Subtitle: Very Often There Is A Vast Difference Between Being Educated And Being Smart! (Complete text of both Humanist Manifesto I and II included in this article).


The New World Order is coming! Are you ready? Once you understand what this New World Order really is, and how it is being gradually implemented, you will be able to see it progressing in your daily news!!

Learn how to protect yourself, your loved ones!

Stand by for insights so startling you will never look at the news the same way again.



New York Times News Service, "Kansas reinstates evolution in its science program", by John W. Fountain, February 17, 2001, Tuscaloosa News, p. 1.

This article begins with the statement: "In the beginning was the theory of evolution"--a not so subtle slap at Genesis 1:1, "In the beginning God created the heaven and the earth." It then goes on to say, "That is until the Kansas State Board of Education voted two years ago to remove it as the sole explanation of the origin of man from the state's public school curriculum." The Kansas Board is in the news once again because they have rescinded their earlier ruling and the ultra liberal news media could not possibly be happier.

Apparently this issue continues to rage throughout much of the nation. Why? Is this battle -- still being hotly contested after the better part of a century -- strictly a difference of opinion between Christian faith and "science" ["falsely so-called" (1 Timothy 6:20, KJV)]? The answer is both yes and no! Yes, because the liberal news media and their atheistic counterparts in society would have us believe that evolution, as it applies to the "origin of the species," is a fact of science and thus at odds with the Bible (Creationism as believed by Christians).

But on the other hand-- the answer is, No, because what is actually taking place is a life and death battle between two spiritual positions! Evolution is a key tenet in the religion of humanism, just as creationism is a key tenet in Christianity. Man in innately "religious" (this fact alone is an unbridgeable chasm between humans and primates) and he is going to worship something, or someone, as a god--even if it is just more money and power. And since atheists/agnostics are humanistic to the core and do not believe in a "higher power," evolution is the only game in town for them. The cosmos is a reality--it exists and is observable--and if one attempts to explain where it came from and how it got here, apart from the creative act of God, evolution is presently the only viable alternative. But, when Christians dare to explain this magnificent universe in terms of Divine creation, evolutionists are offended--their religion has been slandered.

Christian pastors and teachers often toss the word "humanist" around as if everyone truly understood its meaning, but many do not. And it appears that even among those who do, a large percentage still do not understand its spiritual nature. How then can we go about enlightening as many as possible? We probably should start by "going to the horse's mouth" and allow the humanists to tell us in their own words. So without further ado, here is "Humanist Manifesto I and II: (It is long, but well worth studying)

HUMANIST MANIFESTO I (signed in 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(emphasis ours) 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 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 (emphasis ours). 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 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 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 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 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. (emphasis ours) 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 of 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. (emphasis ours)
     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 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."

[Those signing Humanist Manifesto I included John Dewey, the "father of modern education."

CUTTING EDGE COMMENTS -- We added the emphasis and the red highlight, but every word is in the original Humanist Manifesto.  Please notice that the creators of Humanist Manifesto I used the words "religious humanism".  From the original documents, therefore, Humanism is a religion.


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

As we approach the twenty-first century, however, an affirmative and hopeful vision is needed. Faith, commensurate with advancing knowledge, is also necessary. In the choice between despair and hope, humanists respond in this Humanist Manifesto II with a positive declaration for times of uncertainty.
     As in 1933, humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to love and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith. Salvationism, based on mere affirmation still appears as harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other means for survival.
     Those who signed Humanist Manifesto II disclaim that they are setting forth a binding credo; their individual views would be stated in widely varying ways. The 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 supercede 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.
     The next century can be and should be the humanistic century. Dramatic scientific, technological, and ever-accelerating social and political changes crowd our awareness. We have virtually conquered the planet, explored the moon, overcome the natural limits of travel and communication; we stand at the dawn of a new age, ready to move farther into space and perhaps inhabit other planets. Using technology wisely, we can control our environment, conquer poverty, markedly reduce disease, extend our life-span, significantly modify our behavior, alter the course of human evolution and cultural development, unlock vast new powers, and provide humankind with unparalleled opportunity for achieving an abundant and meaningful life.

