In a time when American humanists are being sidelined in mainstream humanist thought, they are also being undermined by an ever-growing array of secular alternatives.
The “Humanist Manifesto” (1852) was written by a radical Catholic who believed that humanism was a religion of reason.
Its purpose was to “promote a religion that teaches truth, goodness, and justice.”
Humanism, it said, is the religion of peace and love, of justice, and of humanism.
Its creed is “an open and sincere faith in God as Creator and Redeemer.”
Its core belief is that humans are made in the image of God and that all things, including the Bible, are inspired by God.
It’s a religion grounded in science, which has long been one of the most powerful tools humanists use to understand the world and the workings of nature.
Its followers are more open to scientific inquiry than other religious groups.
But the manifesto has never gone far enough.
It has not addressed the central question that so many of the American Humanist Association’s (AHAA) founding members are asking: What happens when we are not a part of a religion?
It has no clear answer to the question of why, if we are a part, we have not been a part since the 19th century, when the United States joined the First World War.
American humanist associations are often a vehicle for promoting secularism and secular political action.
The Humanist Community Association (HCAA) is a coalition of more than 70 organizations across the country that seeks to strengthen and advance the Humanist values and political agenda.
The Association of American Humanistic Associations (AAHA) is another secular, non-religious group.
The American Humanism Association (AH) is not a secular organization but a religious one, and is also an international umbrella group for humanist organizations that operate throughout the world.
It is the most influential non-governmental organization of the Humanists, and has played a central role in advancing secular humanist causes, including those promoting equal rights and gender equality.
But in a time of great religious uncertainty, the secular humanists who populate the Humanism Community Association have become increasingly marginalized.
The AHAA has been criticized by secular humanism leaders for being too cozy with the religious right.
The group’s new president, Christopher Coyne, recently resigned from the AHAA board after he expressed support for the anti-LGBTQ Religious Freedom Restoration Act (RFRA), which was signed into law by President Donald Trump in January.
The act allows businesses to deny service to same-sex couples, and it imposes fines on religious schools that fail to teach students about humanism, the foundation of humanist values.
But that law is not an exception to the general rule that American humanism associations are more important than the secular ones, which are increasingly marginalized as their mission and agenda is undermined.
American Humanisms as a Cult In the decades after the U.S. civil rights movement, American humanistic associations have increasingly become an extension of the church.
The secular humanistic movement began as a protest against religious bigotry and discrimination in the 1950s.
The Christian Coalition, a group of Christians, led by Robert Wright, was one of several groups to lobby for the passage of the Civil Rights Act of 1964.
In the early 1960s, the Human Rights Campaign (HRC), an American human rights advocacy group, emerged.
Its mission was to advance religious liberty and civil rights.
In 1972, the American Civil Liberties Union (ACLU) formed.
It was the first American civil rights group, and the first to support women’s civil rights rights.
The HRC also pushed for the repeal of the so-called “Don’t Ask, Don’t Tell” policy, which prohibited gay men and lesbians from serving openly in the U