DOCSLIB.ORG

Responses to Humanist Manifesto III

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Responses to Humanist Manifesto III UU Humanist Responses to Humanist Manifesto III by Members of the DuPage Humanists Where I work, I helped found a Humanist club … I can’t say that the club has converted anybody, but for some it has given them a name for what they already believed. And the manifestos give it a structure and definition. I didn’t come to Humanism that way, however … I didn’t just say: “that’s what I believe.” For me it was more a matter of: “Am I allowed to believe that? Dare I believe that this world is all there is? Will that be enough?” After many discussions and much reading, I’ve answered those questions, “Yes.” And because it rings so true to me, the real answer is that I must believe it. Between 1999 and 2002, the American Humanist Association drafted and circulated widely for review, an update of the Humanist Manifesto. Both previous versions (1933 and 1973), were brave and inevitably flawed attempts to state in terms both broad and specific, the widest possible view of humanist thought at the time. The latest version was released to the public in April of 2003, signed by over one hundred public figures, including twenty-one Nobel Prize winners; it currently has nearly 2,000 endorsers, including several hundred who signed on at the AHA/HUUmanists table at General Assembly. On August 3 of this year, a dozen members of the DuPage Humanists presented a Sunday service to the DuPage UU Church, consisting of musical and spoken responses to HM III. Portions of eight of those presentations are offered here, close to the order in which they were presented. The range is from thoughtful to biographical to simply impassioned; they are neither learned critiques nor formally argued, but rather personal observations inspired by that document. ************************ Humanism and Its Aspirations Humanist Manifesto III, as 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. * Humanist Manifesto is a trademark of the American Humanist Association—© 2003 American Humanist Association ************************** “Knowing our History” by Mike Werner Thirty years ago I sat in the Charlotte, NC Unitarian church and heard a presentation on Humanist Manifesto I and II, which was a life-changing experience for me. Despite some outdated language, I found that a document written in 1933 in one short page captured my own whole integrative world view, but more clearly and eloquently than I was capable of expressing. It was signed by a group of some of the greatest philosophers and liberal clergy, half of whom were Unitarian ministers, who thought that our knowledge had progressed to a point that the old religious interpretations of the world no longer made sense in light of rational, scientific knowledge, and who formulated a new lifestance, world view or religion, not as fixed dogma, but as the best thought of the day. Rejecting supernaturalism and embracing Naturalism, which proclaimed this world is all and enough, seemed to be the only rational option, considering the evidence. This Manifesto was only an expression of the long evolving tradition of humanism whereby human values were seen coming not from the supernatural, but emergent from human needs and desires, where knowledge comes not from arbitrary faith and revelation, but the best that reason and science can offer. I spent years in my religious quest trying to understand the big questions of who are we, what do we know, how shall we live, why be moral, and where do we find meaning, but with little help. It was a lonely search held together only with patience and a fierce loyalty to truth. When I discovered Humanist literature, I realized others had also dared to penetrate the big questions, and had done so with great success over the course of the centuries. It has led me to deeper knowledge, deeper insights, deeper commitments to people and deeper love of nature and humanity. The DuPage UU church was in fact founded as a Humanist church, and is reflected in our constitution. Humanism is an evolving tradition without set answers. It requires us to think for ourselves and not accept the easy answer. Humanist Manifesto III just published represents the latest in that tradition in putting forth the best we affirm, not that we all agree on these things, but as a consensus document to at least help others know what a non-theistic life might look like. Signed by nineteen Nobel laureates and thousands of others, it lets all know that our lives can be affirmed and illuminated in a philosophy of life that embraces the world in a dance of love and enchantment. If there is one mark of Humanism it is of courage: the courage to question, the courage to challenge one’s beliefs, the courage to live a life of challenging ethical ideals, the courage to live fully and lovingly. That is what attracted me then and today as we celebrate the new Humanist Manifesto III, only the latest, and surely not the last, affirmation of a progressive philosophy, willing to grow and adapt with the best that heart and mind, reason and compassion can offer. *********************** “Humanist Manifesto III is a Love Letter to Humanity” by Jack Sechrest How do Humanists deal with “love” since it is not mentioned in Humanist Manifesto III? HM III is a love letter, especially to those who are interested in reading it. It lacks the word “love,” but that is good. “Love” does not then become a shibboleth. Love does not become an icon to be worn or carried about. Rather, love is a quality of relationships that shows concern for and affirmation of others. The demands upon us of HM III are great. It requires that we lead ethical lives of personal fulfillment that aspire to the greater good of humanity.
