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teacher come from God!" Too often the student finds one view of truth and duty presented in the church and an entirely different view presented in the school or college class room, and so his inner life is distracted and paralyzed.

Now men are coming together in many places and many organizations throughout the country, men who believe that God is, and that man is made in His image, and are demanding that this fatal separation shall not continue; that, in spite of all impediments and dangers, our education shall be shot through with ethical ideals, and our religious efforts shall recognize the abiding necessity of the educational process.

What then do we need? First of all we need to exalt the ethical ideal in our public and private schools. Perhaps the best teaching of morals here is largely indirect. It is by the contagion of character in the teacher, rather than by the inculcation of catechism or code of etiquette. In one sense all good education is education in goodness, and all right training is training in doing right. In the solution of a problem in algebra a boy may show all the cardinal virtues, or may commit most of the seven deadly sins.

Yet there is need, also, of the direct presentation of high ideals of character. Here we are not willing to banish every sentence in the Bible from our schools, while we accept the maxims of Epictetus and Buddha. One of our great needs is a book of selections from the Scriptures, free from dogmatic teaching, and embodying those passages in the Old and New Testaments which deal with the eternal moral verities, held alike by Protestant, Catholic, and Hebrew. If the Puritan school was narrow in its forcing of Bible history on every child, equally narrow is the modern school which banishes the visions of the prophets, the proverbs of the wise men of Israel, and St. Paul's praise of love, simply because these things are in the Bible. To discriminate against moral teaching, on the ground that it is found in the Bible, is sectarianism of the clearest kind.

We need, also, the direct teaching of ethics as a means to the imperative renovation of our industrial and commercial life. We have had a genuine revival of religion in this country in the past two years, and do not know it. It has been such a revival as Isaiah pictured: "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well"; such a revival as John the Baptist demanded when he cried: "Exact no more than that which is appointed you"; such a revival as our Lord demanded when He cried to the leaders of His nation: "Take heed and beware of covetousness, for a man's life consisteth not in the abundance of the things which he

possesseth." We have suddenly become conscious that our industry is not yet moralized, that our commerce is not yet permeated by religion, and that piracy is the same thing, whether committed on the high seas and under the black flag, or under the Stars and Stripes, and with all the sanctions of legal procedure. We shall never again be content with the maxims of poor Richard, cold, calculating, prudential, exalting thrift above self-sacrifice, and shrewdness above heroism.

With the help of Drummond and Kropotkin, and a host of recent writers, we have looked deeper into the cosmic process and have learned that the primal law of the world is not the law of strife but the law of love. We have learned that co-operation is one of the chief factors in evolution. God has so made the world that a selfish species must perish. Any flock of birds that will not fly together on the journey southward shall all lose the way. Any flock of sheep that will not stand together in the winter storm shall all perish separately. Selfishness spells extermination, even among the beasts and birds. In the great arena of human industry, the chief need to-day is to conceive all honest labor as a form of social service, performed under the law of God for the benefit of our fellow men.

But it is not from the cosmic order that we derive our chief inspiration to noble living it is from Jesus Christ. There are men here to-night, who a thousand times have cried to their fellow men, "Come to Christ!" But what is it to come to Christ? To interpret that phrase and make its meaning vivid to all the world is one of our greatest needs to-day. We know what it means to come to the social theory of Karl Marx, what it means to come to the musical ideals of Wagner, what it means in philosophy to go back to Kant. What does it mean to look on life through the eyes of the Man of Galilee, to see duty as He saw it, and feel the claim of brotherhood as He felt it? What does it mean to feel moral values as He felt them, when He lived and died to bring them home to humanity? It is not only our sons and daughters that must come to Christ, but our institutions and our civilization. Our learning must come to Him for the beginning of wisdom; our commerce come to Him for the sense of justice; our industry must come to Him for the spirit of brotherhood; our government come to Him that it may be saved from partisanship and tyranny; our diplomacy come to Him that it may transform the warring nations into the federation of the world.

It is not essential that all of us should interpret truth and duty in precisely the same way, but it is essential that we should all carry the open mind. The great difference among men is not the difference between rich and poor, not between the learned and the ignorant; it is

the difference between men of the open mind and men of the closed mind; the men for whom all truth and duty are fixed and fossilized, and the men who believe that God's to-morrow is greater than His yesterday, and that more light is to break out of His Word. All men of all creeds who believe in the open mind, this convention is for you. Sursum corda! Lift up your hearts, and open your minds again to the Spirit that is not far from every one of us.

