unable to overcome the spirit of war in its entirety, she would set limitations upon its activities. The "Treuga Dei," the "truce of God," was solemnly proclaimed, whereby contending armies must cease from warfare from Saturday until Monday, saving, at least, the Lord's Day from witnessing their brutality; then extending it to the Fridays of the week, then making Advent and Lent privileged times; so that the days and times made sacred by the Passion and Death of our Lord might put a quietus on the passions of men and the death of their brethAnd again the Church proclaimed the "privilege of the sanctuary," whereby she would release certain persons and render immune certain places from having their door-posts marked with blood. The enemy might retreat thereto and be safe; and from the enemy within to the enemy without the message of peace could be borne, and they who bore it were under the Church's protection. So that though there be dark deeds done and battles fought throughout these years, yet there is the counterpart in the Church's ministrations where, over against the blood-red tide of battle were set the white walls of the city of God. The great mediator of these ages was the vicar of Christ. The great court of arbitration was that over which the Pontiff presided.

And today the Church still preaches its Gospel of Peacestill proclaims that nations, at least, that claim to be Christian, should not indulge in the unholy work of slaughtering one another-that if wars are to be, in so far as these nations are concerned, they should not be wars of aggression. She proclaims peace with honor (that honor is sufficiently asserted when we defend our own). A mission we have to the world of paganism, it is true, and that mission is one of the Cross and not one of the sword. A mission we have to humanity; but that is one of love and not of hatred. Our Catholic faith applauds no nation when that nation knows not the rights of others. Our Church teaches patriotism, but she has no admiration for Chauvinist or Jingo. We preach the democracy of Christ; in Him and through Him our conquests should be over sin and sorrow and death. Our leader Christ; our oriflamme the Cross; our country, for the time, the one we love and will serve; our country in eternity, the Kingdom of God.

AMERICAN SCHOOL PEACE LEAGUE

SPECIAL MEETING FOR TEACHERS

Wednesday Evening, April 30, at 8 o'clock

SOLDAN HIGH SCHOOL

BEN BLEWETT, SUPERINTENDENT OF PUBLIC INSTRUCTION, Presiding

MR. BLEWETT:

Several years ago, in an address before the Virginia Society, our now President of the United States, in extolling the virtues of man, asked why it was that the sword and the old musket were given places of honor above the mantelpiece, but never the yardstick. The willingness to surrender one's life for the things that one thinks is noble is the supremest test of devotion, but the willingness to take life in order to lay hold of those things which selfishness reaches out for is the ignoblest quality of man's nature. We believe that our schoolhouses should be a temple of peace, and every teacher should be a teacher of the Gospel of Peace, and in this belief some of the teachers of this great republic are banding together in the different states, the cities and smaller communities, into a league, in the determination that as opportunity may be offered they will preach the Gospel of Peace to the young people who are under their influence. In this belief this School Peace League has marched forward already to eminent success, but it will not stop in its endeavors until it has enrolled an army under its flag the vast majority of the men and women teachers of the children, and the children themselves of our elementary and higher schools, and certainly the men and women of the great universities of the land.

It is our very great privilege tonight to be able to listen to President Thwing, of Western Reserve University, who will speak of the purposes of the great universities in this direction. President Thwing.

Education for Rational Internationalism

PRESIDENT CHARLES F. THWING.

This place is sacred to me. The name that this great building bears is a name to inspire every heart that loves its kind, a name honored wherever known, and known among the higher people of this great republic. I am also glad to speak in this place by reason of my friendship and respect for the honored principal of this school. A great school system demands a great principal and the need is met in the master of this great undertaking.

Tonight I shall detain you only a short time, because a richer and larger pleasure awaits you, but I do desire to speak upon the subject outlined in the courteous words of the generous chairman, upon higher education in relation to what may be called the whole rational international movement. That movement is in part rational, in part irrational, but the rational part of it is coming more and more to dominate and to command all interests. Education itself is coming to be a commanding interest in the republic. Therefore, the question I wish to ask is: What is the relation of the higher education to this great rational movement for international relations? I think we can reach our basis for this best by trying to interpret what education is. Manifold are the definitions, and I shall not burden you with some new, technical interpretations. But there are three general interpretations to education that have a bearing upon our great subject.

