ject of instruction. The chief creeds of religion might even be taught, if the objections to them were given equal prominence with the points in their favor. I can not help thinking that a comparative study of articles of faith would be useful. Since, however, most of the religious sects would prefer nothing at ail to be said unless their own system be inculcated as infallible, it appears that we must for the present keep out of courses of study all religious teaching. It is a pity that sectarian bitterness makes this necessary. If those who belong to religious parties would only allow consideration to those who differ from them; if they would cease to claim for themselves a monopoly of wisdom and divine favor, there would be no need of this exclusion. But if they insist that their creed be taught, and no other; if they refuse equality of representation of religious ideas; if they are determined that the deficiencies of their own notions be blinked while the defects of others are magnified: then, indeed, the sole course left is, to do the simple justice of absolutely excluding religious instruction.
The extreme difficulty of adopting the other course is evidenced by the strenuous insistance upon the one thing in connection with religion in schools which is most indefensible of all. I refer to worship. This amounts to inculcation of religious doctrine by insinuation. It is the Jesuitical method, very potent indeed, but highly objectionable, because, without giving direct teaching, it operates to subtly instill religious creeds. It is neither open nor fair. Worship is something which belongs either to individual choice or to consentience. Those who agree in thought may unite in worship upon the basis of their agreement; otherwise it should be a personal matter. A form of worship implies the truth of the creed which it expresses or upon which it is based. What more dishonest and unworthy method of pre-empting and prejudicing the plastic minds of the young could possibly be devised than that of school worship? The solemnity of the exercise is impressed, all question and criticism are foreclosed, and then, under the sentiment of awe and respect for authority thus fully developed, beliefs are argued into the minds of children by prayer and collateral exercises.
So long as public-school worship is upheld, and the consciences of people are callous to its impropriety, it probably would be vain to expect the critical method of teaching to prevail. And yet in the present state of civilization it may not be a great while before it becomes feasible. A recent writer has asked, "Is there any reason why we should teach the life of Julius Cæsar in our schools and should not teach the life of Jesus Christ?"[1] I reply, there ought to be no reason, indeed, but there is one, which springs from the unreasonableness of those who urge religious teaching. That reason lies in the demand that the life of Jesus Christ be taught as the life in the flesh of a divine being, belief in whom is the sole salvation from eternal perdition. Granted,
- ↑ "Should the State teach Religion?" J.H.Seelye, "The Forum," July, 1886.
