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The American Israelite from Cincinnati, Ohio • P5

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Cincinnati, Ohio
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P5
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5 THE AMERICAN ISRAELITE. THE RELIGION WHICH WE OF world If a fow hundred rebellious sub neglected, ally of the synagog. The Association will always remain a useful instrument for tho promotion of true Jewish cnltnro, and for teaching our young men uud women to respect and strive for our inherited ideals. cli nation to poke fun at mich or grow sarcastic over them. Tho Jow, whethiT in Europe or America, is beset with problemn enough to take most anything tut tteriett.r.

There is not much fun in the contemplation id' possibilities that Ttmu art rkditfauN, Jehovah, when I contend ith Why linen tin- way of the wicked prosper? Why nru all the men of treachery nt ease? Tluiu hits idunteil them, yen, they have taken rout. They yrow, yea, they bring forth fruit, Thou art near to thfir niouih, but far fron their heitrtK. But thu, Jehovah, knowest me; rtmn hiiwt Hum me ami tried my heart. Whether it be devoted tu thee. Iu agony of his sufferings Job oalls God tu account for aillictiug him without just cause.

I would spoak to tho Almighty! he cries, I desire to reason with God. "Behold He may tdny me, but I wil! defend my ways before Him. Behold I have arranged my plea, I know that I shall prove my right. This heroic love of justioe, this dauntless conviction that wroug is wrong whether done by man or by God, tho sublime belief that the ways of God must be just aud righteous altogether, form the keynote oi the theology mid the ethics of religion of Israel. From tho first day of its appearance among the children of men Jehovism has above all things been the religiou of righteousness, the religion of justioe uncompromising uud uuiversal, of justice divine and human.

The fruitful gorm of Jehovism was deadly hatred of wrens take tho imperishable religions truths, tho dot; trine of the unity and godlike dignity of men and give it the name of Christianity and pit it against the faith of Israel as something infinitely higher and diviuer. Th ur self-deceiving deceivers. Sure it is, Jesus was a teacher of Jehovism and not of Christianity. Sure it is. Jesus was no Christian in the trinitarian sense, and in any other sense hero is no Christian religion, He taught the unity of mankind, 'just like the othor prophets aud wise men of Israel.

But triuitariau Christianity rejects the unity aud brotherhood of mankind in the sense it was revealed by God through His prophets. Mankind is divided into two distinot parts, into those who believe in tho blessed Trinity and those who deny it, or havo never heard of it. The latter are abandoned of God, uo fountain of grace for thorn, uo treasures of salvation in storo for them. The holy spirit is not iu them, though they, walk iu the ways of righteousness and long to be p3rfeot with the Lord their God. The curse of original sin reBts upon them aud keeps their soul in a state of degradation.

They have not been iecognized by God the Father by acquiring through faith, a share in the great sacrifice of atonement made by Jesus. They are not born again to the life spiritual iu Christ through the miracle of baptism. They are the nuregonerate forth but us the suffering Messiah among the nations destined to wander, to suffer and to wait antil in tho fulmwH of time it should lay aside the Btttff of tho wan-1 derer, tho mieu of the sufferer and ho recognized by mankind not iw tho expi-! ntor of curse bnt tho bearer of blessing. Hence in modern Judaism tho observance of the Uth day of tho month ns ftiMt day and a period of mourning and of wailinK. tho dy on whioh tho Tom-pie at was destroyed and tho national nxiatoneo of tho peoplo oiinio to miendhiiH boon eliminated from the religious calondar, Tho position of re-formed in thia matter was well stated by an eminent Ilabhi nomo forty years ago.

When linked to participate iu the service of lamentution on that day ho refused and gave an Inn reason that he considered the loss of Palestine and the scattering of tho not causes for mourning, bub fur rejoicing, because then tho broader and greater mission of tlio began. This tersely and completely espressos the thought of modern Judaism on the dispersion. THK MI5SHIANIC HOPE. With thisuhango of thought ill modem Judaism in respect of tho return toPales-tiuo and the dispersion, there has proceeded a corresponding modification as regards the hope for the coming of the Messiah. Tina hope embodies tho life Btory of Israel's longings.

Tho idea of the coming of a Messiah, the auoiuted of God, the deliverer, was one of the peculiar characteristics of Judaism. At first tho fond oxpeotation of the people while yet dwelling in tho land of Palestine, after the dispersion, the emblem of tlio hope that springs undying in the human breast. ThoJiope for the personal 1 Messiah was horn of uiisfortnue. In its tribulations, tho people looked for the coining of the descendant of the house of David, who would deliver them from the power of their enemies and restore them to their own. As the evil days 1 multiplied and the life of Israel everywhere assumed the monotonous Bame-noss of repression nnd oppression, the confidence in tho appearance of the deliverer abated none of its keenness.

The Messianic expectations and' the many disillusionment a that the people suffered consequent upon placing trust in false AlesshiUB form one of the most pathetic tales. Their Messiauio dream pictured a Idugly leader graced with all the virtues of tlio elect of God, beneath whose guidance the hosts of Israel, scattered i over all the world, were to return in tri-nmph to the promised laud of old, reestablish the thcocraoy, and rebuild the I temple which, under the ministrations of the descendants of Aaron was to be-1 come as of yore the centre of the na tional and religious life. This thought was determined by the special conditions of Israel's historic experience. The lines along which the hope for the com ing of the personal Messiah was laid were shaped by temporal oircumstances. Through the ages, because of these temporal conditions, the porsonal aspect of the Messianic hope was uppermost.

