This matter is bound up with "Bible Stories and Poems" in the "Superintendents' Edition," but the Union Bible Selections Committee, which has endorsed "Bible Stories and Poems" as psychologically suitable to be read to and by young people, is not in any way responsible for other "Bible Selections" in this first part, nor for any opinions expressed in it. This part is mostly occupied with exhibits of plans of moral education now in harmonious and successful use in various Commonwealths.

Whenever a report appears in the press of a successful movement to make the Bible better known by the pupils of public schools or students of universities, the world-wide interest in this serious problem is quickly shown by many applications for documents giving full particulars. The North Dakota Sunday School Association received, up to June, 1914, inquiries about "The North Dakota Plan" from 435 cities in 35 States and Provinces, and a dozen from foreign lands, until the printing and postage cost became such a burden that a small charge for documents had to be made. A "Bible in States Schools League," in Wellington, New Zealand, exhausted its printing supply and missionary funds in answering calls, mostly from the United States,

for particulars of "The Australian Plan." The Colorado Sunday School Association and the pastors of Gary, Indiana, are also put to great labor and expense to answer the multitudinous inquiries that come to them about "The Colorado Plan" and the "Gary Plan," respectively. No doubt the Educational Department of Pennsylvania has similar evidence of public interest in its new law making Bible reading compulsory in all its public schools. To those who wish to study all these and other plans it is also a burden that a dozen letters must be written to get information which should be available in some one up-to-date pamphlet or book. This record of "Plans" aims to meet that need, and will so lighten the demand upon the leaders of these movements for the main facts that the giving of further information to the few who will need more detail will not be a burden, especially if each inquirer remembers to enclose a stamp or addressed envelope for the reply. The editor himself expects to give supplemental information regularly in the "20th Century Quarterly" (Washington, D. C., 50 cents a year) whenever new plans are successfully undertaken or old plans are materially improved.

Educators are agreed that of all ancient peoples, the Hebrew, the Greek and the Roman contributed most influentially to human progress. Through the Hebrew, God gave us religion and altruism; through the Greek, art and intellectual culture; through the Roman, law and order. Accordingly a large place is conceded in modern courses of liberal education to the history and literature of Greece and Rome.

Why is so much less recognition given in public schools and universities to Hebrew history and literature, which has had a much larger influence upon modern life? Strange to say, that larger influence is the very reason. We exclude the Bible from many of our schools because the Hebrew literature has gripped us so influentially that we have divided denominationally on our interpretations of it. We do not divide into sects on interpretations of Socrates or Seneca. Undoubtedly the chief reason why New Zealand and Victoria, in Australasia, and ten American commonwealths have officially discountenanced Bible reading in public schools is that a large number of the friends of the Bible have assumed that because there has been sectarian controversy out of school over interpretations of a few Bible passages, its introduction in the schools must necessarily promote denominational strife among pupils and teachers. Another group of the Bible's friends a very intellectual one-who have noted how the union of church and state has worked in other lands, argue that if the Bible is introduced in public schools, the same abuses and persecutions must inevitably follow here. Still another group of the Bible's friends a very spiritual one argue

that no good can come from having unspiritual teachers required to read the Bible. A fourth division of the religious opposers of Bible reading in public schools is composed of those who handle the Bible themselves in such an intensely sectarian spirit that they cannot conceive of any one else using it in an unsectarian way-not even as sublime literature or practical ethics.

It is these friends of the Bible that must bear the responsibility for whatever Bible exclusion exists, and for its scanty and hesitant recognition in schools and colleges where it is tolerated. Christians and Hebrews outnumber secularists a hundred to one. And yet it is this smallest and most bigoted sect whose views are adopted in our public schools and State universities because the friends of the Bible are unnerved by uncertainty as to what is the right thing to do.

The cure is a showing of the actual results of Bible reading in public schools.

The numerous records of harmonious work by Catholics and non-Catholics, including Jews, in Bible reading and Bible study in connection with public schools are more eloquent than any generalities.

On the old battlefield of parochial and public schools we are slowly building a worldwide temple of peace, whose foundation stones are being laid by independent builders in North Dakota, Colorado and Pennsylvania; in Gary, New York City, Pittsburgh and Morganza; in Australasia and Canada.

Facts which have been gathered from the ends of the earth, showing that men of all faiths have found ways to coöperate satisfactorily in moral