Prof. Dalman on Christianity and Judaism

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736 THE JEWISH QUARTERLY REVIEW

CRITICAL NOTICES.

PROF. DALMAN ON CHRISTIANITY AND JUDAISM.

Christenthum und Judenthum, von Dr. Gttstaf Dalman. 1898.

I peel very guilty that this most remarkable pamphlet should not
have been noticed in the Jewish Quaktekly Review at an earlier
date. To say the truth, although Dr. Dalman's essay has been in my
possession for more than a year, I did not read it till a few days ago.
Having read it, I felt it my duty to give an account of it in these
columns.

To call the pamphlet remarkable is smaller praise than it deserves.
Dr. Dalman seems to be a rare exception among the Protestant
theologians of Germany. To begin with, he is a first-class authority
in Rabbinic. His scientific work has already been quoted with respect
by Dr. Schechter as standing quite outside and above the ordinary
productions of Christian scholars. He himself is perfectly alive to the
faults and inadequacies of the much quoted Weber— the one universal
authority among Protestant divines for all matters of Rabbinic
theology. In the first part of his important book, Die Worte Jesu, he
shows his mastery of the Talmudic material. He is far from repeating
or believing in the ordinary platitudes about the burdensome law,
the horrors of Nomismus and the miseries of the Rabbinic religion,
so often assumed and dilated on by one self-complacent theologian
after another. The unanswered castigation so justly inflicted by
Mr. I. Abrahams upon the otherwise monumental work of Schiirei'
would not in the least apply to him. He is an opponent with whom
our best and wisest champions might be delighted to cross swords.

Moreover, Dr. Dalman is not merely acquainted with Talmud and
Midrash, but he is also familiar with modern Jewish literature. He
knows the feelings and opinions of modern Jews, both of the orthodox
and reform divisions. And yet this enlightened, unprejudiced, and
well-informed man is an earnest evangelical Christian, convinced of
the superiority and truth of his own creed, and while quite fair to
the other side, an uncompromising exponent of what he believes to
be its weakness and deficiencies. A truly remarkable combination.

CRITICAL NOTICES 737

Dr. Dalman's short pamphlet of twenty-nine pages contains so
much that is fair and true (whether absolutely or relatively) that
I hope he will give some attention to the few corrections which
I shall have to make. Let me now introduce the reader to the
contents of his striking brochure.

The pamphlet was originally a lecture delivered in Berlin before
a Lutheran society. It was intended as a contribution to apologetics.
Dr. Dalman says, in words which deserve careful consideration : —

Apologieen verdienen nicht den scblechten Euf, in welchem sie
heutzutage bei vielen stehen. Eine Religion, die damit zufrieden ist,
dass sie existiert, und keine Thatigkeit nach aussen hin entfaltet —
abwehrend, angreifend, erobernd — ware wert, vom Schauplatz abzutreten.

In his opening paragraphs the author laments the wonderful
ignorance of Judaism which Christians display. The religion which
is nearest to Christianity is of all religions the most ignored and
despised. It seems to be thought more worth while to study the
fetish faith of the Bantus than the faith of the Jews.

Dabei ist die Litteratur der judischen Religion in ihrem ganzen
Umfang Christen ebenso zuganglieh wie Juden. Keine der nichtchrist-
lichen Religionen ist leichter zu studieren. Wer nur eben wissen wollte,
was gegenwartig die Religion der deutschen Juden aller Richtungen ist,
kdnnte sogar aus deutschgeschriebenen Biichern sich hinreichend zuver-
lassig unterrichten.

Dr. Dalman then proceeds to make some valuable and penetrating
remarks on Zionism (whose measure he has pretty accurately taken),
and on anti-Semitism. The Jews will clearly remain in Western
Europe : they will neither all go to Palestine, nor be driven out by
force from their homes, as the more violent anti-Semites would
desire. Hence Dr. Dalman thinks that there ought to be a better
mutual understanding between Christian and Jew. On his side he
desires to show what are the specific differences between the two
religions and what are the specific treasures of his own faith. For the
Jewish reader the occasion and object of Dr. Dalman's essay are of no
particular moment. Its value lies in what he happens to say. But it
is interesting to note that Dr. Dalman asks from the Jews the same
candid and open pronouncements which he demands from his own side.