Bat from early times in Israel there had been alo promulgated the high thought of the golden age of peace at tho oud of days, the Messianic time of universal good-will of men towards oue another in the name and spirit of theAll-Father, when aH Isaiah puts it, the nations "shall beat their swords into plough shares, and their spears into pruning hooks; nation shall not lift up sword against nation, and they shall not learn war any more," and in another place" aud the the wolf shall then dwell with the sheep ami the leopard shall lie down with tho kid, and the calf and tho young lion aud the fatling shall be together, and a little child Rhall lead them. And the cow and the she-bear shall feed, together shall their young ones lie down; and the liou shall like the ox cat straw, and the suok iiig child shall play in the hole of the asp and in the basilisk's den shall the weanod child stretch out his band. They shall not do hurt or destroy on all my holy mountain; for the earth shall be full of the knowledge of God as the waters cover the sea," This ideal of the Messianic era was. owing to the oircumstances of their life among the nations as noted above, naturally subordinated to the nearer hope of the advent of the personal deliverer. Constant misory was the ever present advocate for its unceasing indulgence.

But, after all, in Judaism, this hope for a personal Messiah was but the passing accommodation to those accidents of the people's life. In the larger and broader interpretation of the faith, aside from temporal conditions the Messianic hope resolves itself into tho prophetic outlook for the gradual approach of the day of universal peace. This is the interpretation ot modern Judaism of the thought. The belief in tho coming of a personal Messiah has been rejected, a necessary consequence of relinquishing the expectation of a return to Palestine. The uuiversal feature of the Messiauio conception is brought out and emphasized.

The recent growth among men of tho ideas of freedom, tolerance, righteous-uess and humanity is hailed as the dnwa of the Messianic age. In short the aspirations of thA hnmau heart unto nobler, better and higher things form the basis of the Messianio idea; it is the impelling motive that lies at the root of all progress from tho beginning of time. Oue od, one humanity, these are the watch jects of tho Turk are killed by their wrathtul rulem, all nrisrendom minis with righteous indignation and demands immediate and fullest redress. The ro- 101 is trances made by the Christian powers are backed up by a million Christian gnus. But wIumi five million Jews in Kassia are d-mri ved of all human rights, treated as pariahs, plun dered, tormented beyond enduvanuo, driven from their homes and made to perish body and soul, the Christian powers raise no protest against these horrors enacted by a Christian potentate agaiust helping human beings.

"They are only Jews," the Christian says in- liiH heart, "tlioy are not our ijateiy a lew unnmmu missionaries Were killed in China by au in furiated mob. A cry of horror was heard through the length aud broad th of Christendom. Vengoanco for the Christian blood ruthlessly shed was de manded 111 the Old World and in the Now. The warships of the great Chris tian nations hurried to tho scene of. slaughter.

Powerful arguments a thousand cannons were used with the helpless emperor. And they had their effect. A large number of Chiuameu have been beheaded iu expiation of the crime agaiust the missionaries. This wua justice, sure enough, claimed aud obtaiued by Christians for Christians. nut scores or Chinamen, nave at sundry times been massacred in America, hundreds have again aud again been plundered and driven from their homes by Christian mobs.

Still there was no nationul indignation in America against these monstrous acts. No European poople remonstrated with our government agaiust these brutal outrages. A paltry sum was paid by our govermeut to tne relatives oi the iieipiess viotims. They wore only heathen Chinese. Their lives and rights do not weigh much in the scales of justice.

An editorial writer iu oue of our great newspapers recently said, Ono Anglo-Saxon Chris tiun is worth, as mucn as six neathen Chinese. Hix lives should be given for oue Christian life Verily, this is a beautiful illustration of the unity of maukiud, noble realization of universal justice. The moral disease of auti-semitism which is raging on the continent of Knrope and disgracing modern civilization, is due to two co-opratiug causes, oue pagan, the other Christian in origin aud scope. The tauatics of race and nationality, the Aryomaniacs, say: rue Jew ought to be stripped ot all civil and political rights, and if possible. be driven irom the laud, because he is uot of our blood and race." This argument has a heathen pedigree.

"The Jew should in every way be restricted and restrained aud systematically excluded in publio and private life from fellowship with Christians. He is a thorn in the thigh of oar Christian civi lization because ne diuers iroin us in faith, and observes au attitude of open or concealed hostility toward our Savi our." Thus reason the fauatics who consider themselves appoiuted by God, to watch ovur the highrat iuterests of Christianity. Opposite the polytheistic as well as the trinitarian conception of maukiud which separate mau from mau according to physical Kinship or according to religious differences stands Jehovism with its unshakable belief in the indestructible uuity both physical and spiritual of all the families of the earth. Opposite the theory aud practice of justice both of paganism aud or Christianity, whioh base ail right either ou communty of blood or community of faith, stands the religiou of ethical monotheism with its eternal principle of universal, iudisoriin-hiating justice, -with irs-'solemu declara tion that; all men are canal, because all are made iu the spiritual image of God. Jehovism recognizes no distinctions of race nor differences of religious belief before the throue of divine and humau justice.

All human beings are declared co oe auKe cue onudren ot the household of God. In the city of God, as seen by the eye of the prophets, there are no fav orites eudowed with rights superior to cuose 01 cne nummest sou or man. This would be a grievious injustice doue by God Himself. The spirit of the proph ets, their deathless love of righteousness will brook 110 injustice, no partiality in God Himself. The throne of Jehovah must be established on justice, or the true Israelite would refuse to prostrate himself at its feet.

He would not adore a God, in whom there is unrighteous ness, ne would turn away with indignation and despair from the' auDreme Power, were that Power conclusively proved to beBtow His favors with an uu-just hand, to deal with men according to His caprice, and not to reward aud love every man accordiug to the right eousness 01 nis ways, xnis idea is the very soul of our religion. Justioe is absolute, eternal and uuiversal, and is binding on God and on men aud ail rational beings, wherever and under what conditions soever they may exist in any part of the universe. God is justice; this is His name forever. If He were not just He would uot bo God. He would be a dread power, feared by weak mortal mau, but he would not deserve our worship aud love.

The sacred writers never weary of praising and invoking the justice of God. The right-eoaneas of Jehovah is the dearest theme of the Psalmist's song, aud the chief burden of the Prophet's message. "Thou lovost say the sweet singers of Israel, -my right hand is full of justice. Justice walks before Him. Justice aud judgment are the fouudatious of his throne.

His justice is everlasting, all His ordinances are just. Jehovah is righteous in all His ways. He judges the whole world in justice. In the song of Moses it is said: Just upright is iie. in nis confessions or Israel sins, Ezra says: Jehovah, God of Israel, thon art just.

Nehemiah nravs: Thou hast kept thy promise, because Thou art righteous. Thou art just in all that is brought upou us; for l'hou hast doue right, bnt we have done wickedly. But why multiply instances. The be-belief in the perfect justice of God permeates every part of the Bible. It has moulded the ethics of Jehovism and determined the course of Israel's history.

So convinced were the leaders of religious thought in Israel, that tho Maker of heaven and earth must be righteous iu all His ways and just toward nil men. that the heroes of faith do uot hesitate to turn to Jehovah and demand justice at His haud, whenever he seems to be doing injustice to them or to other men. "Shall tho judge of the whole world uot do said Abraham, the friend of God, the father of tho faithful, while ploadiug with the Lord for the people of Sodom uud Gomorrah. If there are only fifty or forty or even ton righteous men in the doomed citieB, God should spare all for tho sake of the righteous that aro iu their midst. For it would be wrong to let the righteous perish with the wicked.

It would be unjust, not to give the good time to change by their example the life of the sinful and reclaim them from the evil of their way. Jeremiah, the martyr prophet, being ruthlessly persecuted by his cruel eue- mies and treacherously treated by his Drecnreu. ohullentres woo in tne bitter ness of his heart and dares enter into a controvernv with Him. JfJSH, TO THE GENTILES. By Rabbi Moses of LouiaviHo, Ky.

HI. NO HKAL UNITY OF MANKIND IN CIlltlSTI- ANITY. The idea of an inalienable and indn- struetible right inherent in every tho idea of a diviue right to life, liberty, property and the pursuit of happiness venLtd in every man by virtuo of his godlike personality, the idea of justice wido as humanity, holy and aw- iui as won, is the cardinal ethical principle of Jehovism. To secure the equal rights of all men bocauao all are equal before their common Maker, to enforce tho iuviolablo dignity aud sanctity of every human being because he is the spiritual image of the Most High, to inculcate the infinite importance of met-iug out justice iu private and social life, to rioh aud poor, to tho nativo and stranger with an impartial hand, this is cue cmeresc burden of the Prophets, this is the deathless mission of the religion which we offer to the Omitilf This principle of universal justice without regard to kin shin, nationality and creed, the love of right aud equity pass ing uio love oi lite ltReit, tne natred of injustice and oppression stronger thau death, spring from tho two cardinal beliefs of prophetic monotheism, from the belief in tho absolute oneness and good, ness of God and the bolief in the unity of mankind centred in an all-just Creator, Lawgiver and Judge. These beliefs are the ultimate source of right, the living fountain from which justice flows for all the children of man.

According to every other theology, with the Bole oxception of tho religion of Jehovah, mankind is broken up into several parts, which are separated by distinctions of race or nationality or marked off from one another by religions differences. According to every other theory of the worm ana oi society the tuluess of human rights is conditioned upon the accident of birth, upon community of descent or community of faith or upon both. To the Athenian only a full-blooded Greek who worshipped the gods of Hellas was a genuine man and alone was entitled to the fulness of human rights. The outside barbarians were iu his opinion no full men. They possessed no rights whioh the high-caste Greeks, the favorites of tho Olymniau gods.

were in conscience bound to respect. They held their life and property only cn sufferance. Whatever rights of nro- tvetiou they enjoyed, while dwelliug among the Greeks, were accorded to them as an act of grace by the Hellenic goua ana tneir privileged, worshippers. Closely examined, among those believ ing more than one god right is mere ly a privilege, a prerogative granted by some divine Power to those he loves. For how can a god who is not the Lord aud Father of all men command laws of justice that shall be binding on all men How can a being, woo is not himself absolute and eternal, be tho author of absolute statutes of righteousness and of everlasting ordinances ot rignt How cau social right and equity be derived from a god who is himself believed to be constantly at war with other gods and with men The moral laws, and tne ideals of the perfect life cannot derive their sanction from gods who are them- i selves held to be imperfect and tainted witn semsnness ana cruelty.

