Such is the mere thread of doctrine which pervades this new system, but there is interwoven with it a certain general paraphrase of teaching, which it is also necessary to understand. This is furnished Dr. Delitzsch by Wilhelm Faber (of Kirsanoff), who took notes one afternoon when Rabinowitz himself gave a survey of his creed. “We Jews,” says the leader, “who have come into the full vision of Jesus Christ, and now feel the power of his spirit, have not come to the great light through any general indoctrination from without. No, we have looked deeply into the Old and New Testaments, and have found that God takes no pleasure in the death of the sinner, and that he loves his people Israel, and is willing to save them. Our reflection has become stirred by the miracles of Jesus. We see in them the evidences of his divinity and the proofs of his love toward us. We have come to look to our brother Jesus as the Messiah, and to find in him our only hope of salvation.” While Rabinowitz has organized his companions in this new doctrine into a separate religious body, which does not alienate itself fully from Judaism, it differs from Christianity widely enough to prevent perfect affiliation with it. It stands upon the border-line, being neither positively Jewish nor altogether Christian. Rabinowitz finds fault with Christians for being divided into many confessions, and congratulates his fellow-believers from among the Jews on the ease with which they can build themselves into a new organization without the embarrassment of subdivisions. In answer to the question as to whether circumcision should be enforced in this new religious society, Rabinowitz says: “It is not sinful to abstain from circumcision, but he who does so abstain cuts himself off from all relation to his people.” He, therefore, makes this rite a part of the creed of his church, but not a necessity. He regards the sentences of the Old and New Testaments as of equal validity, and rejects the Talmud and the writings of the rabbinists as not of authoritative force, but as valuable monuments of an early time. He adopts the communion service of the Lutheran church, and makes baptism an essential part of his system. Rabinowitz propounded his doctrines to his fellow Jews only two years ago, and in this brief time over two hundred families have formally united with him. Of course the regular Jews do not endorse such a departure. They regard it as a miserable apostasy, and proclaim loudly against it. On the other hand, the Christian church can not hail it with unmixed pleasure, inasmuch as the “National Jews” still adhere to some parts of the Jewish system, and must make some important concessions before they can be regarded as a thorough religious body.