The Bible is a book, or rather the book above all others, to which we feel that we need no introduction. It is found lying everywhere; we all know of it; and still more have so many of its phrases and personalities in our everyday talk, that we can be quite surprised to find they are ‘from the and begin to wonder just how much we do take from it.

But perhaps it is unfortunate that we have no introduction; for the Bible is not only well known and quoted, as Shakespeare's works are among English-speaking people; but has a special place in our minds, unlike any other book. It is venerated, or ridiculed; held up, for respect or derision; and it has that position because of what is said about it. The Bible, it is said, is the Word of God.

In an impassioned appeal for apostolic activity on the part of layfolk, described in the foreword as ‘a disturbing and courageous book', the author strongly decries the defeatist attitude that some adopt in face of the present calamitous state of society. The spread of gross materialism, the threat of unparalleled destruction by new and horrible means of warfare, and the success of what is well-named ‘apostolic Communism', may easily tempt us to think that now is the time to close up the ranks, concentrate on the faithful remnant, and leave the unbelieving multitude to its fate. This attitude is not new in the history of the Church. It recalls the example of those early Christians who were so persuaded of the imminence of the second coming of our Lord that they thought it not worth while concerning themselves with the ordinary affairs of life, or of anything else but their private preparation for that great event.

The purpose of this paper is to show how the Synagogue as an institution, as it was organized by the Jews on their return from the Exile in Babylon, not only provided the early Christian Church with a whole set of services, customs and ritual laws, but also supplied a certain kind of atmosphere which played an important part in the development of early Christianity.

This appears at the very beginning, when we find our Lord Jesus Christ himself using the institution and attending the Synagogue. It was in the Synagogue at Nazareth that Jesus first proclaimed himself the Messias, when he read from ‘the book of baias the prophet: The Spirit of the Lord is upon me … “ and added, ‘This day is fulfilled this Scripture in your ears'.

There does not seem to be anything very obscure in the text of this psalm; but its title puts us on our mettle, it cries out for us to knock on its door. However, ‘blessed is the man who hopes in him’ (Psalm 33. 9), as it says here; so let us all be hoping he will open up to us when we knock. After all, he wouldn't urge us to knock if he didn't want to open up to us when we do. If it sometimes happens that a man who was intending to keep the door shut for the night will get up and open it against his own inclinations, because he cannot stand the din of the door-knocker any longer (Luke 11. 8); surely we have every reason to hope that he who said ‘Knock and the door will be opened to you’ (Matt. 7. 7), will open it promptly.