Israel and Humanity - Introduction

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INTRODUCTION

Chapter I.

Everyone agrees that we are in a great religious crisis, but we do not notice that it also generally comes in three aspects. Indeed, the conflict between religion and science is in the acute stage and which, therefore, more attention is paid, plus the religious antagonism between them and the work of developments taking place simultaneously within each church.

The struggle between religions began with Christianity. Before he proclaim the one God and one faith for all humanity, each people had its particular gods and recognized the legitimate empire of foreign divinities on other countries, far from seeking to supplant the worship as false and impious, he believed that the duty of each nation was to worship the gods who presided over its destinies. With Christianity however, and this is his biggest claim to fame, there is only one religion that can provide salvation and every other religion is sacrilege.

But whether the need for religious unity was understood by all, the agreement was not yet on the selection of true religion. Having triumphed over the ancient paganism, Christianity has not been able to convert to his beliefs all the members of the human family. We are not talking about the great religions of the East and the pagan religions that still exist in other parts of the world. Although many of their [1] members far exceeds that of all Christian churches together, there is no doubt that they have long been in full decline and that their influence is nil or very limited, it is not to them that the future belongs. The religions that count are those from Judaism, we say not, as is usually done, from the Bible, because they really come out of Judaism as a whole, the Bible and tradition, and because their vitality, their present and their future activity as dependent on what they owe to the tradition than what they owe to the Bible, perhaps even more. Unfortunately the girls from the same mother are far from agreeing, and thus, the antagonism between modern civilization and religion is added that of religion between them.

At least there was peace does in each of these different religions? Not at all. Various trends are working constantly to disrupt the internal harmony of the churches. Wherever an external authority does not silence the voices, the differences are manifested in broad daylight, they were freely their professions of faith whose number continues to grow. Such is the division of opinion in religious matters that has come to be regarded as the only possible solution without any dogmatic belief, namely that they made a pledge of concord which is precisely the clearest evidence of disunity and fragmentation spiritual.

In the same church where authority is opposed to any semblance of independence, unity is apparent. Or is silent, we take refuge in ambiguity, we submit, but in reality there is no consensus. It also happens that the proclamation of new dogmas of the Church grows out of men who were once again the most dedicated members. And these new doctrines themselves, as they are, if variations? Changes spent by the supreme authority and submitted by it as simple definitions, but nevertheless reveal the profound changes occurring in the statement of beliefs, with the peculiarity that the official bodies which proclaim these doctrines attest innovations , even as they claim ensure the immutability of faith. Thus the internal crisis of Churches completes complicate the other two conflicts.

But basically, we have said, there is a single crisis, which is nothing but the struggle between faith and [2] reason is that it, trying to judge the world and society, is grappling with traditional beliefs, whether it starts to look in the light of historical criticism, exegesis and science, the claims various conflicting religions, that is finally working within each church, it causes the free inquiry and, unable to be content with old forms, pushes the mind to seek new ones that allow him to reconcile with the faith.

Chapter II.

The crisis once observed, one wonders what the outcome will be. The break has long begun between heaven and earth, the religious ideal and historical reality, will she ever consumed? The age-old struggle between rival forms that the Jewish religion has assumed he has a negative result purely human reason should she decide their common downfall? In other words we see on the eve of Jewish monotheism convinced of powerlessness in its three forms, Jewish, Christian and Muslim, and swept from the face of the earth as polytheism has been there nineteen centuries? And this assumption is checking that will there be in its place? Will this rationalism? This is not the place to discuss in depth the possibility of this substitution. It has been written about the inadequacy of pure rationalism as a religion many scholarly pages. It was shown rightly that it can never be the religion of many and is unable to meet the needs of the human heart. But a closer examination we would find no difficulty arguments more serious, more philosophical, more profound.

It would in effect that religion, adoration and worship of the Absolute, can not be a simple product of the human mind, its role being to satisfy the reason, to open unknown horizons and introduce him to a life superior must, for the expression of the total truth, it embraces not only the whole of intelligible things, but this mysterious aspect of eternal existence that surpasses and always surpass our senses and faculties, ie it must be revealed. We should see that any religion rationalist necessarily changing as [3] reason itself which it would arise, is an impossibility, as the worship involves the unshakeable belief that his object is immutable truth, otherwise it would be quite temporary worship and it has some difficulty to represent mankind prostrate before an altar that would be certain to see reversed tomorrow.

Let there be no mistake, however, our thoughts, we do not mean that revelation, once admitted, the human mind is forever stopped in his walk and he did not consider increasing or the need for this revelation is the meaning and scope that it must be attributed, and that it has to also consider the value of securities and the various revelations claiming his religious affiliation. We affirm that only within a revealed religion, the human mind believes worship absolute truth, while it is the essence of a rationalist religion does not allow this kind of confidence and not to offer his followers as temporary shelters. The story is there, elsewhere to prove that all the tests purely rationalistic cults have sunk into impotence and absurdity and necessity of revealed religion is based on both the nature of man that of God.

Will we have a new Sinai? A new law will come to us does, the sky? There is no one who is waiting on this side is the salvation of humanity. Those who believe in the old revelations do not think they can not hope for a new infidelity and those who want to see that legends can not now admit the possibility of what they deny in the past. On the other hand, independent thinkers, while acknowledging the principle and necessity of a Revelation, are far from regarding it in the manner of a simple phenomenon as miraculous detached from life, the historical development of the humanity, unconnected with the psychological organization of human nature. They understand that revelation, if it exists may not be unique, as the other disclosure material that is nature and it must be like this, immutable. They know it is finally possible at the beginning of mankind, as a special faculty, spontaneity, working at these early ages, in religion as in all branches of human activity ceases Then, never to return, when the spiritual and material life is finally drawn on this basis. The only traces of this primitive faculty, last light of a torch is extinguished, [4] We appear later, at very rare intervals, from these beings who share in the state adult humanity, seem to retain the privileges of his childhood, or from the top spot where their exceptional engineering, are looming on the distant horizon the dawn of new creations.

So if there is no revelation to wait in our time, if we should rely on neither Judaism nor Christianity or Islam, though reason alone is incapable of creating a cult which sustainable will be the religious future of humanity? Happens it any religion? We would be surprised that he met him a few serious thinkers able to admit the possibility of such a solution and believe the final.

