Middle Ages was neglected, has been elevated to a prominent place in the course, and Latin which was taught badly and with slight results, has been restored to its proper place as a culture subject. And manners have become more refined. An interest in the natural world has been aroused, the verdict of the senses has become the test of knowledge; science has taken its place beside the classics as an important branch of education. And life has become practical. The vernacular has been cultivated, and the speech has become more correct. Attention has been devoted to history and travels, to modern languages and the study of human life all about one; and special care has been taken to train the judgment, the purpose being wise and right conduct.

In all secular matters the State has amply proved itself better fitted to control education than the church.

The State needs to have its citizens religiously trained. There can be no doubt that religion furnishes the most powerful incentive to morality. So while individual men do live upright lives without recognizing their responsibility to God, most men will live more moral lives and crime will be less prevalent if ethical principles are reinforced by religious sanctions. The effort to divorce these was made at the French Revolution; and both lost their hold upon the citizens. In the words of Judge Grant, "A rule of conduct stripped of sanctions is not entitled to the name of law." He adds: "In his farewell to his countrymen, Washington warned them that morality abstracted from sound religious principles ceased to be a prop of the State."

If we cast a glance over the leading progressive nations of the world, we shall find the attitude of the State toward religious instruction quite varied.

France is Roman Catholic by an overwhelming majority. It was the last country in which the ecclesiastical schools of the Middle Ages retained control of education, and in these Jesuit schools the evils of the system were exaggerated. There laicization has been closely followed by secularization of schools, and now all religious instruction in state schools is forbidden by law. "In order that opportunity should be given to parents to provide religious instruction for their children," the law expressly states, "the schools are closed one day each week other than Sunday." The day thus set apart for religious instruction is Thursday.

In Germany there are two strong churches- the Lutheran, which prevails in the north, and the Roman Catholic, which predominates in the south. Nowhere else in the world is such thoro and systematic religious instruction given. Dr. L. R. Klemm of the United States Bureau of Education records delightfully a visit to a Prussian Normal School near Berlin, at the hour of a model lesson on Bible History. The subject for the day was the story of the visit of the wise men of the East to the infant Savior. Information was given as to the journey and other matters connected with the narrative. The beautiful story was told from beginning to end, and the children's sympathies were enlisted. They shared the curiosity of the wise men to see the new-born Babe, they admired the gifts they brought, they entered into their feelings of adoration, they became indignant and scornful at the base perfidy of Herod, who, wearing royal robes, lacked the kingly spirit. And by iteration and questioning, the story was impressed upon the little At the close of the hour a handsome illustration was exhibited and talked over. Then, when the children had withdrawn, the normal students were questioned in regard to the objects of the lesson, the means employed, psychological references, methods, principles of method.

ones.

We are told that "The principal function of the German school is officially declared to be the making of God-fearing, patriotic, self-supporting citizens. The Germans would no more think that religion could be omitted from the program of instruction than that mathematics and the languages could be left out..

The hour for religious instruction is the first one in the morning.

When

the Bible is put in the hands of the children, it is always an expurgated edition." Not only are Bible stories taught, and Scripture texts memorized, but in higher grades complete books are studied and attention given to the history of the Jews, antiquities and geography of the Holy Land. Four or five hours of religious instruction per week are required in every German school until the grades corresponding to our high schools are reached. Thruout those years two periods per week are assigned to Religion in Gymnasium program, and in the last years the work is wholly review. Prof. Russell, in his book on German Higher Education, says: "I rarely found a schoolboy whose judgment I considered of value in other matters, who was not deeply impressed with the worth of his religious training. There is much doubt, much senseless criticism abroad in the land, but its sources are not to be sought in the schools."

In Protestant England as late as 1870, the only schools were denominational. While the church controlled education, the school system lagged far behind that of other nations. Now, under the new arrangement, it is excellent. On complying with certain requirements, these denominational schools still receive state aid in proportion to their efficiency in secular instruction. By their side are the Public Board Schools, established and controlled by School Boards. To both by parliamentary enactment applies the so-called "conscience-clause," "Parents may claim exemption from any religious instruction which they disapprove." In the Board Schools the law forbids sectarian teaching. Otherwise full discretion is granted local boards in regard to religious instruction. Only about one per cent of the School Boards in England decide to omit religious instruction, and we are informed that without exception they are "in comparatively obscure villages, and with a very small population."

