dignity of manhood is a power in all social culture. When behavior becomes hollow and heartless and artificial, it loses all virtue and character deteriorates. The forms of society ought to represent an ideal reality. They ought to be as really the symbols of character as the forms of religion. Manners are morals in so far as they are real, and immorals if unreal. It is false ethics that identifies morals with manners. It is true which identifies manners with morals. Behavior is a language. It ought to disclose the real man. When men lose faith in the under reality of all social forms, society is corrupted and character deteriorates. Faith is a power in all industrial and professional education. All education is industrial in the larger sense, and all industry in any line is properly educational. Every student is a workman, and every workman should be so far forth a student as to seek the training of his own and others' manhood. Every man who has work to do should start with a worthy ideal and believe in it and hold to it. It is this which saves not only the work, but the workman. The want of an adequate ideal is a fatal objection to the doctrine of sphere education. No man values himself as he ought whose only idea of his education is that it must fit him for the practical duties of some particular department of activity. This places the workman above the man. Such notions ignore the higher claims of manhood. They lower men's conceptions of life. It may become an open question indeed whether "life is worth living" if its full significance is measured by one's relation to the machinery of the universe. A man with immortality within him can not safely crowd his whole being and life into the rut of his daily toil. Life loses freshness and range if it lacks a worthy ideal. The man who carries a worthy ideal into a particular line of work, in the long run, is most effective in that work and at the same time he saves his larger manhood. It is the ideal which marks the difference not only between the worthy and the unworthy, the true and false workman, but in fact, between the true and false man. The man who has no worthy standard and no faith in any, never can be an honorable journalist or man of letters in any sort. He is a sensational penny-a-liner, and his tribe is sufficiently numerous in American journalism. It is defective ideal that perverts the

man who might be an artist into an artisan, the lawyer into the pettifogger, the orator into the declaimer, the doctor into the charlatan, the preacher into the ranter, the merchant into the tricky huckster, the mechanic into a drudging machine.

All education for practical life ought to tend toward art. Every vocation ought to become a department in the art of worthy living. The high aim of all art is to develop true manhood and true life. The art of right living is the end of all art. A man's business is his calling from God. It is in intent the training school of his manhood. There is a religion in every legitimate calling that should save it from drudgery and dishonor. The man who puts a religious faith into the work to which nature and providence call him works with an inspiration that will make it an art before celestial eyes. To do one's best, according to a worthy standard, is well pleasing to a truthloving God. To work with slattern hand is a degradation of manhood. There is a beauty in the truth which is acceptable. to God. We shall have at once better educated men and less knavery when men carry the inspiration of religion into their callings. The so-called secular professions will be exalted and become sources of better training and larger use to the world, when men have more faith in the divine idea of life. When work is consecrated as the outgrowth of a more religious education, we shall have fewer Americans who like Carlyle's modern Englishman, are in league with the "great Lord of shoddy, adulteration and malfeasance" to help them do their work "with the maximum of slimness, swiftness, profit and mendacity."

In conclusion it should be considered that religion furnishes right principles of education. There is a somewhat general agreement as to the demand of education. What the world Wants is men, full, complete, thoroughly trained men. No matter what the terminology, whether religious, scientific, or popular. What we want is complete men. The object of education is identical with the object of existence. One's theory of existence ought to be his theory of education. A philosophical statement of the aim of education should be nearly identical with a theological statement of the aim of existence. Aristotle would not differ from Paul. Matthew Arnold would

It comes to about

not differ from the Westminster divines. this, - what we have in hand here is to develop and train a complete manhood, such manhood as God meant and the capacities of our own being demand. But men differ widely as to what constitutes a whole man. The standards of manhood are strangely variant. Just here the secular and religious world are likely to part company. Each, moreover, is at variance with itself. But we all agree as to the want, whatever the elements, methods, motives or principles of the work. We are after men. Dissatisfaction with educational processes generally means. dissatisfaction with educational results. It comes from the conviction that somehow they do not accomplish the work. Secularism is dissatisfied with the work of religion, and little wonder. The caricatures of manhood which a perverted religion, in its control of secular education, has produced are worthy of no man's respect. It is only because human nature does not spoil easily that Ultramontane Christianity has not fatally crippled and dwarfed the manhood of the world. On the other hand religion claims, and with justice, that a purely secular education has not done and can not and will not do the work. It is an immense question. What are the agencies that shall reconstruct and train the manhood of the world? Secularism in our time has shown an immense pedagogic activity. It has made vast claims. It is in hand just here to criticise its claims and methods. Secularism lacks the requisite first principles. Religion, whatever be its defects in historic fact, nevertheless furnishes regulative principles, which are essential to the broadest education. This is a wide field. There is space but for a few points. And first let it be considered that religion emphasizes the importance of character as an end in all education. claims to furnish not only the regulative impulses, but the determinative aims. Character and conduct are more than "three fourths of life." They are the end of all knowledge and the realization of all training. There are two dominant aims and two dominant schemes of education. The one is secular, the other religious. The one gives the intellect dominance. The other the heart and conscience. The one trains with reference to this world. The other with reference to the kingdom of God. The one is Hellenic, the other Hebraic. Historic Hebraism was incompetent for the successful training

