oses to do only what is right. Righteousness is an
attribute of God, with which the Jewish books are saturated.

Still, both of these systems leave God outside of the world; _above_ all
as its Creator and Ruler, _above_ all as its Judge; but not _through_ all
and _in_ all. The idea of an Infinite Love must be added and made supreme,
in order to give us a Being who is not only above all, but also through
all and in all. This is the Christian monotheism.

Mohammed teaches not only the unity but also the spirituality of God, but
his idea of the divine Unity is of a numeric unity, not a moral unity; and
so his idea of divine spirituality is that of an abstract
spirituality,--God abstracted from matter, and so not to be represented by
pictures and images; God withdrawn out of the world, and above all,--in a
total separation.

Judaism also opposed idolatry and idol-worship, and taught that God was
above all, and the maker of the world; but it conceived of God as _with_
man, by his repeated miraculous coming down in prophets, judges, kings;
also _with_ his people, the Jews, mysteriously present in their tabernacle
and temple. Their spirituality was not quite as abstract then as that of
the Mohammedans.

But Christianity, as soon as it became the religion of a non-Semitic race,
as soon as it had converted the Greeks and Romans, not only imparted to
them its monotheism, but received from them their strong tendencies to
pantheism. They added to the God "above all," and the God "with all," the
God "in us all." True, this is also to be found in original Christianity
as proceeding from the life of Jesus. The New Testament is full of this
kind of pantheism,--God _in_ man, as well as God _with_ man. Jesus made
the step forward from God with man to God in man,--"I in them, thou in
me." The doctrine of the Holy Spirit is this idea, of God who is not only
will and power, not only wisdom and law, but also love; of a God who
desires communion and intercourse with his children, so coming and
dwelling in them. Mohammed teaches a God above us; Moses teaches a God
above us, and yet with us; Jesus teaches God above us, God with us, and
God in us.

According to this view, Mohammedanism is a relapse. It is going back to a
lower level. It is returning from the complex idea to the simple idea. But
the complex is higher than the simple. The seed-germ, and the germ-cell,
out of which organic life comes, is lower than the organizations which are