The manner in which these conclusions were reached may be described as follows. At first an attempt was made to found each new measure of Reform on the authority of the Talmud. The Talmud was attacked with its own weapons. The fallacy of such a method becoming apparent, the authority of the Talmud was entirely set aside. A return to the Bible was next in order. But even the laws of the Bible proved to be no longer capable of fulfilment in their totality. A distinction was therefore drawn between the letter and the spirit of the Bible. The letter is man's handiwork, the spirit alone ought to be regarded as the Divine rule of faith. The "spirit of the Bible" is the essence of Judaism, which cannot change. In the process of evolution it constantly assumes new forms, but remains substantially the same. Nor could any motives of expediency, nor could even the ardent desire of political emancipation have induced the Reformers to pursue the course they did, had they for one moment believed it contrary to the substantial teachings of the Bible. The spirit of the Bible is expressed in two fundamental propositions: the existence of one God, the author and governor of the universe; and the Messianic mission of the people of Israel. The former is no longer the exclusive property of Judaism, the latter is distinctively its own; both together express the simple creed of the Reformers. PROSPECTS. If now we cast a glance upon the present aspect of Reformed Judaism we are confronted by a state of affairs that by no means corresponds to the great anticipations which were connected with the movement in its earlier stages. The ancient institutions have been cleared away,--that was unavoidable; they had long been tottering to their ruin,--but an adequate substitute for what was taken has not been provided. The leaders have penetrated to the foundations of their religion, but upon these bare foundations they have erected what is at best a mere temporary structure incapable of affording them permanent shelter and protection. The temper of the Reform school has been critical. Its members were admirably fitted to analyze and to dissect; their scholarship is unquestionably great; the stainless purity of their lives has elevated the character of their people and entitled them to sincere respect But they lacked the constructive genius needed for the creation of new institutions. In the year 1822 Wholwill declared that "the Jews must raise themselves and their principle to the level of science. Science is the one bond that alone can unite the whole human race." The emphasis thus placed on science has continued to distinguish the Reform movement down to the present day. In the sphere of religion, however, it is not sufficient to apprehend the abstract truth of ideas with the help of intellect, but it is necessary to array these ideas in concrete forms, in order that they may warm the heart and stimulate the will.