Whether we have faith, whether we do want to see religious belief as disappointing illusion, because one would dream of denying this powerful instinct that grows every thinking to worship something higher. So how do we succeed to satisfy this instinct, the one of the strongest and unquestionably, according to the direction they print, one of the most fruitful of our species? Mankind would be doomed-in function the most sublime of his spiritual constitution, a thirst unsatisfied and nature could not bear it the most perfect of his creatures as to subject it to an outrageous contradiction in any of its other work does any examples? What will be the fate of man and mutilated? what will become of all social institutions that have at their core a principle provided by the Science par excellence, it is called metaphysics or religion? It has very rightly said that metaphysics is that of theology in a short dress and she will not keep long citizenship, after the religion itself has been finally dismissed. The trouble is that the law, justice, moral beauty, virtue, freedom, heroism, sacrifice is not something other than metaphysics in practice we do not see really how such concepts can still be preserved, dried up when we have the only source.

Surely everyone does not see immediately the final result of a principle laid. The company has such a force of inertia it is always more or less time for the changes wrought by the ideas she finally agrees to appear in their full extent, but logic always takes the long consequences of the premises . Even now some free [5] thinkers boldly took their party to see the moral metaphysics disappear and give way to self-interest as the sole rule of conduct. So inevitably linked together negations, hurling men without religion to the edge of an abyss from which the eye back terrified.

We therefore wondered where to turn mankind when it has dismissed as obsolete all traditional religions and that, nevertheless, the need for religion will more and more urgently felt. To resolve this problem a double research is needed and we now invite our readers.

Chapter III.

All religions, that free thought proclaimed today fallen, they have proven a perfect manner, and secondly, is this good world religions as they exercised their action in the story? By failing to respect Christianity and Islam, it is not doubtful. These two religions who for almost two versions of the same original, the Judaism, since both of them claimed to realize the true religion of Israel, it seems that it is his turn, and thereby doubly convinced of impotence. Not so, however. If Christianity and Islam have given the world everything that they were likely to bring, we can not say as translated by the Jews themselves as the most complete and the most defective. We do not claim that Judaism has mostly never been proven in the aspect of universal religion. But Judaism is a religion universal?

To answer this question for a truly unique in religious history, however, largely unknown and that our modest efforts tend to emphasize: that Judaism gave birth to two powerful religions as they arise, have aspired to nothing less than to convert the human race as a whole. Can it be argued that this common trend in Christianity and Islam is strange to the Jewish religion, mother of one and other? Where then would they have drawn the principle unknown to antiquity and contrary to its genius? Is this the philosophers? Everyone knows that the founders of these two religions [6] have not tried with them their inspiration. Could it be that they possessed as a property they own would be beholden to anyone? But in this case we do not see how, with entirely new aspirations, they might have to give the true representatives for the legitimate heirs of Judaism, solemnly declare, as they were one and the other that their role was limited to its promise. It is hardly necessary to add that everything in the life of Jesus as in that of Mohammed, is opposed to this hypothesis of an original design detaching from the common fund. Besides the genius itself needs an appropriate culture and favorable circumstances to rise to such heights and if the first idea of universal empire of souls had not existed in Israel, in vain men, however great they were, would have preached, they would have found neither apostles to spread their doctrines, nor faithful to kiss. It can not be said that this principle, ill-defined at the beginning, gradually clarified as all new designs, after a long evolution period, because to speak only of Christianity, which Islam later n has only followed the example, it is certain that his proselytizing zeal led him away to the Gentiles, as well as to the Israelites.

If Judaism had been a purely national worship of polytheistic nations like those that at least we have said, did not exclude rival gods, he could have given birth to two religious aspirations really universal. But it is even more absurd to suppose that his belief in one God, he could ignore the fate of humanity, so that Jesus and Muhammad have been forced to look elsewhere than at home the idea of a single religion for all men. For if one can admit that a local god to become long, triumphing over its competitors, the universal God in the thought of her admirers, it is absurd to imagine a God who would have focused exclusively one nation irrevocably rejecting all other peoples.

But then, we will say it, what that substitution of the Gentiles to Israel proclaimed by Christianity when he separated permanently from Judaism? Is it not the universal Christian faith and takes the place of the Jewish faith and nationally? No, the failure of the association of two ideas that [7] No, had never ceased to exist among Jews, ù, is the sacrifice of the second to first, is is revoked luaël cons, the people pillitre the benefit of the Gentiles who become désurnais, by their belief in Jesus, the only true people of God.

Some will object can be: So what do these two tendauces that divided the early Christians, while I wanted to retain the entire Jewish and 188 others proclaimed the complete abolition of the old one they worship "songoivent well, if Von admits the hypothesis that the idea of a universal religion was to mornentlà, first appeared in the Los porary world of religious nationalism on the contrary, these luttu seem inexplicable if the two concepts have coexisted before, But if a Pou lends little attention to the great fact that we will report it as easy C soak.

We were looking just hum if Judaism is a universal religion and we answered affirmatively. It is thus able to reality that the issue should be raised. We had to ask yourself: Has the Judai ~ univergelle a religion? In this way of formulating the problem is that 80 PexPliration rained great phenomenon of religious PantiquitiS the key disputes in the early centuries of Christian Father, resolving the current crisis in the different "Bglim and, frankly the last hope of religious Phumainité. clest pa ~ And we Poutendious as we confess in hesitation responded that Judaism is my religion universal, for otherwise the facts we have immediately imposed a denial ulation. Pexception A dogma and all memie part, there is nothing in the legislation in effect mosaic unvienne a universal religion. Everything is Vempreinte partieuluisme of the most exclusive and just imagine embrausi Judaism and have everyone working in the fullness of their lives and bodies to convince us that it is not, worship money, for you "people. both practical impossibilities and anomalies appear so numerous and shocking. And who are always mistaken and deceived us that even so many minds in good faith regarding the true nature of Judaism and it even on the Jewish conception of the Deity, to the point qWils not "going to see religion in Israel that at purely national cult. But [8] is easy for them to recover from their mistake in looking for us, as we call them, if Judaism lacks the elements of a universal religion . They recognize when he has, in fact, it contains within it, as the flower cache the result, religion aside the whole human race, which the Mosaic legislation, apparently so inconsistent with that high intended, is that the bark or the outer casing.

For the conservation and establishment of this religion, Judaism has lived, he fought and suffered with it and through it he is called to triumph. Examine closely the great phenomenon, discover the relations which unite in Israel's national religion and universal religion, show the action and reaction upon one another, as is largely the same about this book.

Chapter IV.

