Jewish Theology Part 3

B. The Idea Of G.o.d In Judaism

Chapter IX. G.o.d and the G.o.ds

1. Judaism centers upon its sublime and simple conception of G.o.d. This lifts it above all other religions and satisfies in unique measure the longing for truth and inner peace amidst the futility and incessant changes of earthly existence. This very conception of G.o.d is in striking contrast to that of most other religions. The G.o.d of Judaism is not one G.o.d among many, nor one of many powers of life, but is _the One_ and holy G.o.d beyond all comparison. In Him is concentrated all power and the essence of all things; He is the Author of all existence, the Ruler of life, who lays down the laws by which man shall live. As the prophet says to the heathen world: "The G.o.ds that have not made the heavens and the earth, these shall perish from the earth and from under the heavens....

Not like these is the portion of Jacob; for He is the Former of all things.... The Lord is the true G.o.d; He is the living G.o.d and the everlasting King; at His wrath the earth trembleth, and the nations are not able to abide His indignation."(124)

2. This lofty conception of the Deity forms the essence of Judaism and was its shield and buckler in its lifelong contest with the varying forms of heathenism. From the very first the G.o.d of Judaism declared war against them all, whether at any special time the prevailing form was the worship of many G.o.ds, or the worship of G.o.d in the shape of man, the perversion of the purity of G.o.d by sensual concepts, or the division of His unity into different parts or personalities. The Talmudic saying is most striking: "From Sinai, the Mount of revelation of the only G.o.d, there came forth _Sinah_, the hostility of the nations toward the Jew as the banner-bearer of the pure idea of G.o.d."(125) Just as day and night form a natural contrast, divinely ordained, so do the monotheism of Israel and the polytheism of the nations const.i.tute a spiritual contrast which can never be reconciled.

3. The pagan G.o.ds, and to some extent the triune G.o.d of the Christian Church, semi-pagan in origin also, are the outcome of the human spirit's going astray in its search for G.o.d. Instead of leading man upwards to an ideal which will encompa.s.s all material and moral life and lift it to the highest stage of holiness, paganism led to depravity and discord. The unrelenting zeal displayed by prophet and law-giver against idolatry had its chief cause in the immoral and inhuman practices of the pagan nations-Canaan, Egypt, a.s.syria, and Babylon-in the worship of their deities.(126) The deification of the forces of nature brutalized the moral sense of the pagan world; no vice seemed too horrible, no sacrifice too atrocious for their cults. Baal, or Moloch, the G.o.d of heaven, demanded in times of distress the sacrifice of a son by the father. Astarte, the G.o.ddess of fecundity, required the "hallowing" of life's origin, and this was done by the most terrible of s.e.xual orgies. Such abominations exerted their seductive influence upon the shepherd tribes of Israel in their new home in Canaan, and thus aroused the fiercest indignation of prophet and law-giver, who hurled their vials of wrath against those shocking rites, those lewd idols, and those who "wh.o.r.ed after them."(127) If Israel was to be trained to be the priest people of the Only One in such an environment, tolerance of such practices was out of the question. Thus in the Sinaitic law G.o.d is spoken of as "the jealous G.o.d"(128) who punishes unrelentingly every violation of His laws of purity and holiness.

4. The same sharp contrast of Jewish ethical and spiritual monotheism remained also when it came in contact with the Graeco-Syrian and Roman culture. Here, too, the myths and customs of the cult and the popular religion offended by their gross sensuality the chaste spirit of the Jewish people. Indeed, these were all the more dangerous to the purity of social life, as they were garbed with the alluring beauty of art and philosophy.(129) The Jew then felt all the more the imperative duty to draw a sharp line of demarcation between Judaism with its chaste and imageless worship and the lascivious, immoral life of paganism.

