Then, children, over there exactly the same as here, have, as children and youth, certain natural and inalienable rights of their own; rights which ought to command respect. Primarily, there is the right to be educated, and, in order to do this, the right to have the fittest and best educational means and appliances that are, in the circumstances, possible, and especially so just at that period in life when their whole nature is peculiarly open and responsive. In this, if not new, yet newly acknowledged, "bill of rights" for childhood, there lie the best hopes for the future.

Now, there is one Book, which is the common book of all the Christian nations; confessedly the world's supreme classic; the master-light of all our advancing civilization. It cannot, therefore, be otherwise than that such a book must possess an altogether unique educational value. It must be that childhood and youth, in the matter of their elementary discipline and training for life and for citizenship, have a clear right to freedom in the use of such a book. And just now, as it seems to me, this natural right of childhood is one that needs to be more adequately enforced. Moreover, the appropriate use of it, in some form or other, by the agencies of the national government in its comprehensive educational enterprise, for its own sake, is also a right too plain to need argument.

Nor would this imply any "establishment of a religion," any more than did the immortal ordinance of 1787, which put "liberty, religion, and education" at the basis forever of the Northwest Territory; or than does the fact that the President of the United States takes his oath of office with his hand, if not also his lips, on the Bible; or that Congress is each day opened with prayer; or that Thanksgiving Proclamations are each year issued by the President and by the governors of the several states. For the civil authorities to do anything toward the establishment of "a" religion is not at all the same thing that it is for the state to favor and foster that which lies at the common basis of all forms of religion.

In this newly acknowledged "bill of rights" for childhood, everywhere, the Bible should have its own place as the world's supreme classic, the one book that is common to all Christendom, and has hitherto been found to be the most vital and dynamic agency, the most illuminating guide, in respect to whatever is best in our modern, especially our American, civilization.

For the government, in this enormous educational undertaking, to neglect and ignore this supremely efficient educational force, having the plain right to use it, would be like leaving some strategic point of national

defense in war-time unprotected and exposed to the enemy. So, also, for a modern Christian nation to appear to be either afraid of, or afraid to use, the common book of all the Christian world, would not be to the credit either of its wisdom or its dignity.

To exclude such a book, the common book of all Christian nations, from the scheme of popular education, because deemed too high and fine and good a book for childhood and youth, in the bright and formative heyday of their educational development, would seem to be little better than cruel trifling. As Horace Bushnell used to say, "The Heavenly Father knew how to make a book for His own children." If so, his children have a right to freedom in its use; and, for just the same reason, the government of a Christian nation has a right to authorize the use of it, in some form, in its public schools.

Then, too, it is to be remembered that in this case, if the children among these people do not get some acquaintance with this book in the school, it is doubtful if they will get it anywhere.

Wherefore, the Bible at any rate some suitably chosen body of selections — is wanted in the schools, not as mere ancient history, nor as mere moral teaching, nor as mere philosophy or science, nor as mere literature, nor alone for its unique spiritual and ethical force in charactermaking, but exactly for what it is, as the common and supreme book of all Christian nations, and which has shown itself to have a power that no other book, to anything like the same degree, possesses.

The proposition, then, which I very respectfully suggest to this Council of the Religious Education Association is, whether it may not be practicable, by proper conference and correspondence with certain most eminent representatives in all the great church organizations, including, of course, the Roman Catholic, to secure the appointment of some highly and widely representative committee by whom some book of selections from the Bible, Old Testament and New, may be made, against which no reasonable objections could be urged, and which may have provided for it, by the proper authorities, its own place as an authorized school-reader in those schools.

Rightly undertaken, in a spirit of the broadest Christian fellowship and American patriotism, would not reasonable men and women in all parts of the country applaud such a movement? And would they not instantly recognize the eminent fitness on the part of this great Religious Education Association in taking the initiative in a movement of such far-reaching educational beneficence?

WHAT CAN UNIVERSITIES AND

COLLEGES DO FOR

THE RELIGIOUS LIFE OF THEIR STUDENTS?

PRESIDENT WILLIAM R. HARPER, PH. D., D. D., LL. D.

THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS

Some propositions concerning the university and its responsibility for religious education.

1. Just as in more recent years institutions of higher learning have been willing to assume a larger responsibility for the physical-education of their students, so there seems to be a distinct awakening to the fact that a responsibility exists also for the religious education, in some form or other, of the students. This statement does not ignore the fact that through all the years certain formal practices, like the chapel exercise, have existed ostensibly for the purpose of religious education; but it still remains true that in a new and larger sense institutions seem to be recognizing their responsibility for religious education, whatever that may represent.

