“Every dogma, every philosophic or theological creed, was at its inception a statement in terms of the intellect of a certain inner experience.”
It cannot restrict
itself to encouraging practical morality without regard to what are
called metaphysical subtleties. A moral society of this kind would soon
become ossified. On the contrary, an ethico-religious society should
excel in the fertility with which it gives rise to new metaphysical
constructions and original formulations of ethical faith. The will
cannot be divorced from the intellect. The active volitional life
cannot be successfully stimulated and guided without the assistance of
the mind as well as of the imagination.
But the relation between philosophy and formulas of belief on the one
hand and volitional experience on the other should be the reverse of
what it has been in the past. Here there must be a new departure. The
doctrine, the formulations, whatever they may be, must not be dogmatic
but flexible. Growing originally out of ethical experience, they must
ever prove themselves apt to enlarge and deepen ethical experience.
By this test they will be judged and they must therefore ever be
subject to revision and correction. Every dogma, every philosophic or
theological creed, was at its inception a statement in terms of the
intellect of a certain inner experience. But then it claimed for itself
eternal validity, compressing the spiritual life within its mold, and
checking further development. The body of doctrine which I desire and
foresee will likewise be an interpretation of ethical experience,
intended to make explicit the fundamental principles implicit in
ethical experience, and thereby clarifying it, and assisting its
further unfolding. But it is not and should never be allowed to
become dogmatic. The difference, I take it, is plain: in the one case
experience contracted in procrustean fashion into a rigid formula, in
the other case an elastic formula adapted to and subordinated to the
experience.
Thus much for the body of teachings. There should also be a body
of teachers. A teacher in an ethico-religious society will retain
something of the character of his predecessors—priest, prophet, rabbi,
pastor. The priest is the mediator of grace; the prophet is the seer
of visions; the rabbi is learned in the Divine law, and the pastor is
the helper of the individual in securing his individual salvation.
“No religion can long continue to maintain its purity when the church becomes the subservient vassal of the state”
In connection with these conventions of the years 1806
and 1807 it behooves us to mention the creation of a new constitution
for the French synagogue elaborated by the joint efforts of the imperial
Commissioners and the Notables. The form of government adopted was
moulded on the pattern of the secular power. A system of consistories
was organized throughout France, culminating in a central consistory at
Paris with a Grand-Rabbin at its head. The officers of the consistories
were treated as officers of the state, the charge of their maintenance
was in part defrayed at the public expense, and, in the course of time,
they were placed on a footing of almost complete equality with the
dignitaries of the Christian churches. The union of the teachers of
Judaism in a species of graded hierarchy, dependent upon temporal rulers
for their support, was as have have been expected, fruitful of evil
results. If it is true that the supremacy of the church over the state
disturbs the peace of nations and endangers the very existence of
governments, it is equally certain that no religion can long continue
to maintain its purity when the church becomes the subservient vassal
of the state. Whatever the apparent gain in stability may be, it is more
than counterbalanced by the loss of spontaneity and sincerity. Hypocrisy
flourishes, the liberty of conscience is abridged, and a spirit of base
time-serving eventually prepares the downfall of institutions whose
perfect safety is consistent only with perfect freedom.
The French Synagogue, as we have indicated, presents a case in point.
During the past seventy years it has stagnated. No single luminous
thought lights up its dreary record, no single whole-souled effort to
appropriate the larger truths of our time dignifies its annals. In the
history of the Reform movement it merits no further mention.
THE LITURGY.
Returning to Germany we behold the leading Jews at last awakened to the
necessity of energetic measures to check the wide-spread disaffection
that was thinning out their ranks. Hitherto the liturgy of the synagogue
had not been affected by the growing tendency to change. An attempt in
this direction was initiated by Israel Jacobsohn, the financial agent
of the Duke of Brunswick, a man of wealth, culture, and generous
disposition.
“Ethical religion can be real only to those who are engaged in ceaseless efforts at moral improvement. By moving upward we acquire faith in an upward movement, without limit.”
She faces a sky blood-red with sunset colours
that deepen into darkness, and prophesies dawn. She faces death, and
prophesies life.
Religion has been so eager to supply us with information concerning the
universe outside of us, its origin and its destiny, because our life is
linked with that of the universe, and our destiny is dependent on the
destiny of the universe.
The dependence of man on outside forces which he cannot control is the
point of departure of religion.
It is the moral element contained in it that alone gives value and
dignity to a religion, and only in so far as its teachings serve to
stimulate and purify our moral aspirations does it deserve to retain its
ascendency over mankind.
“There is a time to act for the Lord by breaking his commandments” was a
saying current among the ancient Hebrews. This means there is a time to
act for religion by protesting against what passes for religion; there
is a time to prepare the way for a larger morality by shattering the
narrow forms of dogma whereby the progress of morality is hindered.
Ethical religion can be real only to those who are engaged in ceaseless
efforts at moral improvement. By moving upward we acquire faith in an
upward movement, without limit.
