Morris asserts that evolutionary humanism has infiltrated most academic disciplines in modern public schools. He claims that the four areas most profoundly affected by this thinking are the natural sciences, humanities, ethics, and educational theory itself. These academic areas, he states, present man as the ultimate end of evolution, the master of his future evolution, an individual free of responsibility to others, and a follower of a humanistic religion. He argues this assertion using quotations from evolutionary scientists, humanist philosophers, and atheist educators.
A second major theme that Morris presents is guidelines for teachers in Christian schools. Morris uses Scripture to demonstrate the importance of teachers’ spiritual qualifications, professional qualifications, biblical maturity, and wisdom from experience.
By using quotations from researchers highly regarded in the evolutionary scientific community, Morris deftly supports his claim that evolutionary humanism has infiltrated academia at all levels. The quotations he chooses to use are amplified by his serious supporting claim that “these [quotations] are typical and could be multiplied many times over if needed” (38).
To support the claim that evolutionary humanism has first invaded natural sciences such as biology, geology, astronomy, physics, and others, Morris cites leading molecular biologist James D. Watson and evolutionary ecologist Rene Dubos who both concede that evolution is accepted and promoted by the vast majority of serious scientists (38-39). Second, Morris proves that the aggressive advance continues into the humanities such as history, psychology, sociology, and literature by sharing thoughts from Sir Julian Huxley, one of the founders of the American Humanist Association (39). Third, with a sobering quotation from a Harvard professor named Ernst Mayr, Morris demonstrates that evolution gained academic ground in the study of morality, ethics, and remarkably even religion itself. Mayr confirms that every metaphysical and ethical idea has been modified by evolution (40). Finally, by using the words of the Father of American Education himself, John Dewey, Morris shows how that even the academic process of educating educators has been polluted by humanism and evolution.
Each of these four areas of study, Morris claims, have adopted the following evolutionary emphases. Morris cites evolutionist Theodosius Dobzhansky who states that one emphasis of this humanistic philosophy is that evolved man is the epitome of human progress: he is “the highest attainment of evolution” (68). Second, thinkers like the geneticist H.J. Muller emphasize that man will be able to shape his own evolutionary future (69). Morris uses Julian Huxley’s words once again to illustrate the third emphasis of self-reliance (70). The fourth academic emphasis of humanistic evolution is the installment of humanism as a religion. Morris uses a promotional brochure from the American Humanist Association to prove that members view humanism as their religion (71).
Another important area of Christian education that Morris strongly argues for is appropriate guidelines for teacher qualifications. Using the ultimate and infallible authority of Scripture as his source, he leads readers through practical and timeless advice.
Morris uses Luke 6:39-40 and Matthew 7:20 to assert the importance of the spiritual qualifications of Christian school teachers: they must be saved and demonstrate fruit in their lives (142). Secondly, Morris successfully develops the idea of the teacher being professionally qualified with the example of Daniel who had to complete a three-year program of study before being deemed skilled and knowledgeable (146). Third, Morris argues that the Christian teacher should be biblically mature by sharing Hebrews 5:12-14. Teachers should “have their senses exercised to discern both good and evil” (148). Finally, Morris uses I Timothy 3:6 to correctly draw readers’ attention to the importance of experience and wisdom in a teacher’s life. A teacher who is entrusted with the position of an “overseer” must not be a novice (150).
The major ideas of Morris’s book have clear implications for the Christian school faculty. First, decision makers must be always aware of the advancing of evolution into textbooks—even those purporting to be Christian. Research in the area of curriculum is always time well spent. A second implication is the issue of humanism and progressivism creeping into teaching methods. Teachers should monitor their own practices to make sure their methods are modeled after those demonstrated by Jesus Christ in Scripture. The third and final application from Morris’s work is the important demonstration of a teacher’s call. A teacher’s fruit should always show a clear affirmation of their call to teach.
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Morris, Henry M. Christian Education for the Real World. Green Forest, AR: Master Books, 2002.
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