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The Southern Israelite
Page 27
OBERT L.
c )ONE Y
Ins rctor of Agencies
At Large
Ni;w York
Life
Insurance Co.
Associates
1 J. LEVITAS
( HAS. GLAZER
MILTON KELLER
MARMON
DISTRIBUTORS
For the State of Georgia
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A Spiritual Awakening
o
throughout the World
(Continued from page 17)
ness, justice, and love of fellow-man.
We hear much talk among our peo
ple that there can he no unity of true
religion and true science. Those who
regard themselves as possessing scien
tific minds maintain that they cannot
conscientiously accept the narrow re
ligious point of view, and that those
who do are hypocrites.
Is there any conflict between sci
ence and religion?
Science simply removes the myster
ies from what we have heretofore
characterized as miracles, and does not
disturb the belief that the soul is of
divine origin.
I can only see that those who de
ceive themselves into believing that
they have no religion are utterly self
ish. '1 heir philosophy of life is every
body for themselves, and the devil
take the hindmost.
An illuminating address on the ques
tion as to whether true science and
true religion are in conflict was made
by Prof. James T. Shotwell, one of
the most prominent members of the
faculty of Columbia University. He
warned against any religion that could
not welcome the scientific mind, and
went on to say:
“Any religion which attempts to
deny spiritual achievement in the best
minds when they quest along the fron
tiers is destined to be passed by. The
work of the university in which the in
telligence of the best minds is directed
at the problems of life is in itself re
ligious. Religion exalts the mind in the
contemplation of mystery, while sci
ence and reason move more in the
light of today. . . . Only the trifler
in either field misses the religious sig
nificance of science.”
Doctor Shotwell traced the develop
ment of Christianity through the ages,
declaring that for too long a time there
had been a conflict between the secu
lar and the sacred, but that the spirit
of exploration and investigation had
brought “the city of God” from the
narrow confines of theology to em
brace the citizenship of all”.
I wish I had the facility of expres
sion to give you my understanding of
the rich heritage that we possess in
the history of our people, who have
preserved and dedicated to civilization
and humanity the fundamental pre
cepts of the Jewish religion, which is
intended to make man happy, good,
just, active, charitable, and intelligent.
A conception of religion that spells
responsibility—responsibility to society,
to neighbor, to family, and to one’s
se lf—distinguishes man from brute, civ
ilizes his life, makes him humane, and
justifies his existence.
American Judaism does not recog
nize the binding authority of rabbini
cal law. It stands for the principle of
development, and emphasizes the pro
phetic universal aspect of the faith.
Its constant effort has been to recon
cile Judaism with life, and fit its eter
nal principles into a modern world.
American Judaism’s conception of
this mission of religion is peace, char
ity, and love.
While not recognizing the binding
authority of rabbinical law, it is well
to remember that the code of law and
morals of Judea is still the best in the
world, and is the basis of modern juris
prudence, and that the Bible is the
basis of all enlightened religions.
I find nothing in the tenets of the
Jewish faith, as they arc interpreted
in what is termed American liberal
Jewish religion, that is inconsistent or
in conflict with my duties as a son,
father, or citizen. On the contrary,
everything that my religion teaches me,
if adhered to and practiced, would
make me a better man and a better
citizen.
What is more beautiful than the re
ligious Jewish home, where there is
piety, reverence, love, respect, for par
ents, and family affection and ties?
One New Year’s day I called to pay
my respects to a lady who presides
over one of the most beautiful homes
in New York City, where there is every
evidence of culture and refinement—a
home on which rests the blessing of
devout Jewish parents. The mistress
of this palatial home radiates the sym
pathy, kindness, and charity that dis
tinguished the beloved mother in Israel
—no disguising of her Jewish affilia
tion, but proud of it, and it is con
spicuous. A benediction seemed to rest
on me, and I was spiritually uplifted
as she told me of having attended di
vine service at Temple Kmanu-El that
morning, as she was about to take a
long journey, and wished to have com
munion with God and be brought
nearer to her sainted father. What a
comforting thought to those who have
faith!
In contrast, look in the home of the
agnostic, the doubter, the unbeliever,
where nothing is sacred, where ridicule
and cynicism are applauded and en
couraged; where Mammon is God and
pleasure his prophet. What a place
for a child! No spiritual awakening;
no hope, no faith, or charity; no
prayers.
Prayer is an expression of the soul
—our better nature articulate; our sub
conscious self visualized; a confession
to ourselves the courage and the wis
dom to see and know ourselves, and
in humility to avow our human frail
ties, and awaken the spirituality that
gives hope and renewed strength to
“carry on”.
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