righteousness in the state and among the nations of the earth. In still another way, to one who is convinced of the supremacy of moral and spiritual worths and of the ethical aim of all true religion, is the lamentable failure to develop a true sense of values manifest. Professor Pratt calls attention in his "Psychology of Religious Belief" to what he regards to be a fact, that in the average American community, "we find our friends and neighbors, of all degrees of education and intellectual ability, almost to a man accepting God as one of the best recognized realities of their world and as simply not to be questioned."[10] That statement is in the main true. In other words, we are a religious people. And yet, notwithstanding this fact, so far as thoroughgoing, systematic religious education is concerned, when compared with the time and efforts devoted to education along other lines, and its quality, it suffers painfully. In nearly all of the states, five days a week, of at least four or five hours each, are given to what we call secular education, as against one day per week, of one hour each, to religious instruction and worship. In secular education we have, on the whole, a trained body of teachers. In religious education we are dependent largely on amateurs. In most places religion is not allowed a voice in our schools, so far as _systematic_ training is concerned, and in comparatively few communities has a systematic course of moral training even been introduced. What does all this mean? Does it not mean that we err tremendously in our sense of values? If there is any doubt concerning this, reflect for a moment on the possibility of organizing a community on a basis of the vices instead of the virtues. Try to found a community on sensuality, falsehood, dishonesty, injustice, hate and murder, and see how far you will succeed. Society could not exist on such a basis. Were the German people to put into practice among themselves the vices and crimes they have committed against other peoples, their existence as a nation would be exceedingly short-lived. The vices are anti-social in their character. The virtues are social: they make for unity, for organization. And what is true of communities is true of states and nations--not only in their internal relations but in their relations to other nations. The virtues make for national and international organization. Now, religion deals with these sovereign values, and yet, comparatively speaking, we--a religious people--relegate them to the background in our educational schemes. We will never succeed in world-organization until we genuinely appreciate the unifying power of the virtues, the harmonizing and binding force of righteousness, and systematically train a generation from childhood in a knowledge and an appreciation of their supreme worth, and try to mould their wills in conformity to their requirements.