It goes without saying that the earliest manifestation of the acceptance of Christian Science is usually seen in a desire to learn the contents and meaning of the sacred Scriptures. This instinct—if we may call it so— may be a new one, or it may be an old desire rekindled and stimulated by the addition of fresh objects to the student's quest. But however we may have treated the Bible in former times, most of us, when a glimpse of Truth's day-star is caught, long to understand in fuller measure the drift and details of its many-voiced message.
In his own pursuit of this inclination the present writer has found it one of the most interesting and at times the most baffling of problems to judge fairly as to the exact position that should be assigned to the Judaic religion and revelation in relation to the Christian. To say that it is with the latter alone that Christian Scientists are concerned, is to take up an attitude which our organization and literature practically deny, no less than the facts concerning the connection between the two covenants. For we are bidden to keep the Ten commandments unbroken; about one-half of our weekly Lessons are derived from the Old Testament writings, and reference is explicitly made in our text-book to the Mind-power expressed by Israel's leader in Egypt, to the deep spiritual significance of the patriarchal names and narratives, and to the progress toward the true idea that began with the exodus. These facts in themselves surely suffice to make it abundantly clear that we have much to learn that is of value from the contents of the older Scriptures.
Indeed, when we consider the nature and growth of the Hebrew national religion, the importance of its earlier phases at once becomes self-evident. Though certain of its fundamental characteristics rendered Judaism the diametrical opposite of Christianity, it is none the less but just to admit that there is a sense in which the latter religion must be acknowledged to have sprung from the Jewish faith. Not that a partial or partially understood revelation could in reality give birth to demonstrable truth; since "that which is born of the flesh is flesh; and that which is born of the Spirit is spirit," but in dealing with human history it is plain that there appears to be a development of consciousness, proceeding from the crudest knowledge and ethics, upward through truer perceptions and moral betterment, to the point at which material belief begins to become more rarefied, and spiritual sense is thus allowed to dawn. Speaking therefore, from this standpoint of human development, it would seem that the Christian revelation could not have come to mortals without the preparation and discipline of "Moses and the prophets." The law was the schoolmaster to bring men to Christ, and types like Abraham, Jacob, Moses, Joshua, Samuel, Elijah, and others may at least be rightfully described as Christianity prototypes, for they represent vital links in the chain of spiritual progression; carnal genealogy is of less importance.
May it not, then, be that we sometimes do scant justice to the place which the old Jewish idea occupied in respect to Christ's theology? While the errors of Judaism may be very palpable to those who have been shown something of truth's fuller radiance, the prophetic word and the lightning of Sinai were more than fitful scintillations . Not even yet are their flashes extinguished. On the contrary, both law and gospel are still the order of the day; although Christians may and must dispense with mere formalism and puerilities and possess a larger freedom that is inalienable. While transcendent natures like those of Jesus and Paul were obviously Spirit-born, one cannot forget that the Master was himself a Jew, according to the flesh, and so was the great apostle to the Gentiles.
What then was the distinguishing feature of the religion of the ancient Hebrews? Probably few would hesitate to point to its uncompromising' assertion of monotheism; for this doctrine permeated it first and last. In saying this we are not unmindful of the numberless instances of apostasy from the national faith, as seen in Baal-worship and other forms of idolatry, but such deviation serve only to bring into more prominent relief the purity and unity of the Jewish idea, as compared with the cults of surrounding nations. The devout Jew repeated every day, "Hear, O Israel: The Lord our God is one Lord." Undoubtedly in this position lay the secret of whatever strength was possessed by spiritual Israel. By whatever degree of enlightenment they were governed at various times,—now perhaps by a groping faith, now by a measure of true spiritual vision,—Jehovah seems to have been consistently recognized as unique and absolutely supreme. And yet, considering its transcendence, this conception of the living God was often clothed in strangely anthropomorphic garb. It is true that many of the phrases employed by the inspired writers were used in a poetic and graphic sense to express spiritual ideas. The "arm of the Lord," for example, manifestly designates strength and support; and such anthropomorphisms clearly must not be unduly pressed. But when ample allowance has been made for this pictorial tendency, it still remains all too evident that human passions and character were attributed to God very frequently . He would appear to have been conceived without any great difficulty in the likeness of the ideal Jew, although the sacred name and being were held as almost ineffable.