The regulations of the London Board provide that "The Bible shall be read and there shall be given such explanations and instruction therefrom in the principles of morality and religion as are suited to the capacities of children." The syllabus issued includes the Lord's Prayer, and the Ten Commandments; biographies, history; facts and lessons from the life of our Lord; parables; and the committing to memory of passages inculcating truthfulness, temperance, and obedience to parents. The first forty minutes of each of the five school days of the week are devoted to this instruction. The text book is the English Bible. For both pupils and pupil teachers progressive lessons are arranged and examinations are held periodically by the Board officers, for excellence in which, as in other subjects, prizes are given.

With various slight modifications, the plan of the London Board is character. istic of the entire system. And with remarkable unanimity Englishmen endorse the opinion of J. G. Fitch, an inspector of the London schools: "The outcome of these arrangements is that a successful effort is made in the Board Schools to bring up the children in the fear of God, with a reverence for His Word, a considerable knowledge of the history and poetry of the Bible, and of its plainer moral lessons, and especially of the life and teaching of our Lord.

No one who knows the schools well can doubt that religious and moral teaching of a very precious kind is imparted in the schools, and that the influence of this instruction on the conduct and the character of the children, and on the religious life of the nation, has been profoundly felt.

"It may be thought by some that it is descending to a lower ground when we speak of the Biblical instruction as a great civilizing power, and as an elevating and refining influence on the intellectual life. But this aspect of the question ought not to be overlooked."

Mr. Matthew Arnold, who was so largely influential in establishing the English system, writes in regard to a Bible reading for schools: "All who value the

Bible may rest assured that thus to know and possess the Bible is the most certain way to extend the power and efficacy of the Bible."

This system has been in successful operation in London for thirty years, and we are told that, "No practical diffi culties have arisen in the interpretation or in the actual working out of the very simple and intelligible program of the School Board;" and that "It has in fact so far proved acceptable to the parents that out of about half a million of scholars in the London Board Schools, the claim for exemption from religious lessons' has only been made in the

case of about four hundred children."

In France the government forbids the teaching of religion in the public schools. In Germany the national government requires it and controls it. In England the government forbids sectarian instruction and protects families opposed to religious teaching; with these limitations, religious instruction is carefully provided for by the local school boards. In America one state, Wisconsin, has forbidden all religious instruction in public schools; most other states have forbidden sectarian teaching; while in practice, tho not by legal enactment, it is left to the teachers to determine the amount and kind of religious instruction. So we have the flexibility of the English system, which makes it possible in a community where there is a strong opposition to such teaching, to omit it entirely. In some parts of this state, owing to conditions of settlement, there has existed a bitter opposition to Christianity, now gradually disappearing. In most communities of this part of the state such opposition never existed; nor does the free air of this region favor the narrow sectarianism and bigotry which James Lane Allen so strikingly depicts surrounding David's grandfather in the early days of the Kentucky hemp fields. Now in a number of the more prominent schools of Southern California the morning Bible reading has a regular place. In America, as in Germany and England, the first hour in the morning is chosen for the Bible lesson. Then, especially, it is helpful to bring to the children and young people the sense of dependence upon God and responsibility to him. The influence of this exercise is quieting, refining, ennobling, and few who have tried it under reasonably favorable circumstances would be willing to lose its helpful power. The Bible stories, especially those of the early books, are of perennial interest to little children. The history of the Jews is replete with attractions to those a little older; so also are the parables. And the Psalms, together with other passages of Biblical poetry and prophecy and ethical teachers, are appreciated and enjoyed by those of high-school age. Reciting Scripture texts, repeating or chanting the Lord's Prayer, singing sacred songs, may appropriately be associated with the Bible reading or be sometimes substituted for it. Great faith may be placed in the efficacy of the Bible itself. It speaks often to the heart when it is simply read without explanation or comment.

It is one of the great charms of the Bible that it is so very human, so intensely real, that it touches daily life at so many points. It is full of references to the common things of nature, the lily, the grass, the fig tree, the mountain and brook. It often introduces child life-Samuel, David, the lad with the fishes from which the multitude were fed, the Christ Child himself. It takes us to the marriage feast, and bids us stand aside for the funeral train. It has a wonderful adaptability to the varying conditions of human life.

