The “Bible” for Humanism is Hardly Holy

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Author: Sam Byrne

British philosopher and author A.C. Grayling released his newest book earlier this month called “The Good Book: A Humanist Bible,” providing readers with a “how to” manual regarding the secular practices one can follow in order to live a holy and meaningful life without belief in a god. The author employs a pseudo-biblical format and maintains the archaic linguistic quality of the Christian Bible, equating the value of his atheist beliefs with the word of God.

Humanists believe that the Bible is a myth, confirming that Grayling is confused in his spiritual loyalties. Though Grayling has received praise for his insight and perspective on secular humanist traditions, he has failed to recognize that labeling his atheist manuscript as a bible is oxymoronic and therefore invalidates any meaning he attempts to create in his text.

Grayling calls on the literary works of hundreds of philosophers and writers in his anthological “bible” to show the benefit of forming strong interpersonal relationships with others as opposed to turning to a potentially nonexistent deity for guidance. The whole purpose of the Bible, however, is to connect humans with a Christian god, a higher power that we would otherwise not have access to without his teachings and parables. Since Grayling’s bible is unable to connect humanist followers with a universal deity, and if the reader accepts the book primarily as a bible, then “The Good Book” is ultimately meaningless.

Additionally, the purpose of Grayling’s book is hard to pin-point. Grayling opens with an epistle to the reader, stating his goal to share wisdom that “gives satisfaction to his maker, of having aims sincerely at truth and usefulness …following in the paths of the wise.” Grayling acknowledges an ambiguous “maker,” presumably referring to himself and dictates that his followers should use his teachings as a resource to find truth in their own lives. By promoting himself as a higher source of humanist reason and knowledge, Grayling likens himself to a holy and superior being, thus defeating the purpose of a secular bible.

Furthermore, it is unclear what his readers are supposed to do once becoming enlightened with these humanist policies. By endorsing “The Good Book” as an alternative to Christian worship, the text would then logically be used for adulation of whomever this humanist “maker” may be. Therefore there would have to be some form of secular mass to accompany the group recitation of the humanist bible. The creation of a secular ceremony would, in turn, violate the atheist belief that religion, or the lack thereof, is a personal experience that cannot be preached in a communal setting.

In an interview with Decca Aitkenhead of the Guardian, Grayling described his bible as “ambitious and hubristic – a distillation of the best that has been thought and said by people who have really experienced life and thought about it.” He does not articulate, however, who is qualified to share their life experiences as a canon for a proper nonbeliever lifestyle. The fact that Grayling selected specific individuals as model humanists contradicts the humanist notion that “man only answers to himself.”

Unlike the Bible, secular humanism is an ever-changing philosophical argument. Christians advertise the Bible as a text that comes directly from God, whereas Grayling’s bible draws on hundreds of other sources. All of Grayling’s teachings are subject to criticism and disputation, and therefore cannot serve as a permanent and worldwide agnostic bible. Grayling could have called his book anything else besides a bible for it to have significance, but the fact that he chose to label it as something that humanists do not believe in invalidates any of the lessons and morals he aims to preach in “The Good Book.”

Sam Byrne is an undeclared first-year. She can be reached at sbyrne@oxy.edu

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