BL 87 /T 7 UC-NRLF VOORSANGER COLLECTION OF THE SEMITIC LIBRARY OF THE UNIVERSITY OF CALIFORNIA GIFT OF REV. JACOB VOORSANGER, D.D. 1906 Published Weekly. Price $1.00 a Year ; or Five Cents per copy. OUR PULPIT. Sunday Lectures of Josepti Kratiskopf. VOL. V. SUNDAY, OcrobER 2 5 th, 1891. NO. I, Theologies many Religion one. PHILADELPHIA OSCAR KLONOWER, 1827 PARK A1ZETOE, Entered at the Post-Office at Philadelphia, as econd-class matter Tfee following Books are for Sale by (MAR KLONOWER, 1827 Park Ave., Pbilad' and will be sent on Receipt of Price to any part of the U. S and Canadi RABBfjOSEPH KRAUSKOPF, D. D. EVOLUTION AND JUDAISM. An attempt to bring the Problems of Modem Philosophy and Science as influenc- ing Religious Thoughts, within the easy comprehension of the average layman 8vo , 342 pages. Cloth bound 1. The Dynamic and Force of Religion. 2. Evolution and the Bil'le. 3. Creation and the Bible. 4 Matter and Force 5. The Nebular Hypothesis. 6. Darwinism. 7. Primeval Man. 8 Evolution of Man, Intellectually. a. Evolution of Man, Socially. 10. Evolution of Man, Religiously. it. Evolution of Man, Morally. 12. Evolution and God. 13. Evolution and Immortality. 14. Evolution an i Worship. 15. Evolution ot Judaism. 16. Summary. Glossary. Index. TEWS AND MOORS IN SPAIN. A Romance and a History. 8vo., 2,6 pag'-s Cloth bound ,-.- <> oo^c^ / dU f*.^? ^ ~/ ~-?~~ OA.CC0-M,. C7 *. oc^uu ^,, ..~~ ^Jy. Composed of thirty completely different English Services, i. eluding Hymns, suitable for Friday evening or Sunday morning services, and also lor home service. 12 mo., 205 pages. Cloth bound Bound in Morocco, Gilt Edges...... cents additional for postage. u Rabbi and Priest, A STORY, By MILTON GOLDSMITH, ISSUED BY THE Jewish Publication Society of America. PRICE, POSTPAID, ONE DOLLAR. PRESS OPINIONS. The terrible persecution of the Jews in Russia has never been described more forcibly than it is in a volume from the Jewish Publication Society of America, Philadelphia, with th "Rabbi and Priest." PHILADELPHIA EVENING BULLETIN. Many of the incidents are based upon actual facts and the stcry presents a series of vivid pictures of the character, life and sufferings of the misunderstood and much maligned j ews BURLINGTON HAWKEYE. A thrilling, simply told tale of Jewish life in Russia -NEW ORLEANS PICAYUNE. A strong and well written story. PUBLIC OPINION. (WASHINGTON, D. C ) For Sale Jby OSCAR KLONOWER, 1827 Park Avc., Philadelphia. PHILADELPHIA. DEAR SIR : The undersigned takes the liberty to send you a sample copy of "Our Pulpit," Series V. " Our Pulpit" brings the Sunday Lectures as delivered by Rabbi Joseph Krauskopf, D D., at the Temple of the Reform Congregation " Keneseth Israel " weekly. u Our Pulpit" is in the fifth year of its existence and the phenomenal success it had since warrants an old age. If you desire to subscribe, kindly fill out the annexed blank and return same, as soon as possible, to the under- signed. It is advisable to begin with the first lecture, as a duplication will be impossible after the original edition has been exhausted. Subscription price $1.00 per series. Yours Respectfully, OSCAR KLONOWER, 1827 Park Avenue, Philadelphia. Should you receive duplicate copies of this Lecture, please place one where it will do the most good ORDER SLIP. Mr. OSCAR KLONOWER, 1827 Park Avenue, Philadelphia. Dear Sir: Enclosed please find Dolla for which send me copies of "OUR PULPIT ! Fifth Series, 1891-1892. JVame Street Citi/ County State Jheologies many Religion one. A Sunday Lecture Before the Reform Congregation Keneseth Israel, October asth, 1891, BY Rabbi JOSEPH KRAUSKOPF, D..D. PHILADELPHIA: PRESS OF S. W. GOODMAN, No. 116 NORTH THIRD STREET. 1891. SUNDAY LECTURES. BY RABBI JOSEPH KRAUSKOPF, D. D. SERIES!. 1887-1888. 12. Judaism and the Ethical Culture Society. 1. The Need of the Hour. 2. The Theology of the Future. The Feast and the Fast. Mind and Belief. 5. The Conquest of Evil. 6. Be Right I o-day ThoughWrong Yesterday 7. | Orthodoxy. 8. TheThree Foes of Judaism: < Conservatism 9. I Reform. 10. Judaism and Unitarianism. xi. The Feast of Esther. 13. he Chosen People. 14. The Hebrew and The Atheist. 15. An Error of Eighteen Hundred Years Cor- rected. 16. Passover and Easter. H Who is Responsible : { ! State^ 19. The American and his Holidays. 20. The Saturday- and the Sunday-Sabbath. SERIES II, Whence, Whither and Why? The Voice of the People Uncharitable Charity. Wife and Mother. Husband and Father. Origin and Descent. The People of the Book. Future Reward and Punishment. The Ideal Commonwealth. The Puritanic Sabbath. EPOCHS IN JUDAISM : I. The Mosaic Age. 11. The Prophetic Aw. 111. The Messianic Age. IV I he Rabbinic? 1 . ACT- 1888-1889. EPOCHS IN JUDAISM CONTINUED : 15. V. The Kabbalistic Age. 16. VI. The Mendelssohnian Age. 17. VII. The Present Age. 18. Ashes to Ashes or Earth to Earth. 