The idea of universal justice can be' oherished and the attempt to realize be made only by men who firmly believe in one univorsal God, in an absolute righteous Will, an infinite Power that is per-' feot in all His wavs. Justice iu the true sense of broadest humanity was un known aud inconceivable outside Israel. I It was unknown even in Israel before it i was conceived in all its depth and grand-! eur by the prophets aud proclaimed by 1 them and defended in the lace ot tierce opposition offered by the rich aud powerful. Justice was therefore, everywhere except in tho ideal world of prophetic monotheism merely an extension of the mutual relations subsisting between the members of the family group to a wider All the members of the city or state were regarded as relatives, and were exnected to deal with one another I as brothers. All people who were beyond the pale of the assumed brother-1 noou were outcasts ana outlaws.

An this respect, as in so many others, the Chinese are the most consistent, the most ancient and pagan of all nations. The whole theory and practice of Chinese social order rests on the family idea. All Chinamen are officially and religiously considered as kinsmen, as members of one huge family. The emperor is obeyed aud venerated as the father, priest and lawgiver or all his subjects. Ho is in official parlance and in the language nnd belief of the masses held to be a lineal descendant of the heaven-god and tho earth -goddess.

According to the teachings of unadulterated Christianity, according to the dogmatic theology of the trinitarian ohurohes there is really no unity of mankind, neither with Crod in heaven nor with meu on earth, neitHer in this world nor in the world beyond the grave. Those who believe in God the Father, the Son and the Holy Ghost, those who believe iu the redeeiniug death and saving blood of the Savior are brothers in Christ Jesus they alone are saved aud exalted they alone are called the ohildrwn of God. They enjoy the favor of the Father and are beloved of the Sou. They are visited, punned, and aanctinea by the Holy Ghost. For them are reserved the bouut'ful blessings of divine grace aud love.

They are saved from the power of evil in this world and they are sure to enter Puradise in the hereafter. But those who refuse to beliovo in the Trini-tv and in the sacrificial death of Jesus, because their reason and faith cannot accept such a dogma, stand outside the consecrated prooiuow oi icw iii-ihclbu brotherhood. They are strangers to God and strangers to the community of Jesus Christ. They are separatea d.v a vase gulf from the congregation of God. They are uot at one with their Maker, because they lack the mediation of Christ's atoning love.

They live unredeemed uud unblessed on earth, and in the heroafter they wiu tnrougu au eter-nitv suffer untold torments as a condign punishmeut for having lacked the. true ,..,,1 fnr linvltlir Willi tall 1 riAftlllind IU1WI uu iu the proffered means of salvation. On AitA eida stand the wretched nou-Chris- tiau gnats, and on the other the blessed Christian lambs. Would you call this a nnitvof mankind in oueall-iust and alMoviug God Christian philosophers are asserting with endless reiteration and infinite unction, that of all religions Christianity alone proclaimed the unity of mankind and the brotherhood of all men. But the Christianity which they thus glorify is not really Christianity.

They sail under false colors. rney mane a falBQ use of tho name Christianity which they have first emptied of all its true and distinctive contents. Smitten rit.h indicial blindness as to the religion of Israel, swayed by narrow inherited prejudices, they first misrepresent Jehovism in a Bpirit of wilful ignorance and rob it of its glory and merit. They By an error the author's name wan omitted in )ut week's ioBtahneiit of this article. Heom to indicate danger, and nothing but danger.

Yet, in spite of all. It will never do to become irrational. A senti-1 meuc that is born of a sense of danger is sure to evaporate with tho passing of tho danger itself. This now born Zionism of Germany will grow weaker in tho same ratio that the anti-Somites lose nublio svmnathY, When the English Jaws will find a way of dealing with i tho congostod masses ot Kustuan Jews, their own sontimentalism will corre spondingly decrease. A religious doo- trmo that is begotten or a sense ot dan- ger is unsafe aud unstable.

Zionism, in i addition, contains tho germ of a new na-1 tioualism, a doctrine that has ever wrought harm to the Jews. Tho English or the Germans may understand the double loyalty that doctrine indicates; oue loyalty to the country, and auother to tho ideal commonwealth ot Israel. Wo Americans cauuot understand such intertwined seutimeut. If tho common wealth is only an ideal cne, too much agitatiou is wasted on it; ii'ifc is expected to become a real it v. we conceive it to be disloyalty to preach the advent, unless one is entirely willing to remain an alien in tne laua or one uirtn.

