The Scientific Spirit of the Age, and Other Pleas and Discussions

by Frances Power Cobbe

To these three things in Christianity I would direct the attention of Jewish reformers:—

The Christian idea of love to God.

The Christian idea of love to Man.

The Christian sentiment concerning Immortality.

For the first, far be it from me to wrong the martyr race by a doubt that thousands of Jews have nobly obeyed the First Great Commandment of the Law (given in Deuteronomy vi. 4, as well as repeated by Christ) and “loved the Lord their God with all their heart and soul and strength,” even to the willing sacrifice of their lives through fidelity to Him. The feelings of loyalty entertained by a Jew in the old days of persecution to the “God of Abraham, Isaac, and Jacob” must have been often a master-passion as fervid as it was deep-rooted. But alongside of this hereditary loyalty to the God and King of Israel there might well grow somewhat of that tender personal piety which springs from the Evangelical idea of God as holding personal relations with each devout and forgiven soul.

Of the two theories of religion,—that which starts with the idea of a Tribe or Church, and that which starts with the unit of the individual soul,—Judaism has hitherto held the former. It has been essentially a corporate religion; and to be “cut off from the congregation,” like Spinoza, has been deemed tantamount to spiritual destruction. It is surely time that Reformed Judaism should now adopt the far higher theory of religious individualism, and teach men to seek those sacred private and personal relations with the Lord of Spirits which, when once enjoyed, cause the notions of any mere corporate privileges to appear childish. Had the deep experiences which belong to such personal piety been often felt by modern Jews (as they certainly were by many of the old Psalmists), it could not have happened that modern Jewish literature should have been so barren as it is of devotional works and of spiritual poetry. To a serious reverential spirit (a sentiment far above the level of that of the majority of Christians), Jews too rarely join those more ardent religious affections and aspirations which it is the glory of Christianity to inspire in the hearts of her saints. Had they known these feelings vividly and often, we must have had a Jewish Thomas à Kempis, a Jewish Saint Theresa, a Jewish Tauler, Fénelon, Taylor, Wesley. It will not suffice to say in answer that Jews did not need such treatises of devotion and such hymns of ecstatic piety, having always possessed the noblest of the world in their own Scriptures. Feelings which really rise to the flood do not keep in the river-bed for a thousand years.

Again, the Christian idea of Love to Man possesses an element of tenderness not perceptible in Jewish philanthropy. Jews are splendidly charitable not alone to their own poor, but also to Christians. Their management of their public and private charities has long been recognized as wiser and more liberal than that of Christians at home or abroad. They are faithful and affectionate husbands and wives; peculiarly tender parents; pious children; kindly neighbors. The cruel wrongs of eighteen centuries have neither brutalized nor imbittered them. Well would it be if whole classes of drunken, wife-beating Englishmen would take example in these respects from them! But of certain claims beyond these, claims always recognized by Christian teachers, and not seldom practically fulfilled by Christian men and women,—the claims of the erring to be forgiven, of the fallen to be lifted out of the mire,—Jews have hitherto taken little account. The parable of the Lost Sheep is emphatically Christian; and among Christians only, till quite recently, have there been active agencies at work to seek and save ruined women, drunkards, criminals, the “perishing and dangerous classes.”[^[22]] Mary Magdalene did well to weep over the feet of Jesus Christ. It was Christ who brought into the world compassion for her and for those like her. And for the forgiveness of enemies, also, the Christian spirit, if not absolutely unique, is yet supreme. The very core of the Christian idea fitly found its expression on the Cross, “Father, forgive them, for they know not what they do.” That divinest kind of charity, which renounces all contests for rights, and asks not what it is bound to do, but what it may be permitted to do, to bless and serve a child of God,—that charity may, I think, justly be historically named Christian. Of course, every pure Theism is called on to teach it likewise.

With regard to women, the attitude of Judaism is peculiar. It has always recognized some “Rights of Women,” and has never fallen into the absurdity of cherishing mental or physical weakness in them as honorable or attractive. As Mrs. Cyril Flower (then Miss Constance de Rothschild) showed in an interesting article published some years ago, the “Hebrew Woman,” so magnificently described in the last chapter of Proverbs, has always been the Jewish ideal: “Strength and honor are her clothing. She openeth her mouth with wisdom.” No jealousy, but, on the contrary, joyful recognition, awaited in each age the vigorous actions of Miriam and Deborah, of Judith and Esther, and of the mother of the seven martyrs in the Book of Maccabees. Jewish marriages (till quite recently formed always on the Eastern rather than on the Western system) are proverbially faithful and affectionate; and the resolution of Jews never to permit their wives to undertake labor outside their homes (such as factory work and the like) has undoubtedly vastly contributed to the health and welfare of the nation. Yet, notwithstanding all this, something appears to be lacking in Jewish feeling concerning women. Too much of Oriental materialism still lingers. Too little of Occidental chivalry and romance has yet arisen. In this respect, strange to say, the East is prose, the West poetry. The relations of men and women, above all of husband and wife, cannot be ranked as perfect till some halo of tender reverence be added to sturdy good-will and fidelity.[^[23]]

And, beyond their human brethren and sisters, Christians have found (it is one of those late developments of the fertile Christian idea of which I have spoken) that the humbler races of living creatures have also claims upon us,—moral claims founded on the broad basis of the right of simple sentiency to be spared needless pain; religious claims founded on the touching relation which we, the often forgiven children of God, bear to “the unoffending creatures which he loves.” This tender development of Christianity, and the discovery consequent on it, that “he prayeth well who loveth well both man and bird and beast,” is assuredly worthy of the regard of those Reformers who would make Judaism a universal religion. Semitic literature has hitherto betrayed a hardness and poverty on this side which it is needful should now be remedied, if Judaism is to ride on the full tide of Aryan sympathies.

And, lastly, the Christian sentiment concerning Immortality deserves special attention from Reforming Jews. The adoption of the dogma of a Future Life has scarcely even yet, after some fifty generations, imprinted on the Jewish mind the full consciousness of