CHAPTER I HEBRAISM, OR THE ORIGINS OF THE GOSPEL

To understand Christianity we should need to see clearly and in one view the link which connects it with the religious evolution of mankind, the living originality by which it is distinguished, the succession and the character of the forms it has assumed. Such are the three points which we shall take up in turn. We must begin with its origins.

There is never a complete break in the chain of history. Every phenomenon arises in its place and at its time. It has its antecedents, which prepare it and condition it. However new Christianity may have been, it is no exception to the rule. It springs from the tradition of Israel by an evident affiliation. The old theology did not dissimulate this kinship of origin; it rather exaggerated it. The Christian Church made the Bible of the Jews the first part of its own. The writings of the prophets were placed in the sacred volume before those of the apostles, as if to intimate that the one could not be understood without the other. Novum Testamentum in Vetere latet; Vetus in Novo patet. At bottom, this old adage of the schoolmen is true. It is an excellent rule of biblical exegesis to trace the primary Christian ideas to their Hebraic root, and to regard as foreign and adventitious those which are not attached to it. If there is nothing essential in the New Testament the germ of which is not to be found in the Old, there is nothing truly fruitful in the Old which has not passed into the New. Such is the historical sequence and connection that we must respect and follow. The study of the religion of Israel is the natural introduction to the study of Christianity. The only point to be considered here is how the one was preparatory to the other.[1]

[1] Two non-essential sections have here been omitted, one on The Sacred History, the other on The Nation.—Trans.

1. Prophetism

The miracle of the history of Israel is Prophetism. In this is to be found the incomparable force by which the religious evolution we may trace in its annals was effected.

But first let me explain what I understand by this word evolution, and let me eliminate from it the fatalistic sense too often given to it. If by evolution you mean a necessary and unconscious process, a mechanical and continuous movement, which, without either effort or danger, causes light to spring out of darkness, good from evil, and raises a people or a race from a lower to a higher form of life, you incur the reproach of confounding the laws of the moral world with those of the physical order; you will be condemned to falsify history in general and to understand nothing of the history of Israel in particular. In the moral and religious progress which constitutes the singular originality of that history, there is nothing facile, nothing that can be logically deduced from the natural predispositions of the nation. No doubt the prophets were the children of the nation and intimately connected with it; but the inspiration which breathes in them, raises them and animates them, is something entirely different from the ethnic genius of their race. The contrast is so great that it amounts to contradiction. The race, in Israel, as in Moab, or among the Edomites or Philistines, had its interpreters and prophets. But these were not the prophets of conscience. They flatter the people; they do not elevate them. They are found to be false prophets. The others, the witnesses for the righteous, holy God, only brought Hebraism to the consciousness of its religious vocation by a sæcular and painful struggle against hereditary idolatry and immorality. This was not a collective evolution, but an essentially individualist reform; it was a moral creation continually interrupted and compromised; it was a work of faith and will. Each prophet enters into the conflict and utters his cry of battle and reform as if he were alone, responsible only to the God who has sent him, and yet all of them succeed each other and pursue the same design, because they are all obedient to the same identic inspiration. They fight against all; against the multitude that cannot break away from custom and from prejudice; against the priests who have always from the beginning made of the priesthood a métier and of oracles a merchandise; against kings whose vanity, whose crimes, and whose exactions they denounce; against the great and rich oppressors of the weak and poor. They speak in the name of Jehovah, because Jehovah speaks in their consciousness. That is the origin of the prophetic spirit. It is a divine ferment which, perpetuating itself, becoming clearer, stronger, from generation to generation, gradually raises and transmutes the heavy mass of primitive Semitism. No, this is not the work of time and Nature, unless you see God at work in time, and, beneath this word Nature, by the side of realised and manifested forces you perceive the hidden and immeasurable virtualities which ferment in it and carry it beyond itself into the higher life of liberty and love. In the apparition of these prophets, in the energy of their faith, in the boldness of their words, there is a positive revelation of a new world, the revelation of a religious ideal which, after divesting itself, in the gospel of Christ, of every national element, will naturally become the faith and consolation of humanity.

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The education of the people of God had been a long and laborious work; besides the preaching of the prophets, it had needed repeated catastrophes in which the nationality of Israel had perished, as if the spirit could not free itself save by the annihilation of the matter that had from the outset grossly closed it in. When in the age of Cyrus we see the poor remnants of Benjamin and Judah return from Babylon, they are no longer a people; they are already almost a Church. The religious Law is now fixed. It enshrines the life, the ideas, the ethics and the ritual, the minute practices and precautions, which will for ever separate the Jew from all the other nations, and maintain him in a state of legal purity and high morality in the midst of universal corruption. It is the beginning of Pharisaism. In it the spirit of prophetic piety deteriorates, hardens, freezes. Nevertheless, when we think of the progress that had been accomplished, when we think of the distance that separates this rigid monotheism and this rigorous law from the old hard, cruel, sometimes impure Semitic cults, the prophets' work in Israel will appear to us in its immense proportions and immortal worth.

2. The Dawn of the Gospel

But Prophetism was not to end in the Talmud. The Isaiahs and Jeremiahs were to have other heirs and successors than the Pharisees and the sons of the Synagogue. Prophetism had in it the promise and the germ of a higher and more human religion. The prophets had accents which their immediate successors in history seem never to have heard. They attacked nothing with more vehemence than formalistic piety or practical religion divorced from righteousness. Listen to Amos, as he makes Jehovah utter words like these: "I hate, I despise your feast days," etc. (Amos v. 21 et seq.); or to Isaiah on the same theme in his first chapter. Hosea declares that heart-piety and mercy are better than sacrifices. Jeremiah predicts the time when God will make a new Covenant with His people, and write His laws in their hearts, instead of on tables of stone. Or think of Elijah in the cave of Horeb. Fatigued with fighting, almost in despair, the terrible adversary of Baal, who had just had 450 of the priests of Baal put to death, has retired to the mountains and is asleep in a cave. You know the narrative (1 Kings xix. 9-13). The still small voice! Is there in all the Bible a finer image containing a profounder thought? What is this supreme revelation of the God of Israel but an apparition by anticipation of the God of the Gospel? And the still, small voice, "the sound of gentle stillness," what is it but the first faint accents of the gracious, tender words: "Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light" (Matt. xi. 28-30).

Beneath the breathings of this creative inspiration the religion of legal righteousness and rigorous retributions is softened into the religion of love. The God who punishes becomes the God who pardons and restores. Beneath the tears of the poor, the vanquished, the afflicted in Israel the gospel of divine compassion germinated and sprang up. What tones of tenderness are heard in the later prophets, the prophets of consolation, properly so called. "Comfort ye, comfort ye My people. Speak ye comfortably to Jerusalem. Say unto her that her warfare is accomplished, that her iniquity is pardoned." Read the chapter through (Is. xl.), and the forty-second and the sixty-sixth, and Psalms xxiii. and ciii. Such words as these announce and prepare the way for the great religious revolution called by Jesus the New Covenant. The relations between God and the human soul are in course of being changed. From the beginning, a pact existed between Jehovah and His people; a compact expressed and guaranteed in a Law on which depended the destiny of the nation and of the individual. The Covenant has become more inward and profound. To the law of strict remunerations is now joined a bond of love. Between God and His people the relations are those of Husband and wife. The wife has proved unfaithful to Him who had loved her, who had found her poor and naked in the desert, and had been desirous to enrich her. She has followed other gods. Jehovah, by the mouth of His messengers, covers her with reproaches, in order to excite her to repentance; but He has learnt to pity, and, in the end, He pardons. The more the nation's miseries are multiplied, the more its tears flow on the soil of alien lands, the more His heart is melted in Him and the tenderer become His words. "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, she may forget, yet will not I forget thee" (Is. xlix. 15).

The idea beneath these words is the Christian idea. God loves His people with a boundless love. His mercy extends infinitely beyond the sins of the children of men. In the consciousness of the great unknown prophet whom we call the second Isaiah, we see sketched, five centuries beforehand, the drama of repentance and forgiveness, which Jesus, in profounder and yet simpler words, sums up for all mankind in the Parable of the Prodigal Son.

