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Shortened Version... All three Manifesto Hubs by Merwin
Okay then... here it is. I have constructed a shortened version. This does not show who signed them nor do they have the untouched examples following.
I propose in this essay to take the entire Humanist Manifesto I,
Italicize certain enumerated paragraphs (key words and phrases
emboldened) and then parenthetically, after each paragraph, describe the
problem. And finally the un-italicized, un-emboldened, un-touched
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.
(Language suggests new
philosophy may be imposed upon existing beliefs)
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.
(There is a danger in this
language of it being recognized as a threat, it probably isn't a threat
but... 1) It could be perceived that way... and 2) These people are
smart enough to word this differently.)
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:
language suggests that unless these affirmations are met, any faith
that does not meet the criteria is deemed unacceptable.)
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.
(Strong language, I believe intentionally selected)
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.
(The preponderance of evidence is snowballing that there are certain benchmarks for what is acceptable and consequences for what is considered unacceptable.)
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.
(Or what? More absolute language.)
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.
("...and discourage?" Oh does this mean like, black balling or heavily censoring creationists? And only allowing the "Faith" of evolution... the Humanist Religion to have its say? You know that, that is exactly what it means.)
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.
(A sanitized definition of hedonism.)
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.
(The severity of their intentions increase dramatically with the THIRTEENTH)
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.
(Absolute power corrupts absolutely... the language has intensified. Oh... and "equitable distribution" as always, means that the ones in power, are "more equal" than those that are not.)
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.
Humanist Manifesto II
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.
("Other totalitarian regimes" Soviet as well as Nazism were socialist regimes and the first manifesto promoted socialism heavily before the atrocities became evident. The Soviet, atheistic socialism under Stalin murdered twice as many as the Nazis according to conservative estimates.)
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.
(And the Humanists intend to dictate which faiths are commensurate.)
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.
Humanist power structures will decide what is a reasonable mind.)
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.
enough, when one looks at all the steps suggested by I & II, that
have been implemented.)
- 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.
indicative of their intent.)
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.
(Sorry... it is mostly scientific atheistic agendas and power mongering that got us into those [above mentioned] circumstances. And again it is the Humanist's definition of reason... and what is an irrational cult.)
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.
(Obviously a one
world religion and government.)
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.
(Again it is
Humanism, that will decide who is dedicated and clear
minded and it is to those that it will give personal meaning and
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.
"Are you zealous enough to join our ranks?")
We affirma 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.
the singularity of this affirmation? Especially the last sentence of
the paragraph... [my translation] a single world wide Humanist
sanctioned, religious society.)
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" and "FIRST are not my emboldening)
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.
(I find it remarkable that this [Humanist], minute fraction of one tenth of one percent of the world population is not only dictating what is creedo or religiously acceptable... but is implementing those dictations on a global scale. See below.)
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.
(So as far as the world population of various faiths go... we the Humanists will decide what is acceptable and "guide" your future to conform to it, or be eradicated by it.)
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.
(Hold up a mirror Humanist... it sounds like a fair self-description)
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.
(Approved religion of course.)
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.
(Can we then expect periodic certification updates for social consonance?)
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.
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.
(Except the freedom of religion?)
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.
(And as usual the Humanist will decide which forces are "Alienating".)
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.
(Humanism is an ideology.)
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.
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.
(And they have... implemented and fostered, cajoled and black balled, persuaded and supressed [since 1933] their way to the top of the power structure.
Their's is the foundational creedo, the non-religious religion, that will usher in the one world religious jugernaut of Revelation. These sheep with the mouthings of wolves, employ gross career oriented economically intimidative tactics that one would be a secular fool to resist.
For the very things the Humanist declare are abhorrent, they themselves are guilty of in a greater measure. They... the miniscule minority would remove or eradicate the faith commitments [liberty] of over ninety percent of the "individuals" of the world. They are the spiritual core of the one world religion, if not in practice, they are at least the philosophy.)
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.
Manifesto Wrap by Merwin
If you are not a believer in God, especially in the form of His only begotten Son Jesus. Or if you happen to be a Preterist (one who believes that the second coming of Jesus, has come and gone), then you will probably not agree with most of the content of this posting.
If... on the other hand you happen to be a believer and are awaiting the return of Jesus at some point in the future of mankind, then you may find some value in what is written here.
If you are convinced that what was written by the Apostle John in Revelation is yet to occur, but you don't know what to make of all the conspiracy theories, then you are most likely one of the people I am writing this for.
So... IF, the return of Jesus is at the door, and if, this is the generation that sees his return and those events that lead to it, then we may expect to be able to see some evidence that things are at least leaning in that direction.
For the sake of being brief I will not write out the scriptures in full, but I will list the corresponding context of a set of scriptures, quote the exact scripture that showcases my point and move on to the next point. This will allow the brevity, while giving the reader the ability to verify the full context.
Example... at some point in this posting (like now) I will give reference to... God said of the Jews "you are like the figs" and I will refer to all the verses in the context, Jer 24:1-10 but I will quote emboldened the passage in mind like this, Jeremiah 24:1 - 10 V. 5 Thus saith the Lord, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good. V.6 For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them and not pluck them up. And then hopefully, I will finish my point either in the same paragraph (like now) or I will carry on to the next paragraph.