19. Sanitary Science. 20. Does Prohibition Prohibit ? 21. Intermarriage. 22. Convert your own Let Jews alone. 23. The 25th Anniversary of the Cornerstone- Laying of Temple Keneseth Israel. 24. Abused Benefactors. 25. ABenefactor Honored. (Rev.Dr.I.M.Wise) 26. The Real Saving Trinity. 27. The Removal of the Leaven, rfi. Deed through Creed. SERIES III. 1889 189O. J. "Eppur si Muove" (And yet she moves). 2. Jew Against Jew. 3. Possibilities of Youth. 4. Possibilities of Age. 5. Art as an Educator. 6. A Child's Prayer. 7. Nurseries of Crime. 8. The Jew as a Patriot. 9. Are We Better than the Heathen ? 10. Business Integrity, ii. How Molehills into Mountains Grow. 12. How Mountains into Molehills Dwindle. 13. What Love Joins No Court Sunders. 14. Religion in the Laboratory. 15. Myths in the Old Testament. 16. Myths in the New Testament. 17. Living for Others. 18. Heredity. 19, Is this a Christian Nation? 20. Purim and Lent. 21. The Tyranny of Fashion. 22. Religious Unbelievers and Irreligious Believers. 23. War Against War. 24. Martyr's Day. 25. Native against Foreigner. 26. Ancient and Modern Saints. 27. Shifting but not Drifting. . SERIES IV, i. Westward Not Eastward. 2. The Force in Nature God. . 3. Gain from Pain. 4. Pain from Gain. 5. The Law of Environment. 6. American Apathy. 7. Eussia and her Jews. 8. Among the Immortals. 9. After Death-What? 10. Before Death What ? Jewish Converts, Perverts and Dissenters: ii. I. True and False Converts. 12. II. Jesus a Jew, and not a Christian. 13. III. Paul The Jew and the Gentile. 14. IV. Forced Converts. 189O-1SQ1. 15. V. Allured Perverts. 16. VI. Spinoza-N.^t a Convert nor a Pervert. ,'17 VII, Br-.llir.ht Women Ignoble Perverts, iS. V(JL B^rriC and Fcine Perverts through Christian Intolerance. 19. IX. Isaac Disraeli A Pervert through Jewish Intolerance. 20. X. Benj. Disraeli A Convert, yet a Jew. 21. XI. The Blank Leaf between th Old and the New Testament. 22. Love as a Corrector. 23. Eyes they have, and see not. 24. Ears they have, and hear not. 25. Tongues they have, and speak not. 36. The Morning Dawns. Theologies many --Religion one. RAHUI JOSIU'H KKAl'SKOPK, D. I).. Philadelphia, Oct.2^1i. /,S'v/. Again we are assembled, in large numbers, and with joyful spirits, for the commencement of another season of Sunday Services, in addition to our regular Saturday Sabbath Services. For the fifth time we resume to-day our gatherings, during the Fall % Vh?cluhe slm- and Winter and Spring Sundays, for gratifying the soul's day-Services are resumed. craving after communionship with God, for drawing in- spiration for right-thinking and right-living in our daily walks, for drink- ing in refreshing draughts from the fountains of knowledge and truth, and for an occasional theological discussion, or investigation of some of the professed creeds and dogmas. The announcement of the last branch of this season's work is, I fear, not received with welcome by .some of you gathered here. Theological questions, I might even include the Theologians them- Theology mi- selves, have ceased to be popular. To many they have PP ular - become abhorrent. Not a few flee from the theologian, as the theologian himself once fled from His Satanic Majesty. At the merest mention of Theology or Theologians they smell the odor of musty volumes, the effluvium of the grave, the exhalations of streams of blood innocently shed, they see manacles and shackles and torturing instruments, they hear the cries of anguish of the persecuted, exiled, tortured, executed, they .see visions of the martyred Hypatia, Savanarola, Servetus, Latimer, of the slaughter of the Saxons, of the annihilation of the Albigenses, of the massacre of the Jews and Huguenots, of the murder of the Hussites, see the affrighting ghosts of Cyril, Torquemada, Catharine de Medici, Alva, Cotton Mather, and they shrink from it, as they would from poison draught or deadly weapon. There exists in the minds of many, and much it is to be regretted, a sorrowful confusion between Theology and the Theologian. Theology is good, the Theologian -may be bad. Theology is neces- Theoloifv con- sary and rational, the Theologian may be unnecessary founded "with and irrational. Theology is a pure source of religion, Theologians may be its polluters. Theology is the benign mother of religion, theologians may be its assassins. Without theology there can be no religion. Before the heart can feel religiously, the mind must think theologically. Before hand and tongue can act and speak godly, theology must tell that without theology there is a God, and what that God is, and what that God no religion. wants. Before we can know how to use this life of ours, we must form some idea as to what it is, and why it is, and whence it comes, and wither it goes. 20207 ' . - . Theology constituted one