Beyond all question it was primarily in this humanizing of Deity that the real weakness and the many failures of Judaism lay. It was its limited tribal conception that constituted the old Hebrew religion the antithesis of Christianity. This humanization was carried at times to extreme and ridiculous lengths, fostered as it largely was by a strained sense of the place occupied by the law. Pride in the law, and in themselves as the exclusive recipients and exponents thereof, developed into a species of idolatry. The Jews failed as a whole to interpret it in the spirit of the prophetic writings. Jesus of course did so interpret it, though broadening and fulfilling it with his own transcendent revelation but the rabbi was prone to rest with fancied security in his formal obedience to the letter, rather than in the more difficult state of spiritual conformity, so that a standard which was apparently very high was in practice often quite the reverse. This letter-worship induced, as we have said, absurd flights of imagination. It must indeed have been a curious sense of God that could picture Him as actually studying, not merely His own law, but rabbinical developments of that law! According to Weber, by day He "is engaged upon the twenty-four books of the Torah, the Prophets, and the Hagiographa, and by night He is engaged upon the six divisions of the Mishna." (Hastings.)
Now we may well ask how such notions could have been evolved from the faith which delivered the chosen people from Egyptian bondage, a faith which seems seldom to have been entirely without some manifestation of spiritual power. The question is certainly a perplexing one,—at least when it first confronts us. But its explanation must surely lie in some fundamental misconceptions, in an imperfect grasp of Truth as absolute Principle, as well as in the backsliding tendencies of the human mind and the temptations that assail it. Besides, one can hardly peruse the Old Testament narratives without being struck by the apparent extraordinary preeminence of the religious leaders, as compared with the common level of insight and piety revealed between the lines throughout the history. The leaders we have named above, and other heroic figures, must certainly have been heaven-born types of humanity, God-inspired and endued with power and wisdom not of earth; but their lives were so outstandingly great that they can scarcely be regarded as reflecting very fairly the national consciousness, although they represent the high-water mark of inspiration at their respective periods.
The constant struggles between the idea of Jehovah and the belief in Baal are too plainly in evidence to allow us to suppose that the prophetic spirit and its ethical standard were generally measured up to. Probably mortal mind has changed but little. Its nature and root-instincts, as revealed in Christian Science, remain the same throughout its fleeting history, and differ for the most part only in details of expression. Believing tenaciously in itself, it must necessarily believe in life and power apart from God. Too easily it changes "the glory of the incorruptible God into an image made like to corruptible man;" neither is it thankful. How soon did Israel begin to murmur at the privations of the wilderness! How obstinately to-day does thought look back at the solid seeming world of sense! The I Am revealed himself on Horeb; but was He understood? Perceiving the need and imperfection of the people, their leader pronounced the moral law. It was a law of prohibition mainly, the corner-stone of Judaism,—its great achievement but withal its circumference. Beyond its boundary none but idealists could look; and on the whole the Judaic religion was too much involved in things external to attain to a pure idealism. Some exceptions perhaps but proved this rule. Yet the "schoolmaster" performed his useful work.
We have seen that law idolatry was carried occasionally to ridiculous and most extravagant lengths, but we should not therefore lay undue stress upon such extreme excesses as we have cited. The Jews' devotion had also much that was noble and sincere in it, and they were undoubtedly capable at times of real self-sacrifice. This is strikingly shown by Josephus in his accounts of various attempts to erect statues of foreign potentates about the Temple or in the public places of the Holy City. Such attempts the Jews resisted uncompromisingly and" at their utmost peril. History tells us that even after the dispersion they continued to contribute the annual halfshekel to the support of the Temple, however far distant from Jerusalem they might be. One is, however, constrained to see in this formal religion a strangely contracted range of vision. The advancement of Israel was too often regarded as the ultimate and sufficient aim in itself. Thus it would seem that when the Christian dispensation arrived, an idea of God was strongly held that was in some respects high and in line with reality; but it was frozen, as it were, by the chilling influences of human pride and exclusiveness, narrowed and materialized by tribal limitations and lacking the savor of a living faith in proportion as it substituted therefor a system of ritual.
