Jewish Theology E-Book

Kaufmann Kohler

• Herausgeber: Books on Demand
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 734

Veröffentlichungsjahr: 2019

Beschreibung

In offering herewith to the English-reading public the present work on Jewish Theology, the result of many years of research and of years of activity as President and teacher at the Hebrew Union College of Cincinnati, I bespeak for it that fairness of judgment to which every pioneer work is entitled. It may seem rather strange that no such work has hitherto been written by any of the leading Jewish scholars of either the conservative or the progressive school. This can only be accounted for by the fact that up to modern times the Rabbinical and philosophical literature of the Middle Ages sufficed for the needs of the student, and a systematic exposition of the Jewish faith seemed to be unnecessary. Besides, a real demand for the specific study of Jewish theology was scarcely felt, inasmuch as Judaism never assigned to a creed the prominent position which it holds in the Christian Church. This very fact induced Moses Mendelssohn at the beginning of the new era to declare that Judaism "contained only truths dictated by reason and no dogmatic beliefs at all." Moreover, as he was rather a deist than a theist, he stated boldly that Judaism "is not a revealed religion but a revealed law intended solely for the Jewish people as the vanguard of universal monotheism."

Leseprobe

Jewish Theology

Jewish TheologyPrefaceIntroductoryPart I. GodPart II. ManPart III. Israel And The Kingdom Of GodFootnotesCopyright

Jewish Theology

Kaufmann Kohler

Preface

In offering herewith to the English-reading public the present work on Jewish Theology, the result of many years of research and of years of activity as President and teacher at the Hebrew Union College of Cincinnati, I bespeak for it that fairness of judgment to which every pioneer work is entitled. It may seem rather strange that no such work has hitherto been written by any of the leading Jewish scholars of either the conservative or the progressive school. This can only be accounted for by the fact that up to modern times the Rabbinical and philosophical literature of the Middle Ages sufficed for the needs of the student, and a systematic exposition of the Jewish faith seemed to be unnecessary. Besides, a real demand for the specific study of Jewish theology was scarcely felt, inasmuch as Judaism never assigned to a creed the prominent position which it holds in the Christian Church. This very fact induced Moses Mendelssohn at the beginning of the new era to declare that Judaism “contained only truths dictated by reason and no dogmatic beliefs at all.” Moreover, as he was rather a deist than a theist, he stated boldly that Judaism “is not a revealed religion but a revealed law intended solely for the Jewish people as the vanguard of universal monotheism.” By taking this legalistic view of Judaism in common with the former opponents of the Maimonidean articles of faith—which, by the way, he had himself translated for the religious instruction of the Jewish youth—he exerted a deteriorating influence upon the normal development of the Jewish faith under the new social conditions. The fact is that Mendelssohn emancipated the modern Jew [pg viii] from the thraldom of the Ghetto, but not Judaism. In the Mendelssohnian circle the impression prevailed, as we are told, that Judaism consists of a system of forms, but is substantially no religion at all. The entire Jewish renaissance period which followed, characteristically enough, made the cultivation of the so-called science of Judaism its object, but it neglected altogether the whole field of Jewish theology. Hence we look in vain among the writings of Rappaport, Zunz, Jost and their followers, the entire Breslau school, for any attempt at presenting the contents of Judaism as a system of faith. Only the pioneers of Reform Judaism, Geiger, Holdheim, Samuel Hirsch, Formstecher, Ludwig Philippson, Leopold Stein, Leopold Loew, and the Reform theologianpar excellenceDavid Einhorn, and likewise, Isaac M. Wise in America, made great efforts in that direction. Still a system of Jewish theology was wanting. Accordingly when, at the suggestion of my dear departed friend, Dr. Gustav Karpeles, President of the Society for the Promotion of the Science of Judaism in Berlin, I undertook to write a compendium (Grundriss) of Systematic Jewish Theology, which appeared in 1910 as Vol. IV in a series of works on Systematic Jewish Lore (Grundriss der Gesammtwissenschaft des Judenthums), I had no work before me that might have served me as pattern or guide. Solomon Schechter's valuable studies were in the main confined to Rabbinical Theology. As a matter of fact I accepted the task only with the understanding that it should be written from the view-point of historical research, instead of a mere dogmatic or doctrinal system. For in my opinion the Jewish religion has never been static, fixed for all time by an ecclesiastical authority, but has ever been and still is the result of a dynamic process of growth and development. At the same time I felt that I could not omit the mystical element which pervades the Jewish religion in common with all others. As our prophets were seers and not philosophers or moralists, [pg ix] so divine inspiration in varying degrees constituted a factor of Synagogal as well as Scriptural Judaism. Revelation, therefore, is to be considered as a continuous force in shaping and reshaping the Jewish faith. The religious genius of the Jew falls within the domain of ethnic psychology concerning which science still gropes in the dark, but which progressive Judaism is bound to recognize in its effects throughout the ages.It is from this standpoint, taken also by the sainted founder of the Hebrew Union College, Isaac M. Wise, that I have written this book. At the same time I endeavored to be, as it behooves the historian, just and fair to Conservative Judaism, which will ever claim the reverence we owe to our cherished past, the mother that raised and nurtured us.While a work of this nature cannot lay claim to completeness, I have attempted to cover the whole field of Jewish belief, including also such subjects as no longer form parts of the religious consciousness of the modern Jew. I felt especially called upon to elucidate the historical relations of Judaism to the Christian and Mohammedan religions and dwell on the essential points of divergence from them. If my language at times has been rather vigorous in defense of the Jewish faith, it was because I was forced to correct and refute the prevailing view of the Christian world, of both theologians and others, that Judaism is an inferior religion, clannish and exclusive, that it is, in fact, a cult of the Old Testament Law.It was a matter of great personal satisfaction to me that the German work on its appearance met with warm appreciation in the various theological journals of America, England, and France, as well as of Germany, including both Jewish and Christian. I was encouraged and urged by many “soon to make the book accessible to wider circles in an English translation.” My friend, Dr. Israel Abrahams of Cambridge, England, took such interest in the book that he induced a young friend of his to prepare an English version. While this did not answer the [pg x] purpose, it was helpful to me in making me feel that, instead of a literal translation, a thorough revision and remolding of the book was necessary in order to present it in an acceptable English garb. In pursuing this course, I also enlarged the book in many ways, especially adding a new chapter on Jewish Ethics, which, in connection with the idea of the Kingdom of God, appeared to me to form a fitting culmination of Jewish theology. I have thus rendered it practically a new work. And here I wish to acknowledge my great indebtedness to my young friend and able pupil, Rabbi Lee J. Levinger, for the valuable aid he has rendered me and the painstaking labor he has kindly and unselfishly performed in going over my manuscript from beginning to end, with a view to revising the diction and also suggesting references to more recent publications in the notes so as to bring it up to date.I trust that the work will prove a source of information and inspiration for both student and layman, Jew and non-Jew, and induce such as have become indifferent to, or prejudiced against, the teachings of the Synagogue, or of Reform Judaism in particular, to take a deeper insight into, and look up with a higher regard to the sublime and eternal verities of Judaism. “Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning.”

