is essential that we should know of the existence of such a distant
point if we are to give to those we teach any idea of there being
beyond the limits that they can reach at school a great and wonderful
and inspiring region which they, with the help of such leaders as have
been mentioned can, nay must, explore for themselves if religion is to
be something more than mere emotion, fitful in its working, liable to
succumb to all the stronger emotions with which life attacks the
citadel of the soul.

Another difficulty is that the teacher of religion is being more
continuously and searchingly tested than the teacher of any other
subject. The man who expatiates in the form-room on the beauties of
literature, and is suspected of never reading a book is looked upon as
merely a harmless fraud by those he teaches. The man who preaches,
whether officially in the pulpit or unofficially in the class-room or
study, a high standard of conduct, and is unsuccessful in his own
efforts to attain it, depreciates for all the value of religion.
Patience and industry and long-suffering and charitableness are
virtues that bear the hall mark of Christianity, but they are virtues
in which the best men fail continually, are conscious of their own
failure and would plead for merciful judgment. If the parish priest is
exposed to the criticism of those among whom he lives, a still fiercer
light beats upon the pulpit or the desk of the schoolmaster. His
consciousness of this sometimes leads him to reduce his teaching to
the limits of his practice, instead of extending the former and having
faith in his power to bring the latter up to this level. Indeed, when
teachers and those who are taught are living so close together, both,
from a not unworthy fear of insincerity, are liable to make themselves
and their ideals out to be worse than they are. It is sympathy alone
that can overcome this difficulty. Indeed, it is safe to say that