shalt love thy neighbor as thyself. This dictates a society which is equalitarian and democratic. The Jewish laws aimed at a classless society, a society of equals, and who sustain to one another the relationship of fellow-workers and brothers. The Jews always refer to themselves as the Children of Israel. The idea of the brotherhood of men is a Jewish idea. In insisting upon this idea, Jesus was only reminding the Jews of this fundamental principle of their own culture.

The Hebrew consciousness escaped dualism and attained to monism, This monism, this integrity is complete rationality. By escaping the tendency to dualism, the history of the Hebrews became a history of the development of religion. In this historic process, reflection remains integrated with social experience; it enables us to think of the whole of experience as a unity. The world which is thought of religiously is the actual world of social history. This means that Jewish reflection thinks of history as the act of God. The result is-the deepening of the consciousness of God’s purpose in history. In this way, religious reflection becomes a continuous interpretation of history, and historic experience becomes a progressive revelation of the nature and purpose of God. The Christian theologians, who insist that the Christian revelation offers no clue to the interpretation of history, show themselves by this to be irreligious.

It was in Jesus that the development of Jewish culture was completed, and it was through Jesus that the whole development of Hebrew experience became a universal force in human history, ‘The continuity between Christianity and the history of the Hebrews is unbroken. By completing the process of the prophetic development, Jesus made it a movement for the salva- tion, not of the Jews, but of the world through the Jews. For this reason it is essential to insist that Christianity is Jewish, and that Jesus was a Jew. We must understand Jesus as the fully mature expression of the Jewish consciousness. The main difficulty in understanding this lies in the fact that our own consciousness is not religious. In Jewish consciousness there is no distinction between the ideal and the material; it is an integral consciousness, for which social experience is the con-

Rabbi Harry Waton, A Program For The Jews And An Answer To All Anti Semites, 1939