We should point out here that the first constitution of a universal religion, ultimate goal of Judaism, required her overflow of rigor in its provisions particularistic. It is thought that the future of humanity and he was therefore necessarily s'isolât more of the current environment. As he foresaw that in the very distant future the realization of its aspirations, it was much better guard his flock against the dangers, weaknesses and surprises of a long and arduous journey, so that when the time comes, they were able to fulfill their worthy mission. He had formed an ideal that all tended to undermine around him and he agreed so he wisely kept away from what could divert himself from the desired goal. In his secular career, he had come to Israel what happens to these superior minds who can not work well without raising some general discontent, or maintain in them the sacred flame of love for all people without avoiding some of distressing spectacle of their baseness.

And thus the world's most cosmopolitan city, the only one who brought up in antiquity to the sublime conception of one God and one humanity and which at all times and in all places, should have given the task of restoring the family man, was considered the most selfish, not only by former [9] who have never understood its principles and its institutions, but by most those who are studying history. That is, we repeat the fate of the true friends of humanity. Remoteness of the crowd is treated misanthropy and we take pride in their respect for human dignity and for hatred of their disgust of all that is vile. But appearances can not deceive the impartial observer who has no difficulty in recognizing precisely in these alleged defects marks a great and noble passion.

In addition, if one looks closely at the Mosaic legislation which seems to raise between Israel and the human race an impassable barrier, is soon discovered the reason for these particular laws more stringent and narrower than the goal was more sublime and distant too. The special worship of Israel was the safeguarding, through realization of the true universal religion or Noachism, to use the words of the rabbis, and here we find the explanation of everything that would otherwise remain incomprehensible doctrines, laws and history of the Jewish people. It is also what allows us to understand the advent of Christianity the great fact of history that would otherwise be an effect without cause or, more exactly, the opposite effect to its cause, since religion apparently the less cosmopolitan, less humanitarian, would come from the cult and the most universal doctrine that the world has ever seen. And to make the puzzle more insoluble still, it would be relying on the beliefs of Israel, claiming his prophets, giving himself the successor to its traditions, Christianity has claimed dominion over souls and that he would have fought and won so many victories.

But no, everything is infinitely simple. This gave birth to Christian preaching, it is this faith in the universal religion that Jews believed contained the germ in their ancient doctrine and that they would one day establish a reign. It was she who gave the disciples of Jesus the conviction that the organs of a divine mission and the courage to follow through the completion of the world. On this point is the agreement between Jews and Christians was unalterable. At the height of disputes on the concept of God and the Messiah, the question of the abolition of the immutability of the Act, while acrimonious quarrels and up to date produce this mission for centuries never [10] there were differences between them ideas on universal aspirations common to them, the duty to evangelize the nations and bring them to worship the true God. Without that fundamental belief, familiar to some as the others, all is mystery and contradiction in the history of the early centuries of Christianity, and with it the contrary, everything becomes understandable and logical sequence of events.

Who, moreover, was never in doubt? Science, far from seeking to do only in the history of Judaism, Christianity. It may, during various periods of its development, allow such borrowing from foreign sources such influence in the formation of new dogmas, but on the very circumstances of his birth, we can not, by the confession of critics, found elsewhere in Judaism. The various Christian orthodoxies are equally unanimous on this point. For them, like independent science, Christianity is the rightful heir of the religion of Israel is his ideal that he sought to achieve, what are his promises to his vocation of the Gentiles want to achieve is the Messiah, the Messiah he claimed to bring nations. That is a fact on which everyone agrees.

Having thus stated our thoughts, let us now examine the questions we posed earlier, see if Judaism as religions from him, and has proven he has made as or with the universal religion. This is not the Mosaic, as a priestly law unique to Israel, we have to concern ourselves here. Certainly, no one will deny that this religion is a well proven and in what circumstances is truly extraordinary! His astonishing vitality, its inexhaustible vigor, strength resistance, first against the Jews themselves, people rebel if there ever was, and yet she managed to bend to the yoke at the point of making a people of martyrs, then against the world league in centuries to wipe out everything leads us to believe that such a religion was a reason for being and a great goal, otherwise it would be foolish to talk again a philosophy of history. But it is the universal religion, whose Judaism guarding the sacred trust, we must consider here more particularly to ascertain whether she really has given the world everything, from his principles, was entitled to expected. [11]

Chapter V.

The shortage and the phasing of various ancient and modern polytheistic prove nothing against the value that can also attribute to the future to the Jewish religion, as between it and the various pagan cults there is no point contact, the opposition is rather absolute and never a cult of this nature was presented as the legitimate successor of Judaism. The fall of polytheism even appears as the fulfillment of the promises of the Prophets, as a preparation of the Messianic kingdom that they have announced.

But in front of the two great religions which gave birth, the situation of Judaism is very different. They claimed both realize the ideal of lights and Israel as neither one nor the other is not now agree with science nor with the modern consciousness, one might think that the Court sentence which strikes also implies the permanent incapacity of Judaism itself, so that would have made c'en biblical religions in all their aspects. Not only do these two forms of Jewish messianism have exhausted the Hebrew ideal, but it is generally assumed that they constituted a remarkable advance on him, once demonstrated their failure would entail much less the inevitable downfall of the mother religion : because they were lower. We hope to establish in this book, if God helps us, what to think of this sentence. We have so Judaism has nothing to teach mankind has learned everything from him, but now some general remarks seem necessary.

And first of which is claimed to be the ideal Hebrew now convinced that claims of impotence? With some very rare and recent exceptions, no one knows what Judaism Christianity and Islam have made known, it is these two religions which have shown the world and it is from the image they have given that has sometimes found admirable, sometimes despicable. We can say that the image was accurate or doubt his loyalty. Always it is that Judaism is no time to come into immediate contact with humanity, but one [12] period, albeit very remarkable, active proselytizing in the century that preceded the emergence of Christianity, he never had the opportunity to be directly in the world and to undertake itself, unmediated more or less faithful, the realization of his true ideal.

