1. _Israel's specialty in history was religion._

Every people finds laid upon it certain necessary activities, in most of which all peoples find their common tasks. Every nation must cultivate agriculture handicrafts, trade and commerce; must develop social, political and religious inst.i.tutions. Each people will, however, do some one thing better than the rest of its tasks, better than it is done by other peoples. Each great race has some commanding inspiration; some ideal which masters every other aspiration and ambition, energizes its efforts and shapes its destiny. It creates a specialty among the nations.

The real legacy of each great race lies in the works wrought in the line of its highest apt.i.tudes. Thus Rome developed a genius for civil organization. She conquered the whole western world, united isolated nations under one empire, cleared the Mediterranean for safe and free communication, opened roads as arteries through the vast body politic, established post communications for travellers and the mails, carried law and order into every obscure hamlet, consolidated a polity which, by sheer ma.s.siveness, lasted for generations after the soul of Rome had fled, and left to posterity, in her inst.i.tutes the basis for modern jurisprudence.

Thus Greece evolved a genius for art, developed architecture and sculpture to the highest perfection the world has seen, made statues thicker than men in Athens, made men more beautiful than statues, sighed even after Virtue as the Becoming, the Perfect Beauty, left the world temples whose ruins are inspirations, and marbles whose discovery dates the epochs of culture. Israel essayed to do many things that other peoples achieved, and promised success in more than one direction. At a certain period she bade fair to develop into a martial empire, and to become a lesser a.s.syria or Rome. A little later she seemed about to rival the Phenicians in commerce. About the same time she

"advanced as far as the Greeks before Socrates towards producing an independent science or philosophy."[19]

But she found herself content with none of these _roles_. She had a higher part a.s.signed her in the drama of history, to which her secret instincts resistlessly drew her. Her predominant characteristic was an intense religiousness. Everything in the life of her people took on a serious and devout tone. Patriotism was identified with piety. Her statesmen were reformers, idealists, whose orations were sermons, like the speeches of Gladstone in the Midlothian campaign, dealing with politics in the light of eternal principles. Legislation was developed through the "judgments"

of priestly oracles. Poetry lighted her flames at the altar. Philosophy busied itself with ethics. The Muse of History was the Spirit of Holiness.

The nation's ambitions were aspirations. Her heroes grew to be saints. The divine became to her, not the true or the beautiful, but the good. She evidently had, as Matthew Arnold said of John Wesley, "a genius for G.o.dliness."

2. _Israel's literature became thus a religious literature._

Her histories were written for edification. They present the past of the people in such light as to inculcate virtue and inspire piety. Her poems are songs of pure love, like Canticles; or dramas whose plot lies in the problem of evil, like Job; or hymns in which the soul seeks communion with G.o.d. The Psalter is the hymnal of the temple choir at Jerusalem. The prophets are preachers of righteousness, personal, social, political. Even the writings of her sages or philosophers are almost wholly ethical and religious. No other people's literature is so intensely and pervasively religious. Other nations have religious writings as a part of their general literature. Israel's whole literary life was sacred. There is scarcely a book left by her to which we may not go to feed religion.[20]

3. _Israel's literature presents us, in the various moods and tenses of her life, with the various phases of religion._

The glory of a truly National Church is that it takes up into itself every form of spiritual and ethical consciousness within the nation, and exhibits in each successive school of thought, in each movement for a n.o.bler social life, a phase of true religion. This is the glory of Israel.

Religion never separated itself into an inst.i.tution apart from the State.

There was no Jewish Church, of which Dean Stanley wrote the history.

Church and State were one. Sacred and secular history flowed in one common stream. The history of Israel was the history of Judaism. Its choicest literature formed its sacred writings. Religion was never narrowed to a theory, an inst.i.tution, an "ism," a sect, a school. It was as generous and as rich as the broad, free life of the nation. Every factor essential to a n.o.ble religion was thus supplied from the sound and healthy life of the people.

The inner life of the soul was voiced in the hymns of Israel, to which we still turn for the inspiration of personal piety in our private devotions; and which lift the public worship of the moderns as they swelled the souls of the hosts who waited in the temple courts at Jerusalem, two thousand years ago.