Introductory

Chapter I. The Meaning of Theology1. The name Theology, “the teaching concerning God,” is taken from Greek philosophy. It was used by Plato and Aristotle to denote the knowledge concerning God and things godly, by which they meant the branch of Philosophy later called Metaphysics, after Aristotle. In the Christian Church the term gradually assumed the meaning of systematic exposition of the creed, a distinction being made betweenRational, orNatural Theology, on the one hand, andDogmatic Theology, on the other.1In common usage Theology is understood to be the presentation of one specific system of faith after some logical method, and a distinction is made betweenHistoricalandSystematic Theology. The former traces the various doctrines of the faith in question through the different epochs and stages of culture, showing their historical process of growth and development; the latter presents these same doctrines in comprehensive form as a fixed system, as they have finally been elaborated and accepted upon the basis of the sacred scriptures and their authoritative interpretation.2. Theology and Philosophy of Religion differ widely in their character. Theology deals exclusively with a specific religion; in expounding one doctrinal system, it starts from [pg 002] a positive belief in a divine revelation and in the continued working of the divine spirit, affecting also the interpretation and further development of the sacred books. Philosophy of Religion, on the other hand, while dealing with the same subject matter as Theology, treats religion from a general point of view as a matter of experience, and, as every philosophy must, without any foregone conclusion. Consequently it submits the beliefs and doctrines of religion in general to an impartial investigation, recognizing neither a divine revelation nor the superior claims of any one religion above any other, its main object being to ascertain how far the universal laws of human reason agree or disagree with the assertions of faith.23. It is therefore incorrect to speak of a Jewish religious philosophy. This has no better right to exist than has Jewish metaphysics or Jewish mathematics.3The Jewish thinkers of the Spanish-Arabic period who endeavored to harmonize revelation and reason, utilizing the Neo-Platonic philosophy or the Aristotelian with a Neo-Platonic coloring, betray by their very conceptions of revelation and prophecy the influence of Mohammedan theology; this was really a graft of metaphysics on theology and called itself the “divine science,” a term corresponding exactly with the Greek “theology.” The so-called Jewish religious philosophers adopted both the methods and terminology of the Mohammedan theologians, attempting to present the doctrines of the Jewish faith in the light of philosophy, as truth based on reason. Thus they claimed to construct a Jewish theology upon the foundation of a philosophy of religion.But neither they nor their Mohammedan predecessors succeeded in working out a complete system of theology. They left untouched essential elements of religion which do not come within the sphere of rational verities, and did not give proper appreciation to the rich treasures of faith deposited in the Biblical and Rabbinical literature. Nor does the comprehensive theological system of Maimonides, which for centuries largely shaped the intellectual life of the Jew, form an exception. Only the mystics, Bahya at their head, paid attention to the spiritual side of Judaism, dwelling at length on such themes as prayer and repentance, divine forgiveness and holiness.4. Closer acquaintance with the religious and philosophical systems of modern times has created a new demand for a Jewish theology by which the Jew can comprehend his own religious truths in the light of modern thought, and at the same time defend them against the aggressive attitude of the ruling religious sects. Thus far, however, the attempts made in this direction are but feeble and sporadic; if the structure is not to stand altogether in the air, the necessary material must be brought together from its many sources with painstaking labor.4The special difficulty in the task lies in the radical difference which exists between our view of the past and that of the Biblical and medieval writers. All those things which have heretofore been taken as facts because related in the sacred books or other traditional sources, are viewed to-day with critical eyes, and are now regarded as more or less colored by human impression or conditioned by human judgment. In other words, we have learned to distinguish betweensubjectiveandobjectivetruths,5whereas theology by [pg 004] its very nature deals with truth as absolute. This makes it imperative for us to investigate historically the leading idea or fundamental principle underlying a doctrine, to note the different conceptions formed at various stages, and trace its process of growth. At times, indeed, we may find that the views of one age have rather taken a backward step and fallen below the original standard. The progress need not be uniform, but we must still trace its course.5. We must recognize at the outset that Jewish theology cannot assume the character ofapologetics, if it is to accomplish its great task of formulating religious truth as it exists in our consciousness to-day. It can no more afford to ignore the established results of modern linguistic, ethnological, and historical research, of Biblical criticism and comparative religion, than it can the undisputed facts of natural science, however much any of these may conflict with the Biblical view of the cosmos. Apologetics has its legitimate place to prove and defend the truths of Jewish theology against other systems of belief and thought, but cannot properly defend either Biblical or Talmudic statements by methods incompatible with scientific investigation. Judaism is a religion ofhistoricalgrowth, which, far from claiming to be the final truth, is ever regenerated anew at each turning point of history. The fall of the leaves at autumn requires no apology, for each successive spring testifies anew to nature's power of resurrection.The object of a systematic theology of Judaism, accordingly, is to single out the essential forces of the faith. It then will become evident how these fundamental doctrines possess a vitality, a strength of conviction, as well as an adaptability to varying conditions, which make them potent factors amidst all changes of time and circumstance. According to Rabbinical tradition, the broken tablets of the covenant were deposited in the ark beside the new. In like [pg 005] manner the truths held sacred by the past, but found inadequate in their expression for a new generation, must be placed side by side with the deeper and more clarified truths of an advanced age, that they may appear together as theonedivine truth reflected in different rays of light.6. Jewish theology differs radically from Christian theology in the following three points:A.The theology of Christianity deals with articles of faith formulated by the founders and heads of the Church as conditions ofsalvation, so that any alteration in favor of free thought threatens to undermine the very plan of salvation upon which the Church was founded. Judaism recognizes only such articles of faith as were adopted by the people voluntarily as expressions of their religious consciousness, both without external compulsion and without doing violence to the dictates of reason. Judaism does not know salvation by faith in the sense of Paul, the real founder of the Church, who declared the blind acceptance of belief to be in itself meritorious. It denies the existence of any irreconcilable opposition between faith and reason.B.Christian theology rests upon aformula of confession, the so-called Symbolum