heading toward divine judgment (2 Peter 3:10) and that true peace will only come through the return of Jesus Christ (Revelation 19:11–21; 20:1–6).

Historical Development and Institutional Entrenchment

Secular humanism did not appear in a vacuum. It is the natural result of centuries of apostasy, rebellion, and intellectual pride. The process of secularization—both institutional and ideological—has systematically removed the influence of Christianity from the public square. What began as a reaction against ecclesiastical abuses during the Reformation era became a wholesale repudiation of divine authority during the Enlightenment.

The Renaissance (14th–17th century) shifted attention from God to man. The Enlightenment (17th–18th century) enthroned human reason. By the 19th century, men like Charles Darwin, Karl Marx, and Sigmund Freud had undermined the doctrines of creation, divine sovereignty, and sin respectively. Darwin’s On the Origin of Species (1859) denied special creation, offering instead a naturalistic explanation for the origin of life. Marx’s Communist Manifesto (1848) and Das Kapital (1867) rejected the Christian work ethic and family structure in favor of class struggle and statism. Freud’s Interpretation of Dreams (1899) dismissed the soul and reinterpreted moral guilt as psychological repression.

By the 20th century, secular humanism had established itself in Western education, law, media, and politics. Public schools no longer teach biblical morality but instead promote “values clarification,” situational ethics, and sexual liberation. Courts have ruled prayer and Bible reading unconstitutional. Universities largely train students in naturalism, relativism, and atheistic materialism. These developments are not accidental—they are the fruits of a worldview that has intentionally rejected God.

The Humanist Manifestos: A Religion Without God

The Humanist Manifestos serve as doctrinal creeds for secular humanism. Manifesto I (1933), signed by prominent academics, calls for a new religion based on scientific naturalism and ethical humanism. It openly declares: “Religious humanism considers the complete realization of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now.”

Manifesto II (1973) expands on this, calling for the right to abortion, divorce, and euthanasia, promoting globalism, and explicitly affirming atheism. It states: “We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant.”

Manifesto III (2003) removes even the word “religious” and fully embraces secularism. It praises human autonomy and reason, declaring: “Knowledge of the world is derived by observation, experimentation, and rational analysis.”

Each of these Manifestos constitutes a creed, a system of beliefs, and a framework for life—a religion in every sense of the term, though one without God.

Biblical Refutation of Secular Humanism

The Bible decisively refutes every pillar of secular humanism. The foundation of all reality is not matter but the eternal, self-existent God (Exodus 3:14). The basis of all knowledge is not autonomous human reason but the revelation of God (Psalm 119:105). The standard of all morality is not cultural consensus but the immutable character of God (Malachi 3:6). The goal of all history is not human utopia but the return of Christ and the establishment of His kingdom (Revelation 21:1–5).

Secular humanism is condemned in Romans 1:21–23, which declares: “For though they knew God, they did not glorify him as God or show gratitude. Instead, their thinking became worthless, and their senseless hearts were darkened. Claiming to be wise, they became fools and exchanged the glory of the immortal God for images resembling mortal man.”

Furthermore, Jesus Christ is not a mere ethical teacher or moral example—as humanism would reduce Him to—but the incarnate Son of God, the only Savior of mankind (John 14:6; Acts 4:12). The cross of Christ is foolishness to the humanist mind, but to those being saved it is the power of God (1 Corinthians 1:18).

The Christian Response to Secular Humanism

The Christian response must be multifaceted—intellectual, theological, evangelistic, and cultural. First, we must expose the self-refuting nature of secular humanism. It appeals to moral values (justice, dignity, equality) while denying any objective basis for them. It trusts human reason, despite the fallenness of man’s mind (Jeremiah 17:9; Romans 1:28). It exalts human potential while ignoring the devastating consequences of sin (Romans 3:10–23).

Second, Christians must reaffirm the authority, inerrancy, and sufficiency of Scripture (2 Timothy 3:16–17). All attempts to accommodate humanism by redefining biblical doctrines—whether through liberal theology, existential interpretation, or political compromise—must be firmly rejected.

Third, we must engage the culture by proclaiming the gospel without apology or dilution. Paul wrote in Romans 1:16: “For I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes.” No intellectual argument or cultural trend can replace the transforming power of the gospel.

Fourth, Christians must be salt and light in the world (Matthew 5:13–16). This means involvement in education, politics, the arts, and media—not to impose theocracy but to bear witness to truth. As Jesus prayed in John 17:15–17, we are not to be taken out of the world, but to be sanctified in truth while remaining in it.

Conclusion: The Inevitable End of Secular Humanism

Secular humanism, for all its claims of progress and enlightenment, leads inevitably to nihilism, despair, and death. It offers no ultimate purpose, no eternal hope, and no moral absolutes. It is a system built on sand (Matthew 7:26–27). By contrast, biblical Christianity stands on the unshakable rock of God’s Word and the Lordship of Jesus Christ. Christians must not only resist the influence of secular humanism but actively proclaim the truth that God exists, that He has spoken, and that He will judge the living and the dead (2 Timothy 4:1).

In this spiritual battle, we are commanded to “demolish arguments and every proud thing that is raised up against the knowledge of God, and take every thought captive to obey Christ” (2 Corinthians 10:5). The war against secular humanism is not a mere intellectual dispute; it is a fight for the soul of man and the glory of God.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).