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

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

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

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

Many kinds of humanism exist in the contemporary world. The varieties and emphases of naturalistic humanism include "scientific," "ethical," "democratic," "religious,"  and "Marxist" humanism. Free thought, theism, agnosticism, skepticism, deism, rationalism, ethical culture, and liberal religion all claim to be heir to the humanist tradition. Humanism traces its roots from ancient China, classical Greece and Rome, through the Renaissance and the Enlightenment, to the scientific revolution of the modern world. But views that merely reject theism are not equivalent to humanism. They lack commitment to the positive belief in the possibilities of human progress and to the values central to it. Many within religious groups, believing in the future of humanism, now claim humanist credentials.Humanism is an ethical process through which we all can move, above and beyond the divisive particulars, heroic personalities, dogmatic creeds, and ritual customs of past religions or their mere negation. 
We affirm a set of common principles that can serve as a basis for united action--positive principles relevant to the present human condition. They are a design for a secular society on a planetary scale. 
For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direction for satisfying survival.

     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 judgement, 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 the survival and fulfillment of the human race. As non-theists, we begin with humans not God, nature not diety. Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the natural.
     Some humanists believe we should reinterpret traditional religions and reinvest them with meanings appropriate to the current situation. Such redefinitions, however, often perpetuate old dependencies and escapisms; they easily become obscurantist, impeding the free use of the intellect. We need instead, radically new human purposes and goals.
     We appreciate the need to preserve the best ethical teachings in the religious traditions of humankind, many of which we share in common. But we reject those features of traditional religious morality that deny humans a full appreciation of their own potentialities and responsibilities. Traditional religions often offer solace to humans, but, as often they inhibit humans from helping themselves or experiencing their full potentialities. Such institutions, creeds, and rituals often impede the will to serve others. Too often traditional faiths encourage dependence rather than independence, obedience rather than affirmation, fear rather than courage. More recently they have generated concerned social action, with many signs of relevance appearing in the wake of the "God is Dead" theologies. But we can discover no divine purpose or providence for the human species. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves.

Second: Promises of immortal salvation or fear of eternal damnation are both illusory and harmful. They distract humans from present concerns, from self-actualization, and from rectifying social injustices. Modern science discredits such historic concepts as the "ghost in the machine" and the "separable soul." Rather, science affirms that the human species is an emergence from natural evolutionary forces. (emphasis ours) 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 he 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.

     Third: We affirm that moral values derive their source from human experience. Ethics is autonomous and situational, needing no theological or ideological sanction (emphasis ours--situational ethics is the premise that right or wrong is determined by the situation at hand). 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, bureaucratization, 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 emotion, for we believe in the cultivation of feeling love. As science pushes back the boundary of the known, one's sense of wonder is continually renewed, and art, poetry, and music find their places, along with religion and ethics.

The Individual
     Fifth: The preciousness and dignity of the individual person is a central humanist value. Individuals should be encouraged to realize their own creative talents and desires. we reject all religious ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility. Although science can account for the causes of behavior, the possibilities of individual freedom of choice exist in human life and should be increased.
     Sixth: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered "evil." Without countenancing mindless permissiveness or unbridled promiscuity, a civilized society should be a tolerant one. Short of harming others or compelling them to do likewise, individuals should b permitted to express their sexual proclivities and pursue their life-styles as they desire. We wish to cultivate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which intimacy, sensitivity, respect, and honesty in interpersonal relations are encouraged. Moral education for children and adults is an important way of developing awareness and sexual maturity.

Democratic Society
     Seventh: To enhance freedom and dignity the individual must experience a full range of civil liberties in all societies. This includes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies fair judicial process, religious liberty, freedom of association, and artistic, scientific, and cultural freedom. It also includes a recognition of an individual's right to die with dignity, euthanasia, and the right to suicide. (emphasis ours) 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 Universal Declaration of Human Rights.
     Eighth: We are committed to an open and democratic society. We must extend participatory democracy in its true sense to the economy, the school, the family, the workplace, and the 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 express 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 (emphasis ours--this is speaking of the Ten Commandments), rules, proscriptions, or regulations.

Ninth: The separation of church and state and the separation of ideology and state are imperatives. The state should encourage maximum freedom for different moral, political, religious, and social values in society. It should not favor any particular religious bodies through the use of public monies, nor espouse a single ideology and function thereby as an instrument of propaganda or oppression, particularly against dissenters. 
Tenth: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs testing results in terms of the common good. 
Eleventh: The principle of moral equality must be furthered through elimination of all discrimination based upon race, religion, sex, age, or national origin. This means equality of opportunity and recognitions 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 school should foster satisfying 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 an ethnic pride, we reject separations which promote alienation and set people and groups against each other; we envision an integrated community where people have a maximum opportunity for free and voluntary association.

