HUMANISM

SECTION 1 — WHAT IS HUMANISM?

1.1 — Humanism Defined: The Religion of Man as God

Humanism is not simply “being kind,” “being humane,” or “believing in human potential.”
Those are surface-level slogans.

Humanism is a complete worldview. A rival religion. A competitor to biblical Christianity.

Its foundational doctrine is simple:

Man is the measure of all things.
Man decides truth, morality, identity, purpose, law, destiny, and meaning.

In Humanism, man replaces God,
reason replaces revelation,
the State replaces the Church,
and autonomy replaces obedience.

The Humanist Manifesto openly declares:

“No deity will save us; we must save ourselves.”
The universe is self-existing—no Creator.
Ethics are autonomous and situational.
Human fulfillment is the highest good.
Religion must be reshaped to fit human desires.
A global social order is the destiny of humanity.
Traditional morality, marriage, and sexual standards must be discarded.

This is not atheism alone.
This is man-centered religion—the worship of human will.

Humanism is the oldest religion in Scripture: the doctrine of the serpent in Genesis 3.

“Ye shall be as gods.” (Gen. 3:5)

The first Humanist sermon was preached in Eden.

The serpent preaching:

- Doubt God’s Word
- Deny God’s Judgment
- Defy God’s Authority
- Define good/evil yourself
- Deify self

That is the entire philosophy of Humanism in five statements.

No later humanist (Dewey, Marx, Freud, Darwin, Kinsey, Voltaire) invented anything new —
they merely repeated Edenic doctrine.

Thus, the “serpent” in Genesis 3 is:

the origin of human rebellion,
the first teacher of Humanism,
the first voice of autonomy,
the first adversary to God’s command,
the birth of carnal reasoning,
the root of all later Humanist, Babylonian, and anti-Christ ideologies.

Humanism is simply the serpent’s doctrine embodied in human adversaries and human systems.

The serpent = the voice of man-centered rebellion.
The devil = the adversarial doctrine that opposes God and His law. Characteristics.
Satan = the human/collective resistance to God’s authority. Role.

Eve’s sin was not sexual, as some fringe theories claim. Scripture gives no evidence of physical intercourse, hybrid offspring, or any biological corruption. Nor was the serpent necessarily a literal reptile — any more than Balaam’s donkey was a literal conversation partner in its own strength. The text allows for metaphor, personification, and divine accommodation in the storytelling.

Eve’s temptation emerged not from outside seduction but from internal dialogue, reasoning, and self-justifying thought. The “serpent” represents the adversarial impulse — the carnal mind, rationalization, and human self-will rising up in opposition to God’s clear command. This aligns with the broader biblical usage of serpent, satan, and devil as accuser, adversary, opponent, or false reasoning rather than supernatural beings.

Thus Eve did what every later Humanist does:
she allowed her own thoughts, desires, and self-conscious reasoning to take precedence over God’s Word. The exact act is less important than the posture of the heart — she became an adversary to God’s law, stepping into autonomy, choosing self-definition of good and evil, and rejecting the boundaries God established. Her sin was fundamentally Humanism:
the belief that she could determine truth and goodness apart from divine authority.

The serpent’s message in Genesis 3 contains every core principle of Humanism in seed form:

Question God’s Word (Who defines truth?) — “Hath God said?” (skepticism, doubt, self-defined truth).
Deny God’s Judgment (Who defines good and evil?) — “Ye shall not surely die.” (no consequences, moral relativism).
Reject God’s Authority (Who rules?) — the impulse to step outside His law and boundaries.
Redefine Good and Evil (What is good?) — choosing for oneself what is right or wrong.
Exalt Self as God (Whose design?) — “Ye shall be as gods.” (autonomy, self-rule, self-worship).

Thus we see that Cain was not the offspring of some fallen-angel union with his mother (a doctrine I myself once held); rather, he represents the seed of Humanism — the carnal, self-willed mind that follows its own way. Abel, and later Seth, represent the seed of Christ-minded obedience, those who walk in faith and covenant. This same pattern appears again in Esau and Jacob: Esau embodies the man-directed, flesh-centered path, while Jacob represents the covenant-minded heir who submits to God’s order.

1.2 — The Biblical Definition of Humanism

The Bible defines Humanism long before modern philosophers articulated it:

(1) Rebellion Against God’s Authority

“We will not have this man to reign over us.” (Luke 19:14)
“The carnal mind is enmity against God.” (Rom. 8:7)

Humanism rejects God’s Law, God’s design, God’s order, God’s boundaries.

(2) Exalting Human Reason Above Revelation

“Professing themselves to be wise, they became fools.” (Rom. 1:22)
“Beware lest any man spoil you through philosophy and vain deceit…” (Col. 2:8)

Humanism trusts human intellect over divine wisdom.

(3) Worshiping the Creature Instead of the Creator

“They worshiped and served the creature more than the Creator.” (Rom. 1:25)

Humanism glorifies man, self, society, science, and the State.

(4) Lawlessness: Rejecting God’s Standards

“Every man did what was right in his own eyes.” (Judges 21:25)

Humanism claims morality is “relative,” “fluid,” and “self-created.”

These are exactly the “situational ethics” and exactly the religion the Humanist Manifestos openly promote.

1.3 — The Core Doctrines of Humanism

(The basic creed that defines the religion.)

Across all branches of Humanism—classical, secular, religious, Marxist, Enlightenment, Darwinian, psychological—the same pillars appear:

1. Man Is God

Man defines truth.
Man decides morality.
Man determines identity.
Man creates meaning.
Man controls destiny.

2. No Revelation

No inspired Scriptures
No divine law
No transcendent morality
No supernatural authority
No sacred boundaries for race, sex, family, nation, or covenant

3. No Sin, Only “Self-expression”

Humanism denies moral guilt.
Everything becomes “preference.”

What the Bible calls sin, humanism calls:

Self-actualization
Psychological need
Identity expression
Developmental exploration

4. The Worship of Reason and Science

Not true science—Scientism: science elevated to infallibility.

Modern Offshoots: Scientology as a Humanist Religion

Although not part of classical Humanism, Scientology (L. Ron Hubbard, 1950s) illustrates how Humanist principles evolve into new man-centered religions. Its doctrines promise self-exaltation, psychological salvation, and inward “ascension,” denying sin, judgment, and covenant. Like all Humanist systems, it replaces obedience to God with self-perfection and self-deification — the same serpent doctrine in modern therapeutic language.

5. The State Becomes God

If man is god collectively, the State becomes the final authority.

State education
State morality
State definitions of family
State identity
State redistribution
Global governance

6. The Universal Brotherhood of Man

A counterfeit version of the biblical covenant family.
This universalist doctrine aggressively opposes biblical:

race boundaries
covenant identity
holiness separation
national sovereignty
inheritance structure

It attempts to erase distinctions God created.

This is why humanism is always anti-true Israel, anti-Christian, and anti-covenant at its core.

Clarifying Note:
Israel refers to the true, covenant-descended House of Israel — the Anglo-Saxon, Germanic, Celtic, Nordic, and related peoples — not the modern political State of Israel nor those who merely claim the name (Rev 2/3:9) without the lineage or covenant marks.

7. The Rejection of God’s Law

Humanism calls biblical morality:

oppressive
outdated
bigoted
intolerant
non-inclusive
harmful

Thus it seeks to outlaw Christian morality in the public square.

1.4 — Humanism Is a Religion (By Its Own Admission)

Humanists claim neutrality, but the manifesto itself calls humanism:

“A new religion”
“A human faith”
“A religion for the new age”
“A total commitment to humanity”

Humanism has:

its own gospel (self-salvation)
its own priesthood (academia, media, psychiatrists, experts)
its own temples (universities, laboratories, courts)
its own communion (shared social justice, globalism, sexual liberation)
its own tithes (taxation for humanist programs)
its own moral code (autonomy)
its own eschatology (global unity, utopia)
its own saints (Darwin, Freud, Marx, Dewey, Kinsey, Sanger)
its own persecution targets (Christians, covenant families, biblical morality)

Humanism is not secular nor neutral—
it is a religion of total replacement.

It competes for:

your mind
your family
your children
your loyalty
your culture
your nation
your destiny

1.5 — The Grand Strategy of Humanism

Humanism is not passive. It is evangelistic and militant.
Its goal is to replace Christianity, not coexist with it.

The Humanist texts declare that the classroom must be used to:

dismantle Christianity
reshape children’s values
train a new global citizen
undermine biblical family structure
create moral relativism
cultivate sexual “self-determination”
erase national identity
normalize rebellion against parental authority

1.6 — The Humanist Worldview in One Sentence

Humanism is the organized rebellion of man against God, wrapped in the language of progress, equality, freedom, and compassion.

Every element of Humanism is simply Genesis 3, Romans 1, and Judges 21:25 repackaged for the modern age.

1.7 — DEI: The Modern Ritual of Humanistic Orthodoxy

DEI (Diversity, Equity, Inclusion) is one of the clearest modern expressions of the Humanist religion. Under the language of compassion and justice, it imposes a counterfeit morality that exalts man’s definitions over God’s order. “Diversity” denies covenant distinctions, “equity” replaces God’s lawful reward with forced outcomes, and “inclusion” demands acceptance of behaviors and identities God condemns. DEI functions as a secular priesthood enforcing conformity to Humanist values and punishing dissent. It is simply Genesis 3 repackaged — the worship of self, denial of divine boundaries, and the dethroning of God’s law in public and private life.

Deuteronomy 32:8 — “When the Most High divided to the nations their inheritance… He set the bounds of the people.”
DEI destroys God’s ordained distinctions, boundaries, and inheritances.
Humanism preaches sameness; God established separation.

Also consider: 2Corinthians 6:17 — “Be ye separate.”

Ezra 9:1–2 — nations mixing, “holy seed” compromised.

1.8 — ESG: Humanism’s Global Economic Enforcement Arm

ESG (Environmental, Social, Governance) is Humanism applied to economics.
It replaces biblical stewardship with global social engineering, forcing businesses to submit to Humanist metrics of “equity,” “diversity,” and “sustainability.” ESG punishes righteousness (independence, free enterprise, national loyalty) and rewards conformity to Humanist ideology. It is a financial leash on nations, companies, and individuals.

Proverbs 22:7 — “The borrower is servant to the lender.”
ESG enslaves through engineered financial controls; Scripture warns against systems that bind nations economically.

Also: Revelation 13:17 — economic coercion; controlling buying/selling.

1.9 — CRT: Humanism’s Racial Revolution

Critical Race Theory replaces biblical justice with Marxist conflict.
It denies personal responsibility, rejects covenant identity, destroys social cohesion, and weaponizes guilt. CRT redefines sin as “whiteness,” virtue as “victimhood,” and salvation as “activism.” It obliterates Christian reconciliation and replaces it with perpetual agitation.

Acts 17:26 — “He hath made of one blood all nations… and determined their bounds.”

The word “blood” is not in the majority of manuscripts.

A proper rendering consistent with the OT is:

“And He made from one (Adam) every nation of men to dwell upon all the face of the earth, appointing the times ordained and the boundaries of their settlements.”

The context is clearly:

Adam’s lineage
Adam’s nations
Adam’s boundaries
Adam’s inheritance

This matches the entire witness of the Law and the prophets.

The modern churches teach that “all races came from Adam.”
The Scriptures teach that Adam (Gen 2:7) was the father (Gen 5:1) of a particular covenant people with assigned lands and boundaries — not the biological origin of every race on earth.
Acts 17:26 is a witness to separation, not universal inclusion.

