Life is a great unbreakable unity. Thought, feeling, and action belong together, and to leave out one destroys the quality and significance of all. Religious growth and development involve the same mental powers that are used in the other affairs of life. The child's training in religion can advance no faster than the expansion of his grasp of thought and comprehension, the deepening of his emotions, and the strengthening of his will. It follows from this that religious instruction must call for and use the same activities of mind that are called for in other phases of education. Not only must the feelings be reached and the emotions stirred, but the child must be taught to _think_ in his religion. Not only must trust and faith be grounded, but these must be made _intelligent_. Not only must the spirit of worship be cultivated, but the child must know Whom and why he worships. Not only must loyalties be secured, but these must grow out of a _realization of the cost and worth_ of the cause or object to which loyalty attaches. Religious teaching must therefore appeal to the _whole_ mind. Besides appealing to the emotions and will it must make use of and train the power of _thought_, of _imagination_, of _memory_; it must through their agency make truth vivid, real, and lasting, and so lay the foundation for spiritual feeling and devotion. LEARNING TO THINK IN RELIGION Much has been gained in teaching religion when we have brought the child to see that _understanding_, _reason_, and _common sense_ are as necessary and as possible here as in other fields of learning. This does not mean that there are not many things in religion that are beyond the grasp and comprehension of even the greatest minds, to say nothing of the undeveloped mind of the child. It means, rather, that where we fail to grasp or understand it is because of the bigness of the problem, or because of its unknowableness, and not because its solution violates the laws of thought and reason.