The morning call. [volume] (San Francisco [Calif.]) 1878-1895, 1894-01-06
TWO GREAT RELIGIONS.

It was a large audience which Rabbi
VoorsaDger addressed last night at the
Temple Emmanuel. His subject was an
apt one for this century and treated in a
broad spicit.
There are" said the Rabbi. "many
Hebrews who know very little about
Christianity and many Christians who
know very little of Judaism. 1t is right in
a gathering of this Kind at times to try to
ascertain whether we are as far apart as
people usually think we are. In synagogue
or church, in listening TO the teachings,
the impression is conveyed that there are
various plans of salvation, of which the
jew thinks his is the right one, while the
Christian holds his the best
Among liberal people there Is only one
opinion. Dean Stanley said that there WAS
only one bad religion, that which processes
everything and accOmplshes nothing. II
this statements of any value, ii cOnDels us
to acknowledge the truth that is in every
religion and recognize the points of the
contact between the different faiths. If
YOU know what religion is, you must I'M
deTstand that as far as the purposes of life
and the destiny Of man are concerned, in
so far as the bringing OF man nearer 10 his
Creator and understanding the agencies of
his own Improvement, so far all churches
are alike. The trouble is this one standard
is not recognized. In cathedral, mosque
and synagogue you will hear a common
standard of morality claimed to be given
by divine revelation exclusively 10 each
sect.
AS far rs revelation is concerned we do
not discuss it. The purposes of religion
are the same among all people and the
points of contact between Judaism and
Christianity exist also between the latter
and Islam. The conscience Of man has
suggested certain doctrines which seem 10
he the standard OF a common faith,
I'VE have received our faith through the
channel of the prophets aud SagoS. From
holy writ and conscience we know of Cod
existence, we recognize revelation a. the
expression of his Will. we believe in ac-
cOuntaOillty for our actions and in i'm
mortality. We never had any dogmatic
Judaism. We do not understand what
dogma means. Our Judaism was a rule OF
life and action, and not metap physical
system, and never needed an apology until
it came into contact with the dominant
religions WHEN downed the weak anG
thought power the best argument fer
truth. We have received no revelation re-
gaTdiug scholastic teaching. lsraeps TeYe-
lation was regarding the lie and the deed,
purity of passion, of action and of heart
regarding that which man should 10 and
live thereby, not that which he should be-
lieve and live thereby. Among the Jews
right of Interpretation was never cues,
toned. Judaism requires man 10 prove by
MS lie mat ne OeIl6VeS, not 10 prove by MS
belief that he is capable of acting. Dean
Stanley's utteTance applies not to Judaism
The world is witness to the fact of its
activity and history shows that the Jew
died for his belief.
In the twentieth century II may be pos
sible that men may live in amity in faith
Oh account Of the many more Things they
hOld in agreement than in disagreement.
We have 10 common one God, one country,
one love for all that is noble and good. the
same belief In accountability, in immor-
taljty. Why cannot we pray in unison to
our eternal Father?
I'VE have progressed; men are agreeing
that the end of religion is right living, but
unfortunately among my own profession
there are too many who eXalt the dOgmatic
side of religion at the expense of the living
side. 1t may be that the points of diver
genCe will never be given up; but in life
as all religions aim at the same end, and
are, as II were, so many strings of the
divine harp that seem TO play different
melody, but the harmony they convey 10
the divine ear is the same, men NAV over
look the divergences aud act on the SINH
larity."