In this chapter I shall undertake to sketch1 the plan of a religious society as determined2 by the spiritual ideal herein set forth3. The religious society is the last term in the series of social institutions, and its peculiar4 office is to furnish the principle for the successive transformation5 of the entire series. It is to be the laboratory in which the ideal of the spiritual universe is created and constantly recreated, the womb in which the spiritual life is conceived. No single religious society can adequately fulfill6 this purpose. The spiritual ideal itself must necessarily be conceived differently by different minds; but the great general purpose will be the same, despite variations in shades of meaning and points of view.
The fellowship of the religious society must be based on the voluntary principle; membership must be a matter of free choice.100 In antiquity7 the boundaries of342 the political and religious organizations coincided. The citizen was under obligations as a part of his civic8 duty to worship the divinities of the state. In modern times a state church is still maintained in some countries and supported out of the public funds, while dissenting9 and nonconformist bodies exist more or less on sufferance at its side. But this arrangement is harmful, especially so to those whom it seems to favor. Erastianism paralyzes religious spontaneity. The state, it is true, is profoundly interested in the flourishing of ethical11 idealism, and in the constant rebirth in its midst of spiritual ideals. But it is not competent to determine what the character of these ideals shall be. The moment they cease to be freely produced they lose their life-giving power. The state within limits may enforce actions; it may not even attempt to enforce beliefs.
On the other hand, the “secularization of the state” has given rise to the deplorable impression that the state exists only for so-called secular12 purposes, and has stripped the idea of the state of the lofty attributes with which the greatest thinkers of antiquity had clothed it. It is the function of the religious society, dwelling13 uncoerced in the midst of the state, to reinvest the state with the sacred character that belongs to it. I do not of course intend to exalt14 the state after the manner of343 Hegel, as if it were a kind of earthly god or to set it up as an object of religious or quasi-religious devotion. The object of religious devotion is the infinite holy community, the spiritual universe. The function of the religious society is to generate the ideal of the infinite holy community, of the spiritual universe. The family, the vocation16, the nation, are sub-groups of this, lesser17 entities18. Even mankind itself is but a province of the ideal spiritual commonwealth19 that extends beyond it. To concentrate worship upon the state or nation as some propose, would be to usurp20 for the part the piety21 that belongs to the whole.
In describing a religious society three main aspects are to be borne in mind:
The teaching, the organization, the worship.
A. The Teaching
In the religious society as here conceived there is to be worked out a body of doctrine22, and there is to be a body of specially10 designated teachers. An ethico-religious society cannot ignore or dispense23 with a general philosophy of life and statements of belief. It cannot restrict itself to encouraging practical morality without regard to what are called metaphysical subtleties24. A moral society of this kind would soon become ossified25. 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 volitional26 life cannot be successfully stimu344lated 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 philosophic27 or theological creed28, was at its inception29 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 interpretation30 of ethical experience, intended to make explicit31 the fundamental principles implicit32 in ethical experience, and thereby33 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 procrustean34 fashion into a rigid35 formula, in the other case an elastic36 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 predecessors37—priest, prophet, rabbi, pastor38. The priest is the mediator39 of grace; the prophet is the seer345 of visions; the rabbi is learned in the Divine law, and the pastor is the helper of the individual in securing his individual salvation40. But these functions will now be seen in an altered light, and will be radically41 modified in their exercise. The magical attribute of the priest disappears. The confident prediction of future events, based on the assumption that the moral order is to be completely realized in human society, has ceased to be convincing. The Divine law is no longer identical with the Law revealed in the Scriptures42 and their commentaries, and the salvation of the individual is to be accomplished43 by other means.
