Felix Adler (1851 – 1933)
Jewish professor of political and social ethics, rationalist, popular lecturer, religious leader and social reformer who founded the Ethical Culture movement, and is often considered one of the main influences on modern Humanistic Judaism.
When the light of the sun shines through a prism it is broken into beautiful colours, and when the prism is shattered, still the light remains. So does the life of life shine resplendent in the forms of our friends, and so, when their forms are broken, still their life remains; and in that life we are united with them; for the life of their life is also our life, and we are one with them by ties indissoluble.
The peace that passeth understanding is that which comes when the pain is not relieved, which subsists in the midst of the painful situation, suffusing it, which springs out of the pain itself, which shimmers on the crest of the wave of pain, which is the spear of frustration transfigured into the shaft of light. It is upon those we love that we must anchor ourselves spiritually in the last moments. The sense of interconnectedness with them stands out vividly by way of contrast at the very moment when our mortal connection with them is about to be dissolved. And the intertwining of our life with theirs, the living in the life that is in them, is but a part of our living in the infinite manifold of the spiritual life. The thought of this, as apprehended, not in terms of knowledge, but in immediate experience, begets the peace that passeth understanding. And it is upon the bosom of that peace that we can pass safely out of the realm of time and space.
Here are two kinds of light, the light on the hither side of the darkness and the light beyond the darkness. We must press on through the darkness and the terror of it if we would reach the holier light beyond.
We are here — no matter who put us here, or how we came here — to fulfil a task. We cannot afford to go of our own volition until the last item of our duty is discharged.
It may be impossible for a man by merely willing it to add wings to his body, but it is possible for any man, by merely willing it, to add wings to his soul. This perennial miracle of the moral nature is capable of happening at any time.
In order to join vigorously in the moral work of the world I must believe that somehow the best I can accomplish will endure, will leave its trace on things, will aid the final consummation.
The past speaks to us in a thousand voices, warning and comforting, animating and stirring to action. What its great thinkers have thought and written on the deepest problems of life, shall we not hear and enjoy? The future calls upon us to prepare its way. Dare we fail to answer its solemn summons?
To those who are longing for a higher life, who deeply feel the need of religious satisfactions, we suggest that there is a way in which the demands of the head and the heart may be reconciled. Religion is not necessarily allied with dogma, a new kind of faith is possible, based not upon legend and tradition, not upon the authority of any book, but upon the moral nature of man.
It has been said that the modern world is divided between the hot and hasty pursuit of affairs in the hours of labor, and the no less eager chase of pleasure in the hours of leisure. But even our pleasures are calculated and business like. We measure our enjoyments by the sum expended. Our salons are often little better than bazaars of fashion.
I believe in the supreme excellence of righteousness; I believe that the law of righteousness will triumph in the universe over all evil; I believe that in the attempt to fulfil the law of righteousness, however imperfect it must remain, are to be found the inspiration, the consolation, and the sanctification of human existence.
We live in order to finish an, as yet, unfinished universe, unfinished so far as the human, that is, the highest part of it, is concerned. We live in order to develop the superior qualities of man which are, as yet, for the most part latent.
The frontier of the higher life is everywhere contiguous to the common life, and we can cross the border at any moment. The higher life is as real as the grosser things in which we put our trust. But our eyes must be anointed so that we may see it.
The office of the religious teacher is to be a seer, and to make others see, and thus to win them into the upward way.
We should teach our children nothing which they shall ever need to unlearn; we should strive to transmit to them the best possessions, the truest thought, the noblest sentiments of the age in which we live.
Freely do I own to this purpose of reconciliation, and candidly do I confess that it is my dearest object to exalt the present movement above the strife of contending sects and parties, and at once to occupy that common ground where we may all meet, believers and unbelievers, for purposes in themselves lofty and unquestioned by any. Surely it is time that a beginning were made in this direction. For more than three thousand years men have quarreled concerning the formulas of their faith. The earth has been drenched with blood shed in this cause, the face of day darkened with the blackness of the crimes perpetrated in its name. There have been no direr wars than religious wars, no bitterer hates than religious hates, no fiendish cruelty like religious cruelty; no baser baseness than religious baseness. It has destroyed the peace of families, turned the father against the son, the brother against the brother.
The world is dark around us and the prospect seems deepening in gloom. and yet there is light ahead. On the volume of the past in starry characters it is written — the starry legend greets us shining through the misty vistas of the future — that the great and noble shall not perish from among the sons of men, that the truth will triumph in the end, and that even the humblest of her servants may in this become the instrument of unending good. We are aiding in laying the foundations of a mighty edifice, whose completion shall not be seen in our day, no, nor in centuries upon centuries after us. But happy are we, indeed, if we can contribute even the least towards so high a consummation. The time calls for action. Up, then, and let us do our part faithfully and well. And oh, friends, our children's children will hold our memories dearer for the work which we begin this hour.
The exercises of our meeting are to be simple and devoid of all ceremonial and formalism. They are to consist of a lecture mainly, and, as a pleasing and grateful auxiliary, of music to elevate the heart and give rest to the feelings.
There is a great and crying evil in modern society. It is want of purpose. It is that narrowness of vision which shuts out the wider vistas of the soul. It is the absence of those sublime emotions which, wherever they arise, do not fall to exalt and consecrate existence.
The moral improvement of the nations and their individual components has not kept pace with the march of intellect and the advance of industry. Before the assaults of criticism many ancient strongholds of faith have given way, and doubt is fast spreading even into circles where its expression is forbidden. Morality, long accustomed to the watchful tutelage of faith, finds this connection loosened or severed, while no new protector has arisen to champion her rights, no new instruments been created to enforce her lessons among the people. As a consequence we behold a general laxness in regard to obligations the most sacred and dear. An anxious unrest, a fierce craving desire for gain has taken possession of the commercial world, and in instances no longer rare the most precious and permanent goods of human life have been madly sacrificed in the interests of momentary enrichment.
There is a difficulty in the way of teaching the higher life, due to the fact that only those who have begun to lead it can understand the meaning of it. Nevertheless, all men can be induced to begin to lead it. Though they seem blind, their eyes can be opened so as to see. Deep down in every human heart is the seed of a diviner life, which only needs the quickening influence of right conditions to germinate.
It is not possible to enter into the nature of the Good by standing aloof from it — by merely speculating upon it. Act the Good, and you will believe in it. Throw yourself into the stream of the world's good tendency and you will feel the force of the current and the direction in which it is setting. The conviction that the world is moving toward great ends of progress will come surely to him who is himself engaged in the work of progress.
By ceaseless efforts to live the good life we maintain our moral sanity. Not from without, but from within, flow the divine waters that renew the soul.
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.
By what sort of experience are we led to the conviction that spirit exists ? On the whole, by searching, painful experience. The rose Religion grows on a thorn-bush, and we must not be afraid to have our fingers lacerated by the thorns if we would pluck the rose.