The long period of affliction and of misery between the Captivity and the Advent of the Christ is like a time of painful gestation, during which, in the bosom of the Hebraic tradition, fecundated by the spirit of the prophets, was prepared in obscurity the gospel of the Beatitudes and of the Parables. What a revolution! The ancient theocratic law promised to the righteous length of days and great abundance of material goods. The friends of Job regarded him as criminal because they saw him in adversity. The problem of human destiny appeared to the later prophets as less simple and more tragic. "Why do the wicked prosper?" is the question ever on their lips. "Why do the righteous suffer?" This spectacle has become so constant that the correlation of the words has been reversed. "Rich and wicked" in the Psalmists, and in the second Isaiah, are equivalent terms. "Poor and afflicted" are synonymous with "the righteous" and "the friends of God." Riches and high looks are the signs of malediction; humility, poverty, persecution, tears, are the marks of piety and the pledges of divine affection. It was at this time that the words were born that edified the early Christians: "God resisteth the proud, but giveth grace to the humble." Gather together in a common hope this family of little ones, of the defeated and unhappy ones whose hearts were crushed and whose eyes were filled with tears, and you have the true people of God, the heirs of all the promises, the "little flock" to whom it is the Father's pleasure to give the kingdom. It was from their ranks that was to come the "Man of Sorrows," who should be scourged and put to death for the sins of His people. The religion of suffering is born. For the suffering of "the Servant of Jehovah," in whom is no iniquity, cannot be the chastisement of His own crimes; it will henceforth be accepted as the necessary part that fraternal solidarity imposes on the best for the redemption of the rest. A tender, fragile flower, a bud as yet scarce opened in the writings of the prophets, this thought will expand into the Gospel and become the religion of mankind.

Pity joined to a severe ideal of righteousness in the notion of God; morality introduced into religion by the subordination of rites to rectitude of heart and will; hope of a future of peace and happiness by the realisation of righteousness: these are the three great ideas bequeathed by Prophetism to the Gospel. This heritage is a rich and lovely one, but it must not be over-estimated or misunderstood. We are still a long way off the Gospel. The thought of the prophets did not go beyond the narrow limits of a national Messianism; it remained Jewish, not only by its forms and symbols, but also by the religious privilege which is to guard the people of Israel in the future as in the past. The destiny of humanity is still bound up with the destiny of Jerusalem, and the triumph of the Jews implies the partial or total defeat and subjection of the Gentiles in the days of the Messiah and after they are admitted into the kingdom of God. The saints of Israel are the children of the household; the heathen may enter, and even share in the felicity which fills them, but only as servants and tributaries.

It should also be noted that, in the theology of the prophets, the object of Jehovah's love is not the individual as a moral being, but the chosen people. Only the nation counts in the eyes of the Eternal. In its deliverance and triumph the citizens find salvation.... There is something great and thrilling in this Messianic doctrine. It elevated the soul of a people and of a religion to the point of the sublime. It is something to have given hope to a defeated people and a dying world. In this doctrine also we may note this admirable trait: this national triumph is identified with the advent of righteousness to all the earth. Nor have the hopes of Israel been belied. The dream of the prophets was realised in ways of which they did not think, but in a manner not less marvellous. The descendants of Japhet lodge to-day beneath the tents of the children of Shem, and our eyes may see the day approaching when the ancient promise made to Abraham and his seed shall be fulfilled, and all the families of the earth be blessed in Him.

Between the religion of the prophets and the religion of Jesus, however, there is one more barrier to be broken down. In the "Kingdom of God," the idea of the nation must give place to the idea of humanity. The universal God must be represented as the immanent God, as present in every human soul. His seat and temple could not be in Jerusalem or in Palestine; it could only be in pure and humble hearts. A supreme crisis was necessary. The Hebrew nation must perish in order to free the human conscience from its Jewish yoke. A divine flower had been formed in the heart of Prophetism; but it would have been a barren ornament, had there not been deposited in its calix a living and a fruitful germ. The transformation of the piety of the prophets into a purely moral creation and a Covenant really new with God, this was the work of Jesus Christ. That is why Jesus is "He that should come," He whom the prophets half unconsciously desired, He in whom, to the profit of all mankind, was completed the religious development of Israel. Its whole history ends in Jesus. Apart from Him the inspiration of the prophets dies into rabbinical Talmudism or wanders into the vagaries and delirium of the apocalypses. After giving birth to the Gospel, Judaism dries up and withers like a tree that has borne its fruit and whose season is past.