2. This change of attitude is due in some measure (1) to the elevation of the study of Biblical literature and history to the level, scientifically considered, of that of other history and literature; (2) to the work which has in recent years been accomplished by eminent psychologists along lines relating to religious life; (3) to the fact that in the more recent development of the college curriculum many subjects relating to all phases of modern life have been introduced, and that this has made possible the introduction of subjects that have to do with the religious phase of life.

3. It is strictly in accordance with the general purpose of the university to take part in work that has to do with religious education, inasmuch as the departments of philology and literature, history and sociology in the university, likewise the departments of science and philosophy, ethics and psychology, cannot ignore the consideration of those questions with which a sound religious education is concerned.

4. The university is confessedly the leader in the community which it represents, in all lines of intellectual inquiry. This must include the subject of religious education, inasmuch as this particular subject belongs definitely and confessedly within this field.

5. The need of such intelligent consideration of subjects relating to the religious life as a university or college only can furnish is clearly seen (1) in the abnormal and distorted forms of religious life and

thought which seem to attract large numbers; (2) in the ignorance or disregard of the laws of religious life, which results in the giving up, for all practical purposes, of a religious life by many persons; (3) in the apparent contempt in which many people of the more intelligent class hold the lower manifestations of the religious life because of ignorance of the relations of this lower life to the higher; and (4) in the narrow conceptions of religious subjects which prevail, even where men and women in other matters of life and thought exhibit the highest intelligence.

6. Inasmuch as the theological seminaries of the country have not been intended to serve as laboratories for the working out of problems, but as training schools for the instruction of skilful propagandists, it devolves upon the university to undertake work of this kind. The problems of life in general are worked out more largely in the university or college than anywhere else, and institutions of higher learning have come to be regarded as leaders in the work of solving problems in the various realms of life.

7. The university should offer facilities for investigation of the many phases of the religious life and of the many questions which form a part of the religious education, (1) because, as a matter of fact, a large part of the fundamental work necessary for these investigations is already established in the university, and it is a question whether such investigations can be made to any considerable advantage outside of the university; (2) moreover, there exists in the university the spirit of research without which any effort of this kind will be unsuccessful. It is only in the friendly environment that an investigation is likely to be prosecuted. It is for the best interests of religious education, therefore, that the university should undertake those pieces of investigation which will place in a newer and truer light the fundamental principles of education as they are applied to the religious field.

8. For the sake of the university itself, such work should be undertaken, since the questions of this field are inseparably connected with those of philosophy and psychology, history and sociology, English and modern literature, while the problems of the great fields of science in every case resolve themselves finally into questions which are more or less closely connected with this all-comprehensive subject. It is impracticable to separate religious thought and religious life from these various fields of inquiry.

9. The study of these problems by the university will lead to three practical results: (1) The subject of religious education, and indeed the subject of religion itself, will be elevated and dignified in the minds of

the great body of people by whom perhaps the claims of religion have not hitherto been strongly felt; (2) a larger respect and appreciation will be accorded these subjects by students as well as by people at large, because the problems are problems on which learned and scientific men are at work. An influence will be set at work to counteract the marked tendency toward degradation of that which religion represents, on the ground that the religious feeling is something peculiar to women and weak men. The need of such a counteracting influence cannot be

denied.

10. The university may likewise offer instruction in those subjects which shall contribute to a better conception of religious education. Following out this policy, (1) it may encourage schools preparing students for college to provide the opportunity of making preparation in the subject of Biblical literature and history; (2) it may introduce into the curriculum courses of instruction adapted to the different classes of students, courses, for example, for undergraduates who would choose this subject as they would any other subject, for the sake of a liberal education; courses for graduate students who are preparing themselves to teach in one or another of the departments concerned. It is worth while to consider, also, whether the German educational usage in the matter of religion, while not successful in all particulars, has in it an element of value, for no one can doubt that great good has been accomplished by this plan, and, that the sturdiness and strength of German character to-day are in some measure to be attributed to this important factor in the education of the German youth.

II. The duty of the university will not be performed unless it make provision for religious education on the practical side. To this end, the university should constitute itself a laboratory in which there should be a working place for every member of the institution. Religion is a life, an atmosphere, and the test of the theory propounded in the various courses of instruction will be made only in case such a laboratory is recognized as in existence, and the facilities for work in that laboratory are properly provided. The university is itself a life and an atmosphere, and this life, if it is a full and complete one, must include the religious element. In this proposed laboratory, practical work should be conducted work which in itself will give occupation of the kind required by those who take advantage of its facilities; work, also, from which, perhaps, new truth, or new relations of old truth, may be discovered.

12. In connection with this laboratory, the university should furnish opportunity for continuing the religious life begun at home by those who have changed their residence to the university community.