story and comparative religion.

6. The third fundamental article of the Jewish faith is the belief in a
moral government of the world, which manifests itself in the reward of
good and the punishment of evil, either here or hereafter. Maimonides
divides this into two articles, which really belong together, his 10th,
God's knowledge of all human acts and motives, and 11, reward and
punishment. The latter includes the hereafter and the last Day of
Judgment, which, of course, applies to all human beings.

7. Closely connected with retribution is the belief in the resurrection of
the dead, which is last among the thirteen articles. This belief, which
originally among the Pharisees had a national and political character, and
was therefore connected especially with the Holy Land (as will be seen in
Chapter LIV below), received in the Rabbinical schools more and more a
universal form. Maimonides went so far as to follow the Platonic view
rather than that of the Bible or the Talmud, and thus transformed it into
a belief in the continuity of the soul after death. In this form, however,
it is actually a postulate, or corollary, of the belief in retribution.

8. The old hope for the national resurrection of Israel took in the
Maimonidean system the form of a belief in the coming of the Messiah
(article 12), to which, in the commentary on the Mishnah, he gives the
character of a belief in the restoration of the Davidic dynasty. Joseph
Albo, with others, disputes strongly the fundamental character of this
belief; he shows the untenability of Maimonides' position by referring to
many Talmudic passages, and at the same time he casts polemical side
glances upon the Christian Church, which is really founded on Messianism
in the special form of its Christology.(45) Jehuda ha Levi, in his
_Cuzari_, substitutes for this as a fundamental doctrine the belief in the
election of Israel for its world-mission.(46) It certainly redounds to the
credit of the leaders of the modern Reform movement that they took the
election of Israel rather than the Messiah as their cardinal doctrine,
again bringing it home to the religious consciousness of the Jew, and
placing it at the very center of their system. In this way they reclaimed
for the Messianic hope the universal character which was originally given
it by the great seer of the Exile.(47)

9. The thirteen articles of Maimonides, in setting forth a Jewish _Credo_,
formed a vigorous opposition to the