But, we may well enquire, whence does this system draw its power to impose itself upon the masses?--for even superstition must have a sign which the blind can read, and a source of appeal to human nature. The answer bears out still further Professor Wendell’s parallel. The mediæval church drew its authority from God, and to impose that authority upon the masses it invented the method of propaganda. It claimed to be able to release men from the burden which oppressed them most heavily, their sins, and in conjunction with the secular power it enforced its claims against all gainsayers, treating the obstinate among them with a series of penalties, penance, excommunication, the stake. Education finds its authority in the human reason, and likewise imposes that authority by propaganda. It too claims the power of salvation from the evils which oppress men most sorely to-day--the social maladjustments, “lynchings, strikes, trusts, immigration, racial controversies”--and it is in alliance with the secular power to preserve its monopoly of social remedies from the competition of anything like direct action. Now it is clear that in the religion of Christ in its pure form the church had a basis for its claims to possess a power against sin, and a means of salvation. Similarly it may be maintained that human reason, allowed to act freely and disinterestedly, would be sufficient to cope with the evils of our time and bring about a social salvation. Indeed, it is curious to remark how nearly the intellectual conclusions of reason have come to coincide with the intuitive wisdom of Jesus. The church was faithless to its mission by alliance with temporal power, by substituting its own advancement for the will of God, by becoming an end in itself. Education likewise is by way of being faithless to itself, by alliance with secular power, political and financial, by the substitution of its own institutional advancement for disinterested service of truth, by becoming likewise an end in itself. In one of the most remarkable pronouncements of the present commencement season, President Hopkins of Dartmouth College summarized the influences which make against what he calls Verihood. They are first, Insufficiency of mentality, or over-professionalization of point of view; second, Inertia of mentality or closed mindedness; and third, False emphasis of mentality or propaganda. The late war and its evil aftermath have put in high relief the extent of this third influence. President Hopkins speaks as one of the Cardinal Archbishops of Education, and I quote his words with the authority which his personality and position give them: