weighed the facts the more I felt that, at any rate for me, there was but one position: that Book which is the biography of our Saviour, that Book which is the bracing of our character, the breadth of our literature, the basis of our history, the bulwark of our freedom, the bond of our Empire, must and should return to the regnant place amongst the textbooks of our national schools. And I feel that for a Protestant-no, I will not use that word in this connection-for a Christian country to make that demand is simply to make a claim of reason and legitimacy.'

The Rev. L. H. Field, Baptist, Sydney: "The Religious Instruction Act is an unqualified blessing-first, to the community, inasmuch as it permits Bible instruction to be given to the coming generation; second, to the children, by assisting to surround them with helpful influences; third, to Christian ministers, by providing them with golden opportunities for doing good; and fourth, to the school teachers, by relieving them of a responsibility which they cannot discharge [alone]."

Rev. Thos. Leitch and seven other Baptist pastors, Brisbane, 1909: "Nothing could be more emphatic than the declarations of the Baptist ministers of New South Wales that the system works admirably, and that were they citizens of Queensland they would do all in their power to establish a similar system in this State. Certain persons have asserted that Baptists who support the efforts of the Bible in State Schools League are seeking to establish in this country the very state of things which it is sought to put an end to in England. Our objection to the latter is that it gives an unfair advantage to one section of the Christian Church at the expense of all the rest; whereas the proposal to introduce Bible reading into the State schools of Queensland is strictly impartial, and places all religious bodies on an equal footing."

Rev. R. Dunstan, Brisbane, President Queensland Methodist Conference, 1914: "From an experience of two years in Queensland, and a previous eleven years in Western Australia, I cordially approve of the system of Bible instruction in State schools as adopted in these two States. I take four classes per week in Brisbane, and have the opportunity there of impressing the great truths of God's Word on the young hearts and consciences of upwards of 400 boys and girls each week. It would be strange, indeed, if I did not value such a privilege. We give half an hour to each class, and I am sure the children all greatly appreciate their little break in the daily routine. Teachers, also, as far as my experience goes, are invariably courteous and cordial in their welcome.

"In several instances I have joined with Presbyterian, Congregationalist, and Baptist

ministers in taking all children of these churches together and dividing them according to age or School Standard. In this way we economise time an energy, as well as have the opportunity of addressing children of uniform intelligence in the one class. Our Act allows this, provided the parents give consent, and I have never known the latter to object. I have known of no attempt anywhere at proselytising. Indeed, I am sure such a cry is a mere bogey, used by the enemy to frighten the ignorant and prejudiced.”

Rev. Chas. A. Jenkins, Secretary West Australian Methodist Conference, 1914: I am stationed at Wesley Church, Fremantle, and give religious instruction in the fol lowing schools: Fremantle Boys, Princess May Girls, South Terrace School, and Intermediate School. Ministers of the Presbyterian, Congregational, Baptist, and Methodist Churches join forces, and the children of these denominations attend the one class, or, when necessary because of numbers, the junior and senior classes. A plan of appointments is made at the Ministerial Meeting, and the four ministers take their turn in rotation. The ministers appointed take all the classes for one week, as follows: Monday, II to 11.30, all Junior Girls; Thursday, 9.45 to 10.15, Junior Boys; 10.15 to 10.45, Senior Boys; II to 11.30, South Terrace School; 11.30 to 12 Noon, Intermediate:

"To secure continuity in the lessons given, it was decided to adopt the morning lessons of the London Sunday School Union. There are no morning Sunday schools in West Australia, and the lesson for the Sunday morning preceding the school week is given by the instructor, who varies it according to the status of his class.

"The lesson opens with prayer, after which the Lord's Prayer is recited by the class. Each instructor has his own method of giving the lesson. I use a blackboard and maps. I frequently get the children to commit to memory passages of Scripture, which are recited in unison by the class at my next visit."

WHAT MINISTERS AND CHURCH OFFICERS SAY.

