Education, pure and simple, in the breadth of its meaning, is character development. The state, as such, can not judge of motives, hence it can not educate the inner man. The two phases of the Reformation were Protestantism and republicanism; the first deals with the spiritual nature, and through this reaches the entire man, making a symmetrical character; the governmental part deals only with the mental and physical—the outward manifestations. To the church was committed the charge of the spiritual man, and the commission to “teach all nations” given to the little company that watched the ascending Lord, was repeated to the church in the sixteenth century; and with especial weight was this burden laid upon the shoulders of American men and women. The state needs men to carry forward its pursuits; and for the purely secular training of such individuals, it has a perfect right, even a duty, to provide from the common fund. A purely mechanical, secular, or business course might therefore be offered in our state schools; but with such an education few parents are contented. The moral nature needs training; in order to be good citizens, it is argued, some part of the system of ethics which is based on the doctrines of Christ must be inculcated. Christian schools, and those only, can give a spiritual education. This is the dilemma in which the educational system found itself about the time of the Revolution, and the matter, instead of reaching a satisfactory solution, has grown steadily worse. The churches failed to provide for the Christian training; and the state felt that something must be done for the children. Public schools were established; but these, by right, can not teach morality or anything pertaining thereto. But they do. Hence, the church by her failure has forced the state into the attempt to do her work,—an impossible task. Again, the churches and the denominational schools, not willing to be outdone by state institutions, have extended their stakes and lengthened their cords until they offer, not those subjects which are character building, so much as those which will enable them to compete with state institutions. Here again is a departure from Christian education, and a mixture which would be hard to designate as other than papal. [Sidenote: Degrees a papal mark] Again, the state sets its seal upon work done in institutions which it supports, and the Christian schools—those in name at least—not only accept public money, but allow the state to put its seal to their work in the granting of literary degrees and diplomas. This is a natural result of the union of worldly education and the principles of Christian education which we have followed through two centuries, and yet to-day there is scarcely a school claiming to be Christian in its principles that dare raise its voice against the customs of its sister institutions. [Sidenote: Education and state unite; result, papal]