5. This wide gulf which yawned between Israel's One and holy G.o.d and the divinities of the nations was not bridged over by the Christian Church when it appeared on the stage of history and obtained world-dominion. For Christianity in its turn succeeded by again dragging the Deity into the world of the senses, adopting the pagan myths of the birth and death of the G.o.ds, and sanctioning image worship. In this way it actually created a Christian plurality of G.o.ds in place of the Graeco-Roman pantheon; indeed, it presented a divine family after the model of the Egyptian and Babylonian religions,(130) and thus pushed the ever-living G.o.d and Father of mankind into the background. This tendency has never been explained away, even by the attempts of certain high-minded thinkers among the Church fathers. Judaism, however, insists, as ever, upon the words of the Decalogue which condemn all attempts to depict the Deity in human or sensual form, and through all its teachings there is echoed forth the voice of Him who spoke through the seer of the Exile: "I am the Lord, that is My name, and My glory will I not give to another, neither My praise to graven images."(131)

6. When Moses came to Pharaoh saying, "Thus speaketh JHVH the G.o.d of Israel, send off My people that they may serve Me," Pharaoh-so the Midrash tells-took his list of deities to hand, looked it over, and said, "Behold, here are enumerated the G.o.ds of the nations, but I cannot find thy G.o.d among them." To this Moses replied, "All the G.o.ds known and familiar to thee are mortal, as thou art; they die, and their tomb is shown. The G.o.d of Israel has nothing in common with them. He is the living, true, and eternal G.o.d who created heaven and earth; no people can withstand His wrath."(132) This pa.s.sage states strikingly the difference between the G.o.d of Judaism and the G.o.ds of heathendom. The latter are but deified powers of nature, and being parts of the world, themselves at one with nature, they are subject to the power of time and fate. Israel's G.o.d is enthroned above the world as its moral and spiritual Ruler, the only Being whom we can conceive as self-existent, as indivisible as truth itself.

7. As long as the pagan conception prevailed, by which the world was divided into many divine powers, there could be no conception of the idea of a moral government of the universe, of an all-encompa.s.sing purpose of life. Consequently the great thinkers and moralists of heathendom were forced to deny the deities, before they could a.s.sert either the unity of the cosmos or a design in life. On the other hand, it was precisely this recognition of the moral nature of G.o.d, as manifested both in human life and in the cosmic sphere, which brought the Jewish prophets and sages to their pure monotheism, in which they will ultimately be met by the great thinkers of all lands and ages. The unity of G.o.d brings harmony into the intellectual and moral world; the division of the G.o.dhead into different powers or personalities leads to discord and spiritual bondage. Such is the lesson of history, that in polytheism, dualism, or trinitarianism one of the powers must necessarily limit or obscure another. In this manner the Christian Trinity led mankind in many ways to the lowering of the supreme standard of truth, to an infringement on justice, and to inhumanity to other creeds, and therefore Judaism could regard it only as a compromise with heathenism.

8. Judaism a.s.sumed, then, toward paganism an att.i.tude of rigid exclusion and opposition which could easily be taken for hostility. This prevailed especially in the legal systems of the Bible and the rabbis, and was intended primarily to guard the monotheistic belief from pagan pollution and to keep it intact. Neither in the Deuteronomic law nor in the late codes of Maimonides and Joseph Caro is there any toleration for idolatrous practices, for instruments of idol-worship, or for idolaters.(133) This att.i.tude gave the enemies of the Jew sufficient occasion for speaking of the Jewish G.o.d as hating the world, as if only national conceit underlay the earnest rigor of Jewish monotheism.

9. As a matter of fact, since the time of the prophets Judaism has had no national G.o.d in any exclusive sense. While the Law insists upon the exclusive worship of the one G.o.d of Israel, the narratives of the beginnings in the Bible have a different tenor. They take the lofty standpoint that the heathen world, while worshiping its many divinities, had merely lost sight of the true G.o.d after whom the heart ever longs and searches. This implies that a kernel of true piety underlies all the error and delusion of paganism, which, rightly guided, will lead back to the G.o.d from whom mankind had strayed. The G.o.dhead, divided into G.o.ds-as is hinted even in the Biblical name, _Elohim_-must again become the one G.o.d of humanity. Thus the Jew holds that all worship foreshadows the search for the true G.o.d, and that all humanity shall at one time acknowledge Him for whom they have so long been searching. Surely the Psalms express, not national narrowness, but ardent love for humanity when they hail the G.o.d of Israel, the Maker of heaven and earth, as the world's great King, and tell how He will judge the nations in justice, while the G.o.ds of the nations will be rejected as "vanities."(134) Nor does the divine service of the Jew bear the stamp of clannishness. For more than two thousand years the central point in the Synagogue liturgy every morning and evening has been the battle-cry, "Hear, O Israel, the Lord our G.o.d, the Lord is One." And so does the conclusion of every service, the _Alenu_, the solemn prayer of adoration, voice the grand hope of the Jew for the future, that the time may speedily come when "before the kingdom of Almighty all idolatry shall vanish, and all the inhabitants of the earth perceive that unto Him alone every knee must bend, and all flesh recognize Him alone as G.o.d and King."(135)