of man's first thoughts, and to this day it has remained his highest thought. Long before theological institutes were dreamed of, theology existed, and it will continue to exist, even though every seminary dedicated to its study be destroyed. As long as man will continue human, as long as the human mind will remain finite, as long as the ever-perplexing and the ever-vexing problems of life will elude the grasp of exact science, as long as birth and death will alternate, and planets revolve, and seasons change, and the grandeur and harmony and wisdom in the universe overawe, so long will the mind search after the First Cause, and trace cause to the Last Effect. And the few faint glints of light, that it will gather up on its way, it will reflect in an in- finite variety of speculations and hypotheses, of dreams and fancies, of creeds and dogmas, all of which will constitute its Theology. Moreover, theology will not only continue, but it will also differ in the future as it has in the past. As long as men wills differ physically, Theology will mentally, and morally, in age and in environments, in continue to differ. c i rcums t a nces and in antecedents, so long will there be an unavoidable difference in their theological conclusions. The First Cause of the savage, just emerged from the brute, will differ from the conception of it in the mind of a Herbert Spencer, and the Last Effect in the mind of the Esquimaux will differ essentially from that which the inhabitant of sunny Italy will form of it. The Pantheon of the Oriental, accustomed to pompous pageantry, to luxuriant display, to voluptuous ease, to slavish subjection, will differ materially from that of the plain, freedom-loving American or Swiss. To sailor and to mountaineer, to men constantly exposed to trials and dangers, to those whose whole existence is solely dependent on the uncertain products of the soil, to the poor and heavy-laden, Life here and hereafter will have an altogether different meaning from that which the rich and the strong, the happy and the young, give to it. who live sheltered and protected, amidst ease and affluence, on the broad avenues of the metropolis. And much I fear that the continuance of differing theologies will prolong the existence of discord-spreading theologians. As in the past, there will be men, who, from choice or profession, will Continuance of differing Theo- surrender themselves to theological speculations, will continuance of brood and ponder, will dream and guess, until they will fighting theolo- mistake the few faint glints of light for luminous revela- tions, their guesses for proofs, their dreams for facts; and, hoisting their own theological notions high, will proclaim them as the only theology, themselves as its only proper enunciators, and declare war against all holders of other creeds and dogmas. There has never been a theological system that has not had theolo- gians to claim superiority for it, nor has there been a people on the face Excesses of theo- ^ ^ e eartn tnat nas not been distracted and torn because logians. o f such a claim. Men, calling themselves theologians for whom idlers or peace-disturbers had been a fitter name keeping themselves aloof from the common walks of life, leading for the most part a recluse life, coining little in contact with their fellowmen, know- ing little of the trials and tribulations, of the joys and pleasures, of the real needs and interests and desires, of human society, often shunning home- and family-life, deadening the heart to all finer sensibilities, ab- sorbing themselves wholly in abstract speculations, falling prey to mys- ticism and hallucination, have made, during many dark and painful cen- turies, of helpful and needful theology a most horrible monster, so much so, that to this day the merest mention of it fills us with disgust and alarm. That the abuse of theology by theologians, the attempt to force one man's creeds and dogmas upon another of totally different taste, culture, environment, ancestry, modes of thought, and the prac- , . , Not theology but tice of visiting cruel punishment upon him for refusing, theologians re- has not aroused civilized society to open rebellion against pre theology, has not driven it to tearing it up, root and all, and crushing it forever, is indeed surprising. It is theology's best vindication that it is not responsible for its abuse. It is the best proof that rational man in- stinctively felt that not theology, but the theologian, is reprehensible. Rational man appreciated the benefit of civilization. He knew that its continuance depended on the continuance of religion, and that the continuance of religion depended on the continuance of The K00 ^ O f theology. He knew that to have society pervaded with theology. a love of justice and truth, of peace and good will, of virtue