The question is one of more than historical interest: Is Judaism likewise a religion capable of bearing fresh corn and wine and oil for the nations? We know that both Christianity and Islam are developments of the Jewish idea,—the Semitic development (Islam) carrying out its monotheistic doctrine in all its rigidity, but losing somewhat on the moral and spiritual side; the Aryan development (Christianity) abandoning the strictly monotheistic doctrine, but carrying far forward the moral and the spiritual part. But both these Banyan-like branches have struck root for themselves, and their growth can no longer be treated as derived from the trunk of Judaism. Our problem is, Can Judaism further develop itself along its own lines? Or is it (as generally believed) destined to permanent immobility, with no possible future before it save gradual dismemberment and decay? Shall we best liken it to Abraham’s oak at Mamre, whose leaf has not failed after three thousand years of sun and storm, and when the very levin-bolt of heaven has blasted its crown,—or to the hewn and painted mast of some laden argosy wherein float the fortunes of Israel? There are, it would appear, three parties now existing among modern Jews. There is, first, the large Orthodox party, which holds by the verbal inspiration of the Old Testament and the authority of the Talmud.[14] Secondly, there is the party commonly called that of Reformed Jews, which separated about forty years ago from the Orthodox by a schism analogous to that which cut off the Free Kirk from the Kirk of Scotland. The _raisons d’être_ of this reform were certain questions of ritual (the older ritual having fallen into neglect) and the relinquishment by the reforming party of the authority of the Talmud. The progress so effected occasioned great heart-burnings,—now happily extinguished,—and proceeded no further than these very moderate reforms.[15] Lastly, there is a third Jewish party, existing chiefly in Germany and America, and numbering a few members among the younger generations in England. For convenience’ sake, I shall distinguish it from the older Reformed party by calling it the party of the New Reform, or of Broad Church Jews, the analogy between its attitude towards Orthodox Judaism and that of the late lamented Dean Stanley and his friends to the Church of England being singularly close. The attitude even of the Orthodox and older Reformed Jews (alike for our present purpose) is, theoretically, not wholly unprogressive, not necessarily purely tribal. They have admitted principles inconsistent with stagnant tribalism. They believe that, though the _ceremonialism_ of Judaism is for Jews alone, yet the mission of Judaism is to spread through all the nations its great central _doctrine_ of the Unity of God. As Philipsohn (who, it is said, has since somewhat receded from his position) observed in his Lectures so far back as 1847:—