ge is of
all degrees of fruitfulness. Some knowledge, once acquired, fails to
function. It has no point of contact with our lives. It does not deal
with matters we are meeting in the day's round of experience. It
therefore lies in the mind unused, or, because it is not used, it
quickly passes from the memory and is gone. Such knowledge as this is of
no real value. It is not worth the time and effort put upon its mastery;
and it crowds out other and more fruitful knowledge that might take its
place.

To be a true end of education, knowledge must be of such nature that it
_can be put at work_. It must relate to actual needs and problems. It
must have immediate and vital points of contact with the child's common
experiences. The child must be able to see the relation of the truths he
learns to his own interests and activities. He must feel their value and
see their use in his work and in his play. This is as true of religious
knowledge as of knowledge of other kinds. The religious knowledge the
child needs, therefore, is a knowledge that _can at once be incorporated
in his life_. To supply the child with knowledge of this vital, fruitful
sort becomes, then, one great aim in the teaching of religion.

But knowledge alone is not enough. Indeed, knowledge is but the
beginning of religious education, whereas we have been in danger of
considering it the end. Many there are who _know_ the ways of life but
do not follow them. Many _know_ the paths of duty, but choose an easier
way. Many _know_ the road to service and achievement, but do not enter
thereon. If _to do_ were as easy as to know what to do, then all of us
would mount to greater heights.

The attitudes aim.--Life demands _goals_ set ahead for achievement. It
must have clearly defined the "worth whiles" which lead to endeavor.
Along with the knowledge that guides our steps must be the impulses that
drive to right action. Besides knowing what to do there must be inner
compelling forces that _get things done_. The chief source of our goals
and of the driving power within us is what, for want of a better term,
we may call our _attitudes_.

Prominent among our attitudes are the _interests, enthusiasms,
affections, ambitions, ideals, appreciations, loyalties, standards, and
attachments_ which predominate. These all have their roots set deep in
our emotions; they are the measure of life's values. They are the "worth
whiles" which give life its quality, and which define the