The name is absent

Ends and Means in Religious Education 37
tion in the life of religion, for the theist, requires the integra-
tion of purposes and ideals around the reality of a higher
being.

To be sure, not all religion is either prophetic or creative.
Indeed, the contrast between the high and the low is peren-
nial in the history of religion.¹⁵ Mankind often seeks Secrrrity
and peace of soul by rejecting the ethical demands of ma-
ture faith. However, a negative judgment concerning spiri-
tual reality ultimately contributes Uttle to individual or social
accomplishment. Ethically sensitive religious faith has a
positive role both as sanction and challenge to the existing
order. Whitehead has dehneated its double character with
great clarity:¹⁶ On the one hand, it conserves value and es-
tablishes a moral and meaningful framework for human life;
on the other hand, it is a continual challenge to new aspira-
tion and a changed way of life.

Durkheim’s analysis in many respects supplements White-
head’s appraisal.¹⁷ In particular, Durkheim’s interpretation
shows that religious education can only restrict its effective-
ness if it ignores the social character of the persons and ideas
with which it deals. No individual can separate himself com-
pletely from the group heritage and experience. No doubt,
the religious traditions of mankind are in part a record of the
interaction between outstanding individuals and the group.
However, it is important to note that the relation between
the religious genius and the group is not simply negative.
The prophet looks to the deity to sustain him against his fel-
lows when he stands for righteousness. Confidence in God
delivers him from an overpowering sense of loneliness. None
the less, prophetic criticism has often influenced established
institutions and traditions and has been appropriated
through organized religion. The religious leader’s rejection

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