In fact, the accuracy of the image that Christianity and Islam have given the messianism of Israel is nothing less than proven, it is not even likely. It should be recognized first and foremost a divine origin and the other one of these religions to recognize that Judaism has been achieved without alteration to the faithful of both Churches. Without a bright miracle that is indeed quite impossible. Imagine Jewish Synagogue at the birth of Christianity, with its scriptures, traditions, and learned many schools and doctors who back by an unbroken chain of prophets down and even Babylonian Captivity 's we must believe them, until Sinai. For centuries, they are studying night and day, spread and apply the doctrine of the Torah. A home suddenly appears his name is Jesus. Is a God? Is it a man? If it is God, everything is said, because he obviously knows more than all the doctors of all ages about the nature of true religion. But if Jesus was God, are we sure why the idea that one has in his Church of messianism, preached by him is that he had himself? To think so would require the infallibility of the founding of Christianity had been granted to his immediate successors and the successors of its successors until today, because those Jews ignorant to foreign centers of Jewish doctrine, such that we depict the apostles and men of the first generation of Christians, could not without a special heavenly assistance, maintain the ideal of Israel interpreted accurately without ever deviate. It is logical to assume, as is precisely the Roman Catholic Church, the most consistent of all Christian churches, a divine institution must remain protected from any mistake, that God is no longer content to talk but he must ensure the preservation of its unchanging word. But let us beware. If this principle is true, we must begin by recognizing the Jewish himself, he must believe that the voice of Sinai could not fail to sound old-age and that God has guaranteed the Jewish religion that infallibility, this assistance [13] supernatural that the Roman Church considers it necessary to assume today.

If, however, Jesus was a man, as not only think all other religions and all the rationalists, but also Christian churches, so many of our days, for which the divinity of the hero of the Gospels has ceased be a dogma, is it reasonable to assume that judging Christianity is judged by the same token Judaism and that has been so well understood and represented so faithfully over the centuries by the Christian religion as the fall of that This inevitably leads to the downfall of those who gave birth! What! no wonder, without direct intervention of God, poorly educated young man can arrogate to himself the right to speak on behalf of a very ancient nation full possession of its monuments and its scriptural traditions? Moreover, can he contradict his teachings made the most solemn and despite the protests of a people claiming to be his word? And when it comes to knowing the true nature of Judaism, he makes good sense to admit that the successors of innovative young, mostly of pagan origin, are preferred to the true representatives of ancient religion? And if the world finally found, wrongly or rightly, that the progress of human intelligence in some respects surpassed the Christian ideal, is it fair to include that of Israel in the same sentence of condemnation? The most basic fairness as simple logic, respect for truth and the interests of our religious future formally opposing such confusion.

What is this Judaism that believed to have a thorough knowledge and for centuries, so we do not learn anything new? This is a Hebraism secondhand, uncrowned, torn from the very source of life and exposed as the most inexperienced and without any action gently and profoundly alter harmful prejudices, doctrines and civilizations that had nothing in common with him. Is not it more than doubtful that under such conditions the test achievement of Jewish messianism has been done in a comprehensive and satisfactory? In truth, religion is only worth what it proclaims itself and not by what others preach in his name. It does not say is the Messiah foretold by the prophets of Israel must consider whether it was understood, [14] properly interpreted and applied and taught mainly with scrupulous accuracy. The day come when humanity begins to realize that this alleged messianic unresponsive to the idea that it is formed of a divine institution, what should she do? Can not reject injustice, eyes closed, the true Judaism, under the pretext that he was once presented as making a religion that is now at odds with its most fundamental beliefs and his most cherished aspirations? No, indeed, her duty and its interest is to trace the sources and make direct knowledge of Jewish texts and traditions concerning the messianic kingdom, the promise of universal religion to all nations is to look up how developed the ideal of humanity, according to Judaism, Christianity true, was achieved by those who have assumed his titles, his rights and his mission.

If this independent review shows that the Christian religion has fully realized the messianism of Israel, this will happen to condemn it and reject the Bible as a source permanently exhausted. But if it is found instead, between Judaism and testing of universalization who made a difference as we can continue to believe in the inherent value of the Mosaic revelation and its messianic ideal, it is even possible to remain Christian in the broadest sense of the word, without abdicating the quality that a reasonable man and citizen, what unexpected happiness! what a prospect for the religious future of humanity! and therefore how guilty blindness to neglect the chance of salvation and condemn Judaism without ever having listened!

Chapter VI.

It was to hear in the present crisis the voice of Israel, that this book was written. To achieve our goal, a double demonstration forced upon us because we address both the rationalists and messianists or Christians of various churches. At first, too inclined to deny the character of Judaism while universalism, we have to prove that religion is something other than a particularistic religion or national as those of antiquity offers us so many examples, it is at [15] otherwise a striking exception and that this departure from the laws of history is in itself evidence in favor of revelation, ie the higher origin of the religion Israel and therefore its value and its special role in the destiny of mankind For the latter, we have to expose that Noachism, or universal Judaism has carefully preserved and has been the starting point and motivating power of Christian preaching in the world and we show them what the true Jewish conception of man, nations and humanity organized into a harmonious whole. Both the others can only gain from this study, they acknowledge, we have the firm hope that Judaism, in which mankind has ever used once, it still provides an anchor of salvation.

There is no question that when a religious form has outlived its usefulness, is still the need to use it, however, seek to establish, on some uncharted terrain with some pre-existing seed, form which to succeed him. Religions called natural or purely rational profound lack of control over the human soul. There is a law of continuity which we can not escape and innovations are born viable only insofar as they have long been prepared within the previous institutions. Therefore, the religion of the future must have its basis in any religion and traditional positive, vested with the mysterious prestige of antiquity. Now, of all ancient religions, Judaism is the only one that claims to possess a religious ideal for all humanity, and a unique privilege, he has already given birth to two great religions that share the civilized world now and believe they have for the future. The transformation will make it all the easier and more natural it is actually the ideal that Christianity and Islam have sought to enforce. But their work is a copy shall be placed in front of the original, wherever it is found unfaithful, wherever it will sin either by excess or by default, everywhere where it is established that ideas Foreign managed to enter, the notification will be required, to himself. This is not demolition, or religious revolution, reconstruction or new, there should be no tear or break in continuity, Christianity will always be what it claims to be the Messiah, only in All parts defective, it will be reformed. [16]

Anyone concerned about the future of humanity dream for a religion which fully respects and needs of faith and basic principles of modern reason, but they also understand the need to link the religion of the past and maintain ancient beliefs in everything they have compatible with those principles. "It is natural, says Hartmann, that these efforts are related to traditional religions or because it would be a rash and now frustrated all over again, or because the idea of historical continuity 's is imposed on the modern consciousness like a very invaluable and impossible to replace and as for the store, no concession should appear excessive eligible "[17]

But as the various attempts at reconciliation between reason, faith and civilization seem to pale ray of light shining on the horizon as soon as we turn toward the perfect Hebrew! Combinations artificial syntheses complicated one imagines, far from meeting the needs of mankind, appear rather as an indication of religious extreme exhaustion, everything is arbitrary, discontinuous, heterogeneous, without prestige or authority even consciousness those who invent these systems. With the Hebrew doctrine contrary to that form a perfectly homogeneous and presents with the two largest religions any existing affinity desirable, since it is undisputed the mother is the oldest religion that will become the newest, is the source of which has already sprung up as a new water jet fertilizing beneficial will come out.