Das offene und unverhullte Auftreten, welches vom Christenthum
zu fordern ist, wiinschen wir aber auch vom Judenthum. Auf dem
Grund gegenseitiger Achtung mit Vermeidung der Hereinziehung alles
persOnlich Verletzenden muss die Auseinandersetzung erfolgen.

Of course Dr. Dalman as a keen Evangelical who holds that " no
other Church possesses fragments of truth which are wanting to his
own " believes in proselytizing. But it must be honourably conducted.

738 THE JEWISH QUARTERLY REVIEW

Die biirgerliche Gleichberechtigung beider Parteien erscheint mir als
unentbehrliche Voraussetzung fur einen ehrenhaften Kampf. Der Kampf
der russischen Kirche gegen das Judentum mit der Unterstutzung einer
knechtenden Gesetzgebung, ihre Judenmission unter Polizeibedeckung,
ist in Wirkliclikeit eine schmachvolle Niederlage fur das Christentum.

Our author deplores the fact that the Jews have produced so little
literature in which Christians can find profit and enlightenment. He
alludes to the enormous work on the Old Testament which has been
accomplished by Christian scholars during the last sixty or seventy
years. This work has shown (according to our author it has been its
Aufgabe or purpose) that the history of the Old Testament " culmi-
nates" in Christ. The Jews, he says, have produced nothing of
importance or value on this subject.

Man sollte doch auf wissenschaftlichem Wege den Beweis fiihren,
dass Christus das Ende des Gesetzes nicht ist. Wir wurden aus solchen
Arbeiten ohne Zweifel fruchtbare Belehrung schOpfen und nutzliche
Anregung gewinnen, Wahrheit und Wesen der gdttlichen Offenbarung
noch klarer zu erkennen und gegen Zweifel sicher zu stellen. Von der
im Traditionsglauben befangenen judischen Orthodoxie ist vielleicht hier
wenig Erspriessliches zu erwarten. Aber die jiidische Reform sollte
durch derartige Arbeit mehr als bisher erweisen, dass sie nicht nur
aufzulosen und niederzureissen vermag, sondern auch zu sammeln und
?u bauen.

Here, Dr. Balman is unintentionally a little unfair. First of all,
his contention that the modern Jews have produced nothing of
importance upon the Old Testament is far too sweeping. Geiger's
Ursprung und Uebersetzungen, Kalisch's great Commentary on the
Pentateuch, and the works of Graetz, Castelli, Maybaum, and others,
prove incontestably the exaggeration of Dr. Dalman's statement. Its
measure of truth I admit and deplore. Yet when our author goes
on to mix up with it a complaint that the Jews have furnished no
scientific proof that " Christ is not the end of the Law," he seems to
me to confound together two totally different things. It was not the
business of Kalisch's Commentary on the Pentateuch to show that
Christ was not the end of the Law, any more than it was Dillmann's
business in his commentary to show that he was. The matter lies
outside scientific exegesis, and I must deny that it has been or is the
"Aufgabe " of Old Testament science to show that the history of the
Old Testament does (or does not) " culminate in Christ " (in Christum
miindet).

On the other hand, a good scientific presentation of modern
Judaism is, I admit, a desideratum. Its mere negative defence is less
interesting, and requires constant revision. For in the sense in which
to orthodox Christian theologians of a hundred years ago Christ was

CRITICAL NOTICES 739

the "end" of the Law, he is no longer the "end" to theologians of the
modern schools. In fact the kind of " end " which he is supposed to
have been has frequently shifted ; in what precise sense Dr. Dalman
supposes that he was the end, I am not wholly sure.

It is at the close of p. 14 that Dr. Dalman proceeds to put the
question on which the rest of his pamphlet depends. " What are
the points of value which we Christians possess in our religion
beyond the Jews, the defence of which is therefore our duty?"

Was sind die Gtiter, welche wir Christen in unserer Religion vor den
Juden voraus haben, deren Verteidigung somit uns obliegt ?

It is in reply to this question that our author proceeds to clear
away a number of " erroneous conceptions " as to the relation of
Judaism and Christianity to one another. To begin with he discusses
the frequent view that Jewish orthodoxy represents "faith," Jewish
reform " unbelief," and that therefore Christianity is nearer to the
former than to the latter.