But, we really conceive Zionism to bo a sentiment only, perhaps one justifiable under tho present deplorable circumstances, but without any durable strength, for its longevity is commou-snrato with the kuotty problems that oalled it into being. The greater, tho nobler conception or the MesBiah will yot prevail, and become doctrine universal. Onr young theologian is fright ened into a nationalism, which does his heart credit, but which, ou reflection, he will discover to bo naught but a passing fancy. If Providence desigus Israel to bear its burdens, it would seem to be uumauly to shift them on bo fanciful a project as the rehabilitation of Palestine. Nor would we object to such a Boheme if it had a show of reason.

It would be gratifying to the most ndvancod Jew, who yet feels for and with his brethren, to know tbat in the old laud, of the Covenant the banner of-the lion of Ju dah was flung to the breeze to shield aud protect all who have no couutry. to be once more the joy of all the outlying settlements eveu unto the farthest cor ners of the earth. But seriously cau that be accomplished Surely, not tomorrow. The political complications iu the East do not point to a realization of the Jewish ideal. Palestine can only be torn loose from Turkey after the solution of many international complications, and even then, could such a state support itself independent of suzerainty or control of auy great power AVo thiuk not and that of course would do mis chief to the Messianio ideal for only a rigid interpretation thereof is admissible.

"Palestine for the Jews" if that is tho motto iloes not mean the shaping of ics poucy oy any orner powor, nnd Zionism, wo fear, relies too much ou Borne such iuterveution for the realization of its dreams. We, in America, littlo aa wo aro un dorstood by our European brethren, nave a nooier conception ot this mo mentous question. With sentiments of profound revereuco for the old sacred abode of our race, we believe that greater Israel needs the greater, wider world in which to demonstrate the deathless truths of Judaism. We are none the loss Jews good Jews because wo be lieve this great ideal to be misunder stood by the Zionists. Perhaps, wo are very willing to believe it our advantageous conditions hinder us from thoroughly sympathizing with the preachers of the Jewish state.

But that would imply, then, tnatii our own conditions, uutrammeled liberty, equality aud toleration, were to prevail through out the habitable world, tho idea would be generally understood as wo understand it. Vheu let us pray for tho advent of such conditions everywhere. They will make a Jewish question im possible, anywhere, everywhere. They will bring about the conviction that the whole world is for Israel, until the smaller tribe or nation shall be merged into that greater, universal Israel, that shall know Uou and do Ills will. Mean while, let us bonr our burdens with courage, watch developments, aud not sit idly dreaming over impossibilities.

the Lord, nm not changed, and vo. Svidferf Israel, havo not perished mo jut hi. hg Correspondent.) PHILADELPHIA- The ciLy of uiictuni. relics and historic rwoHeow ons the third largest in the United is situated on the west bank of the Delaware River at the mouth of the Schuylkill. Hero ono can easily nud inn oipoa nS-m min for many are the Philadelphiaus who are the proud owners of intelligent, e-fitre, wealth and refinement-four very de sirable and vory improving qualities to possess.

There is much, vent much, of nraotical interest and pleasant observation to be oerived irom a visit to this beautiful city. THE JEWS of this city, of whom I am inclined to think there are in tho neighborhood of 50,000 souls, are, indeed, an important factor in its business, educational and social lite. JUDAISM In every shape, manner and form, is wide awake among the dozen or more congregations in Philadelphia, whioh city, if I am not mistaken, has the proud distinction of claiming the oldest congregation in the country. I have re ere nee co mickvo Israel congregation (Rev. S.

Morais, LL. which was organized in 1747. THK Y. II. H.

A. claims a male membership of over 550, aud its officers seem to use every means at their command to make Mieir twenty-first season a record-breaker. Here is tho aim and ambition of President A. C. Hirsoh "The twenty-first year of the Young Men's Hebrew Association will be fittingly celebrated by a most exton-sivo program of literary, musical and social gatherings aud entertainments.

The Association has during tho last few years boon gaining new life and strength, and has successfully overcome a period of depression aud comparative decadence Tho record of the last few yoara has been unexcelled in the history of the Association, aud the now vigor that has manifoatad itself is increasing in regular mathematical progression with tHioli new year. The Association has always occupied a unique position iu the Jewish life of Philadelphia. Free from all alliance with any particular class or congregation, it has been neutral ground on which all Jews have mot freely. It has noted us a conservator of the Jewiuh Bpirit of our fathora, and has sought to inculcate it in the minds and hoart of tho younger generations. It has thus been valuable, though oft Its efforts in this direction will be manifested in lectures and addresses on Jewish topics, in a series of Essay Nights, on which papers on literary and social question will be read and diseased, in elutweH in tho study of the Bible and the Biblical literature, aud in the annual prize essay competition on topics selected from the Bible.

Five hundred (500) young Jewish women now form an active and zealous sisterhood, working in con junction with and as members of the Association for the promotion of its purposes. The Woman's Branch has a large share of work. Iu addition to its social gathering uud receptions, it has established various classes iu elementary and advanced Herman, French, Elocution, Physical Culture and a Choral Society. AU of these classes are iu charge of skilled instructors, and all of them aro free to all members of tho Association, both meu aud women. Tho Associate Organisation of members under the age of twenty-one yoara will con tin uo its useful work, in promoting tlio social lite ot the Jewish young meu and in offering them opportunities for developing their literary and forensic proclivities.