and charity, to have the mind ennobled, the heart softened, to make progress and enlightenment possible and easy, to have, in brief, man think divinely and act godly, he must have the ministration of religion. But, he also knew that religion, to achieve such lofty ends, must be invested with the highest authority, must speak, command, direct, in the name of a Being supreme in power, wisdom, goodness. The proof for the existence of such a Supreme Being, endowed with such attributes, religion could de- rive from theology only. It alone could furnish arguments in favor of the divine origin and purpose of life, and of the immortality of the soul. With these First Principles of Theology for a foundation, religion could go on erecting its magnificent ethical structure, without any other help from theology. These First Principles of Theology, however, seldom contented the theologians. They went on hatching new r creeds and new dogmas, form- ulating new rites amd new ceremonies, imposing new re- xhe evil of Theo- strictions and new obstacles, which made life a burden, logians. religion a hardship, disturbed the peace of society, impeded progress, and forced men into hypocrisy and infidelity. It is amusing to hear theologians speak of the great benefits their caste conferred upon human kind, to see them claiming credit for bless- ings, wrought, not by them, but by religious people, and often despite their opposition. I make a distinction between theologians and religious people. By theologians I understand those, who pfrofess to know all about God and Theologians and * ne Hereafter; who profess to know precisely what sect is religious people God's favorite and who are God's appointed and annointed, contrasted. ". and where and when, and in what form and language, and with what rites and ceremonies, God w r ants to be worshipped by man; who regard themselves as God's detective force on earth, entrusted with the duty to see that even the minutest detail of God's want is scrupu- lously obeyed; charged even to visit severe punishment upon the disobe- dient; and who prove their divine appointment by their really marvelous powers for scenting heresies, and for unearthing apostasies. By religious people I understand those, \vho, without much talk of God, who, without claiming much knowledge of the nature and essence of God, lead a godly life, in obedience to the will of God, as revealed by their reason, and by the dictates of their conscience. It is amusing to see these theologians posing as the great lights. Who are the real lights and perpetuators of the world's religions? Who were Founders and ^ ie f ull( l ers an( l preservers of Judaism ? Who were they, Preservers of ju- who made its name coextensive with the whole civilized gious people not world, and beneficial, wherever once heard ? Surely not those theologians, who wrote ponderous treatises on the nature and attributes of God, on the mysteries of the upper- and nether- world, who elaborated enormous digests on the ritualistic and ceremonial laws, who foisted the Kabbalah and the Shulchan Aruch upon the reli- gion of Israel, who made Israel a peculiar people, who set up x impassable barriers between them and other people, the effects of which have been, and still are, painfully felt ? Nay, not these, not these. The founders and preservers of Judaism were not theologians ; they were religious people. They were men of action, not dreamers. They dealt with realities, not with fancies. They dealt with people, not w r ith phrases. They were men who, like Moses and the Prophets, heard within them God's voice calling them aloud for great work. In their writings and speeches you will look in vain for a theological system, or for a trea- ties on the soul's immortality, or 'for pictures of the Hereafter. But you will find there the first moral code known to History, the Ten Commandments, and a Golden Rule, and other wise laws, regulating the relationship of man to God, to the state, to his fellowmen, and to himself. You'll find there declaration after declaration, that: it is not sacrifice, not ceremony, not prayer nor penance, that God wants of man, nothing but to use the prophet Micah's summary 'to do justly, and to love mercy, and to walk humbly with God. ' Who were the great lights of the Christian Church ? Who were they who made its name and work blessed ? Surely not those spinners of fine- Same true in drawn theological subtleties, who launched schism upon Christianity. schism upon the Church, who introduced breach upon breach among her members, and shed rivers of blood in consequence ? Surely not they, who clogged the wheels of progress, shackled indepen- dent thought, hurled the ban upon original research, brought the curse of the Dark Ages, the inquisition, the torture-chamber, the stake, the 5 autos da fe upon Europe, because