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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 You are invited to view the cars to see for your self the finest develop ment in eight-cylinder transportation. DENNY MARMON CO. 426 West Peachtree St., N.W. iles PARKING CO. SBIT GRANADE, Mgr. 28 Cain Street, N.E. JACKSON 6827 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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