Does it seem a tremendous task to moralize our modern life, to permeate all education with the religious ideal, and all religion with the educational ideal? So it is great enough to summon and inspire every one of us. "They shall be afraid of that which is high," is a pathetic description of old age in the Old Testament. Whenever you find a man that is afraid of a great and shining duty, who says, That is true, but I cannot reach it; that is right, but I cannot do it — that man, whether he is seventeen or seventy, is already in his dotage and decrepitude. But whenever a man says, That is right and I will do it; that is true and just and my church and my country shall attain it that man, whatever his age, has found the secret of eternal youth; he is adding daily to the growing good of the world.

ANNUAL SURVEY OF PROGRESS IN MORAL AND RELIG

IOUS EDUCATION

WILLIAM DOUGLAS MACKENZIE, D. D.

PRESIDENT, HARTFORD THEOLOGICAL SEMINARY, HARTFORD, CONN.

The purpose of this annual survey is not to chronicle all the changes, nor to amass and present statistics in the religious work of the educational institutions of America. At longer intervals of time such a method may be employed with great and far-reaching power. Rather has the association laid upon the individual selected for this task the duty of determining each year his own point of view and of dealing with those elements of the situation which seem at the time, for whatever reason, to be salient and significant. I have decided to omit reference to some topics which were dealt with by my predecessors.

The very existence of our association has called the attention of all thoughtful people to the vast extent and the endless ramifications of this that we call religious education. A glance at the names of our seventeen departments makes one ask, What else is there in our national life which does not seem to have some immediate and powerful relation to moral and religious education? We have stretched the word to cover not merely the training of the young, but the continuous education of all citizens; for we see that human beings still need direction and inspiration long after our psychologists tell us that their habits are fashioned and fixed. And we have stretched the word to cover many kinds of institutions, recognizing that they all have part in this fundamental work of moulding the characters of us all. We owe this broad and powerful conception to the mind and heart of the one man who founded this association, the late William R. Harper. So deep were his convictions about this work that I have heard him say more than once that if he had to choose between them, he would rather give up the presidency of the University of Chicago in order to promote the general religious education of the country. His loss to us a little more than one year ago deserves to be mentioned in this survey. His personality had become identified in the public mind not merely with the career of a university professor and president, but in a specific and unique manner, with the quickening and spreading and energizing of Bible study. From the early days when he tried to cover Connecticut with classes studying Hebrew in order to read the Old Testament in the original, down to those last strenuous and crowded years when by his vision, his enthusiasm, his

patience, his persistence, he brought the Religious Education Association into existence, it is not too much to say that the supreme passion of his life was what Matthew Arnold gives as the double meaning of culture: "To render an intelligent being more intelligent"; and "To make reason and the will of God prevail."

It seems right that we should remind ourselves of that one fact in the life of this nation which has made the formation of this association both necessary and possible. I refer to the separation between Church and State. The events which are even now transpiring in France and in England serve to keep the subject before the minds of all earnest people. In bitter strife the cause of freedom is being fought out by both those countries. The logic of history is severe and irresistible, and it will work out in both England and France that condition in which we find ourselves here, where Church and State stand at last on separate foundations, at the same time in friendly and powerful co-operation. And yet can we say that we have really solved the problem? Jowett of Oxford said once in his caustic way that Church and State are not "a device of statesmen or of churchmen"; they constitute "a national dualism, which, except among angels, who are above this world, or infidels, who know no other, must ever be." We in America are trying to work out this theory of a natural dualism; but our difficulty lies in the fact that the dualism is not complete. Each of these two supreme institutions has some positive relation to the work of the other, and finds difficulty in making the rightful allowances for the other, while fulfilling thoroughly its own destiny. Nowhere does this underlying community of interests and intersection of duties appear more clearly than in the matter of religious education. The attempt to separate the public school entirely from the religious atmosphere and definite religious teaching has been sometimes pushed to an extreme. But I know of no state or country where the extreme has been long maintained. The recoil is sure to come. And it comes because men find that in respect of both culture and morals the extreme of separation is most disastrous. In respect of morals, it is clear that there is an immense loss when the religious sanction is completely withheld from the teaching of social duty. And in respect of culture it is equally manifest that a nervous and narrow determination to banish all references to Christianity and its positive beliefs, the Bible and its historic place, from the text-books and the class-rooms of our schools creates a situation as absurd as it is harmful, and as pathetic as it is absurd. That the public schools of a certain state should teach my boy about the gods of the Greeks and the Romans, not to speak of the Egyptians and the Scandinavians, but never a word about the

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