social definition of education, as getting adjusted to civilization, makes of it a forced and external process, and results in subordinating the freedom of the individual to the preconceived social and political status.

Drawbridge says that the fact that we can glibly repeat the word is no proof that we understand its meaning. Words are but counters to represent ideas. What idea does the word "teach" convey?

Every book which deals with the subject of education uses the word, but very few authors pause to define the idea. Yet surely, before proceeding to deal with the subject of teaching, it is necessary to define what the term means. What idea, then, does the word convey?

When a schoolmaster tells his class to learn up such and such a lesson for next time, he may be fulfilling one of the duties of a schoolmaster, but he cannot be said to be teaching. He is merely commanding them to teach themselves-Commanding is not teaching.

When he hears the lesson in class, if he does nothing more than hear what the boys have taught themselves, he cannot be said to teach them-Hearing is not teaching.

If he lectures upon some subject in such a way that the class learn nothing, he cannot be said to have taught anything, and consequently he has not acted as a teacher-Telling is not teaching.

There are three essentials: a teacher, a lesson, and a pupil to be taught. If the pupil has not been taught anything, the "teacher" cannot be said to have justified his claim to the title, because a teacher is one who teaches.

The process by which the lesson is taught is a difficult art, built upon scientific principles. Yet strangely enough there are still many (so-called) "teachers" who have not learned how to teach, and many more who do not even know what the word itself means.

Every teacher in our Public Elementary Schools, on the contrary, has passed difficult examinations, not only in the subjects which it will be his life's work to teach, but also in the theory and practice of the art of teaching.

We have not, however, yet defined what is meant by the word, which we all have so frequently upon our lips to-day.

Jacotot explained that "to teach is to cause another to learn." This is an incomplete definition, because nothing more is implied than a cane and a lesson-book; whereas every good teacher endeavors to dispense with both of these ancient aids to learning. To "cause a pupil to learn" is only half of the teacher's duty, the other half consists in teaching. It is part of one's duty to ensure that one's pupils learn, but the other and no less important part of one's business is to practise the art of teaching. The writer, when in a certain class at one of our great public schools, was compelled to learn Euclid. But it was not until he moved up into another class that any attempt was made to teach him Euclid. Thus in the former case he was forced to learn by heart certain words, which conveyed no meaning to him; in the latter he was taught to enjoy exercising his reasoning powers, and he acquired knowledge. In the latter case alone was he taught Euclid.

Someone has said that "every self-educated man had a fool for his schoolmaster." This is true of those who regularly attended school, rather than of those who did not.

Calling one's self a schoolmaster, and claiming to be a teacher, are not the same as knowing how to teach. There is a vulgar proverb which tells us "not to judge an article by the label on the box."

Professor Hart improved upon Jacotot's definition of teaching, when he explained that it consists in Causing another to know. A better description still, however, would be, Taking one living idea at a time, from one's own mind, and planting it so that it will grow in the mind of another. To teach is not to force another to cram up certain words, but rather to artistically impart living and growing ideas, together with the wisdom to employ those ideas usefully.

"The chief difference between the teaching of Jesus Christ, and that of the ecclesiastics of His day, was that Christ implanted germinal thoughts in the souls of men, whereas the Scribes and Rabbis quoted words from the Talmud."

Professor See says: "It is necessary to distinguish between the science and art of teaching. In science we know that we

may know. In art, we know that we may produce. The science of teaching has to do with the formulated principles of teaching. The art of teaching has to do with the application and use of those principles in the actual instruction of students. A teacher may know the art of teaching without the science. The ideal teacher will have both. As James says, sciences never generate arts directly out of themselves. The science of logic never made a man believe rightly and the science of ethics never made a man behave rightly. The most such sciences can do is to help us to catch ourselves up and check ourselves more articulately after we have made mistakes."

Dr. Brown's Definition.

Dr. Marianna C. Brown, in her book, How To PLAN THE LESSON, says: "What, then, is our end or aim in Sunday School teaching? Let us for the present express it as, "To quicken spiritual life and insight, and to give knowledge and understanding of the means of spiritual growth.' Our aim, then, is spiritual. Geography and history, as such, are not necessarily spiritual. Bible geography and Bible history can be taught as mere geography and history, without any spiritual significance. If, then, our aim in Sunday School teaching is to give spiritual thoughts and spiritual truths, we see that geography, history, and literature, even though they be Bible geography, history, and literature, can only be means to our end. It is our work to find the spiritual thought which we wish to convey to our scholars, and to so study and use our historical or other material that it becomes a means or vehicle for conveying that thought."

