Posted October 19, 2018 12:59:00 The fact that the majority of Americans now identify as Christians is not something that the Christian Science Association can easily ignore.

That’s the message from the American Humanist Association and its leader, the Rev. James G. White, a prominent Christian Science education advocate.

The American Humanists are the leading secular humanist organization in the United States.

They represent more than one million Americans.

We’ve been actively working to advance the secular humanism movement for the last four decades.

We’re the first and only national association of humanists and non-religious humanists that’s devoted exclusively to the study and promotion of humanism and nonreligious humanism.

The humanist movement began with a small group of American atheists, agnostics and freethinkers in the mid-19th century.

Today, the movement has grown into a global movement.

We believe that secular humanists, atheists, secular humanistic philosophies, humanist ethics, and humanist religions can be mutually supportive of each other.

We also recognize that the humanist community can have its share of problems and tensions, as well as differences in worldviews.

But we share a common commitment to a secular human experience and are committed to bringing about a secular society that promotes freedom of religion.

I don’t believe that the vast majority of Christians have a religious identity that defines them.

But I do believe that there is a subset of Christians who have a Christian identity that does.

In other words, Christians who believe that Jesus is the Christ, the Son of God, the Messiah, the Antichrist, and so forth, are not Christians by any means.

They are not followers of Jesus.

They don’t share his teachings.

But they are Christians.

We’ve had a lot of conversations about the “Christology” of Christianity and how we understand it.

That is a very controversial and contentious topic.

The term “Christological” has come to mean a lot more than it once did.

It was coined by the Protestant theologian William Barclay to describe what Barclay called a “faith-based” approach to theology, which he described as a “systematic attempt to reconcile the theological, ethical, and social commitments of believers with their natural and naturalistic commitments to nature and to each other.”

In Barclay’s words, faith-based theology is based on a “compelling belief” that “every person has a right to life, liberty, and the pursuit of happiness.”

Theologically, the Christian faith is based upon “the teaching of Jesus Christ and his followers.”

The Christian faith also “conforms to the moral and ethical principles of Jesus,” which is why it is “the only true and living faith that can be found in the Bible.”

This is a good description of the Christian tradition.

It’s not an exclusively Protestant approach to Christianity.

But it’s not exclusively Christian either.

Theologies and moral and moralistic approaches are found in other religions and cultures, too.

And there are many Christians who identify as non-believers who hold the same views.

That does not mean that there are not Christian believers who believe in the resurrection of Christ and other supernatural claims of the faith.

In fact, there are believers who do believe in these claims.

In the early Christian community, the name “Christ” meant “one who believed in the divinity of Jesus.”

But there were also “Christians” who believed that Jesus was not God, and who believed he was resurrected and resurrected and that he was “the son of God.”

There were also some who believed they had been resurrected by God, but believed that he did not take their bodies.

The majority of those who were not Christians were pagans who rejected the idea of resurrection and who did not accept Jesus as the Son or Savior of the world.

And then there were some who were Christian but believed in other gods.

There were others who thought that Jesus had become a god but who were still pagans.

In short, there were Christians who thought they were paginals and still were Christians.

The fact that there was a growing number of people who identified as Christians who did believe that they were gods doesn’t mean that those who believed this didn’t have some Christian beliefs.

But there are those who are still Christians who are not.

I would not characterize those who believe they are gods as “Christologists.”

I would describe those who do not believe in Jesus as “agnostics.”

And I would characterize those Christians who reject the idea that Jesus Christ is God as “nonbelievers.”

There are still those who think there are gods and who believe there are such beings as gods.

They still believe there is an afterlife, and they still believe that people can become gods.

Some of them still believe in ghosts and other spirits and ghosts are gods.

Many of them believe in reincarnation and believe that a person can become a ghost or a demon or a monster.

And they still