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Harvard Square Library • 2005
Liberal Religion 1. The New Renaissance
A new renaissance has already begun in twentieth century America, and it includes a revolution in thinking which marks the opening of a new age in our history
In the autumn of 1933, Albert Einstein, world-renowned West European physicist, departed from Europe to make America his home. Leo Szilard, distinguished East European physicist, did likewise. In 1939, a South European physicist, Enrico Fermi, escaped to American after receiving the Nobel Prize for his epochal 1934 experiments, the first to split the uranium atom. These three men symbolize the stature of hundreds of men of culture who have recently come from diverse regions of the Earth to these North American shores. Moreover, Einstein, Szilard and Fermi are symbols of the intellectual currents in a new age which began in this land in the second quarter of the twentieth century. Another vital symbol here is the arrival of a North European thinker in 1925: Alfred North Whitehead, the mathematician and philosopher who was both a seminal critic of Einstein's theory of relativity and one of the great founders of thought in the New Renaissance. The way had been well prepared by such American thinkers are Willard Gibbs, Charles Sanders Peirce, William James, and John Dewey. Our immediate point, however, is that the three physicists are facts and symbols of a fateful threatening-promising transformation of the modern world which is all-pervasive and which poses a crucial question laden with questions: Which way of life/death do we choose now that Earth-Man has entered the Epoch of Thermonuclear Power?
Four primary possibilities stand before us: (1) total rule, (2) total rulelessness, (3) total war, (4) the peace-with-strife of freedom. The first three possibilities now drive toward destruction. The living future of humanity depends upon the choice of a new order of freedom. Deep demand for decision between this way of life and the triple way of death has been the foremost feature of the last phase of modern history The American people have strongly set their faces toward new creation. Indeed, the major mark of the past half century of America's liberal religious culture, is the beginning of a world-related renaissance of the arts and sciences and the social and political life of the culture as a whole in its movement toward acceptance of the disciplines of world leadership. This emerging synthesis may yet prove to be more integral and more original than anything which has hitherto happened on the shores of the New World, Moreover, it is not impossible that what has been happening here and elsewhere throughout the world may be and become the dynamic foundation of a civilization of civilizations more adequate than Earth before has known. Nevertheless, what has been happening in America is by no means simply something new here. It is a rebirth which moves toward fresh fulfillment of the ages old theme which has been the guiding norm in the epic of America and in the epic of Earth. That theme? A new beginning, a new way of free fulfillment—the theme of prophetic, liberating religious secularism with its ever-old and ever-new message of Life vs. Death, God vs. Nihil, the City of Humanity vs. the City of Nothing.
It is not possible to understand the intellectual currents in the new age without seeing these in relation to the contemporary and eternal war of the ways of life. A not unreasonable assumption to be made here is that liberal religion embodies a distinctive way of life which includes a variety of ways of life and thought within it. This normative or healthy way of life has both principles and practical imperatives which may be made explicit. It is also affirmed that history may be interpreted in terms of man's triple fall from the healthy way of life which is normative in liberal religion. The first perennial and present type is the fall into total rulelessness. July 31, 1914 marks the collapse of a laissez-faire liberalism devoid of substantial and unitive religious relatedness The second fall is the fall into total rule, into rigid patterns of domination-submission and into secular-sacred religions devoid of the liberal temper. A modern symbol of the second fall of man is the forced surrender of the Kerensky government to Lenin's Bolsheviks on November 7, 1917. A still sharper symbol of modern man's fall into total rule is the effective end of the Weimar Republic on January 30, 1933 when the Reichsprasident appointed Adolph Hitler Chancellor of Germany. The third perennial and present type is the fall into total war: splitness between self and self, self and others, man and reality. The third fall has been most decisively characteristic of the world situation since the beginning of the first truly world-wide war on September 1, 1939, This fall into splitness includes both our dropping of the first atomic bomb on Hiroshima on August 6, 1945 and the events since June 25, 1950 when cold war broke into actual war in Korea. The most deadly threat expressing this fact of splitness came in the Soviet attempt to build missile bases in Cuba in October 1962. We are now living amidst an unprecedented war of the ways which has in no wise exempted the currents of thought. That war is the inescapable setting for any consideration of intellectual trends in liberal religion in the new age.