The improvement of modern methods in relief work as well as in the treatment of vice—now viewed more in the light of a pathological condition than in that of a sin—must make this a memorable epoch in the ethical history of humanity. No branch of civilization has undergone greater change in modern times both in theory and practice than public and private charity. To-day the humanitarian endeavors to lift up the fallen and the needy, and almsgiving on the part of the well-to-do is fast becoming relegated to the category of a self-indulgence which is not to be encouraged. The distinction between the old methods and the new is given in the formula that “henceforth the chief test of charity will be the effect upon the recipient.” Any relief calculated to undermine self-reliance and independence is discouraged by those who have in view the prevention of our moral ills rather than their relief. [Illustration: CAPTAIN ALFRED DREYFUS.] Indeed, the new school preaches scientific charity as against emotional charity. What it may have lost in impulse it has more than made up in effectiveness. The attempt to teach the needy to help themselves, the work of college settlements and of the organized efforts in the poorest and most neglected districts of large cities, with a view to fostering by personal contact and example habits of thrift and self-respect where those virtues are most lacking, are among the truest if more homely glories of the closing century. Verily, never was a more thoughtful effort made everywhere to mitigate the cruel distinctions of race and sex, of wealth and poverty, and to “harmonize the social antagonisms” of modern life. Never was so much consideration given to the betterment of humanity, nor was the aggregate of earnestness so great. In our more robust intellectual world the tree is judged by its fruit, and acts tell, not creed. The principle that well-doing, unless it is disinterested, forfeits its claim to the highest respect of men, is growing in strength, whilst the feeling is gaining ground among the thoughtful that in the development of personality may be found a sufficient motive for the exercise of virtue, and that character, not reward, _being_ not _having_, are the highest aims.