Besides face of Christianity and Islam, especially with his first period of nineteen centuries, its unbroken chain of apostles, fathers, doctors, with its majestic hierarchy, its alleged divine origin and infallibility, one must admit that any religion so reasonable, so philosophical, moral or whether she will always be poor figure as its foundations would be based only on reason. To compete with these powerful worship, it must have something more than individual creations, more or less ingenious. A religion so ancient, it must be able to oppose another term for a more respectable again. Facing a long and venerable tradition and evidence of supernatural origin as they allege, it is to produce a page [18] Another tradition oldest and most noble and most truly divine titles. Finally, replacing an infallible authority who declares himself and only formed a year in the Christian era one of the Hegira, by imposing, by a singular contradiction, a contradiction to the very principle which it claims, it must find another more serious infallibility which began with the history of man on earth, will end with him. However, we continue to call all those that concern the religious needs of mankind, there exists outside of Judaism, not in its ethnic party, but this is universal, another religion that is able to meet these conditions, without which nothing could be build solid and sustainable?

Chapter VII.

And now we turn to the son of two major messianic, Christian and Muslim. It is for Christians in particular we should like to speak a frank and friendly God knows whether it is with fear in his heart that our advances are taken for hypocrisy. No! No man fair and reasonable can not help but recognize and appreciate properly the high value of these two major religions, especially Christianity. There is no Jew worthy of the name who does not rejoice in the great transformation effected by them in a world that once defiled so many mistakes and moral misery. We can not hear the names most August and most expensive of Judaism, the echoes of its sacred books, the memory of its great events, its hymns and prophecies on the mouth of so many millions of former pagans of every race meeting to worship the God of Israel and in churches, mosques, without being filled with justifiable pride, recognition and love for the God who has made such great miracles. As for us, we never got to hear on the lips of a priest the psalms of David without feeling them. Not reading certain passages in the Gospels did not leave us cold, simplicity, grandeur, infinite tenderness that breathes these pages we upset the depths of the soul, and tears flowed involuntarily from our eyes and we should have been easily won by the charm [19] this book, if only we had the special grace of the triumph of grace itself, and if we had been long familiar with these emotions through the writings of our doctors, especially by the Haggadah which the Gospel has posted a flyer and, with him and without him, has conquered and will conquer the world as Renan said.

We then abandon the more freely to these sweet impressions we were conscious of entering a field that belongs to us and enjoy our own property and to be more Jewish than we pay more justice to Christianity. And we used to say: never mind, that human passions are conjured up here as everywhere to do their wicked work! matter between Jews and Christians hate and prejudices, weaknesses and crimes have dug an abyss of separation! the two religions themselves are and will remain sisters. Beliefs and aspirations of the soul does not know these repulsions and blind if they are basically united and interdependent, no power on earth could separate them permanently, on the contrary, they will, when necessary, bringing the intelligence they themselves, so that in the calm contemplation of the historical truth and dogmatic, they recognize their original relationship, and an alliance reasonable to return to paid work together to fulfill their great destiny.

Why does this hope come true it not? Why Judaism and Christianity unites they not their efforts for the religious future of humanity? Why Christianity would find it difficulty to agree with that religion which he comes, he recognizes the fundamental truth and who has, to a greater degree than him, all the qualities he is so proud: antiquity , historical continuity, authority and vitality? He disdains to stoop to transactions with the spirit of the century, he makes a point of honor not to yield to the demands of human wisdom, this is understandable. But what would be humiliating for him to condescend to frank explanations with Judaism in order to correct doctrinal errors and to dispel misunderstandings fatal? The Catholic Church Is she has not done many times to obscure heretics honor to discuss with them in its councils? And if those discussions with religion mother could leave a Christian [20] which would retain its character of divine authority, nay? a more orthodox Christianity he would have tempered in an orthodoxy older than him, but who would meet, as we firmly believe that most Christian churches today, the needs of mind and that would be better able to deal the perils of the future, what happy omen could not be inconceivable for humanity! What a simple solution of the great religious problem admirable!

If we speak specifically of Christianity is that it represents a considerable part of humanity. Professed by most civilized nations, it is one of the most scientific religion. It was the first to attempt to embody one of the kind envisaged by the prophets and it still tends to spread more and more. It is to him belongs the honor of the main test of universal religion, as it is also the responsibility of failure.

Chapter VIII.

But we objected you one Christianity is so far from wanting to seek strength and light in the ancient Hebrew religion, it does not recognize even more than it's right to exist. Did he not make it as a principle, from the earliest centuries, the abolition of the Act? Did he does not begin with a decision before the condemnation and forfeiture of Israel? This is unfortunately only too true. So we believe that this is precisely the first point to clarify.

We defer the thought in the early days of Christianity to redo brief history. For reasons too numerous to explain, there was at that time, the question of law, that two trends present. The oldest is the one who wanted to make the Mosaic Law binding on Gentiles as well as for Jews from birth. The other, later date, and eventually prevailed, in proclaiming the abolition alike for some and for others. The dominant idea in one as in any of these opposing tendencies, was that Judaism was to give the world a universal religion, whether the particular law of the Jews had to apply to all, whether we had to be drawn from this status is abolished as a whole new [21] common law for Jews and Gentiles. There was agreement from both sides recognize that there should exist no opposition between the old and the new religion, and Judaism and messianism that sum were one and the same religion. There were good between these two extremes is a medium-term trends suggested by Paul as transitory expedient which was to, temporarily tolerate the Jewish rites now devoid of any value and effectiveness, but it was so inconsistent and its duration was so short that it does not deserve that we stopped them more.

Of the two solutions mentioned above, it is therefore the abolition of the law for everyone who has emerged despite protests that it raised legitimate. To properly appreciate this fundamental fact, it should be studied in itself and in its consequences.

Let us ask first whether between Judaism and Christianity, between religion and ethnic Jewish worship of the Gentiles, between the Mosaic law and Noachism or universal, there was no possible union without one or other of these two solutions.

Chapter IX.