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

World Community 
Twelfth: We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and to move toward the building of a world community in which all sectors of the human family can participate. Thus we look to the development of a system of world law and a world order based upon transnational federal government (emphasis ours). 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 affirm 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 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 (emphasis ours--advocating the United Nations.) 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 good will 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 superceded 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 non-violent 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 it 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, good will, and cooperative skill to implement this commitment in the decades ahead.

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

[End of quote]

Those signing Humanist Manifesto II were Isaac Asimov, science fiction writer who regularly wrote articles for Playboy Magazine, Edd Doerr, Americans United for Separation of Church and State; Bette Chambers, President of American Humanist Association; Alan F.Guttmacher, President of Planned Parenthood Association of America; Paul Kurtz, Editor of The Humanist; Lester Mondale, former President, Fellowship of Religious Humanists and brother of former U.S. Vice President Walter Mondale; B.F. Skinner, Professor of Psychology, Harvard University; Norman Fleishman, Executive Vice President, Planned Parenthood World Population; and Betty Friedan, Founder, National Organization of Women.


So we trust that from these lengthy and revealing documents one can clearly discern that humanism is indeed a religion--a faith now practiced by millions--but only a relative few will claim it as such. And one of the major tenets of this religion involves science, which they insist teaches us humankind (to use their terminology) evolved from apes after zillions of years of evolutionary processes. But they have been forced to conclude in recent years that what they call the "Big Bang" theory explains the existence of matter. (However, they are at a loss to explain where the matter came from prior to the "Bang.") This belief is so strong among so many that it has transcended any semblance of fact and taken on a life of its own--it is central to their faith and those of us who object to it being forced upon school children are ridiculed. You see, it is classified as "science" and therefore proper--common sense be hanged!

Speaking of common sense, did you hear the one about the mental patients who were looking through the fence at traffic moving up and down a busy street? Hour after hour they would stand there, seemingly content with the scenery. But one day a motorist came to a screeching halt right in front of these guys standing at the fence. It seems that the lug nuts on one of his real wheels worked loose and they all came off! The wheel actually rolled ahead of the car and jumped the curb just before the axle and wheel hub made contact with the pavement and the car slid to a stop. Well, the perplexed driver got out and surveyed the damage. He then walked over and retrieved the errant wheel, opened the trunk,  got out the jack, jacked the car off the ground, and  put the wheel back on the lugs. Then it dawned on him that all five lug nuts were missing. He stepped back of the curb and while scratching his head, wondered out loud "How am I going to put the wheel back on without any lug nuts?" He fumed and fussed to himself, not realizing that the patients were still standing at the fence behind him. After a few minutes of listening to the guy talking to himself about various methods of repair, and watching as total frustration began to set in--one of the patients said, "Hey mister, why don't you take one lug nut off of the other three wheels?" Then as the thankful motorist set out to do just that, the patient turned to his buddy and said, "And they say we are crazy!"

There is a tremendous difference between "common sense" and knowledge. After all, knowledge is basically the acquisition of facts; the dictionary definition being: "Familiarity, awareness, or comprehension acquired by experience or study. The sum or range of what has been perceived, discovered, or learned." Now please note the definition of wisdom: "Understanding of what is true, right, or lasting. Good judgement : common sense."

Knowledge without wisdom, or common sense, is dangerous! One may easily possess great knowledge without having a clue as how to properly use it. And those who advocate the evolutionary position are a perfect example. They do not believe in God and to them creationism is impossible. Therefore, since a creative act by a Supreme Being is impossible (according to their faith), the only logical conclusion left open to them is pure chance--that is, what we now see before us in the cosmos is the product of random occurrences taking place over many billions of years. It is precisely at this point where common sense  rebels and cries out "there aint no way, baby"! And any true scientist who understands the laws of probability--not to mention the second law of thermodynamics--who will look you straight in the eye and claim to believe such, has to exercise a degree of faith that is literally incredible.

