[…] If they [the Jews] choose to reaffirm their past, and fulfill their destiny, they must enter the third act [of World History] with bost a Jewish humanist citadel in Israel and Jewish ideological outposts in the diaspora. Each must nurture the other, because each is dependent on the other. The world needs both. […]

Just as the Bible is the motivating ideology behind the world's one billion Christians, so Das Kapital is the motivating ideology behind the world's one billion Chinese. China's "religion" is the economic doctrine of a Jew, Karl Marx. Her science is the theoretical physics of a Jew, Albert Einstein. Her psychology of man is that of a Jew, Sigmund Freud. […]

If the Space Age renders national slogans meaningless, then diasporized man living in a diasporized world will be compelled to search for a new ideology that will give his life meaning. Why could not Jerusalem, now the spiritual homeland for the Diaspora Jew, become the spiritual world center for diasporized man? Will that be the future function of Israel? If so, will that not also imply a universal need for Judaism as an ethical creed for man in the third act?

Perhaps Western civilization is not dying, as predicted by Spengler, but merely undergoing an evolution from its Christian parochial phase to a Judaized universalist phase, much as the Greek Hellenic idea evolved into a universalist Hellenism. Under the communist skirt of Russia and China we still behold the body of Western civilization. What is more natural than that monotheism, Christianity, Mohammedanism, capitalism, socialism, communism - all spun by Jewish brains - should find a universal abode in Jewish humanism. […]

In the future, perhaps, the spiritual message of Judaized Christianity and the economic message of Judaized socialism may fuse with the morality of the Jewish Prophets and the ethics ot the Jewish patriarchs to bring about a secular millennium.

We have statet earlier that the Zionists were the twentieth-century's secular messiahs who did what the theological messiahs should rightfully have done. […] But how could these forthright Zionist agnostics claim to be heirs to the messianic ideal? How could they deny God and yet proclaim the chosenness of the Jewish people? Perhaps Ben-Gurion best resolved this dilemma when he said: «My concept of the messianic idea is not a metaphysical but a socialcultural one . . . I believe in our moral and intellectual superiority, in our capacity to serve as a model for the redemption of the human race . . . The glory of the Divine Presence is within us, in our hearts, and not outside us.»

Zionist writers have recognized that Israel must be more than a haven for Jews hopscotching the globe, one step ahead of anti-Semitism. Israel, they have warned, must never be just another nation among nations. She must never imitate nor tie her fate to any existing civilization or ideology, for if she does she, too, will die. Her salvation, they exhort, is in becoming a universalist state, a symbol of peace, a sanctuary of the prophetic ideal. In the words of Martin Buber: «There is no reestablishing Israel, there is no security for it save one: It must assume the burden of its uniqueness; it must assume the yoke of the kingdom of God.»

Dimont, Max I., The indestructible Jews. Is there a manifest destiny in Jewish history?, New York: New American Library, 1971, S. 330-37.