But, as Herbert Spencer wisely remarks, we have not an ideal environment in which to work out our ideals. And that is eminently true in this case; therefore, wisdom dictates that we try to do our work with reference to the conditions of the actual environment in which we are placed. If, for apparently good reasons, it be not expedient under present conditions to introduce systematic religious education into the public schools, it is possible for us to make provision in some other way for religion to have its rightful place in the general training of our children. This would require a religious school organization, with a curriculum that interprets religion as ethical in its aim. It would require a scientifically graded moral scheme with its corresponding religious sanctions; also the creation of a literature to meet these demands. It would require, at least, three sessions a week. It should be separate from the Sunday school, where, with present conditions, sectarianism still enters into education, and yet it should be supplementary to it. It would call for a specially trained teaching force; and for skilled professional supervision. All this ought to be done; it can be done; and it must be done. We must do it in the interests of the individual, of the family, of the community, of the state, of the nation, and of the brotherhood of nations. It is a thoroughly practicable scheme. The literature exists already; colleges, schools of religion, and theological seminaries can easily become training schools for the preparation of religious teachers. The only difficulty in the way, which is, indeed, a serious one, but by no means insuperable, is the time-schedule of the children. In my own judgment, if a real effort were made by the churches of any community, a plan could be formulated in relation to the public schools whereby the children would become available for such religious instruction. If the community is a religious one, it has a right to, and must insist upon, having the children a fair share of the time for such purposes. If the moral and spiritual values are the supreme values of society, then it is in the interests of society itself that these values should receive proper recognition in formal education for citizenship. The real trouble is, that the churches are not really in earnest concerning this important matter. It has taken an awful social cataclysm to make us realize that nations, like families and communities, can hang together on no other basis than the cardinal virtues, and that something more than a mere formal recognition of these virtues is required for world-organization. Men and nations must be disciplined in them, and the way to do this is to begin in childhood. If the schooling of a nation in a gospel of national egoism and hate be largely responsible for the present war, with the brutal indifference of the German people to moral considerations in provoking it and to humane methods of waging it, why