Education represents inheritance, the transmission of the knowledge and the understanding of the past into the present age. It represents all that can be known of the past, received by ourselves of today. There are four mighty influences that we have received in this modern world.

One is the Greek, a movement standing for culture, for appreciation of beauty and for the sense of the fitness of things. It is embodied in noble architecture. The Parthenon is the

supreme flower. It is embodied in great poems, in noble histories, in fundamental, deep tragedies. Homer, Demosthenes, Sophocles, are included. in this movement. Whether knowing or not knowing that language, we know that Greek has influ

enced the republic and every citizen of it in ways unconscious to himself.

And also we have received that mighty influence that goes with the name Roman, an influence more visible, more evident than the Greek influence, that stands for law, for government, for the republic, for the living of men together under statute and common law.

And a third influence we have received, called the great name Hebrew. It stands for religion. It has come to us through Jesus Christ, and through the Christian Scriptures, and whether one reads only the Old Testament or the New, that word Hebrew stands for religion in its largest, widest depths, a higher relation, and represents a mighty power in the republic and the heart of the individual.

An influence, too, which we have received, unlike the Hebrew and the Roman and the Greek, is the German influence, from more than a thousand years ago; the Teutonic influence that came down from the north into Italy, that came across from Germany into England, that influence that has given us our principle of liberty. Hidden, away back in those German forests in the marshes of the Rhone and the Rhine, they worked out for the first time those great principles of liberty which Jefferson wrote a thousand years after in his immortal instrument.

These four principles, standing for appreciation, for government, for religion, and for liberty, are four inheritances that we have received that help to constitute education, and the man who has these in his own soul is the man who is educated.

But, also, my friends, education stands for thinking. Some might say that education stands for learning. Learning has its chief value in education as learning is thinking. The human mind is not educated that is crammed with knowledge, as a library, or collection of facts, but the mind is educated that is intelligent, that has power, that discriminates, and does its proper work properly; a mind thinking, a mind seeing, judging, reasoning, comparing, and concluding, a mind weighing evidence, assessing truth at a just value, and comparing truth.

with truth and drawing out new truth. That is education; and by the way, in passing, I might say the education of thinking is the education that is primary to the higher world. I asked one of three men in all the world who know most about making steel: "What," said I, "is the lack of the men who come to you asking for work?" From the man who has built steel mills in Sheffield came the answer, "Power to think." Again he said, "I can find a thousand men who can take my ideas and work them over, but to find a man who can think for me is the man I am looking for and can not find." The man who thinks in high school, in college, in university, is the man educated.

Let me also say that after all, as I have intimated, education is not an abstract thing. Education is the man educated. If we could get a man educated, we should have education indeed. If we could take the highest inheritance and the richest qualities out of many men and put them all together, what a tremendous power the resulting man would be. If you could take the patient observation of Charles Darwin, plus the intellectual analysis and power of John Stuart Mill, plus the efficient power of Thomas H. Huxley, plus the poetic delineation of Tennyson, plus the interpretation of Browning, plus the trust in human nature of Abraham Lincoln, plus the comprehensive knowledge of William E. Gladstone, what a man would be the result! What vision, what affluence of power! What earnestness and zeal! What mighty achievement of soul and character! That same result represents the comprehensiveness of education. But now my little talk changes.

Education standing for the inheritance of a noble past, standing for the power of thinking, standing for the largest and most complete type of the educated man, education has a mighty relation in promoting the causes of the international movement. For, given a man who has received unto himself the sense of appreciation of the Greek, the quality of power and of obedience of the Roman, the religion of the Hebrew, and the sense of liberty of the Teuton, that man has a mighty power to interpret life in the far East and the near West, in the near East and the far West. The man of that type can