Page:Literature and Dogma (1883).djvu/106

 fuse together in one these three by no means identical personages; to add to them the sacrificial lamb of the passover and of the temple-service, which was constantly before a Jew's eyes; to add, besides, the Prophet like to himself whom Moses promised to the children of Israel; to add, further, the Holy One of Israel and Redeemer, who for the prophets was the Eternal himself; and then to say, that the combination thence resulting was the Messiah or Christ whom all the prophets had meant and predicted, and that Jesus was this Messiah. To us, who have been formed and fashioned by a theology whose set purpose is to efface all the difficulties in such a combination, and to make it received, easily and unhesitatingly, it may appear natural. In itself and with the elements of which it is composed viewed singly and impartially, it cannot but be pronounced violent.

But the elements in question have their chief use and value, we repeat, not as objects of criticism; they belong of right to whoever can best possess himself of them for practice and edification. Simply of the Son of Man coming in the clouds, of the Branch of Jesse smiting the earth with the rod of his mouth, slaying the wicked with his breath, and re-establishing in unexampled splendour David's kingdom, nothing could be made. With such a Messiah filling men's thoughts and hopes, the real defects of Israel still remained, because these chiefly proceeded from Israel's making his religion too much a national and social affair, too little a personal affair. But a Messiah who did not strive nor cry, who was oppressed and afflicted without opening his mouth, who worked inwardly, obscurely, and patiently, yet failed not nor was discouraged until his doctrine made its way and transformed the world,—this was the Messiah whom Israel needed, and in whom the lost greatness of Israel could be restored and culminate. For the true greatness of Israel was righteousness; and only by an inward personal religion