tive way, to begin the process of growing up into the divine likeness.

From the beginning of history the educational problem has remained essentially the same, but education is such a great subject that its aspects have constantly changed, and as the world progresses they will continue to change. Some writers in recent times have with William James emphasized the psychological aspect. Some with Herbert Spencer and Huxley make the scientific aspect dominant. Others would give the first place to the sociological aspect. Professor Horne, in his very able and interesting work on The Philosophy of Education, recently published, has at least a chapter on each of the following aspects of education: the biological aspect, the physiological aspect, the sociological aspect, the psychological aspect, and the philosophical aspect. Each aspect is important, and all of them put together do not exhaust the theme. But each and every one of them is simply a phase of the religious aspect, when religion is properly defined.

For religion is not to be confounded, as has generally been the case in the past, with some church or so-called denomination. It has often in the course of history been most maltreated in the house of its alleged friends, and most royally entertained quite outside of any socalled sacred precincts. Nor is it to be confined to any single relationship of human life.

In point of fact, the meaning of religion has in recent years undergone almost a revolution. As President Harris said in his baccalaureate address to the class of 1907, at Amherst: "The Protestant Reformation itself did not work a greater, though perhaps a more violent change, than the last quarter of a century has marked in religious thought, belief, and life."

The world is now coming to realize as never before that love to man and interest in all that concerns his welfare in this world is just as essential to religion as love to God; that the attempt to separate the one from the other is a gross perversion of the truth. It is beginning to get the sense of the apostle John's inquiry, "he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” and to appreciate the fact that if we take care to do the former, the latter will take care of itself.

Religion in our day can no longer be set off by itself. It should be thought of as having to do with every phase of life. There is nothing that pertains to man that does not pertain to religion. As Sir Oliver Lodge puts it, in a noteworthy article in the Contemporary Review (vol. 86, p. 806), "the atmosphere of religion should be recognized as enveloping and permeating everything," and it permeates nothing so much as education. It is to-day, as it has always been, its chief inspiring cause. It is now acknowledged as never before to be the religious duty of every person to acquaint himself with the world in which he lives, to develop his powers in such a manner that he may get the most out of it he can for his rational development and use. It is also seen as never before to be his religious duty to help his neighbor attain the same worthy ends. No person can do anything to elevate himself or others without ideals. But all the material out of which ideals are constructed comes to us from our contact with the world about us, which is the product of God. In other words, in order to see anything at all in this universe we must have a light, and the master light of all our seeing is God.

A great many different definitions have been given

to the term education in the course of history, and they were never so numerous as at present. James defines education as "the organization of acquired habits of action such as will fit the individual to his physical and social environment." Dewey defines it as "the process of remaking experience, giving it a more socialized value through increased individual experience, by giving the individual better control over his own powers." Munroe, after pointing out that the meaning of education in our day is found in the attempt to combine and to balance the two elements of personal development and social service, gives, as his final definition, "the process of conforming the individual to the given social standard or type in such a manner that his inherent capacities are developed, his greatest usefulness and happiness obtained, and, at the same time, the highest welfare of society is conserved" (History of Education, pp. 755, 756). But it is hard to see how a clearer, more compact, or more satisfactory definition of education can be devised than that of President Butler. He describes it as the "gradual adjustment of the individual to the spiritual possessions of the race."

This definition rightly emphasizes the fact that man is a spiritual being and is capable of education for that reason. All nature is the embodiment of the ideas of a spirit and hence it is intelligible to man, at least in some degree. He can put himself into harmonious relations with it and make use of it for his enjoyment and edification. Because a man's relations to his fellows are spiritual relations, he can acquaint himself with them and take an interest in what they have accomplished in the past and are doing in the present.

In these modern times we are seeing as never before that nothing in this universe is foreign to man. Every

where he discovers his own spirit reflected in it. To put oneself in harmonious relationship with this universe in which we live, in all the variety of its manifestations, is at once the highest aim of education and the chief religious duty of every son of man.

CHAPTER VII.

THE CHURCH AND THE RIGHT TO PROPERTY.'

At the very outset of my paper, I wish to say that I have written it on the assumption that there are in this world three equally divine institutions,—the family, the state, and the church. I also take it for granted that whatever affects any member of the human race in his relation to one of these institutions affects him in them all. I shall, therefore, use most of the time allotted to me in trying to explain how the right to property originates, and what is involved in that right, leaving its various applications for the most part to your own good judgment.

The moment we begin to reflect upon the matter, we cannot help seeing that the right to property is one of the most sacred rights of man. We cannot imagine a people so degraded as to be entirely devoid of the idea of property, and no community has ever enjoyed prosperity or attained a high degree of culture where the idea was held in slight esteem. Indeed, we may justly measure the progress of a people in civilization and true worth by the clearness with which they apprehend this idea and the completeness with which they apply it to the ownership and use of every commodity that ministers to human needs.

But, sacred as this right is, we greatly err, in my

1 Address delivered before the N. Y. State Assoc. of Congregational Churches, May, 1907.