If we now consider Judaism as institution, call us even if he was right to insist on living his own life, although they proclaim the irrevocably forfeited. The mere fact of having survived so long gives him does not reason. Religions and nations live only if their existence has a purpose and life of Judaism during the nineteen [22] centuries has been no less powerful or less active or less fruitful than before. How to explain such a phenomenon, if that religion had no mission to fulfill? How to recognize in the universe, where there is nothing useless superfluity so amazing? We accept the explanation given by some Christian orthodoxy, that of a punishment inflicted on the Jews for their hardness? But it would offend the Providence and exposed to a denial that civilization thanks to God, do we undertake to impose. Prolong life only to prolong the suffering, that is unworthy of God as man.

We endorse the alternative hypothesis a little more humane, according to which Jews have been providentially preserved as witnesses to the truth of Christianity? The evidence would be insufficient because Israel's existence does not preclude a critical daring to question the great events in Jewish history that serves as the basis for the Christian religion and one wonders also if the final disappearance of the Jewish rebels would not be better prepared so-called Christian truths that their persistent opposition over the centuries. The miraculous preservation of Israel, like a sturdy tree that could not shoot the storms and winds which have spread over the entire surface of the earth fertilizing seed, remains an insoluble problem, as long as it s 'stubborn to declare his religion exhausted and no future. But if religions who wanted to supplant is far from meeting the aspirations of modern times, is it certain that Judaism contains nothing more satisfying? Do we not see that it is contrary to all laws of history that this religion, so radically different from paganism, has passed entirely and in all its purity in Christian worship, which replaced polytheism in the Graeco-Roman and pagan birth may have not only assimilated completely the full Hebrew ideal, but even surpass it? This is also contrary to the law that God, according to the Christian, has triumphed in its communications, the human race and that it will meet the capacity of men and follows a progressive path in the development of the revelation , legislation that, at the very beginning of the Christian Church has ceased to regulate the conduct of the apostles, is in the position they took vis-à-vis Judaism, or in the teaching of the Christian mysteries to pagan converts. [23]

By the very nature of things, if we take into account the inevitable progression in any historical, you Christianity, under conditions where it stood was to remain more or less inferior to Judaism and it is this one as the mother religion, that Christians should use to resolve their doubts and settle their doctrinal difficulties. There will indeed always more similarity between Judaism and early Christianity, than he can exist between it and the Christian religion as the centuries and thousand foreign influences have definitely established. In a word, we must carry on the same field dogmatic method of investigation that it is recognized as useful and so reasonable on the historic grounds and critical of interpreting Christianity to Judaism.

By comparing the present-day Christianity and Judaism as the Jews have preserved, we have to demonstrate the triple point of view of dogma, morality and social law, it is advantageous in the interest of humanity, that Judaism has survived the Court sentence which we wanted to hit him. And to do that now speak of dogma, it is necessary to underpin evidence many excellent Hebrew doctrine, since Christianity, far from denying the truths it contains, we have legitimate states inherited?

It is sometimes claimed, it is true that the Christian mysteries have made progress in the true knowledge of God. But whatever the reports that we imagine between these mysteries and teachings of the ancient Judaism, it is not going to assign to them any essential superiority. It merely states that the truths which existed in ancient Judaism were not generally known, but even when they have been the privilege of an elite, they would do no less today, after Christianity itself, the criterion for the judging of the doctrines he proposes. As for those who talk of new revelation, do not they see that if the Christian mysteries were indeed a novelty, the whole economy of divine revelation would be upset? This would not be in fact a unique and perfect revelation emerging as the physical creation of the supreme intelligence of God, but rather piecemeal revelations, successive and therefore perfectible like institutions and the humanities. "Ref > Page 28 </Ref>

Thus, to be logical, Christianity itself, rather than regarded as the final religion of mankind, should be expected, within more or less distant, to be replaced by another. From the moment that the intention of fighting the Jews, we abandon the idea of a single revelation, which, without fundamental change, is developed through the ages, there remains only the hypothesis of religions supplanting each other in turn as long as the evolution of humanity. Stop at a given moment in history for the benefit of any religious form, this series of revelations, this is a system so inconsistent that it does not deserve serious consideration.

There exists another theory more just and which holds the middle between the idea of a single revelation of the revelations, but it does not serve, as we would like, the cause of abolishing the Act. This is the system of pre-existing germs, according to which religious forms which succeed only develop more fully the principles and institutions contained in germ in primitive revelation. So the fact that Christianity would improve what existed in Judaism, without that one is not obliged to seek its origin in the doctrines and practices of Eastern polytheism. But if the theory of religious evolution is true in itself, it is nonetheless inapplicable when it comes to relations between Christianity and Judaism. The Gospel records tell us indeed a revelation itself with real miracles, which, for a simple change, would be an extraordinary, out of all proportion to the purpose set in advance by divine wisdom. Moreover, this law of development can be intermittent, but a continuous movement which tends to develop gradually to what existed outside of a latent and it would be an insult to Providence than to require at every step in this relentless march of new miracles, as if the law once drawn could not receive its fulfillment. In addition, this system excludes a final stopping point at any time in history for the benefit of one of these steps that runs religious humanity. And especially we must renounce any notion of continuity or antagonism between the previous form and its successor, as it exists naturally between too [24] Christianity and the current Judaism. Will it be that this antagonism is due to the blindness of the Jews who did not want to recognize that Christianity was a natural evolution of Judaism, so they have persistently rejected the de-velopment legitimate their own religion? But it is really unacceptable that the Jewish people, having loaned without the slightest opposition to any changes prior to Christianity, should have been so completely resistant to the latter, there was in him to accept a tiny and obscure minority. It suffices to resume the comparison of pre-existing germ, which we support this theory, to see how such a supposition is absurd.

It is evident that the development of an organism can not be done in a manner consistent with its nature and the environment and using the circumstances in which it arose, that is to say in land, a climate and through influences and homogeneous culture, clean therefore encourage the development of its unique qualities. There would be absolute and unreasonable to claim that germs exist in Judaism could not push and grow in the middle of some ordinary people whose ignorance is questioned by anyone and, later, in countries and under action of foreign influences antagonistic to the religion of Israel. Finally, this system is not without danger for Christian apologetic that, to avoid a pitfall, actually falls into another difficulty. For what does it when the critical rationalist claims sought in the religions Asian Buddhism, Brahmanism, Zoroastrianism, the origin of Christian beliefs and practices? It strongly emphasizes the presence in Palestine at the time of Jesus, the same doctrine that prevailed then in the Church and concludes correctly that this is more than anywhere else we must first seek the root of Christianity. Is it instead of towards enhancing the value of Judaism and Christianity to justify it? At the risk of contradicting himself, so, it is reported with satisfaction that characterize the differences and it is understood that at all points where it departs from Jewish faith, that all Israel is wrong and that only a dozen fishermen were illiterate in possession of the full truth Jew? We ask whether such an apology is not against any artificial greatly to the rules of logic and it seems [25] not to unprejudiced minds that the religious structure that contains student an initial defect structure, which is reasonably doubt its soundness.

