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 existence, and the connection of that experience with practical life, as it is seen in history, should be taught.  If it is done properly it will hold the pupil’s interest, for it can be made to appeal to those same mental qualities of wonder, curiosity and exploration which draw so many boys and girls to physical science.  But there should be no encouragement of introspection, none of the false mystery or so-called reverence with which these subjects are sometimes surrounded, and above all no spirit of exclusivism.

The pupil should be led to see his own religion as a part of the universal tendency of life to God.  This need not involve any reduction of the claims made on him by his own church or creed; but the emphasis should always be on the likeness rather than the differences of the great religions of the world.  Moreover, higher education cannot be regarded as complete unless the mind be furnished with some rationale of its own deepest experiences, and a harmony be established between impulse and thought.  Advanced pupils should, then, be given a simple and general philosophy of religion, plainly stated in language which relates it with the current philosophy of life.  This is no counsel of perfection.  It has been done, and can be done again.  It is said of Edward Caird, that he placed his pupils “from the beginning at a point of view whence the life of mankind could be contemplated as one movement, single though infinitely varied, unerring though wandering, significant yet mysterious, secure and self-enriching although tragical.  There was a general sense of the spiritual nature of reality and of the rule of mind, though what was meant by spirit or mind was hardly asked.  There was a hope and faith that outstripped all save the vaguest understanding but which evoked a glad response that somehow God was immanent in the world and in the history of all mankind, making it sane.”  And the effect of this teaching on the students was that “they received the doctrine with enthusiasm, and forgot themselves in the sense of their partnership in a universal enterprise."[1] Such teaching as this is a real preparation for citizenship, an introduction to the enduring values of the world.