CRT rejects biblical identity by twisting Scripture to promote universal sameness, but the Bible teaches divinely-ordained distinctions.
The “one blood” idea commonly preached in churches is not found in the majority of Greek manuscripts and ignores the consistent Old Testament witness. Scripture grounds identity not in racial universalism and inclusion, but in covenant lineage and national boundaries established by God.

1. God ordained nations to be distinct, not blended.
From the beginning, God separated the sons of Adam, assigned them inheritances, and marked out their boundaries (Deut. 32:8). This directly contradicts CRT’s ideology of erasing nations, blurring identities, and weaponizing race as a tool for social revolution.

2. The biblical concept of “nations” is covenantal and territorial — not Marxist victim/oppressor categories.
CRT replaces God’s created order with a false racial theology built on resentment, guilt manipulation, and perpetual conflict. Scripture’s categories are tribal, familial, and covenant-driven — not ideological power structures. Where CRT demands forced equity and racial agitation, God calls for ordered nations dwelling within their appointed bounds and walking in justice without partiality (Lev. 19:15).

1.10 — Gender Ideology: Humanism’s War on Creation Order

Gender theory is the Humanist belief that man can redefine nature, biology, and identity.
It denies God’s created order of male and female, attacks the family, and elevates subjective feelings above biological reality. This is the purest modern form of “ye shall be as gods,” claiming authority over creation itself.

Genesis 1:27 — “Male and female created He them.”
Gender theory rejects creation order, denies reality, and exalts self-definition over God’s design.

Also: Deuteronomy 22:5 — prohibition of gender confusion.

Romans 1:26–27 — rejection of nature’s order.

1.11 — Equity Laws: Humanism’s Rewrite of Justice

Biblical justice is impartiality.
Humanistic “equity” is forced outcomes, reversed discrimination, and engineered results. Equity laws punish merit, reward degeneracy, and destroy God-ordained distinctions. They overwrite God’s law with man-made fairness.

Proverbs 17:15 — “He that justifieth the wicked, and he that condemneth the just, both are abomination.”
Humanistic equity punishes the righteous and rewards the wicked — the exact inversion condemned here.

Also: Leviticus 19:15 — impartiality is God’s justice

Isaiah 5:20 — calling evil good and good evil

1.12 — Psychological Safety & Emotional Fragility: Humanism’s New Morality

Humanism treats emotion as sacred and discomfort as sin.
“Psychological safety” is used to silence truth, forbid biblical morality, and elevate feelings above righteousness. It creates a society where truth is violence, disagreement is harm, and correction is abuse. Humanism weaponizes emotion to suppress God’s Word.

Galatians 4:16 — “Am I therefore become your enemy, because I tell you the truth?”
Humanism teaches that truth is harm; Scripture teaches truth wounds in order to heal.

Also: 2Timothy 4:3 — people seek teachers that soothe

Proverbs 27:5–6 — faithful wounds of a friend

1.13 — Social Engineering: Humanism as State Religion

From school curricula to corporate policies, Humanism seeks to reshape society in its own image.
It rewrites history, redefines family, removes covenant identity, and replaces Christianity with a secular priesthood of experts, consultants, and bureaucrats. Social engineering is simply Humanism institutionalized.

Isaiah 29:15–16 — “Shall the thing formed say… He hath no understanding?”
Humanism attempts to remake society, family, morality, and identity — overturning God’s order and acting as creator.

Also: Psalm 2:1–3 — nations conspiring to “cast away His cords”

Micah 2:1 — those who “devise wickedness” and engineer oppression

Judges 17:6 — every man doing “what is right in his own eyes”

SECTION 2 — THE HISTORICAL ROOTS AND DEVELOPMENT OF HUMANISM

From the serpent in Eden to the manifestos of the modern era.

Humanism presents itself as a modern, scientific, enlightened worldview.
But the Bible, the ancient world, and the historical record show that humanism is simply the oldest rebellion dressed in modern clothing.

Humanism has always been the same doctrine:

Man will be his own god, his own law, his own savior.

Below is the clear historical arc—biblical, classical, medieval, enlightenment, and modern—showing how Humanism evolved into the religion it is today.

2.1 — The Biblical Origin of Humanism: Eden

Humanism did not begin in Greece, Rome, or the Enlightenment.
It began in Genesis 3, with the serpent’s theological proposition:

“Ye shall be as gods.”

That sentence contains the seed of all Humanism:

You choose your own moral standards
You determine what is good and evil
You decide your identity
You follow your own will
You do not submit to God’s law

This was the first manifesto.
It was not written on paper—it was preached in the garden.

The fruit was not just physical rebellion.
It was the birth of a new religion:

Self-deification.

This is why Scripture consistently frames rebellion, idolatry, and apostasy as rejecting God’s rule in favor of human autonomy.

2.2 — The Tower of Babel: Early Humanist Globalism

Genesis 11 shows the first organized Humanist society:

A unified language (controlled communication)
A collective identity (global oneness)(though at the time it was geographical)
A central project (state-controlled destiny)
A tower into heaven (self-salvation)
A rebellion against dispersal (rejection of God’s national/tribal order)

Babel is the blueprint for:

world government
cosmopolitanism
universalism
collectivism
State supremacy

This is Humanist globalism in its infancy.

God’s answer?
Confusion, division, nations, borders, inheritance, identity.

Babel was Humanism’s first fall.
Revelation 17–18 shows its last.

2.3 — Pagan Humanism in the Classical World (Greece & Rome)

Although often celebrated as “the cradle of Western civilization,” Greece and Rome birthed some of the most fundamental doctrines of modern humanism.

1. Greek Humanism

Greek philosophy exalted:

human reason as supreme
man as the measure of morality (Protagoras)
the pursuit of personal virtue apart from divine law
idealism without revelation
political systems detached from covenant

Socrates, Plato, and Aristotle all placed human intellect at the center of ethics.

Stoics and Epicureans preached:

self-determination
self-sufficiency
autonomy
relativism
rejection of biblical revelation

Paul confronted Greek humanism directly on Mars Hill (Acts 17) by dismantling their core beliefs. The Athenians exalted reason, philosophy, and man-made religion; Paul exposed their ignorance and redirected all authority back to the God they denied. He declared that the “Unknown God” they speculated about is the Creator, not an idea. He condemned their idols, their man-centered worship, and their philosophical pride. Paul rebuked their Humanistic view of man by proclaiming God’s sovereignty over nations, boundaries, and history, and he closed by warning them that the resurrected Christ — not human wisdom — will judge all men.

2. Roman Humanism

Rome converted Greek philosophy into political form:

worship of the State
emperor cult (man as god)
law based on human decree
morality based on cultural norms
tolerance for every religion—except exclusive covenant faith

Rome codified the humanistic idea that society—not God—determines truth.

This directly set the stage for persecution of Israelite Christians who proclaimed:

“Jesus is Lord,” not Caesar.

2.4 — Medieval Humanism: The Long War Against Scripture

During the Middle Ages, Humanism appeared in three major forms:

1. Scholastic Humanism

Attempts to elevate human reason over Scripture, treating the Bible as secondary to philosophical method.

2. Renaissance Humanism

A revival of Greek and Roman man-centered philosophy, expressed in:

art that glorified man rather than God
literature celebrating self-expression
political theory focused on earthly power (Machiavelli)
academic circles rebirthing classical paganism

The Renaissance openly declared: “Man is the center of all things.”

3. Early Liberal Theology

Humanistic scholars began treating Scripture as:

symbolic
mythological
historical artifact
subject to human critique

This paved the way for modern liberalism and religious humanism.

2.5 — Enlightenment Humanism: Replacing Revelation with Reason

The Enlightenment (1600s–1800s) was the great Humanist crusade in Europe.

Its central doctrines:

Reason is supreme (Rationalism)
Science is the only truth (Scientism)
Morality is self-constructed (Relativism)
Religion is human invention (Deism → Atheism)
Man must be free from God’s authority (Autonomy)
Governments exist to protect human will (Liberalism)

Key figures:

Descartes
Spinoza
Locke
Voltaire
Rousseau
Hume
Kant

The Enlightenment replaced:

Divine revelation with human philosophy
Covenant nations with secular states
Biblical law with human reason
Christian identity with universal citizenship
God with man

This was the West’s second fall:
from Christian civilization to humanistic secularism.

2.6 — Darwin, Marx, Freud, Dewey: The Four Horsemen of Modern Humanism

The 1800s–1900s saw the rise of the four pillars of militant modern Humanism:

1. Darwin — Humanism of Origins

No Creator
No design
No purpose
Man is an evolved animal
Morality is a biological illusion

Darwin destroyed the concept of man as imager of God.

2. Marx — Humanism of Economics & Revolution

Man is god collectively (the State)
Religion is oppression
Family is oppression
Property is oppression
The State determines morality
Utopia comes from revolution

Marxism is simply Humanism with a gun.

3. Freud — Humanism of Psychology

Man is driven by inner impulses
Sin becomes “repression”
Morality becomes “neurosis”
The solution is not repentance but therapy
Biblical sexuality becomes pathology

Freud destroyed biblical manhood, womanhood, marriage, and purity.

4. John Dewey — Humanism of Education

Father of modern public schooling
Signer of Humanist Manifesto I
Schools must reshape children’s values
Morality must be divorced from religion
Education must produce “global citizens”

Dewey is the architect of the very Humanist system Dr. Wesley Swift exposed.

Together, these four men produced the complete Humanist worldview:

No Creator
No Law
No Sin
No Redemption
No Identity
No Covenant Family
No Christian Nation
No Christian Morality
No Absolute Truth

Just man.

2.7 — The Humanist Manifestos (1933–2003): The New Bible of Humanism

Modern Humanism formalized its doctrine in the Manifestos.

Manifesto I (1933)

Rejects belief in God
Calls for a new religion
Promotes socialistic economics
Replaces worship with “self-actualization”
Makes morality situational
Demands the reconstruction of society

Manifesto II (1973)

Rejects marriage as a biblical covenant
Celebrates abortion, homosexuality, and sexual liberation
Endorses globalism and UN governance
Calls for world law
Frames biblical morality as oppressive
Elevates human autonomy as the supreme good

Manifesto III (2003)

Fully integrates environmentalism, feminism, LGBTQ ideology, and multicultural universalism
Declares human beings create their own “values, meaning, and purpose”
Frames opposition to humanist ethics as harmful

These documents became the scriptures of the modern secular world.

2.8 — The Rise of Religious Humanism

Humanism eventually infiltrated:

churches
seminaries
denominations
liturgy
theology
education
missions
charity
social doctrine

A new form appeared: Religious Humanism, which says:

“We will keep the language of Christianity,
but remove the law, the obedience, the covenant, the identity,
the holiness, the morality, the separation, and the authority of God.”

This is the “dead church” of 2Timothy 3—
a “form of godliness” without power. Denominational churchianity. Come up out of her.

2.9 — The Present State: Global Humanism

Today, Humanism dominates:

public education
media
government
courts
entertainment
academia
psychology
medicine
economics
political discourse
foreign policy
global institutions (UN, WHO, WEF, IMF)

Humanism is infiltrated into the curriculum:
sexual doctrines, values clarification, identity reshaping, family erosion, removal of morals, destruction of innocence.

Humanisms philosophical foundation:
situation ethics, no absolutes, moral relativism.