Dr. Dalman's remarks on this show fairness, knowledge, and a very
surprising degree of accuracy.

(1) Die jiidische Reform ist keine Reformation in unserem Sinno, aber
ein an sich durchaus achtungswerter Versuch, dem Judentum durch
Befreiung desselben aus seiner gesetzlichen und formalistischen Schale
eine Gestalt zu geben, welche sich mit unserer von Wirkungen des
Christentums durchzogenen Kulturwelt vertragt.

(a) Orthodoxie und Reform sind, wenn auch in verschiedener Richtung,
von dem, was uns als achter Glaube gilt, gleich weit entfernt. Sie nehmen
deshalb zum Christentum, soweit sie es kennen — was oft sehr wenig der
Fall ist — im Wesentlichen dieselbe Stellung ein. Die Achtungspradikate,
welche das reformerische Judentum im Einklang mit manchen Namen-
christen der Person Jesu gelegentlich zuerteilt, verhullen den wirklichen
Thatbestand nur dem Unkundigen.

These quotations are full of insight. Not less interesting are the
remarks in which it is shown that Christianity and Judaism cannot
be differentiated as New Testament and Old Testament respectively.
Dr. Dalman holds that in neither of its two main forms is Judaism
the religion of the Old Testament.

Die Orthodoxie basiert auf der talmudischen Tradition der nachchrist-
lichen Zeit und ist deshalb in vieler Beziehung jiingeren Urspmngs als
das Christentum. Die Reform ist oder will sein die fortgeschrittenste
Gestalt der judischen Religion ; sie sieht in der mittelalterlichen Religions-
philosophie, weiterhin im Talmudismus fruhere Phasen der Entwicklungs-
geschichte dieser Religion, deren Ende sie ist. Wie die Orthodoxie das
Alte Testament nach der rabbinischen Tradition beurteilt, so macht die
Reform im Grunde ihr eigenes judisch-religiSses Denken zum Masse des
Alten Testaments. Somit steht im Christentum das Neue Testament fur

VOL. XII. 3

74© THE JEWISH QUARTERLY REVIEW

die Juden nicht dem Alten, wohl aber der talmudischen Tradition und
dem modern-judischen Denken gegemiber.

All this is perfectly accurate. My only doubt is as to the sense of
the word "Ende " at the close of the second sentence. Jewish reform
does not look upon itself as the absolute and final form of Judaism
and of religion. That is one of the fundamental reasons why we object
to the claims of orthodox Christianity. There is and there can be
no such thing as finality in religion. An absolute religion is a human
impossibility. Perhaps I may just incidentally add here that the real
reason why Jews will never become Christians (except a few here and
there) is connected with this very matter. Prom the old orthodox
point of view the argument has broken down altogether. Every
modern commentary admits that the Jews were perfectly right in
maintaining that the stock passages in Genesis, in Isaiah, in the
Psalms, do not refer to Christ. Every modern commentary admits
that when the Law speaks of "eternal" statutes, it means what it
says. If, on the other hand, the Old Testament iB looked at from
the modern point of view, the case for orthodox Christianity is far
worse. The Jew will not abandon the accuracy and the miracles of
the Old Testament, and yet accept the miracles and the accuracy
of the New. He may become a Unitarian ; he will never become
a Lutheran, an Anglican, a Roman Catholic, or any other of the
many opposing exponents of orthodox Christianity. But this is a
digression, and has nothing to do with the value and excellence of
Dr. Dalman's work.

Just as the mere contrast of Old Testament and New Testament
is misleading, so is it also inaccurate to describe Christianity as the
religion of the other world, Judaism as the religion of this world.
Dr. Dalman points out that by the time of Jesus the doctrine of the
Resurrection had become a recognized dogma of ofBcial Judaism,
which it has ever since remained, though it is now being largely
supplanted by the doctrine of the Immortality of the Soul. Our
author, however, is not quite so accurate as usual when he says: —

Doch goht daneben her eine unverkennbare diesseitige Tendenz der
religiosen Anschauung. Die Sabbathsfeier der Orthodoxie hat zu einem
wesentlichen Teile ihres Inhalts irdischen Genuss. Die Peier von Neujahr
und VersOhnungstag, nach der Idee, welche das altglaubige Judenthum
damit verbindet, st&rkt die Todesfurcht, statt sie zu mildern oder aufzu-
heben. Aus Besorgnis in asketische Tendenzen zu geraten, vermag audi
die Reform oft nicht, dem Jenseits die Betonung zu geben, welche nach
seiner eigenen Theorie ihm zukame.