Chapter X. The Name of G.o.d

1. Primitive men attached much importance to names, for to them the name of a thing indicated its nature, and through the name one could obtain mastery over the thing or person named. Accordingly, the name of G.o.d was considered to be the manifestation of His being; by invoking it man could obtain some of His power; and the place where that name was called became the seat of His presence. Therefore the name must be treated with the same reverential awe as the Deity Himself. None dare approach the Deity, nor misuse the Name. The pious soul realized the nearness of the Deity in hearing His name p.r.o.nounced. Finally, the different names of G.o.d reflect the different conceptions of Him which were held in various periods.(136)

2. The Semites were not like the Aryan nations, who beheld the essence of their G.o.ds in the phenomena of nature such as light, rain, thunder, and lightning,-and gave them corresponding names and t.i.tles. The more intense religious emotionalism of the Semites(137) perceived the G.o.dhead rather as a power working from within, and accordingly gave it such names as _El_ ("the Mighty One"), _Eloha_ or _Pahad_ ("the Awful One"), or _Baal_ ("the Master"). _Elohim_, the plural form of _Eloha_, denoted originally the G.o.dhead as divided into a number of G.o.ds or G.o.dly beings, that is, polytheism. When it was applied to G.o.d, however, it was generally understood as a _unity_, referring to one undivided G.o.dhead, for Scripture regarded monotheism as original with mankind. While this view is contradicted by the science of comparative religion, still the ideal conception of religion, based on the universal consciousness of G.o.d, postulates one G.o.d who is the aim of all human searching, a fact which the term Henotheism fails to recognize.(138)

3. For the patriarchal age, the preliminary stage in the development of the Jewish G.o.d-idea, Scripture gives a special name for G.o.d, _El Shaddai_-"the Almighty G.o.d." This probably has a relation to _Shod_, "storm" or "havoc" and "destruction," but was interpreted as supreme Ruler over the celestial powers.(139) The name by which G.o.d revealed Himself to Moses and the prophets as the G.o.d of the covenant with Israel is JHVH (Jahveh). This name is inseparably connected with the religious development of Judaism in all its loftiness and depth. During the period of the Second Temple this name was declared too sacred for utterance, except by the priests in certain parts of the service, and for mysterious use by specially initiated saints. Instead, _Adonai_-"the Lord"-was subst.i.tuted for it in the Biblical reading, a usage which has continued for over two thousand years. The meaning of the name in pre-Mosaic times may be inferred from the fiery storms which accompanied each theophany in the various Scriptural pa.s.sages, as well as from the root havah, which means "throw down" and "overthrow."(140)

To the prophets, however, the G.o.d of Sinai, enthroned amid clouds of storm and fire, moving before His people in war and peace, appeared rather as the G.o.d of the Covenant, without image or form, unapproachable in His holiness. As the original meaning of JHVH had become unintelligible, they interpreted the name as "the ever present One," in the sense of _Ehyeh asher Ehyeh_, "I shall be whatever (or wherever) I am to be"; that is, "I am ever ready to help." Thus spoke G.o.d to Moses in revealing His name to him at the burning bush.(141)

4. The prophetic genius penetrated more and more into the nature of G.o.d, recognising Him as the Power who rules in justice, mercy, and holiness.