of the Apostolic Church,6which alone makes one a Christian. Judaism has no such formula of confession which renders a Jew a Jew. No ecclesiastical authority ever dictated or regulated the belief of the Jew; his faith has been voiced in the solemn liturgical form of prayer, and has ever retained its freshness and vigor of thought in the consciousness of the people. This partly accounts for the antipathy toward any kind of dogma or creed among Jews.C.The creed is aconditio sine qua nonof the Christian Church. To disbelieve its dogmas is to cut oneself loose from membership. Judaism is quite different. The Jew is [pg 006]borninto it and cannot extricate himself from it even by the renunciation of his faith, which would but render him an apostate Jew. This condition exists, because the racial community formed, and still forms, the basis of the religious community. It is birth, not confession, that imposes on the Jew the obligation to work and strive for the eternal verities of Israel, for the preservation and propagation of which he has been chosen by the God of history.7. The truth of the matter is that the aim and end of Judaism is not so much the salvation of the soul in the hereafter as the salvation of humanity in history. Its theology, therefore, must recognize the history of human progress, with which it is so closely interwoven. It does not, therefore, claim to offer the final or absolute truth, as does Christian theology, whether orthodox or liberal. It simply points out the way leading to the highest obtainable truth. Final and perfect truth is held forth as the ideal of all human searching and striving, together with perfect justice, righteousness, and peace, to be attained as the very end of history.A systematic theology of Judaism must, accordingly, content itself with presenting Jewish doctrine and belief in relation to the most advanced scientific and philosophical ideas of the age, so as to offer a comprehensive view of life and the world (“Lebens- und Weltanschauung”); but it by no means claims for them the character of finality. The unfolding of Judaism's truths will be completed only when all mankind has attained the heights of Zion's mount of vision, as beheld by the prophets of Israel.7Chapter II. What is Judaism?1. It is very difficult to give an exact definition of Judaism because of its peculiarly complex character.8It combines two widely differing elements, and when they are brought out separately, the aspect of the whole is not taken sufficiently into account. Religion and race form an inseparable whole in Judaism. The Jewish people stand in the same relation to Judaism as thebodyto thesoul. The national or racial body of Judaism consists of the remnant of the tribe of Judah which succeeded in establishing a new commonwealth in Judæa in place of the ancient Israelitish kingdom, and which survived the downfall of state and temple to continue its existence as a separate people during a dispersion over the globe for thousands of years, forming ever a cosmopolitan element among all the nations in whose lands it dwelt. Judaism, on the other hand, is the religious system itself, the vital element which united the Jewish people, preserving it and regenerating it ever anew. It is the spirit which endowed the handful of Jews with a power of resistance and a fervor of faith unparalleled in history, enabling them to persevere [pg 008] in the mighty contest with heathenism and Christianity. It made of them a nation of martyrs and thinkers, suffering and struggling for the cause of truth and justice, yet forming, consciously or unconsciously, a potent factor in all the great intellectual movements which are ultimately to win the entire gentile world for the purest and loftiest truths concerning God and man.2. Judaism, accordingly, does not denote the Jewish nationality, with its political and cultural achievements and aspirations, as those who have lost faith in the religious mission of Israel would have it. On the other hand, it is not a nomistic or legalistic religion confined to the Jewish people, as is maintained by Christian writers, who, lacking a full appreciation of its lofty world-wide purpose and its cosmopolitan and humanitarian character, claim that it has surrendered its universal prophetic truths to Christianity. Nor should it be presented as a religion of pureTheism, aiming to unite all believers in one God into a Church Universal, of which certain visionaries dream. Judaism is nothing less than a message concerning theOne and holy Godandone, undivided humanitywith a world-unitingMessianic goal, a message intrusted by divine revelation to the Jewish people. Thus Israel is its prophetic harbinger and priestly guardian, its witness and defender throughout the ages, who is never to falter in the task of upholding and unfolding its truths until they have become the possession of the whole human race.3. Owing to this twofold nature of a universal religious truth and at the same time a mission intrusted to a specially selected nation or race, Judaism offers in a sense the sharpest contrasts imaginable, which render it an enigma to the student of religion and history, and make him often incapable of impartial judgment. On the one hand, it shows the most tenacious adherence to forms originally intended to preserve the Jewish people in its priestly sanctity and separateness, [pg 009] and thereby also to keep its religious truths pure and free from encroachments. On the other hand, it manifests a mighty impulse to come into close touch with the various civilized nations, partly in order to disseminate among them its sublime truths, appealing alike to mind and heart, partly to clarify and deepen those truths by assimilating the wisdom and culture of these very nations. Thus the spirit of separatism and of universalism work in opposite directions. Still, however hostile the two elements may appear, they emanate from the same source. For the Jewish people, unlike any other civilization of antiquity, entered history with the proud claim that it possessed a truth destined to become some day the property of mankind, and its three thousand years of history have verified this claim.Israel's relation to the world thus became a double one. Its priestly world-mission gave rise to all those laws and customs which were to separate it from its idolatrous surroundings, and this occasioned the charge of hostility to the nations. The accusation of Jewish misanthropy occurred as early as the Balaam and Haman stories. As the separation continued through the centuries, a deep-seated Jew-hatred sprang up, first in Alexandria and Rome, then becoming a consuming fire throughout Christendom, unquenched through the ages and bursting forth anew, even from the midst of would-be liberals. In contrast to this, Israel's prophetic ideal of a humanity united in justice and peace gave to history a new meaning and a larger outlook, kindling in the souls of all truly great leaders and teachers, seers and sages of mankind a love and longing for the broadening of humanity which opened new avenues of progress and liberty. Moreover, by its conception of man as the image of God and its teaching of righteousness as the true path of life, Israel's Law established a new standard of human worth and put the imprint of Jewish idealism upon the entire Aryan civilization.