Professor Thorndike urges that: "Education as a whole should make human beings wish each other well, should increase the sum of human energy and happiness and decrease the sum of discomfort of the human beings that are or will be, and should foster the higher, impersonal pleasures. The opportunities of the school may be grouped as: (1) Opportunities for training in moral action itself through behavior in the classroom and in connection with other school activities over which the teacher has some degree of control. (2) Opportunities for specific moral instruction other than training in moral action itself, and (3) Opportunities for training in moral appreciation. and ideals through the regular school studies."

Ruskin, in his TRAFFIC, strikes the same key-note: "The entire object of true education is to make people not merely do the right things, but enjoy the right things-not merely industrious, but to love industry-not merely learned, but to love knowledge-not merely pure, but to love purity-not merely just, but to hunger and thirst after justice."

Our Educational Ideal.

Professor Thring, the English educator, gives a definition which best expresses our ideal. It is that the "Purpose of Religious Education is to build up a character efficient for the best."

What is Character? William James, the great psychologist, the man who writes psychology as interestingly as a novel, defines Character as "a bundle of habits."

What is "Force of Character"? Suppose a social gathering of young people into which some young lady whom all have known has entered. She has nodded to her friends and then strangely gone aside by herself alone. Someone asks, "Why?" The reply is that, though she is a very nice young lady, she has no force of character. The trouble with the Sunday Schools in the past had been this very failure to grasp the essential object of the Sunday School, i.e., the development of a "character efficient for the best."

Brotherhood means social service. No one will go to Heaven alone; no one will save himself alone. The whole idea of Christianity and of the Gospel is service. Now service cannot be learned by precept, by sermons, by intellectual mandates. Christian living can only be learned by Christian doing, and Christian character, i. e., Christian habits, must be done and lived day by day if the child is to be a real Christian, that is, a Christ man. "If a man does what is useful and right, he will soon gain proper ideas of social efficiency and of morals. If he learns to do the right thing in a thousand particular situations he will, so far as he is capable, gain the power to see what act a new situation demands." As Thorndike puts it: "There is no way of becoming self-controlled except, by to-day, to-morrow, and all the days in each conflict, controlling one's self. No one becomes honest save by telling the truth, or trustworthy save by

fulfilling each obligation which he accepts. No one may win the spirit of love and service, who does not day by day and hour by hour do each act of kindness and help which chance puts in his way or his own thoughtfulness can discover. The mind does not give something for nothing. The price of a disciplined intellect and will is eternal vigilance in the formation of habits."

Every Lesson Must Function in Doing.

The application of the principles behind the definition of Education as the building up of a "character efficient for the best," means that every lesson taught in the Day School or the Sunday School must function in the daily present-day life of the scholar. It is not a lesson of principles and precepts for some far-off day in life, but it is a lesson of application to the daily life between Sundays, to the life before next Sunday. It means that the teacher should deliberately supply outlets for selfactivity, opportunities for service, applications of the lesson to the child's own personal conduct in honesty, truthfulness, purity, and right-mindedness. There may be any amount of "Education," in the old sense of knowledge, without the slightest result in the building of Christian character. Character, therefore, is being, not talking; is living, not knowing.

Three Elements in All Education.

It has been said that the old Education stood for the Heartside, while the new Education stands for the Head-side. In one way this is a mistake the new Education does not stand merely for the Head-side. All Education should stand for the threefold, or rounded, Education of the complete man in his Feelings (Heart-side), Intellect (Head-side), and Will (Doing-side). A locomotive might be a perfect mechanism of the Baldwin Locomotive Works. It might have cost $20,000. It might be a splendid mass of iron and steel and wood, and yet that engine would be worse than useless, a mere waste of money, if standing cold on the tracks. There must be a fire in the fire-box. That fire corresponds to the Heart-side. All Christians should be whole-hearted. But that engine with the Heart-side only, without intelligent guidance, with the fire in the fire-box turning the water into steam, would only run wild upon the track,