511 lines
29 KiB
Plaintext
511 lines
29 KiB
Plaintext
Urantia Book Paper 99 The Social Problems Of Religion
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
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: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
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Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
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Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
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The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
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Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
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Of Human Government Development Of The State Government On A Neighboring Planet
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The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
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The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
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The Orient Andite Expansion In The Occident Development Of Modern Civilization
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The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
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Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
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Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
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Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
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Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
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In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
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Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
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Religion Religion In Human Experience The Real Nature Of Religion The
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Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
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The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
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Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
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Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
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...
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Paper 99 The Social Problems Of Religion
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Introduction
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RELIGION achieves its highest social ministry when it has least connection with
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the secular institutions of society. In past ages, since social reforms were
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largely confined to the moral realms, religion did not have to adjust its
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attitude to extensive changes in economic and political systems. The chief
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problem of religion was the endeavor to replace evil with good within the
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existing social order of political and economic culture. Religion has thus
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indirectly tended to perpetuate the established order of society, to foster the
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maintenance of the existent type of civilization.
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But religion should not be directly concerned either with the creation of new
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social orders or with the preservation of old ones. True religion does oppose
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violence as a technique of social evolution, but it does not oppose the
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intelligent efforts of society to adapt its usages and adjust its institutions
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to new economic conditions and cultural requirements.
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Religion did approve the occasional social reforms of past centuries, but in
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the twentieth century it is of necessity called upon to face adjustment to
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extensive and continuing social reconstruction. Conditions of living alter so
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rapidly that institutional modifications must be greatly accelerated, and
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religion must accordingly quicken its adaptation to this new and ever-changing
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social order.
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1. RELIGION AND SOCIAL RECONSTRUCTION
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Mechanical inventions and the dissemination of knowledge are modifying
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civilization; certain economic adjustments and social changes are imperative if
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cultural disaster is to be avoided. This new and oncoming social order will not
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settle down complacently for a millennium. The human race must become
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reconciled to a procession of changes, adjustments, and readjustments. Mankind
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is on the march toward a new and unrevealed planetary destiny.
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Religion must become a forceful influence for moral stability and spiritual
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progression functioning dynamically in the midst of these ever-changing
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conditions and never-ending economic adjustments.
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Urantia society can never hope to settle down as in past ages. The social ship
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has steamed out of the sheltered bays of established tradition and has begun
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its cruise upon the high seas of evolutionary destiny; and the soul of man, as
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never before in the world's history, needs carefully to scrutinize its charts
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of morality and painstakingly to observe the compass of religious guidance. The
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paramount mission of religion as a social influence is to stabilize the ideals
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of mankind during these dangerous times of transition from one phase of
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civilization to another, from one level of culture to another.
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Religion has no new duties to perform, but it is urgently called upon to
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function as a wise guide and experienced counselor in all of these new and
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rapidly changing human situations. Society is becoming more mechanical, more
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compact, more complex, and more critically interdependent. Religion must
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function to prevent these new and intimate interassociations from becoming
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mutually retrogressive or even destructive. Religion must act as the cosmic
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salt which prevents the ferments of progression from destroying the cultural
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savor of civilization. These new social relations and economic upheavals can
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result in lasting brotherhood only by the ministry of religion.
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A godless humanitarianism is, humanly speaking, a noble gesture, but true
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religion is the only power which can lastingly increase the responsiveness of
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one social group to the needs and sufferings of other groups. In the past,
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institutional religion could remain passive while the upper strata of society
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turned a deaf ear to the sufferings and oppression of the helpless lower
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strata, but in modern times these lower social orders are no longer so abjectly
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ignorant nor so politically helpless.
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Religion must not become organically involved in the secular work of social
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reconstruction and economic reorganization. But it must actively keep pace with
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all these advances in civilization by making clear-cut and vigorous
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restatements of its moral mandates and spiritual precepts, its progressive
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philosophy of human living and transcendent survival. The spirit of religion is
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eternal, but the form of its expression must be restated every time the
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dictionary of human language is revised.
