The word offering is employed in Sancthumanism in a specific sense derived in part from its etymology — namely the bestowing, bringing or carrying before, the putting forward or presenting to a person or people that which forms the basis for practice, study, teaching, and thus further understanding, as it pertains to spirituality. Such meaning for offering — its specified importance and use in Sancthumanism — therefore entails the further commitments below:

— to have the offerings of Sancthumanism elucidate that which serves as essential and as guidance for persons concerning the sanctity of human beings, as-is — including how to humbly accept, dignify, protect and respect such sanctity and what is basic and common to all peoples one may encounter, how to thus be human and humane more consistently and attend to the duties, obligations and practices of ethical co-existence between self and others.

 — to have the offerings of Sancthumanism further elaborate that which has been distilled as essential guidance — via analysis, contemplation, critique, deliberation, depiction, dialogue, examination, expression, inquiry and interpretation — toward a more capacious understanding of the basic scenes and substances of a life lived with a genuine belief in the innate sanctity of each human being as-is, worthy of being accepted as fully human and being treated in a fully humane manner.

— to have the offerings of Sancthumanism centrally place equanimity as a condition for as well as a state of being human and humane — to teach, then, how essential are access to and enjoyment of a sanctuary — a protected and protecting place in geography and time, in the workings, too, of the body and mind, where one may apprehend, contemplate, develop and engage one’s capacity for contributing to ethical co-existence in contemporary societies, to a mode of living among others that is fundamentally human and humane.

Therefore, a set of purposes for Sancthumanism entails making humanely, reasonably and respectfully accessible the following:

— Humana Sancta as formed and administered by the Founder, to serve as Sanctuaries of Sancthumanism, with a mission to provide spiritual sanctuary for advancing, practicing, studying, and teaching Sancthumanism as a distinct spiritual faith and spiritual order.*

— Escrita Sancta as written and published by the Founder, to serve as a core liturgical and elaborative corpus for advancing, practicing, studying, teaching as well as further elucidating and understanding Sancthumanism as a distinct spiritual faith and spiritual order.*

 — Recita Sancta as performed by the Founder and Fellows of Humana Sancta, to serve as liturgical and spiritual meetings and recitations for advancing, practicing as well as further elucidating and understanding Sancthumanism as a distinct spiritual faith and spiritual order.*

— Instructa Sancta as provided by the Founder and Fellows of Humana Sancta, to serve as education and instruction for studying, teaching as well as further elucidating and understanding Sancthumanism as a distinct spiritual faith and spiritual order.*

— *for offerings: with copyright and attendant real and intellectual property rights owned solely by the Founder, Alvan Azinna Chibuzo Ikoku, and highly restricted, nonperpetual, display-only licenses and permissions to be granted solely by this Founder by separate and express written instrument signed and sealed.

The Escrita Sancta (also The Books of Sancthụmanism and The Writings of Sancthụmanism) shall constitute an aesthetic, hermeneutic, liturgical and scriptural corpus for Sancthumanism, sections of which are to be displayed by the Founder, for perusal and practice, at Humana Sancta. See the sanctuary’s further Introduction to The Escrita, as well as more on individual works via the listing below:

— the Guida of Sancthụmanism as written and published, in the scriptural guidance form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Hymna of Sancthụmanism as written and published, in the scriptural lyric form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Recita of Sancthụmanism as written and published, in the scriptural recitation form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Canta of Sancthụmanism as written and published, in the scriptural poetic form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Drama of Sancthụmanism as written and published, in the scriptural dramatic form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Fabula of Sancthụmanism as written and published, in the scriptural fable and parable form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Romana of Sancthụmanism as written and published, in the scriptural narrative form and mode, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Cara of Sancthụmanism as written and published, in the scriptural form and mode for elucidation as it pertains to care, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Communa of Sancthụmanism as written and published, in the scriptural form and mode for elucidation as it pertains to community and polity, by the Founder, Alvan Azinna Chibuzo Ikoku.*

— the Ethica of Sancthụmanism as written and published, in the scriptural form and mode for elucidation as it pertains to ethics, by the Founder, Alvan Azinna Chibuzo Ikoku.*

Fulfillment of the elucidative, elaborative and equanimous duties of the offerings shall be partly, though significantly, carried out via liturgical performance, specifically of the Guida and the Hymna. Such liturgical reading and recitation shall have the following emphases:

 — on elucidative, elaborative and equanimous aspects of the Guida and the Hymna pertaining to recitation via dialogue, chorus and community. 

— on elucidative, elaborative and equanimous aspects of the Guida and the Hymna pertaining to recitation via voice and vocalization (vocal cords) and via instrumentation (musical chords). 

— on elucidative, elaborative and equanimous aspects of the Guida and the Hymna pertaining to recitation via interpretation that, either singularly or simultaneously, employs the physical body (corporeal), enacts the communal body (corp), or reads and references a body of writings (corpus).

Fulfillment of the elucidative, elaborative and equanimous duties of the offerings shall be partly, though significantly, carried out via instruction and interpretation of the Escrita. Such teaching and scholarship shall have the following emphases:

 — on elucidative, elaborative and equanimous aspects of the Escrita pertaining to didactics, especially when attending to lessons, morals, norms, principles, tenets, even dogma, stated explicitly in the Escrita. 

— on elucidative, elaborative and equanimous aspects of the Escrita pertaining to dialectics, especially when attending to inquiries, probings, propositions and questionings guided by and arising from the Escrita.

— on elucidative, elaborative and equanimous aspects of the Escrita pertaining to diacritics, especially when attending to linguistic, orthographic and symbolic features of the Escrita.

— on elucidative, elaborative and equanimous aspects of the Escrita pertaining to diegesis, especially when attending to features of narrative and narration in the text of the Escrita. 

— on elucidative, elaborative and equanimous aspects of the Escrita pertaining to exegesis, especially when attending closely to text of the Escrita and deriving a range of critical insights and perspectives.

— on elucidative, elaborative and equanimous aspects of the Escrita pertaining to hermeneutics, especially when attending to methods of interpreting the Escrita and how they are decided upon or employed.