n by the atmosphere and
opportunities of the home. It will include the instilling of childish
habits of prayer and the fostering of simple expressions of reverence,
admiration and love. The subconscious knowledge implicit in such
practice must form the foundation, and only where it is present will
doctrine and principle have any real meaning for the child. Prayer must
come before theology, and kindness, tenderness and helpfulness before
ethics.

But we have now to consider the child of school age, coming--too often
without this, the only adequate preparation--into the teacher's hands.
How is he to be dealt with, and the opportunities which he presents used
best?

"When I see a right man," said Jacob Boehme, "there I see three worlds
standing." Since our aim should be to make "right men" and evoke in them
not merely a departmental piety but a robust and intelligent
spirituality, we ought to explain in simple ways to these older children
something at least of that view of human nature on which our training is
based. The religious instruction given in most schools is divided, in
varying proportions, between historical or doctrinal teaching and
ethical teaching. Now a solid hold both on history and on morals is a
great need; but these are only realized in their full importance and
enter completely into life when they are seen within the spiritual
atmosphere, and already even in childhood, and supremely in youth, this
atmosphere can be evoked. It does not seem to occur to most teachers
that religion contains anything beyond or within the two departments of
historical creed and of morals: that, for instance, the greatest
utterances of St. John and St. Paul deal with neither, but with
attainable levels of human life, in which a new and fuller kind of
experience was offered to mankind. Yet surely they ought at least to
attempt to tell their pupils about this. I do not see how Christians at
any rate can escape the obligation, or shuffle out of it by saying that
they do not know how it can be done. Indeed, all who are not
thorough-going materialists must regard the study of the spiritual life
as in the truest sense a department of biology; and any account of man
which fails to describe it, as incomplete. Where the science of the body
is studied, the science of the soul should be studied too. Therefore, in
the upper forms at least, the psychology of religious experience in its
widest sense, as a normal part of all full human exi