, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an objective revelation of God in nature and history
involving the whole
community of Israel in the real event of the Exodus does not fit
well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh as the Lord of nature and of history recedes into the background because of an overconcern with the experience of personal
relation» — criticisms which are all far wide of the mark, as is shown by the present chapter.)
It is imperative for such a Christian faith to remember and to realize the dignity of every man as an eternal being, in his political and economic
relations as
well as everywhere else, though that realization may
involve the sacrifice of dignity on the part of Christians and the Christian
community.