[pg 010]Owing to these two opposing forces, the one centripetal, the other centrifugal, Judaism tended now inward, away from world-culture, now outward toward the learning and the thought of all nations; and this makes it doubly difficult to obtain a true estimate of its character. But, after all, these very currents and counter-currents at the different eras of history kept Judaism in continuous tension and fluctuation, preventing its stagnation by dogmatic formulas and its division by ecclesiastical dissensions. “Both words are the words of the living God” became the maxim of the contending schools.94. If we now ask what period we may fix as the beginning of Judaism, we must by no means single out the decisive moment when Ezra the Scribe established the new commonwealth of Judæa, based upon the Mosaic book of Law, and excluding the Samaritans who claimed to be the heirs of ancient Israel. This important step was but the climax, the fruitage of that religious spirit engendered by the Judaism of the Babylonian exile. The Captivity had become a refining furnace for the people, making them cling with a zeal unknown before to the teachings of the prophets, now offered by their disciples, and to the laws, as preserved by the priestly guilds; so the religious treasures of the few became the common property of the many, and were soon regarded as “the inheritance of the whole congregation of Jacob.” As a matter of fact, Ezra represents the culmination rather than the starting point of the great spiritual reawakening, when he came from Babylon with a complete Code of Law, and promulgated it in the Holy City to a worshipful congregation.10It was Judaism, winged with a new spirit, which carried the great unknown seer of the Exile to the very pinnacle of prophetic vision, and made the Psalmists ring forth from the harp of David the deepest soul-stirring notes of religious [pg 011] devotion and aspiration that ever moved the hearts of men. Moreover, all the great truths of prophetic revelation, of legislative and popular wisdom, were then collected and focused, creating a sacred literature which was to serve the whole community as the source of instruction, consolation, and edification. The powerful and unique institutions of the Synagogue, intended for common instruction and devotion, are altogether creations of the Exile, and replaced the formerpriestlyTorah by the Torahfor the people. More wonderful still, the priestly lore of ancient Babylon was transformed by sublime monotheistic truths and utilized in the formation of a sacred literature; it was placed before the history of the Hebrew patriarchs, to form, as it were, an introduction to the Bible of humanity.Judaism, then, far from being the late product of the Torah and tradition, as it is often considered, was actually the creator of the Law. Transformed and unfolded in Babylonia, it created its own sacred literature and shaped it ever anew, filling it always with its own spirit and with new thoughts. It is by no means the petrifaction of the Mosaic law and the prophetic teachings, as we are so often told, but a continuous process of unfolding and regeneration of its great religious truth.5. True enough, traditional or orthodox Judaism does not share this view. The idea of gradual development is precluded by its conception of divine revelation, by its doctrine that both the oral and the written Torah were given at Sinai complete and unchangeable for all time. It makes allowance only for special institutions begun either by the prophets, by Ezra and the Men of the Great Synagogue, his associates, or by the masters of the Law in succeeding centuries. Nevertheless, tradition says that the Men of the Great Synagogue themselves collected and partly completed the sacred books, except the five books of Moses, and that the canon was made under the influence of the holy spirit. This holy spirit remained in force also during the creative period of Talmudism, [pg 012] sanctioning innovations or alterations of many kinds.11Modern critical and historical research has taught us to distinguish the products of different periods and stages of development in both the Biblical and Rabbinical sources, and therefore compels us to reject the idea of a uniform origin of the Law, and also of an uninterrupted chain of tradition reaching back to Moses on Sinai. Therefore we must attach still more importance to the process of transformation which Judaism had to undergo through the centuries.12Judaism manifested its wondrous power ofassimilationby renewing itself to meet the demands of the time, first under the influence of the ancient civilizations, Babylonia and Persia, then of Greece and Rome, finally of the Occidental powers, molding its religious truths and customs in ever new forms, but all in consonance with its own genius. It adopted the Babylonian and Persian views of the hereafter, of the upper and the nether world with their angels and demons; so later on it incorporated into its religious and legal system elements of Greek and Egyptian gnosticism, Greek philosophy, and methods of jurisprudence from Egypt, Babylon, and Rome. In fact, the various parties which arose during the second Temple beside each other or successively—Sadducees and Pharisees, Essenes and Zealots—represent, on closer observation, the different stages in the process of assimilation which Judaism had to undergo. In like manner, the Hellenistic, Apocryphal and Apocalyptic literature, which was rejected and lost to sight by traditional Judaism, and which partly fills the gap between the Bible and the Talmudic writings, casts a flood of light upon the development of the Halakah [pg 013] and the Haggadah. Just as the book of Ezekiel, which was almost excluded from the Canon on account of its divergence from the Mosaic Law, has been helpful in tracing the development of the Priestly Code,13so the Sadduceean book of Ben Sira14and the Zealotic book of Jubilees15—not to mention the various Apocalyptic works—throw their searchlight upon pre-Talmudic Judaism.6. Instead of representing Judaism—as the Christian theologians do under the guise of scientific methods—as a nomistic religion, caring only for the external observance of the Law, it is necessary to distinguish two opposite fundamental tendencies; the one expressing the spirit of legalistic nationalism, the other that of ethical or prophetic universalism. These two work by turn, directing the general trend in the one or the other direction according to circumstances. At one time the center and focus of Israel's religion is the Mosaic Law, with its sacrificial cult in charge of the priesthood of Jerusalem's Temple; at another time it is the Synagogue, with its congregational devotion and public instruction, its inspiring song of the Psalmist and its prophetic consolation and hope confined to no narrow territory, but opened wide for a listening world. Here it is the reign of theHalakahholding fast to the form of tradition, and there the free and fancifulHaggadah, with its appeal to the sentiments and views of the people. Here it is the spirit ofritualism, bent on separating the Jews from the influence of foreign elements, and there again the spirit ofrationalism, eager to take part in general culture and in the progress of the outside world.The liberal views of Maimonides and Gersonides concerning [pg 014] miracle and revelation, God and immortality were scarcely shared by the majority of Jews, who, no doubt, sided rather with the mystics, and found their mouthpiece in Abraham ben David of Posquieres, the fierce opponent of Maimonides. An impartial Jewish theology must therefore take cognizance of both sides; it must include the mysticism of Isaac Luria and Sabbathai Horwitz as well as the rationalism of Albo and Leo da Modena. Wherever is voiced a new doctrine or a new view of life and life's duty, which yet bears the imprint of the Jewish consciousness, there the well-spring of divine inspiration is seen pouring forth its living waters.7. Even the latest interpretation of the Law, offered by a disciple who is recognized for true conscientiousness in religion, was revealed to Moses on Sinai, according to a Rabbinical dictum.16Thus is exquisitely expressed the idea of a continuous development of Israel's religious truth. As a safeguard against arbitrary individualism, there was the principle of loyalty and proper regard for tradition, which is aptly termed by Professor Lazarus a “historical continuity.”17The Midrashic statement is quite significant that other creeds founded on our Bible can only adhere to the letter, but the Jewish religion possesses the key to the deeper meaning hidden and presented in thetraditionalinterpretation of the Scriptures.18That is, for Judaism Holy Scripture in its literal sense is not the final word of God; the Bible is rather a living spring of divine revelation, to be kept ever fresh and flowing by the active force of the spirit. To sum up: Judaism, far from offering a system of beliefs and ceremonies fixed for all time, is as multifarious and manifold in its aspects as is life itself. It comprises all phases and characteristics of both a national and a world religion.