This process brought them to identify JHVH, the G.o.d of the covenant, with the One and only G.o.d who overlooks all the world from his heavenly habitation, and gives it plan and purpose. At the same time, all the prophets revert to the covenant on Sinai in order to proclaim Israel as the herald and witness of G.o.d among the nations. In fact, the G.o.d of the covenant proclaimed His universality at the very beginning, in the introduction to the Decalogue: "Ye shall be Mine own peculiar possession from among all peoples, for all the earth is Mine. And ye shall be unto Me a kingdom of priests and a holy nation."(142) In other words,-you have the special task of mediator among the nations, all of which are under My dominion.

5. In the Wisdom literature and the Psalms the G.o.d of the covenant is subordinated to the universality of JHVH as Creator and Ruler of the world. In a number of the Psalms and in some later writings the very name JHVH was avoided probably on account of its particularistic tinge. It was surrounded more and more with a certain mystery. Instead, G.o.d as the "Lord" is impressed on the consciousness and adoration of men, in all His sublimity and in absolute unity. The "Name" continues its separate existence only in the mystic lore. The name _Jehovah_, however, has no place whatsoever in Judaism. It is due simply to a misreading of the vowel signs that refer to the word _Adonai_, and has been erroneously adopted in the Christian literature since the beginning of the sixteenth century.(143)

6. Perhaps the most important process of spiritualization which the idea of G.o.d underwent in the minds of the Jewish people was made when the name JHVH as the proper name of the G.o.d of the covenant was given up and replaced by _Adonai_-"the Lord." As long as the G.o.d of Israel, like other deities, had His proper name, he was practically one of them, however superior in moral worth. As soon as He became _the_ Lord, that is, the only real G.o.d over all the world, a distinctive proper noun was out of place. Henceforth the name was invested with a mysterious and magic character. It became ineffable, at least to the people at large, and its p.r.o.nunciation sinful, except by the priests in the liturgy. In fact, the law was interpreted so as directly to forbid this utterance.(144) Thus JHVH is no longer the national G.o.d of Israel. The Talmud guards against the very suspicion of a "Judaized G.o.d" by insisting that every benediction to Him as "G.o.d the Lord" must add "King of the Universe" rather than the formula of the Psalms, "G.o.d of Israel."(145)

7. The Midrash makes a significant comment on the words of the Shema: "Why do the words, 'the Lord is our G.o.d' precede the words, 'the Lord is One'?

Does not the particularism of the former conflict with the universalism of the latter sentence? No. The former expresses the idea that the Lord is 'our G.o.d' just so far as His name is more intertwined with our history than with that of any other nation, and that we have the greater obligation as His chosen people. Wherever Scripture speaks of the G.o.d of Israel, it does not intend to limit Him as the universal G.o.d, but to emphasize Israel's special duty as His priest-people."(146)

8. Likewise is the liturgical name "G.o.d of our fathers" far from being a nationalistic limitation. On the contrary, the rabbis single out Abraham as the missionary, the herald of monotheism in its march to world-conquest. For his use of the term, "the G.o.d of heaven and the G.o.d of the earth"(147) they offer a characteristic explanation: "Before Abraham came, the people worshiped only the G.o.d of heaven, but Abraham by winning them for his G.o.d brought Him down and made Him also the G.o.d of the earth."(148)

9. Reverence for the Deity caused the Jew to avoid not only the utterance of the holy Name itself, but even the common use of its subst.i.tute _Adonai_. Therefore still other synonyms were introduced, such as "Master of the universe," "the Holy One, blessed be He," "the Merciful One," "the Omnipotence" (_ha Geburah_),(149) "King of the kings of kings" (under Persian influence-as the Persian ruler called himself the King of Kings);(150) and in Hasidean circles it became customary to invoke G.o.d as "our Father" and "our Father in heaven."(151) The rather strange appellations for G.o.d, "Heaven"(152) and (dwelling) "Place" (_ha Makom_) seem to originate in certain formulas of the oath. In the latter name the rabbis even found hints of G.o.d's omnipresence: "As s.p.a.ce-_Makom_-encompa.s.ses all things, so does G.o.d encompa.s.s the world instead of being encompa.s.sed by it."(153)

10. The rabbis early read a theological meaning into the two names JHVH and _Elohim_, taking the former as the divine attribute of _mercy_ and the latter as that of _justice_.(154) In general, however, the former name was explained etymologically as signifying eternity, "He who is, who was, and who shall be." Philo shows familiarity with the two attributes of justice and mercy, but he and other Alexandrian writers explained JHVH and _Ehyeh_ metaphysically, and accordingly called G.o.d, "the One who is," that is, the Source of all existence. Both conceptions still influence Jewish exegesis and account for the term "the Eternal" sometimes used for "the Lord."

