The voice said, "Cry out!"
and he said, "What shall I cry?"
All flesh is grass, and all its
loveliness is like the flower
of the field. The grass withers,
the flower fades, because
the breath of the LORD
blows upon it; Surely the
people are grass.
the grass withers, the flower
fades, but the word of our God
stands forever.
Isaiah 40:6-7
The the tide of Atheism, and other forms of religion attempting to
wash away the truth with a constant beating of their waves so as to make
the changes that they espouse, it is hard for those who desire truth to
fight against such attacks. It is even harder when the attack is from
within the Church. Isaiah reminds us that we are are "grass" and we will
wither away, this life is temporary, but His word "stands forever." In
the discussion about Doctrine and how those within the Church have
attempted, and have succeeded in some sense, to destroy that which has
been from the beginning of time and especially from the beginning of
Christianity, Doctrine, and to replace it with good sounding words that
the people accept, it tickles their ears: "For the time will come
when they will not endure sound doctrine, but according to their own
desires, because they have itching ears, they will heap up for
themselves teachers; and they will turn their ears away from the truth,
and be turned aside to fables" (2Timothy 4:3-4). If you think that
Satan, and his fellow demons, because you cannot see them, are asleep, or
that you have forgotten them because they are spirit and out of sight,
that they do not exist and that they do not have influence over man? If
so, then you are asleep, or at best do not want to admit that they do
exist, this is folly, this is to be lazy, and only to allow that which
is against your faith, and leading you into actions that are not
pleasing to God. God will judge His people, not just those who will be
thrown into the lake of fire: "So then each of us shall give account of himself to God" (Romans 14:12); and for all the rest: "And anyone not found written in the Book of Life was cast into the lake of fire" (Revelation 20:15).
Passivity will only hurt your children, your grandchildren, and your
great grandchildren, and all your posterity. To deny, or change Doctrine
is to place yourself above God, that you know better and this is
fallacious. Do men from the past have a major impact on today, and into
the future? Yes!
One such man that has impacted us is John Dewey considered to be the father of education here in America.
1859-1952
A.D. John Dewey: An American philosopher who had a tremendous social impact
upon the world of academia. A
historical look at his influence certain pre-eminent factors appear,
the collectivization or Hegelianization, of American Schools. He consistently with great determination
pushed his philosophy for social change. This change has been driven deep and
very persuasive in the field of academia and spreading out to the public at
large.
Quoting from
his writing called ‘My Pedagogic
Creed: Pedagogic has to do with
instructional methods:
"The school
is primarily a social institution. Education being a social process, the school
is simply that form of community life in which all those agencies are
concentrated that will be most effective in bringing the child to share in the
inherited resources of the race, and to use his own powers for social ends.
Education, therefore, is a process of living and not a preparation for future
living."
John
Dewey taught that education should not be child centered but State centered,
the reason for this is found in Hegels philosophy, that ‘social ends are always
State ends.’ John Dewey’s thoughts have been tremendously influential in the
United States and around the world.
Dewey’s ideas of democracy was not the extending of voting rights but
ensuring there exists a fully-formed public opinion, this to be achieved by
effective communication among citizens, experts, and politicians, they are to
be held accountable for the policies they help develop. His belief in democracy as he states is,
“Democracy and the one, ultimate, ethical ideal of humanity are to my mind
synonymous.” Dewey was involved in several humanist activities, was on the
advisory board of Charles Francis
Potter’s First Humanist Society of New York, and was one of the original 34
signees of the first Humanist manifesto. His views on humanism can be summed up
in a publication of June 1930:
"What Humanism
means to me is an expansion, not a contraction, of human life, an expansion in
which nature and the science of nature are made the willing servants of human
good."
— John Dewey,
He further
believed and stressed a naturalist account of human activity. He further
believed that there might not be eternal, absolute standards or criteria for
moral judgment. His argument for what is either good or bad is relative to
contexts and goals and at the same time it is a matter of what helps an
organism to cope with and flourish in the world. An agent should decide among
goals and choices of action, based on predicted outcomes and adaptation and
adjustment to different and changing environments, including social and moral
environments, are the appropriate actions. For Dewey: ‘Liberty is that secure
release and fulfillment of personal potentialities which take place only in
rich and manifold association with others; the power to be an individualized
self making a distinctive contribution and enjoying in its own way the fruits
of association. To sum up briefly John Dewey, secular humanism and all is
relative, are the fundamental beliefs that through those two
Take my advice; take time
to read these Manifestos they have made an impact on prior children and are
making an impact upon our children today:
“Here is the Humanist Manifesto I :
Humanists 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 and differing terms. The
importance of the document is that more than 30 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 20th century.
Religions have always been means for realizing the highest values of
life. They are and have been accomplished
through the interpretation of the total
environing situation (theology or world view), the sense of values,
resulting therefrom (goal or ideal), and that 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
changefullness of religions through the centuries. But through all changes religion itself remains constant in its
quest for abiding values, and inseparable feature of human life.
Today man's larger
understanding of the universe, he is 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 satisfaction may appear too 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
FIFTH: Humanism asserts
that the nature of the universe depicted by modern science makes unacceptable
in 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, recreations—all that is in its degree
expressing up 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 element and fulfillment in the here and now. This is the explanation of the humanist’s
social fashion.
NINTH: In the place of the old attitudes involved
in the worship and prayer. The humanist
finds his religious emotions in a heightened sense of personal life and in a
cool operation 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. Rreasonable 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 disappear each sentimental and unreal hopes and wishful thinking.
TWELFTH: Believing that religion must work
increasingly for joy in living, religious humanists aim to foster that creating
in man, and to encourage achievements that add to the satisfaction 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
FOURTEENTH: The humanist are firmly convinced that
existing acquisitive and profit -- motivated society has shown itself to be an
adequate 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
is tension of the meanings 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; (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 that techniques and efforts of humanism will
flow. So stand the theses 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.
End of Humanist Manifesto I
This teaching of those who are not believers in God and in His Son are those who are teaching our children, in fact they are the ones that have taught us and we have in some way, large or small, been affected by them. We send our children to universities, even to "Christian" universities and expect them not to be affected by those who are opposed to true Christianity. These same students have become and are becoming pastors, teachers, professors, and have come to learn from men who teach falsely. How can we not attend to this problem? It is no wonder that the Doctrine that is the foundation of Christianity is not being taught or preached, they do not believe in them. Yet, the Bible is clear that the Doctrine of God should be taught. Your foundation is on those Doctrines written for us by God's inspiration to men so that we have His thoughts, His requirements, and not on the Doctrines of men who embrace humanism, communism, or so other form of beliefs that are not from God, rather they are the teachings of Satan himself as he and his demons influence the world.
More on this in the next blogs for most people do not know that these manifestos exist and that they are affecting them. Remember, if you do not know the problem, then you cannot know the solution.
If you are reproached for
name of Christ, blessed
are you, for the Spirit of glory
and of God rests upon you.
On their part He is blasphemed,
but on your part He is glorified.
1Peter 4:14
Praise God He has given you life
Richard L. Crumb