Yet here was a religion which had such wondrous beginnings,—one held by a people whose experiences as narrated in the Bible were absolutely unparalleled! In its early history the marvelous demonstrations of God's presence realized, clearly indicate that a true spirituality was at least latent potentially among the people. Now it smoldered like stifled embers, now it might leap into a lively flame. Wisdom certainly put forth her voice, and called to the sons of men in Egypt. The period that witnessed the entry into Canaan was, however, a barbarous and sensual one. Superstition and idolatry abounded on every hand, and we cannot doubt that surrounding influences proved a terrible menace to Israel's loyalty. In spite of this the nation produced, in those centuries that followed the exodus, ethics unequaled up to that time, immortal poetry, an unrivaled succession of inspired prophets. But widespread defection from the true idea succeeded its early conquests, and a 'brood of evils followed in its wake,—sorrow, affliction, loss of spiritual light, captivity, dispersion, and terrible carnage.
Plainly the errors of Judaism began and ended with false conceptions of Deity. Its comprehension of God was not absolute; and it admitted fundamental mistakes which opened up every avenue for the deviations of mortal mind. The God of the Hebrews was not, in the first place, regarded by them as universal; again, He was anything but immutable. Nor did they grasp the significance of that saying which conveyed so much to Jesus, "I will have mercy, and not sacrifice." The doctrine of omnipresence virtually denied, love seemed inevitably absent, the letter supplanted the spirit, and a theology rather than a religion obtained in the schools. Hence, when the star of Bethlehem arose, the light of the world shone in darkness, and the darkness comprehended it not. The Messiah or true idea was rejected, and the gospel found a readier acceptance among the Gentile world. No wonder the Master apostrophized the Holy City, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Belief had produced the results of belief. A local and limited cultus fell far short of universal Truth in practical wisdom, in moral effects, and indeed in all its manifestations. How different might history have been if charity had softened the meaning of justice, and "righteousness" had made men rightly wise in spiritual understanding!
We may, however, be thankful to the Hebrew record for some invaluable lessons. Its story is that of mortal mind battling in the conflict between sense and Soul. "Animal in propensity" (Science and Health, p. 252), this mind is slow to yield to the higher call of spiritual consciousness. Based on the belief in an ego apart from God, it clings to pride and cherishes illusion. With a perception of substance that is faint or vague, it murmurs at the withholding of sensuous delights. Conservative in belief, it retains its materialistic views of a God that it would fashion in human mold. Steeped in limitation it seeks to confine that which is infinite to a temple made with hands; and would stereotype universal Truth, hedging it about with arbitrary constructions that suit its own complacency. In a word, it is a dreaming sense reluctant to shake off its slumbers.
Such was the very human state that accounts for the many retrogressions and shortcomings of Judaism. Still we must remember that the light dissolved the mist which enwrapped it in many places, forbidding psalmist and seer alike to rest satisfied with less than a divine awakening, and in such receptive and aspiring hearts it is certain that solid foundations of truth were laid. The prophet Malachi demanded "Have we not all one Father?" and the time is surely not far distant when there shall be neither Jew nor Greek, for the world moves on to the grand reality of one Lord, one faith, one purification, which must chronicle and attend the triumph of that knowledge of the true God and His Son, the divine Christ, made known to this age in Christian Science.
* The term Judaism is here understood broadly, as referring to the religion of the Hebrews as seen in the Old Testament, and to its surviving manifestations in the Christian era—not in any narrower sense.
