In church circles there is, perhaps, no term which is more loosely used or less adequately comprehended than term To many it is but a new name for unchanged programs, techniques, and methods. They have appropriated name without concerning themselves with its content. Considering Protestant Church as a whole, and especially individual smaller churches in this group, seldom in practice does religious education seem to carry meaning which it actually does have in theory. Religious education is more than a name. In a real sense it is an educational vehicle for interpretation and application of religion. Thus, it is a movement whose proportions and possibilities are limitless. As a movement, a vehicle, a technique, a philosophy, it carries its own definite convictions concerning nature of thing which it is called upon to do and machinery necessary for fulfilling its objectives. It demands for successful carrying out of its work high standards of excellence in matter of leadership, methods, curriculum, and equipment. The very name, religious education, suggests that there is a dual relationship, a double allegiance so that both religion and education must each serve purposes of other. The basic aim is not only to bring to service of religion total resources of education, but also to bring to education motivating and centralizing influence of religion. It is religion and education inextricably bound together in a common cause touching life of individual. It is too early to give a dogmatic and limited definition of religious education. What it is at any given period of history depends solely upon what education and religion are respectively conceived of as being at corresponding periods. In early life of our country education was basically thought of as being administration of strict discipline through rigid mental processes. Religion was, correspondingly, mainly concerned with propagation of definite creeds and doctrines for disciplinary purposes. In such a situation religious education in its crude form was technique by which mind, through memorization and catechism, was crammed with uninteresting doctrinal content believed to have disciplinary value. Later education was conceived of as impartation of a selected body of book knowledge and learning without particular regard for individual interests and needs. Religion, likewise, became primarily concerned with Bible knowledge, and religious education then became method by which this knowledge could best be acquired. Today education is looked upon as the continuous and progressive reconstruction of experience. Religion,