Load more

Recommended publications
  • HUMANISM Religious Practices
    HUMANISM Religious Practices . Required Daily Observances . Required Weekly Observances . Required Occasional Observances/Holy Days Religious Items . Personal Religious Items . Congregate Religious Items . Searches Requirements for Membership . Requirements (Includes Rites of Conversion) . Total Membership Medical Prohibitions Dietary Standards Burial Rituals . Death . Autopsies . Mourning Practices Sacred Writings Organizational Structure . Headquarters Location . Contact Office/Person History Theology 1 Religious Practices Required Daily Observance No required daily observances. Required Weekly Observance No required weekly observances, but many Humanists find fulfillment in congregating with other Humanists on a weekly basis (especially those who characterize themselves as Religious Humanists) or other regular basis for social and intellectual engagement, discussions, book talks, lectures, and similar activities. Required Occasional Observances No required occasional observances, but some Humanists (especially those who characterize themselves as Religious Humanists) celebrate life-cycle events with baby naming, coming of age, and marriage ceremonies as well as memorial services. Even though there are no required observances, there are several days throughout the calendar year that many Humanists consider holidays. They include (but are not limited to) the following: February 12. Darwin Day: This marks the birthday of Charles Darwin, whose research and findings in the field of biology, particularly his theory of evolution by natural selection, represent a breakthrough in human knowledge that Humanists celebrate. First Thursday in May. National Day of Reason: This day acknowledges the importance of reason, as opposed to blind faith, as the best method for determining valid conclusions. June 21 - Summer Solstice. This day is also known as World Humanist Day and is a celebration of the longest day of the year.
    [Show full text]
  • The Goals of Humanism1
    SOUND THE ALARM: THE GOALS OF HUMANISM1 The watchman on the wall of an ancient city had to be alert for signs of danger. His responsibility was to inform others of what he saw. Should he detect a foreign army about to attack, he needed to sound an alarm. In our own American history, we remember the midnight ride of Paul Revere—from Charleston to Medford, and on to Concord and Lexington. So through the night rode Paul Revere And so through the night went his cry of alarm To every Middlesex village and farm.2 Likewise, we must sound an alarm regarding humanism and the dangers it presents to Christians. I wish it were possible for us to shout, as did those watchmen on ancient walls, “The enemy is coming!” But that’s not the message about humanism which we must convey. That message would imply that we are here, and that humanism is off over yonder somewhere. Our message—one which leaves us with a sinking feeling—is more comparable to the announcement that “we’ve got termites in our woodwork!” Humanism is not coming. It’s already here! It has already done much damage. It has already eaten far into the structures of our society. It kills unborn babies. It hurts youth with drugs. It dirties minds with profanity. It turns children against their parents. It robs families of their wealth. It severely damages and often destroys Christian families. If left alone, humanism will eat its way through the country until eventually it has destroyed all Christian homes and churches.
