Chosen Peoples: Being the First "Arthur Davis Memorial Lecture" delivered before the Jewish Historical Society at University College on Easter-Passover Sunday, 1918/5678

In Short

Delivered during the closing months of the First World War, this inaugural lecture examines the controversial doctrine of the Chosen People. Israel Zangwill untangles the historic tension between tribal chauvinism and universal ethical duty within Jewish tradition, while sharply contrasting it with the nationalistic imperialisms of Great Britain, Imperial Germany, and Japan. Far from defending insular arrogance, the text traces how ancient concepts evolved from primitive aggression into an altruistic, prophetic mission. It has lasted as a passionate plea for spiritual internationalism and a critique of the state-worship that plunged early twentieth-century Europe into total war.

The Story

The discourse opens by confronting the deep-seated resentment that the concept of a "Chosen People" has historically provoked among non-Jews. Critics past and present have viewed the claim as an assertion of arrogant superiority over humanity. The text does not evade these criticisms; it frankly acknowledges that the earliest Hebrew Scriptures contain troubling accounts of tribal warfare, songs of hate, and prayers demanding divine vengeance against enemies. However, it quickly demonstrates that Judaism is not a static relic frozen in ancient violence. Through centuries of rabbinic interpretation, post-biblical thought, and spiritual evolution, the tradition systematically moderated its primitive origins, elevating reason, moral law, and democratic consensus over brute force and supernatural signs.

Building upon this evolutionary view, the argument shifts to the core nature of the biblical election. Israel’s privilege is not framed as a promise of worldly dominion, ease, or biological supremacy, but as a heavy yoke of ethical responsibility—a call to serve as a suffering servant and a light to all nations. To be chosen really means to be a choosing people, binding oneself to a rigorous moral law that demands justice for all humanity. This mission is inherently universal rather than strictly racial, as evidenced by the historical acceptance of converts and the ultimate goal of establishing righteousness across the earth.

The narrative then expands its scope to examine how secular nations adopt their own doctrines of election. Drawing parallels with English history, the argument shows how insular devotion gradually transformed into maritime imperialism and the romanticized belief in a divine right to rule the seas. Great powers consistently construct backward-looking myths to justify their expansion, framing economic or military achievements as sacred destinies. Yet, a stark boundary is drawn between these imperial ambitions and the violent militarism of Imperial Germany. German statecraft, alongside Japanese national ideology, is shown to demand the complete subordination of the individual to a ruthless military machine—a modern revival of pagan state-worship rather than a continuation of Hebraic thought.

Finally, the lecture closes with an urgent call to action aimed directly at modern Jewry. Warning against passive silence and mere assimilation into host nations, it insists that the historic Jewish mission must be actively reclaimed. In a world shattered by global conflict, the true purpose of election is neither conquest nor self-isolation, but the tireless work of building universal peace, justice, and human brotherhood across every land.

How It Unfolds

The charge of arrogance The speaker addresses the long-standing hostility directed at the idea of a preferred nation, citing ancient pagans and modern ethical thinkers alike who attack the Bible for fostering ideas of spiritual supremacy.

Acknowledging primitive roots The text directly examines early biblical passages containing violent warfare, retribution, and unyielding vengeance, admitting that primitive Hebrew ritual contained barbarous survivals.

The shift toward universal law It outlines how rabbinic evolution, Talmudic debate, and medieval philosophy gradually transcended primitive tribalism, turning a national deity into a universal ruler of righteousness.

The true meaning of election The discourse redefines the Chosen People not as pampering or racial favoritism, but as an arduous assignment to act as an altruistic servant and moral light for all humanity.

Parallels in western empires Analyzing English history from Shakespeare to Cromwell and Thomson, the argument shows how national self-consciousness easily turns historical success into a self-serving religious epic.

Critique of Prussian militarism The text forcefully rejects any identity between Jewish election and German statecraft, portraying the latter as a cold machine that sacrifices individual conscience to aggressive state-worship.

A summons to universal duty The lecture concludes by urging Jews to break their silence and actively pursue their historic mission: bringing international brotherhood, justice, and peace to a wounded world.

The People

Israel Zangwill The lecturer and prominent author who acts as the primary guiding voice. He seeks to defend the true ethical core of Hebraic thought against contemporary critics while fiercely condemning state-sponsored militarism. He ends up asserting that his people must actively champion global justice rather than remain silent.

Arthur Davis The late scholar in whose memory the lecture was established. Raised in a town without a Jewish community or teacher, he independently mastered the Hebrew language out of pure devotion. He spent his life producing classic works on Biblical accents and liturgical translations without accepting financial payment, leaving behind a legacy carried on by his daughters.

Herbert Samuel The political figure who introduces the lecture's origin. He highlights the unworldly devotion of Arthur Davis, praising his blend of scholarly discipline, modest philanthropy, and commitment to preserving Hebraic culture for future generations.

Dr. Israel Abrahams The Cambridge scholar who seconds the final vote of thanks. He offers a personal tribute to Davis's self-taught brilliance, remembering the warm intellectual comradeship of the Talmud study groups held at Davis's home.

In Its Own Voice

"A chosen people is really a choosing people." — Context: Explaining that the biblical covenant was not a gift of unearned favor, but an explicit agreement to accept the demanding yoke of the Law.

"If Germanism resembles Judaism, it is as a monkey resembles a man." — Context: Scorning contemporary writers who conflated the aggressive national self-exaltation of Imperial Germany with the ethical responsibilities of Hebraic election.

"To build Jerusalem in every land--even in Palestine--that is the Jewish mission." — Context: Formulating the ultimate destination of the lecture's argument, where national identity dissolves into a global effort for universal peace.

What It's Really About

At its core, the text investigates the danger and the promise of national idealisms. It asks whether a nation can hold a deep sense of unique identity without descending into aggressive chauvinism or military tyranny. The work argues that true election is never about dominance, self-congratulation, or state-worship, but about absolute subjection to a higher moral law that protects the vulnerable and honors all humanity. By contrasting the prophetic Jewish mandate with the imperial instincts of England and the rigid state-machine of Prussia, the text explores how easily national pride can invent retrospective myths to cover economic greed and conquest. It ultimately insists that real spiritual greatness demands self-criticism, humility, and an unyielding commitment to international peace.

Why Read It Today

Readers who enjoy intellectual history, religious philosophy, and early twentieth-century political commentary will find this lecture deeply compelling. Written in 1918 amidst the devastation of World War I, the text carries an urgent, elevated tone that balances dense scholarly allusion with sharp, biting wit. It feels like stepping into a brilliant, highly charged public lecture hall where ancient texts are brought directly to bear on modern geopolitical crises.

The work does present specific difficulties for the modern reader. It moves rapidly through dense references to classical literature, Biblical passages, Rabbinic commentary, and contemporary European politics without pausing to explain every context. Furthermore, its language reflects the formal, highly polished oratorical style of the Edwardian era, occasionally incorporating untranslated Latin, French, and Hebrew terms. Yet, despite these period complexities, the central struggle it addresses remains remarkably fresh: how societies can cultivate rich cultural identities without turning inward toward xenophobia or outward toward aggressive imperialism. It stands as a passionate defense of humanistic internationalism over cold national interest.