What is it that the genuine educationalist aims at? The imparting of knowledge is, of course, essential. But, in the main, education consists in a wholesome training of mind and body, in forming habits of cleanliness, truthfulness, honesty, kindness, the development of a sense of duty and of justice. Can it be said in truth that what is called religious instruction does these things, or that instruction in them is actually inseparable from religion? Does the creation of a religious "atmosphere," the telling of stories of God or Jesus or angels or devils--I omit hell--have any influence in the direction of cultivating a sound mind in a sound body? Will anyone contend that the child has even a passing understanding of subjects over which all adults are more or less mystified? To confuse is not to instruct, to mystify is not to enlighten, the repetition of meaningless phrases can leave behind no healthy residuum in the mind. It is the development of capacity along right lines that is important, not the mere cramming of verbal formulae. Above all, it is the function of the true teacher to make his pupil independent of him. The aim of the priest is to keep one eternally dependent upon his ministrations. The final and fatal criticism upon religious instruction is that it is not education at all. It may be argued that a policy of creating sentiments in favour of certain things not wholly understood by the child is followed in connection with matters other than religion. We do not wait until a child is old enough to appreciate the intellectual justification of ethics to train it in morals. And in many directions we seek to develop some tendencies and to suppress others in accordance with an accepted standard. All this may be admitted as quite true, but it may be said in reply that these are things for which an adequate reason _can_ be given, and we are sure of the child's approbation when it is old enough to appreciate what has been done. But in the case of religion the situation is altogether different. We are here forcing upon the child as true, as of the same admitted value as ordinary ethical teaching, certain religious doctrines about which adults themselves dispute with the greatest acrimony. And there is clearly a wide and vital distinction between cultivating in a child sentiments the validity of which may at any time be demonstrated, or teachings upon the truth of which practically all adults are agreed, and impressing upon it teachings which all agree may be false. We are exploiting the child in the interests of a Church. Parents are allowing themselves to be made the catspaws of priests; and it is not the least formidable of the counts against the Church's influence that it converts into active enemies of children