and humanity,
the recognition of the worth of the soul of the individual, the ideal
of service--it is these qualities of Christianity rather than its
specific doctrines that we must now emphasize in our wider social
life, and such religion is natural religion, or philosophy or
Christianity as we may choose to call it. Any experience, indeed, that
fosters such moods and ideals has a place in religious education. Who
can doubt that such religion must henceforth have a large place in the
world? It will be the test in the end of the possibility of sincere
internationalism. Unless we can have common religious moods we can
have no universal morality that is founded upon secure feeling and
principles, and unless we can include the whole world in our religion,
we shall certainly not be able to include it in any sincere way in our
politics.

No religion, finally, will be profound enough and have great enough
power to be thus a support of a future world-consciousness unless it
be a religion of feeling rather than primarily of ideas--_a religion
in fact capable of inspiring ecstatic moods_. And this ecstasy of
feeling can never in our modern world be a prevailing quality of the
religious life unless religion be something that extends over all life
and draws its power from all the energies and capacities of the
psychic life. The religion of our new era, we may be sure, if it be in
any real sense a religion of the world, will not be something apart
from and above other experiences. It will be a secular religion and a
democratic religion, a quality and spirit of life as a whole.
Experience referred to what we believe is real and universal, and
subjected sincerely to all the capacities and criteria of appreciation
that we possess is religious experience. Religion, educationally
considered, is a means of giving to life a sense of reality and of
value. That spirit should pervade and inspire all we do in the work of
education.

CHAPTER XI

HUMANISM

There has much been said during the war to the effect that the great
struggle was essentially a conflict between the spirit of humanism and
some principle or other which was conceived to be the opposite of
humanism. Humanism is said to be opposed to rationalism, or to
nationalism, or specialization, or paganism, or Germanism as a whole,
humanism often being thought of as the spirit of Greek or Christian
thought and philosophy.

There is truth, we should say, in these views. H