Gods Gumshoe  S.D., R.S., W.I.

Spiritual Detective, Religious Scientist, Wisdom Investigator


Pioneers in the New Age

I should like to call your attention to a statement  "Look, there is work being done in your days which will astonish you and which you will not believe when it is told to you." We are again living in a time when amazing things are being accomplished in our world.

We are living in an age which is experiencing the exhaustion of the spiritual creativity of the renaissance and the reformation. Scientifically and conceptually we have left behind the horse and buggy technology and the geocentric universe view or our forefathers. It is generally recognized by the prophetic voices of our day that we are at the beginning of a new age. We are standing at the edge of tremendous potentials for human growth and human destruction.


The most creative minds of our generation are meeting with perplexity and frustration in attempting to solve the growing complexity and seriousness of our contemporary problems ranging from environmental pollution to human misery and destruction



WEAKNESS OF INSTITUTIONAL RELIGION


Institutional religion can no longer provide inspiration and leadership in this impending world-wide social reconstruction and economic reorganization because it has unfortunately become more or less of an organic part of the social order and the economic system which is destined to undergo reconstruction. Only the real Spiritual religion of personal spiritual experience can function helpfully and creatively in the present crisis of civilization.


 Institutional religion is now caught in the stalemate of a vicious circle. It cannot reconstruct society without first reconstructing itself; and being so much an integral part of the established order, it cannot reconstruct itself until society has been radically reconstructed.


Religion has no new duties to perform, but it is urgently called upon to function as a wise guide and experienced counselor in all of these new and rapidly changing human situations. Society is becoming more mechanical, more compact, more complex, and more critically interdependent. Religion must function to prevent these new and intimate inter associations from becoming mutually retrogressive or even destructive. Religion must act as the cosmic salt which prevents the ferments of progression from destroying the cultural savor of civilization. These new social relations and economic upheavals can result in lasting brotherhood only by the ministry of religion.


  A godless humanitarianism is, humanly speaking, a noble gesture, but true religion is the only power which can lastingly increase the responsiveness of one social group to the needs and sufferings of other groups. In the past, institutional religion could remain passive while the upper strata of society turned a deaf ear to the sufferings and oppression of the helpless lower strata, but in modern times these lower social orders are no longer so abjectly ignorant nor so politically helpless.


Religion must not become organically involved in the secular work of social reconstruction and economic reorganization. But it must actively keep pace with all these advances in civilization by making clear-cut and vigorous restatements of its moral mandates and spiritual precepts, its progressive philosophy of human living and transcendent survival. The spirit of religion is eternal, but the form of its expression must be restated every time the dictionary of human language is revised.


Religionists must function in society, in industry, and in politics as individuals, not as groups, parties, or institutions. A religious group which presumes to function as such, apart from religious activities, immediately becomes a political party, an economic organization, or a social institution. Religious collectivism must confine its efforts to the furtherance of religious causes.


Religionists are of no more value in the tasks of social reconstruction than nonreligionists except in so far as their religion has conferred upon them enhanced cosmic foresight and endowed them with that superior social wisdom which is born of the sincere desire to love God supremely and to love every man as a brother in the heavenly kingdom. An ideal social order is that in which every man loves his neighbor as he loves himself.


The institutionalized church may have appeared to serve society in the past by glorifying the established political and economic orders, but it must speedily cease such action if it is to survive. Its only proper attitude consists in the teaching of nonviolence, the doctrine of peaceful evolution in the place of violent revolution—peace on earth and good will among all men.


Modern religion finds it difficult to adjust its attitude toward the rapidly shifting social changes only because it has permitted itself to become so thoroughly traditionalized, dogmatized, and institutionalized. The religion of living Spiritual experience finds no difficulty in keeping ahead of all these social developments and economic upheavals, amid which it ever functions as a moral stabilizer, social guide, and spiritual pilot. True religion carries over from one age to another, the worth-while culture, and that wisdom which is born of the experience of knowing The first Source of the Universe  and striving to be like him/her/it.