the Jewish people. The heathen gods
were given a place in the celestial economy, but only as subordinate
rulers or as the guardian angels of the nations, and always under the
dominion of God on high.(211)

5. Later, in the contest against Graeco-Egyptian paganism, the doctrine of
God's unity was emphasized in the Alexandrian propaganda literature, of
which only a portion has been preserved for us. Here antagonism in the
most forcible form is expressed against the delusive cults of paganism,
and exclusive worship claimed for "the unseen, yet all-seeing God, the
uncreated Creator of the world."(212) The Rabbinical Haggadah contains but
dim reminiscences of the extensive propaganda carried on previous to
Hillel, the Talmudic type of the propagandist. Moreover, this period
fostered free inquiry and philosophical discussion, and therefore the
doctrine of unity emerged more and more from simple belief to become a
matter of reason. The God of truth put to flight the gods of falsehood.
Hence many gentiles espoused the cause of Judaism, becoming "God-fearing
men."(213)

6. In this connection it seems necessary to point out the difference
between the God of the Greek philosophers--Xenophanes and Anaxagoras, Plato
and Aristotle--and the God of the Bible. In abandoning their own gods, the
Greek philosophers reached a deistic view of the cosmos. As their study of
science showed them plan and order everywhere, they concluded that the
universe is governed by an all-encompassing Intelligence, a divine power
entirely distinct from the capricious deities of the popular religion.
Reflection led them to a complete rupture with their religious belief. The
Biblical belief in God underwent a different process. After God had once
been conceived of, He was held up as the ideal of morality, including both
righteousness and holiness. Then this doctrine was continuously elucidated
and deepened, until a stage was reached where a harmony could be
established between the teachings of Moses and the wisdom of Plato and
Aristotle. To the noble thinkers of Hellas truth was an object of supreme
delight, the highest privilege of the sage. To the adherents of Judaism
truth became the holiest aim of life for the entire people, for which all
were taught to battle and to die, as did the Maccabean heroes and Daniel
and his associates, their prototypes.

7. A deeper meaning was attached to the doctrine of God's unity under
Persian rule, in contact with the re