[pg 015]Chapter III. The Essence of the Religion of Judaism1. We have seen how difficult it is to define Judaism clearly and adequately, including its manifold tendencies and institutions. Still it is necessary that we reach a full understanding of the essence of Judaism as it manifested itself in all periods of its history,19and that we single out the fundamental idea which underlies its various forms of existence and its different movements, both intellectual and spiritual. There can be no disputing the fact that the central idea of Judaism and its life purpose is the doctrine of the One Only and Holy God, whose kingdom of truth, justice and peace is to be universally established at the end of time. This is the main teaching of Scripture and the hope voiced in the liturgy; while Israel's mission to defend, to unfold and to propagate this truth is a corollary of the doctrine itself and cannot be separated from it. Whether we regard it as Law or a system of doctrine, as religious truth or world-mission, this belief pledged the little tribe of Judah to a warfare of many thousands of years against the hordes of heathendom with all their idolatry and brutality, their deification of man and their degradation of deity to human rank. It betokened a battle for the pure idea of God and man, which is not to end until the principle of divine holiness has done away with every form of life that tends to degrade and to disunite mankind, and until Israel's Only One has become the unifying power and the highest ideal of all humanity.2. Of this great world-duty of Israel only the few will ever become fully conscious. As in the days of the prophets, so in later periods, only a “small remnant” was fully imbued with the lofty ideal. In times of oppression the great multitude of the people persisted in a conscientious observance of the Law and underwent suffering without a murmur. Yet in times of liberty and enlightenment this same majority often neglects to assimilate the new culture to its own superior spirit, but instead eagerly assimilates itself to the surrounding world, and thereby loses much of its intrinsic strength and self-respect. The pendulum of thought and sentiment swings to and fro between the national and the universal ideals, while only a few maturer minds have a clear vision of the goal as it is to be reached along both lines of development. Nevertheless, Judaism is in a true sense a religion of the people. It is free from all priestly tutelage and hierarchical interference. It has no ecclesiastical system of belief, guarded and supervised by men invested with superior powers. Its teachers and leaders have always been men from among the people, like the prophets of yore, with no sacerdotal privilege or title; in fact, in his own household each father is the God-appointed teacher of his children.203. Neither is Judaism the creation of a single person, either prophet or a man with divine claims. It points back to the patriarchs as its first source of revelation. It speaks not of the God of Moses, of Amos and Isaiah, but of the God of Abraham, Isaac, and Jacob, thereby declaring the Jewish genius to be the creator of its own religious ideas. It is therefore incorrect to speak of a “Mosaic,” “Hebrew,” or “Israelitish,” religion. The nameJudaismalone expresses the preservation of the religious heritage of Israel by the tribe of Judah, with a loyalty which was first displayed by Judah himself in the patriarchal household, and which became its characteristic [pg 017] virtue in the history of the various tribes. Likewise the rigid measures of Ezra in expelling all foreign elements from the new commonwealth proved instrumental in impressing loyalty and piety upon Jewish family life.4. As it was bound up with the life of the Jewish people, Judaism remained forever in close touch with the world. Therefore it appreciated adequately the boons of life, and escaped being reduced to the shadowy form of “otherworldliness.”21It is a religion oflife, which it wishes to sanctify by duty rather than by laying stress on the hereafter. It looks to thedeedand the purity of themotive, not to the empty creed and the blind belief. Nor is it a religion ofredemption, contemning this earthly life; for Judaism repudiates the assumption of a radical power of evil in man or in the world. Faith in the ultimate triumph of the good is essential to it. In fact, this perfect confidence in the final victory of truth and justice over all the powers of falsehood and wrong lent it both its wondrous intellectual force and its high idealism, and adorned its adherents with the martyr's crown of thorns, such as no other human brow has ever borne.5.ChristianityandIslam, notwithstanding their alienation from Judaism and frequent hostility, are still daughter-religions. In so far as they have sown the seeds of Jewish truth over all the globe and have done their share in upbuilding the Kingdom of God on earth, they must be recognized as divinely appointed emissaries and agencies. Still Judaism sets forth its doctrine of God's unity and of life's holiness in a far superior form than does Christianity. It neither permits the deity to be degraded into the sphere of the sensual and human, nor does it base its morality upon a love bereft of the vital principle of justice. Against the rigid monotheism of Islam, which demands blind submission to the stern decrees of inexorable fate, Judaism on the other hand urges its belief [pg 018] in God's paternal love and mercy, which educates all the children of men, through trial and suffering, for their high destiny.6. Judaism denies most emphatically the right of Christianity or any other religion to arrogate to itself the title of “the absolute religion” or to claim to be “the finest blossom and the ripest fruit of religious development.” As if any mortal man at any time or under any condition could say without presumption: “I am the Truth” or “No one cometh unto the Father but by me.”22“When man was to proceed from the hands of his Maker,” says the Midrash, “the Holy One, Blessed be His name, cast truth down to the earth, saying, ‘Let truth spring forth from the earth, and righteousness look down from heaven.’ ”23The full unfolding of the religious and moral life of mankind is the work of countless generations yet to come, and many divine heralds of truth and righteousness have yet to contribute their share. In this work of untold ages, Judaism claims that it has achieved and is still achieving its full part as the prophetic world-religion. Its law of righteousness, which takes for its scope the whole of human life, in its political and social relations as well as its personal aspects, forms the foundation of its ethics for all time; while its hope for a future realization of the Kingdom of God has actually become the aim of human history. As a matter of fact, when the true object of religion is the hallowing of life rather than the salvation of the soul, there is little room left for sectarian exclusiveness, or for a heaven for believers and a hell for unbelievers. With this broad outlook upon life, Judaism lays claim, not to perfection, but to perfectibility; it has supreme capacity for growing toward the highest ideals of mankind, as beheld by the prophets in their Messianic visions.Chapter IV. The Jewish Articles of Faith1. In order to reach a clear opinion, whether or not Judaism has articles of faith in the sense of Church dogmas, a question so much discussed since the days of Moses Mendelssohn, it seems necessary first to ascertain what faith in general means to the Jew.24Now the word used in Jewish literature for faith isEmunah, from the rootAman, to be firm; this denotes firm reliance upon God, and likewise firm adherence to him, hence bothfaithandfaithfulness. Both Scripture and the Rabbis demanded confiding trust in God, His messengers, and His words, not the formal acceptance of a prescribed belief.25Only when contact with the non-Jewish world emphasized the need for a clear expression of the belief in the unity of God, such as was found in the Shema,26and when the proselyte was expected to declare in some definite form the fundamentals of the faith he espoused, was the importance of a concreteconfessionfelt.27Accordingly we find the beginnings of a formulated belief in the synagogal liturgy, in theEmeth we[pg 020]Yatzib28and theAlenu,29while in the Haggadah Abraham is represented both as the exemplar of a hero of faith and as the type of a missionary, wandering about to lead the heathen world towards the pure monotheistic faith.30While the Jewish concept of faith underwent a certain transformation, influenced by other systems of belief, and the formulation of Jewish doctrines appeared necessary, particularly in opposition to the Christian and Mohammedan creeds, still belief never became the essential part of religion, conditioning salvation, as in the Church founded by Paul. For, as pointed out above, Judaism lays all stress upon conduct, not confession; upon a hallowed life, not a hollow creed.2. There is no Biblical nor Rabbinical precept, “Thou shalt believe!” Jewish thinkers felt all the more the need to point out as fundamentals or roots of Judaism those doctrines upon which it rests, and from which it derives its vital force. To the rabbis, the “root” of faith is the recognition of a divine Judge to whom we owe account for all our doings.31The recital of theShema, which is called in the Mishnah “accepting the yoke of God's sovereignty,” and which is followed by the solemn affirmation, “True and firm belief is this for us”32(Emeth we YatziborEmeth we Emunah), is, in fact, the earliest form of the confession of faith.33In the course of time this confession of belief in the unity of God was no longer deemed sufficient to serve as basis for the whole structure of Judaism; so the various schools and authorities endeavored to work out in detail a series of fundamental doctrines.3. The Mishnah, in Sanhedrin, X, 1, which seems to date back to the beginnings of Pharisaism, declares the following [pg 021] three to have no share in the world to come: he who denies the resurrection of the dead; he who says that the Torah—both the written and the oral Law—is not divinely revealed; and the Epicurean, who does not believe in the moral government of the world.34We find here (in reverse order, owing to historical conditions), the beliefs in Revelation, Retribution, and the Hereafter singled out as the three fundamentals of Rabbinical Judaism. Rabbi Hananel, the great North African Talmudist, about the middle of the tenth century, seems to have been under the influence of Mohammedan and Karaite doctrines, when he speaks of four fundamentals of the faith: God, the prophets, the future reward and punishment, and the Messiah.354. The doctrine of the One and Only God stands, as a matter of course, in the foreground. Philo of Alexandria, at the end of his treatise on Creation, singles out five principles which are bound up with it, viz.: 1, God's existence and His government of the world; 2, His unity; 3, the world as His creation; 4, the harmonious plan by which it was established; and 5, His Providence. Josephus, too, in his apology for Judaism written against Apion,36emphasizes the belief in God's all-encompassing Providence, His incorporeality, and His self-sufficiency as the Creator of the universe.The example of Islam, which had very early formulated a confession of faith of speculative character for daily recitation,37influenced first Karaite and then Rabbanite teachers to elaborate the Jewish doctrine of One Only God into a philosophic creed. The Karaites modeled their creed after the Mohammedan pattern, which gave them ten articles of faith; of these the first three dwelt on: 1, creation out of nothing; 2, the existence of God, the Creator; 3, the unity and incorporeality of God.38Abraham ben David (Ibn Daud) of Toledo sets forth in his “Sublime Faith” six essentials of the Jewish faith: 1, the existence; 2, the unity; 3, the incorporeality; 4, the omnipotence of God (to this he subjoins the existence of angelic beings); 5, revelation and the immutability of the Law; and 6, divine Providence.39Maimonides, the greatest of all medieval thinkers, propounded thirteen articles of faith, which took the place of a creed in the Synagogue for the following centuries, as they were incorporated in the liturgy both in the form of a credo (Ani Maamin) and in a poetic version. His first five articles were: 1, the existence; 2, the unity; 3, the incorporeality; 4, the eternity of God; and 5, that He alone should be the object of worship; to which we must add his 10th, divine Providence.40Others, not satisfied with the purely metaphysical form of the Maimonidean creed, accentuated the doctrines of creation out of nothing and special Providence.41This speculative form of faith, however, has been most severely denounced by Samuel David Luzzatto (1800-1865) as “Atticism”;42that is, the Hellenistic or philosophic tendency to consider religion as a purely intellectual system, instead of the great dynamic force for man's moral and spiritual elevation. He holds that Judaism, as the faith transmitted to us from Abraham, our ancestor, must be considered, not as a mere speculative mode of reasoning, but as a moral life force, manifested in the practice of righteousness and brotherly love. Indeed, this view is supported by modern Biblical research, which brings out as the salient point in Biblical teaching the ethical character of the God taught by the prophets, and shows that the essential truth of revelation is not to be found in a metaphysical but in an ethical monotheism. At the same time, the fact must not be overlooked that the Jewish doctrine of God's unity was strengthened in the contest with the dualistic and trinitarian beliefs of other religions, and that this unity gave Jewish thought both lucidity and sublimity, so that it has surpassed other faiths in intellectual power and in passion for truth. The Jewish conception of God thus makestruth, as well asrighteousnessandlove, both a moral duty for man and a historical task comprising all humanity.5. The second fundamental article of the Jewish faith is divine revelation, or, as the Mishnah expresses it, the belief that the Torah emanates from God (min ha shamayim). In the Maimonidean thirteen articles, this is divided into four: his 6th, belief in the prophets; 7, in the prophecy of Moses as the greatest of all; 8, in the divine origin of the Torah, both the written and the oral Law; and 9, its immutability. The fundamental character of these, however, was contested [pg 024] by Hisdai Crescas and his disciples, Simon Duran and Joseph Albo.43As a matter of fact, they are based not so much upon Rabbinical teaching as upon the prevailing views