Felix Adler - Creed and Deed - A Series of Discourses

The lectures contained in the following pages are published by request of the society before which they were delivered. Those on Immortality and Religion have been considerably abridged and condensed. The remainder have been allowed to retain their original form without any serious modification. The First Anniversary Discourse reviews the work of the year, and gives a brief account of the motives which impelled the society to organize and of the general animus by which its labors are directed. The Lecture entitled The Form of the Ideal foreshadows the constructive purpose of the movement. The articles on The Evolution of Hebrew Religion and Reformed Judaism from the Popular Science Monthly (September , 1876) and the North American Review (July-August and September-October) contain in the substance of several of the lectures of last winter's course, and are reprinted in the appendix with the kind consent of the editors. Rigid adherrence to the requirements of systematic exposition is neither possible nor desirable in addresses of the kind and has not therefore been attempted.

In giving this volume to the public I gladly embrace the opportunity of expressing my sincere gratitude to those faithful and self-sacrificing friends whose indefatigable labors have gone so far to win for a hazardous venture the promise of assured permanence and satisfactory development.

Felix Adler.

New York, September, 1877.

"not by the Creed but by the Deed."

The Spciety which I have the privilege of addressing, has been organized with the above for its motto. Some of my hearers have entirely abandoned the tenets of the positive religions; others continue to hold them true, but, are discouraged by the lack of spiritual force, the prominence given to mere externals, the barren formalism in the churches and synagogues. We agree in believing that theology is flourishing at the expense of religion. It seems to us that differences in creed are constantly increasing, and will continue to multiply with the growth and differentiation of the human intellect. We perceive that every attempt to settle problems of faith has thus far signally failed, nor can we hope for better results in the future. Certainty even with regard to the essential dogmas appears to us impossible. We do not therefore deny dogma, but prefer to remit it to the sphere of individual conviction with which public associations should have no concern. Far from believing that the doctrines of religion as commonly taught are essential to the well being of society, we apprehend that the disputes concerning the "author of the law" have diverted the attention of men from the law itself, and that the so-called duties toward God too often interfere with the proper performance of our duties toward one another. It were better to insist less upon a right belief, and more upou right action.

In order to find a common basis whereon good men, whether believers or unbelievers can unite, we look to the moral law itself, whose certainty rests in the universal experience of civilized Humanity. We shall hold questions of faith in abeyance, shall endeavor to stimulate the conscience and to this end shall seek to awaken an interest in the grave social problems of our day, which need nothing so much as a vigorous exertion of our moral energies, in order to arrive at a peaceable solution. To broaden and deepen the ethical sentiment in ourselves, and to hold up to the sad realities of the times, the mirror of the ideal life, is the object with which we set out. We do not therefore delude ourselves with the hope that the ideal will ever be fully realized, but are convinced that in aspiring to noble ends the soul will take on something of the grandeur of what it truly admires. Starting with the assumption that the doctrines of religion are incapable of proof, it behooves us to show in one or more instances the fallacy of the arguments upon which they are commonly founded, and we shall begin with the doctrine of IMMORTALITY.

In approaching our subject we are first confronted by the argument from the common consent of mankind. Like the belief in God, the hope of immortality is said to be implanted in every human heart, and the experience of travellers is cited to show that even the most barbarous races have given it expression in some form, however crude. Aside from the fact that the statement, as it stands, is somewhat exaggerated, we will admit that the belief in a future state is widely current among savage tribes. But the value of this testimony becomes extremely doubtful on closer inspection. A brief account of the origin of the conception of soul among our primitive ancestors, will make this plain.

If we observe a child in its sleep, some half articulate word, some cry or gesture occasionally reveals to us the vividness of the dreams with which the little brain is teeming. It is hardly doubtful that the child mistakes the visions of its dream for actual occurrences, and attaches the same reality to these miasmas of the stagnant night as to the clear prospects of daylight reason. Even the adult sometimes finds it difficult to clear his brain of the fancies which occupied it in the hours of sleep. And the test of large experience can alone enable him to distinguish between fact and phantom. I call attention to these facts, because the phenomena of sleep and dreams seem to offer a satisfactory clue to the naive theories of the lower races concerning death and the after life. The savage indeed is the veritable child-man. His ardent emotions, his crude logic, the eagerness with which he questions the how and wherefore of nature, and the comparative ease with which his simple understanding accepts the most fanciful solutions, all combine to place him on the level of the child.

Aware that the body in sleep is at rest, while at the same time the sleeper is conscious of acting and suffering, visiting distant regions perhaps, conversing with friends, engaging in battle with enemies, the savage reasoned that there must be a man within the man, as it were, – an airy counterfeit of man which leaves its grosser tenement in the night, and in the course of its wanderings experiences whatever the fortunes of the dream may chance to be. Instances are related where the body was prematurely disturbed, the inner man was prevented from returning to his envelope, and death resulted. The shadow cast by the human figure, an attenuated image of man, connected with the body and yet distinct from it, afforded a curious confirmation of this artless theory. The Basutos* affirm that a person having on one occasion incautiously approached the bank of a river, his shadow was seized by a crocodile, and he died in consequence. The story of shadowless or soulless men has been made familiar to modern literature by Chamisso's well known tale. The spectral man who severs his connection with the body during sleep, remains concealed within it during the hours of waking, and in this manner, the idea of a human soul as distinct from the body, takes its rise.** It is easy to see how by extending the analogy, what we call death must have appeared as only another form of sleep, and how the theory of dreams gave rise to a belief in the continuance of life beyond the grave. That sleep and death are twin brothers, was to the primitive man more than mere metaphor. As in sleep, so in death, the body is at rest, but as in sleep, so also in death, a shade was supposed to go forth capable of acting and suffering, and yearning to return to its former condition. The apparitions of the deceased seen at night by the friends they had left behind, were taken to be real visitations, and corroborated the assumption of the continued existence of the departed. The ghosts of the dead were dreaming phantoms, debarred from permanently returning to their abandoned bodies.