A cultus of character through ritual and discipline was elaborated by the priesthood in that wonderful system which, rebaptized, does duty still in the Catholic Church. The true outer sphere for personal religion, trained, if need be, by an ecclesiastical cultus, was fashioned by the great prophets, the men of the people; who poured their pa.s.sion for righteousness into aspirations for a true commonwealth, in which Justice should be throned on law, and international relations be ruled, not by Policy, but by Principle. Natural religion was n.o.bly set forth by the sages in Proverbs, The Wisdom of Jesus, and the other "Writings;" all of which were characterized by a calm and rational philosophy, that recognized the laws of life and fed the wisdom which obeys them. Even Agnosticism, in so far as it is the confession of the inadequacy of every interpretation of the universe, finds despondent yet still earnest expression in Ecclesiastes, and humble, hopeful expression in Job; and the silence of many of the n.o.blest natures of our age, which the churches brand as irreligious, finds place among the phases of religion in their Sacred Book.[21]

Almost every form of strenuous ethical life, almost every answer that earnest souls have found to the problem of life, is to be drawn from the writings of this many-sided people. Thus their literature feeds a rich, and rounded life of religion.

4. _Israel's literature presents us with the record of a continuous growth of religion upward through its normal stages._

Religion grows like every form of human life with the growth of man himself. It is coa.r.s.e, crude and cruel while man is a savage, and as he becomes civilized--by which I mean something more than wealthy--it becomes intelligent, reasonable ethical and spiritual. The growth of Israel from barbarism carried with this progress the growth of Israel's religion. In the earliest times which we can historically reach the Israelites were semi-nomadic tribes, slightly distinguishable from their kindred Semites.

The religion of the people appears to have been then a commingling of fetichism, the worship of things that impressed the imagination, great trees and huge boulders, with the worship of the various powers of nature, the orbs of heaven, the reproductive force of the earth, etc., under the usual savage and sensual symbolisms.

From such unpromising beginnings, through the successive stages of polytheistic idolatries, religion was gradually led up, in the advance of the general life of the people and through the inspirations of a series of great men, to the recognition of One Eternal and infinite Being; the Lord of nature and of man, the Father of all mankind, Holy, Just and Gracious; whose truest worship is the aspirations of his children after goodness.

"Hear, O Israel, the Lord our G.o.d is one Lord," writes the Deuteronomist; "and thou shalt love the Lord thy G.o.d with all thine heart and with all thy soul and with all thy might."

Malachi, looking round upon the manifold forms of worship of the various nations, and discerning that through them all the soul of man was feeling after one and the same Divine Being, makes G.o.d say:

"From the rising of the sun even unto the going down of the same my name is great among the Gentiles; and in every place incense is offered unto me and a pure offering; for my name is great among the heathen, saith the Lord of Hosts."

Micah asks,

"What doth the Lord require of thee, but to do justly, to love mercy and to walk humbly with thy G.o.d?"

Of this continuous growth of religion the Old Testament is the record.

5. _Israel's literature records the forcing forward of this growth of religion, as by some Power back of man, shaping its ends, rough-hew them as it might._

The Niebuhr of Hebrew history rightly pointed out this significant fact in the introduction to his great work.

"The manifold changes and even confusions and perversities, which manifest themselves in the long course of the threads of its history, ultimately tend to the solution of this great problem."--Ewald: Intro.

A singular succession of great men arise to save and revive and reform religion in every critical epoch. Moses, Samuel, Elijah, Isaiah, Jeremiah, Ezekiel, Ezra, Judas Maccabeus come upon the stage, one after the other, perform their several parts with singular apt.i.tude, and prepare the way for the next movement when it comes due. The history of the people rightly read becomes a mighty drama, in which the right man is never wanting at the right time, and the action moves on steadily toward a climax.