The Manifestos provide the theology.

The school system provides the evangelism.

The media provides the catechism.

The global bodies provide the enforcement.

Humanism has become the state religion of the Western world.

SECTION 3 — THE DOCTRINES OF HUMANISM VS. THE DOCTRINES OF SCRIPTURE

Line-by-line, world-against-world, exposing the counterfeit.

Humanism is not simply “non-Christian.”
It is anti-Christian, anti-covenant, and anti-Kingdom at its foundational core.

Humanism produces a moral system, worldview, anthropology, sociology, political philosophy, and cosmology that directly overturns every doctrine Yahweh established for His people.

Humanism is the anti-covenant religion.

This section lays both systems side-by-side.

3.1 — Authority: Who Defines Truth?

HUMANISM:

Truth is whatever man decides.
Truth evolves.
Truth is cultural, situational, interpretive, and subjective.
Every individual becomes his own final authority.

Humanists proudly affirm:

“No deity will save us; we must save ourselves.”
“Ethics are autonomous.”
“Values are self-created.”

SCRIPTURE:

Truth is revealed by Yahweh and is unchanging.

“Thy word is truth.” (John 17:17)
“For ever, O LORD, Thy word is settled in heaven.” (Ps. 119:89)

Truth does not bend to:

culture
emotion
preference
political pressure
academic opinion
social movements
scientific theories

Truth rules man.
Man does not invent truth.

3.2 — The Nature of Man: Who Are We?

HUMANISM:

Man is inherently good.
Man is evolving.
Man is self-sufficient.
Man needs no Savior.
Man is the product of accident, biology, or social structures.
Identity is self-defined.

Humanism sees man as:

autonomous
entitled
morally fluid
godlike
self-legislating
endlessly perfectible

SCRIPTURE:

Man is fallen, covenant-bound, and accountable.

“The heart is deceitful above all things.” (Jer. 17:9)
“All have sinned…” (Rom. 3:23)
“In Adam all die…” (1Cor. 15:22)

Identity is not self-created — it is God-given:

Born into a covenant line
Called to obedience
Redeemed by Jesus Christ
Transformed by the Spirit
Destined for Kingdom purpose

Humanism says “look within.”
Scripture says “look unto Him.”

3.3 — Morality: How Do We Determine Right and Wrong?

HUMANISM:

Morality is situational.
Nothing is absolute.
Each circumstance creates its own truth.
Feelings become the compass.
Society becomes the judge.
Consensus becomes the standard.

The Manifesto calls this “autonomous ethics.”

SCRIPTURE:

Morality is defined by God’s Law — eternal, good, righteous, holy.

“The law of the LORD is perfect.” (Ps. 19:7)
“Sin is the transgression of the law.” (1 John 3:4)

Morality is:

fixed
revealed
binding
objective
covenantal

Humanism removes all absolutes.
Scripture builds life upon them.

3.4 — Sexuality, Marriage, & Family

HUMANISM:

Sex is identity.
Marriage is a social construct.
Gender is fluid.
Family roles are oppressive.
Boundaries are outdated.
Purity is repressive.
Children belong to the State.

Humanism sanctifies:

abortion
homosexuality
transgender ideology
open marriage
promiscuity
child autonomy
undermining parental authority
redefinition of the home

This is why the Manifesto II openly celebrates sexual liberation and dismantling traditional family norms.

SCRIPTURE:

Sex is covenantal.
Marriage is divine order.
Gender is created.
Family structure is holy.
Children belong to the parents.
Purity is commanded.
Boundaries protect life and blessing.

“Male and female created He them.” (Gen. 1:27)
“What God hath joined together…” (Matt. 19:6)
“Children are an heritage of the LORD.” (Ps. 127:3)

Humanism destroys the home.
Scripture builds it.

3.5 — Education: Who Disciples the Children?

HUMANISM:

“Teachers are the ministers of a new faith” (Humanist Magazine).
Public schools exist to:

reshape values
detach children from parents
normalize rebellion
sexualize early
destroy modesty
reduce family influence
teach global citizenship
erase covenant identity
sanitize sin
elevate emotions over truth
teach moral relativism

This is exactly what happened during the 1970s–80s — and what is happening even more aggressively today.

SCRIPTURE:

Parents — not the State — are responsible for their children’s instruction.

“Teach them diligently unto thy children…” (Deut. 6:7)
“Bring them up in the nurture and admonition of the Lord.” (Eph. 6:4)

Education must be:

moral
covenantal
Scripture-based
identity-rooted
family-centered
righteous
truth-focused

Humanism disciples children into rebellion.
Scripture disciples them into righteousness.

3.6 — Law: Who Defines Justice?

HUMANISM:

Law is created by man for man.
Law evolves with society.
What is legal determines what is moral.
Rights come from the State.
Justice is whatever promotes human autonomy.

Modern humanism leads to:

legalized abortion
legalized homosexuality
legalized pornography
legalized blasphemy
legalized perversion
legalized racial mixing
legalized destruction of covenant identity
legalized theft (redistribution)
legalized tyranny (globalism)

SCRIPTURE:

Law proceeds from God alone.

“There is one lawgiver…” (James 4:12)
“He showeth His word unto Jacob… His statutes… He hath not dealt so with any nation.” (Ps. 147:19–20)

True justice is:

objective
righteous
consistent
impartial
covenantal
revealed

Humanism enslaves nations to human authority.
Scripture liberates them under divine authority.

3.7 — Salvation: Who Saves Man?

HUMANISM:

Man saves himself.

through science
through progress
through psychology
through the State
through social reform
through activism
through global unity
through self-expression
through enlightenment
through human potential

The Manifesto says explicitly:
“No deity will save us; we must save ourselves.”

SCRIPTURE:

Only Jesus Christ saves.

“There is none other name…” (Acts 4:12)
“Not by works of righteousness which we have done…” (Titus 3:5)

Humanism offers:

no forgiveness
no repentance
no transformation
no atonement
no regeneration
no sanctification

It offers only self-help and self-worship.

3.8 — The Kingdom: Whose World Is This?

HUMANISM:

The world belongs to man.
Man will build paradise on earth.
Man will unite all peoples.
Man will establish world law.
Man will define morality globally.
Man will abolish borders.
Man will achieve utopia.

This is Babel rebuilt.

SCRIPTURE:

The world belongs to Yahweh and to His covenant people.

“The earth is the LORD’s.” (Ps. 24:1)
“You shall be unto Me a kingdom of priests and a holy nation.” (Ex. 19:6)

The Kingdom is:

national
covenantal
identity-rooted
law-based
generational
holy
theocratic

Humanism builds Babylon.
Scripture builds Zion.

3.9 — The Final Clash: Two Religions, Two Destinies

In the end, Humanism and Christianity cannot coexist.

Humanism says:

God is unnecessary
God is oppressive
God’s law is evil
God’s family structure is outdated
God’s morality is hateful
God’s identity order is bigoted
God’s nationhood is racist
God’s authority must be abolished

Scripture says:

Humanism is rebellion
Humanism is idolatry
Humanism is the worship of self
Humanism is the religion of the serpent
Humanism is the foundation of Babylon
Humanism is the doctrine of antichrist
Humanism is the path of national destruction

Humanism is not an alternative worldview.
It is the enemy religion.

SECTION 4 — THE FRUITS OF HUMANISM IN MODERN SOCIETY

What has Humanism actually produced? Rotten fruit in every institution.

“By their fruits ye shall know them.” — Matthew 7:16

We have defined Humanism.
We have traced its philosophical roots.
We have exposed its doctrinal war with Scripture.

Now we examine the consequences.
The real-world fruit.
The visible collapse.

Humanism is not just a bad idea on paper.
It is a poison tree that has overtaken:

the schools
the home
the church
the courtroom
the airwaves
the culture
the soul

Below are the bitter fruits of its gospel.

4.1 — Education: Indoctrination Over Instruction

Humanist manifestos and educators have openly declared the classroom as the new pulpit.

“The classroom must and will become an arena of conflict between the old and the new… the rotting corpse of Christianity… and the new faith of Humanism.”
— John Dunphy, The Humanist, 1983

Humanism has taken over:

curriculum
textbooks
teacher training
child psychology
university philosophy
sexual education
civics and history
identity instruction

What was the result?

God erased from schools
Bible outlawed
Prayer banned
Evolution made gospel
Transgenderism taught in kindergarten
National heroes smeared
White guilt institutionalized
Children sexualized
Parents sidelined
Discipline removed
Emotions elevated over truth

What used to be discipleship in righteousness has become:

discipleship in rebellion.

Education today trains children to replace fixed morality with relativism, expressionism, and emotional reasoning.

4.2 — Family Breakdown: Redefinition, Rebellion, Ruin

Humanism’s assault on the family is open and aggressive.

The Manifesto called for:

sexual liberation
non-traditional family models
removing religious taboos
full reproductive freedom (abortion)
freedom from patriarchal roles

Today, that agenda has succeeded.

Marriage has been redefined
Gender has been deconstructed
Fathers are mocked, absent, or criminalized
Mothers are masculinized
Children are confused, medicated, isolated, perverted
Divorce is common
Fornication is normalized
Homosexuality is celebrated
Transgenderism is institutionalized
Adoption agencies now reject biblical families

What God ordained as a holy structure — man, woman, children, covenant —
has been dismantled by humanist ideology.

The consequences are visible in:

skyrocketing fatherlessness
depression and suicide among youth
gender dysphoria
STDs and teen pregnancies
collapsing birthrates
broken generations

This is not random.
This is engineered rebellion.

4.3 — Moral Collapse: From Absolute to Abominable

Humanism promised liberation from “old moral constraints,” but what it actually produced is the destruction of every moral boundary God ever established for the preservation of man, family, community, and nation.

Humanism’s supreme ethic is autonomy — the right of the individual to define morality for himself. When man becomes his own god, morality becomes a mirror of his desires. This is why the Bible says:

“Every man did that which was right in his own eyes.” — Judges 21:25

Humanism turned sin into a lifestyle, rebellion into identity, and wickedness into virtue.

As soon as God’s Law is removed:

feelings replace commandments
impulses replace boundaries
therapy replaces repentance
“lived experience” replaces truth
desire becomes destiny
perversion becomes identity
shame disappears and pride becomes celebrated

Under Humanism, the moral order flips upside-down:

chastity becomes repression
purity becomes bigotry
modesty becomes “body-shaming”
marital fidelity becomes outdated
fornication becomes normal
adultery becomes self-expression
homosexuality becomes courage
transgenderism becomes authenticity
abortion becomes empowerment
pornography becomes entertainment
pedophilia becomes “minor-attracted identities” (already rising)
covenant boundaries become hatred
biblical discipline becomes abuse
righteous judgment becomes intolerance

Humanism does not merely permit immorality —
it institutionalizes it:

in media
in film and music
in law
in education
in medicine
in corporate policy
in government
in psychology
in public morality

What Scripture calls “wickedness,” Humanism calls “rights.”
What Scripture calls “abomination,” Humanism calls “identity.”
What Scripture calls “perversion,” Humanism calls “freedom.”
What Scripture calls “sin,” Humanism calls “self-expression.”

This is the exact prophetic reversal Isaiah warned of:

“Woe unto them that call evil good, and good evil.” — Isaiah 5:20

The result?

