ss, shade, flower, and fruit to the garden of our common
life. The able man or the rich man is not necessarily a good citizen.

That the state, like the home and school, should incessantly give its
benefactions without binding youth to service in return is an egregious
blunder. There should be some formal entrance into full citizenship, not
only for those of us who, coming from other nations, must needs be
"naturalized," but for all whom the years bring from the fair land of
boyhood into the great and sober responsibilities of citizenship.

When a Greek youth took the oath of citizenship,
he stood in the temple of Aglauros overlooking the
city of Athens and the country beyond and said:
"I will never disgrace these sacred arms nor desert
my companions in the ranks. I will fight for temples
and public property, both alone and with many. I
will transmit my fatherland not only not less but
greater and better than it was transmitted to me. I
will obey the magistrates who may at any time be in
power. I will observe both the existing laws and
those which the people may unanimously hereafter
make. And if any person seek to annul the laws or
set them at naught, I will do my best to prevent him
and will defend them both alone and with many. I
will honor the religion of my fathers, and I call to
witness Aglauros, Enyalios, Ares, Zeus, Thallo, Auxo,
and Hegemone."

Now, the minister may think that no great part of the improved training
for citizenship falls to him. He may be content to instill motives of
individual piety, but upon reflection he must know that on nearly every
hand there exist today great and insuperable barriers to his personal
gospel. Behind the walls which imprison them are millions who cannot
hear his message and those walls will not go down except by the creation
of public sentiment which organizes itself and functions as law and
government. The minister's exercise of citizenship should not be
reserved for heaven, where it will not be needed, but should rather get
into action here and now.

This means a pulpit policy which recognizes the great dimensions of the
Kingdom of God, and seeks a moral alignment of church and state that
will draw out the religious energy to vital and immediate issues, and
will necessitate within the church herself clean-cut moral reactions to
existing vital conditions. When the pulpit becomes suff