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Rh gospels for its own preservation. If the conscience of its subjects approve, well; if not, the state will be cautious, but courageous also, and if it is wise it will not falter." It is difficult to believe that in these days of enlightenment any "intelligent person" can deliberately give utterance to a sentiment like this, which is only appropriate to the times of Cotton and Increase Mather. Can one fail on reading such records to have rise up in his mind the vision of the wicked and bloody Past; the weary centuries of injustice, inhumanity, and woe; the ceaseless succession of robberies, tortures, and murders "for Christ's sake"? Can it be that in this fair American land, "sweet land of liberty," "intelligent persons" are still found who do not see the absolute necessity, for the common freedom, that the state in its governmental office keep wholly aloof from any attempt to inculcate religion or religious doctrine by or with authority?

A plausible suggestion is often made to the effect that the public moneys should be divided among different sects according to their numbers, and used to promote sectarian teaching. This is said to be fair to the tax-payer, and satisfies the desire of those who wish religious teaching according to their own views. But such a plan does not fulfill the idea of state education. Aside from any difficulties as to division of moneys, which might perhaps be overcome, such a scheme would tend to prevent that very growth into organic unity which it is the object to secure. It makes for separatism, prepares the way for consolidation of each sect, and a struggle for supremacy between them. It is the interest of the state not to foster sectarianism, but to eliminate it or keep it strictly subordinate to the common freedom. The young must be brought up to the understanding that their prime allegiance is to the state, the community as a whole, not to any denomination, church, or party. "When this is accomplished, private religious belief can be allowed to form itself as it may. But to divide public moneys in the way proposed is really to make the state the promoter of a sect, and to afford opportunity for the use of the public funds for the development of a character quite inconsistent with the public interests. Better have no state system of education at all, if we can not have one entirely free from sectarian control. It does not remove the difficulty that all sects are supposably to be treated equally. Organic development is what is wanted, not the separate nourishment of the different members independently. The public school ought to be a common well of pure water from which all may draw alike and unhindered; and it should be kept free from anything that taints or colors it so that it may not be partaken of by all.

Protestants generally would indorse the foregoing sentiments with regard to the division of public moneys among sects; but, strangely enough, they do not appear to see that their own claims give to the Roman Catholics the strongest case for their demands. The former are determined that the Bible shall be read in schools, with other