of Mohammedan theology,44and were undoubtedly dictated by the desire to dispute the claims of Christianity and Islam that they represented a higher revelation. Our modern historical view, however, includes all human thought and belief; it therefore rejects altogether the assumption of a supernatural origin of either the written or the oral Torah, and insists that the subject of prophecy, revelation, and inspiration in general be studied in the light of psychology and ethnology, of general history and comparative religion.6. The third fundamental article of the Jewish faith is the belief in a moral government of the world, which manifests itself in the reward of good and the punishment of evil, either here or hereafter. Maimonides divides this into two articles, which really belong together, his 10th, God's knowledge of all human acts and motives, and 11, reward and punishment. The latter includes the hereafter and the last Day of Judgment, which, of course, applies to all human beings.7. Closely connected with retribution is the belief in the resurrection of the dead, which is last among the thirteen articles. This belief, which originally among the Pharisees had a national and political character, and was therefore connected especially with the Holy Land (as will be seen in ChapterLIVbelow), received in the Rabbinical schools more and more a universal form. Maimonides went so far as to follow the Platonic view rather than that of the Bible or the Talmud, and thus transformed it into a belief in the continuity of the soul after death. In this form, however, it is actually a postulate, or corollary, of the belief in retribution.8. The old hope for the national resurrection of Israel took in the Maimonidean system the form of a belief in the coming of the Messiah (article 12), to which, in the commentary on the Mishnah, he gives the character of a belief in the restoration of the Davidic dynasty. Joseph Albo, with others, disputes strongly the fundamental character of this belief; he shows the untenability of Maimonides' position by referring to many Talmudic passages, and at the same time he casts polemical side glances upon the Christian Church, which is really founded on Messianism in the special form of its Christology.45Jehuda ha Levi, in hisCuzari, substitutes for this as a fundamental doctrine the belief in the election of Israel for its world-mission.46It certainly redounds to the credit of the leaders of the modern Reform movement that they took the election of Israel rather than the Messiah as their cardinal doctrine, again bringing it home to the religious consciousness of the Jew, and placing it at the very center of their system. In this way they reclaimed for the Messianic hope the universal character which was originally given it by the great seer of the Exile.479. The thirteen articles of Maimonides, in setting forth a JewishCredo, formed a vigorous opposition to the Christian and Mohammedan creeds; they therefore met almost universal acceptance among the Jewish people, and were given a place in the common prayerbook, in spite of their deficiencies, as shown by Crescas and his school. Nevertheless, we must admit that Crescas shows the deeper insight into the nature of religion when he observes that the main fallacy of the Maimonidean system lies in founding the Jewish faith onspeculative knowledge, which is a matter of the intellect, rather thanlovewhich flows from the heart, and which alone leads to piety and goodness. True love, he says, requires [pg 026] the belief neither in retribution nor in immortality. Moreover, in striking contrast to the insistence of Maimonides or the immutability of the Mosaic Law, Crescas maintains the possibility of its continuous progress in accordance with the intellectual and spiritual needs of the time, or, what amounts to the same thing, the continuous perfectibility of the revealed Law itself.48Thus the criticism of Crescas leads at once to a radically different theology than that of Maimonides, and one which appeals far more to our own religious thought.10. Another doctrine of Judaism, which was greatly underrated by medieval scholars, and which has been emphasized in modern times only in contrast to the Christian theory of original sin, is that man was created in the image of God. Judaism holds that the soul of man came forth pure from the hand of its Maker, endowed with freedom, unsullied by any inherent evil or inherited sin. Thus man is, through the exercise of his own free will, capable of attaining to an ever higher degree his mental, moral, and spiritual powers in the course of history. This is the Biblical idea of God's spirit as immanent in man; all prophetic truth is based upon it; and though it was often obscured, this theory was voiced by many of the masters of Rabbinical lore, such as R. Akiba and others.4911. Every attempt to formulate the doctrines or articles of faith of Judaism was made, in order to guard the Jewish faith from the intrusion of foreign beliefs, never to impose disputed beliefs upon the Jewish community itself. Many, indeed, challenged the fundamental character of the thirteen articles of Maimonides. Albo reduced them to three, viz.: the belief in God, in revelation, and retribution; others, with more arbitrariness than judgement, singled out three, five, six, or even more as principal doctrines;50while rigid conservatives, [pg 027] such as Isaac Abravanel and David ben Zimra, altogether disapproved the attempt to formulate articles of faith. The former maintained that every word in the Torah is, in fact, a principle of faith, and the latter51pointed in the same way to the 613 commandments of the Torah, spoken of by R. Simlai the Haggadist in the third century.52The present age of historical research imposes the same necessity of restatement or reformulation upon us. We must do as Maimonides did,—as Jews have always done,—point out anew the really fundamental doctrines, and discard those which have lost their holdup on the modern Jew, or which conflict directly with his religious consciousness. If Judaism is to retain its prominent position among the powers of thought, and to be clearly understood by the modern world, it must again reshape its religious truths in harmony with the dominant ideas of the age.Many attempts of this character have been made by modern rabbis and teachers, most of them founded upon Albo's three articles. Those who penetrated somewhat more deeply into the essence of Judaism added a fourth article, the belief in Israel's priestly mission, and at the same time, instead of the belief in retribution, included the doctrine of man's kinship with God, or, if one may coin the word, hisGod-childship.53Few, however, have succeeded in working out the entire content of the Jewish faith from a modern viewpoint, which must include historical, critical, and psychological research, as well as the study of comparative religion.12. The following tripartite plan is that of the present attempt to present the doctrines of Judaism systematically along the lines of historical development:I. Goda.Man's consciousness of God, and divine revelation.b.God's spirituality, His unity, His holiness, His perfection.c.His relation to the world: Creation and Providence.d.His relation to man: His justice, His love and mercy.II. Mana.Man's God-childship; his moral freedom and yearning for God.b.Sin and repentance; prayer and worship; immortality, reward and punishment.c.Man and humanity: the moral factors in history.III. Israel and the Kingdom of Goda.The priest-mission of Israel, its destiny as teacher and martyr among the nations, and its Messianic hope.b.The Kingdom of God: the nations and religions of the world in a divine plan of universal salvation.c.The Synagogue and its institutions.d.The ethics of Judaism and the Kingdom of God.

