the power of religion quickens and expands the intellectual faculties. Dealing with the loftiest themes it furnishes material for the most eager striving of all the powers of the soul. He who should undertake to eliminate the products of the religious activity from the material of education would find how vast is its range and how vital its energy. No education of any sort is possible independently of the operation of certain fundamental energies of manhood which rightly interpreted have a religious significance, and which exist because man is a religious being.

All human development is conditioned by the activities of faith. We rest implicitly on certain first things that are given as the condition of all reliable knowledge, and these postulates of knowledge when rationally interpreted are found to have a religious significance, are found to refer themselves back to somewhat that lies outside the subject and outside the visible universe, and exist only because they run back and bed themselves in the religious nature of man, or that in him by which he attaches himself to a power beyond the universe. Faith in any form or relation is the gift of God to the nature He made dependent on Him. A religious significance must be found also in the outgoing of the energies of manhood that finds place in the processes of education. We are full of energies that are pressing with more or less of definiteness, although in large measure without conscious recognition towards some goal. They have a teleological significance. This significance is recognized in the necessity of man to seek after completeness, and it has more than an ethical meaning. It has its root in the religious nature, it bespeaks a beyond as the goal of man's perfection, and it implies a background of divine energy and intelligence. So also is it true that in the processes of education the action of conscience is necessary, and conscience must ever remain an enigma unless there be found in it a religious significance and the implication of a religious relation. Enter any department of activity that furnishes material for the higher culture of men, and note how large a place religion finds in it. Poetry for example, has always found its highest inspirations in religion. The domain of religion is its choicest foraging ground. The greatest poems of any age or

race are religious. We can afford to lose the poems that are earth-born, but the world were poor indeed without these products of a heavenly inspiration. The supernatural is necessary to the grandest emotions and imaginings of the human soul. The poet is the seer of more than earthly vision. Paganism crowns him priest of the gods, and Revelation recognizes him as the prophet of Jehovah. Men are already speculating as to the probable result, in the domain of imagination, of the decay of religion. As well speculate with respect to the flight of the eagle whose wings are clipped and from whose gaze the heavens are withdrawn. The best art touches the domain of religion, it finds there its choicest material and its strongest incentive. It is not its highest vocation to train the eye or cultivate the taste, but to nurture the higher capacities of the soul. It is not to reproduce material forms with mechanical correctness, but to embody ideas that are furnished from the higher realms of thought and feeling. That art which has had the mightiest influence in human life, has brought its creations from the realm of the invisible. Christianity has produced the highest art of all time, and it is this Christian art which in turn has educated Christendom.

Religion finds place in philosophy. A true science of man will contemplate him not as a fragment, but in his totality. No man takes correct account of himself or adequately understands himself, who does not know himself in his relations. No man can be understood in his isolation. The phenomena of consciousness contain religion. There is given freedom and law, duty and authority in the very idea of man. What can we know of him apart from that which is highest in him? A psychology is impossible without ethics, and ethics contain still insolvent enigmas without religion. To know the ground and law of duty is with Kant to know man, and the problem is still unsolved till he finds God. The larger and more important contents of consciousness are moral and religious. They are material for philosophic investigation and they furnish material. which philosophy, as a product of human effort, uses in the work of education. Philosophy must of necessity concern itself with the same questions as religion and theology. What can a man know about himself who never raises the question of

his source and destination? without understanding the nature and function of conscience, without some worthy conception of law and obligation and right, without some explanation of the unsatisfied longings and strivings of his being after an unattained ideal?

What can he know about himself

The different departments of social science touch upon the domain of religion. The epidemic of shallowness in political philosophy is passing away. It is recognized that the social sciences must deal with profounder than merely material questions, and that to have a rational, they must have a moral and even religious basis. Men cannot adequately apprehend their social relations without knowing something of what lies back of them. What is the genesis of government and what its sanction? Is it grounded in man's lower or in his higher nature? Is it wholly a product of man in his independence and isolation from a higher power, or does there appear in the very authority and majesty with which men invest it the presence of a higher power? Is government grounded in right, and does it strive to express and realize that right? And what is the ground and source of that right? What is the basis. of obligation, what the source of authority, what the nature and sanction of punishment? These are questions which men are obliged to deal with. While men are discussing questions of prudence, questions of right thrust themselves into their faces; while they talk of privileges, questions of authority come. to the front. These are the questions, questions that touch the domain of ethics and religion, that have shaken the very order of social life. Those who have supposed themselves to have gotten rid of these troublesome questions in their apotheosis of secularism, have found themselves thrust back into the domain of morality and religion. The political science which is to-day exerting the most commanding influence, cuts off secularism by the roots and takes us back into the realm of a divine authority, and finds there the ground of human authority.

