This idea of all education springing from and resting upon our relation to Almighty God is one which we of the P.N.E.U. have ever laboured to enforce. We take a very distinct stand upon this point. We do not merely give a _religious_ education, because that would seem to imply the possibility of some other education, a secular education, for example. But we hold that all education is divine, that every good gift of knowledge and insight comes from above, that the Lord the Holy Spirit is the supreme educator of mankind, and that the culmination of all education (which may, at the same time, be reached by a little child) is that personal knowledge of and intimacy with the Supreme, in which our being finds its fullest perfection. We hold, in fact, that noble conception of education held by the mediæval church, as pictured upon the walls of the Spanish chapel in Florence. Here we have represented the descent of the Holy Ghost upon the Twelve, and directly under them, fully under the illuminating rays, are the noble figures of the seven liberal arts, Grammar, Rhetoric, Logic, Music, Astronomy, Geometry, Arithmetic, and under these again the men who received and expressed, so far as we know, the initial idea in each of these subjects; such men as Pythagoras, Zoroaster, Euclid, whom we might call pagans, but whom the earlier Church recognised as divinely taught and illuminated. Here follows a passage which we do more than endorse, for it contains the very _raison d’être_ of our society. “The education of the children will always remain the holiest and highest of all family duties. The welfare, civilisation, and culture of a people depend essentially upon the degree of success that attends the education in the homes. The family principle is the point at which both the religious and educational life of a people centres, and about which it revolves. It is a force in comparison with which every sovereign’s command appears powerless.” By the way, we are inclined to think that Dr. Rein’s mention of Rousseau is a little misleading. It is true that in “Emil” the parents are supplanted, but, notwithstanding that fact, perhaps no other educationalist has done so much to awaken parents to their great work as educators. After investigating the conditions of home training, Dr. Rein proceeds to a discussion of schools (_a_) as they exist in Germany--(_b_) as they exist in his own ideal, a discussion which should be most interesting to parents. Teleology, _i.e._, the theory of the purpose of education, falls next under discussion in an extremely instructive chapter. It is well we should know the vast uncertainty which exists on this fundamental point. As a matter of fact, few of us know definitely what we propose to ourselves in the education of our children. We do not know what it is possible to effect, and, as a man does not usually compass more than he aims at, the results of our education are very inadequate and unsatisfactory.