Humanism / Humanist

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Humanism / Humanist

Post by notmartha » Tue Sep 24, 2019 1:05 pm

Please first read John Quade’s four part series Let This Mind Be In You, originally printed in Matters concerning His Lawful assembly. It is about the fallacies and harms of humanism and how it is diametrically opposed to Christianity.

Let This Mind Be in You.pdf
(228.64 KiB) Downloaded 3 times

Then contrast these truths with the posts by Snoop4truth , textbook examples of humanist propaganda.

BIBLE

The words “humanist” and/or “humanism” were not found in the KJV or any other translations I checked.


Disciple's Study Bible, Holman Bible Publishers, 1988
The moral perversions of ancient Canaan are being flaunted brazenly, and even given the status of "rights" in some quarters. The faith of the new covenant is all but submerged under secularism, humanism, and the influence of pagan oriental religions.
While humanist Reformers such as Erasmus of Rotterdam appealed to the Bible in their critique of moral abuses in the church, Luther, Zwingli, Calvin, and the other mainline Reformers challenged the prevailing theology by the norm of Holy Scripture.
Paul of Tarsus, T. R. Glover, 1925
Thus government, society, religious interchange, the development of individual self-consciousness, travel, intercourse, and philosophy were all combining to make the world one, to teach a more genuine humanism, and, as Paul and his followers saw, to open the door everywhere for a faith that should be one and universal.
The Catholic Encyclopedic Dictionary, 1961, The MacMillan Co.
i. The intellectual development of the 14th-16th centuries in Europe which sought to base all art and learning on the culture of ancient Greece and Rome. Humanism opposed itself to Scholasticism. The movement was nursed by the Church: such popes as Nicholas V, Pius II and Leo X were its champions, and such men as Cardinal Bessarion, Cardinal Nicholas of Cusa, Erasmus, Vives, and Pico della Mirandola among its leaders. But Humanism was well named; its enthusiasm was not tempered by control, it produced Carlo Aretino and Machiavelli as well as Dean Colet and St. Thomas More, and it helped pave the way for the Reformation. In the event, Scholasticism returned and again flourishes. Among the legacies of Humanism are the insubordination of the state, whether represented by a dictator or a soviet, arising from its classical doctrine of collective morality as opposed to personal morality; and the substitution of class distinctions for differentiation by function. "Humanism was..... mundane, pagan, irreligious, positive" (J.A. Symonds).

ii. In its more extended meaning, deriving from the above, Humanism is devotion to human interests or a system concerned with real or supposed human interests without reference to God or divine things; the belief in the self-sufficiency of the natural man, and of human values (cf.,Pragmatism). But see PERSON, i.
+++++ Please read Pope Francis’ latest message from the Vatican on September 12, 2019 to launch the global compact on education, which said in part:
Another step is to find the courage to capitalize on our best energies, creatively and responsibly. To be proactive and confident in opening education to a long-term vision unfettered by the status quo. This will result in men and women who are open, responsible, prepared to listen, dialogue and reflect with others, and capable of weaving relationships with families, between generations, and with civil society, and thus to create a new humanism.
Let us seek solutions together, boldly undertake processes of change and look to the future with hope. I invite everyone to work for this alliance and to be committed, individually and within our communities, to nurturing the dream of a humanism rooted in solidarity and responsive both to humanity’s aspirations and to God’s plan.
The Westminster Dictionary of Church History, 1971, p. 148.
"Calvin's intellectual and religious development had taken him from nominalism through law and humanism to Protestantism. His "conversion" probably occurred in 1533, but he still thought of himself as--and was--a Christian humanist, not a reformer."
“Political Apostasy” by Rev. R. J. Rushdoony
Man's most ancient heresy is humanism, and we first encounter it in Genesis 3:5; its essential faith is in man as his own god, knowing or determining good and evil, law and morality for himself. Very often man has expressed this faith by making himself, very openly, his own god; at other times, man objectifies his own goals and makes images which he calls gods. Very commonly, man has expressed his self-worship collectively in the state. In fact, the oldest religious institution in history is the state. The worship of the state has sometimes meant that the state has been seen as divine; at other times, its rulers; and at still other times, its offices. In modern thinking, the voice of the people is held to be god, and democracy is seen as divinely right.
“The Theory of Evolution vs. Law” by John Joseph
If Christian thought declines anywhere, it declines everywhere, whether anyone notices it or not. Humanism, then enters the void and redefines all thought in every area of life and subtlety, and gradually replaces Christianity with new forms of thought, word, and deed, as the Humanist claims dominion in every area of life.
Yet Humanism never acquires true dominion, because its growth and power is always under the sovereign power of God who controls its every aspect.

Humanism is inherently elitist, and thus, it took quite 'naturally' to Darwin, paying special attention to the phrase, 'Preservation of Favored Races.'

