Let me say upfront that I understand this article it not a proof for Christianity. Rather, I am explaining that if one cares for the weak in society, then one must adopt the Judeo-Christian worldview. Likewise, if one is a naturalist, one must not care for the weak or, at the very least, admit that one is contradicting one’s naturalism in caring for the weak.
Within Western culture a great divide has grown between the metaphysical views of materialism and supernaturalism and such a divide has slowly impacted how Western society treats its weak. The vast majority of lawmakers in Western culture, regardless of religious claims, operate under a materialistic worldview. Such a worldview lacks a proper justification for absolute morality and in many cases justifies the extermination of the weak. The Judeo-Christian worldview alternatively, provides the best justification for an absolute morality that protects the weak. The Judeo-Christian worldview best fits with what humans know a priori to be right, namely that a society should take care of its weak rather than bring them harm.
The Naturalistic Metaphysic
The naturalistic metaphysic is, without question, the predominant metaphysical view of most of Western academia and government officials. In Europe, the naturalistic metaphysic is slowly becoming the metaphysical view for the majority of the populace. America stands out as a lone exception in the Western world in terms of the metaphysical view of the populace; however, even America’s academia and government leaders tend to, at the very least, function under a naturalistic worldview. With it being the predominant metaphysical view for Western leaders, it is vitally important to understand what naturalism entails.
Naturalism, or materialism, teaches that the entire world can be explained purely in natural terms. Whereas the ancients would often implore some supernatural explanation for a physical cause, the naturalist views the universe as a closed system, one where only natural explanations can be used. The metaphysical view of naturalism begot the epistemological teaching of empiricism, that is, all that can be known absolutely must be physically verified. If something cannot be physically verified, then that something is non-absolute or non-existent. Thus, the naturalist creates his own self-fulfilling epistemology so that not only does he begin with the presupposition that the physical world is all that is there, but then stacks the odds by saying one can only prove one’s case under the arbitrary guidelines of empiricism.
In explaining the origins of the universe, a naturalist must advocate that the universe, in some form or the other, has always existed. As David Mills writes,
“…the universe, in one form or another, in one density or another, always existed. There was never a time when the mass-energy comprising our universe did not exist, if only in the form of an empty oscillating vacuum or an infinitely dense theoretical point called a singularity, consisting of no volume whatsoever.”
According to Mills and other materialists, the universe and all within has always existed, but just not in its current form. Explicit in such a teaching is that the foundations for life were entirely impersonal, meaning that any sense of personality is truly an illusion. Under materialism, the “personable-ness” of a creature is irrelevant and ultimately an elusive mystery as empiricism has yet to explain the immaterial nature of personhood. After all, empiricism has failed to explain emotions, rationality, transfer of knowledge, and other immaterial acts. All of these are considered vital to being a person, but under empiricism, such acts are, at best, illusionary. Naturalism is left without an explanation for what makes humans human.