Courses for students include more of fact and of theory than courses for other groups. It is assumed that the student has opportunity for historical and critical study in the college curriculum, and there is no intention to duplicate such study. The aim is rather to secure the daily use of the Scriptures for the purpose of personal growth.

III. The Results. This is the theory of all Association teaching. In practice it has contributed materially to the renaissance of popular Bible-study. The contents of the Bible are being learned by scores of thousands of persons whom no other teaching body would be able to influence in similar measure. No doubt this study is somewhat superficial; there is some admixture of historical error; yet a mass of mental images and of notions of unquestionable value is actually being fixed in the minds of the pupils. Of the quickening effect upon spiritual life there can be no question. I have witnessed the influence of devotional study upon college students for too many years to have any doubt on his point.

These good results have been attained in spite of the fact that much of Association teaching has been managed in the interest of a particular theory of the Scriptures. The text-books decline, it is true, to enter upon critical questions, yet some of them are built upon extreme, though generally unexpressed, theories concerning points of critical scholarship. Whether such theories are radical or conservative matters not; the objection is the same.

Further, the devotional method encourages the teaching of dogmas, but discourages the application of rational tests thereto. An international secretary recommends that college students spend a month each on such doctrines as sin, faith, regeneration, the atonement, the divinity of Christ, etc., and that the leaders in such study be students. It is easy to see whither this advice tends. A student leader of strong personality will be filled with zeal for such doctrinal ideas as have happened to stick to him, while the average leader will humbly follow the hints that come from international headquarters. In the latter case, some international secretary, whose notions may be either ancient, medieval, or modern, becomes the doctrinal teacher of indefinite thousands of young men. I believe that, for pupils of proper age and preparation, more rather than less doctrinal instruction should be given than at present, but, obviously, the associations have not solved the problem of how to attain this end.

IV. The Associations are Advancing in Methods and Point of View. There is in the associations a healthy and growing sentiment in favor of better methods and a clearer understanding of the practical point of

view in Bible study. It is coming to be seen that the once dominant distinction between devotional and intellectual study confuses the purpose of study with the method of it. All real study is intellectual, whatever the purpose. Inferior intellectual material can never be the best food for spiritual life. The unity of the mind is axiomatic in education, whether the pupil be a factory operative or a collegian. We must therefore re-interpret our classification of Biblical material. Theories, facts, and duties are clearly not so much separable kinds of material as points of possible emphasis. Any attempt to teach duties without reference to facts and theories is pretty sure to result in somebody's teaching his own particular view under some other name. The duties inculcated in the Scriptures come to us, not in abstract form, but incarnated in historical personages and events, and some degree of correct apprehension of this historical element is essential to any safe teaching of the practical aspects of the Bible.

Nevertheless, the associations rightly places the emphasis upon the practical. Their function is not to investigate theoretical questions, or to teach theories as such, but only to use for practical purposes whatsoever is reasonably certain. While, therefore, in some respects they may lead, in others they must follow. As in the past, so in the future, the glory of the association movement will consist in zeal in good works, and in a peculiarly ready adaptability to the practical needs of special classes. This is different from either radicalism or conservatism in matters of theological dispute. All that the modern movement in Biblical learning can reasonably demand of the associations is that they shall respect sound methods of ascertaining facts, and recognize facts that have been reasonably ascertained.

The last Bible-study prospectus announces a course that will comprise a study of "the main facts touching the history and composition of the Bible." Such a task is one of exceeding delicacy, and it is doubtful whether it can be so discharged as to satisfy all wings of evangelical sentiment. Perhaps this of itself is not a too serious matter; what is really serious is our responsibility for reaching and teaching the actual truth. What attitude, then, should we who are Association workers adopt toward the historical movement in the investigation of the Scriptures? Should our position be conservative or progressive? or should we dodge the issue? "When in doubt," says an American humorist, "tell the truth!" The more one practises this advice, the more its wisdom appears. Shall we dodge the issues? No, let us acknowledge that there are issues. Shall we take the conservative or the progressive attitude? The answer is, let us tell the truth; let us tell all the truth

that we know, failing not to distinguish between what we know and what we are merely accustomed to assume. But we are uncertain about many points, and we are not competent to settle them. Well, then, let us tell the truth about our own uncertainty and incompetence! But will not this policy unsettle our pupils and endanger the spiritual impressions that we desire to make? Still the humorist is right. Let us tell to ourselves the truth that the spiritual power of the Scriptures is at its highest only when the sacred writings are apprehended in their genuine historical actuality.

IN THE PUBLIC SCHOOL

GEORGE H. MARTIN

SECRETARY OF THE BOARD OF EDUCATION, BOSTON, MASSACHUSETTS.

I shall use the time allotted to me in presenting the result of a recent experiment.

It occurred to me to inquire whether the pupils in our schools, without formal instruction, having learned no precepts, had from the informal, occasional teaching in the schools, from their own thinking and under the influence of their homes, acquired any conception of moral obligations which they could express in words if occasion arose for them to do so.