As in the example given in the preceding paragraph, it is prophesied by the Lord through Jeremiah's account that there will come a time when God would put Israel (Judah, the Jews) back in the land (the land of Israel) to never again remove them. V.6 For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them and not pluck them up. From the time of their removal to the land of the Chaldeans until May 14, 1948... this prophesy has not been fulfilled.
And more to the point, if they were removed from there this time the prophesy could not be accomplished this go around either.
What then... Merwin, makes you think this is the time it will be fulfilled?
Excellent question... thank you Merwin, I refer to Matthew 24:4 - 38.
24:8-13 (Amplified Version)
All this is but the beginning [the early pains] of the birth pangs [of the intolerable anguish].
Then they will hand you over to suffer affliction and tribulation and put you to death, and you will be hated by all nations for My name's sake.
And then many will be offended and repelled and will begin to distrust and desert [Him who they ought to trust and obey] and will stumble and fall away and betray one another and pursue one another with hatred.
And many false prophets will rise up and deceive and lead many into error.
And the love of the great body of people will grow cold because of the multiplied lawlessness and iniquity.
But he who endures to the end will be saved.
Matthew 24:15-16 (Amplified Version)
So when you see the appalling sacrilege [the abomination that astonishes and makes desolate], standing in the Holy place – let the reader take notice and ponder and consider and heed [this] Then let those in Judea flee to the mountains;
Jesus goes on to report of the terrible future events. He then renders an important disclosure culminating with verses 32 thru 38.
24:32-38 (Amplified Version)
From the fig tree learn this lesson: as soon as its young shoots become soft and tender and it puts out its leaves, you know of a surety that summer is near.
So also when you see these signs, all taken together, coming to pass, you may know of a surety that he is near, at the very doors.
Truly I tell you, this generation (the whole multitude of people living at the same time, in a definite given period) will not pass away till all these things taken together take place.
Sky and earth will pass away, but My words will not pass away.
But of that [exact] day and hour no one know, not even the angels of heaven, nor the Son, but only the Father. As were the days of Noah, so will be the coming of the Son of Man.
For just as in those days before the flood they were eating and drinking, [men] marrying and [women] being given in marriage, until the [very] day when Noah went into the ark.
And they did not know or understand until the flood came and swept them all away – so will be the coming of the Son of Man.
I underline the reference to the fig tree, to emphasize it as an obviously significant symbol. Israel became its own internationally recognized sovereign nation, May 14, 1948, and once again gained as its "spiritual" capital, Jerusalem in 1967.
Okay, so IF... we are that generation to see his return. If we are to assess properly what must be foundational to the proper atmosphere for the Beast, the Antichrist, and the False Prophet to occupy... taking over those reigns so to speak, what must this scenario look like?
666 The number of a man.
There are many who have speculated and commented that the number six (which is the number of a man) repeated three times suggests it is a man stating that he, and therefore all men are their own god and that they make their own destiny apart from any other "God" consideration.
This would seem to be a very reasonable speculation in my mind especially when viewed in the light of the Humanist Manifestos I & II, and this is reinforced by the powerful names listed as signatures at the end of each, and in regard to all the measures (affirmations) that have already been accomplished since they were affirmed.
Now... regarding all the conspiracy theories that are floating around, I really don't care what they are called. They can be referred to as The Club of Rome, One World Centralized Banking, The Rothechilds (sp?), The Illuminati, on and on and on, it really doesn't matter what those networks (for they are many) would be called. They or something like them would have had to be in place, laying the foundations for the "right" setting for the Beast, the Antichrist... to inhabit, and for a very long time, for generations even.
Why? Why would it have to be for a long time?
Again IF, if you don't believe in God then all this doesn't matter, I don't know why you're still reading (kidding... I know why even if you don't).
It would have to be for a long time because this is the first time in human history that we have the capability to fulfill the descriptions of the last days... that all nations (all nations = all families) are able to be kept track of. The monitoring of every man, woman, and child on the planet can now be achieved. Israel becoming a nation once again as prophesied by Jesus.
The philosophies of those in power above
Politicians, the Humanist Scientists, and the Uber-Rich is preemptively
and lovingly acquainted with the Antichrist message that you are your
own God. I say lovingly because they may not be aware of the holocaust
that is planned, Germany certainly wasn't. The Bolshiviks were unaware
of the future atrocities of Stalin.
Think about it realistically... the Humanists cannot "magically" bring about people willingly casting aside their love of God in the way they have come to know him.
Whether they be orthodox Jews, or Christians, or Muslims, or Buddhists or whatever, they will not peaceably "change" their views especially when the new perspective is imposed upon them. They never have, they never will, and the Principalities that pull the strings of the targets of all the conspiracy theories, are counting on this.
You see... ultimately there are too many people on the planet for these collective manipulators to be able to realize Utopia, for them to be able to create the perfect world, they have a measured number of what is manageable, around 500 million.
So warfare of any kind, carnage of any kind, pestilence of any kind, genocide of any kind, death... of any kind suits their desired end. After all no one lives forever and birth control / abortions are to slow or resisted.
And to tell the truth the Principalities and their immediate puppets are counting on the Bible and especially the book of Revelation being true... first the great catching away, then 5/6 of all mankind being destroyed hits their metrics pretty good.
They are convinced that they can win a war against God though, after all they spell god with a small "g".