Part I. God

A. God As He Makes Himself Known To ManChapter V. Man's Consciousness of God and Belief in God1. Holy Writ employs two terms for religion, both of which lay stress upon its moral and spiritual nature:Yirath Elohim—“fear of God”—andDaath Elohim—“knowledge or consciousness of God.” Whatever the fear of God may have meant in the lower stages of primitive religion, in the Biblical and Rabbinical conceptions it exercises a wholesome moral effect; it stirs up the conscience and keeps man from wrongdoing. Where fear of God is lacking, violence and vice are rife;54it keeps society in order and prompts the individual to walk in the path of duty. Hence it is called “the beginning of wisdom.”55The divine revelation of Sinai accentuates as its main purpose “to put the fear of God into the hearts of the people, lest they sin.”562. God-consciousness, or “knowledge of God,” signifies an inner experience which impels man to practice the right and to shun evil, the recognition of God as the moral power of life. “Because there is no knowledge of God,” therefore do the people heap iniquity upon iniquity, says Hosea, and he hopes to see the broken covenant with the Lord renewed through [pg 030] faithfulness grounded on the consciousness of God.57Jeremiah also insists upon “the knowledge of God” as a moral force, and, like Hosea, he anticipates the renewal of the broken covenant when “the Lord shall write His law upon the heart” of the people, and “they shall all know Him from the least of them unto the greatest of them.”58Wherever Scripture speaks of “knowledge of God,”59it always means the moral and spiritual recognition of the Deity as life's inmost power, determining human conduct, and by no means refers to mere intellectual perception of the truth of Jewish monotheism, which is to refute the diverse forms of polytheism. This misconception of the term “knowledge of God,” as used in the Bible, led the leading medieval thinkers of Judaism, especially the school of Maimonides, and even down to Mendelssohn, into the error of confusing religion and philosophy, as if both resulted from pure reason. It is man's moral nature rather than his intellectual capacity, that leads him “to know God and walk in His ways.”603. It is mainly through theconsciencethat man becomes conscious of God. He sees himself, a moral being, guided by motives which lend a purpose to his acts and his omissions, and thus feels that this purpose of his must somehow be in accord with a higher purpose, that of a Power who directs and controls the whole of life. The more he sees purpose ruling individuals and nations, the more will his God-consciousness grow into the conviction that there is but One and Only God, who in awful grandeur holds dominion over the world. This is the developmental process of religious truth, as it is unfolded [pg 031] by the prophets and as it underlies the historic framework of the Bible. In this light Jewish monotheism appears as the ripe fruitage of religion in its universal as well as its primitive form of God-consciousness, as the highest attainment of man in his eternal seeking after God. Polytheism, on the other hand, with its idolatrous and immoral practices, appeared to the prophets and lawgivers of Israel to be, not a competing religion, but simply a falling away from God. They felt it to be a loss or eclipse of the genuine God-consciousness. The object of revelation, therefore, is to lead back all mankind to the God whom it had deserted, and to restore to all men their primal consciousness of God, with its power of moral regeneration.4. In the same degree as this God-consciousness grows stronger, it crystallizes intobeliefin God, and culminates inloveof God. As stated above,61in Judaism belief—Emunah—never denotes the acceptance of a creed. It is rather the confiding trust by which the frail mortal finds afirmhold on God amidst the uncertainties and anxieties of life, the search for His shelter in distress, the reliance on His ever-ready help when one's own powers fail. The believer is like a little child who follows confidingly the guidance of his father, and feels safe when near his arm. In fact, the double meaning ofEmunah, faith and faithfulness, suggests man's child-like faith in the paternal faithfulness of God. The patriarch Abraham is presented in both Biblical and Rabbinical writings as the pattern of such a faith,62and the Jewish people likewise are characterized in the Talmud as “believers, sons of believers.”63The Midrash extols such life-cheering faith as the power which inspires true heroism and deeds of valor.645. The highest triumph of God-consciousness, however, is attained inloveof God such as can renounce cheerfully all [pg 032] the boons of life and undergo the bitterest woe without a murmur. The book of Deuteronomy inculcates love of God as the beginning and the end of the Law,65and the rabbis declare it to be the highest type of human perfection. In commenting upon the verse, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might,” they say: “Love the Law, even when thy life is demanded as its price, nay, even with the last breath of thy body, with a heart that has no room for dissent, amid every visitation of destiny!”66They point to the tragic martyrdom of R. Akiba as an example of such a love sealed by death. In like manner they refer the expression, “they that love Thee,”67to those who bear insults without resentment; who hear themselves abused without retort; who do good unselfishly, without caring for recognition; and who cheerfully suffer as a test of their fortitude and their love of God.68Thus throughout all Rabbinical literature love of God is regarded as the highest principle of religion and as the ideal of human perfection, which was exemplified by Job, according to the oldest Haggadah, and, according to the Mishnah, by Abraham.69Another interpretation of the verse cited from Deuteronomy reads, “Love God in such a manner that thy fellow-creatures may love Him owing to thy deeds.”70All these passages and many others71show what a prominent place the principle of love occupied in Judaism. This is, indeed, best voiced in the Song of Songs:72“For love is strong as death; the flashes thereof are flashes of fire, a very [pg 033] flame of the Lord. Many waters cannot quench that love, neither can the floods drown it.” It set the heart of the Jew aglow during all the centuries, prompting him to sacrifice his life and all that was dear to him for the glorification of his God, to undergo for his faith a martyrdom without parallel in history.Chapter VI. Revelation, Prophecy, and Inspiration1. Divine revelation signifies two different things: first, God's self-revelation, which the Rabbis calledGilluy Shekinah, “the manifestation of the divine Presence,” and, second, the revelation of His will, for which they used the termTorah min ha Shamayim, “the Law as emanating from God.”73The former appealed to the child-like belief of the Biblical age, which took no offense at anthropomorphic ideas, such as the descent of God from heaven to earth, His appearing to men in some visible form, or any other miracle; the latter appears to be more acceptable to those of more advanced religious views. Both conceptions, however, imply that the religious truth of revelation was communicated to man by a special act of God.2. Each creative act is a mystery beyond the reach of human observation. In all fields of endeavor the flashing forth of genius impresses us as the work of a mysterious force, which acts upon an elect individual or nation and brings it into close touch with the divine. In the religious genius especially is this true; for in him all the spiritual forces of the age seem to be energized and set into motion, then to burst forth into a new religious consciousness, which is to revolutionize religious thought and feeling. In a child-like age when the emotional life and the imagination predominate, and man's mind, still receptive, is overwhelmed by mighty visions, the Deity stirs the soul in some form perceptible to [pg 035] the senses. Thus the “seer” assumes a trance-like state where the Ego, the self-conscious personality, is pushed into the background; he becomes a passive instrument, the mouthpiece of the Deity; from Him he receives a message to the people, and in his vision he beholds God who sends him. This appearance of God upon the background of the soul, which reflects Him like a mirror, is Revelation.743. The states of the soul when men see such visions of the Deity predominate in the beginnings of all religions. Accordingly, Scripture ascribes such revelations to non-Israelites as well as to the patriarchs and prophets of Israel,—to Abimelek and Laban, Balaam, Job, and Eliphaz.75Therefore the Jewish prophet is not distinguished from the rest by the capability to receive divine revelation, but rather by the intrinsic nature of the revelation which he receives. His vision comes from a moral God. The Jewish genius perceived God as the moral power of life, whether in the form expressed by Abraham, Moses, Elijah, or by the literary prophets, and all of these, coming into touch with Him, were lifted into a higher sphere, where they received a new truth, hitherto [pg 036] hidden from man. In speaking through them, God appeared actually to have stepped into the sphere of human life as its moral Ruler. This self-revelation of God as the Ruler of man in righteousness, which must be viewed in the life of any prophet as a providential act, forms the great historical sequence in the history of Israel, upon which rests the Jewish religion.764. The divine revelation in Israel was by no means a single act, but a process of development, and its various stages correspond to the degrees of culture of the people. For this reason the great prophets also depended largely upon dreams and visions, at least in their consecration to the prophetic mission, when one solemn act was necessary. After that the message itself and its new moral content set the soul of the prophet astir. Not the vision or its imagery, but the new truth itself seizes him with irresistible force, so that he is carried away by the divine power and speaks as the mouthpiece of God, using lofty poetic diction while in a state of ecstacy. Hence he speaks of God in thefirst