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2. WEAKNESS OF INSTITUTIONAL RELIGION
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Institutional religion cannot afford inspiration and provide leadership in this
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impending world-wide social reconstruction and economic reorganization because
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it has unfortunately become more or less of an organic part of the social order
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and the economic system which is destined to undergo reconstruction. Only the
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real religion of personal spiritual experience can function helpfully and
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creatively in the present crisis of civilization.
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Institutional religion is now caught in the stalemate of a vicious circle. It
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cannot reconstruct society without first reconstructing itself; and being so
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much an integral part of the established order, it cannot reconstruct itself
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until society has been radically reconstructed.
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Religionists must function in society, in industry, and in politics as
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individuals, not as groups, parties, or institutions. A religious group which
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presumes to function as such, apart from religious activities, immediately
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becomes a political party, an economic organization, or a social institution.
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Religious collectivism must confine its efforts to the furtherance of religious
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causes.
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Religionists are of no more value in the tasks of social reconstruction than
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nonreligionists except in so far as their religion has conferred upon them
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enhanced cosmic foresight and endowed them with that superior social wisdom
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which is born of the sincere desire to love God supremely and to love every man
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as a brother in the heavenly kingdom. An ideal social order is that in which
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every man loves his neighbor as he loves himself.
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The institutionalized church may have appeared to serve society in the past by
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glorifying the established political and economic orders, but it must speedily
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cease such action if it is to survive. Its only proper attitude consists in the
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teaching of nonviolence, the doctrine of peaceful evolution in the place of
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violent revolution--peace on earth and good will among all men.
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Modern religion finds it difficult to adjust its attitude toward the rapidly
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shifting social changes only because it has permitted itself to become so
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thoroughly traditionalized, dogmatized, and institutionalized. The religion of
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living experience finds no difficulty in keeping ahead of all these social
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developments and economic upheavals, amid which it ever functions as a moral
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stabilizer, social guide, and spiritual pilot. True religion carries over from
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one age to another the worth-while culture and that wisdom which is born of the
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experience of knowing God and striving to be like him.
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3. RELIGION AND THE RELIGIONIST
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Early Christianity was entirely free from all civil entanglements, social
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commitments, and economic alliances. Only did later institutionalized
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Christianity become an organic part of the political and social structure of
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Occidental civilization.
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The kingdom of heaven is neither a social nor economic order; it is an
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exclusively spiritual brotherhood of God-knowing individuals. True, such a
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brotherhood is in itself a new and amazing social phenomenon attended by
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astounding political and economic repercussions.
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The religionist is not unsympathetic with social suffering, not unmindful of
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civil injustice, not insulated from economic thinking, neither insensible to
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political tyranny. Religion influences social reconstruction directly because
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it spiritualizes and idealizes the individual citizen. Indirectly, cultural
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civilization is influenced by the attitude of these individual religionists as
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they become active and influential members of various social, moral, economic,
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and political groups.
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The attainment of a high cultural civilization demands, first, the ideal type
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of citizen and, then, ideal and adequate social mechanisms wherewith such a
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citizenry may control the economic and political institutions of such an
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advanced human society.
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The church, because of overmuch false sentiment, has long ministered to the
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underprivileged and the unfortunate, and this has all been well, but this same
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sentiment has led to the unwise perpetuation of racially degenerate stocks
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which have tremendously retarded the progress of civilization.
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Many individual social reconstructionists, while vehemently repudiating
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institutionalized religion, are, after all, zealously religious in the
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propagation of their social reforms. And so it is that religious motivation,
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personal and more or less unrecognized, is playing a great part in the
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present-day program of social reconstruction.
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The great weakness of all this unrecognized and unconscious type of religious
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activity is that it is unable to profit from open religious criticism and
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thereby attain to profitable levels of self-correction. It is a fact that
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religion does not grow unless it is disciplined by constructive criticism,
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amplified by philosophy, purified by science, and nourished by loyal
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fellowship.
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There is always the great danger that religion will become distorted and
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perverted into the pursuit of false goals, as when in times of war each
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contending
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nation prostitutes its religion into military propaganda. Loveless zeal is
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always harmful to religion, while persecution diverts the activities of
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religion into the achievement of some sociologic or theologic drive.
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Religion can be kept free from unholy secular alliances only by:
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1. A critically corrective philosophy.
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2. Freedom from all social, economic, and political alliances.
