ter
singled out as the three fundamentals of Rabbinical Judaism. Rabbi
Hananel, the great North African Talmudist, about the middle of the tenth
century, seems to have been under the influence of Mohammedan and Karaite
doctrines, when he speaks of four fundamentals of the faith: God, the
prophets, the future reward and punishment, and the Messiah.(35)

4. The doctrine of the One and Only God stands, as a matter of course, in
the foreground. Philo of Alexandria, at the end of his treatise on
Creation, singles out five principles which are bound up with it, viz.: 1,
God's existence and His government of the world; 2, His unity; 3, the
world as His creation; 4, the harmonious plan by which it was established;
and 5, His Providence. Josephus, too, in his apology for Judaism written
against Apion,(36) emphasizes the belief in God's all-encompassing
Providence, His incorporeality, and His self-sufficiency as the Creator of
the universe.

The example of Islam, which had very early formulated a confession of
faith of speculative character for daily recitation,(37) influenced first
Karaite and then Rabbanite teachers to elaborate the Jewish doctrine of
One Only God into a philosophic creed. The Karaites modeled their creed
after the Mohammedan pattern, which gave them ten articles of faith; of
these the first three dwelt on: 1, creation out of nothing; 2, the
existence of God, the Creator; 3, the unity and incorporeality of God.(38)

Abraham ben David (_Ibn Daud_) of Toledo sets forth in his "Sublime Faith"
six essentials of the Jewish faith: 1, the existence; 2, the unity; 3, the
incorporeality; 4, the omnipotence of God (to this he subjoins the
existence of angelic beings); 5, revelation and the immutability of the
Law; and 6, divine Providence.(39) Maimonides, the greatest of all
medieval thinkers, propounded thirteen articles of faith, which took the
place of a creed in the Synagogue for the following centuries, as they
were incorporated in the liturgy both in the form of a credo (_Ani
Maamin_) and in a poetic version. His first five articles were: 1, the
existence; 2, the unity; 3, the incorporeality; 4, the eternity of God;
and 5, that He alone should be the object of worship; to which we must add
his 10th, divine Providence.(40) Others, not satisfied with the purely
metaphysical form of the Maimonidean creed, accentuated the doctrines of
creation out of nothing and special Providence.(41)

This speculative form of fait