Rev. A. G. Smith, Warwick, ex-President of Queensland Methodist Conference, 1914: "In the working out of the scheme the fears expressed by many have been proved to be groundless. While the attendance at the schools-I work three each week-is a tax upon one's time I have come to regard it as a priceless opportunity for influencing the minds of my own boys and girls. has meant, too, the drawing together of the ministers of the various churches. We meet at each school each week, and when such questions as Sabbath observance or Temperance have been claiming special atten

It

tion, we have adjourned to one or other of the parsonages and discussed matters and thus have been enabled to present a united front. The fact that Anglican, Presbyterian, and Methodist members and Salvation Army officers can send letters to the newspapers over their joint signatures, can by common consent preach on one subject on one particular Sunday and can stand on one platform, each having the utmost confidence in the other, has attracted not a little attention, and had it not been for the intimacies engendered by the Bible in State schools work I doubt if this would have been possible."

J. H. Prowse, Mayor of Perth, West Australia, 1914: "No difficulties have been experienced through teachers who are personally out of sympathy with religious instruction. Νο difficulties have arisen through attempts at proselytizing. In the cities, the State schools are regularly visited as a rule. The English Anglican Church avail themselves very largely of the privilege; the Methodist, Presbyterian and Congregational churches also, in the order

named. These three churches, now and again combine classes for mutual help. The Education Department, in their curriculum, specify certain work to be done under the head of Scripture and Moral Lessons, and this is an integral part of the curriculum as much as the work specified in reading or any other subject. The Inspectors examine the children in the Scripture work set down in each class. There is not the slightest agitation to abolish or change the system, in fact, it is very popular, and, in my opinion, founded on observations and from conversation with many parents, any such attempt would be strenuously opposed. I might mention, in conclusion, that I was myself educated in the New South Wales State schools, and during my school days was not conscious of anything approaching sectarianism. The Scripture lessons were simply taught as history might be taught, and none of the children availed themselves of the right of withdrawal. I trace my knowledge of Scripture to these lessons more than to any other instruction I received."

"DEFINITION Of the Teacher.

"The teacher, like workers in other professions and callings, has to accept his place, and although to some it may be regarded as a derogation of his office, he appears to me to be transgressing his function when he claims to impose his own ideals, his personal philosophy of life upon the school. These young folk are not his own to handle as he pleases; they belong to the State, to the home, oftentimes also to a Church; and the teacher is the servant of the community, not its master."-("The School," page 62.)

"The school and its teachers are the creation of the community; the teachers spring from 'the people,' and the people control the schooling, hence the ethics of the school, its standards and ideals are such as its creators fashion. As Professor Dewey has warned us: "There cannot be two sets of ethical principles, or two forms of ethical theory, one for life in the school and the other for life outside of the school.'" (Page 64.)

"STATECRAFT AND SECULAR LESSONS. "Statecraft may choose to seek its ends by an indifference to the great things of life, treating the school as merely a dispensing shop for so-called secular lessons, by a despotic contempt for freedom, which will attempt to force uniformity of practice upon all." (Page 104.)

"The very spirit of freedom which has erected democratic government demands that families shall be free to practise old faiths and to cherish these through the schooling which the child receives." (Page 106.)

"The Bible can be read, not as an ecclesiastical authority, but as a fount of sacred literature, honoured alike by all the churches." (Page 109.)

"The value to the school society is great, simply because they may help the child to bridge the gulf between morals and religion, between Church and home, between secular and divine, between week day and Sabbath day." (Page 110.)

"The grown man can, of his own motion, bridge this gulf. As we have seen already, he plays many parts. He can understand, for example, that the obligations of ethics apply to the counting-house as much as the house of prayer, that the voice of God speaks at times on the mountain-top when it has forsaken the cathedral, that faith and works are often found in separate com

pany. But the child cannot make these distinctions, and if the statesman, pushing this unhappy quarrel with the ecclesiastic to the extreme, can accept no compromise between freedom and superstition, the danger is imminent of leaving the child-mind empty both of aspiration and hope, and of the discipline of fear. True, there are many men who find that they have 'no use for religion,' and a few who honestly avow that they have been deprived of this experience, but it is not for them to use the arm of the State in order to deprive the coming race of such experience. What most men desire is not less religion, but more-not that religion should be banished from the school, but that it should invade the warehouse, the factory, and the forum." (Pages 110 and III.)

