Felix Adler Quotes

There is a city to be built, the plan of which we carry in our heads, in our hearts. Countless generations have already toiled at the building of it. The effort to aid in completing it, with us, takes the place of prayer. In this sense we say, "Laborare est orare."

The Infinite, from which comes the impulse that lead us to activity, is not the highest Reason, but higher than reason; not the highest Goodness, but higher than goodness.

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.

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.?

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.

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.

Religion is a wizard, a sibyl. She faces the wreck of worlds, and prophesies restoration. She faces a sky blood-red with sunset colours that deepen into darkness, and prophesies dawn. She faces death, and prophesies life.

The divine in man is our sole ground for believing that there is anything divine in the universe outside of man. Man is the revealer of the divine. At bottom, the world is to be interpreted in terms of joy, but of a joy that includes all the pain, includes it and transforms it and transcends it. The Light of the World is a light that is saturated with the darkness which it has overcome and transfigured.

The fact that there is a spiritual power in us, that is to say, a power which testifies to the unity of our life with the life of others, which impels us to regard others as other selves — this fact conies home to us even more forcibly in sorrow than in joy. It is thrown into clearest relief on the background of pain. In the glow of achievement we are apt to be full of a false self-importance. But in moments of weakness we realise, through contrast, the infinitely superior strength of the power whose very humble organs and ministers we are. It is then we come to understand that, isolated from it, we are nothing; at one with it, identified with it, we participate in its eternal nature, in its resistless course.

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.

Theories of what is true have their day. They come and go, leave their deposit in the common stock of knowledge, and are supplanted by other more convincing theories. The thinkers and investigators of the world are pledged to no special theory, but feel themselves free to search for the greater truth beyond the utmost limits of present knowledge. So likewise in the field of moral truth, it is our hope, that men in proportion as they grow more enlightened, will learn to hold their theories and their creeds more loosely, and will none the less, nay, rather all the more be devoted to the supreme end of practical righteousness to which all theories and creeds must be kept subservient. There are two purposes then which we have in view: To secure in the moral and religious life perfect intellectual liberty, and at the same time to secure concert in action. There shall be no shackles upon the mind, no fetters imposed in early youth which the growing man or woman may feel prevented from shaking off, no barrier set up which daring thought may not transcend. And on the other hand there shall be unity of effort, the unity that comes of an end supremely prized and loved, the unity of earnest, morally aspiring persons, engaged in the conflict with moral evil.

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.

Why should there be any more the old dividing line between man and his brother-man? why should the fires of prejudice flare up anew between us? why should we not maintain this common ground which we have found at last, and hedge it round, and protect it — the stronghold of freedom and of all the humanities for the long years to come?

The Hebrew prophets said of old, to serve Jehovah is to make your hearts pure and your hands clean from corruption, to help the suffering, to raise the oppressed. Jesus of Nazareth said that he came to comfort the weary and heavy laden. The Philosopher affirms that the true service of religion is the unselfish service of the common weal. There is no difference among them all. There is no difference in the law. But so long have they quarreled concerning the origin of law that the law itself has fallen more and more into abeyance. For indeed, as it is easier to say. "I do not believe," and have done with it, so also it is easier to say, "I believe," and thus to bribe one's way into heaven, as it were, than to fulfill nobly our human duties with all the daily struggle and sacrifice which they involve.

The freedom of thought is a sacred right of every individual man, and diversity will continue to increase with the progress, refinement, and differentiation of the human intellect. But if difference be inevitable, nay, welcome in thought, there is a sphere in which unanimity and fellowship are above all things needful. Believe or disbelieve as ye list — we shall at all times respect every honest conviction. But be one with us where there is nothing to divide — in action. Diversity in the creed, unanimity in the deed! This is that practical religion from which none dissents. This is that platform broad enough and solid enough to receive the worshipper and the "infidel." This is that common ground where we may all grasp hands as brothers, united in mankind's common cause.