The religious teacher of the new kind is to resemble his predecessors in being a specialist. The word specialist in this connection may, perhaps, awaken44 misgivings45, and these must be removed. He is not a specialist in the sense of having a conscience unlike that of others, or in being the keeper of other men’s consciences. Nor shall he impose his philosophy of life or his belief authoritatively46, but propose it suggestively. His best results will be gained if he succeeds in so stimulating47 those whom he influences that they will attain48 an individualized spiritual outlook of their own, consonant49 with their own individual nature and need. But specialists of this kind are indispensable. The generality of men have neither the time nor the mental equipment to think out the larger problems of life without assistance, and the attempt on their part to do so leads to crudities and eccentricities50 of which one meets nowadays with many pathetic examples among those who have severed51 their connection with the traditional faiths, and have346 tried in their groping fashion to invent a metaphysic or a creed of their own.101
The preparation of the ethical teacher for his special task consists in making himself thoroughly52 acquainted with the great religious systems of the past, in which much that is of permanent spiritual value is enshrined.102 He is to fit himself to revitalize what is vital, not to repristinate what is obsolete53. There is required of him a first-hand knowledge of the great ethical systems, and of their philosophical54 backgrounds: furthermore acquaintance, so far as it is as yet accessible, with the moral history of mankind, as distinguished55 from the history of ethical thinking; in addition, he should intensively study the economic, social and political problems of the time from the ethical point of view, and the psychology56 both of individual and national character, so far as that fascinating and difficult subject has been opened up by competent writers. Apprenticeship57 in the social reform movements of the day, direct touch with the inner life of people, on its healthful as well as on its sick side, is also presupposed.
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Since no single person can be adequately prepared in these various subjects, and since a variety of gifts and talents is demanded, it follows that the teaching function shall be exercised by a body or group of teachers, not by a single pastor at whose feet the congregation are supposed to sit. Some of the persons engaged in this work will excel as public speakers, others as writers, others as teachers of the young, others as leaders of vocational groups. But all these different functionaries58 must learn to work, not only in harmony, but in organic, reciprocal support, themselves illustrating59 in their group life the spiritual relation, the knowledge and the practice of which they are to carry out into the world. The guild60 or group idea must be applied61 to the religious teachers of the future.
B. The Organization
Every religion exhibits a certain form of organization peculiar to itself and derived62 from its controlling idea. The organization of the Buddhist63 fellowship is dependent on the Buddhist ideal of preparation for absorption in Nirvana. The constitution of the Jewish synagogue reflects the conception of the relation of the Chosen People, as an élite corps64 of the divinity. The organization of the Christian65 church is characterized by its bifurcation into an ecclesia militans and an ecclesia triumphans, and further by the idea of incorporation66 into the body of Christ, a difficult mystical conception as of a typical divine individual including within his body a multitude of other individuals.
The organization of the ethico-religious society has348 been foreshadowed in the chapter on the vocations67. The society is to be divided into vocational groups. In each vocational group is to be worked out the specific ethical ideal of that vocation. In the groups the general ethical philosophy of life is to be applied, tested and enriched. The so-called ethical teachers will here come into fruitful contact with those who are in touch at first hand with actual conditions, and are cognizant of the difficulties to be surmounted68 in ethicizing vocational standards. The members of the groups in democratic fashion will contribute to the advancement69, not only of ethical practice, but of ethical knowledge, and thus become on their side teachers of the teachers. The danger of the formation of an ethical clergy70 will be averted71. The teachers will be in certain respects the pupils of the taught, and the relation be reciprocal, that is, ethical.
Among the groups the vocational group of Mothers will occupy the central place. The influence of women, especially of the mother group, must penetrate72 the religious society through and through, for the purpose of drawing the entire fellowship together into a coherent unity15. Women henceforth will take a deeper interest in the ethical development of human society. A main factor, if not the only factor in the ethical development of human society, is the elevation73 of the vocational standards. The group of mothers will therefore be in close touch with the other vocational groups in order to gain a knowledge of the higher standards therein proposed, in order to appraise74 them, and to inspire the growing generation with the devoted75 purpose to carry these standards out in practice.
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C. The Worship or Public Manifestation76 of Religion
The ideal of worship likewise must undergo transformation. It has meant an act of homage77 toward a superior or supreme78 individual; it has meant eulogistic79 affirmation of the power, wisdom, goodness, of that individual; it has meant prayer or petition for help from that individual. It has also meant spiritual edification.
