Ever since the appearance of Geiger's "Scientific Journal," Jewish
philology and Jewish theology have been inseparably connected. To
attempt a detailed account of the latter would involve the necessity
of frequent reference to the former, an attempt in which we can hardly
assume the reader's interest would bear us out. Unwilling to test his
patience by such a course, we shall content ourselves with stating
the main principles of Reformed Judaism, and briefly indicating the
successive steps by which it advanced to its present positions.
The one great fact which the Science of Judaism has indisputably
established was the fact of evolution in the sphere of the Jewish
religion. Each generation had legislated for itself. The authorities of
the Middle Ages had introduced changes in the ritual; the Talmud itself,
that corner-stone of orthodoxy, was a stupendous innovation on the
simplicity of Bible religion.* Applying the theory of evolution to their
own case, the modern Rabbis assumed on their part the right to institute
whatever changes the exigencies of the age had rendered imperative.
* The theory of an Oral Law, delivered to Moses on Sinai and
handed down from generation to generation, until it was
finally embodied in the ordinance of the Talmudical
academies, is a palpable fiction, invented by the Talmudists
in order to lend to their own decisions the sanction of
Divine authorship.
The very fact of change, it is true, presupposes the existence of a
substratum that remains unchangeable. What that substratum in the case
of Judaism is claimed to be, we shall presently discover. The measures
of the Reformers were in the main dictated by the sentiment of
patriotism and the desire to remove the barriers that interposed between
them and their fellow-men. They would cease to be a "state within-the
state," cease to separate themselves from the fellowship of the
Gentiles. Hence the leading proposition upon which Reformed Judaism is
founded. _The Jewish people have ceased to be a national unit, and will
exist hereafter as a confederation of religious societies._
If the Jews have ceased to be a nation, then the Reformers must abandon
the idea of a national restoration. They did so. If they have ceased to
be a nation, they must give up the hope of a personal Messiah who should
lead them back to the promised land. They did so> If they desired no
longer to dwell in seclusion they must abolish the dietary laws, which
forbid them to taste of the food of Christians, though commanded by the
Talmud and founded apparently on the authority of Moses. This, too,
they were willing to do. Other changes were inspired by the philosophic
teachings of the day, and were undertaken with equal readiness. Thus
the doctrine of resurrection in the flesh was set aside. The fabric
of ceremonial observances had been rudely shaken, and soon gave way
altogether. Changes in the ritual followed. The prayer-book reflected
the gloomy spirit of a people whose life was embittered by constant
trials and dangers. Naturally they had turned to the past and the
glories of Zion; the pomp of the sacrifices, the advent of the Messiah,
the future restoration of the kingdom of David, were the themes on which
they loved to dwell. All this was no longer suited to the temper of
the modern Jews, and radical alterations became necessary. Many of the
festivals and fast-days also were struck from the calendar. One of the
most distinctive customs of the Jews, the so-called rite of Abraham's
Covenant, was boldly attacked, and though the abolition of this ancient
practice is still strenuously resisted, there is little doubt that
it will ultimately go with the rest. Samuel Holdheim advocated the
propriety of intermarriage between Jews and Christians.
The manner in which these conclusions were reached may be described
as follows. At first an attempt was made to found each new measure of
Reform on the authority of the Talmud. The Talmud was attacked with
its own weapons. The fallacy of such a method becoming apparent, the
authority of the Talmud was entirely set aside. A return to the Bible
was next in order. But even the laws of the Bible proved to be no longer
capable of fulfilment in their totality. A distinction was therefore
drawn between the letter and the spirit of the Bible. The letter is
man's handiwork, the spirit alone ought to be regarded as the Divine
rule of faith. The "spirit of the Bible" is the essence of Judaism,
which cannot change. In the process of evolution it constantly assumes
new forms, but remains substantially the same. Nor could any motives of
expediency, nor could even the ardent desire of political emancipation
have induced the Reformers to pursue the course they did, had they for
one moment believed it contrary to the substantial teachings of
the Bible. The spirit of the Bible is expressed in two fundamental
propositions: the existence of one God, the author and governor of the
universe; and the Messianic mission of the people of Israel. The
former is no longer the exclusive property of Judaism, the latter is
distinctively its own; both together express the simple creed of the
Reformers.