For instance, let's suppose we are walking though the Sahara desert--many miles from civilization and we happen upon a metallic object that the wind has uncovered in the sand. Upon closer inspection, we note that it is circular, about one and a half inches in diameter and 1/4 inch thick. It has upon it what appears to be some sort of glass covering and a flexible strap attached to opposite edges. Even from just this most rudimentary description, what do you think the odds are that this wrist watch evolved into existence? Ridiculous, you say? We agree that the supposition of evolution where the watch is concerned would definitely be ridiculous because anyone with the common sense of a gnat can see at first glance that it bears the obvious marks of man. Archaeologists can quickly separate arrowheads, spear points, and other ancient implements, from a pile of stones because of the same basic "signature" of man's creativity. Yet, evolutionists would have us believe that living organisms infinitely more complex than a mere wristwatch are the products of random natural processes. Take the human body for instance. Just this month we have been told that the "human genome" project has, after ten long years using the world's fastest and most powerful super computers, finally completed the basic mapping of the genetic make-up of man. All living things from plankton to people are made up of cells--the human body being composed of some 75 trillion of them and each one of those cells contains a micro-universe within itself. As many as 200 trillion tiny groups of atoms called protein molecules make up these cells, with the largest molecule being the DNA (deoxyribonucleic acid). This DNA strand carries the hereditary information from the parent to the offspring in all living things and it contains the genetic code that determines what they will eventually become. Now consider the fact that the total length of the DNA strand in just one cell (as unbelievably tiny as it is), when stretched out is approximately six feet long! Yet, if all the DNA strands in the entire human body were put together into a box, it would only be about the size of a one and a half inch cube! But if they were all unwound (they are all left-handed spirals, by the way) and joined end-to-end, the resultant string would reach from the earth to the sun and back more than 400 times. If the coded DNA instructions of this single human cell were put into English and published in books, it would make up a 1000 volume set of encyclopedias. During cell division, two ladder-like strands of DNA (called the double helix) interwoven around themselves, separate to form a new cell. This has been likened to instantaneously uncoiling a huge building filled from top to bottom with coiled up and intertwined telephone cords! Yet, after the double helix is separated it then duplicates itself into a new cell. And this duplication is so accurate that it corresponds to an error rate of less than one letter in an entire set of the Encyclopedia Britannica. And is not just totally fascinating that all of this fabulous complexity came about by pure chance?

And while we are on the subject of living cells, it would be nice if all of the evolutionary scientists in the world would get their heads together, pool their vast knowledge, and then explain to us what life is in the first place. Oh, they know when it is present and they can determine when is has departed--but they do not have the foggiest notion of what it is precisely. (And their religion offers no help at all).

What about all of the billions of years of the earth's existence they toss around so casually? You see, their theory in predicated upon something similar to an infinite number of monkeys pounding on an infinite number of typewriters and eventually writing all of the works of Shakespeare by chance. (And we are pretty sure who the monkeys are). But is the earth really that old? Well, it all depends upon whom you ask. Many scientists who know Jesus Christ as their Lord and Savior (and even quite a number that do not) will tell you that the commonly used method of dating rocks is called radiometric dating. This measures the amount of decay of the uranium isotope U238, (which has a known "half-life" of 4.5 billion years) as it decays into lead 206. And using this very scientific method, many rocks have been determined as being formed millions and even billions of years ago. This is all wonderful and scientific and that sort of thing, but it just wont cut it because rocks in Russia known to have been created through volcanic action less than 200 years ago, were dated at 5 billion years. The shells of living mollusks were found to be 2300 years old using carbon-14 dating (another "scientific" method). On the other hand a number of scientists feel that there is ever-mounting evidence to show that our earth may be less than 12,000 years old. And this seems to be supported by population statistics. If man appeared on this planet over a million years ago, as is commonly suggested by many evolutionists, the present world population would be thousands of times greater than it is. In fact, statistics show that our entire galaxy could not contain and support them all. Using very conservative growth rates over a million-year period, it has been calculated that the world's population would now stand at the number 10 with 27000 zeros following. Whereas the known universe could only hold 10 with a 100 zeros, just to give you some idea of the immensity of the number.

The amount of helium-4 in the earth's atmosphere strongly suggests that it cannot be over 15,000 years old. [Willmington's Guide To The Bible, pages 13-17, August, 1981.]

Scientists have long known that nickel meteorite dust settles to the earth each year--some 15 million tons of it. If the earth has existed for 5 billion years, this dust should be at least 200 feet deep all over the planet. [Ibid.]

The decay of the earth's magnetic field has been shown to have a half-life of 1400 years. This means that it weakens by half each time fourteen centuries roll around. So only 7,000 years ago the field was 32 times as strong as it is now and many scientists doubt that it could be any stronger. [Ibid.]