"RIGHT OF ENTRY.

"The demand for 'right of entry' into the public schools seems justified. No doubt it is injurious to the harmony of the school community for the children to be severed week by week into separate groups for worship and instruction; but the severance is already there, and the child's affection for family, Church, and school will not be lessened if he finds agreement to differ replacing a spi.it of antagonism. But if a suggestion may here be attempted, I would urge that in place of 'right of entry,' the parents should demand a right of substitution. For the proper venue' for religious instruction is not the public school, with the Anglican teaching one group in Room X, and the Catholic another group in Room Y; the church building, the house of God itself, is the first place of assembly for teaching the distinctive doctrines which the Church holds dear. And the clergyman himself is the fittest teacher, not the public school teacher, who, in these unhappy controversies, finds his allegiance divided between Church and State. It would surely not be difficult for the law to recognise 'attendance' once or more during the school

week in church buildings. Already the school children are sent to swimming-baths and to playfields under public auspices; it would be almost as easy to organise a plan for attendance at the ministrations of the clergy when the parents made a request to that effect." "And I, for one, should not hesitate to vote public money to facilitate such arrangements, so long as they were conducted with efficiency; such influences are at least as much a part of education as instruction in swimming or cookery. And even if the positive result of such occasions seemed to be small, even though official educators might cavil at the amateur efforts of the clergy, such criticism would be of small moment compared with the profounder effects on children's minds in finding reconciliation between religion and the secular arm. If to this modern world, rent as it is with the passions of religion and of race, the hope of peace, whether in politics or religion, seems remote, something at least is gained if the coming race are from early childhood taught by the example of public tolerance to honour not only the majesty of the State, but the faith of their fathers." (Pages 112 and 113.)

Other opinions pertinent to the Australian Plan.

"Universalist Leader," Boston, editorial, December, 1908: "The State is going to recognize the verdict of all history, that any education which leaves out religion is in the end disastrous to the individual and the State, and will compel instruction in religion and ethics as quite as important as spelling and mathematics. How the State will do this is the serious question, which wise men in and out of public life, in and out of the Church must consider. We may some day be wise enough to see the way to a Church separate from and yet a part of the State, and a State which makes use of the Church to which it gives abundant opportunity-and nothing else."

of our exhibits. Three Bible lesson books were prepared: Senior, Intermediate, Junior. In each about fifty selections are given first from the Old Testament, "carefully prepared," the Commission says, "to meet the views of our Jewish fellow-colonists." In each selection there is first a "narrative," then a "devotional" passage, which is usually a Psalm. The Commission suggests that these Bible lessons "should form part of the ordinary school curriculum, but the examination scheme should not apply to

In

the devotional passages, but only to the narrative portions, the results not to affect the salaries of teachers." Besides devotional poetry and Bible prayers some nonscriptural prayers appropriate to school life, and a few hymns are included in the books. In each day's readings at least one verse, sometimes more, is printed in italics or black type as a suggestion that it should be memorized. Sometimes between the "narrative" portion of Scripture and the passage for "devotion" a middle passage is marked "duty" in the margin. each book, after the Old Testament passages, at least an equal number of selections from the New Testament are given, and then "Supplemental Lessons" from Old Testament and New Testament alternately. There are a few footnotes-usually grammatical, geographical and historical. The Commission recommends that the Bible lessons should be given in the first hour of the day and for not more than half an hour, "and that the teachers might be trusted to explain the lesson, as they would any other subject, not obtruding personal sectarian views. The unanimous testimony of our witnesses was in favor of teaching as distinct from mere reading." For purposes of the referendum the Commission advised that samples of lessons, songs and prayers of each grade should be sent to every voter, and that the whole book should be placed on view in all post offices and libraries. It is possible that one reason the referendum was refused a second time in Victoria, when it had won so recently in Queensland, was that the Victoria scheme contemplated more than the proposal of a Bible lesson and pastoral visits to the schools. We subjoin the Old Testament selections for "Juniors" (of lower grammar and primary grades):

PROPOSED JUNIOR BIBLE LESSONS.