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3. Creative, comforting, and love-expanding fellowships.
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4. Progressive enhancement of spiritual insight and the appreciation of cosmic
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values.
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5. Prevention of fanaticism by the compensations of the scientific mental
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attitude.
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Religionists, as a group, must never concern themselves with anything but
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religion, albeit any one such religionist, as an individual citizen, may become
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the outstanding leader of some social, economic, or political reconstruction
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movement.
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It is the business of religion to create, sustain, and inspire such a cosmic
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loyalty in the individual citizen as will direct him to the achievement of
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success in the advancement of all these difficult but desirable social
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services.
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4. TRANSITION DIFFICULTIES
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Genuine religion renders the religionist socially fragrant and creates insights
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into human fellowship. But the formalization of religious groups many times
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destroys the very values for the promotion of which the group was organized.
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Human friendship and divine religion are mutually helpful and significantly
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illuminating if the growth in each is equalized and harmonized. Religion puts
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new meaning into all group associations--families, schools, and clubs. It
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imparts new values to play and exalts all true humor.
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Social leadership is transformed by spiritual insight; religion prevents all
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collective movements from losing sight of their true objectives. Together with
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children, religion is the great unifier of family life, provided it is a living
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and growing faith. Family life cannot be had without children; it can be lived
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without religion, but such a handicap enormously multiplies the difficulties of
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this intimate human association. During the early decades of the twentieth
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century, family life, next to personal religious experience, suffers most from
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the decadence consequent upon the transition from old religious loyalties to
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the emerging new meanings and values.
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True religion is a meaningful way of living dynamically face to face with the
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commonplace realities of everyday life. But if religion is to stimulate
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individual development of character and augment integration of personality, it
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must not be standardized. If it is to stimulate evaluation of experience and
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serve as a value-lure, it must not be stereotyped. If religion is to promote
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supreme loyalties, it must not be formalized.
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No matter what upheavals may attend the social and economic growth of
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civilization, religion is genuine and worth while if it fosters in the
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individual an experience in which the sovereignty of truth, beauty, and
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goodness prevails, for such is the true spiritual concept of supreme reality.
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And through love and worship this becomes meaningful as fellowship with man and
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sonship with God.
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top of page - 1090
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After all, it is what one believes rather than what one knows that determines
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conduct and dominates personal performances. Purely factual knowledge exerts
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very little influence upon the average man unless it becomes emotionally
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activated. But the activation of religion is superemotional, unifying the
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entire human experience on transcendent levels through contact with, and
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release of, spiritual energies in the mortal life.
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During the psychologically unsettled times of the twentieth century, amid the
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economic upheavals, the moral crosscurrents, and the sociologic rip tides of
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the cyclonic transitions of a scientific era, thousands upon thousands of men
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and women have become humanly dislocated; they are anxious, restless, fearful,
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uncertain, and unsettled; as never before in the world's history they need the
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consolation and stabilization of sound religion. In the face of unprecedented
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scientific achievement and mechanical development there is spiritual stagnation
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and philosophic chaos.
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There is no danger in religion's becoming more and more of a private matter--a
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personal experience--provided it does not lose its motivation for unselfish and
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loving social service. Religion has suffered from many secondary influences:
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sudden mixing of cultures, intermingling of creeds, diminution of
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ecclesiastical authority, changing of family life, together with urbanization
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and mechanization.
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Man's greatest spiritual jeopardy consists in partial progress, the predicament
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of unfinished growth: forsaking the evolutionary religions of fear without
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immediately grasping the revelatory religion of love. Modern science,
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particularly psychology, has weakened only those religions which are so largely
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dependent upon fear, superstition, and emotion.
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Transition is always accompanied by confusion, and there will be little
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tranquillity in the religious world until the great struggle between the three
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contending philosophies of religion is ended:
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1. The spiritistic belief (in a providential Deity) of many religions.
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2. The humanistic and idealistic belief of many philosophies.
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3. The mechanistic and naturalistic conceptions of many sciences.
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And these three partial approaches to the reality of the cosmos must eventually
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become harmonized by the revelatory presentation of religion, philosophy, and
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cosmology which portrays the triune existence of spirit, mind, and energy
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proceeding from the Trinity of Paradise and attaining time-space unification
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within the Deity of the Supreme.