Chapter XI. The Existence of G.o.d

1. For the religious consciousness, G.o.d is not to be demonstrated by argument, but is a fact of inner and outer experience. Whatever the origin and nature of the cosmos may be according to natural science, the soul of man follows its natural bent, as in the days of Abraham, to look through nature to the Maker, Ordainer, and Ruler of all things, who uses the manifold world of nature only as His workshop, and who rules it in freedom as its sovereign Master. The entire cosmic life points to a Supreme Being from whom all existence must have arisen, and without whom life and process would be impossible. Still even this mode of thought is influenced and determined by the prevalent monotheistic conceptions.

Far more original and potent in man is the feeling of limitation and dependency. This brings him to bow down before a higher Power, at first in fear and trembling, but later in holy awe and reverence. As soon as man attains self-consciousness and his will acquires purpose, he encounters a will stronger than his own, with which he often comes into conflict, and before which he must frequently yield. Thus he becomes conscious of duty-of what he ought and ought not to do. This is not, like earlier limitations, purely physical and working from without; it is moral and operates from within. It is the sense of duty, or, as we call it, _conscience_, the sense of right and wrong. This awakened very early in the race, and through it G.o.d's voice has been perceived ever since the days of Adam and of Cain.(155)

2. According to Scripture, man in his natural state possesses the certainty of G.o.d's existence through such inner experience. Therefore the Bible contains no command to _believe_ in G.o.d, nor any logical demonstration of His existence. Both the Creation stories and those of the beginnings of mankind a.s.sume as undisputed the existence of G.o.d as the Creator and Judge of the world. Arguments appealing to reason were resorted to only in compet.i.tion with idolatry, as in Deuteronomy, Jeremiah, and Deutero-Isaiah, and subsequently by the Haggadists in legends such as those about Abraham. Nor does the Bible consider any who deny the existence of G.o.d;(156) only much later, in the Talmud, do we hear of those who "deny the fundamental principle" of the faith. The doubt expressed in Job, Koheleth, and certain of the Psalms, concerns rather the justice of G.o.d than His existence. True, Jeremiah and the Psalms(157) mention some who say "There is no G.o.d," but these are not atheists in our sense of the word; they are the impious who deny the moral order of life by word or deed. It is the villain (_Nabal_), not the "fool" who "says in heart, there is no G.o.d." Even the Talmud does not mean the real atheist when speaking of "the denier of the fundamental principle," but the man who says, "There is neither a judgment nor a Judge above and beyond."(158) In other words, the "denier" is the same as the Epicurean (Apicoros), who refuses to recognize the moral government of the world.(159)

3. After the downfall of the nation and Temple, the situation changed through the contemptuous question of the nations, "Where is your G.o.d?"

Then the necessity became evident of proving that the Ruler of nations still held dominion over the world, and that His wondrous powers were shown more than ever before through the fact of Israel's preservation in captivity. This is the substance of the addresses of the great seer of the Exile in chapters XL to LIX of Isaiah, in which he exposes the G.o.ds of heathendom to everlasting scorn, more than any other prophet before or afterward. He declares these deities to be vanity and naught, but proclaims the Holy One of Israel as the Lord of the universe. He hath "meted out the heavens with the span," and "weighed the mountains in scales, and the hills in a balance." Before Him "the nations are as a drop of the bucket," and "the inhabitants of the earth as gra.s.shoppers." "He bringeth out the hosts of the stars by number, and calleth them all by name," "He hath a.s.signed to the generations of men their lot from the beginning, and knoweth at the beginning what will be their end."(160) Measured by such pa.s.sages as these and such as Psalms VIII, XXIV, x.x.xIII, CIV, and Cx.x.xIX, where G.o.d is felt as a living power, all philosophical arguments about His existence seem to be strange fires on the altar of religion. The believer can do without them, and the unbeliever will hardly be convinced by them.

