78 Making of the Complete Citizen
tion of the historic method have shown that not a few of
the theological dogmas were infiltrated into Christianity
from the religions and philosophies which surrounded it
from its birth; and those who are called “modernists” re-
gard the creeds as periodic and only partially satisfactory
endeavors to give formal expression to fundamental re-
ligious faith. Strongly opposed to the modernists are those
popularly called “fundamentalists.” They deny the right
of human reason to set to work Uncontrolledly upon di-
vinely revealed truth, and they accept the transmitted
dogmas as being so interwoven with the faith that the one
is inextricable from the other. They hold the bridge so
strongly that no crossing is allowed into the true fold for
one whom they think to be little better than an unbeliever.
In spite, however, of the profound differences between
Roman and Protestant, Modernist and Fundamentalist,
all the Churches have imbued their respective members with
the conviction that a Divine purpose is working out in the
universe and the world of men. And this is another great
accomplishment; for history shows how scepticism as to
the existence of such a purpose leads to pessimism, and how
the warring whims and passions of a pantheon create chaos
in the thought and conduct of those to whom they are a
reality.
As a result, therefore, of the differences between the
Churches, and of the fact that so many citizens neither be-
long to them nor hold their doctrines, there cannot be taught
in the schools supported by the State any such doctrines
as would seem to favor one Church or group of Churches.
The public school system is a balanced arrangement where-
by, in order to secure the great common good of elementary
and also more advanced education, it has become necessary
to eliminate from the provided instruction whatever would