Israel and Humanity - Unity and Diversity
CHAPTER SEVEN
UNIVERSAL RELIGION
IN THE DOCTRINE OF JUDAISM
THE Noachism
I.
Unity and diversity.
There is therefore, according to the teachings of Judaism, a Mosaic law to which Israel alone is submitted and a universal law, called by the Rabbis Noachide and for all the rest of humanity, double appearance of a single divine law. This is what follows, we believe all our previous studies. But this is not it inconsistent with our conception of the unity of mankind? In fact, the solution of the difficulty lies in the objection itself.
What in fact that humanity? Without doubt, this is a true unity as we have demonstrated, but it also offers compelling varieties and, therefore, the Act must also submit the dual capacity of unity, to meet what is basically uniform in the human race, and diversity to satisfy other various tendencies that manifest human nature in its broad geographic and ethnic divisions, as well as in its national and individual differences. This is so true that we see the rationalist philosophers confirm our theory while leaving other principles than ours. Cantoni, for example, relates the duality of law [1] common and particular to one side at a consistent and universal nature of men that are in the order of things, certain immutable laws , of all regulatory changes, and the other hand, the successive variations of humanity, we could also add more accurately the changes even simultaneous, it presents the spectacle [2]
All branches of human activity are consistent with the testimony of universal history to show us that different races with their special genius, skill variety, and all human groups variously conditioned by traditions, needs, environmental influences are the result of prehistoric causes that have shaped the physical and moral nature of men and printed a special seal on all manifestations of social life. If so, how to approach religious truth and form of religion must necessarily differ according to times and places and, while remaining unchanged in the fundamental principles that meet the general nature of humanity, religion must also take in the various peoples of the earth aspects that align best with their particular temperament. "There," said Marsilio Ficino, a natural religion, common heritage of mankind (that's what we call the true Catholic religion or Noachide ) and all religions have something good. " He added that the diversity of religions is harmonious and contributes to the beauty of the moral world. We have cited in this regard no less eloquent words of other writers, particularly those of Symmachus that summarize all: "The mystery in question is too big for that man can reach it by a single path."
But we will say is not without plausibility, and what we get is the multiplicity of religions and religious mosaic is not there and there may be as simple as a unit among many others. Finally there is between different religious groups is no organizational link between them, or from Judaism, so that you do not see how this can be reconciled with the conception of a priestly cult own Israel and a secular religion of humanity.
The agreement, however, is easier than you think. At first he would rigorously for the goal that we propose, which [3] is to demonstrate the universalist tendencies of Judaism, it would, we say that the Jews were really well done their own religion, the idea that we indicate any opinion professes elsewhere in this respect independent science. Secondly, the scientists themselves are far from contradicting ourselves, because they also recognize the variety of religions in a common fund for all. Is not this already a duality? We specifically say that the religion of Israel is the custodian of this pool, it was modeled on him and that in any case it serves to connect all other religions united together in Judaism as in their homes and their center.
We reported earlier the words of Philo and Josephus declaring either that the laws of Moses are everywhere and all the people have drawn, for either dogma or for practice. It is failing to grasp the meaning of this allusion that they thought they could blame one or the other "over-simplicity makes little credit to their judgments [4] ". The accusation is based, if the two philosophers had in view the Mosaic itself, though in truth, even in this more limited sense, we might find, as evidenced by modern discoveries, many similarities also surprising in that religions the more distant and more disparate. But such was not the contention of two Jewish Hellenists. Not a Jew, he was so little versed in the knowledge of his religion, would say that the laws of Moses were imitated everywhere, and even less that they are mandatory for everyone. The distinction between the Mosaic and Noachism was basic in Israel and nobody would have contravened the principles of Judaism to the point of appropriating religion Noachide the Israelite nation or the Mosaic law to extend to the whole Gentile world. Christianity alone presents its origins the example of this double error that has consumed the break between the Church and the Synagogue. It instead has always firmly maintained the distinction between the two laws and their side, Josephus and Philo, whatever their particular ideas, moreover, there remained one and the other faithful. Renan has grasped the true intention of both Hellenistic Jews: he saw their words in the trace of the belief in a universal religion that Judaism taught under the name of Noachism . [5]