A Humanist views everyone else (except for himself and his peers) as ones not naturally selected by evolution as those who are to follow the elite's directions and be told what to do by the social, legal, and political elite, styled as the 'experts.'

The elite see themselves as specially chosen by evolution, an impersonal and objective force, to lead all others not so chosen and it tends to view the unchosen as sub-human types, whose existence is necessary, however, to function as the servants of the elite's agenda.

Humanism, thus, tends to a low view of life. In their view, it makes sense to incorporate the word 'human' as a stock in trade because the word indicates that man is merely a higher form of animal with no image of God impressed upon his nature.

In the Humanistic world, the idea of one's 'humanity' and its related words become the lingua franca or, language of every area of life.

Thus, justification for having made a mistake is explained by saying, "I'm only human." When one does something extraordinary, one is said to have displayed "The triumph of the human spirit" Weather is not controlled by God, but by 'mother nature' who, as a woman, charges her mind so often that, what she does is impossible to predict.
If Humanism dominates law, only the elite survive, by living off lower forms of humanity who've been denied - by natural selection - the right to join the elite.

If Humanism dominates political systems or civil governments, such systems always tend toward centralized power in the hands of a few at the top who are, of course, chosen by Natural Selection as the fittest to survive and lead.

Thus, the 'scientific basis' of Humanism has imported the fictions of evolution and provided grist for the modern military systems of imperialistic government modeled after the old Roman Imperial state. And, in this process, it has, quite naturally, succeeded in creating the only thing it knows how to create; pain, sorrow, death, destruction, and tears.
Etymologicum Anglicanum or English Etymology. The Study of English Words
Christian Humanism
The view that individuals and their culture have value in the Christian life. Justin Martyr appears to have been the first to offer a formulation of Christianity that included an acceptance of classical achievements as he stated in the Apology (1.46) that Christ the Word had put culture under his control. Such an approach, he believed, would restrain believers from leading vulgar lives while at the same time keeping them from attaching more importance to human culture than to the truths of the faith.

During the Middle Ages little attention was paid to humanism, but with the beginning of the Renaissance there was a revival of that perspective. Renaissance humanism was both an outlook and a method. It has been described as "man's discovery of himself and the world." The worth of earthly existence for its own sake was accepted, and the otherworldliness of medieval Christianity was disparaged. Humanists believed that the pursuit of secular life was not only proper but even meritorious. Closely allied to the new view of worldly life was a devotion to nature and its beauty as part of a broadened religious outlook. Yet Renaissance humanism must be viewed from another vantage point. Those involved in the movement were devoted to the studia humanitatis, or the liberal arts, including history, literary criticism, grammar, poetry, philology, and rhetoric. These subjects were taught from classical texts of the Greco-Roman period and were intended to help students understand and deal with other people. In addition, the humanists valued ancient artifacts and manuscripts and tried to revive classical life styles.

Many Christians, including Savonarola and Zwingli, reacted against the more secular approach of humanism; but others such as John Colet, Thomas More, and Erasmus felt that great benefits would come from the revival of classicism and the development of historical criticism. It has been pointed out that even John Calvin reveals the influence of humanism. The new Renaissance philological tools were helpful in studying the Bible, and the ancient view of man held the promise for better government and greater social justice. A wedding of the ethical and social concern of the Renaissance with the introspective force of Christianity held the possibility for church renewal in the minds of many sixteenth century scholars. Christian humanist teaching was kept alive by many Anglicans, by the moderates in the Church of Scotland, by certain German pietists, and through the philosophy of Kant. It continues in the twentieth century among such writers as Jacques Maritain and Hans Kung.
Those who believe that the Christian revelation has a humanistic emphasis point to the fact that man was made in the image of God, that Jesus Christ became man through the incarnation, and that the worth of the individual is a consistent theme in the teaching of Jesus. Indeed, when asked to give a summary of the life that pleases God, Christ advised his listeners to "love the Lord your God with all your heart, and with all your soul, and with all your mind" and to "love your neighbor as yourself" (Matt. 22:37, 39).

Christian humanists acknowledge the contributions of other forms of humanism, such as the classical variety that discovered the value of human liberty, and the Marxists, who realize that man has been estranged from the good life because he is dispossessed of property and subordinated to material and economic forces. However, they caution that these other forms can degenerate into excessive individualism or savage collectivism because they operate without God. The Christian humanist values culture but confesses that man is fully developed only as he comes into a right relationship with Christ. When this happens, a person can begin to experience growth in all areas of life as the new creation of revelation (II Cor. 5:17; Gal. 6:15). R. G. CLOUSE .