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5. SOCIAL ASPECTS OF RELIGION
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While religion is exclusively a personal spiritual experience--knowing God as a
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Father--the corollary of this experience--knowing man as a brother--entails the
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adjustment of the self to other selves, and that involves the social or group
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aspect of religious life. Religion is first an inner or personal adjustment,
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and then it becomes a matter of social service or group adjustment. The fact of
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man's gregariousness perforce determines that religious groups will come into
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existence. What happens to these religious groups depends very much on
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intelligent leadership. In primitive society the religious group is not always
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very
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different from economic or political groups. Religion has always been a
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conservator of morals and a stabilizer of society. And this is still true,
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notwithstanding the contrary teaching of many modern socialists and humanists.
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Always keep in mind: True religion is to know God as your Father and man as
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your brother. Religion is not a slavish belief in threats of punishment or
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magical promises of future mystical rewards.
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The religion of Jesus is the most dynamic influence ever to activate the human
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race. Jesus shattered tradition, destroyed dogma, and called mankind to the
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achievement of its highest ideals in time and eternity--to be perfect, even as
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the Father in heaven is perfect.
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Religion has little chance to function until the religious group becomes
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separated from all other groups--the social association of the spiritual
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membership of the kingdom of heaven.
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The doctrine of the total depravity of man destroyed much of the potential of
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religion for effecting social repercussions of an uplifting nature and of
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inspirational value. Jesus sought to restore man's dignity when he declared
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that all men are the children of God.
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Any religious belief which is effective in spiritualizing the believer is
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certain to have powerful repercussions in the social life of such a
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religionist. Religious experience unfailingly yields the "fruits of the spirit"
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in the daily life of the spirit-led mortal.
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Just as certainly as men share their religious beliefs, they create a religious
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group of some sort which eventually creates common goals. Someday religionists
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will get together and actually effect co-operation on the basis of unity of
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ideals and purposes rather than attempting to do so on the basis of
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psychological opinions and theological beliefs. Goals rather than creeds should
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unify religionists. Since true religion is a matter of personal spiritual
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experience, it is inevitable that each individual religionist must have his own
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and personal interpretation of the realization of that spiritual experience.
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Let the term "faith" stand for the individual's relation to God rather than for
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the creedal formulation of what some group of mortals have been able to agree
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upon as a common religious attitude. "Have you faith? Then have it to
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yourself."
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That faith is concerned only with the grasp of ideal values is shown by the New
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Testament definition which declares that faith is the substance of things hoped
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for and the evidence of things not seen.
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Primitive man made little effort to put his religious convictions into words.
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His religion was danced out rather than thought out. Modern men have thought
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out many creeds and created many tests of religious faith. Future religionists
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must live out their religion, dedicate themselves to the wholehearted service
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of the brotherhood of man. It is high time that man had a religious experience
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so personal and so sublime that it could be realized and expressed only by
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"feelings that lie too deep for words."
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Jesus did not require of his followers that they should periodically assemble
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and recite a form of words indicative of their common beliefs. He only ordained
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that they should gather together to actually do something--partake of the
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communal supper of the remembrance of his bestowal life on Urantia.
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What a mistake for Christians to make when, in presenting Christ as the supreme
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ideal of spiritual leadership, they dare to require God-conscious men and
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top of page - 1092
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women to reject the historic leadership of the God-knowing men who have
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contributed to their particular national or racial illumination during past
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ages.
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6. INSTITUTIONAL RELIGION
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Sectarianism is a disease of institutional religion, and dogmatism is an
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enslavement of the spiritual nature. It is far better to have a religion
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without a church than a church without religion. The religious turmoil of the
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twentieth century does not, in and of itself, betoken spiritual decadence.
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Confusion goes before growth as well as before destruction.
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There is a real purpose in the socialization of religion. It is the purpose of
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group religious activities to dramatize the loyalties of religion; to magnify
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the lures of truth, beauty, and goodness; to foster the attractions of supreme
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values; to enhance the service of unselfish fellowship; to glorify the
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potentials of family life; to promote religious education; to provide wise
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counsel and spiritual guidance; and to encourage group worship. And all live
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religions encourage human friendship, conserve morality, promote neighborhood
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welfare, and facilitate the spread of the essential gospel of their respective
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messages of eternal salvation.
