A man without religion is undeveloped in regard to the highest part of his complex nature. In attaining to self-consciousness, and the special powers it brings, he has gone one step further than the animal, but has utterly failed of his true purpose. The supreme object of the self-consciousness, which reveals to him his personality, is that it should disclose its own origin in the personality of God. One very striking effect of the War has been to produce a vast amount of testimony to the fact that man is, broadly speaking, religious by nature. The services in the places of worship all over the land have been multiplied, intercession is becoming a felt reality, congregations have grown. It is asserted, by those who have the best means of knowing, that by far the majority of the letters from the front contain references to religion, such as acknowledgments of God's providence, prayer for His help, or requests for the prayers of others. Sometimes, in the strange double-sidedness of human nature, accompanied by expletives obviously profane. Mention is often made of the bowed heads, and the prayer, in which both sides join, at the time of a joint burial during a temporary truce. All these things show that the deeps of the fountains of natural religion have been broken up in wondrous fashion. Our question to-day is: How shall we discipline that spirit which enables us to realise religion as a fact? Let us try to get to the root of the matter. There are two chief derivations of the word religion. One comes from the verb which means "to go through, or over again, in reading, speech, or thought." Hence religion is the regular or constant habit of revering the gods, and would be represented by the word devotion--an aspect most important to bear in mind. The other derivation, and the more usual, derives religion from the idea of binding together, and tells of communion between man and God. For us Christians this thought finds its highest ideal and fulfilment in the Incarnation of our Lord Jesus Christ. The great characteristic action of religion is prayer; varying in its methods and degrees from merely mechanical performances, like the praying wheels of the Chinese up to the heart devotion of the Christian, poured out when commemorating, in the Holy Communion, the death and resurrection of His Lord. The first essential of any prayer which is to be of value in the discipline of the spirit is regularity. No words can exaggerate the importance of morning prayer. Yet, alas! tens of thousands of professing Christians are content with evening prayer alone. The one who goes forth in the morning prayerless is just as ill-equipped to do his duty, and meet his temptations, as the foodless man is to perform physical work.