They give public exposi tions ot tneir work anil methods in tno Annual Prize Donate, aud in Entertainments, Tho Purim Ball, always considered tho social event of the season. will be hold in March, the exact date of whioh will be announced in due time. At the last annual meeting a resoln- was unanimously adopted pledging tho Association to bend us energies to secure a lot of ground suitably located and erect abnilding.for tho Association. It is something well worth the labor aud zeal that must be spoilt in its acquisition. In its own home, uuder its own roof.

the Association will have unusual and enlarged facilities for pursuing its mission. The results of its efforts in its literary, social, educational uud religi ous endeavor will be vastly multiplied. Unnug the month of February a magnificent Festival will be giveu by tho Association for the purpose of formally introducing this project to tho Jewish puoiio, Tho NATION At, FARM SCHOOL Fund continues to growslow but sure. Dr. Krauskopf, who is the originator aud fonuder of this Model Farm and who has, in addition to his untiring efforts in actual hard work, contributed iu cash or his own savings l.

to this fund, expects to start on his south ern lecture tour ou or about the middle of next month. But $7,000 are still needed iu order to become absolute owners of the plant and to begin opera tions ou a sell -supporting basis. Knowing as well as I do the oxtremely liberal aud charitable Jews who aro domiciled iu the Southern States, I venture to Bay that these large-hearted Yekudim will respond to tho appeal in their usual happy stylo. It is dollars ngninnt toothpicks that tho Sunny South will mako up the still needed $7.000 either in lecture foes, perquisites or by straight donations. Mark my prediction.

Tho JKWiail CHAUTAUQUA, Which was founded by the Rev. Dr. Honry Borkowita, aud who to this day is tho very life and sparkle of it, is a wonderfully successful organization. It has gainod a national reputation and is perhaps the only literary circle that from tho very day of ifcs birth entered the field with the idea of murk ind no jday. It is now an assured fact that tho Jewish Chautauqua Society of Philadelphia is tho most successful Jewish literary circle in tho United States.

The Board of Direotors of KKNJISKTH INUAKL O'lNGHEO ATION Passed a resolution last Sunday, which was carried unanimously- by tho members of the congregation at a special meeting hold last Thursday, aud whioh reads as follows "In recognition of the sigual sorvioos renderod by our Rabbis to our congregation, and of their well known devotion to tlio cause of Jndaism and humauity, this Board, as a mark of coufidouco and in appreciation of tho good work accomplished by our Rabbis, recommend to the Congregation Keue-seth Israel that both Rabt: Krauskopf aud Levy bo ro -elected for a term of five years each from the expiration of their present contracts with our congregation." This action on the part of Congregation Keneseth Israel is the best answer to the inflammatory editorial of the Exponent of December 13th. It had seen fife to question ItRV. DR. JOSEPH KRAUSKOrF'fi Loyalty to Judaism. The congregation's resolution aud the re-election of Dr.

K. for au additional term of five years two 3) years before the expiration of tho present term is the best Broof that the congregation understands lr. Krauskopf thoroughly aud is unanimously with him. Those who tried their best to stir up and to undo the Doctor's magnifioeut work aud great popularity have failed in their efforts in a most miserable manner, for at a matter of fact Dr. Krauskopf and Congregation Keneseth Israel are stronger to-day thau ever.

Here pulpit and pew work band in hand, aud nothing but the highest esteem, admiration, love aud affection are entertained for Dr. Krauskopf by the members of this congregation. At Keueseth Israol Synagog yesterday (Saturday) nviruiug the attendance consisted of over 600 ladies and gentlemen. Uow is that for high, fellow-growlers, who are poking all sorts of fuu at Reform Dr. Krauskopf sermon yesterday (Saturday) morning, based upou the exfc "There was no home, but there was some ono dead was as eloquent as it was beautiful full of practical lessons iu real life.

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doue to the weak by the strong, by the ncn to the poor, by tne native to the stranger, a horror of aristooratio privileges and abuses, a flrce auger against oppression practiced lit the name of gods, of caste, of race and nationality. The tree of Jehovism had from the very begin ing its roots in infinite pity for tho down trodden, iu profound reverence for the humauity of all men, in a quenohless love of justice as brood as mankind. Jehovism, the religion of humauity, is a perennial battle for the right. So it was conceived by Moses, so it was revealed by him to his immediate followers, so it was transmitted by him and the other prophetB to be a heritage to all generations. ZIONISM.

By Eabbi Jacob Voorianger We publish an interesting article thiB week, entitled "Palestine or Death," from the pen of a youug theological student, whose habits of thought we have had some share iu fashioning. The main idea this article conveys is worthy or closer investigation, aim cue root that it emanates from a native American Jew is certainly worthy of notice. If our contributor is representative of a class, as we think he is, then modern Zionism has made an iuroad in the United States, aud it is our duty to watch its growth. "Zionism" is the name now (riven in Gorman aud England to a resuscitated but modified doctrine of the ultimate mission of Israel. The old doctrine can not be tampered with: it is too explicit aud too pronounced in its terms.