1. The Family and Call of Abraham, Gen. xi., 27; xii., I-9.

2. Abraham and Lot, Gen. xiii., 2, 5-18.

3. Abraham's Intercession, Gen. xviii., 1-7, 17-33.

4. Sodom Destroyed and Lot Escapes, Gen. xix., 1-3, 12-28.

5. Abraham's Faith Tried, Gen. xxii., 1-18. 6. The Death and Burial of Sarah, Gen. xxiii., 1-16.

7. A Trusted Servant, Gen. xxiv., 1-14. 8. Eastern Hospitality, Gen. xxiv., 15-31. 9. The Choice of Rebekah, Gen. xxiv., 32-34, 38, 50-67.

10. Abraham's Death and Isaac's Prosperity, Gen. xxv., 7-11; xxvi., 1-5.

II. Jacob Deceives Isaac, Gen. xxvii., 18-29. Same Continued, Gen. xxvii., 30-46.

12. Jacob's Flight, Gen. xxviii., 1-22. 13. Jacob and Rachel, Gen. xxix., 1-5, 10-22. 14. Jacob's Present to Esau, Gen. xxxii., 3-23. 15. Jacob and Esau, Gen. xxxiii., 1-16. 16. Joseph's Dream, Gen. xxxvii., 1-14.

17. Joseph and His Brethren, Gen. xxxvii., 1536.

18. Joseph a Slave, Gen. xxxix., 1-6, 20-23. 19. Joseph in Prison, Gen. xl.

20. Joseph Interprets Pharaoh's Dreams, Gen. xli; 1., 25-44.

21. Jacob's Sons Go Down to Egypt, Gen. xli., 57; xlii., 1-38.

22. Jacob Sends Benjamin to Egypt, Gen. xliii.,

I-14.

23. Joseph Entertains His Brethren, Gen. xliii., 15-34.

24. The Cup in the Sack, Gen. xliv., 1-18, 33, 34.

25. Joseph Makes Himself Known to His Brethren, Gen. xlv., 1-15.

26. Joseph Sends for His Father, Gen. xlv., 16-28.

27. The Blessing of Joseph's Sons, Gen. xlviii. ; 1., 8-22.

28. The Death of Jacob and Joseph, Gen. xlix., I, 2, 28; 1., I-15, 26.

29. The Birth of Moses, Ex. i., 8-14; ii., 1-10. 30. The Flight of Moses, Ex. ii., 11-22. 31. The Burning Bush, Ex. iii., 1-14. 32. Israel's Bondage, Ex. v., 1-4, 10-12, 15-18. 33. The Passover, Ex. xi., 1; xii., 21-36. 34. The Passage of the Red Sea, Ex. xiv., 1531.

35. Bread from Heaven, Ex. xvi., 1-3, 11-19, 31. 36. Battle of Rephidim, Ex. xvii., 8-16. 37. Israel at Sinai, Ex. xx., 1-8, 16-25.

38. The Ten Commandments, Ex. xx., 8-11. Same Continued, Ex. xx., 12-17.

39.

Moses on the Mountain of God, Ex. xxiv., 12-18; xxxi., 18.

40. The Golden Calf, Ex. xxxii., 1-6.

41. Moses Prays for the People, Ex. xxxii., 12-33.

42. The Spies and Their Evil Report, Num. xiii., 1, 2, 17-33.

43. The People Rebel, Num. xiv., 1-10. 44. The People's Unbelief, Num. xiv., 11-25. 45. Water from the Rock, Num. xx., I-II. 46. The Fiery Serpents, Num. xxi., 1-9. 47. The Death of Moses, Deut. xxxiv. 48. Joshua Appointed

Joshua 1., 1-9.

to

Succeed Moses,

49. Rahab's Covenant with the Spies, Joshua ii., 1-9, 12-24.

50. The Waters of Jordan Divided, Joshua iii.,

7-17.

