The Jewish religion

by M. Friedländer

The notion of the existence of God, of an invisible power which exercises its influence in everything that is going on in nature, is widespread, and common to almost the whole human race. It is found among all civilised nations and many uncivilised tribes. The existence of God may be regarded as an innate idea, which we possess from our earliest days. This is the origin of Natural Religion. Thinkers of all ages and nations have attempted to confirm this innate idea by convincing arguments. Prophets and divine poets [[23]]have frequently directed the attention of those whom they addressed to the marvels of nature in order to inspire them with the idea of an All-wise and All-powerful Creator.

“Lift up your eyes on high, and behold who hath created these? Who is He who bringeth them forth by number? All of them He calleth by name, by the greatness of His might, and for that He is strong in power, not one is lacking” (Isa. xl. 26). “The heavens declare the glory of God, and the firmament sheweth His handywork” (Ps. xix. 2).

The regularity in the rising and setting of the heavenly bodies, which enables us to foretell the exact time and duration of an eclipse of the sun or the moon, is certainly a strong argument for the belief that there is a mighty and wise Creator who fixed the laws in accordance with which these luminaries move.

“Beautiful are the luminaries which our God has created. He has formed them with knowledge, reason, and understanding; He endowed them with power and strength to rule in the midst of the world. Full of splendour and beaming with light, they illumine the whole world; they rejoice when they rise, they are glad when they set, doing in reverence the will of their Master” (Sabbath Morning Service).

A similar regularity we notice when looking on the face of the earth. The various seasons of the year, each with its peculiar aspect and influence, the sequence of day and night at regular intervals, the gradual and systematic development of vegetable and animal life—all point forcibly to the fact that these [[24]]things do not owe their existence to chance, but to the will of an Almighty and All-wise Creator.

Again, if we consider the structure of a single plant, or of a single animal, we find that every one of the members and parts of which it is composed has its peculiar function or purpose in the economy of the whole plant or the whole animal. Let one of these component parts refuse its function or cease to fulfil its purpose and the whole is disorganised. Certainly there must be a Being who makes the different members of an organism co-operate for the development and advantage of the whole. The idea of purpose which regulates this co-operation cannot have originated in the parts nor in the whole, but in the conception of Him by whose Will these were created.

“The finger of God” is further recognised in the important events of the life of the individual as well as in the history of whole nations. We are frequently reminded of the lesson, “The heart of man deviseth his way, but the Lord directeth his step” (Prov. xvi. 9). “Salvation is the Lord’s, and on Thy people it is incumbent to bless Thee” (Ps. iii. 9).

Another argument in support of the belief in the existence of God is taken from the moral consciousness which every human being possesses. This points to the existence of a higher Being, perfect in goodness, as the origin and cause of the moral consciousness in our own heart.

These and similar arguments are employed to strengthen and purify our belief in God. The question, however, arises, are these arguments alone sufficient [[25]]to convince us? Are they strong enough to resist the attacks of scepticism?

On examining them thoroughly we shall find them of excellent service to the believer. His belief is strengthened against many doubts by which he may be assailed; and scepticism will be kept at bay by these arguments. But of themselves and unsupported they may not always suffice to establish belief in God; and if they carry conviction with them for the moment, we are not sure whether fresh arguments of opponents might not again unsettle the mind. Another method was therefore chosen by the Almighty, by which certainty is attained, and a sure guide is given for our moral and religious life. It is Revelation. Of this we shall speak later on.