And on and on the evidence goes........But back to the monkeys again. What are the odds that one of only a million of  the monkeys in question (rather than the infinite number we first mentioned) could accidentally type out the first verse in the Bible--Genesis 1:1, "In the beginning God created the heaven and the earth."? An illustration has been offered to put the odds in proper perspective: suppose we have a "rock" (comprised of compressed grains of sand) so huge that it reached from earth to the nearest star--26 trillion miles away. Then suppose we have a tiny bird that makes one trip to the rock each million years and removes one grain of sand from it. When four rocks this size have been removed, one of the monkeys will have accidentally typed out the words of Genesis 1:1!!!!! 

So, with this illustration in mind, let's look at another example. What about the odds of a living cell being formed by random processes? Dr. Harold Morowitz of Yale University estimated that it would take 239 individual protein molecules for the smallest free-living thing which could duplicate itself. What then are the chances that that the first protein molecule would form all their amino acids into left-handed chains? (For some as yet unknown reason, all life consists of only these left-handed protein molecule chains). As it turns out, there are a minimum of 410 amino acids in a protein molecule and achieving one by chance is roughly equivalent of flipping a coin 410 times and having it turn up heads every time! This mathematical probability is expressed as one chance in 10 to the 123 power. But to greatly complicate matters, even if this were to happen in one protein, it would have to occur in all of the other 238 proteins as well. The chances of this happening are now one in 10 to the 29345 power. To type out all of the zeros necessary to express this number would require approximately 20 pages of 8 1/2 X 11 typing paper. [Ibid.]

Just how big is this number?  Consider the following facts:

There are only 10 to the 18 power seconds in 15 billion years.
The known universe weighs 7 X 10 to the 41 power pounds.
The universe contains 5 X 10 to the 78 power atoms.
The universe contains 10 to the 130 power electrons.

By comparison, the odds against a single protein forming by chance during earth's entire history is 4000 times greater than the number of atoms in the universe. [Ibid.]

And we could go on, but we will spare you.

My friend, you may choose to disbelieve that God created the universe and we can understand that because it involves common sense and faith. We include common sense along with faith, because anyone who possesses common sense will innately understand that this universe bears the unmistakable marks of a creator--infinitely more so than the earlier illustration of the wristwatch in the sand. But even if you choose to reject this, please do not insult your own intelligence by swallowing the ridiculous lie of evolution.

P.S.--World Net Daily has a current article about evolution, entitled "The Case Against Darwin", at www.wnd.com/news/article.asp?ARTICLE_ID=21776.  This article backs up much of what we are saying here, and will be of great additional insight.  This article correctly connects Evolution with Communism.  In fact, if a person decides to become a Communist, the first thing he learns is Evolution, not Class Struggle, or Communist Economic Theory -- Evolution!

Truly, the foretold Apostasy of the Christian Church is upon us in full force.  When intelligent men and women willfully ignore all common sense, logic, mathematics, probabilities, and modern scientific evidence, in order to still believe in Evolution, we can only be in the End of the Age, and in the great Apostasy foretold therein. 

Are you spiritually ready? Is your family? Are you adequately protecting your loved ones? This is the reason for this ministry, to enable you to first understand the peril facing you, and then help you develop strategies to warn and protect your loved ones. Once you have been thoroughly trained, you can also use your knowledge as a means to open the door of discussion with an unsaved person. I have been able to use it many times, and have seen people come to Jesus Christ as a result. These perilous times are also a time when we can reach many souls for Jesus Christ, making an eternal difference.

If you have accepted Jesus Christ as your personal Savior, but have been very lukewarm in your spiritual walk with Him, you need to immediately ask Him for forgiveness and for renewal. He will instantly forgive you, and fill your heart with the joy of the Holy Spirit. Then, you need to begin a daily walk of prayer and personal Bible Study.

If you have never accepted Jesus Christ as Savior, but have come to realize His reality and the approaching End of the Age, and want to accept His FREE Gift of Eternal Life, you can also do so now, in the privacy of your home. Once you accept Him as Savior, you are spiritually Born Again, and are as assured of Heaven as if you were already there. Then, you can rest assured that the Kingdom of Antichrist will not touch you spiritually.

If you would like to become Born Again, turn to our Salvation Page now.

We hope you have been blessed by this ministry, which seeks to educate and warn people, so that they can see the coming New World Order -- Kingdom of Antichrist -- in their daily news.

Finally, we would love to hear from you.

You can contact us by mail or email.

God bless you.

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