The time has come for widespread recognition of the radical changes
in political 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 a 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 the 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 his 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 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 the 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 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 to 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
relation 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 the 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 seek its development and fulfillment in the here and now.
This is the explanation of the humanist's social passion.
Ninth:
In 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
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 it; 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 there 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.
[EDITOR'S NOTE: There were 34 signers of this document, including
Anton J. Carlson, John Dewey, John H. Dietrich, R. Lester Mondale, Charles
Francis Potter, Curtis W. Reese, and Edwin H. Wilson.]
Copyright ©
1973 by the American
Humanist Association
Humanist Manifesto II
Humanist Manifesto III
