9. In the Middle Ages, when the historical viewpoint and the idea of human progress were both lacking, the belief in the mission of Israel was confined to the Messianic hope. Both Jehuda ha Levi and Maimonides, however, regard Christianity and Islam as preparatory steps for the Messiah, who is to unify the world through the knowledge of God.(1043) “The work of the Messiah is the fruit, of which Israel will be universally acknowledged as the root,” says the Jewish sage in the Cuzari. Therefore he rightly accepts the election of Israel as a fundamental doctrine of belief. Modern times, however, with their awakened historical sense and their idea of progress, have again placed in the foreground the belief in the election and mission of Israel. The founders of reform Judaism have cast this ancient doctrine in a new form. On the one hand, they have reinterpreted the Messianic hope in the prophetic spirit, as the realization of the highest ideals of a united humanity. On the other, they have rejected the entire theory that Israel was exiled from his ancient land because of his sins, and that he is eventually to return there and to restore the sacrificial cult in the Temple at Jerusalem. Therefore the whole view concerning Israel’s future had to undergo a transformation.(1044) The historic mission of Israel as priest of humanity and champion of truth assumed a higher meaning, and his peculiar position in history and in the Law necessarily received a different interpretation from that of Talmudic Judaism or that of the Church. As individuals, indeed, many Jews have taken part in the achievements and efforts of all civilized peoples; the Jewish people as such has accomplished great things in only one field, the field of religion. The following chapters will consider more closely how Judaism has taken up and carried out this sacred mission. Chapter XLIX. The Kingdom of God and the Mission of Israel