    [Show full text]
  • A Secular Humanist Declaration by Paul Kurtz
    A Secular Humanist Declaration By Paul Kurtz popedomIs Griffin coagulated uneventfully, when she Chan wilt it snoredinodorously. quite? Maudlin and brash Berkley drizzle so oppositely that Matthaeus knoll his guarders. Ken unbind her Tempted on the humanist identity politics impinges on a secular humanism clearly ly different topic, political or that the new york in these include richard dawkins who love Humanism is being threatened and perhaps eclipsed with at new brand of acerbic atheism Paul Kurtz has drafted and released just this week. Those are just so few. A Secular Humanist Declaration Kurtz Paul 97079751494. Buried secrets sometimes differ as humanist declaration by paul? Riprova a humanist declaration by paul kurtz aandrong op een tijdschrift van rensselaer wilson, humanists recognize and declarations and compassion. Worldview & Ethics Secular Humanism Test Flashcards. Humanism in the global measures will who suppress freedom evolved have been around cassie bernall, including several years to bend metal? His or agricultural cultures, such profound impact of by a secular humanist declaration was. How recent surge in. What humanists while humanistic ethics and secular humanists, kurtz was a privileged place your review has declared that universal declaration in to live isolated from? They occur be agnostics, skeptics, atheists, or even dissenting members of a religious tradition. They have long operated under heavy attack by paul kurtz established free inquiry or secular humanists respond to what we deplore the declaration for survival, marriage or organization. There cold also nearly been people who we had a morality but no religious beliefs. United states attempting to secular humanists face in other hand, by means so this declaration of secularism has declared abortion, the use cookies to nourish reason.
    [Show full text]
  • Humanism, Atheism, Agnosticism
    HANDOUT: HUMANISM FACT SHEET Origin: Dates from Greek and Roman antiquity; then, the European Renaissance; then as a philosophic and theological movement in the U.S. and Europe, mid-1800s and again in 1920s and 1930s, through today. Adherents: Number unknown. Two national organizations are the American Humanist Association and the American Ethical Union. Humanist movements and individuals exist in Buddhism, Christianity, Judaism, and especially Unitarian Universalism. Humanism plays a role in many people's beliefs or spirituality without necessarily being acknowledged. Humanism also plays a role in most faiths without always being named. Influential Figures/Prophets: Protagoras (Greek philosopher, 5th c. BCE, "Man is the measure of all things"), Jane Addams, Charles Darwin, John Dewey, Abraham Maslow, Isaac Asimov, R. Buckminster Fuller (also a Unitarian), Margaret Sanger, Carl Rogers, Bertrand Russell, Andrei Sakharov Texts: No sacred text. Statements of humanist beliefs and intentions are found in three iterations of The Humanist Manifesto: 1933, 1973, and 2003; these are considered explanations of humanist philosophy, not statements of creed. The motto of the American Humanist Association is "Good without a God." To humanists, the broadest range of religious, scientific, moral, political, social texts and creative literature may be valued. Clergy: None. Humanism is not a formally organized religion. Many Unitarian Universalist and other, especially liberal, clergy are Humanists or humanist-influenced. For congregations in the Ethical Culture movement (at www.eswow.org/what-is-ethical- culture), professional Ethical Culture Leaders fill the roles of religious clergy, including meeting the pastoral needs of members, performing ceremonies, and serving as spokespeople for the congregation.
    [Show full text]
  • What Is Canadian Humanism? the Basic Tenets of Humanism, If One Wants the Elevator Pitch, Come in Compassion, Reason, and Science
    What is Canadian Humanism? The basic tenets of humanism, if one wants the elevator pitch, come in compassion, reason, and science. The more in-depth definitions change from generation to generation while represented within the declarations, manifestos, and statements. Some of the declarations, manifestos, and statements exist for organizations while others as a collective representative of a national stance. Humanism, by this multiple standard, becomes non-singular. The questions return home in the queries about the Canadian flavor of humanism, not by necessity an easy question and, in fact, one needing some exploration. This consideration of humanism as plural implies questions about Canadiana and Canadianisms. Canadianisms are those markers of cultural identity reflected in behaviour – often verbal output - and, mostly, tacit or implicit knowledge with few exceptions, like, “Eh,” or an “ou” sounding as if “oo,” e.g., “Oot” instead of “Out.” Others with some reflection may include kerfuffle, mickey, keener, Canuck, arse, hoser, and, of course, poutine. But this layering of humanism onto cultures can reflect rarer Canadian sensibilities - Molson muscle (potbelly), back bacon (Canadian bacon), rye and ginger (Canadian whiskey and ginger ale), serviette (paper napkin), and Mountie (member of the Royal Canadian Mounted Police or RCMP). Canadiana is often represented with the peculiar character of aloneness, being apart, in search of oneself without others, and simply living in the eternal Great Outdoors. An example of this may come in the Idea of North by the prominent Canadian pianist Glenn Gould, best known for playing Bach – and well, of whom Canadians and other nationals find intrigue decades after Gould’s death.
