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356 taught with authority in public institutions. There is not a single doctrine of Christian theology (save, perhaps, the altruistic law of self-abnegation as a rule of conduct) that is not doubted or controverted either within or without the aggregated Church. To begin with, there are two great irreconcilable bodies, the Catholic and the Protestant. Then there are the so-called atheists, the agnostics, the freethinkers. Again, there are multitudes of sects calling themselves Christian, but with differences upon expressions of supposed truth which they often regard as essential. Such being the case, for the sake of religious truth itself it would be unwise to have authoritative instruction given. In addition, there are all the reasons above cited, which militate so strongly against selecting a creed authoritatively out of the many that are put forward. Moreover, in communities like the American commonwealths, there are special reasons against such an adoption. It can not be done without contravening the organic law. Constitutional guarantees of religious freedom are in force in most of the States. For instance, the Constitution of the State of New York provides that "the free exercise and enjoyment of religious profession and worship, without discrimination or preference, shall forever be allowed in this State to all mankind." Mr.R.C.Spencer, one of the Visiting Board of the Wisconsin State Normal School, in an address before the school criticising the religious ceremonies he witnessed (1886), thus expresses the Wisconsin law: "Under the provisions of the Constitution of the State, this school can have no religious purposes. The State has no religious duties to perform; therefore this institution has none. Teachers of public schools and in public institutions have as such no religious duties. On the contrary, the moment the teacher in his capacity as such begins to exercise any religious function whatever, to exert any religious influence upon the minds of those under his instruction, that moment he infringes the reserved rights of the people." Not to multiply examples, under such fundamental law as this, the teaching in public institutions of any religious doctrines as conclusive truth in the face of dissent, is such a misapplication of the powers of government as to demand the most emphatic reprobation.

Must we, then, altogether dismiss religious instruction from public schools? Certainly no complete knowledge of the progress of human civilization can be obtained without including the influences of religion and religious institutions. It is really indispensable knowledge; and, if not gained in schools, must be secured elsewhere. It also involves questions of the gravest practical concern. Perhaps this kind of instruction belongs to higher institutions than those the state undertakes to maintain; though in a normal school, for the education of teachers, it is most directly pertinent. And generally in public schools of higher, grade, those high enough, for example, to teach history, it would clearly be an advantage if some account of the leading religious ideas and the chief religious movements in the world's history were made the