Introduction: Understanding Human Nature in Christianity
The question of what it means to be human has been central to both theology and philosophy for centuries.
In today’s world, many have lost sight of this fundamental question, influenced by scientific and philosophical revolutions that view humanity through a materialistic lens.
Darwin’s theory of evolution reduced humans to mere animals, while modern philosophy shifted away from the concept of an inherent “nature” in favor of the more fluid “self.”
This shift has profound implications not only for how we see ourselves but also for how we relate to God.
The Christian understanding of human nature offers a unique perspective, challenging the prevailing views of our time and calling us to recognize both our limitations and our divine origin.
God and Humanity
Today, many who claim to be Christians seem to misunderstand human nature. The Darwinian revolution led to the view that humans are merely another kind of animal.
In the 19th century, philosophers attacked the idea that there is an inner essence called “nature.”
Existentialists, for example, believed that if we simply fulfill our “nature,” we would lose our individuality and freedom of choice. Over time, the concept of “nature” transformed into the idea of the “self.”
The self refers to the inner world composed of thoughts, intuitions, emotions, will, abilities, and aptitudes.
Modern people have chosen the soft cushion of “self” over the heavy burden of “nature” (David Wells).
Although not much attention has been paid to this issue, it is critically important. It touches the foundation of all true faith and the core of Christianity (William Wilberforce).
Philosophical Perspectives on Humanity
The Philosophy of the Body
Philosophers Lakoff and Johnson begin their book Philosophy in the Flesh with three key claims:
- The mind is inherently embodied.
- Most thinking is unconscious.
- Abstract concepts are largely metaphorical (G. Lakoff & M. Johnson, Philosophy in the Flesh, 2002, p. 24).
These ideas define their philosophy as experientialism, which stands in opposition to traditional objectivism.
Experientialism rejects the belief that there is a single, objective standard for all inquiries. This view emphasizes the central role of the body in shaping our mental abilities, such as imagination, meaning, and reason.
Our knowledge is grounded in our experiences, and those experiences are deeply tied to our bodies and the external world that affects them (G. Lakoff & M. Johnson).
Western philosophy has traditionally held that reason is what makes us truly human. Rationality, the ability to think logically, set goals, and determine the best means to achieve them, has been seen as the defining human trait.
Reason has been understood as a conscious process guided by universal principles. Additionally, philosophers have distinguished between theoretical reason and practical reason (Hermann Dooyeweerd).
Theoretical reason is contemplative—it describes and explains phenomena and is concerned with justified beliefs.
Practical reason, on the other hand, is goal-oriented and helps determine the best course of action to satisfy our desires. It governs decision-making and moral behavior (G. Lakoff & M. Johnson).
The Body and Knowledge
Our understanding of the world is influenced by our bodily experiences. The way we perceive and interact with the world shapes how we understand abstract concepts.
However, many modern philosophies that reject metaphysics and emphasize bodily experience lack a deeper understanding of human existence.
Without acknowledging the Christian view of humanity, these perspectives fall short, much like how we only see 10% of the light in the Olbers’ paradox while missing the other 90% (David Wells).
In this context, the only solution lies in transcendental criticism—a deep exploration of what makes theoretical reasoning possible and the universal conditions for true knowledge (Hermann Dooyeweerd).
The Limitations of Modern Philosophy
Modern philosophy often rejects Christian philosophy because it does not allow for the inclusion of anything beyond human reason.
As a result, it becomes trapped in its own limited framework. Modern thought emphasizes rationality and experience while neglecting the transcendental, leaving it incomplete.
In contrast, the Christian philosopher John Calvin argues that true knowledge of ourselves can only come from first knowing God.
Human wisdom consists of two parts: the knowledge of God and the knowledge of ourselves. However, these are so closely linked that it is difficult to determine which comes first or produces the other (John Calvin).
Thus, understanding ourselves and understanding God are deeply connected. Without one, the other cannot be fully grasped.
Conclusion
Understanding human nature is not merely a philosophical exercise but a deeply spiritual one.
Modern philosophy may offer insights into our bodily and mental experiences, but without recognizing our connection to God, it falls short of providing a complete picture.
Christianity teaches that true knowledge of ourselves can only come through knowing God, as the two are inseparably linked.
In a world where the self has replaced nature, and rationality is valued above all else, we must remember that it is only by looking beyond ourselves—toward the divine—that we can fully understand who we are.
True wisdom lies in balancing our earthly existence with the recognition of our spiritual calling.