A society with:

no shame
no restraint
no fear of God
no accountability
no humility
no sacredness
no purity
no innocence
no foundation

Humanism severs morality from transcendence.
When morality has no anchor in God, it becomes a weapon of chaos — shifting with culture, moods, trends, and political movements.

This moral collapse leads directly to:

broken homes
broken minds
broken children
broken communities
broken justice
broken nations

Humanism replaces the moral order of God with the moral disorder of man — and man cannot sustain righteousness, stability, beauty, or civilization without God’s Law.

Humanism is not morally neutral.
It is morally predatory.

It destroys everything holy, good, pure, orderly, and righteous — and continues destroying until nothing remains but the chaos of Romans 1.

When the churches remove God’s Law, society collapses — not because the world suddenly became wicked, but because the watchmen stopped watching. Modern churches are the chief daubers Ezekiel condemned (Ezek. 13:10–15; 22:28): plastering over sin with untempered mortar, soothing rebellion with soft words, and prophesying visions of their own heart. They reassure the people that “all is well” while dismantling every boundary God established. By rejecting God’s commandments as “legalism,” they embrace Humanism’s creed that man’s ways are “more equal” than God’s (cf. Ezek. 18:25, 29). In doing so, they become the greatest supporters of the Humanist worldview — sanctifying disobedience, excusing impurity, blessing confusion, and calling rebellion “grace.” This is why God gives a nation over to the Romans 1 spiral: because its priests lead it there. When the pulpit denies God’s Law, the culture descends into madness.

4.4 — Psychological Decay: The Rise of Mental Illness

Humanism promised liberation.
It delivered bondage, confusion, and despair.

When God, Scripture, identity, order, and covenant are removed:

anxiety skyrockets
depression dominates
suicide increases
addiction spreads
identity crises erupt
purposelessness becomes epidemic
nihilism saturates youth
therapy replaces repentance
medication replaces morality
victimhood replaces responsibility

Modern psychology (heavily shaped by Freud and Humanist principles) teaches:

your feelings are your truth
your impulses are your identity
your trauma absolves responsibility
your desires define morality
your self must be affirmed

This collapses the soul.

Humanism destroys the very foundations of mental stability:

a Creator
a purpose
a moral compass
a family structure
a community
a covenant identity
a transcendent destiny
an objective truth

Humanism produces broken minds because it teaches man to live disconnected from his design.

4.5 — Political and Social Chaos: The Triumph of the State-God

Once Humanism dethrones God, it enthrones the State.

Humanism produces:

socialism
communism
globalism
technocracy
bureaucracy
unlimited government
surveillance
censorship
regulated religion
political correctness
weaponized justice

Why?
Because when the Creator is removed, something else must fill the vacuum.

The Manifestos explicitly push:

world government
global law
centralized control
universal human identity
redistribution of wealth
the erosion of national sovereignty
the elimination of biblical nationhood

This is Babel rebuilt on a global scale.

Under Humanism:

borders disappear
nations dissolve
covenant identity is forbidden
Christian morality becomes “hate speech”
righteous dissent becomes “extremism”
children belong to the State
schools become reeducation centers
experts replace pastors
bureaucrats replace elders

Humanism inevitably produces tyranny, because unrestrained man is always a tyrant.

Humanism does not remain confined to philosophy, academia, or the pulpit. It sings. It preaches through culture. One of the clearest modern expressions of Humanist doctrine is John Lennon’s Imagine (1971), a song often hailed as a hymn of peace — yet at its core, it is a creed of pure Humanism, denying every pillar of biblical order.

“Imagine there’s no heaven…”
A call to erase the transcendent Judge and Author of Law. Humanism begins by removing God from the equation.

“…no hell below us…”
No accountability, no judgment, no moral consequences — the Humanist dream.

“…imagine all the people living for today…”
The exact opposite of covenant thinking (Prov. 29:18). A world driven by impulse, feelings, and immediate gratification — the Humanist ethic. But we are to seek first the Kingdom.

“Imagine… no countries…”
This denies God’s ordained boundaries of nations (Deut. 32:8), replacing them with the Humanist ideal of a global mass with no distinctions — the blueprint of the “one-world brotherhood of man” condemned throughout Scripture.

“…and no religion too…”
This is not tolerance. It is a call for the abolition of Christianity, echoing the Humanist Manifesto’s demand that mankind outgrow supernatural faith.

“…imagine all the people living life in peace…”
A false peace built on the erasure of everything God created — borders, nations, covenants, morality, sanctity, and truth.

Lennon’s song is not a harmless cultural artifact; it is a Humanist manifesto in musical form. It invites the world to embrace Eden’s original lie:
“You shall be as gods.”
A world without God, without His Law, without His distinctions, and without His judgment.

Christian Identity theology recognizes this for what it is:
the anthem of a world that wants Christ’s kingdom without Christ the King.

4.6 — Economic Disintegration: Humanism as Anti-Prosperity

Biblical law produces prosperity:

honest weights
family inheritance
diligent labor
charity rooted in covenant
national blessing for obedience

Humanism produces economic collapse because it enforces:

confiscation
redistribution
entitlement
governmental dependence
destruction of family inheritance
inflation through fiat money
centralized financial control
the worship of consumption

It severs morality from economics — and a nation becomes bankrupt in both.

4.7 — Cultural Degeneration: Art, Music, and Media in Ruin

Humanism removed transcendence, beauty, holiness, and purpose from culture.
As a result, art now worships:

chaos
lust
violence
rebellion
ugliness
nihilism
self-expression without discipline
degeneracy as freedom

Where God is rejected, culture becomes anti-God.

Our movies glorify sin.
Our music celebrates perversion.
Our art exalts confusion.
Our comedians mock holiness.
Our celebrities preach immorality.

Our churches sanctify rebellion and call it grace.

Humanism corrupts every cultural institution until nothing sacred remains.

4.8 — Church Apostasy: Humanism Inside the Sanctuary

Humanism didn’t just stay outside the church — it infiltrated it.

This produced:

liberal theology
universalism
seeker-sensitive entertainment churches
female pastors
LGBTQ-affirming denominations
prosperity gospel
social justice gospel
racial inversion theology
human-centered worship
emotionalism over Scripture
psychology over repentance
motivational speeches over doctrine
multicultural “inclusion” over covenant identity

The Bible calls this the falling away (2Thess. 2:3)
and the church that has a form of godliness but denies its power (2Tim. 3:5).

This is the church of Humanism —
a powerless institution trying to please the world instead of obeying God.

4.9 — National Decline: The Death of Christian Civilization

Every nation that embraces Humanism follows the same pattern:

Reject God
Reject His law
Redefine morality
Redefine family
Redefine identity
Redefine truth
Collapse culturally
Collapse morally
Collapse economically
Collapse politically
Collapse spiritually
Collapse completely

Humanism is the ideological engine behind:

degeneracy
debt
demographic suicide
tyranny
loss of family
breakdown of trust
rise of violence
corruption in leadership
destruction of national identity
multicultural chaos
foreign influence
globalist control

It is not an accident.
It is not random.
It is not unforeseen.

It is the fruit of a system that rejects God.

Summary of Section 4: Humanism Produces Death

Everywhere Humanism reigns, the same pattern emerges:

Death of truth
Death of morality
Death of innocence
Death of family
Death of sanity
Death of beauty
Death of community
Death of nationhood
Death of faith
Death of civilization

Because Humanism is simply the philosophy of:

Man without God. And man without God always destroys everything he touches.

Proverbs 14:12 “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”
Human reasoning without God always results in ruin.

SECTION 5 — WHY HUMANISM IS ANTI-BIBLICAL AND ANTI-CHRISTIAN

The theological indictment against the religion of man.

Humanism is not a philosophy.
Humanism is not a movement.
Humanism is not a political ideology.

Humanism is a rival faith — the oldest, most persistent, and most aggressive enemy of biblical Christianity.

It is the religion of the serpent (Genesis 3), the doctrine of Babylon (Genesis 11), the theology of antichrist (2Thess. 2), and the worldview of the “man of sin” (lawlessness).

This section lays out the full case.

5.1 — Humanism Rejects the Sovereignty of God

The first command of Scripture is:

“In the beginning, God…”

Humanism replaces this with: “In the beginning, man…”

It denies:

God’s authority
God’s rule
God’s revelation
God’s right to command
God’s law as binding
God’s design for creation
God’s government over nations and families

Humanism’s core creed — autonomy — is the exact opposite of biblical submission.

Where Christianity begins with “Thy will be done,”
Humanism begins with “My will be done.”

This is the same rebellion that first manifested in Eve’s mind — the self-reasoning that rose against God’s command, the very thing Paul warns about in Corinthians when the carnal mind exalts itself against the knowledge of God.

5.2 — Humanism Denies the Lordship of Jesus Christ

Christ is King, Judge, Lawgiver, and Lord.
He holds all authority in heaven and earth (Matt. 28:18).

Humanism will tolerate Jesus as:

a moral teacher,
a historical figure,
a revolutionary,
an inspirational character,
or a religious symbol.

But it will not tolerate Him as:

Lawgiver
King
Judge
exclusive Savior
Head of the nations
Lord of conscience
One before whom all knees shall bow

Humanism has one unbreakable rule:

No higher authority than man.

Thus, Humanism and the Lordship of Jesus Christ cannot coexist.
One must destroy the other.

5.3 — Humanism Rejects the Authority of Scripture

The Word of God is:

perfect (Psa. 19:7)
inspired (2Tim. 3:16)
authoritative (Isa. 8:20)
unchanging (Psa. 119:89)
binding (Matt. 5:17–19)

Humanism rejects every one of these truths.

Humanism claims:

revelation is outdated
truth evolves
morality is situational
biblical law is oppressive
Scripture is mythological
the Bible has no place in public life

Humanism tears down the only foundation of truth and replaces it with personal preference, academic speculation, and emotional reasoning.

The Bible calls this:

“the wisdom of this world” which is “foolishness with God.” (1Cor. 3:19)

5.4 — Humanism Attacks the Covenant Family

God’s covenant order for society is:

man as head,
woman as helpmeet,
children as heritage,
family as nation’s foundation.

Humanism destroys all of these pillars:

attacks masculinity
destroys femininity
sexualizes children
redefines marriage
erases gender
undermines parental authority
replaces family roles with State programming

It rejects the biblical family because the family is the first government God established — and Humanism cannot tolerate competing authority.

5.5 — Humanism Undermines Covenant Identity and Nationhood

Scripture teaches:

distinct peoples
distinct inheritances
distinct boundaries
distinct callings
distinct destinies

Humanism teaches:

universalism
rootlessness
multiculturalism
racial blending
global citizenship
abolition of borders
the brotherhood of all humanity

This universalism is a direct attack on God’s covenant with His people, their inheritance, their identity, and their place in His Kingdom.

Humanism cannot allow:

covenant nations,
covenant families,
covenant boundaries,
covenant law,
covenant purpose.

It seeks to dissolve them all into global sameness.

5.6 — Humanism Promotes Lawlessness (Anomia)

The New Testament describes the spirit of antichrist as:

“the mystery of iniquity [lawlessness].” — 2Thess. 2:7
Greek: anomia — without law.

Humanism preaches exactly this doctrine.

It rejects:

God’s law
Objective morality
Divine judgment
Covenant ethics

And replaces them with:

situational ethics
personal fulfillment
consensus morality
victim-based justice

Humanism “justifies any act under the circumstances,” even sin, perversion, and rebellion.

Humanism is not morally neutral
— it is lawless by definition.