    [Show full text]
  • Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools?
    Pepperdine Law Review Volume 21 Issue 2 Article 4 1-15-1994 Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools? Michael R. O'Neill Follow this and additional works at: https://digitalcommons.pepperdine.edu/plr Part of the Constitutional Law Commons, Education Law Commons, First Amendment Commons, Religion Law Commons, and the State and Local Government Law Commons Recommended Citation Michael R. O'Neill Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools?, 21 Pepp. L. Rev. Iss. 2 (1994) Available at: https://digitalcommons.pepperdine.edu/plr/vol21/iss2/4 This Comment is brought to you for free and open access by the Caruso School of Law at Pepperdine Digital Commons. It has been accepted for inclusion in Pepperdine Law Review by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Government's Denigration of Religion: Is God the Victim of Discrimination in Our Public Schools? TABLE OF CONTENTS I. INTRODUCTION ................................. 478 II. SECULAR HUMANISM-MYTH OR REALITY . 482 III. DEFINING "RELIGION" FOR FIRST AMENDMENT PURPOSES ... 486 A. The Ramifications of Defining Religion ......... 488 B. Approaching Religion from a Sociological Perspective ............................... 489 C. The Supreme Court's Ever-Changing Definition of Religion: Substantive vs. Functional ............................... 490 1. The Initial Substantive Approach ........... 490 2. A Move Toward the Center ............... 492 3. The Existing Functional Approach .......... 493 IV. SECULAR HUMANISM Is A RELIGION FOR FIRST AMENDMENT PURPOSES .......................... 499 A. Secular Humanism Comports with the Court's Definition of Religion ................
    [Show full text]
  • HUMANISM and ITS ASPIRATIONS Humanist Manifesto III, a Successor to the Humanist Manifesto of 1933*
    HUMANISM AND ITS ASPIRATIONS Humanist Manifesto III, a successor to the Humanist Manifesto of 1933* Humanism is a progressive philosophy accept our life as all and enough, of life that, without supernaturalism, distinguishing things as they are from affirms our ability and responsibility to things as we might wish or imagine them lead ethical lives of personal fulfillment to be. We welcome the challenges of the that aspire to the greater good of future, and are drawn to and undaunted humanity. by the yet to be known. The lifestance of Humanism—guided by Ethical values are derived from reason, inspired by compassion, and human need and interest as tested by informed by experience—encourages us experience. Humanists ground values in to live life well and fully. It evolved human welfare shaped by human through the ages and continues to circumstances, interests, and concerns develop through the efforts of thoughtful and extended to the global ecosystem people who recognize that values and and beyond. We are committed to ideals, however carefully wrought, are treating each person as having inherent subject to change as our knowledge and worth and dignity, and to making understandings advance. informed choices in a context of freedom consonant with responsibility. This document is part of an ongoing effort to manifest in clear and positive Life’s fulfillment emerges from terms the conceptual boundaries of individual participation in the service Humanism, not what we must believe of humane ideals. We aim for our but a consensus of what we do believe. It fullest possible development and is in this sense that we affirm the animate our lives with a deep sense of following: purpose, finding wonder and awe in the joys and beauties of human existence, its Knowledge of the world is derived by challenges and tragedies, and even in the observation, experimentation, and inevitability and finality of death.
