social and therefore self-respecting. To be able to do some bit of the
world's work well and to dedicate one's self to the task is the
individual right of every normal youth and the sure pledge of social
solvency. Ideally an art interest in work for its own sake should cover
the whole field of human labor, and in proportion as each person finds a
task suited to his natural ability and is well trained for that task
does he lift himself from the grade of a menial or a pauper and enter
into conscious and worthy citizenship.

Here then, as in the case of the mating instinct, the vocational quest
rightly handled forces the ego by its very inclination and success into
the altruism of a social order. For it is the misfits, the vocationally
dormant, the defeated, and those who, however successful, have not
considered such choice as an ethical concern of religion that make up
the anti-social classes of the present time.

Hence this problem of vocational guidance which is so agitating the
educational world comes home to the minister in his work with youth. It
may be that he shall find new and practical use for the maligned
doctrine of election and that he shall place under intelligent, and
heavenly commission the ideals and hopes of later adolescence. At any
rate where the life career hinges, there the religious expert should be
on hand. For what profit is there in society's vast investment in early
and compulsory education if at the crucial time of initial experiment in
the world's work there be neither high resolve nor intelligent direction
nor sympathetic coaching into efficiency?

But the importance of vocational choice does not turn upon the doubtful
supposition that there is one and only one suitable task for a given
youth. Probably there are groups or families of activities within which