These, then, in brief, are the negations of Reformed Judaism. On the positive side, it reaffirms those dogmas which are the kernel of Judaism,—“the Unity of God; His just judgment of the world; the free relation of every man to God; the continual progress of humanity; the immortality of the soul; and the Divine election of Israel” (understood to signify that the Jews, under the will of God, possess a specific religious mission not yet entirely fulfilled). As to the observances of Reformed Judaism, the framework of life and habit under which it proposes to exist, “they will remain distinctively Jewish, and must not bear the mere stamp of nineteenth century religious opinion.” The Jewish Reformer thus, like many another Radical, is an aristocrat at heart, and shrinks from descending to the level of a _parvenue_ faith. In my humble judgment, he is entirely right in his decision. So long as he places the interests of truth and honesty above all, he cannot do better than hold fast by everything which reminds himself and the world of his pedigree through a hundred generations of worshippers of Jehovah. The extent to which such reformation as that now sketched prevails at this hour among Jews is difficult to ascertain. The movement has been going on for some time, and yet counts but a moderate number of adherents, chiefly, as I have said, German and American Jews. Nay, what is most unhopeful, the disease of religious indifference, that moral phylloxera which infests the choicest spiritual vineyards, is working its evil way among the broader-minded Jews, as it works (we know too well) among the broader-minded Christians. To unite depth of conviction with width of sympathy has ever been a rare achievement. “Tout comprendre sera tout pardonner,” may be rendered, in intellectual matters, “To find truth everywhere is to contend for it nowhere.” There is good room to hope, however, that if some fall out of the ranks, the Reformed party will yet possess enough energy, vigor, and cohesion to make its influence erelong extensively felt. It is a startling prospect which has been thus opened before us. If anything seemed fixed in the endless flux of nations and religions, it was the half-petrified religion of the Jew. That the stern figure which we have beheld walking alone through the long procession of history should come at last and take a place beside his brothers is hard to picture. We live in a time when, “Faiths and empires gleam, Like wrecks of a dissolving dream.”