of their unending doctrinal quarrels, one theologian claiming that God is one, the other insisting upon a triune God; one claiming that the Son is co-eternal with the leather, the other that the Father is older than the Son; one claiming that the Son's essence is identical with that of the Father, the other that it is only similar to it; one claiming a divine origin for Jesus, the other a human; one insisting that Mary must be addressed as the Mother of God, the other as the mother of Jesus; one claiming that the communion wine and wafer con- sist of the blood and body of Christ, the other that they are only per- meated with his spirit; one claiming that man is born corrupted with the sin of Adam, the other that he enters life sinless; one declaring that the Holy Ghost "proceedeth from the Father and the Son," the other omit- ting the Son; one insisting that baptism shall consist of immersion /;/ water, the other of sprinkling with water,- and so on through a whole catalogue of them. Nay, not these were the lights and benefactors of the Christian Church. Christianity's true founders and preservers were not theologians but religious people. Paul, the Neo-Platonic mystic, was, it is true, one of the founders of the Church. But had he not had the example of the noble life and deeds and utterances of Jesus, the religious Jew, and of his religious Jewish apostles and disciples and followers, to hold up for admiration and imitation, he would never have succeeded in planting Christianity in three continents. The true disseminators of Christianity, they that made it illustrious among the religions of the earth, were those religious men and women, who went forth in the true religious spirit of Jesus, to toil self-sacrificingly for the good of all men of all conditions, to bring liberty to the oppressed, help to the needy, comfort to the sorrow- ing, hope to the despairing, light to the erring, and to extend the hand of brotherhood to the fallen and straying, to the pariah and slave, to the publican and sinner. The same is true of Buddhism. Not its theologians, who' separated themselves from the world for ascetic practices or for idle profitless speculations, not those theologians, who spun out their voluminous commentaries and casuistries and systems, Buddhism" 1 until they divided their Church into numerous factions, have made Buddhism the largest of all denominations, and in point of ethical excellence equal even to the best. Not the theologians of the Hindoos, but their religious people accomplished this, they, who like their leader, the good Buddha, were ready to surrender station, wealth, comfort, pleasure, ease, for the good of suffering humanity, they who went forth among men to break down castes, to make all men brethren, to diffuse the sentiment of universal peace and good will, and to extend them even to the lower animal, to heal and to aid and to comfort, to educate and to elevate, to instil a love of truth, of justice, of tolerance, of .self- control, and who are amply rewarded, for the Buddhists rank to-day *See controversies of the Arians, Pelagians, Homoousians, Homoionsians, Eutych- iaiis, Nestorians, Transsubstantiationists, Consubstantiatiouists, Filioqnes. among the most peaceful and industrious, among the most benevolent and hospitable, among the most temperate and humane, of all the people on the face of the earth. The same is true of other denominations. While the Mohamedan theologians wasted their time and energies upon splitting the worst teachings of the Koran into a labyrinthal^maze of doc- A?ohamedanism trines > an( ^ divided the people into many hostile factions,. the religious people took the best teachings of their Scriptures, the beautiful ethical precepts, and with them civilized and humanized and blessed themselves, and millions of others. It was the same in Greece. While the theologians clamored for the blood of Socrates, declared that the gods would visit terrible vengeance upon the nation for tolerating the heretic and infidel, In Greece. . * i , the innocently accused philosopher was busily engaged in helping, teaching, elevating, ennobling, his fellowmen. It is the same to-day. While theologians institute courts for the trial of heretics, split up people into factions, create confusion and discord, hurl their anathemas against the heads of those, who Same true to-dav. .._'. /- ^ share not their views, nor perform their rites, nor pray in their language, deny even the right of fellowship to those who worship the same God, in the name of the same denomination, only in a different form, the people themselves, more religious than their theological leaders, toil side by side, hand in hand, heart with heart, in work of love, of charity, of education, and live peacefully and helpfully together in bro- therly love and good will. Thus we