5.7 — Humanism Denies Sin and Redefines Salvation

Scripture says:

Man is sinful
Man is fallen
Man needs Jesus Christ
Man must repent
Man must be regenerated

Humanism says:

Man is basically good
Man is evolving upward
Sin is outdated repression
Salvation is self-help
Redemption is activism
Problems are societal, not spiritual
Therapy replaces repentance
Medication replaces sanctification
Self-esteem replaces conviction

Humanism preaches a false gospel:

“Save yourself.” (declare yourself ‘saved’, as if it is up to you, the opposite of what Scripture says)

This is the very doctrine the serpent preached in Eden:
“You shall be as gods.”

5.8 — Humanism Produces the Spirit of Antichrist

The Bible says the spirit of antichrist:

denies the Father and the Son (1John 2:22)
denies Christ’s authority (Jude 4)
promotes lawlessness (2Thess. 2:7)
exalts man above God (2Thess. 2:4)
appeals to human pride (Gen. 3:5)
deceives nations (Rev. 18:23)

Humanism fulfills every single one of these marks.

It is the ideological engine behind:

idolatry of self
worship of the State
rebellion against God’s law
destruction of truth
persecution of Christians
inversion of morality
global governance (United Nations Humanism)
Babylon’s final rise

Humanism is not a neutral philosophy.
It is the doctrinal system of antichrist.

Why else do you think the name of Jesus Christ is never mentioned in the UN?

5.9 — Humanism Is the Spirit of Babylon

Babylon represents:

rebellion
global unity
Nimrod’s kingdom
confusion
tyranny
sorcery (ideological deception)
war against the saints

Humanism is Babylon in modern form.

The UN, UNESCO, global education programs, population control, multiculturalism, environmentalism-as-religion, LGBTQ theology, gender abolition — all spring from Humanist ideology.

Modern Humanism is Babylon rebuilt:

“Let us make a name for ourselves.” — Genesis 11:4

And God’s response will be the same:

Judgment. Division. Collapse.

5.10 — Humanism Is the Religion of the Serpent

When all the philosophy, psychology, politics, science-worship, and academic pretensions are stripped away, Humanism is simply:

The religion of self-deification introduced in Eden.

Humanism is not new.
It is ancient.
It is the very creed that overthrew the first covenant family.

It is the creed used to destroy nations today.

Humanism is the systematic replacement of God with man.
The systematic replacement of Jesus Christ with self.
The systematic replacement of revelation with reason.
The systematic replacement of holiness with desire.
The systematic replacement of Kingdom with Babylon.

This is why Humanism is not just wrong —
it is anti-Christian, anti-covenant, and antichrist.

Eve’s sin began in the mind/heart (as all sin does), but it manifested in a real act of disobedience — choosing her own reasoning over God’s command.

It was not sexual.
It was not supernatural.
It was not angelic.
It was not bestial.
It was not mythological.

It was humanistic — the elevation of self-reason, self-desire, and self-authority over God’s revealed will.

Like:

A Father said, “Do not touch the stove.”
A child reasoned, “But why? I want to… and I think I know better.”
The child touched the stove. The child burned her hands.

The sin was not touching the stove.
The sin was rejecting the Father’s authority in favor of self-determination — the essence of Humanism.

SECTION 6 — THE CHRISTIAN RESPONSE: HOW GOD’S PEOPLE RESIST AND OVERCOME HUMANISM

Rebuilding what Humanism destroyed through covenant, law, family, identity, and Kingdom purpose.

Humanism is not defeated by argument alone.
It is defeated by obedience.

God’s people overcome Humanism the same way our Israelite ancestors overcame every false system in Scripture:

by grounding themselves in God’s Law,
by restoring the covenant family,
by reclaiming the education of their children,
by rejecting Babylon’s culture,
by living out righteous national identity,
by forming strong communities,
by walking in holiness,
by practicing Kingdom discipleship,
and by proclaiming the Lordship of Jesus Christ over all life.

Humanism is a total worldview —
so the Christian response must also be total Kingdomview.

6.1 — Reestablish the Supremacy of God and His Law

Humanism collapses when confronted with the one truth it cannot tolerate:

God is sovereign.

The first step in resisting Humanism is returning to the unshakeable foundation:

God’s Word is absolute
God’s Law is binding
God’s authority is final
Jesus Christ is King over nations and families
Truth is not negotiable

The Bible is not one voice among many.
It is the standard.
The measure.
The foundation.

We resist Humanism by refusing to let:

culture define morality
society define truth
academia define origins
media define values
experts define ethics
the State define identity

God defines all.

6.2 — Restore the Covenant Family: The Frontline of Resistance

Humanism attacks the family because the family is God’s basic unit of government and discipleship.

The Christian response is to rebuild what Humanism attempted to dismantle:

fathers restored to headship
mothers restored to holy womanhood
children raised in Scripture
households disciplined and orderly
marriage treated as covenant
purity and modesty upheld
roles honored, not blurred
the home treated as a sanctuary and school

The home is the first church, first school, first community, first government.

If the family stands, Humanism falls.

6.3 — Take Back the Education of Our Children

Humanism captured the West through education.
Therefore, Christian resistance must reclaim it.

God commanded:

“Teach them (His laws) diligently unto thy children.” — Deut. 6:7

Not the State.
Not the “experts”.
Not the NEA.
Not humanist Jewish psychologists.

Parents must:

choose righteous curriculum
monitor influences
reject humanist textbooks
eliminate perverse media
teach biblical identity
instill discipline and truth
train sons to be men
train daughters to be women
guard their hearts and minds
remove them from corrupt systems when necessary

A child discipled in covenant truth will not bow to humanist doctrines.

6.4 — Reclaim Biblical Identity, Nationhood, and Purpose

Humanism preaches universalism.
God preaches covenant:
a people, a calling, a heritage, a law, a destiny.

The Christian response is to reassert:

the identity of God’s true covenant people
the holiness of boundaries
the dignity of distinct nations
the importance of heritage
the purpose of generational blessing
the centrality of inheritance

A rootless people are a conquered people.
An identified people are a strong people.

Humanism dissolves identity.
Christian covenant restores it.

Do you know who you are and Whose you are?

6.5 — Practice Holiness: Personal and Cultural Separation

Holiness is the wall that keeps Humanism out.

Scripture commands separation from:

corrupt doctrine
corrupt teachers
corrupt institutions
corrupt culture
corrupt morality
corrupt worldviews

This is not isolation —
it is sanctification.

Humanism thrives where Christians compromise.
It dies where Christians obey.

Holiness is not optional.
It is the battle line.

6.6 — Build Strong Christian Communities and Fellowship

The early believers overcame pagan Rome by forming tight, disciplined, righteous communities that lived out the Kingdom.

Today:

men must lead again
elders must guard doctrine
churches must reject humanist infiltration
worship must be scriptural, not entertainment
sermons must preach law and repentance
fellowship must be intentional
members must be accountable
community support must replace dependence on the State

A strong church community is a fortress against Humanism.

6.7 — Reestablish Biblical Worldview in All of Life

Christianity is not a Sunday religion —
it is a total life-system.

Humanism has dominated:

law
money
education
politics
art
media
science
medicine
culture

The response is not retreat —
but Lordship.

Jesus Christ is King over:

the sciences
the arts
government
economics
morality
national life
family
education
culture
the future

We reclaim territory by reasserting biblical worldview in everything we touch.

6.8 — Resist Babylon’s Global System

Humanism has built the modern Babel:

UN ideology
global governance
universal human rights (without God)
borderless world
universal ethics
international courts
multiculturalism
population control
the religion of “One Humanity”

God’s people resist by:

guarding national sovereignty
rejecting universalist ideology
preserving covenant heritage
resisting global morality codes
exposing global false religion
refusing to bow to political correctness
teaching the Kingdom identity of God’s true people

Humanism wants global oneness.
God wants covenant distinction.

We stand with God.

6.9 — Live the Kingdom: Obedience as Warfare

The greatest weapon against Humanism is not argument —
it is obedience.

When God’s people:

keep His commandments
walk in His statutes
raise righteous generations
build strong families
uphold true morality
teach biblical identity
honor His authority
live disciplined, holy lives

Humanism cannot flourish.

Obedience defeats rebellion. Order defeats chaos.
Truth defeats deception. Holiness defeats perversion.
Covenant defeats universalism. Kingdom defeats Babylon.

6.10 — Proclaim the King and His Kingdom

Humanism is the religion of man.
Christianity is the reign of Jesus Christ.

The final step in resisting Humanism is to boldly proclaim:

Jesus Christ is Lord.

Not Caesar.
Not the State.
Not academia.
Not culture.
Not psychology.
Not science.
Not human desire.
Not globalism.
Not the collective will of man.

Jesus Christ alone rules nations, families, men, women, truth, morality, and destiny.

The Kingdom of God is not a private sentiment —
it is the order God intends for His people in history.

Humanism collapses when confronted with the King and His Law.

CONCLUSION — HUMANISM EXPOSED AND THE KINGDOM RESTORED

The final word: the true battle, the true enemy, and the true victory.

Humanism is not new.
It is not progressive.
It is not enlightened.
It is not compassionate.
It is not scientific.

Humanism is the oldest lie on earth:

“Ye shall be as gods.” — Genesis 3:5

It is the religion of self, the philosophy of rebellion, the worldview of Babylon, the doctrine of antichrist, and the engine behind every cultural, moral, psychological, familial, and national collapse we are witnessing today.

This study has shown:

Humanism is a religion, not a neutral philosophy.
Humanism openly seeks to replace Christianity.
Humanism infiltrated the schools, media, law, medicine, and culture.
Humanism produces decay, chaos, lawlessness, and death.
Humanism is incompatible with Scripture, covenant, and Kingdom life.
Humanism is anti-God, anti-Christ, anti-law, and anti-covenant.

It is impossible to reconcile Humanism with biblical faith.
One must destroy the other.

Humanism cannot tolerate:

God’s authority
God’s law
God’s design for family
God’s created order
God’s covenant identity
God’s national purpose
God’s holiness
God’s truth

And for that reason —
God’s people must not tolerate Humanism.

Not in their homes.
Not in their schools.
Not in their churches.
Not in their media.
Not in their worldview.
Not in their hearts.

The True Battle: Jesus Christ vs. the Religion of Man

This is not a political fight.
Not merely a cultural fight.
Not a philosophical debate.

This is a religious war between:

the Kingdom of God
- and the kingdom of man
the covenant of Jesus Christ
- and the rebellion of the serpent (mind opposed to Christ)
the Law of Yahweh
- and the lawlessness of Humanism
the holiness of Zion
- and the confusion of Babylon

Humanism is simply the serpent’s doctrine dressed in academic clothing.
It offers freedom but delivers slavery.
It offers progress but delivers decay.
It offers enlightenment but delivers darkness.
It offers unity but delivers tyranny.
It offers love but delivers lust.
It offers identity but removes boundaries.
It offers salvation but leaves man lost.

Humanism is the gospel of self —
and self cannot save.

The True Hope: The Kingdom That Cannot Be Shaken

Against this counterfeit, God has established a Kingdom that cannot fall:

a Kingdom built on truth, not trends
a Kingdom ruled by Christ, not man
a Kingdom governed by law, not chaos
a Kingdom rooted in covenant, not universalism
a Kingdom sustained by obedience, not emotion
a Kingdom defined by holiness, not desire
a Kingdom of families, not fractured identities
a Kingdom of nations, not global sameness
a Kingdom of life, not death

This Kingdom stands when every humanist empire collapses.

