Now, it is obvious that our experience of political education does not provide a way out of all these difficulties; but it seems to us to throw a certain glimmering of light upon them. Several of our boys who, in spite of schoolroom "divinity" and the school chapel, had more or less outgrown the religious faith of their childhood, and found nothing satisfactory to take its place, were led back towards religion by their interest in politics. In fine, they had discovered the intellectual need for a religion, and liberalism pointed the way to Christianity. As in the Middle Ages, philosophy had been the "ancilla Fidei." The suggestion is that the fault of our religious teaching in school and chapel has been that it is not sufficiently philosophical. By a philosophical religion it need hardly be said that we do not mean the obtrusion of a remote and contentious theology, but a religion based upon a real understanding of political principles and crying social needs. "It may be a slight shock to some people to hear that 'divinity' should grapple with capitalism and imperialism," says the _Manchester Guardian_ reviewer. It may: none the less we believe that it is with such problems that Christianity has to grapple if there is ever to be a Christian society upon earth. The last thing we wish to suggest is the off-hand conclusion that capitalism and imperialism are in all their manifestations anti-Christian. The world is not so simple a place. But we cannot go on applying one set of principles to our private lives and another set of principles to our politics and industry. Man is not so illogical a creature as that. There is bound to be, finally, either a levelling up or a levelling down towards a single uniform standard. No proverb is more dangerous than "Charity begins at home." When it begins in the place most congenial to its exercise, it is apt to end there. Lord Melbourne is said to have complained, after hearing a sermon, "Things are coming to a pretty pass, when religion claims to interfere with a man's private life." We smile at Lord Melbourne's honest indignation. Our turn come to be indignant when the sermon applies the Christian "paradoxes" to industry, commerce, and international relations. And it is along these lines that religious teaching can be made absorbingly interesting. It all comes round to the old question, "Are we going to apply Christianity to the problems of modern society or are we not?" The case against doing so can be found every day in the press, so here, at any rate, is an issue worth facing, with a presumably infallible authority to support each side. The direction of most religious teaching hitherto has been too purely personal; the exhortation is too obvious and the appeal falls flat. Politics without religion lacks foundation; but religion without politics lacks quite half its content. Christianity is the leaven, but so also is politics the lump.