to the achievement of modern science and is today one of the most potent influences in our institutions of learning. It is a revolutionary force, destructive of much that man has thought established forever. It is as certain to write new textbooks in theology as it has written new textbooks in physics and chemistry, and is destined to change the thought of the world upon almost every subject that touches the life of man, bringing about a clearer recognition and a fuller understanding of the spiritual forces which Christ Himself incarnated, and the laws of these forces which must be obeyed if men are to grow unto His likeness. This, as nothing besides, marks the coming of the Kingdom of Heaven upon earth. It is impossible to estimate the gain to humanity of increasing reverence for law, carrying with it increasing freedom from the fear of arbitrary evil, increasing freedom from dreams of arbitrary good.

We have time to mention but one other distinctively Christian principle, or influence, entering into the work of education, namely, the duty which every man owes to himself, to the world and to God, to develop the faculties and use the gifts with which God has endowed him. This is the substance of Christ's teaching in the parables of the talents and the pounds, and it underlies His whole doctrine of service. If the greatest in His kingdom is the servant of all, to serve is a distinguishing mark of citizenship, and the development of this ability becomes the concern of a true man. It is upon this Christian principle that all our educational institutions are founded. From the beginning the Spirit of Christianity has impelled men to make the most of themselves. They could not be touched with the desire for larger life without recognizing at once the need of training their natural powers, developing the forces within them. Therefore, the progress of Christianity through the centuries has been marked and determined by increasing enthusiasm for education.

As the conception of Christianity has enlarged, educa

tional interests have broadened. When, for instance, in the time of the Reformation responsibility was taken from the Church, or priesthood, popular education followed immediately. The truer thought of Christianity that inspired the men who first sought this western land is responsible for the public school and the whole system of education which has distinguished us as a people, and it is a significant fact that today so many of our men of wealth who desire to render the largest service to humanity with their money, devote it to educational interests; and their spirit of service is matched by the men and women who are engaged directly in educational workthe teachers in our schools, the professors and instructors in our colleges, who, upon meagre salaries, are devoting their lives to the unfolding and the enrichment of the lives of others. When the Kingdom of Heaven has come more fully upon earth these servants of humanity will be recognized and honored as today they are not. Every school and college in our land, enshrining as it does this spirit of service, is a witness to Him who came "not to be ministered unto but to minister."

I have sought to show that the genius of Christianity finds expression in the search after truth, the increase of knowledge, the diffusion of intelligence, the development of man in every way that enlarges his life and adds to his power to serve. All this we comprehend under the one term education, and for this the Church of Christ, as no other institution, has stood. It was from the Church that the state learned its obligation in this, as in so many other departments of human interest. I speak of the Church of Christ as a whole. What is true of the whole today may not be true in equal measure of every part. That division to which we of the Reformed faith and Presbyterian polity belong has been especially and conspicuously identified with the cause of education, and to this extent at least has proved itself essentially Christian.

Some one once said in criticism of our Church that

its membership included few of the poor and ignorant, and argued that, therefore, it had departed from the ideals of primitive Christianity. To this charge the reply was made that our Church, like the early Church, freely received the poor and uneducated, and, also like the early Church, began at once to train them in independence and usefulness so that they do not long remain either ignorant or poor. The general prosperity and intelligence of our membership, he concluded, is not a reproach, but an honor to the Church. Whether or not the argument is sound in every particular, it cannot be denied that wherever our Church goes schools and colleges quickly appear and the results of education follow naturally and necessarily.

We have learned that the work of evangelism must go hand in hand with the work of education. Beside the mission church must stand the mission school. One of the great barriers to Christianity is ignorance—not the greatest, as that is still and will ever be an unawakened or unresponsive spiritual sense; but, as at the beginning, so now our faith demands an open mind, a mind freed from the bondage of superstition and irrational beliefs. Whatever, therefore, tends to enlighten the understanding and quicken thought, strengthens the appeal of Him who said "I am the Truth," and prepares the way for the intelligent acceptance of the simple though profound philosophy of life that Christianity presents to mind and heart alike. The belief that ignorance is the mother of devotion obtains only among those who confound devotion with superstitious rites and meaningless ceremonies. The devotion that means the recognition of a spiritual nature, the confession of spiritual sins, the cultivation of spiritual powers, the concentration of life to spiritual ends, is begotten of light, not of darkness, and is nurtured by every influence that clears the vision and increases knowledge.

Education may be hostile to the faiths born of superstitious fears or traditional ideas, but not to the faith