Babylon falls.
Human empires fall.
Human philosophies fall.
Human identities fall.
Human pride falls.
Human nations built on rebellion fall.

But the Kingdom of God endures forever.

The Final Charge to God’s People

Humanism infiltrated because Christians became passive, silent, distracted, compromised, or ignorant.

The way forward is simple:

Return to the Word
Restore the family
Rebuild covenant identity
Reclaim the education of children
Resist Babylon’s systems
Reject humanist morality
Revive holiness
Reaffirm Christ’s Kingship
Reestablish righteousness in every sphere
Reform the culture from the ground up

The Kingdom does not advance through fear, retreat, or neutrality.

The Kingdom advances through:

obedience
boldness
holiness
identity
discipline
truth
love
courage
generational faithfulness

Humanism may dominate this age —
but it will not dominate the age to come.

And God always preserves a remnant:

who will not bow to Baal
who will not kneel to Babylon
who will not worship man
who know their God
who keep His commandments
who walk in covenant truth
who raise up strong families
who teach their children righteousness
who build Kingdom communities
who shine as lights in a dark world

These are the people who overturn Humanism.

These are the people who rebuild Christian civilization.

These are the people who prepare the way of the Lord.

Humanism is man ascending to godhood.
Christianity is God descending to save man.

Humanism is rebellion.
Christianity is redemption.

Humanism is the death of nations.
Christianity is the life of nations.

Humanism says: man is god.
Christianity says: Christ is King.

And in the end, only one will stand.

“The kingdoms of this world are become the kingdoms of our Lord, and of His Christ.” — Revelation 11:15

The serpent’s lie will fall.
Babylon will fall.
Humanism will fall.

But the Kingdom of God will rise and endure forever.

Amen.

APPENDIX — CREDITS and CONTRIBUTING SOURCES

Biblical Commentators & Classical Theological Sources

John Gill — Exposition of the Old and New Testaments — 1746–1763
Albert Barnes — Barnes’ Notes on the Bible — 1832–1870
Joseph Benson — Benson’s Commentary of the Old and New Testaments — 1811
Adam Clarke — Clarke’s Commentary — 1810–1826
Matthew Henry — Commentary on the Whole Bible — 1706
John Wesley — Explanatory Notes Upon the New Testament — 1754
Jamieson–Fausset–Brown — Commentary Critical and Explanatory on the Whole Bible — 1871
Heinrich Meyer — Critical and Exegetical Commentary — 1832–1859
The Geneva Bible Notes — First Edition — 1599

Humanism & Secularist Documents

Humanist Manifesto I — American Humanist Association — 1933
Humanist Manifesto II — Paul Kurtz & Edwin H. Wilson (eds.) — 1973
Humanist Manifesto III ("Humanism and Its Aspirations") — American Humanist Association — 2003

Christian Identity & Covenant-Kingdom Sources

Wesley Swift / Ella Rose Mast — ERM Tape 042 — “Conditions in Our Schools Today” — c. early 1980s
Earl Jones — Situation Ethics and Humanism — 1984
Peter J. Peters — Various Sermons & Lectures on Humanism and Secularism — 1980s–1990s
Eustace Mullins — The Curse of Canaan (esp. Chapter “Secular Humanism”) — 1987
William Gayle (William Potter Gale) — General Teachings and Identity Lectures — 1960s–1980s (no major single humanism-specific work verified)

Academic, Historical & Cultural Critics of Humanism

Francis Schaeffer — How Should We Then Live? — 1976
Francis Schaeffer — The God Who Is There — 1968
J. Gresham Machen — Christianity and Liberalism — 1923
C. S. Lewis — The Abolition of Man — 1943
Neil Postman — Amusing Ourselves to Death — 1985
Allan Bloom — The Closing of the American Mind — 1987

Political, Social & Educational Sources

John Dewey — Democracy and Education — 1916
Karl Marx & Friedrich Engels — Communist Manifesto — 1848
Sigmund Freud — Various Works (especially on sexual theory & psychology) — 1900–1939
Charles Darwin — On the Origin of Species — 1859
Alfred Kinsey — Sexual Behavior in the Human Male — 1948; Human Female — 1953

Primary Christian-Western Texts Supporting Biblical Worldview

Holy Bible — KJV used across commentary comparison — 1611
Book of Common Prayer — Anglican — 1662
Historic Confessions (Westminster, Heidelberg, etc.) — 1500s–1600s

Historical & Cultural Commentary on National Decline

Alexander Solzhenitsyn — Warning to the West — 1976
Oswald Spengler — The Decline of the West — 1918–1923

Humanist Manifesto I

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)

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.

EIGHTH: 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—Parkman Professor of Church History and Theology, Harvard University; Professor of Church History, Tufts College.
E. Burdette Backus—Unitarian Minister.
Harry Elmer Barnes—General Editorial Department, ScrippsHoward Newspapers.
L.M. Birkhead—The Liberal Center, Kansas City, Missouri.
Raymond B. Bragg—Secretary, Western Unitarian Conference.
Edwin Arthur Burtt—Professor of Philosophy, Sage School of Philosophy, Cornell University.
Ernest Caldecott—Minister, First Unitarian Church, Los Angeles, California.
A.J. Carlson—Professor of Physiology, University of Chicago.
John Dewey—Columbia University.
Albert C. Dieffenbach—Formerly Editor of The Christian Register.
John H. Dietrich—Minister, First Unitarian Society, Minneapolis.
Bernard Fantus—Professor of Therapeutics, College of Medicine, University of Illinois.
William Floyd—Editor of The Arbitrator, New York City.
F.H. Hankins—Professor of Economics and Sociology, Smith College.
A. Eustace Haydon—Professor of History of Religions, University of Chicago.
Llewellyn Jones—Literary critic and author.
Robert Morss Lovett—Editor, The New Republic; Professor of English, University of Chicago.
Harold P Marley—Minister, The Fellowship of Liberal Religion, Ann Arbor, Michigan.
R. Lester Mondale—Minister, Unitarian Church, Evanston, Illinois.
Charles Francis Potter—Leader and Founder, the First Humanist Society of New York, Inc.
John Herman Randall, Jr.—Department of Philosophy, Columbia University.
Curtis W. Reese—Dean, Abraham Lincoln Center, Chicago.
Oliver L. Reiser—Associate Professor of Philosophy, University of Pittsburgh.
Roy Wood Sellars—Professor of Philosophy, University of Michigan.
Clinton Lee Scott—Minister, Universalist Church, Peoria, Illinois.
Maynard Shipley—President, The Science League of America.
W. Frank Swift—Director, Boston Ethical Society.
V.T. Thayer—Educational Director, Ethical Culture Schools.
Eldred C. Vanderlaan—Leader of the Free Fellowship, Berkeley, California.
Joseph Walker—Attorney, Boston, Massachusetts.
Jacob J. Weinstein—Rabbi; Advisor to Jewish Students, Columbia University.
Frank S.C. Wicks—All Souls Unitarian Church, Indianapolis.
David Rhys Williams—Minister, Unitarian Church, Rochester, New York.
Edwin H. Wilson—Managing Editor, The New Humanist, Chicago, Illinois; Minister, Third Unitarian Church, Chicago, Illinois.

Humanist Manifesto II

Preface

It is forty years since Humanist Manifesto I (1933) appeared. Events since then make that earlier statement seem far too optimistic. Nazism has shown the depths of brutality of which humanity is capable. Other totalitarian regimes have suppressed human rights without ending poverty. Science has sometimes brought evil as well as good. Recent decades have shown that inhuman wars can be made in the name of peace. The beginnings of police states, even in democratic societies, widespread government espionage, and other abuses of power by military, political, and industrial elites, and the continuance of unyielding racism, all present a different and difficult social outlook. In various societies, the demands of women and minority groups for equal rights effectively challenge our generation.

As we approach the twenty-first century, however, an affirmative and hopeful vision is needed. Faith, commensurate with advancing knowledge, is also necessary. In the choice between despair and hope, humanists respond in this Humanist Manifesto II with a positive declaration for times of uncertainty.

As in 1933, humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to live and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith. Salvationism, based on mere affirmation, still appears as harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other means for survival.

Those who sign Humanist Manifesto II disclaim that they are setting forth a binding credo; their individual views would be stated in widely varying ways. This statement is, however, reaching for vision in a time that needs direction. It is social analysis in an effort at consensus. New statements should be developed to supersede this, but for today it is our conviction that humanism offers an alternative that can serve present-day needs and guide humankind toward the future.

- Paul Kurtz and Edwin H. Wilson (1973)

The next century can be and should be the humanistic century. Dramatic scientific, technological, and ever-accelerating social and political changes crowd our awareness. We have virtually conquered the planet, explored the moon, overcome the natural limits of travel and communication; we stand at the dawn of a new age, ready to move farther into space and perhaps inhabit other planets. Using technology wisely, we can control our environment, conquer poverty, markedly reduce disease, extend our life-span, significantly modify our behavior, alter the course of human evolution and cultural development, unlock vast new powers, and provide humankind with unparalleled opportunity for achieving an abundant and meaningful life.

The future is, however, filled with dangers. In learning to apply the scientific method to nature and human life, we have opened the door to ecological damage, over-population, dehumanizing institutions, totalitarian repression, and nuclear and bio-chemical disaster. Faced with apocalyptic prophesies and doomsday scenarios, many flee in despair from reason and embrace irrational cults and theologies of withdrawal and retreat.

Traditional moral codes and newer irrational cults both fail to meet the pressing needs of today and tomorrow. False "theologies of hope" and messianic ideologies, substituting new dogmas for old, cannot cope with existing world realities. They separate rather than unite peoples.

Humanity, to survive, requires bold and daring measures. We need to extend the uses of scientific method, not renounce them, to fuse reason with compassion in order to build constructive social and moral values. Confronted by many possible futures, we must decide which to pursue. The ultimate goal should be the fulfillment of the potential for growth in each human personality - not for the favored few, but for all of humankind. Only a shared world and global measures will suffice.

A humanist outlook will tap the creativity of each human being and provide the vision and courage for us to work together. This outlook emphasizes the role human beings can play in their own spheres of action. The decades ahead call for dedicated, clear-minded men and women able to marshal the will, intelligence, and cooperative skills for shaping a desirable future. Humanism can provide the purpose and inspiration that so many seek; it can give personal meaning and significance to human life.

Many kinds of humanism exist in the contemporary world. The varieties and emphases of naturalistic humanism include "scientific," "ethical," "democratic," "religious," and "Marxist" humanism. Free thought, atheism, agnosticism, skepticism, deism, rationalism, ethical culture, and liberal religion all claim to be heir to the humanist tradition. Humanism traces its roots from ancient China, classical Greece and Rome, through the Renaissance and the Enlightenment, to the scientific revolution of the modern world. But views that merely reject theism are not equivalent to humanism. They lack commitment to the positive belief in the possibilities of human progress and to the values central to it. Many within religious groups, believing in the future of humanism, now claim humanist credentials. Humanism is an ethical process through which we all can move, above and beyond the divisive particulars, heroic personalities, dogmatic creeds, and ritual customs of past religions or their mere negation.

We affirm a set of common principles that can serve as a basis for united action - positive principles relevant to the present human condition. They are a design for a secular society on a planetary scale.

For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direction for satisfying survival.

