But it was not my purpose to ventilate here the question whether Maimonides’ articles are sufficient for us, or whether we ought not to add new ones to them. Nor do I attempt to decide what system we ought to prefer for recitation in the Synagogue—that of Maimonides or that of Chasdai, or of any other writer. I do not think that such a recital is of much use. My object in this sketch has been rather to make the reader _think_ about Judaism, by proving that it regulates not only our actions, but also our thoughts. We usually urge that in Judaism religion means life; but we forget that a life without guiding principles and thoughts is a life not worth living. At least it was so considered by the greatest Jewish thinkers, and hence their efforts to formulate the creed of Judaism, so that men should not only be able to do the right thing, but also to think the right thing. Whether they succeeded in their attempts towards formulating the creed of Judaism or not will always remain a question. This concerns the logician more than the theologian. But surely Maimonides and his successors _did_ succeed in having a religion depending directly on God, with the most ideal and lofty aspirations for the future; whilst the Judaism of a great part of our modern theologians reminds one very much of the words with which the author of _Marius the Epicurean_ characterises the Roman religion in the days of her decline: a religion which had been always something to be done rather than something to be thought, or believed, or loved. Political economy, hygiene, statistics, are very fine things. But no sane man would for them make those sacrifices which Judaism requires from us. It is only for God’s sake, to fulfil His commands and to accomplish His purpose, that religion becomes worth living and dying for. And this can only be possible with a religion which possesses dogmas. It is true that every great religion is “a concentration of many ideas and ideals,” which make this religion able to adapt itself to various modes of thinking and living. But there must always be a point round which all these ideas concentrate themselves. This centre is Dogma. VII. THE HISTORY OF JEWISH TRADITION