Most people in America consider themselves to be Christians. But, the Catholic worldview is declining and is under attack from what most call secular humanism. We must be very careful to define what we mean by humanism. By humanism we are not talking about humanitarianism. Humanitarianism means …show more content…
First, there is the similarity of attitude towards nature, an attitude that is either implicit or explicit in modern humanism. The Christian attitude towards nature may most succinctly be characterized by reference to the Christian doctrine of creatio ex nihilo, a doctrine that depends ultimately upon an attitude characteristic of the Old Testament. The Christian attitude towards nature grows out of the view that God is the Creator of nature, as well as of man, that the heavens and the hills declare the Glory of God. In substance this view implies a repudiation of the pagan view that the world of nature is demonically hostile to man or basically resistant to the power of God. Here we discover immediately a difference between modern humanism and pagan humanism. The latter, for example in the thought of Plato and Aristotle, views nature or matter as resistant. In their view God in nature has to deal with a recalcitrant material, a material that must be subjected to form. In the Christian view of creatio ex nihilo, on the other hand, matter is itself the result of God’s creative act. Hence, it is asserted in the book of Genesis that God looked upon his creation and saw that it was good. This same view is, of course, to be found also in the New Testament. It is true that nature in the Jewish-Christian view is believed to exist now in a fallen state. Yet, matter is not in itself evil. For this reason the Christian contrast between flesh and spirit does not imply a derogatory …show more content…
The fundamental difference between Christianity and humanism is in their attitude toward the transcendent, toward what might be called the vertical dimension of existence. In the parlance of theology, Christianity is fundamentally theonomous, and humanism is autonomous. As we have already indicated, Christianity with its goal of the salvation of man, relies ultimately upon grace, whereas humanism with its goal of human maturity relies ultimately upon the intuition and ethical will of self-sufficient and independent human nature. It has often been asserted that Christianity is heteronomous and that the humanism that accepts Christianity must also become heteronomous by submitting to an authority “anterior, superior and exterior” to itself. In this connection, a very important distinction must be made, a distinction often overlooked by Roman Catholics and orthodox Protestants and also by many exponents of humanism. The Christian movement arose as a protest against heteronomy, i.e., as a protest against rabbinical legalism and the heteronomy of the Jewish law. It did not call men to the absolute obedience of any earthly authority, any institution, or any man. It confronted men with the necessity of recognizing the inbreaking kingdom of God through its herald, Jesus Christ, and also with the demand for a change of heart in order that this kingdom might be fulfilled. Both the heteronomy of