Religion

FIRST: In the best sense, religion may inspire dedication to the highest ethical ideals. The cultivation of moral devotion and creative imagination is an expression of genuine "spiritual" experience and aspiration.

We believe, however, that traditional dogmatic or authoritarian religions that place revelation, God, ritual, or creed above human needs and experience do a disservice to the human species. Any account of nature should pass the tests of scientific evidence; in our judgment, the dogmas and myths of traditional religions do not do so. Even at this late date in human history, certain elementary facts based upon the critical use of scientific reason have to be restated. We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As nontheists, we begin with humans not God, nature not deity. Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the natural.

Some humanists believe we should reinterpret traditional religions and reinvest them with meanings appropriate to the current situation. Such redefinitions, however, often perpetuate old dependencies and escapisms; they easily become obscurantist, impeding the free use of the intellect. We need, instead, radically new human purposes and goals.

We appreciate the need to preserve the best ethical teachings in the religious traditions of humankind, many of which we share in common. But we reject those features of traditional religious morality that deny humans a full appreciation of their own potentialities and responsibilities. Traditional religions often offer solace to humans, but, as often, they inhibit humans from helping themselves or experiencing their full potentialities. Such institutions, creeds, and rituals often impede the will to serve others. Too often traditional faiths encourage dependence rather than independence, obedience rather than affirmation, fear rather than courage. More recently they have generated concerned social action, with many signs of relevance appearing in the wake of the "God Is Dead" theologies. But we can discover no divine purpose or providence for the human species. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves.

SECOND: Promises of immortal salvation or fear of eternal damnation are both illusory and harmful. They distract humans from present concerns, from self-actualization, and from rectifying social injustices. Modern science discredits such historic concepts as the "ghost in the machine" and the "separable soul." Rather, science affirms that the human species is an emergence from natural evolutionary forces. As far as we know, the total personality is a function of the biological organism transacting in a social and cultural context. There is no credible evidence that life survives the death of the body. We continue to exist in our progeny and in the way that our lives have influenced others in our culture.

Traditional religions are surely not the only obstacles to human progress. Other ideologies also impede human advance. Some forms of political doctrine, for instance, function religiously, reflecting the worst features of orthodoxy and authoritarianism, especially when they sacrifice individuals on the altar of Utopian promises. Purely economic and political viewpoints, whether capitalist or communist, often function as religious and ideological dogma. Although humans undoubtedly need economic and political goals, they also need creative values by which to live.

Ethics

THIRD: We affirm that moral values derive their source from human experience. Ethics is autonomous and situational needing no theological or ideological sanction. Ethics stems from human need and interest. To deny this distorts the whole basis of life. Human life has meaning because we create and develop our futures. Happiness and the creative realization of human needs and desires, individually and in shared enjoyment, are continuous themes of humanism. We strive for the good life, here and now. The goal is to pursue life's enrichment despite debasing forces of vulgarization, commercialization, and dehumanization.

FOURTH: Reason and intelligence are the most effective instruments that humankind possesses. There is no substitute: neither faith nor passion suffices in itself. The controlled use of scientific methods, which have transformed the natural and social sciences since the Renaissance, must be extended further in the solution of human problems. But reason must be tempered by humility, since no group has a monopoly of wisdom or virtue. Nor is there any guarantee that all problems can be solved or all questions answered. Yet critical intelligence, infused by a sense of human caring, is the best method that humanity has for resolving problems. Reason should be balanced with compassion and empathy and the whole person fulfilled. Thus, we are not advocating the use of scientific intelligence independent of or in opposition to emotion, for we believe in the cultivation of feeling and love. As science pushes back the boundary of the known, humankind's sense of wonder is continually renewed, and art, poetry, and music find their places, along with religion and ethics.

The Individual

FIFTH: The preciousness and dignity of the individual person is a central humanist value. Individuals should be encouraged to realize their own creative talents and desires. We reject all religious, ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility. Although science can account for the causes of behavior, the possibilities of individual freedom of choice exist in human life and should be increased.

SIXTH: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered "evil." Without countenancing mindless permissiveness or unbridled promiscuity, a civilized society should be a tolerant one. Short of harming others or compelling them to do likewise, individuals should be permitted to express their sexual proclivities and pursue their lifestyles as they desire. We wish to cultivate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which intimacy, sensitivity, respect, and honesty in interpersonal relations are encouraged. Moral education for children and adults is an important way of developing awareness and sexual maturity.

Democratic Society

SEVENTH: To enhance freedom and dignity the individual must experience a full range of civil liberties in all societies. This includes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies, fair judicial process, religious liberty, freedom of association, and artistic, scientific, and cultural freedom. It also includes a recognition of an individual's right to die with dignity, euthanasia, and the right to suicide. We oppose the increasing invasion of privacy, by whatever means, in both totalitarian and democratic societies. We would safeguard, extend, and implement the principles of human freedom evolved from the Magna Carta to the Bill of Rights, the Rights of Man, and the Universal Declaration of Human Rights.

EIGHTH: We are committed to an open and democratic society. We must extend participatory democracy in its true sense to the economy, the school, the family, the workplace, and voluntary associations. Decision-making must be decentralized to include widespread involvement of people at all levels - social, political, and economic. All persons should have a voice in developing the values and goals that determine their lives. Institutions should be responsive to expressed desires and needs. The conditions of work, education, devotion, and play should be humanized. Alienating forces should be modified or eradicated and bureaucratic structures should be held to a minimum. People are more important than decalogues, rules, proscriptions, or regulations.

NINTH: The separation of church and state and the separation of ideology and state are imperatives. The state should encourage maximum freedom for different moral, political, religious, and social values in society. It should not favor any particular religious bodies through the use of public monies, nor espouse a single ideology and function thereby as an instrument of propaganda or oppression, particularly against dissenters.

TENTH: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good.

ELEVENTH: The principle of moral equality must be furthered through elimination of all discrimination based upon race, religion, sex, age, or national origin. This means equality of opportunity and recognition of talent and merit. Individuals should be encouraged to contribute to their own betterment. If unable, then society should provide means to satisfy their basic economic, health, and cultural needs, including, wherever resources make possible, a minimum guaranteed annual income. We are concerned for the welfare of the aged, the infirm, the disadvantaged, and also for the outcasts - the mentally retarded, abandoned, or abused children, the handicapped, prisoners, and addicts - for all who are neglected or ignored by society. Practicing humanists should make it their vocation to humanize personal relations.

We believe in the right to universal education. Everyone has a right to the cultural opportunity to fulfill his or her unique capacities and talents. The schools should foster satisfying and productive living. They should be open at all levels to any and all; the achievement of excellence should be encouraged. Innovative and experimental forms of education are to be welcomed. The energy and idealism of the young deserve to be appreciated and channeled to constructive purposes.

We deplore racial, religious, ethnic, or class antagonisms. Although we believe in cultural diversity and encourage racial and ethnic pride, we reject separations which promote alienation and set people and groups against each other; we envision an integrated community where people have a maximum opportunity for free and voluntary association.

We are critical of sexism or sexual chauvinism - male or female. We believe in equal rights for both women and men to fulfill their unique careers and potentialities as they see fit, free of invidious discrimination.

World Community

TWELFTH: We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and to move toward the building of a world community in which all sectors of the human family can participate. Thus we look to the development of a system of world law and a world order based upon transnational federal government. This would appreciate cultural pluralism and diversity. It would not exclude pride in national origins and accomplishments nor the handling of regional problems on a regional basis. Human progress, however, can no longer be achieved by focusing on one section of the world, Western or Eastern, developed or underdeveloped. For the first time in human history, no part of humankind can be isolated from any other. Each person's future is in some way linked to all. We thus reaffirm a commitment to the building of world community, at the same time recognizing that this commits us to some hard choices.

THIRTEENTH: This world community must renounce the resort to violence and force as a method of solving international disputes. We believe in the peaceful adjudication of differences by international courts and by the development of the arts of negotiation and compromise. War is obsolete. So is the use of nuclear, biological, and chemical weapons. It is a planetary imperative to reduce the level of military expenditures and turn these savings to peaceful and people-oriented uses.

FOURTEENTH: The world community must engage in cooperative planning concerning the use of rapidly depleting resources. The planet earth must be considered a single ecosystem. Ecological damage, resource depletion, and excessive population growth must be checked by international concord. The cultivation and conservation of nature is a moral value; we should perceive ourselves as integral to the sources of our being in nature. We must free our world from needless pollution and waste, responsibly guarding and creating wealth, both natural and human. Exploitation of natural resources, uncurbed by social conscience, must end.

FIFTEENTH: The problems of economic growth and development can no longer be resolved by one nation alone; they are worldwide in scope. It is the moral obligation of the developed nations to provide - through an international authority that safeguards human rights - massive technical, agricultural, medical, and economic assistance, including birth control techniques, to the developing portions of the globe. World poverty must cease. Hence extreme disproportions in wealth, income, and economic growth should be reduced on a worldwide basis.

SIXTEENTH: Technology is a vital key to human progress and development. We deplore any neo-romantic efforts to condemn indiscriminately all technology and science or to counsel retreat from its further extension and use for the good of humankind. We would resist any moves to censor basic scientific research on moral, political, or social grounds. Technology must, however, be carefully judged by the consequences of its use; harmful and destructive changes should be avoided. We are particularly disturbed when technology and bureaucracy control, manipulate, or modify human beings without their consent. Technological feasibility does not imply social or cultural desirability.

SEVENTEENTH: We must expand communication and transportation across frontiers. Travel restrictions must cease. The world must be open to diverse political, ideological, and moral viewpoints and evolve a worldwide system of television and radio for information and education. We thus call for full international cooperation in culture, science, the arts, and technology across ideological borders. We must learn to live openly together or we shall perish together.

Humanity As a Whole

IN CLOSING: The world cannot wait for a reconciliation of competing political or economic systems to solve its problems. These are the times for men and women of goodwill to further the building of a peaceful and prosperous world. We urge that parochial loyalties and inflexible moral and religious ideologies be transcended. We urge recognition of the common humanity of all people. We further urge the use of reason and compassion to produce the kind of world we want - a world in which peace, prosperity, freedom, and happiness are widely shared. Let us not abandon that vision in despair or cowardice. We are responsible for what we are or will be. Let us work together for a humane world by means commensurate with humane ends. Destructive ideological differences among communism, capitalism, socialism, conservatism, liberalism, and radicalism should be overcome. Let us call for an end to terror and hatred. We will survive and prosper only in a world of shared humane values. We can initiate new directions for humankind; ancient rivalries can be superseded by broad-based cooperative efforts. The commitment to tolerance, understanding, and peaceful negotiation does not necessitate acquiescence to the status quo nor the damming up of dynamic and revolutionary forces. The true revolution is occurring and can continue in countless nonviolent adjustments. But this entails the willingness to step forward onto new and expanding plateaus. At the present juncture of history, commitment to all humankind is the highest commitment of which we are capable; it transcends the narrow allegiances of church, state, party, class, or race in moving toward a wider vision of human potentiality. What more daring a goal for humankind than for each person to become, in ideal as well as practice, a citizen of a world community. It is a classical vision; we can now give it new vitality. Humanism thus interpreted is a moral force that has time on its side. We believe that humankind has the potential, intelligence, goodwill, and cooperative skill to implement this commitment in the decades ahead.