4. Upon the contact of the Jew with Greek philosophy doubt arose in many minds, and belief entered into conflict with reason. But even then, the defense of the faith was still carried on by reasoning along the lines of common sense.(161) Thus the regularity of the sun, moon, and stars,-all worshiped by the pagans as deities-was considered a proof of G.o.d's omnipotence and rule of the universe, a proof which the legend ascribes to Abraham in his controversy with Nimrod.(162) In like manner, the apocryphal Book of Wisdom(163) says that true wisdom, as opposed to the folly of heathenism, is "to reason from the visible to the Invisible One, and from the cosmos, the great work of art, to the Supreme Artificer."

5. Philo was the first who tried to refute the "atheistic" views of materialists and pantheists by adducing proofs of G.o.d's existence from nature and the human intellect. In the former he pointed out order as evidence of the wisdom underlying the cosmos, and in the latter the power of self-determination as shadowing forth a universal mind which determines the entire universe.(164) Still, with his mystical att.i.tude, Philo realized that the chief knowledge of G.o.d is through intuition, by the inner experience of the soul.

6. Two proofs taken from nature owe their origin to Greek philosophy.

Anaxagoras and Socrates, from their theory of design in nature, deduced that there is a universal intelligence working for higher aims and purposes. This so-called _teleological_ proof, as worked out in detail by Plato, was the unfailing reliance of subsequent philosophers and theologians.(165) Plato and Aristotle, moreover, from the continuous motion of all matter, inferred a prime cause, an unmoved mover. This is the so-called _cosmological_ proof, used by different schools in varying forms.(166) It occupies the foremost place in the systems of the Arabic Aristotelians, and consequently is dominant among the Jewish philosophers, the Christian scholastics, and in the modern philosophic schools down to Kant. It is based upon the old principle of causality, and therefore takes the mutability and relativity of all beings in the cosmos as evidence of a Being that is immutable, unconditioned, and absolutely necessary, causa sui, the prime cause of all existence.

7. The Mohammedan theologians added a new element to the discussion. In their endeavor to prove that the world is the work of a Creator, they pointed as evidence to the multiformity and composite structure, the contingency and dependency of the cosmos; thus they concluded that it must have been created, and that its Creator must necessarily be the one, absolute, and all-determining cause. This proof is used also by Saadia and Bahya ben Joseph.(167) Its weakness, however, was exposed by Ibn Sina and Alfarabi among the Mohammedans, and later by Abraham ibn Daud and Maimonides, their Jewish successors as Aristotelians. These proposed a subst.i.tute argument. From the fact that the existence of all cosmic beings is merely possible,-that is, they may exist and they may not exist,-these thinkers concluded that an absolutely necessary being must exist as the cause and condition of all things, and this absolutely unconditioned yet all-conditioning being is G.o.d, the One who _is_.(168) Of course, the G.o.d so deduced and inferred is a mere abstraction, incapable of satisfying the emotional craving of the heart.

8. While the cosmological proof proceeds from the transitory and imperfect nature of the world, the _ontological_ proof, first proposed by Anselm of Canterbury, the Christian scholastic of the XI century, and further elaborated by Descartes and Mendelssohn, proceeds from the human intellect. The mind conceives the idea of G.o.d as an absolutely perfect being, and, as there can be no perfection without existence, the conclusion is that this idea must necessarily be objectively true. Then, as the idea of G.o.d is innate in man, G.o.d must necessarily exist,-and for proof of this they point to the Scriptural verse, "The fool hath said in his heart, there is no G.o.d," and other similar pa.s.sages. In its improved form, this argument uses the human concept of an infinitely perfect G.o.d as evidence, or, at least, as postulate that such a Being exists beyond the finite world of man.(169)