Accordingly, I asked the principals of several grammar schools to obtain for me papers, from the members of their highest class, written impromptu on the topics: Our duties to our families; Our duties to our city;- half of the class writing upon each. This was done, and they were sent to me.

The papers treating of the family affirm moral obligations not only in a broad way, but in specific applications of general principles. They specify obedience to parents,- honor and respect for parents; respect for the older brothers and sisters; care, guidance, and example for the younger ones.

They, without exception, declare the duty of helpful service for all the members of the family, and they specify a great variety of ways in which that service may be rendered. They speak of present obligations, but many of them speak of their duty to assist as becoming later a duty to support when their parents are old.

The papers from one school dwelt with special emphasis upon the duty to be cheerful in the home, to carry sunshine, and to be kind in speech. These papers are not cold statements of obligation. They are warm with filial regard and love. They dwell at length upon the

love of their parents for them, the sacrifices in their behalf in their infancy and later life, and they see their own obligations in the nature of recognition and return for what they have received.

The other papers, treating of civic duties, deal with the subject in a similar way. The children dwell at length upon what the city has done for them in its protection and care. They would, by their orderly conduct on the street, by their scrupulous care of public property, by their efforts to keep the streets and sidewalks clean, and their own home premises neat, try to show their appreciation of what they have received.

They are proud of their city, and would do nothing to dishonor it. They would speak well of it. They think that when the time comes they should vote, and vote for good men, and should meet their share of the public expense.

Such, in brief, is the result of my experiment. It satisfied me that our American children, in the process of being educated in schools, said by some to be devoid of moral instruction, schools affirmed by some to be breeding places for unmoral or immoral character, are acquiring ideas of moral obligation sufficient, if put into practice in daily living, to make them safe, useful, and honorable members of society. We have no right to ask for more, and I have never seen any scheme of formal instruction which seemed to me likely to accomplish so much.

PAPERS ON MORAL DUTIES, PREPARED BY HIGH SCHOOL STUDENTS

A. OUR DUTIES TO OUR FAMILIES

I am the eldest daughter. In the family there are four children younger, and it seems to me now, and I think it will always seem, that I owe more to my family than any of the younger children. I was born in Russia, and came to America when I was about two years old.

My first and greatest duty is to serve them as they have served me, to have the same feelings concerning the bringing up of the younger children, and that of making as cheerful a home as I have had. The great aim in my life is to repay my parents by every possible kindness. I can now appreciate the trouble that they had in bringing me up and in putting me on my feet and in sending me to school. After I graduate from school it is my duty to help make a living so that my parents need not struggle so hard to keep us in a comfortable condition.

Their sending me to school has taught me things I shall never forget. I cannot tell anybody what the teacher and school has done for me. I can certainly say that the teachers come next to my parents. Besides book knowledge, I have learned in school to be good, to be honest, to obey, in fact, to do many things that help build a noble character. This is the ninth year I have been to school, and every day I learn more and more. I simply cannot express my gratitude for my school opportunities.

Every man has a duty to his family, and that is to repay them as they have served him. A man's life depends wholly on how he was brought up by his parents and families. I think the most ignorant people want their sons and daughters to be good, to do good. Above all we should be helpful in every way when our parents are old and feeble and depend on their children for all they need as their children have depended on them in childhood.

B. OUR DUTIES TO OUR CITY

Our duties to our city are to do what we know is right, and to do all that we can to beautify it and make it better. We should not walk on the lawns of our private houses or on the grass in our parks and public gardens which were laid for our benefit. We should not kill or annoy in any way the little gray squirrels of which there are so many in our city, and we should do all that we can to tame them and feed them so that they will stay with us.

A most important duty is to abide by the laws of the city, not to ride our wheels on the sidewalks, nor to drive the automobiles and motor cars above the speed limit, and this last is a most important law and one that is violated very often. A great many people run their automobiles faster than the law allows, and many accidents happen because of their recklessness.

We should be careful not to annoy our citizens by our playing; we should try not to break any windows with our balls, although now and then a ball badly thrown will go through a pane of glass. Then, too, with winter coming, we must be careful not to hit any one with a snowball, and we must keep the snow off of our sidewalks, and the ice well covered with ashes or gravel so that people can walk about more easily and safely. If every one did that, there would be fewer accidents.

There are a great many more duties to our city than I have time or space to write about, and am sure that if every one took pains to find out what they were and did them, that we should have a model city.

IN THE PREPARATORY SCHOOL

REV. ENDICOTT PEABODY, D. D.

HEAD MASTER GROTON SCHOOL, GROTON, MASSACHUSETTS

What are the formal things in a religious school to which a person of another religion might perhaps take exception, or what might be considered the characteristic features of such a school?

In the first place, there are the morning and evening prayers, which all, masters and boys, and anybody else who is connected with that institution, attend. Second, there is the attendance, once a week at least, at a recitation or a lecture upon a religious subject, what are called oftentimes "sacred studies," where there is a regular curriculum. Third, the opportunity that comes at confirmation time, when boys are preparing for confirmation, or in the other churches for what is called