The morning news. [volume] (Savannah, Ga.) 1887-1900, 1895-12-29
No REAL UNION POSSIBLE.
Mutual Respect the Common Ground
for Christian and jew.
From La - Yerk Times.


1T is the one question that is involved
in all the relations Of the right of prop
erty 1t is unavOidably brought to the
foreground in every discussion as to meum
and tuum. 1t underlies nearly all legisla-
ZION and litigation. The boundary lines
of private property, personal or real.
are as sharply drawn as those of national
or state property and as strongly de-
In religion there are also boundary
lines which are more or less distinctly
drawn and which seem to divide meum
and tuum effectively as do mountains
and rivers and seas.f The boundaries
have. in fact, become barriers, and about
and across them are men and women
calling themselves religious who have
fought many a battle fiercely, and often
barbarousy. 1t seems strange that re-
ligion. whose object it is to unite men,
succeeds IN dlNldlng them INTO sets ana
classes that stand III many respects in
imically opposed TO one another.
The further object of religion is to
redeem mankind from error and sin and
lead it upward TO the worship of God as
the father OF all and teach 1t to regard
al men with frateTnaI feelings as children
Of one father in heaven. In short, religion
seeks a golden age-a millennium which
shall be marked by the final triumph of
truth, the determination OF all nations and
the reign of Gods kingdom on earth
il is in heaven.
Moses endeavored to be the bearer OF
such a religion Israel was to become a
holy nation, a Kingdom TO bring about the
universal redemption. The prophets had
dEtduN ItdtIt0 tAldA stage OL llOIdl III
vancement that comprehended under the
term religion the idea of one God and one
humanity. Palestine was to be the cradle
of the era OF universal truth, love, ami
peace The work went forward slowly.
Judaism came into contact with Greek
philosophy and Roman arms. Leaders be
gan to differ as to methods or means of
Tedeeming the world. In the midst of the
confusion of tongues and corruption men
longed for a Messiah The alleged Mes
siah came, but was not universally &C
cepted. Christianity arose and for time
seemed TO bring peace. The millennium
was almost at hand. Again the leaders
differed; again they fought bitterly. New
barriers, new divisions within the house
of Judaism and the house of Christianity
Rules for the Interpretation of Bible
texts became the question in the acadc-
mics of Israel The caSustiCal questions
of the School of Hillel and Shamai often
claimed more attention than the redemp-
lion of man from error and sin. Chris
tlan activity may well be summed up in
the theories as to whether the Messiah
was of the same nature as, or of a similar
nature to God. Religion lost sight of
the main issue-peace and goodness-and
busted themselves with the bitter strug
giles of speculative theology.
In this way have arisen numerous re-
Iglous sectS throughout the world, each
seeking TO maintain itself and to draw
converts from all the Others. 1t has been
estimated that there are over LOCO re-
lgiOns in the world. The majority of the
worlds population is heather. In view
of that fact we may as well deal with
the stern reality that a universal re-
in faith and practice, is an impossibility,
as was a universal republic
I'VE should seek that which is posi-
bic and practical and not that which is
purely Utopian. There will never be one
universal religion. Some nations may
grow larger and stronger, but there is
a limit beyond which there is no growth
or rather at which there are conflicts and
Schisms. Religions grow to a certain linn
1t and then disintegrate. The diVerSitieS
of thought, sentiment, tastes manners
and customs due to climatic and other
differences call for new governments, new
religions and new forms of civilization.
While we may never entirely obllterate
the boundaries dividing religions it does
seem reasonable to expect that men and
women of different faiths should cross
these boundaries and meet on neutral
ground.
of feeling that once existed among those
of different beliefs. Religious persecution
has been relegated to a past age ana
seldom raises its forbidden head in mod
ern times. Especially between the Jews
and Christians has there been lowering
of the barriers and a gradual coming to-
gether. Frequently has there been dis
cussion of late regarding the ultimate
relations that will exist between these
two peoples. This is a subject that has
for us, and must have for all, great in
terest. Thrown together as Christians
and Jews constantly are in the press OF
modern industrial and commercial life,
the question naturally arises as to what
kind of unity shall prevail-as to whether
unity is possible, and II so, upon what
basis.
mo one can for a moment doubt the
advisability of establishing closer rela-
tions between Jews and Christians. Such |
closer union could only be helpful to
both. It would relieve much embarrass-
ment that at present exists, and would
present to the world an object lesson of
true religion and fraternity. On what
basis can it be done?
There can be no union between Jews !
and Christians on a theological basis
without a surrender of principle or a
change of conviction on the part of one or
not within the range of immediate posi- |
bilities. Theology is of slow growth, and
when it once becomes fixed it rarely !
yields. Theology is but speculative rea>
soning, after all, and therefore readily
come interviewer with the history and lit
erature of the religions, and the senti- |
ment of their followers. 1t is not so easy /
10 repudiate theology, whether it has
existed for sixty centuries as the Jew
ish, or for only twenty centuries, as the
Judaism and Christianity are the two
most important religions in the world;
both have demonstrated their usefulness |
and their intrinsic worth, and it is idle
10 attempt to compare the two for the
purpose of showing which is superior.
Nothing would be gained by a claim of
superiority for either.
Here. then, is a basis for unity-mutuaI
recognition on the part of Jews and Christ |
lans of one anothers merits and mutual
respect. This involves a mutual under /
standing that differentiates in theology,
but does not justify any separation of
men ana women IN the other relations OF /
life. 1t involves an eradication of every
religious prejudice and destroys the clan |
nshness of sectarianism."
To carry out this idea, DR.. Silverman
recommended that Jews and Christians |
avoid religious disputes and attempts to
convert one another. mo greater insult |
can be offered to the modern Jew" he |
said, than to try to convert him" He |
proposed that there should be a non-sec- |
Jarian commission consisting of Jews, |
Protestants and Catholics, to be known |
as the Commission for Peace and Broth |
erhood,' whose purpose should be to de- |
stroy religious prejudice and intolerance.
Such commission said DR.. Silver |
man, could do much good in the present |
dispute about Venezuela. The masses |
would in this dispute be guided not by |
me merits of the case, but blindly by pa
ulotism." He said it was easy to excite |
me people by crying out to rally round !
me old flag" The churches must counsel |
aelberation and peace. War was a relic |
OF parbarism and the power of Satan.
Inc speaker thought that it was greatly |
10 be regretted that this nation was com |
united to a stand from which it could not 1