Applying this principle to the question of the Churches and education the moral is clear. The human environment changes more than that of any other animal. The mere amassing of experience and its expression in the form of new institutions or in the modification of already existing ones, is enough to effect a change in the environment of successive generations. The Christian Church, or for the matter of that, any form of religion, has before it two possible courses. Either it must maintain an environment that is as little as possible unchanged, or it must modify its body of teaching to meet the changed surroundings. As a mere matter of fact both processes go on side by side, but consciously the Churches have usually followed the course of trying to maintain an unchanged environment. This is the real significance of the attempt of the more orthodox to boycott new, or heretical literature, or lectures, or to produce a "religious atmosphere" round the child. It is an attempt to create an environment to which the child's mind will respond in a manner that is favourable to the claims and teachings of the Christian Church. The Church dare not openly and plainly throw overboard its body of doctrines to meet the needs of the modern mind; and the only thing remaining is to keep the modern mind as backward as possible in order that it may rest content with a teaching that is reminiscent of a past stage of civilization. In this connection it is interesting to note that the struggle for the child is essentially a modern phrase. So long as the teaching of religion is in, at least, a working harmony with current knowledge and the general body of the social forces the question of religious instruction does not emerge. Life itself--social life that is--to a very considerable extent enforces religious teaching. At all events it does not violently contradict it. But as, owing to the accumulation of knowledge, views of the world and of man develop that are not in harmony with accepted religious teaching, the Churches are forced to attempt the maintenance of an environment of a special religious kind to which their teaching is adapted. Hence the growing prominence of the division of secular and sacred as things that have to do with religion and things that have not. Hence, too, the importance to the Churches of acquiring power over the child's mind before it is brought completely under the influence of an environment in which orthodox teachings can only present themselves as a gross anachronism.