At other junctures M. Loisy is ready to see how the doctrines of sections and movements in the later Christian Church were introduced into the Gospels. He will not admit of such an explanation here. Does he then see a supreme moral inspiration in the Montanists and other Christian sectaries who set their faces against the sexual instinct? Has he forgotten the text in Malachi (ii, 14-16), vetoing a heartless divorce? And has he never heard of the saying of Rabbi Eliezer, echoed elsewhere in the Talmud, that the altar sheds tears over him who puts away his first wife? Is the moral originality of the Gospel teaching to be established by merely ignoring all previous teaching to the same effect? But it is hardly necessary thus to revert to the question of the ethical originality of the Gospel teaching: the essential issue here is the impossible combination presented to us by M. Loisy as his historical Jesus. Without any sign of misgiving he offers us the figure of a mystic awaiting the imminent end of the old order of things and the substitution of a new and heavenly order, doubled with a moralist deeply preoccupied over certain details of the vanishing life and a prescription for their regulation in the future in which they were not to exist. M. Loisy is, indeed, liable to be censured by the orthodox and the "liberals" alike for his explicit avowal that "It is very superfluous to seek in the Gospel a doctrine of social economy, or even a program of moral conduct for individual existences which were to go on according to the order of nature, in the indefinite sequence of humanity." [191] This seems to overlook the passage (Mt. xxv, 34-46) in which eternal life is promised to those who succour the distressed. Such a rule for conduct does seem to indicate some regard for the continuance of life on the normal lines. It is, we know, a simple adaptation from the ritual of the Egyptian Book of the Dead, but it has had from many commentators even such praise for "originality" as M. Loisy has bestowed on the Teaching in general. Such teaching is, in point of fact, quite undeserving of praise for "spirituality," inasmuch as it in effect recommends benevolence as a way of securing eternal life. He who succours the distressed on the motive so supplied is plainly a long way below the Good Samaritan or the simple compassionate human being of everyday life. But this is really the ground-note of all the Gospel ethic. The Beatitudes are promises of compensatory bliss; and, indeed, in a system which founds upon immortality there is no escape from this kind of motivation. The Pagan appeal, made alternately to nobleness and to concern for good repute among one's fellows, is clearly on the higher plane, and would tend to maintain, so far as mere moral appeal can, a nobler type of human being. It is not even clear, in the light of the general Judaism of the doctrine of the Kingdom, whether "one of these my brethren" can mean more than "one of the faith."