SEE: http://donboys.cstnews.com/so-you-dont-think-theres-a-war-on-christians; republished below in full unedited for informational, educational, and research purposes:
The battle for humankind’s future must be waged and won in the public school classroom by teachers who correctly perceive their role as the proselytizers of a new faith: a religion of humanity that recognizes and respects the spark of what theologians call divinity in every human being.American philosopher and educator John Dewey kindled the fire of educational reform. The first president of the American Humanist Association, Dewey was determined to weed out Christian absolutes and reseed with “truths” that could adjust to changing cultures. The Humanist Manifesto, which Dewey signed in 1933, declares the heart of the movement. This is part of its introduction:
These teachers must embody the same selfless dedication as the most rabid fundamentalist preachers, for they will be ministers of another sort, utilizing a classroom instead of a pulpit to convey humanist values in whatever subject they teach, regardless of the educational level—preschool, day care, or large state university. The classroom must and will become an arena of conflict between the old and the new—the rotting corpse of Christianity, together with all its adjacent evils and misery, and the new faith of humanism, resplendent in its promise of a world in which the never-realized Christian ideal of ‘love thy neighbor” will finally be achieved.1
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 . . . 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.2Without the 3.2 million-member National Education Association, considered one of the nation’s most powerful political machines, Dewey’s ideas might have been confined to university campuses. Supported by the NEA, comprised of textbook writers and superintendents as well as professors and public school teachers, Dewey’s vision spread like wildfire. Through its militant leadership, the whole educational system became involved—with or without the personal support of local educators, many of whom didn’t realize what was happening.
Few textbooks have escaped the watchful eye of NEA censors, who have doggedly followed Dewey’s plan to provide a “purified environment for the child.” Historical facts that clashed with “progressive education” have been distorted or erased. The NEA has sought total control of curriculum content, control of teachers’ colleges, and sex education, free from parental interference. Though a high percentage of American teachers consider themselves moderate or conservative, the NEA supports abortion on demand (without parental consent), preferential treatment of homosexuals, and teaching evolution, while omitting creationism from the classroom.3
One book, Censorship: Evidence of Bias in Our Children’s Textbooks, unveils some alarming facts. Christianity, family values, and certain political and economic positions have been systematically banished from children’s textbooks. For example, in 670 stories from third-and sixth-grade readers:
No story features Christian or Jewish religious motivation, although one story does make American Indian religion the central theme in the life of a white girl.While some elementary history textbooks still tell about Thanksgiving, they do not explain to whom the Pilgrims gave thanks. Pilgrims were defined as “people who make long trips.” The Pueblo Natives “can pray to Mother Earth—but Pilgrims can’t be described as praying to God.”5 Overt attacks on Christianity through distortion, depreciation, and ridicule have caused even more damage than omissions. Many of the books students are required to read refer to boring church services, self-righteous ministers, and lustful evangelists. One psychology text equated the historical Jesus with mythological gods:
Almost no story features marriage or motherhood as important or positive. . . . But there are many aggressively feminist stories that openly deride manhood.
In an original story by Isaac Bashevis Singer, the main character prayed “to God” and later remarked “Thank God.” In the story as presented in the sixth-grade reader, the words “to God” were taken out and the expression “Thank God” was changed to “Thank goodness.”4
A great many myths deal with the idea of rebirth. Jesus, Dionysus, Odin, and many other traditional figures are represented as having died, after which they were reborn, or arose from the dead.6When children are subjected to such suggestions and pressures year after year, many yield to the hostile forces that oppose their beliefs.
The chart below lists several of the humanistic standards being passed down to a new generation of young people and compares these with traditional Christian values.
There is no God.
The world is self-existing.
Everything exists for the fulfillment of human life.
The goal. . . is a free and universal society where people cooperate for common good.
Man is responsible for the realization. . . of his dreams.
Values are relative and changing, determined by human need.
Man has within himself the power to create a new world.
We trust in a living, personal God.
God created the world.
“For of him, and through him, and to him, are all things: to whom be glory for ever.” (Romans 11:36)
Our goal is to “know” Christ and the “power of his resurrection.” (Philippians 3:10)
“In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.” (Psalm 62:7)
Biblical values are absolute and unchanging. (Matthew 24:35)
“The things which are impossible with men are possible with God.” (Luke 18:27)
1.. John Dunphy, “A Religion for a New Age” (The Humanist, January/ February 1983), p. 26.
2. “The Humanist Manifesto I” (1933)—the first public declaration of the views and objectives of humanism—rejected God and His values, but affirmed humanist faith in the power and evolution of man. (See: http://www.americanhumanist.org/Humanism/Humanist_Manifesto_I.) “The Humanist Manifesto II” (1973) reaffirmed and amplified this man-centered, relativistic, utopian belief-system.
3. Bill Sidebottom, “This Teacher’s Union Agenda Has Little to Do with Education” (Citizen, September 1988), pp. 10—11.
4. Paul C. Vitz, Censorship—Evidence of Bias in Our Children’s Textbooks (Ann Arbor, MI: Servant Books, 1986), pp. 3—4, 18—19.
6. Mel and Norma Gabler, What Are They Teaching Our Children? (Wheaton, IL: Victor Books, 1985), p. 38.
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