We, the undersigned, while not necessarily endorsing every detail of the above, pledge our general support to Humanist Manifesto II for the future of humankind. These affirmations are not a final credo or dogma but an expression of a living and growing faith. We invite others in all lands to join us in further developing and working for these goals.

Lionel Able, Prof. of English, State Univ. of New York at Buffalo
Khoren Arisian, Board of Leaders, NY Soc. for Ethical Culture
Isaac Asimov, author
George Axtelle, Prof. Emeritus, Southern Illinois Univ.
Archie J. Bahm, Prof. of Philosophy Emeritus, Univ. of N.M.
Pual H. Beattie, Pres., Fellowship of Religious Humanists
Keith Beggs, Exec. Dir., American Humanist Association
Malcolm Bissell, Prof. Emeritus, Univ. of Southern California
H. J. Blackham, Chm., Social Morality Council, Great Britain
Brand Blanshard, Prof. Emeritus, Yale University
Paul Blanshard, author
Joseph L. Blau, Prof. of Religion, Columbia University
Sir Hermann Bondi, Prof. of Math., King's Coll., Univ. of London
Howard Box, Leader, Brooklyn Society for Ethical Culture
Raymond B. Bragg, Minister Emer., Unitarian Ch., Kansas City
Theodore Brameld, Visiting Prof., C.U.N.Y.
Brigid Brophy, author, Great Britain
Lester R. Brown, Senior Fellow, Overseas Development Council
Betty Chambers, Pres., American Humanist Association
John Ciardi, poet
Francis Crick, M.D., Great Britain
Arthur Danto, Prof. of Philosophy, Columbia University
Lucien de Coninck, Prof., University of Gand, Belgium
Miriam Allen deFord, author
Edd Doerr, Americans United for Separation of Church and State
Peter Draper, M.D., Guy's Hospital Medical School, London
Paul Edwards, Prof. of Philosophy, Brooklyn College
Albert Ellis, Exec. Dir., Inst. Adv. Study Rational Psychotherapy
Edward L. Ericson, Board of Leaders, NY Soc. of Ethical Culture
H. J. Eysenck, Prof. of Psychology, Univ. of London
Roy P. Fairfield, Coordinator, Union Graduate School
Herbert Feigl, Prof. Emeritus, Univ. of Minnesota
Raymond Firth, Prof. Emeritus of Anthropology, Univ. of London
Antony Flew, Prof. of Philosophy, The Univ., Reading, England
Kenneth Furness, Exec. Secy., British Humanist Association
Erwin Gaede, Minister, Unitarian Church, Ann Arbor, Mich.
Richard S. Gilbert, Minister, First Unitarian Ch., Rochester, N.Y.
Charles Wesley Grady, Minister, Unit. Univ. Ch., Arlington, Ma.
Maxine Greene, Prof., Teachers College, Columbia University
Thomas C. Greening, Editor, Journal of Humanistic Psychology
Alan F. Guttmacher, Pres., Planned Parenthood Fed. of America
J. Harold Hadley, Min., Unit. Univ. Ch., Pt. Washington, N.Y.
Hector Hawton, Editor, Questions, Great Britain
Eustace Haydon, Prof. Emeritus of History of Religions
James Hemming, Psychologist, Great Britain
Palmer A. Hilty, Adm. Secy., Fellowship of Religious Humanists
Hudson Hoagland, Pres. Emeritus, Worcester Fdn. for Exper. Bio
Robert S. Hoagland, Editor, Religious Humanism
Sidney Hook, Prof. Emeritus of Philosophy, New York University
James F. Hornback, Leader, Ethical Society of St Louis
James M Hutchinson, Minister Emer., First Unit. Ch., Cincinnati
Mordecai M. Kaplan, Rabbi, Fndr. of Jewish Reconstr. Movement
John C. Kidneigh, Prof. of Social Work., Univ. of Minnesota
Lester A. Kirdendall, Prof. Emeritus, Oregon State Univ.
Margaret Knight, Univ. of Aberdeen, Scotland
Jean Kotkin, Exec. Secy., American Ethical Union
Richard Kostelanetz, poet
Paul Kurtz, Editor, The Humanist
Lawrence Lader, Chm., Natl. Assn. for Repeal of Abortion Laws
Edward Lamb, Pres., Lamb Communications, Inc.
Corliss Lamont, Chm., Natl. Emergency Civil Liberties Comm.
Chauncey D. Leake, Prof., Univ. of California, San Francisco
Alfred McC. Lee, Prof. Emeritus, Soc.-Anthropology, C.U.N.Y.
Elizabeth Briant Lee, author
Christopher Macy, Dir., Rationalist Press Assn., Great Britain
Clorinda Margolis, Jefferson Comm. Mental Health Cen., Phila.
Joseph Margolis, Prof. of Philosophy, Temple Univ.
Harold P. Marley, Ret. Unitarian Minister
Floyd W. Matson, Prof. of American Studies, Univ. of Hawaii
Lester Mondale, former Pres., Fellowship of Religious Humanists
Lloyd Morain, Pres., Illinois Gas Company
Mary Morain, Editorial Bd., Intl. Soc. of General Semantics
Charles Morris, Prof. Emeritus, Univ. of Florida
Henry Morgentaler, M.D., Past Pres., Humanist Assn. of Canada
Mary Mothersill, Prof. of Philosophy, Bernard College
Jerome Nathanson, Chm. Bd. of Leaders, NY Soc. Ethical Culture
Billy Joe Nichols, Minister, Richardson Unitarian Church, Texas
Kai Nielsen, Prof. of Philosophy, Univ. of Calgary, Canada
P. H. Nowell-Smith, Prof. of Philosophy, York Univ., Canada
Chaim Perelman, Prof. of Philosophy, Univ. of Brussels, Belgium
James W. Prescott, Natl, Inst. of Child Health and Human Dev.
Harold J. Quigley, Leader, Ethical Humanist Society of Chicago
Howard Radest, Prof. of Philosophy, Ramapo College
John Herman Randall, Jr., Prof. Emeritus, Columbia Univ.
Oliver L. Reiser, Prof. Emeritus, Univ. of Pittsburgh
Robert G. Risk, Pres., Leadville Corp.
Lord Ritchie-Calder, formerly Univ. of Edinburgh, Scotland
B. T. Rocca, Jr., Consultant, Intl. Trade and Commodities
Andre H. Sakharov, Academy of Sciences, Moscow, U.S.S.R.
Sidney H. Scheuer, Chm., Natl, Comm. for an Effective Congress
Herbert W. Schneider, Prof. Emeritus, Claremont Grad. School
Clinton Lee Scott, Universalist Minister, St Petersburgh, Fla.
Roy Wood Sellars, Prof. Emeritus, Univ. of Michigan
A. B. Shah, Pres., Indian Secular Society
B. F. Skinner, Prof. of Psychology, Harvard Univ.
Kenneth J. Smith, Leader, Philadelphia Ethical Society
Matthew Ies Spetter, Chm., Dept. Ethics, Ethical Culture Schools
Mark Starr, Chm., Esperanto Info. Center
Svetozar Stojanovic, Prof. Philosophy, Univ. Belgrade, Yugoslavia
Harold Taylor, Project Director, World University Student Project
V. T. Thayer, author
Herbert A. Tonne, Ed. Board, Journal of Business Education
Jack Tourin, Pres., American Ethical Union
E. C. Vanderlaan, lecturer
J. P. van Praag, Chm., Intl. Humanist and Ethical Union, Utrecht
Maurice B. Visscher, M.D., Prof. Emeritus, Univ. of Minnesota
Goodwin Watson, Assn. Coordinator, Union Graduate School
Gerald Wendt, author
Henry N. Wieman, Prof. Emeritus, Univ. of Chicago
Sherwin Wine, Rabbi, Soc. for Humanistic Judaism
Edwin H. Wilson, Ex. Dir. Emeritus, American Humanist Assn.
Bertram D. Wolfe, Hoover Institution
Alexander S. Yesenin-Volpin, mathematician
Marvin Zimmerman, Prof. of Philosophy, State Univ. NY at Bflo.

Humanist Manifesto III

HUMANISM AND ITS ASPIRATIONS

Humanist Manifesto III, a successor to the Humanist Manifesto of 1933*

Humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity.

The lifestance of Humanism—guided by reason, inspired by compassion, and informed by experience—encourages us to live life well and fully. It evolved through the ages and continues to develop through the efforts of thoughtful people who recognize that values and ideals, however carefully wrought, are subject to change as our knowledge and understandings advance.

This document is part of an ongoing effort to manifest in clear and positive terms the conceptual boundaries of Humanism, not what we must believe but a consensus of what we do believe. It is in this sense that we affirm the following:

Knowledge of the world is derived by observation, experimentation, and rational analysis. Humanists find that science is the best method for determining this knowledge as well as for solving problems and developing beneficial technologies. We also recognize the value of new departures in thought, the arts, and inner experience—each subject to analysis by critical intelligence.

Humans are an integral part of nature, the result of unguided evolutionary change. Humanists recognize nature as self-existing. We accept our life as all and enough, distinguishing things as they are from things as we might wish or imagine them to be. We welcome the challenges of the future, and are drawn to and undaunted by the yet to be known.

Ethical values are derived from human need and interest as tested by experience. Humanists ground values in human welfare shaped by human circumstances, interests, and concerns and extended to the global ecosystem and beyond. We are committed to treating each person as having inherent worth and dignity, and to making informed choices in a context of freedom consonant with responsibility.

Life's fulfillment emerges from individual participation in the service of humane ideals. We aim for our fullest possible development and animate our lives with a deep sense of purpose, finding wonder and awe in the joys and beauties of human existence, its challenges and tragedies, and even in the inevitability and finality of death. Humanists rely on the rich heritage of human culture and the lifestance of Humanism to provide comfort in times of want and encouragement in times of plenty.

Humans are social by nature and find meaning in relationships. Humanists long for and strive toward a world of mutual care and concern, free of cruelty and its consequences, where differences are resolved cooperatively without resorting to violence. The joining of individuality with interdependence enriches our lives, encourages us to enrich the lives of others, and inspires hope of attaining peace, justice, and opportunity for all.

Working to benefit society maximizes individual happiness. Progressive cultures have worked to free humanity from the brutalities of mere survival and to reduce suffering, improve society, and develop global community. We seek to minimize the inequities of circumstance and ability, and we support a just distribution of nature's resources and the fruits of human effort so that as many as possible can enjoy a good life.

Humanists are concerned for the well being of all, are committed to diversity, and respect those of differing yet humane views. We work to uphold the equal enjoyment of human rights and civil liberties in an open, secular society and maintain it is a civic duty to participate in the democratic process and a planetary duty to protect nature's integrity, diversity, and beauty in a secure, sustainable manner.

Thus engaged in the flow of life, we aspire to this vision with the informed conviction that humanity has the ability to progress toward its highest ideals. The responsibility for our lives and the kind of world in which we live is ours and ours alone.

Thus, the “serpent” in Genesis 3 is:

Modern Offshoots: Scientology as a Humanist Religion

Proverbs 14:12 “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”Human reasoning without God always results in ruin.

Humanist Manifesto I

Humanist Manifesto II

Preface

Religion

Ethics

The Individual

Democratic Society

World Community

Humanity As a Whole

Humanist Manifesto III

HUMANISM AND ITS ASPIRATIONS

Humanist Manifesto III, a successor to the Humanist Manifesto of 1933*

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Proverbs 14:12 “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”
Human reasoning without God always results in ruin.