    [Show full text]
  • "The Philosophy of Humanism"
    THE PHILOSOPHY OF HUMANISM Books by Corliss Lamont The Philosophy of Humanism, Eighth Edition, 1997 (posthumous) Lover’s Credo: Poems of Love, 1994 The Illusion of Immortality, Fifth Edition, 1990 Freedom of Choice Affirmed, Third Edition, 1990 Freedom Is as Freedom Does: Civil Liberties in America, Fourth Edition, 1990 Yes To Life: Memoirs of Corliss Lamont, 1990 Remembering John Masefield, 1990 A Lifetime of Dissent, 1988 A Humanist Funeral Service, 1977 Voice in the Wilderness: Collected Essays of Fifty Years, 1974 A Humanist Wedding Service, 1970 Soviet Civilization, Second Edition, 1955 The Independent Mind, 1951 The Peoples of the Soviet Union, 1946 You Might Like Socialism, 1939 Russia Day by Day Co-author (with Margaret I. Lamont), 1933 (Continued on last page of book) THE PHILOSOPHY OF HUMANISM CORLISS LAMONT EIGHTH EDITION, REVISED HALF-MOON FOUNDATION, INC. The Half-Moon Foundation was formed to promote enduring inter- national peace, support for the United Nations, the conservation of our country’s natural environment, and to safeguard and extend civil liberties as guaranteed under the Constitution and the Bill of Rights. AMHERST, NEW YORK 14226 To My Mother FLORENCE CORLISS LAMONT discerning companion in philosophy Published 1997 by Humanist Press A division of the American Humanist Association 7 Harwood Drive, P.O. Box 1188 Amherst, NY 14226-7188 Eighth Edition Library of Congress Catalog Card Number: 96-77244 ISBN 0-931779-07-3 Copyright © 1949, 1957, 1965, 1982, 1990, 1992 by Corliss Lamont. Copyright © 1997 by Half-Moon Foundation, Inc. Copy Editor, Rick Szykowny ~ Page Layout, F. J. O’Neill The following special copyright information applies to this electronic text version of The Philosophy of Humanism, Eighth Edition: THIS DOCUMENT IS COPYRIGHT © 1997 BY HALF-MOON FOUNDATION, INC.
    [Show full text]
  • UNITED STATES DISTRICT COURT EASTERN DISTRICT of VIRGINIA ALEXANDRIA DIVISION JASON DANIEL HEAP and the HUMANIST SOCIETY, Plain
    Case 1:14-cv-01490-JCC-TCB Document 32 Filed 02/13/15 Page 1 of 88 PageID# 276 UNITED STATES DISTRICT COURT EASTERN DISTRICT OF VIRGINIA ALEXANDRIA DIVISION JASON DANIEL HEAP and THE HUMANIST SOCIETY, Case No.: 1:14-CV-1490-JCC-TCB Plaintiffs, AMENDED COMPLAINT vs. JURY TRIAL DEMAND HON. CHARLES T. HAGEL, HON. RAYMOND E. MABUS, JR., VICE ADMIRAL WILLIAM F. MORAN, REAR ADMIRAL MARK L. TIDD, REAR ADMIRAL ANNIE B. ANDREWS, REAR ADMIRAL MARGARET G. KIBBEN, HON. JESSICA L. GARFOLA WRIGHT, REAR ADMIRAL BRENT W. SCOTT, MAJOR GEN. HOWARD D. STENDAHL, BRIGADIER GEN. BOBBY V. PAGE, MAJOR GEN. DONALD L. RUTHERFORD, BRIGADIER GEN. CHARLES R. BAILEY, REAR ADMIRAL DANIEL L. GARD, REAR ADMIRAL GREGORY C. HORN, THE UNITED STATES NAVY, THE UNITED STATES DEPARTMENT OF DEFENSE, and John and Jane Does # 1-40, Defendants. Case 1:14-cv-01490-JCC-TCB Document 32 Filed 02/13/15 Page 2 of 88 PageID# 277 TABLE OF CONTENTS Page NATURE OF ACTION .................................................................................................................. 1 JURISDICTION AND VENUE ..................................................................................................... 5 PARTIES ........................................................................................................................................ 6 A. Plaintiffs .................................................................................................................. 6 B. Navy Defendants ....................................................................................................