Here the criticism on the observance of the Sabbath rests on a
natural misapprehension. If Dr. Dalman will take the trouble to

CRITICAL NOTICES 74 1

read Dr. Schechter's articles scattered through this Review, he will
become better informed. The Jewish conception of the Sabbath is
particularly difficult for an outsider fully to understand. The remark
as to the effect of the New Year and the Day of Atonement is a great
surprise to me. It is certainly the very first time I ever heard of such
a thing, and I cannot but doubt the accuracy of the statement. Any
member of the faith which has sent such thousands of Jews to death
should recognize that Judaism, whatever errors it may contain, does
at least produce among its votaries a readiness for martyrdom and
for death. But our author's sly hit at Reform teaching is exceedingly
ingenious and acute, and deserves to be most seriously taken to heart
by those whom it may concern.

Equally inaccurate, says our author, is the differentiation of
Christianity and Judaism as the religion of Love and the religion
of Hate. Dr. Dalman's statements on this point, his clear, sharp
criticism of the Talmudic position, his frank avowal of the great
advance in universalism made by modern Judaism, are all completely
accurate.

In unserem Jahrhundert hat wenigstens unser westeuropaisches
Judentum unter dem Eindrucke der humanen ZeitstrOmung — und zwar
in alien seinen Parteien — den Orundsatz der allgemeinen Menschenliebe
ebenso nach innen wie nach aussen proklamiert. Das ist als ein bedeut-
samer Portsehritt anzuerkennen. In diesem allgemeinen Prinzip stimmen
Judentum und Christentum jetzt in der That uberein.

On the other hand, there is an important difference observable
between Judaism and Christianity in their attitude towards the out-
cast and the sinner. To a considerable extent Dr. Dalman is right.
I fear that he has not done me the honour to read any words of mine,
but if he had, he would have found that two years before his lecture
was published I had anticipated him on this very point. As a German,
Dr. Dalman would rub his eyes in incredulous amazement at a Jew
being made honorary president of a Protestant Theological Society ;
yet this was the position which in the year 1895 I was appointed to
fill in regard to the Theological Society of the University of Glasgow.
We do these things in Britain. In my Presidential Address I ventured
to ask which characteristics or qualities of the Higher Theism of
to-day were specifically due to Judaism, and which to Christianity.
I there said : —

The yearning pity for the sinner and the outcast, the humility of the
true saver of souls, who, while never ceasing to accentuate the horror of
sin, bridges over and even annuls the moral chasm between the basest
criminal and himself, have been delightful characteristics of both the
two great branches of Christianity in their highest and purest forms 1 .
1 J. Q. B., vol. VIII (January, 1896), p. 215.
3°2

742 THE JEWISH QUARTERLY REVIEW

Here, then, I agree with Dr. Dalman that we have to learn from
Jesus. But the lesson can be learnt without believing that Jesus was
God, or that his body rose out of the tomb in which it had been
buried. Moreover, and here Dr. Dalman has really something new
to hear — the lesson is being learnt. Dr. Dalman says —

Dem Judentum fehlt es nicht an Wohlthatigkeit, auch fiber den Kreis
der Volksgenossen hinaus. Es hat aber nichts, was den christlichen
Veranstaltungen zur Rettung der Verlorenen, was unserer inneren und
ausseren Mission entsprache, und es kann derartiges nicht haben, weil
es an Liebe fehlt.