Material science, too, cannot evade the realm of religion. This is seen in the very effort to avoid it. The problems which men try to work out of sight disclose themselves in the very effort. Science walks leisurely about the universe and seeks to understand it in its processes. And, long before it has

completed its circuit and brought back its report, religion has

been beneath the surface and brought back its report with respect to its source and goal. Science must confront the same problem with which religion has dealt and evades it only by consenting or resolving to be unreligious, that is by allowing itself to be mutilated. It is only by a suppression or an affectation of indifference to the testimony of religion that science shuts it away from the results of its investigation. While science is at its investigation philosophy interposes itself. Not only the question of fact and law but of source and object presses for solution, and it is only by ignoring or affecting to ignore the claims of philosophy and going into the affectation of mental paralysis that science can avoid dealing with these momentous questions. The very effort to avoid them demonstrates that they should find place in rational science. Science I will only then become most truly rational and will realize its largest and best work in the education of men when it takes into court the witness of religious philosophy.

It is still further to be considered that religion furnishes the best ideal of education. Not only the material but the pattern. A man in his becoming is as his ideal. Education is the work of training men after some standard. The worth of the education is the worth of the standard. The ideal of manhood is the ideal of education. Independently of religion. education has never succeeded in fashioning for itself the best standards. The human intellect has proved itself incompetent to grapple with the grave question of the reconstruction of manhood. Of course historic religion has not always furnished the best ideals of manhood. Its ideals have often been caricatures. But religion has led the way. Somehow the pattern man has been lost to the race, men may differ in their explanation of the fact, but they agree in the fact. Men saw no perfect sample of their kind. They even lost a worthy idea of manhood. The evil that perverts character perverts also the very idea of character. History will testify. Secular history has never been able either to present perfect man or the perfect conception of a man. But religion has made some approximation. At least it has not despaired. What do we find? A race conscious of a lost ideal. The Eden, the Golden Age,

the ideal hero are in the past. It turns back with longing eyes as to something lost. The intellect without the aid of religion has never been able to grapple successfully with the future. So far as men have followed the lead of the intellect alone they have despaired. They behold deterioration, decay, death about them and behind them. They They see themselves the spoil of evil. The good are dead. The Greek cynic with his lantern hunting for a man is the human intellect, divorced from religion, hunting despairingly for the perfect manhood. Following the lead of the intellect men have not profoundly believed in their own greatness and possible perfection. They look backward rather than forward. Poetry sighs and philosophy sneers, but religion hopes. The race has in fact believed in its own deterioration. All mythologies give evidence. Neither poetry, nor philosophy, nor science divorced from religion has been able to develop strong faith in the higher possibilities of man. Mr. Bryant's suggestion that there is as good evidence of the ape's deterioration from manhood as of man's emergence from apehood is worth considering. In the darkest hours it has not been the intellect, but the heart of man that has looked hopefully to the future. It is the cry of man's heart God-touched that has uttered its longing for a nobler character and a nobler and completer life. The pessimism of modern agnosticism is a necessity. The optimism of the modern materialistic science is the product of something nobler than itself. Look at the early home of learning and the early home of religion. The ideal is not with the land of culture, but with the land of religion. The eye of the Greek is towards the past. The eye of the Hebrew is always toward the future. The man of learning is a realist. The man of religion is an idealist. The perfect man and the conception of the perfect man come not from Greece but from Palestine. It is not the product of secular life and training, but of religion. Hebraism indeed has not given us a complete ideal character, only its approximation. The ideal was greatly perverted in the perversions of the Hebrew religion. But we have here the beginnings. Be it that an objective revelation lodged the germs of the conception in the Hebrew mind. It nevertheless emerged as a growth through the Hebrew's religious consciousness, and