It sots tortn the teaohing that God will send the Messiah atsaoh time He may select, aud Israel is enjoined to await his coming, even though he may tarry. The orthodox interpretation thereof is not uucertaiu; the clans are to be gathered from the four oorners of the earth; God will reign iu Zion; the earth will be full of the kuowledge of Jahveh as the waters cover the sea. There is not much divergence between the oldfashioned doctrine and its interpretation by Reform Judaism. King Messiah, son of David, is adoubtlul Quantity. Palestine is too small and too barren to contain seven millions of Jews, aud the age of miracles is past.

The Messiauic era is the prophetic suggestion of God's reign over all the earth, when God will be one, and riis uame will bo one. Be tweeu the old aud the new doctrine tho re are but two differences of inter pretation and conception; the personality of the Messiah aud the rehabilitation of Palestine. Messiah died when liberty came to the Ghetto Jew, and Palestine became shadow-land when the whole world, instead of barred districts, became tho Jews' habitation. Yet do all Jews agree iu this: that God's kingdom, for which we pray in the Babyloniau Kuddish, will come nnto a world that needs it, either a world wholly guilty or wnouy eintess, ana time tne burners whioh still divide God's children shall be entirely removed. The old time Jew makes the King of the House of David his ideal; the modern Jew idealizes the era in which the King God alone- shall reign supreme, and we beliove that constitutes the main difference of inter pretation.

Bnt ''Zionism" is noithor the one nor the other. It -is an utihannv doctrine born of the ftar of persecutionDtoy the hope of redemption. It is'tlurcnflW or anti-bemttism. JLt is the sentiment of people, who are either huddled to gether by th.o fear of outbreaks of impressed by the hopeless cdncmaou of numbers of Jews in theiKTdst. Thofiotfffould be wurmt enough for the propagation of the new doctrine, if it could cather streunth after the couditioun that called it into being shall again removed.

These conditions are all couceutriug iu the idea of the political persecution, oppression or homalessnesa of the Jew. Russia persecutes him, therefore it is time to thiuk of another home for him; Germany aud Austria have oraauized political parties to preach the crusade of cue civic unuoing oi tne jow, therefore the possibility might be considered, remote enough to be sure, of a Jewish kingdom, iu which no auti-Semite shall haggle over the Jewish rate of interest, or the percentage of the Jewish children in the uatioual schools aud universities. France even, with, less than one Jow in seven huudred Frenchmen, is infected with the doctrine, so effective has been M. Drnmont's work, and so deep-seated has become the Jewish feeling of unrest since poor Captuiu Mayer's untimely death. In England the new doctrine is rampant.

Too loyal to the queen aud her government, the English Jew wants a Jewish kiuguom ror some other except iu Bpeoiul instances where senti ment ulisra is carried to the extreme of personal application. "If the call came to-morrow." said a distinguished Encr- liBh Jewess, a titled lady to us, "I would sacrifice everything aud go." The English Jew, of course, has an East End. problem to grapple with, whioh problem is best solved by the emptying of the narrow lanes aud allies into Palestine, aud tho relegation of tho difficult "sweater" Bysteux to a Palestinian Parliament. "Zionism" then is doctrine that professes a belief in the rehabilitation of the Jewish kingdom, an asylum for all the persecuted, tho poor, the oppressed, It professes to believe iu the possibility of organizing such a state upon modern lines, constitutional lines, of course, aud iu the inherent streugth of such a slate to exact the recognition of its sovereignty 'from the Powers, which nowadays aro the arbiters of either the belligerenoy or sovereignty of nascent commonwealths. We have neither the heart nor the in- The purport o( the nrliole "Palestine or Death" in that the ocoupadou of Pulestioe by Jews is necessary to prevent the spiritual death of Juduism aud to revive religious earnestness.

The writer claims to be a native born American. Ed. Is. children of Adam and form a lower. purely carnal species or mankind.

High above this division of fallen and unbe lieving humanity are the children of iignc ana luitn, the blessed of God, the living membors of the body of Christ. Again and again they renew their life by assimilating to themselves through the mystery of the communion the flesh and blood of the Redeemer. They alone are the true people of God. To them has been vouchsafed dominion and glory aud wisdom. To them the earth has been given as an inheritance.

They are the true heirs to whatever things beautiful, to whatever things true and whatever things good have been accomplished in ages past by all nations aud religious, by the prophetB, poets, thinkers and truth-sec king heroes of all times. All peoples, all civilizations have toiled aud plowed and sown that the Christian brotherhood may reap a rich harvest. Tho rest of mankind, unredeemed, nnregenerated, inferior, are weltering in religious darkness and pining away in spiritual poverty outside the Christian city of God. They exist on sufferance and the followers of Christ are their superiors and rulers by tho grace of God. The heathen, the Jews aud so-called infidels are children of the handmaidens, but the Christians are children of the true spouse, the church of Christ Jesus.

Such is the unity of mankind whioh genuine Christianity, whioh the trinita rian churches teaoh. It is infiuitely anpenor no rae pagan coucoption ot man. In paganism the distinction between man and man, tribe and tribe is of a physical and racial nature. There is theoretically at least no possibility given of members of one people or race crossing the lines of separation and blending with those of auother. In Christianity the distinction is religious.

