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 tionalisms," and sketches in his dispersed sympathies the coming of the world-state. He has never been known to burke a school. Much of the Jew's usury is no more than social scavenging. The Jew will probably lose much of his particularism, intermarry with Gentiles, and cease to be a physically distinct element in human affairs in a century or so. But much of his moral tradition will, I hope, never die. . . . And for the rest—those swarms of black and brown and yellow people who do not come into the new needs of efficiency?

Well, the world is a world, not a charitable institution, and I take it they will have to go. The whole tenor and meaning of the world, as I see it, is that they have to go. So far as they fail to develop sane, vigorous, and distinctive personalities for the great world of the future, it is their portion to die out and disappear.

The world has a purpose greater than happiness; our lives are to serve God's purpose, and that purpose aims not at man as an end, but works through him to greater issues. . . . This, I believe, will be the distinctive quality of the New Republican's belief. And for that reason I have not even speculated whether he will hold any belief in human immortality or no. He will certainly not believe there is any post-mortem state of rewards and punishments because of his faith in the sanity of God, and I do not see how he will trace any reaction between this world and whatever world there may be of disembodied lives. Active and capable men of all forms of religious profession to-day tend in practice to dis-