Religion can be taught in its relation to the personal life and character; it can also be taught in its relation to civilization. So it can be taught directly by the Bible reading and kindred means; and it can be taught indirectly and incidentally in connection with the language lessons, the history recitation, the nature study. The largest of individual liberty is thus allowed to the teacher in choice of materials and methods of work. Many teachers make religion a powerful ally in teaching morals and in the discipline of the school. The closeness of the relation

History

between ethics and religion makes the association a natural one. has countless points of contact with religion. The children cannot be led to a truly sympathetic appreciatlon of what Longfellow and Whittier and Lowell wrote unless they share the religious aspirations of these men and are acquainted with the Scriptures, the fountain from which they drew allusion and ideal of life. Prof. Gailey, the head of the English Department in our State University, once said in my presence that the greatest difficulty they had to meet was the students' ignorance of the English Bible. Pictures are so attractive to children, and the best pictures are so largely Christian in subject, that picture study opens an especially fruitful line of religious teaching. The many beautiful groups of the Holy Family and the Christ before the Doctors cannot fail to enlist the interest of children. For the teacher who is in sympathy with the subject of religion and who is in sympathy with the child, there are countless opportunities for bringing the subject and the child together. If there are problems to meet, let us say, as President McKinley did at Redlands, "We have problems to face, but the American people never run away from problems. We will meet them in the fear of God."

Already in our land the last few years have witnessed a great advance along the line of Bible study in the institutions of higher learning, so that now there are in most of our leading colleges and universities courses of Bible study, in which as thoro work is required as in other branches. Tho these courses are more than usually difficult, they are largely elected by young men of all shades of religious belief and unbelief. The United States Bureau of Education recommends that such thoro Bible study be included in the curriculum of "every college in the country, state institutions included." The report adds that if "the time has not yet come when it would be fitting to press the claims of formal Bible study upon certain state institutions, meantime there is an abundant opportunity to include Hebrew history

in ancient history, Biblical masterpieces of literature in literary courses, Biblical ethics, in general ethics, until, in entire conformity to law, the students are put in possession of a fair knowledge of Biblical facts."

THE FUNCTION OF THE FAMILY AND THE CHURCH IN
RELIGIOUS EDUCATION.

Even more than the State, the Family is responsible for the religious education of the child. Neither can rightly shirk this responsibility nor wholly transfer it to the other.

"Not in entire forgetfulness,

And not in utter nakedness,

But trailing clouds of glory do we come

From God, who is our home."

The mind of the little child is very susceptible to religious feeling, and great care is needed that it be wisely directed and healthfully developed. He can be taught reverence and love and a sense of dependence upon God, very early. Care is needed that dread and dishonoring fear be not mingled. with his awe and reverence, and that religious feeling be kept normal and

not allowed to become morbid or hysterical. It is so easy to employ the dread of God's displeasure, the fear of the "all-seeing eye" as an aid to parental discipline. The sensitive little conscience, too, may be unduly wrought upon for a like purpose. The theoretical process in religion advances, Rosenkranz says, by three stages, of which the first is religious feeling: to this the corresponding practical process is self-consecration. The utmost care is needed that the religious feeling of the little child result in the corresponding practical process in religion, self-consecration.

Family life is the type of the Christian religion. It was the Savior himself who taught us to say "Our Father which art in heaven.”

In his study of religion, Dr. Bailey, now of the University of Chicago, classes the infant's love of his mother as the beginning of religion. Froebel calls pure human, parental and filial relations the key to the relations of a genuine Christian life, and says that true living religion must come to a man in his infancy.

Then the little child from his earliest consciousness lives a Christian life. An earlier age than this, which knew less of child life, deemed necessary the turning of the soul from sin to God after years of discretion had been reached. A consciousness of conversion was regarded essential evidence that the Christian life was in the soul. But parents and teachers, representatives of the home and the pulpit, are now appreciating that the earlier the child enters upon his spiritual inheritance, the greater is his growth and the less is he subject to serious relapses. That so his life, if it have less fervor and intensity, has more of steadiness and symmetry, more of firmness and of spiritual grace.

The church, too, recognizes teaching as one of her functions. She instills religious feeling and brings about self-consecration. She helps the child to form religious images and affords expression of religious life in confirmation or uniting with the church, in her services of worship and communion. Above all, by instructing her members in the true relation of God to man and of man to God, she trains them to cheerful reconciliation to their lot, a high ideal of Christian character. For these purposes she employs various means, some of which, as the sermon, have teaching as the chief end; in others, as in the Young People's Societies, the devotional element is uppermost, but incidentally, thru study of the Word, instruction is given.

One feature of the Church work deserves especial mention in this connection. It is the Student Young Men's and the Student Young Women's Christian Associations of the colleges and universities. These, with their large and flourishing Bible classes, intended tho they are for devotional purposes, and distinct from the Bible classes of the curriculum, are fruitful in real knowledge of the Scriptures. There are now nearly twenty thousand students of our colleges and universities thus studying the Bible.

THE SUNDAY-SCHOOL PROBLEM.

The Sunday school is the great educational institution of the Church for its children.

What is its problem?