Any mau, whatever his people and race, may become a Christian uud share in the nrivileges of grace aud the Dreroga- tives of salvation of the chosen part of mankind. No bars are raised against any man, whatever his descent; no wall shuts out any man from the Christian commuuity. The gates are wide to all comers. Still the distinction between man and man is there deep and far-reaching. The separation between one part of mankind and the other is due to divine favoritism, uot to divine justice.

It is by ftd arbitrary act of God that tie dooms vast numbers of meu to moral degradation and spiritual death, because their reason cauuot accept the dogma of the Trinity and the other central Christian doctrine. Ou tho other haud, He exalts those who choose to believe in the Christian mysteries, and brings them nigh unto himself nnd pours out upou them all His mercy aud crowns them with loving kindness. This is indeed eleotion with divine vengeauce. ine uaivimscio aogma ot election is the most logical aud consistent expression of the more general Christian belief in divine ejection or ravontisni. In Calvinism there are but a few lucky mortals whom the whim of the Deity picks out for salvation and blessedness, while the rest are left to perish in spite of their correct oener.

xu cne uatnouo uuuron all Roman Catholics are chosen aud saved. Even the broadest trinitarian churches teaoh that a yawning gulf separates the worshippers of Christ xroin tnose woo deny nun. The Christian theory which separates man from toho fellowship of mau, accord' ing to creed, whioh divides humanity into two distinot parts, into God-aband oned deuiers the divinity of Jesus ana into cne reueemea omiaren ot tne triune God, has dono as much mischief as the pagan priuoiple of kinship and tribal divinities. As long as the trinitarian dogma of salvation and eleotion was firmly believed in, it sowed everywhere the baneful seeds of disunion and hatred and was the parent infinite woes. Dhv.sical and mental.

The Hrjirit- nal pride and selfishness of men caused the proctioe to come up to and surpass the theory. roin tne time trim tan an Christianity ascended the throne and became mistress of the western world uutii the spirit ot Jehovistic humanity began to resist and retrain it, the pagans, the heretics, the Jews and Mohammedans were held not to be equal to the Christians before God aud the law, and were treated ac cordingly with pi hie S3 injustioe and often witn remorseless cruelty, iroe, even iu the darkest days of the Middle Ages Christianity did a est deal toward elevating and hnmauizlug the masses. The Church tried to knit together many nations aud races and kingdoms into a spiritual brotherhood, Jdut those out-Bide the Christian church were dealt with iu a spirit of contempt and exclusiveuess. Attributing to God him self the injustice of loviug aud saving the orthodox oenever.aua aminirmg ana condemning the uubelievers, the Christians strove to walk in the ways of the Almiirhtv. For this reason they had di- vorso moasures of justiofi for Christians and uon-Christians, or rattier tne Christian alone was believed to havo an indefeasible claim to the rights of muu aud the privileges ot unman oroiner hood.

Eveu iu our day the spirit of uni versal justice, tho spirit of all-embracing humanity Buoh as lived aud worked miracles of salvation through the prophets from Moses dowu to Jesus is far from having completely triumphed over the medieval spirit of suporatitious pride and intolerance. The Christian still believes that be stands nearer to the throne aud heart of God and possesses larger rights thau Jews, Mohammedans nnd pagans. Aud what he believes he still practices to a large extent. At best the nou-Christiau is contemptuously accorded tolerance. Where he enjoys equal rights, it is considered a gracious concession made to him by the ruling Christian.

But hois not regarded as the peer of the Christiun in moral dignity aud social worth. Woe betide the uon -Christians, heathen or if wrong is done by them to Christians in auy part of the words of Judaism's Messiauio hope, a uurmouy among men in the name or the Father of all, and every forward atop that brings nearer the realization of that hope is welcomed as an earnest of its possible fulfillment. I can do no better in this connection than to read the sublime prayer which is uttered Veeklv in tUa ovnnmtcr nt. fh onuclusion of the service and embodies Judaism's ilessiauic expectation "We fervently hope and pray God, that the day will opme upon whioh all meu will invoke Ay name, corruption and evil iuko way for the purity of goodness; superstition no longer enslave the minds of won nor idolatry blind their eyes to tho truth, all inhabitants of this globe perceive that to Thee alouo every knee UHt bend and every tongue to homage. may all, created in Thy image, recognize that they are brethren, having one Father, bo that they, one in spirit, in humauitv.

mav be united before Thee. Then shall Thy kingdom be established on earth and the word of Any ancient seer be fulfilled. Tho Eternal shall rule forever and aye. On that Jy Ood shall be One and His name Jhie. 1 1 To become merged in a universal "Motherhood acknowledging tho divine All-Fatherhood is Judaism's Messiauio pe.

With the optimism that has ever peon oue of tho most striking characteristics of the faith, it believes that numunity will gradually approaoh the Koal and in the present harmonyamong followers of various faiths it per- cves the beginning of the Messiauio n-i tva great nope ana espcuwinuu. (To be Concluded.) BELGIUM. KitusKKLs. Professor J. Sylvester, nnmaljrv fit Ox- Jcrd, has been elected an Associate of -nuuaemie rcoyale dos (sciences, ue.

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About The American Israelite Archive

Pages Available:
30,470
Years Available:
1854-1922