Ever since the appearance of Geiger's "Scientific Journal," Jewish philology and Jewish theology have been inseparably connected. To attempt a detailed account of the latter would involve the necessity of frequent reference to the former, an attempt in which we can hardly assume the reader's interest would bear us out. Unwilling to test his patience by such a course, we shall content ourselves with stating the main principles of Reformed Judaism, and briefly indicating the successive steps by which it advanced to its present positions.

The one great fact which the Science of Judaism has indisputably established was the fact of evolution in the sphere of the Jewish religion. Each generation had legislated for itself. The authorities of the Middle Ages had introduced changes in the ritual; the Talmud itself, that corner-stone of orthodoxy, was a stupendous innovation on the simplicity of Bible religion.* Applying the theory of evolution to their own case, the modern Rabbis assumed on their part the right to institute whatever changes the exigencies of the age had rendered imperative.

The very fact of change, it is true, presupposes the existence of a substratum that remains unchangeable. What that substratum in the case of Judaism is claimed to be, we shall presently discover. The measures of the Reformers were in the main dictated by the sentiment of patriotism and the desire to remove the barriers that interposed between them and their fellow-men. They would cease to be a "state within-the state," cease to separate themselves from the fellowship of the Gentiles. Hence the leading proposition upon which Reformed Judaism is founded. The Jewish people have ceased to be a national unit, and will exist hereafter as a confederation of religious societies.

If the Jews have ceased to be a nation, then the Reformers must abandon the idea of a national restoration. They did so. If they have ceased to be a nation, they must give up the hope of a personal Messiah who should lead them back to the promised land. They did so> If they desired no longer to dwell in seclusion they must abolish the dietary laws, which forbid them to taste of the food of Christians, though commanded by the Talmud and founded apparently on the authority of Moses. This, too, they were willing to do. Other changes were inspired by the philosophic teachings of the day, and were undertaken with equal readiness. Thus the doctrine of resurrection in the flesh was set aside. The fabric of ceremonial observances had been rudely shaken, and soon gave way altogether. Changes in the ritual followed. The prayer-book reflected the gloomy spirit of a people whose life was embittered by constant trials and dangers. Naturally they had turned to the past and the glories of Zion; the pomp of the sacrifices, the advent of the Messiah, the future restoration of the kingdom of David, were the themes on which they loved to dwell. All this was no longer suited to the temper of the modern Jews, and radical alterations became necessary. Many of the festivals and fast-days also were struck from the calendar. One of the most distinctive customs of the Jews, the so-called rite of Abraham's Covenant, was boldly attacked, and though the abolition of this ancient practice is still strenuously resisted, there is little doubt that it will ultimately go with the rest. Samuel Holdheim advocated the propriety of intermarriage between Jews and Christians.

The manner in which these conclusions were reached may be described as follows. At first an attempt was made to found each new measure of Reform on the authority of the Talmud. The Talmud was attacked with its own weapons. The fallacy of such a method becoming apparent, the authority of the Talmud was entirely set aside. A return to the Bible was next in order. But even the laws of the Bible proved to be no longer capable of fulfilment in their totality. A distinction was therefore drawn between the letter and the spirit of the Bible. The letter is man's handiwork, the spirit alone ought to be regarded as the Divine rule of faith. The "spirit of the Bible" is the essence of Judaism, which cannot change. In the process of evolution it constantly assumes new forms, but remains substantially the same. Nor could any motives of expediency, nor could even the ardent desire of political emancipation have induced the Reformers to pursue the course they did, had they for one moment believed it contrary to the substantial teachings of the Bible. The spirit of the Bible is expressed in two fundamental propositions: the existence of one God, the author and governor of the universe; and the Messianic mission of the people of Israel. The former is no longer the exclusive property of Judaism, the latter is distinctively its own; both together express the simple creed of the Reformers.