In all these various modes, religious worship heretofore has focused attention on a single individual deity80 as one who embodies81 in himself the sum of perfection. In thus presenting the ideal of perfection, it has encouraged preference for unity at the expense of plurality. The salient feature of the spiritual ideal sketched82 in this volume is the affirmation, on ethical grounds, that plurality is of equal dignity with unity, and hence that the divine ideal is to be represented not as One, but as manifold; not as an individual, however supereminent, but as an infinite holy community,—every human being being in his essential nature a member of that community.
But can worship be offered to the members of a holy community? In a certain sense one might say, Yes, pre?minently so, since worship may be taken to mean Worthship, and the worth intrinsic in our fellowmen is the object of our unceasing homage. At the same time very different associations have gathered about the word. Public worship consists largely of eulogistic singing, prayer, adoration83, genuflexion, and these are appropriate only to deity conceived as an individual. We cannot even say with the Psalmist350 “the heavens declare the glory of God, and the firmament84 showeth his handiwork.” For though the beauty and order apparent in Nature is one aspect of nature on which we delight to dwell, yet we cannot disingenuously85 suppress the counter evidence of disorder86, ugliness and suffering which Nature no less obtrudes87 on our sight. The argument from design implied in the Psalmist’s words is no longer tenable. Certainly we cannot any longer pray for material assistance as our forefathers88 did, or invoke89 supernatural intervention90 in situations where human science and human helpfulness are impotent. But worship also aims at ethical edification, by holding up to the mind the moral ideal as an object of imitation, and as a rebuke91 to man’s shortcomings. This indeed is its highest function. Nevertheless the moral ideal, as we conceive it, is incapable92 of being presented in the guise93 of an individual being, no matter by what superlative language the limitation inseparable from individuality be concealed94. The bare attributes of omniscience95 and omnipotence96 are abstract and convey no positive meaning whatever. In actual worship a concrete image is invariably associated with the notion of the individualized Deity, such as the Father image or the Christ image. And as soon as this is done, the vast ethical ideal tends to shrink to the dimensions of a human image; and instead of the ideal in its fullness, only certain selected but inadequate97 aspects of ethical excellence98 are presented to the worshiper.
And yet in an ethico-religious society also the public manifestation of religion is indispensable. Of what elements shall it consist?
First, there are to be the public addresses by the teach351ers, having for their main object to arouse or intensify99 a certain kind of spiritual distress100, and then as far as possible to appease101 it. Every religion in my judgment102 originates in a particular kind of anguish103, and is an attempt to assuage104 it. The spiritual distress in which the ethico-religious society has its origin is the agonizing105 consciousness of tangled106 relations with one’s fellow-beings, and the inexpressible longing107 to come into right relations with them. He is fit to be a public teacher of this religion who profoundly experiences this distress, who desires nothing so much as to cease to be, for his part, a thorn in his neighbor’s side. We are that, each of us, inevitably108. The more this feeling is strong in him the more will he arouse similar feelings in others, and thus awaken those who are spiritually asleep, the self-righteous, the self-satisfied, and he will then indicate to the utmost of his power, the way of relief.
The specific ethical ideals of life are also to be presented in public assemblies—the ideals of private ethics109, of marriage, friendship, and the rest. These expressions of the specific ideals, charged with feeling, and taking on appropriate imagery, will gradually attain a certain classical fitness—classical at least for a time—and may be used as public readings.
But is there a substitute for prayer?
Among the advantages of prayer is often mentioned this: that in it the soul reaches out towards its source, and in so doing wonderfully recruits its spiritual energy. It finds, ethically110 speaking, its second wind. It reaches down beneath its utmost strength to find an increment111 of strength not previously112 at its disposal. The question352 is whether this increment of strength cannot be obtained more surely and to better purpose in another way, namely, by concentrating attention on the spiritual need of the fellow-beings with whom we are in daily touch, and by becoming aware to what an extent the finer nature imprisoned113 in them is dependent for its release upon our exertions114. The appeal of the God in our neighbor is the substitute for the appeal in prayer to the God in heaven, the call of the stifled115 spiritual nature in the men and women at our side, is to draw out of us our utmost latent force, the strengths underneath116 the strength.