The symbols of religion are ciphers of which the key is to be found in
moral experience. It is in vain we pore over the ciphers unless we
possess the key.
To understand the meaning of a great religious teacher we must find in
our own life experiences somewhat akin to his. To selfish, unprincipled
persons whose heart is wholly set on worldly ends, what meaning, for
instance, can such utterances have as these? “You must become like
little children if you would possess the kingdom of heaven;” “You must
be willing to lose your life in order to save it;” “If you would be
first you must consent to be last.” To the worldly-minded such words
convey no sense whatever; they are, in fact, rank absurdity.
Of the origin of things we know nothing, and can know nothing.
Perfection does not reveal itself to us as existent in the beginning;
but as something that ought to be, something new which we are to help
create. Somehow the secret of the universe is hidden in our breast.
Somehow the destinies of the universe depend upon our exertions.
“Love is the expansion of two natures in such fashion that each include the other, each is enriched by the other.”
In one of these
faculties we must be inscribed; the searching examination of one of
these teachers we must pass before we can obtain our degree as Learned
in the Art of Life.
Of most persons it may, perhaps, be said, without exaggeration, that
they have a feeling of duty rather than a knowledge of it. When a
certain situation presents itself they tend to act in a certain way,
but they cannot clearly state the principle or rule which determines
their action. The business of the moral teacher is to clarify, to
classify, and to enrich the content of the conscience.
We cannot demonstrate the existence of disinterested motives. The sole
fact that we demand unselfishness in action assures us that the standard
of enlightened self-interest is false. And, indeed, if we consult the
opinions of men where they are least likely to be warped by sophistry,
we shall find that disinterestedness is the universal criterion by which
moral worth is measured. If we suspect the motive we condemn the act.
LOVE AND MARRIAGE
Love is the expansion of two natures in such fashion that each includes
the other, each is enriched by the other.
Love is an echo in the feelings of a unity subsisting between two
persons which is founded both on likeness and on complementary
differences. Without the likeness there would be no attraction; without
the challenge of the complementary differences there could not be the
closer interweaving and the inextinguishable mutual interest which is
the characteristic of all deeper relationships.
In the companionship of marriage our worth is tested. In that close and
intimate relationship faults are inexorably laid bare, and virtues
become doubly resplendent.
The fairest tribute that can be paid to a wife by a husband is that the
love she inspires becomes stronger and deeper in the lapse of time; that
nearness serves to heighten respect, and familiarity to enhance
affection; and that each year, as it passes, but adds another gem to her
crown as a wife and mother.
The spiritual quality of love transfigures the passions, transforms the
fleeting fancy into a constant and growing attachment, the passing
romance into a story without end the interest of which never flags.
“The hero is one who kindles a great light in the world, who sets up blazing torches in the dark streets of life for men to see by.”
“The unique personality which is the real life in me, I can not gain unless I search for the real life, the spiritual quality, in others. I am myself spiritually dead unless I reach out to the fine quality dormant in others. For it is only with the god enthroned in the innermost shrine of the other, that the god hidden in me, will consent to appear.”
“The conception of worth, that each person is an end per se, is not a mere abstraction. Our interest in it is not merely academic. Every outcry against the oppression of some people by other people, or against what is morally hideous is the affirmation of the principle that a human being as such is not to be violated. A human being is not to be handled as a tool but is to be respected and revered.”
“The family is the school of duties - founded on love”
“Love of country is like love of woman - he loves her best who seeks to bestow on her the highest good”
“She is far from the land where her young hero sleeps, / And lovers are round her, sighing:/ But coldly she turns from their gaze, and weeps, / For her heart in his grave is lying.”
“A hero is a man who is afraid to run away.”
[His research into biblical criticism had lead him to the conclusion that most of what was contained in traditional religion simply wasnt true]Was I to lie in order to teach the truth? ...Was I to repeat these words? It was impossible. It was certain they would stick in my throat. On these grounds the separation was decided by me.
The unique personality which is the real life in me, I can not gain unless I search for the real life, the spiritual quality, in others. I am myself spiritually dead unless I reach out to the fine quality dormant in others. For it is only with the god enthroned in the innermost shrine of the other, that the god hidden in me, will consent to appear.
Act so as to elicit the best in others and thereby in thyself.
The office of the public teacher is an unenviable and thankless one.
Perhaps a hundred people assembled one evening, May 15, 1876, at the time when the country was celebrating the hundredth anniversary of its political independence.
Few are there that will leave the secure seclusion of the scholars life, the peaceful walks of literature and learning, to stand out a target for the criticism of unkind and hostile minds.
The hero is one who kindles a great light in the world, who sets up blazing torches in the dark streets of life for men to see by.
If you desire information on some point of law, you are not likely to ponder over the ponderous tomes of legal writers in order to obtain the knowledge you seek, by your own unaided efforts.
FOR a long time the conviction has been dimly felt in the community that, without prejudice to existing institutions, the legal day of weekly rest might be employed to advantage for purposes affecting the general good.