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But as religion becomes institutionalized, its power for good is curtailed,
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while the possibilities for evil are greatly multiplied. The dangers of
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formalized religion are: fixation of beliefs and crystallization of sentiments;
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accumulation of vested interests with increase of secularization; tendency to
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standardize and fossilize truth; diversion of religion from the service of God
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to the service of the church; inclination of leaders to become administrators
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instead of ministers; tendency to form sects and competitive divisions;
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establishment of oppressive ecclesiastical authority; creation of the
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aristocratic "chosen-people" attitude; fostering of false and exaggerated ideas
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of sacredness; the routinizing of religion and the petrification of worship;
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tendency to venerate the past while ignoring present demands; failure to make
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up-to-date interpretations of religion; entanglement with functions of secular
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institutions; it creates the evil discrimination of religious castes; it
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becomes an intolerant judge of orthodoxy; it fails to hold the interest of
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adventurous youth and gradually loses the saving message of the gospel of
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eternal salvation.
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Formal religion restrains men in their personal spiritual activities instead of
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releasing them for heightened service as kingdom builders.
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7. RELIGION'S CONTRIBUTION
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Though churches and all other religious groups should stand aloof from all
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secular activities, at the same time religion must do nothing to hinder or
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retard the social co-ordination of human institutions. Life must continue to
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grow in meaningfulness; man must go on with his reformation of philosophy and
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his clarification of religion.
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Political science must effect the reconstruction of economics and industry by
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the techniques it learns from the social sciences and by the insights and
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motives supplied by religious living. In all social reconstruction religion
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provides a stabilizing loyalty to a transcendent object, a steadying goal
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beyond and above the immediate and temporal objective. In the midst of the
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confusions of a rapidly changing environment mortal man needs the sustenance of
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a far-flung cosmic perspective.
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top of page - 1093
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Religion inspires man to live courageously and joyfully on the face of the
|
||
earth; it joins patience with passion, insight to zeal, sympathy with power,
|
||
and ideals with energy.
|
||
|
||
Man can never wisely decide temporal issues or transcend the selfishness of
|
||
personal interests unless he meditates in the presence of the sovereignty of
|
||
God and reckons with the realities of divine meanings and spiritual values.
|
||
|
||
Economic interdependence and social fraternity will ultimately conduce to
|
||
brotherhood. Man is naturally a dreamer, but science is sobering him so that
|
||
religion can presently activate him with far less danger of precipitating
|
||
fanatical reactions. Economic necessities tie man up with reality, and personal
|
||
religious experience brings this same man face to face with the eternal
|
||
realities of an ever-expanding and progressing cosmic citizenship.
|
||
|
||
[Presented by a Melchizedek of Nebadon.]
|
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|
||
top of page - 1094
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|
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--------------------------------------------------------------------------------
|
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
|
||
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
|
||
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
|
||
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
|
||
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
|
||
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
|
||
Of Human Government Development Of The State Government On A Neighboring Planet
|
||
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
|
||
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
|
||
The Orient Andite Expansion In The Occident Development Of Modern Civilization
|
||
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
|
||
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
|
||
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
|
||
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
|
||
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
|
||
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
|
||
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
|
||
Religion Religion In Human Experience The Real Nature Of Religion The
|
||
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
|
||
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
|
||
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
|
||
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
|
||
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
|
||
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
|
||
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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||
<EFBFBD> // <20> <20> <20> <20> <20>
|
||
<EFBFBD> The <20> Religion In <20> Urantia Book <20> Search <20> SiteMap! <20>
|
||
<EFBFBD> Melchizedek... <20> Hum... <20> PA... <20> <20> <20>
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||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
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//
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--------------------------------------------------------------------------------
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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||
<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> http://www.spiritweb.org <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> Webmaster <webmaster@spiritweb.org> <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
|
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<EFBFBD> <20> <20> <20> <20> <20> <20> ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND. <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> DISTRIBUTED TO CALIFORNIA, SPAIN, ITALY, SOUTH AFRICA, <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> AUSTRALIA <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
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