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soul to this belief, should not be loyal to the land in which he dwells, any more than to use the illustration employed by an eminent English statesman, when the civil disabilities of the Jews were discussed, one who believes the world will come to an end at a certain period, should for that reason be supposed to take no interest in his surroundings and no part in the work of the present. On the contrary, the Jew who conscientiously believes in a restoration, also believes that the better he fulfils his duties in the present the more effectively he will hasten the realization of his hopes which he puts in the distant future.
Whether I have exhausted the essential doctrines of Judaism as a special religion in mentioning Revelation, the Divine authority of the Bible, and the Divine mission of Israel, or not, it will not be denied that these doctrines have been included under the term Judaism as hitherto understood, and in the sense which I have attached to them. Here,we have something definite. What has been given may not be all of Judaism, but it is an essential part of it—a definite part of it. It is something by which we can measure the extent to which our views accord or do not accord with what has hitherto been understood under Judaism. Now, the question is, have the differences which exist among modern Jews, let us say especially of this country, though the same holds good of others, as Germany, France, England, and the like, where the same influences have been at work, have they reference only to different interpretations of the doctrines which have been enunciated, or do they go beyond this? To put the question still plainer, are we divided simply upon a wider or narrower interpretation of the doctrines of Revelation, Divine Authority of the Bible, Divine Mission of the Jews, or have we religious convictions on these points, which in essential particulars, diverge from those hitherto held by those professing Judaism as hitherto understood. This, it seems to me, is the real issue. This is the question which individuals and congregations must settle before any headway can be made. It appears to me that the interpretions which have been put upon the three doctrines under discussion by some of those representing radical
