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[Note: this was downloaded from the Internet Infidels site.  See also Wikipedia

The assessment given below of the function of a religion in a society is actually quite accurate, and one that Christians ought to be aware of and adopt. 

Christians have no argument with this discussion of religion per se.  It is when they get to their own beliefs that we must disagree.  I think we can pull the props out from under them. 

The problem has been the inability of Christians to defend the reasonableness and compatibility of Christianity with the scientific worldview.  Science arose out of the Biblical worldview, not out of Greek (pagan) or secular culture.  (There will be much more on this coming along in the Philosophy Libraries.)

It is worth noting that by their definition of "religion", there is no possibility of the so-called separation of Religion and State doctrine which the Supreme Court began concocting a decade or so after the two Humanist Manifestos were written.  (See note on "religio".)  

See especially the second paragraph and following below on how these secular people understand the reality of being a religion.  They later dropped this notion, probably because in the public mind, secularism is not a religion, but the opposite of it.  Also, the word 'religion' has gotten itself a bad, anti-scientific reputation, which they probably found worth exploiting against Christians in particular.  But that is a misguided notion of the meaning of religion.  

These people had more intellectual credibility than their followers who wrote Manifesto II, and dropped the notion that they also are a religion.  There is very little that I would disagree with in the three beginning paragraphs below.  The do a good job of describing what a religion is, and its function in life.  Sadly, most Christians could not pick up the challenge and produce a better response to the issue of religion than they did below in the succeeding items. 

So, the great issue before all of us is the public discussion -- what is the true and right religion???  (see Good & Bad Religions.  E. Fox]

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Humanist Manifesto I

Go to: => Humanist Manifesto II; & Manifesto III


Editor's Note: The first draft of this document was written by Roy Wood Sellars, and published in The New Humanist (May-June, 1933): 58-61. I have copied the material from a posting by the American Humanist Association, adding some stylistic changes and the names of those who signed it.

Andrew Chrucky

The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.

There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life.

Today man's larger understanding of the universe, his scientific achievements, and deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following:

 

First: Religious humanists regard the universe as self-existing and not created.

Second: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process.

Third: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.

Fourth: Humanism recognizes that man's religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded by that culture.

Fifth: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method.

Sixth: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought".

Seventh: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation -- all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained.

Eight: Religious Humanism considers the complete realization of human personality to be the end of man's life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist's social passion.

Ninth: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being.

Tenth: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural.

Eleventh: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.

Twelfth: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievements that add to the satisfactions of life.

Thirteenth: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world.

Fourteenth: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world.

Fifteenth and last: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow.

So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task.

Signed

J. A. C. Fagginger Auer

E. Burdette Backus

Harry Elmer Barnes

L. M. Birkhead

Raymond B. Bragg

Edwin Arthur Burtt

Ernest Caldecott

A. J. Carlson

John Dewey

Albert C. Dieffenbach

John H. Dietrich

Bernard Fantus

William Floyd

F. H. Hankins

A. Eustace Haydon

Llewllyn Jones

Robert Morse Lovett

Harold P. Marley

R. Lester Mondale

Charles Francis Potter

John Herman Randall, Jr.

Curtis W. Reese

Oliver L. Reiser

Roy Wood Sellars

Clinton Lee Scott

Maynard Shipley

W. Frank Swift

V. T. Thayer

Eldred C. Vanderlaan

Joseph Walker

Jacob J. Weinstein

Frank S. C. Wicks

David Rhys Williams

Edwin H. Wilson


Note: The Manifesto is a product of many minds. It was designed to represent a developing point of view, not a new creed. The individuals whose signatures appear would, had they been writing individual statements, have stated the propositions in differing terms. The importance of the document is that more than thirty men have come to general agreement on matters of final concern and that these men are undoubtedly representative of a large number who are forging a new philosophy out of the materials of the modern world.

-- Raymond B. Bragg (1933)

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