Bibliography. L. Bouyer, Christian Humanism; Q. Breen, John Calvin: A Study in French Humanism; H. Kung, On Being a Christian; J. Maritain, True Humanism; J. I. Packer, Knowing Man; G. Toffanin, History of Humanism; C. Trinkaus, In Our Image and Likeness; W. Bouwsma, The Interpretation of Renaissance Humanism.
DEFINITIONS

Webster’s Dictionary of the English Language, 1828
HU'MANIST, noun
A professor of grammar and rhetoric; a philologist; a term used in the universities of Scotland.
1. One versed in the knowledge of human nature.
The Century Dictionary, an Encyclopedic Lexicon of the English Language, 1895
humanism (hu'man-izm), n. [< human + -ism.']

1. Human nature or character; humanity,
2. A system or mode of thought in which human interests predominate, or any purely human element is made prominent.
3. The subjects of study called the humanities; hence, polite learning in general; literary culture
; especially, in the revival of learning in the middle ages, the intelligent and appreciative study of Latin, Greek, and Hebrew letters, which was introduced by Petrarch in Italy, and spread thence throughout Europe.
humanist

n. 1, One accomplished in literary and classical culture ; especially, in the fourteenth, fifteenth, and sixteenth centuries, one of the scholars who, following the impulse of Petrarch, pursued and disseminated the study and a truer understanding of classical, and particularly of Greek, literature. The active enthusiasm of the humanists was the chief factor in accomplishing the Renaissance.

2. A student of human nature, or of matters of human interest; one versed in human affairs
and relations.

II. a. Humanistic.
The Concise Oxford Dictionary of Current English, 1919
hu'manism, n. Devotion to human interests; system concerned with human (not divine) interests, or with the human race (not the individual) ; Religion of Humanity ; literary culture, esp. that of the Humanists, [-ism]
hu'manist, n. Student of human nature or human affairs; student (esp. in 14th-16th cc) of Roman & Greek literature & antiquities, whence humanistic a.
The Shorter Oxford English Dictionary, 1933, Oxford University Press
Humanism

1. Belief in the mere humanity of Christ. COLERIDGE.
2. The quality of being human; devotion to human interests 1836.
3. Any system of thought or action which is concerned with merely human interests, or with those of the human race in general; the 'Religion of Humanity' 1860.
4. Devotion to those studies which promote human culture; literary culture; esp. the system of the Humanists 1832.
5. Comtism or Positivism, or, as it may be called, Humanism.
Humanist

1. A student of human affairs, or of human nature 1617;.
2. One versed in the humanities; a classical scholar; 1539
3. Literary Hist. One of the scholars who, at the Renascence, devoted themselves to the stugy of Roman, and afterwards Greek, antiquity; hence, applied to later disciples of the same culture 1670
Random House Webster's College Dictionary. 1990
Humanism

1. n. Any system or mode of thought or action in which human interests, values and dignity predominate, esp. an ethical theory that often rejects the importance of a belief in God.
2. Devotion to or the study of the humanities.
3. the studies, principals, or culture of the Renaissance humanists.
Secular humanism
n. any set of beliefs that promotes human values without specific allusion to religious doctrines.
MISCELLANEOUS

Sidney Ratner, essay: "Facts and Values in History," The Humanist, January-February, 1957, page 38).
The Humanist can never learn from the past because the past has nothing to teach him. Because everything is in a constant state of flux, it is impossible for the Humanist to understand the past; he is unable to analyze past events because he cannot assume that either the scientific method or the ethical system which he employs to conduct his analysis were relevant to that particular time. He is unable to establish a mental link to people long dead, for the world they saw and the emotions they felt were likely nothing like his own. In a word, history to the Humanist is meaningless; he is cut off from the family of man to drift aimlessly through a disjointed and unattached existence toward a frighteningly unpredictable future.