The common life we share with our fellow-members in the religious society demands expression in song and in responsive services. The high wave of this common life welling up in us, rising to the surface, makes the glow of religious meetings, gives them fervor117, and a touch of rapture118, not indeed the common life conceived as a uniform life, but as the life we live in others, and they in us.
The addresses that awaken and appease spiritual pain, the presentation of the various modes of right living, the songs that lift the individual above his private self and help him to live, not indeed submerged, but rather spiritually accentuated119 in the life of the whole, these are the public manifestations120 of ethical religion as I see them. They will contribute to make of the society itself the symbol of its ethical faith. We shall not have an external symbol like the cross: the fellowship itself will be our symbol.
There will also be festivals. Every religion must353 have its festivals. In place of Baptism the solemn taking of responsibility for the spiritual development of the child. A festival of vocational initiation121, like the ancient assumption of the toga. Festivals of citizenship122, inspired by the ideal of the national character as one to be spiritually transformed. Festivals of humanity in connection with the commemoration of great events in the history of our race and of great leaders who were inspired in some degree by the ideal task of humanity. Festivals of the seasons, deriving123 their significance from the spiritual interpretation of the corresponding seasons of human life,—youth, middle age, old age. And a solemn though not mournful festival in commemoration of the departed.
The religious assembly should itself be organized; the members of the different vocational groups should be allocated124 to different parts of the meeting hall, as were the Guilds125 in certain of the medi?val cathedrals.
Besides the public manifestations, the private religion will receive attention. The religious society as a whole is to be the microcosm of the spiritual macrocosm, a miniature model of the ideal society, but care must also be taken for the private communion of the individual with the spiritual presences which the ideal evokes126. There should be a special breviary for the sick, a Book of Consolation127 for the bereaved128, a Book of Friendship, a Book of direction for those who pass through the experience of sin, and a book of preparation for those who face the end.
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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determined
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| adj.坚定的；有决心的 | |
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forth
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| adv.向前；向外，往外 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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transformation
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| n.变化；改造；转变 | |
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fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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civic
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| adj.城市的，都市的，市民的，公民的 | |
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dissenting
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| adj.不同意的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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exalt
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| v.赞扬，歌颂，晋升，提升 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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vocation
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| n.职业，行业 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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entities
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| 实体对像； 实体，独立存在体，实际存在物( entity的名词复数 ) | |
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commonwealth
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| n.共和国，联邦，共同体 | |
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usurp
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| vt.篡夺，霸占；vi.篡位 | |
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piety
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| n.虔诚，虔敬 | |
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doctrine
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| n.教义；主义；学说 | |
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dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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ossified
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| adj.已骨化[硬化]的v.骨化，硬化，使僵化( ossify的过去式和过去分词 ) | |
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volitional
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| adj.意志的，凭意志的，有意志的 | |
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philosophic
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| adj.哲学的，贤明的 | |
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creed
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| n.信条；信念，纲领 | |
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inception
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| n.开端，开始，取得学位 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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thereby
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| adv.因此，从而 | |
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procrustean
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| adj.强求一致的 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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pastor
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| n.牧师，牧人 | |
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mediator
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| n.调解人，中介人 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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radically
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| ad.根本地，本质地 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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misgivings
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| n.疑虑，担忧，害怕；疑虑，担心，恐惧( misgiving的名词复数 )；疑惧 | |
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authoritatively
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| 命令式地，有权威地，可信地 | |
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stimulating
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| adj.有启发性的，能激发人思考的 | |
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attain
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| vt.达到，获得，完成 | |
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consonant
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| n.辅音；adj.[音]符合的 | |
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eccentricities
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| n.古怪行为( eccentricity的名词复数 )；反常；怪癖 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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obsolete
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| adj.已废弃的，过时的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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psychology
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| n.心理，心理学，心理状态 | |
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apprenticeship
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| n.学徒身份；学徒期 | |
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functionaries
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| n.公职人员，官员( functionary的名词复数 ) | |
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illustrating
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| 给…加插图( illustrate的现在分词 )； 说明； 表明； （用示例、图画等）说明 | |
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guild
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| n.行会，同业公会，协会 | |
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applied
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| adj.应用的；v.应用，适用 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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corps
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| n.(通信等兵种的)部队；(同类作的)一组 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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incorporation