Chapter X

To escape the dreaded alternative sacrifice of reason to faith or to sacrifice the faith to reason, we must recognize that providentially preserved Judaism over the centuries has something to teach mankind. Between Syllabus with its anathema to all achievements of civilization and the insatiable need of religious beliefs among the ravings of a proud reason left to itself and never met the aspirations of the soul human groping constantly in doubt as if God had not revealed, we believe that a solution exists and that only the Ancient Hebrew religion is able to provide it. This conviction has inspired the present work.

Two major lessons emerge, we hope our work. We argue, first, the allegations against the rationalistic criticism, that Judaism, far from being as it claims a purely ethnic religion, has a distinctly universalist and has ceased to deal of humanity and its destiny. On the other hand, we will establish how the ideal that Judaism was formed and human social organization not only has never been surpassed, but that has not even been approached by far and that by accepting this ideal, reforming his Christianity on this model, that humanity can, without renouncing its most cherished principles, have a reasonable belief in God and His revelation.

The problem to solve can be formulated as follows:
"Judaism, like all ancient religions, did not concern it that the people who professed either, unlike the example of all antiquity and a unique and wonderful exceptions, it embraced in its design, the human race whole? "

Which is to ask ourselves whether, apart from its particular purpose and immediate, Judaism has been designed and organized for the general interest. Before discussing our plan, saying first that it is easy to see something similar, either in [26] the world of nations in which each nation has a special role to fill, or in society where every individual contributes by his conduct personal prosperity for all, finally, in the physical universe in which each party is coordinated to the harmony of the whole. But every body contributes to the overall goal by the normal of its most important, every nation is working for his part in the progress of mankind by developing his own genius and the individual himself makes himself useful to society by serving his intelligently interest. Here, however, we see an organization put at the service of another, a national religion constituted the guardian of another religion for all men and the special interest subject so completely to the universal Ezekiel has been said that God will rule by force on Jews who asked to be like all the people of the earth . There is, therefore, in the spiritual, a kind of expropriation for public purposes. Finally, note that in the previous examples, nations and individuals to contribute without knowing the nature distant goal that goes in them and through them, while Israel was fully aware of his divine mission and humanitarian. Doubtless it has its own existence and interior, but at the same time cooperate with the universal life, it is the soul of souls, as God, in the words of Aristotle, is the thought of thought. Also, endowed with special ability to the divine, a religious right that modern science increasingly recognizes as characteristic of the Semitic race, and especially of the Jewish race, it is subject to duties that only rests 'alone, he has a cult and practical aspects hieratic theurgical even say, that meet the mysterious side of the universe. It performs the function so essential to the general order. His life, once again, is like that of the soul which resolves the external life of the body and absorbs and raises a degree that organic life by transforming the physical forces in intellectual powers.

We then show that in Judaism universalism and particularism as a goal as a means have always coexisted and that is all the more marked that only a religion very concrete, very positive, very personal, could serve as a repository and body a universal religion. We understand that Israel should withdraw even more into himself, concentrating [27] all the better to force that to achieve the goal to which he aspired, he had greater barriers to overcome.

But even before we went in, the criticism against us a rationalist estoppel disputing the authenticity of biblical monuments on which we support our demonstrations. We see now how important this issue in a thesis which tends to prove the universalist aspirations of Judaism, his intuition had always intended for common humanity and the goal he has consistently pursued, which has was its root cause and the reason for its entire history. Rationalists do not stop there. They will compare their own interpretation that contradicts the conclusions that we constantly hear ourselves drawn entries, regardless of antiquity and also the authenticity of the sacred documents. They seek to establish that exceptional ideas that are presented as features of Judaism and which presuppose a reasonably unique origin also should be denied only in monuments whose authority can not be doubted, or at least ra -led to a much later period when the authenticity of biblical writings can be challenged with some probability. But it is not necessary for us to engage in a substantive discussion on the issue of authenticity, certainly very important, even decisive, when it comes to the revelation itself, does not attract the same capital when only intends to seek traces of universalist doctrines which we have spoken. We just as Judaism, as it has definitively established, that is to say that which we usually describe as orthodox, in fact have professed and constantly maintained in his teaching.

That is why we will draw equally to biblical sources, rabbinic, kabbalistic even. As we strongly believe that Orthodox Judaism is only able to meet the religious needs of humanity is to him that we shall look to see if, as he clearly maintains the aspirations of universal religion, it has necessary means to achieve them. We will, however, re-course in preference to sources whose legitimacy and antiquity can not be seriously challenged. Moreover, these ideas are so widespread, so common in all ancient monuments [28] Hebrew even if one believed in having to reject some as a dating reality much more recent this does not in any way compromising the final result which we aim. As to the different interpretations that modern exegesis against us, we think we can say that nothing will be neglected, so that the truth will make day through the many difficulties she heaped center.

We propose in this book seek the universal character of: Judaism,

First in the speculative domain, that is to say, the idea that Judaism has emerged;

1. ° of God and gods;
2. ° man
3. ° nations;
4. ° of humanity and its ultimate end;

Secondly, in practice, we want to say in the design that we have been:

1. ° of the Act;
2. ° of the primitive revelation;
3. ° revelation to Gentiles
4. ° Jewish revelation itself, either as regards the Mosaic laws themselves, or for anything that looks Noachides laws of the Gentiles.

The plan that we trace thus contains three main divisions:

I. God
II. The man
III. Act.

'homme God and these the principles of Judaism, like any religion means by which established the relationship between man and God is the revealed law in its dual aspect, Jewish and universal; the instrument, Israel, and finally, the ultimate goal is the regeneration of humanity, the kingdom of God.

Chapter XI.

Now try to understand even better the physiognomy of Judaism which we have sketched the outlines. it is only necessary to indicate how it differs from the two major [29] rival religions, polytheism and Christianity, either in doctrine or in the form or process.

