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their steps for establishing the global spirituality needed as an ethical foundation for the envisioned global community. The Temple helped establish the Parliament of World Religions as well as Gorbachev’s International Green Cross.  According to its Winter 1993 Newsletter, 

“The purpose of the Temple of Understanding is the worldwide promotion of interfaith dialogue and education, to achieve understanding and harmony among the people of the world’s religions and beyond. … We invite your active participation and support.”  (emphasis added)

A 1991 Temple Newsletter shows the inter-faith/occult institution's agreement with- and support for Charles Haynes and his Bible curriculum. Considering that liberal media leader Henry Luce III, who signed the Williamsburg Charter, was also a Temple board member, the broad associations should be no surprise:

“The Temple of Understanding is collaborating with three other international interfaith organizations to form the International Interfaith Organizations Coordinating committee, which has been meeting to develop plans to celebrate 1993 as 'A Year of Inter-religious Understanding and Co-Operation' by sponsoring a centennial celebration in Bangalore of the 1893 World Parliament of Religions…..

“Hartley Films Offered Free to the Public Schools.  Elda Hartley, who began in 1965 to produce films on all the world’s great spiritual traditions [not including Christianity], has made her award-winning films on Eastern religions available through the Temple of Understanding to school libraries throughout the United States.

[Statement by Elda Hartley:] “We all wonder what we can do to promote global understanding. One way is to spread understanding of other people’s beliefs, and here at the Temple of Understanding we think that the best place to start is with young people in their formative years.

We are encouraged by the fact that teaching ‘about’ religion in the schools is receiving official approval in a growing number of states. ...  five states in the U.S. have offered pilot programs with a religious-liberty curriculum issued by First Liberty Institute, a coalition of educators and religious groups formed in 1988....

“Charles Haynes, director of the institute has written that ‘Growing numbers of educators throughout the United States recognize that study about religion in social studies, literature, art, and music is an essential part of a complete public school education. States  and schools districts are issuing news mandates and guidelines for the inclusion of teaching about religion in the curriculum....'"[7]  

Redefine terms for a new social contract 

“Citizenship for the next century is learning to live together. The 21st Century city will be a city of social solidarity.... We have to redefine the words... [and write a new] social contract.”  (UNESCO head, Federico Mayor)

In his article, "21st-century America must build ties, not rifts," Charles Haynes wrote, 

“One key deterrent to the ‘disuniting of America’ lies in reaffirming what it means to be an American…. An ‘American’ is one who has an abiding commitment to the democratic first principles….”

Is it? That's not what I learned when I became an American citizen. These "democratic first principles" are part of Mr. Haynes' definition of the First Amendment. They represent a new way of looking at the Bill of Rights -- one that ties the right to express one's faith to a responsibility to participate in a manipulative group dialogue. (See Trading U.S. Rights for UN Rules) This form of dialogue teaches each person to replace individual thinking with collective thinking under the noble banner of "common good."  But his definitions include other details.

The much acclaimed manual, Finding Common Ground: A First Amendment Guide to religion and Public Education, outlines the social contract for the global village. Edited by Charles Haynes, it illustrates how its group of authors did "redefine the words" and introduce a new social contract. Quoting from the Williamsburg Charter, which laid the foundation for The First Liberty Institute headed by Dr. Haynes, it states,

"The Compact Must be Mutual.   ...that rights are universal and responsibilities mutual is both the premise and the promise of democratic pluralism….. From this axiom… derives guidelines for conducting public debates involving religion…."

"First, those who claim the right to dissent should assume the responsibility to debate: Commitment to democratic pluralism assumes the coexistence with one political community of groups whose ultimate faith commitments may be incompatible, yet whose common commitment to social unity and diversity does justice to both the requirements of individual conscience and the wider community. A general consent to the obligations of citizenship is therefore inherent…." 

"Second, those who claim the right to criticize should assume the responsibility to comprehend…. Genuine tolerance honestly weights honest differences and promotes both impartiality and pluralism. Debased tolerance results in indifference to the differences that vitalize a pluralistic democracy…."

"Third, those who claim the right to influence should accept the responsibility not to inflame…." [8]

The last statement points to a basic, though unstated, ground rule for the consensus process: Don't offend group members with politically incorrect expressions. Unpopular facts or ideas clash with the emphasis on building trusting relationships. Naturally, it doesn't take long before the group's disapproval intimidates most dissenters into silence. Few dare voice contrary facts or beliefs that could violate another person's comfort zone.  

 Trade individual thinking for collective thinking.

“Change your whole way of thinking, because the new order of the spirit is confronting and challenging you.” (Millard Fuller, Habitat for Humanity)

In 1995, UNESCO's Commission on Culture and [human] Development issued a  report titled, Our Creative Diversity. On page 11, it states that...

“The challenge to humanity is to adopt new ways of thinking, new ways of acting, new ways of organizing itself in society, in short, new ways of living."

The message behind these words is staggering. Everything must be changed -- especially the way we think of ourselves in relationship to the "greater whole."   When applied to religion, the "new ways of thinking" means setting aside "narrow" or inflexible beliefs for the sake of unity and "common good."  Christianity must either bend or break.  

When students evaluate the Bible from this pluralistic or collective point of view, they are forced to criticize their own beliefs and compromise all truths that don't fit their new mental framework. Only a cross-less, malleable, ever-changing form of Christianity would pass the test. 

To make sure high school students don't escape this mental training, Charles Haynes calls for a conclusive course for high school seniors. In his article, "The Relationship of Religion to Moral Education in the Public Schools," co-authored by Professor Warren Nord (University of NC at Chapel Hill) and posted on the Communitarian Network), he said,    

"We also believe, however, that there should be room in the curriculum for a capstone course that high school seniors might take, in which they learn about the most important frameworks of moral thought, secular and religious, historical and contemporary, and how such frameworks might shape our thinking about the most urgent moral problems we face.

"...It is striking to us that most economics texts (quite properly) include discussions of Marxism and socialism, but none that we have seen says anything significant about religious ways of thinking about economics." [9]

Guide change in the "right" direction 

“We should stop bemoaning the growth of cities. It’s going to happen and it’s a good thing, because cities are the vectors of social change and transformation. Let’s just make sure that social change and transformation are going in the right direction…. (Dr. Ismail Serageldin)

"The right direction" means shifting from the Christian worldview (or paradigm) to the Global worldview. Some call it a paradigm shift. Look at the three main paradigms (ways of thinking and understanding reality) of the last fifty years. Notice that secular humanism was only a brief transition stage. By the turn of the millennium, our culture had generally embraced the global paradigm. Religion is once again acceptable -- as long as it reflects the new pluralism.

Three Cultural Paradigms
showing the spiritual transformation of America

CHRISTIANITY Old Paradigm	HUMANISM Transition	GLOBALISM New Paradigm
BIBLICAL ABSOLUTES & VALUES	RELATIVE VALUES	GLOBAL ABSOLUTES & VALUES
The Bible reveals reality	Science alone explains reality	Feelings and experience (often based on imagination and manipulation) prove reality
God is personal (loves us) and greater than His creation	God is a crutch, an illusion	An impersonal universal force or spirit (pantheism) makes all things one (monism)
Teach personal responsibility	Teach human rights	Teach collective duties or responsibilities
Don't tolerate sin (but love sinners)	Tolerate all lifestyles	Don't tolerate dissenters (zero tolerance)
Trust God	Trust self	Trust the state

Professor John Goodlad worked on the 1987 Study Commission on Global Education with Bill Clinton and Ernest Boyer, former president of CFAT (Carnegie Foundation for the