see that not the theologians of a denomination but its reli- gious people are its real lights and propagators and benefactors. And we also see that the attitude and characteristics of theologians fra^'betw^eii 00 "' ancl reli Ri us people are about the same the whole world theologians and over. Study whatever history of whatever denomination we may, this we find as a universal characteristic: Theologians preach religious people practice. Theologians deaden the heart, religious people make it a living fountain of love and sym- pathy. Theologians wound, freeze, darken, divide, religious people heal, warm, illumine, unite. Theologians deal with abstractions, religious people deal with facts. Theologians are exclusive and narrow, religious people are broad and cosmopolitan. Theologians are arrogant, intolerant, boastful, they delight in holding other creeds up to scorn, in flaunting the errors of others before their hearers, in contrasting their worst forms with the best of their own, religious people are humble and tolerant, they pity the errors of others and seek to hide and to remove them by words and deeds of love and sympathy, they contrast their own weak sides with the best of other creeds, and thus set a stimulus for betterment before them. Theologians make forms and rites and creeds the end of worship, religious people make them the means. Theologians say to the applicant for membership you must first be purged of your old errors, you must be new r -born, converted, immersed, baptized, confirmed, reli- gious people stretch forth their hands and say: come brother, come sister, and be welcome, no matter what your former belief, or present belief, welcome even if you have no belief at all. Such an examination of the actions of the different religious people reveals yet more. It shows that not only are their actions similar but also their coifceptions of what constitutes religious duty. -..,.. . , . . Conceptions of Whatever definition we give to religion, whether that religions duty of the philosopher or scientist, of the historian or philan- allke - thropist, none is so narrow or so deficient as not to include every form of religion that was or is extant still. All start with similar First Principles of Theology a Belief in Supreme Power, in a Hereafter and though their conceptions of that Supreme Power and Hereafter and their mode of worship, differ, they are alike, and have been, in their conception of the highest religious duty. Their theologies differ their religion is one. The Golden Rule was taught and followed by the Chinese, by the Greeks and Latins, by the Hebrews, and others, long before the advent of Christianity. Those of our Ten Commandments that relate to the duties of man to man are also those of the Buddhists. Long before Christianity was introduced among the Norsemen, Ingemund the Old, bleeding and dying, prayed God to forgive Rolleif, his murderer. The virtue of re- turning good for evil, of rewarding hatred with love, of thinking and judging and acting justly and charitably, the duty of being hospitable to the stranger, of sharing with the needy, of caring for the aged and infirm, of comforting the sorrowing and stricken, of self-control and self-culture, are as rigorously enjoined as the highest religious duty upon the Chinese, the Parsi, the Hindoo, the Arabian, as they are upon Chris- tian or Jew. It is the same melody which the human soul has brought from some other sphere, which all, from the highest to the lowest, are playing and singing still, only on different instruments, with different voices, in different times and keys. Some have elaborated it into a magnificent symphony, with others it is as monotonous as the droning of the bag- pipe. But the musical ear detects the same melody even in the most unmusical of them all. Time may have damaged the instrument* or environment may have prevented the development of the voice, yet the melody has clung to the human soul, whether damaged or undeveloped, I believe with the poet "that in all ages Every human heart is human, That in even savage bosoms There are longings, yearnings, strivings, For the good they comprehend not; That the feeble hands and helpless, Groping blindly in the darkness, Touch God's right hand in that darkness, And are lifted up and strengthened." "Hiawatha," I,ongfellow. Yes, mankind is one religiously, and, but for the theologians, it might have constituted one religious brotherhood. And what has not yet been, soon may be, sooner perhaps than any of us re- believe. The theologian's power is broken. His recent ligious brother- heresy-hunt has revealed his senile weakness and his dotage. Science, that has already helped religion much, will help it yet more. With every day it increases the means of bringing the whole human family into closer contact. Peoples, long separated, learn