gal tendency in
Protestantism resulted in such a wealth of mutually antagonistic sects
that the application of the principle became impracticable, and for
this, as well as for more fundamental reasons, it fell into desuetude.
The condition is as difficult today for the process of denominational
fission has gone steadily forward, and as this energy of the religious
influence weakens the strenuosity of maintenance strengthens. With our
157 varieties of Protestantism confronting Catholicism, Hebraism, and a
mass of frank rationalism and infidelity as large in amount as all
others combined, it would seem at first sight impossible to harmonize
free public education with concrete religion in any intimate way. So it
is; but if the principle is recognized and accepted, ways and means will
offer themselves, and ultimately the principle will be embodied in a
workable scheme.

For example; there is one thing that can be done anywhere, and whenever
enough votes can be assembled to carry through the necessary
legislation. At present the law regards with an austere disapproval that
reflects a popular opinion (now happily tending towards decay), what are
known as "denominational schools" and other institutions of learning.
Those that maintain the necessity of an intimate union between religion
and education, as for example the great majority of Roman Catholics and
an increasing number of Episcopalians and Presbyterians, are taxed for
the support of secular public schools which they do not use, while they
must maintain at additional, and very great, expense, parochial and
other private schools where their children may be taught after a fashion
which they hold to be necessary from their own point of view. Again,
state support is refused to such schools or colleges as may be under
specific religious control, while pension funds for the teachers,
established by generous benefactions, are explicitly reserved for those
who are on the faculties of institutions which formally dissociate
themselves from any religious influence. I maintain that this is both
unjust and against public policy. Under our present system of religious
individualism and ecclesiastical multiplicity, approximations only are
possible, but I believe the wise and just plan would be for the state to
fix certain standards which all schools receiving financial support from
the public funds must maintain, and then, this condition being carried
out, distribute the funds received