Whether it squares with our author's theories or not, this sentence
is already inaccurate. The necessity has arisen for these institutions,
and with the necessity the institutions are being founded. For
instance, in England we have a society which is very well known
to, and works in harmony with, Christian societies of a similar
kind. In England, at any rate, this co-operation in humanitarian
work seems perfectly natural and obvious. But the workers at this
society, who, with their Christian brothers and sisters, attempt to
rescue the fallen and to save those who may be tottering on the
brink, are, and intend to remain, Jews. It is Judaism, teaching
them the love of God and of man, which prompts them to deeds of
pity and of love, and no other religious force whatever. And so with
similar efforts which are, I believe, being made in other lands.
Judaism is quite able to absorb the teaching of Jesus on this matter
without believing, any more than he himself believed, in his co-sub-
stantiality and co-eternity with the divine Father. It has, alas,
become necessary to absorb it, and fair critics like Dr. Dalman, who
remind us of remediable defects, are of great value in stimulating
us onwards. It is quite true that there was a touch of asperity in
Talmudic Judaism, a lack of sympathy and of love for the fallen and
the outcast. Our own workers in England have heard it often said :
"We Jewish girls have less chance of retrieving ourselves after one
false step, because many Jewish parents are so harsh and unforgiv-
ing." This must be changed. It must again and again be impressed
upon the community that such parents are far more guilty in the
eyes of man and of God than their unfortunate daughters. The
sinner, too often more sinned against than sinning, must be sharply
distinguished from her sin. For her sin there must be hate ; for her
a conquering and redeeming love.

Our author next proceeds to discuss the current descriptions of
Judaism and of Christianity as the religion of works and the religion
of faith. He is quite well acquainted with the vulgar Jewish concep-
tion of Christianity as a religion the essence of which consists in

CRITICAL NOTICES 743

a number of irrational dogmas, such as the Trinity, the Incarnation,
and Justification by Faith. He well points out that the true evan-
gelical faith can no more remain without works than it is possible for
a child, who with his whole heart clings and yearns to his father, not
to show to that father a loyal and active obedience. But when
Dr. Dalman says that this evangelical faith is wanting to the Jews,
it is really only a question of words. The Jewish faith in and love of
God are just as vital and just as productive of pure life and holy
deeds as the Christian faith in Christ and his Father.

Dr. Dalman would seem to imply that the Jewish attitude towards
sin is rather superficial. He describes it thus : " The Jew knows of
divine forbearance towards human weakness, and he hopes for God's
forgiveness of his sins. He holds that God, who created man as
a sensuous being [i.e. liable to sin], must obviously (selbstverst&ndlich)
be indulgent and ready to forgive." C'est son metier, as Heine said.
I am not sure that Dr. Dalman has not quite correctly expressed the
prevailing Jewish attitude. And it seems to me quite as consonant
with the divine perfection as the cumbrous theory of divine forgive-
ness invented by orthodox Christianity. Neither of us can ever know
the ways of God, though haply after death we may learn whether the
Jewish theory or Dr. Dalman's is less remote from reality.

But it is curious that our usually so accurate and well-informed
author should fall into the blunder of saying that the Jew hopes
to be " saved '' by his own reason and power.

Die Juden haben von der Gute der menschlichen Natur eine, wie sie
glauben, berechtigte vorteilhaftere Meinung und sind uberzeugt, dass der
Mensch sich selbst zu helfen vermoge. Aus eigener Vernunft und Kraft
wollen sie selig werden.

If this were true, where would be the necessity for God's forgiveness
and indulgence ? Nor is this all. The Jew believes in God's gracious
help on earth. " Create in us a new heart, Lord." " Lead us not
into the power of sin." " Subdue our inclination that it may submit
itself unto thee." " put it into our hearts to fulfil in love all the
words of thy law." Are these the prayers of men who hold that by
their own power and reason they can be " saved " ?

This question of sin leads Dr. Dalman to his final assertion that the
true difference between Jews and Christians is that the latter believe
in the Son of God, who died for the sins of man, while the former do
not. Nothing can be fairer than this. Equally accurate is our
author's incidental remark that to say that the Jews believe in a
future Messiah, whereas the Christians believe that he has already
come, obscures an essential feature. For not only do many Jews no
longer believe in a future Messiah at all, but the Messianic age has

744 THE JEWISH QUARTERLY REVIEW

always been more important to Judaism than the Messiah's person
and individuality. " The personal Messiah is no necessary element of
the Jewish religion.