In his book 1984, George Orwell wrote, "Who controls the past controls the future. Who controls the present controls the past." It should not surprise us that Humanists will interpret, or even rewrite history as current circumstances or political agendas may require. The god of the Humanist (and we must never doubt the fact that the Humanist does in fact worship a god) is a territorial god; he is bound to the here and now and his dominion is confined to what can be seen, heard, touched, smelled, or tasted. His is a god which disdains precedent, rejects established (Christian) customs and usages, and instead commands his worshippers to indulge themselves in the pursuit of momentary pleasures or private gain. A people who have bowed their knee to such an idol as this cannot be free; they must be subjugated to tyrants who rule according to superior force rather than a set system of "ethics" (Christian morals), for, as the Humanist believes, "there are no absolutes, no values, or facts outside space and time, only those ends in view and facts that we help to discover or create."
Vittorino da Feltre and other Humanist Educators, Woodward, 1963, pp. 183-185.
"There is no doubt that the Humanists as a body were profoundly convinced of the practical character of Classical studies. It was said of Vittorino [By Ticozzi: cf. his Storia dei Letterati, etc. p. 19: "Soleva dire, non tutti I suoi discepoli aver gisogno per vivere onoratamente, di professare filosofia, legge, medicinane tutti esere ugualmente da natura favoriti; essere bensi tutti a vivere in societa destinati ed a professare la virtu."] that his aim was the development of the complete citizen. Vergerius [De Ingenuis Moribus, p. 479: "Namqui totus speculationi et literarum illecebris deditus est, is est forsitan sibi ipsi carus, ac parum certe utilis urbi aut princeps est aut privatus."], at the outset of our period, is anxious to set forth the ideal of Education as the perfection of the man as Citizen, which he found in Aristotle. The choice of studies and the temper in which they are to be pursued should be determined by this general aim. Learning is not to be regarded as an excuse for withdrawal from active life and concern for the common good. Vittorino writes to Ambrogio, quoting Cicero with approval: virtutis laus omnis in actione consistit. That was his own ideal, and it was notorious that a full training for practical life was the leading purpose of the Mantuan school. This indeed, is one of the characteristic marks of the lay spirit of Humanism, coinciding, as it did, with the objective temper of Italian intelligence.Practical judgment in affairs is one main result of humanist teaching. [Vergerius] lays down that 'sound judgment, wisdom of speech [*euphonious words], and integrity of conduct [*morals and ethics]' are the qualities cultivated by liberal learning.[*184] Citizenship then being the highest end of education, we are prepared to find that the conviction of the Ancients, that the training of the young is a matter of State concern, is not lost sight of by the theorists. Vergerius definitely affirms [*185] this position, although it is in relation to character that he regards the action of the State as necessary. The Community is directly interested in the virtuous up-bringing of its future members, since good citizenship redounds to the profit of the State not less than to the advantage of the individual."
Billy Graham
There is nothing new about humanism. It is the yielding to Satan's first temptation of Adam and Eve: "Ye shall be as gods." (Gen. 3:5)
It's no secret that in New York during the last 30 years there has been a tragic exodus from the churches into materialism, secularism and humanism.
Stephen Fry
Humanism is an approach to life which encourages ethical and fulfilling living on the basis of reason and humanity, and rejects superstition and religion. The most immediate impact of living as a Humanist is that we believe this life is all there is - so what we do and the choices we make really count.
E. M. Forster
The four characteristics of humanism are curiosity, a free mind, belief in good taste, and belief in the human race.
Kurt Vonnegut
Being a Humanist means trying to behave decently without expectation of rewards or punishment after you are dead.
Simone Weil
Humanism was not wrong in thinking that truth, beauty, liberty, and equality are of infinite value, but in thinking that man can get them for himself without grace.
Parker Palmer
America's freedom of religion, and freedom from religion, offers every wisdom tradition an opportunity to address our soul-deep needs: Christianity, Judaism, Islam, Buddhism, Hinduism, secular humanism, agnosticism and atheism among others.
Yuval Noah Harari
For thousands of years, humans believed that authority came from the gods. Then, during the modern era, humanism gradually shifted authority from deities to people.
The feelings of the individual are the prime authority in ethics. 'If it feels good, do it' is the basic ethical ideal of humanism.
Bobby Seale
I think the American Dream should be about a greater progressive legislation that allows for what I call a necessary future world of cooperational humanism.
Dennis Prager
When Jews left Judaism, they didn't stop being religious. They simply swapped God-based Judaism for godless secular humanism and leftism. For left-wing Jews, Judaism is their ethnicity; leftism is their religion.
Contemporary Socialism, Rae, p. 114.
The Hegelian idealism first bred the more sensualistic system of humanism, and then humanism bred socialism.
Club of Rome, Goals for Mankind
“The greatest hope for the Earth lies in religionists and scientists uniting to awaken the world to its near fatal predicament and then leading mankind out of the bewildering maze of international crises into the future Utopia of humanist hope.”


The Life Of An American Jew In Racist Marxist Israel By Jack Bernstein
Israeli laws suppress all religion— For instance, it is against the law to try and convert a Jew to another religion even if the Jew is an atheist or humanist.
Near1y a1l Arab Moslems and Arab Christians do have respect, even reverence, toward the holiness of the land; but, only a small minority of the Jews have this same respect. 95% of the Jewish population are atheists or secular humanists and are not held back by the 10 commandments or other restraints on sinful human behavior.
From what I have written so far, you should now realize that few Jews practice Judaism. Most Jews are atheists or they follow humanism which is an anti-God religion. So the portrayal that Jews are a religious people who look to Israel as a fulfillment of biblical prophecy is a myth. Also, the portrayal that Jews are one race of people is a myth. The Sephardic Jew - Ashkenazi Jew division is adequate proof.
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notmartha
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Re: Humanism / Humanist

Post by notmartha » Thu Sep 26, 2019 4:08 am

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.

See also:

HUMANIST MANIFESTO II
HUMANIST MANIFESTO III
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