Israel and Humanity - The Ideal and Reality in Politics
V.
Ideal and reality in politics.
If, according to the ideals of Judaism, God is the only true sovereign of Israel, we may ask how it is that the Jewish kings appear in history free from coercion. They often talk and act as if they were absolute masters of their people and they show little interest in conforming their conduct to the rules prescribed by the Act. Why are there also so few traces of control and even the presence of a supreme body to serve as a counterweight to the royal power, at least to assist the monarch in the exercise of authority, s While it is true that side of him the Israelite constitution foresaw this high office that we have spoken to who had the king as their leader?
We will begin by noting that one should not misunderstand the value of facts in the Bible. It is a very regrettable through modern criticism that want to judge the Jewish law after the doings of kings, popes, generals, even the most humble characters, ignoring the content of the laws themselves or disputing the authenticity of these, under the pretext that they are contradicted by the historical narratives with which they intermingle in Scripture. The moral level in any nation as a whole is never fully drawn up by the law. The legislation can also be anywhere that the more or less imperfect reproduction of the philosophical ideal of a particular time and it will soon turn replaced by other more perfect copies, intended to represent the ideal eternal whose full understanding is only found in the absolute intelligence. It is therefore not surprising that the monarchy is more beautiful in theory, also inferior in practice. Nor can one overlook the fact that no injustice while appearing openly violating the law, render him tribute, however indirectly. Can you imagine a more outrageous violation of international law that the theft of which Naboth [1] was the victim? And yet we see the hypocrisy grow royal concern for legal forms to imagine a trial with perjury, in order to obtain against the owner of the vineyard coveted a regular condemnation. We will acknowledge the sacred writer to have carried the moral notions of his time in that which he recounted the events in order to see that the established ideas of his time already existed at that time? This assumption of the critical rationalist is very unlikely because it would have been in this case certainly much easier to revise history in order to align it with the new ideal in ancient times by eliminating everything that seemed likely to contradict him. Authors able to keep their language characters constituting an anachronism would certainly not resist the temptation to remove the stroke of a pen in their historical narratives all the scandals, all examples of impiety and tyranny. We do not voluntarily give a disease for fun then to administer the remedy. All traces of violation of the Mosaic law in general and all attacks against the pure ideal monarchy in particular that we can meet in the sacred writings are all evidence of the sincerity of the latter.
But on the other hand, it is not uncommon in the Bible, kings, generals, judges act as if the liberal laws of Moses did not exist, as if the national court of justice was that a dream of our imagination. One sees no evidence of deliberations of the constitutional bodies, the idea is overshadowed by the brutal reality and the law takes on the appearance of force. The explanation lies in the fact its very generality. Whether in fact the soul and body, nature and the supernatural, Scripture has a policy of constant present all things unilateral perspective. Does this mean, as has been claimed that in all the areas it is simply materialistic? In no way, no doubt when she speaks to the intellect, memory or heart, is always through the senses and it uses its concepts of nature and the supernatural are based in the superior design of the Shekina , the divine in the world, sometimes occurring in the normal course of things, sometimes in an extraordinary manner, whether the subject rises to the spiritual state or again, which is the same, the spirit descends to her to lead and govern. Spirit and matter are so [2] that the two aspects of one and the same thing, as stated and as theosophy science nowadays sees clearly.
In the political and social force and the law, represented first by the warrior, by the sovereign, the second by the doctor or the Sanhedrin, we offer a similar dualism. If the Bible force is more apparent is that the book is written for the crowd reach, particularly in the East, to do things the sensible side, including the Jewish race, they say today, not without reason, averse to abstraction, but just as there are between mind and matter a kind of hypostatic union, so also there at the Jewish perspective, a fundamental identity between the law which embodies the ideal force that regularly and must manifest, so saying that it Scripture, do not deny that. It is a fact that has left traces in the terminology of all languages. "The primary meaning of the Hebrew word Hail , well said Mr. Wogue is that of physical force or, if you will, of Military Merit and the only progress of civilization have extended to other kinds of merit. This extension is observed in all languages, because it belongs to the history of mankind. Among all peoples the material superiority was assessed the first ... Here, value and courage continue to apply in preference to one kind of value depreciated more and good man today hardly resembles the brave of our ancestors [3] ".
The opposite is also true elsewhere and it is not uncommon in the Bible the natural phenomena in the form of the supernatural. Do we represent does not normally God acting in the ordinary course of things? On the other hand, many spiritualists words, what one says in the Scriptures, the words full of immateriality, by which they mean the soul or life principle, may also apply to the body and even body without a soul. For the same reason that senior officials of Israel, which brought together both the spiritual and temporal power, generally appear in the latter exclusively, but it would be absurd to claim that the former was known as argue that the word Nefesch , [4] for example, does not mean the immaterial principle in man, because it is sometimes used to indicate the body.
Ultimately, the law and force together in a common concept were still identified in the acts and agents, not the force constituât law in general, but because they could not conceive them separately, each force must be Legal and every law, strong and active. In Judea, as in Greece and Rome as is the representative of the law that was simultaneously invested with the power to enforce it.