We can say that one of the most notable differences between Judaism of polytheism, is precisely the universality completely foreign to the various pagan cults and which is contrary to the special character and the clear mission of the religion of Israel. Nothing like it in effect in paganism there, the idea of divinity was divided, broke up at infinity. The gods were everywhere local, national, household, individual gods of the various parts of the soul, its faculties, passions, or even different states of health or disease. The unifying principle of this mob, innumerable, the design of the center point where everything came from and where everything should go, was completely lacking. There was something akin to divine without God in a certain school of modern philosophy are still facts of consciousness constituting, say some psychologists, the whole consciousness, without a point, a center, an indivisible me where all these facts lead, always phenomena without substance that supports it, acts as a topic they are the manifestation or modified. That does not, however, it must be recognized, even in polytheism, under the influence of certain circumstances, the dominant unit and the universalist idea there from time to resume his duties.

It is not possible to list all cases where we believe monotheism and universalism are emerging within the pagan worship. We should talk about their origins, whether general or local, mysteries which kept their secret doctrine, special occasions where the deities of different nations come into contact were recognized as identical by their admirers, and finally the design, which is frequently found in polytheistic myths, a Power greater than all gods. Still, that which prevailed everywhere in popular belief, it is the multiplicity of gods and antagonism with no aspirations toward religious unity.

The difference of form or process between Judaism and polytheism is the consequence of that which we have mentioned in their respective merits. The idea of universal religion is foreign to his theology, polytheism, did not and could not be proselytizing. Not only does this concept is unknown [30] but it is even incompatible with his religious genius, for it was the duty of each nation, each region or each city, to remain faithful to its deities specific. Moreover, we do not exaggerate by saying that if one goes to the bottom of things, it could even be no question among the nations of a universal duty, which certainly implies that the design of his unique , exists above all local and national differences, a universal law, superior to the gods themselves and from a source that dominates all equally. But all this proves undoubtedly the only God, sovereign legislator whose empire stretches always and everywhere, all the gods and all nations, in a word monotheism and the essence of the doctrine Hebrew. If the sense of a common duty to be maintained at all pagans, but only because the error can never completely obscure the truth and that nature imposes on man inescapable necessity that can not cross - Gresser impunity.

This exclusive attachment of every people to its deities were so general in the ancient world seemed so natural and it happens to the Jews to recognize him formally when speaking of the heathen, and to use their own language, which was then commonly agreed: "Like all the peoples walk, each in the name of his god, we walk, we, on behalf of the Lord our God for ever" [31] Although the verse means may simply be that the loyalty shown by the Gentiles to their false gods was due to, let alone by the Israelites in the true God, it is nonetheless true that the fact we are talking about is there declared explicitly.

It remains to say a word about the fundamental differences between form and at this particular point of view, Judaism Christianity.

Without doubt the doctrine of a universal religion is clearly reflected in the one as in the other, but they nevertheless differ significantly in the way of design.

God in Judaism, is not only the Father of all men regarded each as an individual, but he is also, at the highest level, these agglomerations of individuals [32] called nations and humanity as a whole, seen as a vast organism, like a family whose members are diverse peoples. This last idea appears in the background that Christianity, in which it appears more like a pale reflection of the biblical concepts as a living sense, fundamental and fruitful, as reflected in the monuments of Judaism in which, if it erases not the other doctrine, it is the least, especially in the Scriptures, a little more pronounced. In short, what occurs in biblical Judaism, the idea of a universal God of nations, while in Christianity the contrary, is that of a universal God of individuals. The logical consequence of the universalist aspirations is in Judaism as in Christianity, a tendency to spread, to make history in the religious unity which is the foundation of their doctrines, to bring in a manner or other mankind to recognize that universality, essentiality of their beliefs. But here again the two religions differ significantly in process. While Judaism is addressed primarily to reason, it is rather the feeling that the Christian seeks to captivate. The former tends to be not only a church made up of individuals earned his doctrine, but in this church even as many communities, as many nations as nature has formed, the second to the contrary has no other concern than that of souls to save, that is to say individuals only.

this is not all. As it applies to convince the human mind and, on the other hand, it is based on a national basis unwavering who feels invested in the world of a providential mission, proselytizing Jew has always been more or least slow, patient, sometimes passive, scrupulously respecting not only freedom but also the individual spontaneity, preferring that the world came to him won by the sublimity of its doctrines, rather than seeking itself to convert . The attitude of Christianity is quite contrary. Its sole purpose is the salvation of souls lost forever as he supposes they could not accept his teachings, all his efforts are directed, not to be conquered step by step the conviction, but to Take one go by especially appeal to sentiment. And as the instrument of propaganda has been, not a natural family inseparable, that is to say, a people in possession of a [33] history, a tradition, but naked few faithful no past, no predetermined organization, without roots in the nation, impatience, passion, pressure, and too often even violence were the natural consequences of that original sin and the distinctive Christian proselytizing.

These differences that separate so deeply Hebraism polytheism first, then Christianity itself, correspond to the double proof that we are pursuing in this book and double goal we propose to reach. The presence of the idea of universal religion in Judaism will highlight the special nature of Israel's faith that distinguishes it completely from all beliefs of the ancient world and constitutes an exception in his favor so wonderful that, to explain It is essential to resort to a cause no less exceptional, rationalist critique is thus a failure when it undertakes to subject to the same laws of evolution and polytheistic religions Judaism: this is our first demonstration and One finding of this study. But it does not suffice to establish the existence of Jewish universalism, we still need convincing that it is genuine, it avoids the faults of others, Christianity for example, and that as a result It fulfills the conditions necessary to make it acceptable to modern society: it will be the second part of our task and the second goal which we hope to achieve. To sum it all up in one word, we must see whether Judaism spoke of humanity and if he has spoken well.

That free thinkers are well aware that religion that meets the just demands of science and modern civilization is always the best of rationalism, not only philosophically, but especially in the practice of life!

And Christians can not forget that what speaks in these pages is that Judaism and Christianity from whom they share the beliefs and hopes that the interests of one or the other are well solidarity and that ultimately it will always Christianity, reformed it is true on its first model, which will be the religion of the Gentiles!

And he will be in Judaism itself. Reconciliation dreamed of by early Christians as a condition of the Parousia or final coming of Jesus, the return of Jews into the bosom of the church, without which the various Christian communions, which [34] 's making efforts to work in their own way, agree that the work of redemption is still incomplete, this return, we say, be done, not, indeed, as was expected, but the only way serious, logical, sustainable, and especially the only way beneficial to mankind. This will be the meeting of Judaism and religions that are derived and, in the words of the last of the Prophets, the seal of LEDs, such as doctors call Malachi, the return of the heart of children to their fathers. [35]

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