51. The Siege of Jericho, Joshua vi., 1-8, 1216, 20.

52. The Israelites Defeated at Ai, Joshua vii., 1-15.

53. Joshua's Exhortation Before His Death, Joshua xxiii.

54. The Death of Joshua, Joshua xxiv., 1, 2, 14-25, 29-31.

QUEENSLAND'S NEW OFFICIAL BOOKS OF BIBLE SELECTIONS.

The latest Australian books of Bible selections, those of Queensland, are naturally the best in mechanical appearance, at least. These selections are divided into a Junior Book for those under twelve years of age, and a second book for those above that age, the selections being made by a department committee officially appointed. The introduction states that "the Authorized, the Revised, and the Douay versions have been carefully consulted and both in the junior and in the senior course the Authorized Version has been mainly followed." "In the junior course each Bible story has been necessarily adapted for younger pupils," but it is stated that "the language of the Authorized Version has been retained where possible." The book is published in flexible cloth, on calendared paper, in ten-point type, in very much the same style as American books of responsive readings, but without any verse figures. The book is about equally divided between Old and New Testament passages. The senior book of readings is devoted almost entirely to the poetry of the Bible, so far as the Old Testament half of the book is concerned, the only stories introduced being "Nathan's Rebuke of David," "The Death of Absalom," and "The Story of Naboth's Vineyard." Two-thirds of the selections from the New Testament are from the Gospels.

A NEW ZEALAND TEACHER'S ARGUMENT. Address by Miss Butler, Head Teacher Girls' Grammar School, Auckland, New Zealand:

"In considering a book as an educational classic there are three aspects from which it must be viewed. These three aspects are: (1) Its value from a mental and moral point of view, (2) its historical value (should it possess any claims to being an historical work), (3) its literary value.

"Let us deal with the last aspect first. A literary work must be considered from two standpoints. Firstly, the intrinsic literary value of the work; and secondly, its educational power over the literary tastes of the reader. In very few people is the power of clear expression and clear thought inherent. It has to be acquired; and it can only be acquired by much reading, and close association with the works of those who possess these powers in the fullest degree. A child is first taught to read the simplest and most direct

prose, great stress being laid on grammatical accuracy and simplicity of language, and then, step by step, it is introduced to the more complicated forms of expression attendant upon complex thought-but, throughout its whole career, it is taught to put the highest value on the works of that man or woman who, while possessing profound power of thought, expresses such thought in terse, clear, and pure language.

"Now let us consider the Bible from these two aspects. As a literary work, it is unrivalled. In what other work will you find such wealth of poetry and such sublime prose? To those of us who know the text of our Bible the actual word-music of such sublime passages as we find in Isaiah, in Job, in Daniel, in the Gospels, and in Revelation, rings continually in our ears. Who is there who has not felt the musical appeal, as well as the pathos, of such passages as 'The wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as a rose.'

"Viewed from the second standpoint, again we must admit that for directness of narrative, simplicity, and purity of language the Bible is unrivalled. If we could teach our children to express themselves with the lucidity and directness of the Bible, together with the habitual use of such pure and simple language, we should have done much to purify the moral and mental atmosphere of our race.

"Now, passing from a literary standpoint, let us take up the historical standpoint. What are the essentials of a good history? Surely they could be defined in somewhat the following fashion: Firstly, it must be founded on truth, and unembellished truth. Secondly, it should deal with its subject matter in such a manner that the great principles underlying human life are given due prominence, laying clear emphasis on the connection between cause and effect. Thirdly, for the purpose of giving complete understanding to the reader of the events described, it is necessary that as much local colour and local atmosphere should be introduced into the narrative as possible. The Bible is essentially an historical work, and its importance cannot be over-estimated because it is the history of a remarkable people who have made, and are still making, their mark on the whole world. Also it is a history of the race who gave to the world that great teacher, Christ, whose doctrine is the bedrock of modern civilisation, and whose influence is all-pervading among the dominant nations of the day. But apart from these claims to importance, it still satisfies the conditions required to qualify it as one of the best of history books.

"Firstly, it is founded on fact, for other contemporary histories mention the same events. Secondly, it is written by the clev