Another argument, rather nave in character, which was favored by the Stoics and adopted by the Church fathers, is called _de consensu gentium_, and endeavored to prove the reality of G.o.d's existence from the universality of His worship. It speaks well for the sound reasoning of the Jewish thinkers that they refused to follow the lead of the Mohammedans in this respect, and did not avail themselves of an argument which can be used just as easily in support of a plurality of G.o.ds.(170)

9. All these so-called proofs were invalidated by Immanuel Kant, the great philosopher of Konigsberg, whose critical inquiry into the human intellect showed that the entire sum of our knowledge of objects and also of the formulation of our ideas is based upon our limited mode of apperception, while the reality or essence, "the thing in itself," will ever remain beyond our ken. If this is true of physical objects, it is all the more true of G.o.d, whom we know through our minds alone and not at all through our five senses. Accordingly, he shows that all the metaphysical arguments have no basis, and that we can know G.o.d's existence only through _ethics_, as a postulate of our moral nature. The inner consciousness of our moral obligation, or duty, implies a moral order of life, or moral law; and this, in turn, postulates the existence of G.o.d, the Ruler of life, who a.s.signs to each of us his task and his destiny.(171)

10. It is true that G.o.d is felt and worshiped first as the supreme power in the world, before man perceives Him as the highest ideal of morality.

Therefore man will never cease looking about him for vestiges of divinity and for proofs of his intuitive knowledge of G.o.d. The wondrous order, harmony, and signs of design in nature, as well as the impulse of the reason to search for the unity of all things, corroborate this innate belief in G.o.d. Still more do the consciousness of duty in the individual-conscience-and the progress of history with its repeated vindication of right and defeat of wrong proclaim to the believer unmistakably that the G.o.d of justice reigns. But no proof, however convincing, will ever bring back to the skeptic or unbeliever the G.o.d he has lost, unless his pangs of anguish or the void within fill his desolate world anew with the vivifying thought of a living G.o.d.

11. Among all the Jewish religious philosophers the highest rank must be accorded to Jehudah ha Levi, the author of the _Cuzari_,(172) who makes the historical fact of the divine revelation the foundation of the Jewish religion and the chief testimony of the existence of G.o.d. As a matter of fact, reason alone will not lead to G.o.d, except where religious intuition forms, so to speak, the ladder of heaven, leading to the realm of the unknowable. Philosophy, at best, can only demonstrate the existence of a final Cause, or of a supreme Intelligence working toward sublime purposes; possibly also a moral government of the world, in both the physical and the spiritual life. Religion alone, founded upon divine revelation, can teach man to find a G.o.d, to whom he can appeal in trust in his moments of trouble or of woe, and whose will he can see in the dictates of conscience and the destiny of nations. Reason must serve as a _corrective_ for the contents of revelation, scrutinizing and purifying, deepening and spiritualizing ever anew the truths received through intuition, but it can never be the final source of truth.

12. The same method must apply also to modern thought and research, which subst.i.tuted historical methods for metaphysics in both the physical and intellectual world, and which endeavors to trace the origin and growth of both objects and ideas in accordance with fixed laws. The process of evolution, our modern key with which to unlock the secrets of nature, points most significantly to a Supreme Power and Energy. But this energy, entering into the cosmic process at its outset, causing its motion and its growth, implies also an end, and thus again we have the Supreme Intelligence reached through a new type of teleology.(173) But all these conceptions, however they may be in harmony with the Jewish belief in creation and revelation, can at best supplement it, but can certainly neither supplant nor be identified with it.

Chapter XII. The Essence of G.o.d

1. An exquisite Oriental fable tells of a sage who had been meditating vainly for days and weeks on the question, What is G.o.d? One day, walking along the seash.o.r.e, he saw some children busying themselves by digging holes in the sand and pouring into them water from the sea. "What are you doing there?" he asked them, to which they replied, "We want to empty the sea of its water." "Oh, you little fools," he exclaimed with a smile, but suddenly his smile vanished in serious thought. "Am I not as foolish as these children?" he said to himself. "How can I with my small brain hope to grasp the infinite nature of G.o.d?"