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| n.设立，合并，法人组织 | |
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vocations
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| n.（认为特别适合自己的）职业( vocation的名词复数 )；使命；神召；（认为某种工作或生活方式特别适合自己的）信心 | |
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68
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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69
advancement
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| n.前进，促进，提升 | |
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70
clergy
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| n.[总称]牧师，神职人员 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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72
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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73
elevation
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| n.高度；海拔；高地；上升；提高 | |
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74
appraise
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| v.估价，评价，鉴定 | |
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75
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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76
manifestation
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| n.表现形式；表明；现象 | |
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77
homage
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| n.尊敬，敬意，崇敬 | |
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78
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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79
eulogistic
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| adj.颂扬的，颂词的 | |
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80
deity
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| n.神，神性；被奉若神明的人(或物) | |
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81
embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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82
sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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83
adoration
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| n.爱慕，崇拜 | |
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84
firmament
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| n.苍穹；最高层 | |
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85
disingenuously
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| adv.不诚实地，不坦白地 | |
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86
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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87
obtrudes
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| v.强行向前，强行，强迫( obtrude的第三人称单数 ) | |
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88
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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89
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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90
intervention
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| n.介入，干涉，干预 | |
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91
rebuke
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| v.指责，非难，斥责 [反]praise | |
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92
incapable
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| adj.无能力的，不能做某事的 | |
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93
guise
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| n.外表，伪装的姿态 | |
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94
concealed
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| a.隐藏的，隐蔽的 | |
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95
omniscience
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| n.全知，全知者，上帝 | |
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omnipotence
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| n.全能，万能，无限威力 | |
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97
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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98
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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99
intensify
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| vt.加强；变强；加剧 | |
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100
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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101
appease
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| v.安抚，缓和，平息，满足 | |
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102
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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103
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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104
assuage
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| v.缓和，减轻，镇定 | |
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105
agonizing
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| adj.痛苦难忍的；使人苦恼的v.使极度痛苦；折磨(agonize的ing形式) | |
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106
tangled
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| adj. 纠缠的，紊乱的 动词tangle的过去式和过去分词 | |
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107
longing
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| n.（for）渴望 | |
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108
inevitably
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| adv.不可避免地；必然发生地 | |
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109
ethics
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| n.伦理学；伦理观，道德标准 | |
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110
ethically
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| adv.在伦理上，道德上 | |
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111
increment
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| n.增值，增价；提薪，增加工资 | |
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112
previously
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| adv.以前，先前（地） | |
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113
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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114
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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115
stifled
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| （使）窒息， （使）窒闷( stifle的过去式和过去分词 )； 镇压，遏制； 堵 | |
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116
underneath
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| adj.在...下面，在...底下；adv.在下面 | |
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117
fervor
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| n.热诚；热心；炽热 | |
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118
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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119
accentuated
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| v.重读( accentuate的过去式和过去分词 )；使突出；使恶化；加重音符号于 | |
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120
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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121
initiation
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| n.开始 | |
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122
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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123
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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124
allocated
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| adj. 分配的 动词allocate的过去式和过去分词 | |
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125
guilds
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| 行会，同业公会，协会( guild的名词复数 ) | |
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126
evokes
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| 产生，引起，唤起( evoke的第三人称单数 ) | |
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127
consolation
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| n.安慰，慰问 | |
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128
bereaved
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| adj.刚刚丧失亲人的v.使失去（希望、生命等）( bereave的过去式和过去分词)；（尤指死亡）使丧失（亲人、朋友等）；使孤寂；抢走（财物） | |
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