The famous fifty-second chapter of Isaiah with its marvelous conception of the Suffering Servant of the Lord, is again a picture of the Jewish people, persecuted and oppressed, but finding its purpose and its compensation in its religious message, which in the Messianic age was to convince and to overawe the world. Perhaps I can best summarize this view in the words of Anatole Leroy-Beaulieu, whose “Israel among the Nations” some thirty years ago marked a new treatment of the Jewish question by a Christian writer. This book contains a chapter on the Psychology of the Jew, in which he develops the idea of the influence of the milieu on the Jewish character: [115]The Jew has kept his energy, but he has kept it within him, out of sight. His tenacity is now concealed by artfulness and masked beneath humility.... Deprived of the weapons of the strong, he resorted to the devices of the weak, to cunning, trickery and deceit.... Unable to command respect for his frail personality, the Jew took refuge in a collective pride; he was proud of his people, his religion, and his God. Never has he lost faith in the superiority of Israel.... This explains why for centuries they were able to bear such a burden of contempt without breaking down beneath its weight. The mainspring of Israel’s inner life was not broken; it remained intact, ready to be set in motion again on the day of deliverance. Bowed as he was, the Jew was always ready for the time of upraising. 5. The various theories and groupings of Jewry today may be regarded from the viewpoint of responses to the total environment, of which anti-Semitism is one of the important factors. On this basis neither Zionism nor reform Judaism can be regarded directly as a reply to anti-Semitism, but both are this among other things, for both are modes of response to the environment, with its Jewish and its non-Jewish factors. Two such responses are religious—the orthodox and the reform; two are racial and national—the assimilationist and the Zionist. From another standpoint, two are modes of adjustment to the environment—assimilation and reform; two are modes of resistance to the environment—Zionism and orthodoxy. Or, more precisely, assimilation is a racial adjustment to the non-Jewish environment; reform Judaism a religious adjustment; Zionism is a racial and national resistance to the environment; and orthodoxy a religious resistance. Obviously, the four are not unrelated, but many individuals adopt more than one of them as guides in various fields of thought and behavior.