Dr. Dalman makes the very odd statement that the Jews are not
really able to do without a mediator after all. " For all Jews," he
says, " Moses is a unique (einzigartiger) mediator between God and his
people." I cannot understand this at all. It is utterly strange to
me. Would it be so incomprehensible and so novel if there were any
truth in it ? I can assure Dr. Dalman that Moses is in no sense what-
ever the mediator between God and the Jew. What Jew when he
prays to his " Father in heaven " ever thinks of Moses ? Why should
he think of Moses? Moses can neither help nor hinder the com-
munion of man with God. I feel confident that this is not only
my belief, but the belief of every Jew.

Finally, in a few candid and moderate words, Dr. Dalman discusses
the value of Jewish Unitarianism. Here I will not follow him, as the
subject is beyond the limits of a review. But I must protest against
the following : —

Dem Einzig-Einen des Judentums kann man wohl mit scheuer
Ehrfurcht und mit Hingebung dienen. Aber ein Verhaltniss zu ihm wie
das des Kindes zum Vater ist schwer denkbar.

Well, this is just one of those assertions that can neither be proved
or disproved — on paper. Those who best know Jewish life, literature,
and history, will best realize its inaccuracy. Christian Unitarians as
well as Jews will agree with me that one need not believe in the
Incarnation or the Trinity in order to love God, in order to feel
towards him the relation of child to father. These "not easily
conceivable " statements are very dangerous. It is " not easily con-
ceivable " that any religion which taught eternal punishment could
also have taught the love of God, and yet we know that the two
doctrines, apparently so inconsistent, have often gone hand in hand.
Let Dr. Dalman then not suppose that because we do not conceive
of God as he does, that therefore we do not love " our Father who is
in Heaven."

Dr. Dalman says that the argument has been used : " The God to
whom man draws nigh without a mediator is surely the nearer," and
he rebuts this argument by an appeal to facts. Among Christians, he
says, those are not the most religious who place Christ's position
lowest. And so in Judaism. Jewish religious literature, Jewish
sermons, Jewish worship, give him the impression of coldness, empti-
ness, desolation. That confirms his opinion : the nearer to Christ,
the nearer to God. Against a subjective impression of this kind
there is nothing to be said. But can the outsider accurately gauge

CRITICAL NOTICES 745

the religious feelings of others ? Moreover, to make religious warmth
(whether apparent or even real) a test of religious truth seems to me a
very dangerous argument. A decorous congregation at a church might
show less "warmth" than a Salvation Army Corps. But does that
prove that the doctrine of the Salvation Army is truer ? Though I
sit still and silent in synagogue, I am not prepared to say that I have
less religious warmth than a worshipper at an old-fashioned Cheder.
Or if he has more " warmth," I perhaps have more " truth." If some
travellers are to be believed, the most " religious " people are neither
Christians nor Jews. By "religious " they mean religious to the eye
and ear. But this again is not a necessarily correct test of religious
truth. Even if Christianity with its human God did produce greater
religious warmth than Judaism in the best sense of the word, that is
no convincing proof of its greater truth. Jewish monotheism may
conceivably need a greater religious capacity for all its height and
depth to be realized. Even if (which I must deny) it could be proved
that the average man is more likely to feel God near with the belief
in the Incarnation than without it, I cannot see that this would be
any rigid proof of the Incarnation's truth. God brings men and
women to him in divers ways and fashions ; he makes use of half
lights and illusions and errors. Surely we must all admit that, each
for our own ends and from a different basis. But to pursue this line
of thought, fascinating though it be, would take too long and lead
too far.

Meanwhile, a Jewish reviewer cannot be too grateful for Dr. Dalman's
essay. He cannot rate too highly his fairmindedness, impartiality, and
friendly feeling. I wish he would come to England, and we would
show him practically how Jews and Christians respect each other,
and how they work together in common service for humanity and
for God.

C. G. MONTEFIOKE.

M. D. CONWAY'S "SOLOMON."

Solomon and Solomonic Literature. By Moncure Daniel Conway.
(Kegan Paul, Trench, & Co.)

" Like to a roe or to a young hart upon the mountains of spices "
might have been adopted by Dr. Conway as a motto, describing the
method pursued in his book. As he careers gaily from one book
of the Old Testament to another, or to Gospels and Epistles, or
to Zoroaster and the ZendAvesta, or to India, and Vishnu, and