to understand each other, and to copy from one another. The like- ness of their First Principles, and of their religious aspirations and prac- tices, will become more and more manifest, and hearts will soften towards each other, and the sanctuary of the one will be holy to the other, and where the one worships, the other will feel he too might worship. This is not a dream. I have stood in Catholic Cathedral, in Quaker Meeting-House, in Protestant Church, in Mormon Tabernacle, in Chinese Joss-House, and I have felt within them all the same reverence, have felt the same prayerful feeling come over me, that I feel within the synagogue. Within each I felt the presence of the Supreme Power, and wherever it is present, I can worship. I remember being told of a poor Catholic woman straying into a synagogue, one Saturday morning, before services had begun, and walking up to the chancel railing, dropped on her knees a*nd offered her prayers. The Sexton informed her of her mistake. For a moment she seemed puzzled, but, regaining her self-possession, she remarked: "And to be sure, God is here too." That pious woman uttered in these few words a profounder truth than even she herself probably grasped, and many generations will yet pass before people will grasp the truth that God is present in every place dedicated to Him, by whatever name it be design- ated, and in whatever form He be worshipped, and that one may worship Him in one place or form, or in another, and not give offense to his God, nor do violence to his own conscience. The time will come when some Reformer, greater than all that have preceeded him, starting from the premise that theologies do, and must, and will differ, but that religion is one, will set himself wanted Ref0nUer to work to unite the whole human family into one reli- gious brotherhood, with theological liberty for each, even as now thousands, millions, of people constitute one citizenry or nation- ality, without sacrificing their right of managing their individual house- holds as suits them best. Recognizing that the First Principles of all denominations, the basic elements of their modes of worship, their spirit- ual yearnings and expressions, are about the 'same, that the people long to commune with their Supreme Being, to bow, or to kneel, or to pros- trate themselves before the Mysterious Power infinitely greater and better than themselves, to .stammer before it their thanks, to bring to it their offerings, to confess before it their wrongs, to supplicate it for aid, to con- secrate to it their new-born, their betrothals, marriages, deaths, and other important epochs of life, to place before themselves, in statue or painting, or in symbol, their great heroes and benefactors, for inspiration and imitation, that great Reformer of the future will set himself to work to contrive a mode of service, which, without doing violence to individual theological conceptions, will satisfy all the people's inner cravings, and conform, for the most part, in outward expression. He will enable the people to worship at home or abroad, within or without their congrega- tion, with brother or with stranger, in almost the same manner, and not feel themselves strange, whether in synagogue or cathedral, in mosque or joss-house, in pantheon or pagoda. It will be a gigantic work. It will require a Reformer, who will combine within himself the sagacity of a Moses, the fire of an Isaiah, the self-sacrifice of a Buddha, the sweetness of a Jesus, the zeal of a Paul, the magnetism of a Mohamed, the fearlessness of a Savanarola, the daring of a lyuther. But he will come, with all these traits, and will achieve this glorious end. He will unite the human family into one religious brotherhood, with theological free- dom for all. He will come, for it is right, and the right, in the long run, and in due time, succeeds. SERIES V. 1891 1892. - Theologies many Religion one. Who w-rote the Pentateuch. r6. 19- 20. 24 Ninth St., Philadelphia. and. 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FHILdDELPHI/L "Jewish Converts ani Perverts*' 5 OF EVERY V/IRIETY PROMPTLY EXECUTED AT 116 NORTH THIRD STREET PHILdbELPHI/I Established 1865 Telephone 2430 ELEVEN LECTURES BY Rabbi JOSEPH KRAU3KOPF, D. D. !. True and False Converts. II. Jesus A Jew, and not a Christian. III. Paul The Jew and the Gentile. IV. Forced Converts. V. Allured Perverts. V! Spinoza Not a Convert nor a Pervert. VII Brilliant Women Ignoble Perverts. VIII. Borne and Heine i 'erverts through Christian Intolerance. IX. Isaac Disraeli A Pervert through Jewish Intolerance. X. Benj. Disraeli A Convert and yet a Jew. XI. The Blank Leaf between the Old and the New Testament Will be mailed on receipt of 50 cents. OSCAR KLONOWER, PUBLISHER, 1827 Park Avenue, Philadelphia. YB 22586 ^ 320207 UNIVERSITY OF CALIFORNIA LIBRARY 1