The experiences of the people, even those most perplexing to the faith of the nation at the time, fit singularly into this organic evolution of religion. The rending of the Kingdom of David, that blighted the fair prospect of a martial empire, turned the nation aside from the false career on which it was entering. The overthrow of the Northern and then of the Southern Kingdom, and the deportation of the people to Babylonia, seemingly the ruin of the sister countries, threw them in upon their inner life; and in the exile their religion found its highest reach of thought.

Even that hierarchical movement which so quickly followed upon this bloom of prophetism, and which to the superficial look seems only the arrest of life and the beginning of death, reveals a legitimate function in the organic processes of the national religion. In this priestly organization of inst.i.tutional religion, all free prophetic inspiration did indeed die out for over four centuries. But even this was a necessity for the right flowering of religion. The age was not ready, politically or intellectually, for the ripening of the thoughts of the prophets. Had they ripened then, they would have fallen to the ground, as the untimely fruit of a too-early spring. Four centuries were to be tided over before the political and intellectual conditions were found for the blossoming of this flower. This holding back of the normal evolution of Hebraism was the function of the Priestly Reaction--a curious parallel to the function of Catholicism in Mediaeval Christianity.

Like the Catholic Church, the Jewish priesthood held society together when, in the destruction of the political power, there was no other bond of unity. As in the Catholic Church, the High Priest became a temporal ruler, the Prince of Israel, as he was called; and kept the sacred city still the seat of government. As in Catholicism the inst.i.tutionalizing of religion that followed the period of free prophetic life was an effort to embody that life, to incrust and thus preserve it; and, in the one case as in the other, though the crust of inst.i.tutions choked the further growth of spiritual religion, it yet did keep it sluggishly alive within this hard bark, through times that else would have proved fatal to it. As in Catholicism, this priestly cultus really drilled deep into the natures of men the principles and laws and habitudes of ethical and spiritual religion; and stored the force which, when its rigid routine and fettering formalism became unbearable, burst through this crust and opened a new world of fresh, free life.

Of this singular shaping of the nation's experiences to further the growth of true religion, the Old Testament is the impressive record.

6. _Israel's literature thus presents the picture of a nation's patient, insistent pressing forward, through long centuries, toward the fruition of its ideal, the realization of true religion._

So continuous is Israel's movement toward the ideal of religion, so straight the line of her advance that it seems as though the nation had a conscious aim, seen afar and steadfastly pursued by generation after generation, unwilling to stop short of attainment. It is the founder of scientific Biblical criticism who thus expresses his sense of the wonderfulness of this historic movement:

"This aim is Perfect Religion; a good which all aspiring nations of antiquity made an attempt to attain; which some, the Indians and Persians, for example, really labored to achieve with admirable devotion of n.o.ble energies, but which this people alone clearly discerned from the beginning, and then pursued for centuries through all difficulties, and with the utmost firmness and consistency, until they attained it, so far as among men and in ancient times attainment was possible."[22]

7. _The literature of Christian Israel records the realization of this long sought ideal, the fruition of this organic growth._

The nation found the times ripe at last for the final process of this historic evolution; the dead cerements of Judaism fell apart, and thereout bloomed that perfect flower of religion, the religion of the Christ, simple, free, ethical, spiritual. The extant literature of this last creative effort of Israel const.i.tutes the New Testament. The Gospels tell the story of the life of the Founder of Christianity, clearly enough in the main outlines, and embalm many of the words and deeds of the Son of Man. The other writings of the New Testament ill.u.s.trate the working of the thought and spirit of the Christ in the Church bodying around Him through the growth of a century. In them we see that the long cherished ideal of Israel, an Ethical and Universal Religion, had at last incarnated itself in The Master whose plans laid the foundation of this new Order; into which men were coming from the east and from the west, and from the north and from the south, and were sitting down in the Kingdom of G.o.d.

The high-water mark of religion in human history is recorded in these writings. To enter into the spirit of these writings is to feel the force of the free, full tides of ethical and spiritual life which rose, as never before nor since, in the dawning day of Christianity. The flow of such a force within the individual soul and through society has been the power of the New Testament in Christendom.

8. _This organic growth of a national religion into a catholic ideal, not without parallels elsewhere, is, however unique in respect to the conditions for a truly Universal Religion._