It

of the race. But the Hebraic principle was right. The scheme that gives the moral and religious nature dominance is the only philosophical scheme and will prove itself competent to meet the wants of the world. Neither knowledge nor intellectual training can be an end. There is something higher and better. But nothing beyond character, conceived in its largest sense as the end of existence, can be rationally assumed. The end of education is character conceived as completeness of being and harmony with the mind of God.

Religion also emphasizes the spiritual conditions of the apprehension and appropriation of truth. Education encounters the weightiest problems of human existence. They are prob lems which the intellect cannot solve, although trained unto the utmost. Some sorts of knowledge refuse to enter the gateways of the intellect. The most momentous questions of existence touch the moral and religious nature of man. How we feel and how we behave are of some account in the solu tion of them. The truth is for the true. The man who is in sympathy with it and docile before it shall hear its voice. The profoundest questions of life are solved practically not speculatively. One may know in one sort what in another "passeth knowledge." Knowledge in the deepest sense is not simply the response of the mind, but of the whole moral and religions. manhood to the truth. Some delicacy of moral fiber, some training of the higher power of the soul is necessary. There is a capacity of religious presentiment. The heart and conScience sense what the intellect does not yet fully see. There is a knowledge of feeling before that of seeing. The first truths are felt. The saint knows some things the philosopher does not. The soul of the Hebrew went deeper into the universe than the intellect of the Greek. Moses knew what Plato did not. Religion holds with confidence what perpetually bewilders science. It has found the heart of the universe while science has been looking up the bones and muscles. moreover, recognizes the existence of evil in man. therefore, something to be undone as well as done. ity is not the only barrier to be overcome. Men do not grow into completeness. Education in its comprehensive aspects

Religion, There is, Immatur

must meet the fact of sin. Secular education would meet it by ignoring it, but still it remains to counter-work its best

efforts. Religion applies remedial agencies, introduces new principles and motives and develops life from a new basis. And in this connection it is to be observed that religion insists upon the control of the unselfish principle in the work of education. An education that makes the individual supreme and ignores the kingdom of God is fatally perverted. It is the unselfish principle that secures to the world at large the advantage of education and gives assurance that its results shall be a blessing and not an evil to the world. It not only gives us a conception of humanity, and faith in it, but love and devotion for it. It makes the kingdom of God in a humanity redeemed and trained into completeness the end of the individual effort, and keeps before men the fact that the individual never attains to completeness in isolation from humanity. The end of history is the education of a race. Unselfishness is necessary to any best personal training. A selfish scheme of educa tion would be fatal to true manhood. How we feel and bear ourselves towards our fellows and towards a higher power is of more consequence to our own manhood than to anything else in the universe. It determines what sort of development and training we are getting. We are not isolated personalities. The background of our being binds us to the universe of being. God is training a race here on earth. Our training is inseparably linked to that of the race. Christianity with its philanthropy has wrought more mightily than any other agency towards the education of the race. It furnishes the mightiest of all incentives to the individual soul in its striving for the goal of its existence, but its highest good is humanity, "come in the unity of faith and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," a "building fitly framed together grown into an holy temple in the Lord." It is good philosophy as well as religion that one must save life by losing it. We need in the secularism and individualism of the time more of the old Gentile Gospel of a redeemed humanity. We need more of the spirit of the great apostle who laid the products of his best. training at the foot of the cross, and labored everywhere to lift men back into the dignity of their being and into fellowship with God. Education does not know itself till it understands. the prayer of Christ, "Thy kingdom come, thy will be done."