Israel and Humanity - Noachism of legal Laws
VII.
Moral laws of Noachism.
It remains to discuss two classes of rfvègles practices which have hitherto remained outside the previous enumerations. it is moral laws and policies that laws may not have been abandoned to the arbitrary, at least in regard to their principles. It is impossible for any thought leadership does not govern these issues of concern to a point so high that the destiny of man here below.
With regard to moral laws, it is certain that they embrace all humankind. And indeed, it is of man in general that the Scripture speaks to us every time he comes to driving and not only in the prophetic books or in the sacred writers as the author of Proverbs, but even in the Pentateuch. Here also we see that the moral life is declared indispensable to the dignity of all men indiscriminately [1] as the doctors have pointed out just about immorality in which the pagans had fallen [2] "These," said Moses, all the abominations the men of the country, who were before you " [3] and using the word of men whose meaning is universal, does it seem that the divine legislator wants to remember that the moral laws apply to gentiles as well Jews only? This passage from Leviticus is just one example among many where we see God approve or condemn, reward or punish the Gentiles, by word or act as a legislator or as a supreme judge of their conduct and This, according to a higher law to which they are subjected as the Israelites and that is the same for everyone. This uniform rule of morality is found not only in the case of the Gentiles vis-à-vis God, but also in their relations with Israel and generally in all relations between men. She prescribes to the same idolatry, and religious enemy of Israel almost always political, the duties of justice and charity to watch, even though no one wants to give them the basic interests of Peace, in the words of the rabbis or, according to the classification of modern philosophy, a principle of morality simply utilitarian. Maybe we should see in this unity of moral law that governs mankind's why, from one end to another of the Mosaic code, the item is national policy, rather than the prevailing mental element. It is assumed universally known, is a natural instinct of mankind, is a tradition common to all peoples, as well as fundamental beliefs are usually implied rather than formally expressed.
As for social laws, which are far from being indifferent, they must also be part of the Noachism. We certainly do not claim that we should not expect to find a complete system of government, a code strictly political. But as general truths, germs of future progress, the basic rules of public law meet there, it is not doubtful. The policy envisaged a high viewpoint is confused with morality, or if it is included in the Noachism or [4] universal policy that derives in large part can not not be completely excluded. Its very nature, any rational and therefore eminently human, sufficiently indicates that it must have its place in a law common to all men.
We know that a policy plan by the Holy Scripture was not only designed, but written, and although we are far from us to vouch for everything that Bossuet might have developed as an interpretation of the divine word, it must, for him to be tried in such a work, he has discovered the material in the Bible. Certainly, it would be a great and useful work that it would be to resume the critical perspective and Jewish, the study of the eagle of Meaux. In the modern conflict between church and state or, if you will, between religion on one hand and the civilization of the other, a trial of this nature would have considerable importance. But to demonstrate that we are currently continuing, it will suffice to show that Judaism has not only a religion and a morality which embraces all mankind, but a universal policy. This will be the subject of the next chapter. [5]