    [Show full text]
  • Humanism in the Americas
    Bucknell University Bucknell Digital Commons Faculty Contributions to Books Faculty Scholarship 7-2020 Humanism in the Americas Carol W. White Bucknell University, [email protected] Follow this and additional works at: https://digitalcommons.bucknell.edu/fac_books Part of the Ethics and Political Philosophy Commons, Ethics in Religion Commons, History of Philosophy Commons, Intellectual History Commons, Latin American History Commons, Other Arts and Humanities Commons, Race, Ethnicity and Post-Colonial Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation White, Carol W., "Humanism in the Americas" (2020). Faculty Contributions to Books. 211. https://digitalcommons.bucknell.edu/fac_books/211 This Contribution to Book is brought to you for free and open access by the Faculty Scholarship at Bucknell Digital Commons. It has been accepted for inclusion in Faculty Contributions to Books by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. Humanism in the Americas Humanism in the Americas Carol Wayne White The Oxford Handbook of Humanism Edited by Anthony B. Pinn Subject: Religion, Religious Identity, Atheism Online Publication Date: Jul 2020 DOI: 10.1093/oxfordhb/9780190921538.013.11 Abstract and Keywords This chapter provides an overview of select trends, ideas, themes, and figures associated with humanism in the Americas, which comprises a diversified set of peoples, cultural tra­ ditions, religious orientations, and socio-economic groups. In acknowledging this rich ta­ pestry of human life, the chapter emphasizes the impressive variety of developments in philosophy, the natural sciences, literature, religion, art, social science, and political thought that have contributed to the development of humanism in the Americas.
    [Show full text]
  • Secular Humanism – an Overview
    Lesson 1 Secular Humanism – An Overview 1 Lesson 1: OUTLINE • Introduction • Learning Objectives for this Study • Definition of Key Terms – What do the Key Terms “Look Like”? • Approach for this Study • Selected Quotes from Relevant Documents which Further Illustrates What it Looks Like (in the time remaining) 2 INTRODUCTION • A frequent message of the minor prophets (studied last quarter) was a call to the children of Israel to separate themselves from the sinful ways of neighboring nations, and return to keeping God’s statutes and commandments. • God had commanded them “to walk in all his ways, and to love him and to serve” him “with all thy heart and with all thy soul” (Deut. 10:12). • God had commanded them that “When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations” (Deut. 18:9), yet contrary to this they repeatedly did just that. 3 INTRODUCTION • God’s people today are not immune to sinful influences from the people around them. God commands the same separation of his people today: “… what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? … Wherefore come ye out from among them, and be ye separate saith the Lord…” (II Cor. 6:14 -18). 4 INTRODUCTION • The Old Testament prophets frequently pleaded with Israel to the reject the sinful philosophies and desires of those nations around them. • This same message needs to be repeated over and over again today. • II Peter 1:4 instructs us to grow as Christians, to develop in ourselves characteristics of God’s nature/personality so that we can be sharers or partakers of his holy character or nature.
    [Show full text]
  • RICHARD DAWKINS Ends All Debate
    RICHARD DAWKINS Ends All Debate Celebrating Reason and Humanity WINTER 2002/03 • VOL. 23 No. 1 f Susan HAACK • Christopher HITCHENS Nat HENTOFF Peter SINGER Paul KURTZ • • Introductory Price $5.95 U.S. / $6.95 Can. 24> John Dewey and Sidney Hook Remembered 7725274 74957 Published by The Council for Secular Humanism THE AFFIRMATIONS OF HUMANISM: A STATEMENT OF PRINCIPLES* We are committed to the application of reason and science to the understanding of the universe and to the solving of human problems. We deplore efforts to denigrate human intelligence, to seek to explain the world in supernatural terms, and to look outside nature for salvation. We believe that scientific discovery and technology can contribute to the betterment of human life. We believe in an open and pluralistic society and that democracy is the best guarantee of protecting human rights from authoritarian elites and repressive majorities. We are committed to the principle of the separation of church and state. We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual understanding. We are concerned with securing justice and fairness in society and with eliminating discrimination and intolerance. We believe in supporting the disadvantaged and the handicapped so that they will be able to help themselves. We attempt to transcend divisive parochial loyalties based on race, religion, gender, nationality, creed, class, sexual orientation, or ethnicity, and strive to work together for the common good of humanity. We want to protect and enhance the earth, to preserve it for future generations, and to avoid inflicting needless suffering on other species.
    [Show full text]