Copyright and Edited

by Arthur M. Jackson, 1998, 2006

33. THE COURTS DEFINE HUMANISM AS A RELIGION

Some Humanists have difficulty thinking of Humanism as a religion. Part of this results from their concern that many individuals understand the term to require belief in a supreme being. However, this interpretation is outdated.

The courts have consistently ruled that Humanism is functionally equivalent to a religion and therefore is entitled to all the rights and prerogatives of such. Below are excerps from a California District Court Ruling later upheld by the Supreme Court of California on this issue. (Fellowship of Humanity v. County of Alameda; Civ. No. 17176. First Dist., Div. One, Sept. 11, 1957)

"4. Generally speaking, 'religious worship' is expressed by prayers, reverence, homage and adoration paid to a deity, and includes the seeking out by prayer and otherwise of the will of the deity for divine guidance.

"5. There are forms of belief generally and commonly accepted as religions and whose adherents, numbering in the millions, practice what is commonly accepted as religious worship, which do not include or require as essential the belief in a deity.

"6. The worship of gods other than the Christian or Judaic God would clearly fall within the exemption from taxation of property used 'solely and exclusively for religious worship.'

"7. In a country where religious tolerance is accepted, the limited definition of 'religion' or 'religious worship' as necessarily importing [conveying by words] a belief in a deity is not in accord with our traditions.

"8. The First Amendment to the United States Constitution, guaranteeing religious freedom, is made applicable to the states by the Fourteenth Amendment.

"9. Any type of statutory exemption that discriminates between types of religious belief on the basis of the content of such belief would offend both federal and state constitutional provisions guaranteeing religious freedom.

"10. Under Constitution, article XIII, section 1.5, exempting from taxation property used 'solely and exclusively for religious worship,' the state has no power to decide the validity of the beliefs held by a humanist group.

"11. The only valid test a state may apply in determining whether property is exempt from taxation because used 'solely and exclusively for religious worship' is purely objective; once the validity or content of the belief is considered, the test becomes subjective and invalid.

"13. The proper interpretation of 'religion' or 'religious' in tax exemption laws should not include any reference to whether the beliefs involved are theistic or nontheistic; religion simply includes (1) a belief, not necessarily referring to supernatural powers; (2) a cult involving a gregarious association openly expressing the belief; (3) a system of moral practice directly resulting from adherence to the belief; and (4) an organization within the cult designed to observe the tenets of the belief.

"18. Constitution, article XIII, section 1.5, exempting from taxation property used 'solely and exclusively for religious worship,' should be interpreted, if possible, so as not to offend the federal Constitution; if the words 'religious worship' are given a narrow, limited meaning, so as to require a belief in and adoration of a Supreme Being, then grave doubts would exist as to the constitutionality of the section, but a definition which emphasised the 'nonreligious' facets of the conduct of a humanist fellowship will serve to sustain the constitutionality of the section."

Thanks to Mildred McCallister and Douglass McKinney of Sacramento, California for providing me this material.

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7/23/98



1. This article was excerpted by Roger Greeley from Sir Julian Huxley's seminal book, NEW BOTTLES FOR NEW WINE, "Evolutionary Humanism," p. 309-312 (Compiled in preparation for the Huxley Memorial Lecture at Birmingham University in 1953), Harper Bros., New York, 1957. It appeared in THE HUMANIST INSTITUTE QUARTERLY, Winter 1987, published by the North American Committee for Humanism, 2 West 64th St., New York, NY 10023.

We can see in NEW BOTTLES FOR NEW WINE that Huxley, like most modern thinkers, struggled with the RELIGION! issue. However, unlike most, he was finally able to overcome the forces of dogma and indoctrination.

We get a glimpse into this struggle as we note what he said in the Huxley Memorial Lecture of 1950 -- delivered before the Royal Anthropological Institute of Great Britain and Ireland:

"Any such [integrative, directive, and transmissive] mechanism must have its overall framework of ideas, its ritual, and its morality of action, its emotional driving force. I would use the word religion for such a system, since it is the only word in common use which includes these three connotations, but unfortunately its usage has become so restricted to one particular type of unitive system that it is useless as a general term." ("Ideology and Science Knowledge, p. 99")


2. From AFFIRMATIVE RATIONALISM, Arthur B. Hewson, 1964, The People's Voice Publishing Co.

Arthur B. Hewson was born 12/1/1881. He was one of the founders of the AMERICAN RATIONALIST and its first editor. He was a lifetime member of the Third Unitarian Church of Chicago.

Thanks to HCSJ member, Henry Sherman, for bringing this booklet to my attention.)


3. This was written when I had great hope for the American Humanist Association. I worked full-time as Executive Director of the Humanist Community of San Jose which I saw as trying to determine how to develop and model, local Humanist groups that would provide active, dynamic, communities for persons wanting to move beyond folk religions yet participating, actively and enthusiastically in a group committed to helping create a world fit for human living. Also, I worked on a part-time basis as Executive Director of the Division of Humanist Counseling.

Both of these efforts had the goal of making Humanism a positive force in the world. Both of them depended on the idea that Humanism is a religion.

Although I remain a member of AHA and wish it all the luck in the world I have elected to put my energy into developing a Science of Religion and a Religion of Wisdom as an independent effort.

Any who see the humanist world view as defining their own position, but want to use their life force and future to develop stuctures focused on helping each member become their own best self are encouraged to support the growth and development of a Science of Religion.


4. Let the record show that AHA did in fact attempt to renounce its religious exemption [c. 1989]. There was no noticable change in membership size, or financial support. But in my mind it surrendered the possibility to take a leadership position in defining the future. However, it is probably worth noting in the record that the IRS did not accept AHA's efforts, and legally AHA remains a religious organization!


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