The family, in the spiritual view of it which I am sketching, differs from the family of other days, and also from the modern family, in two particulars. It does not recruit some one social class or stratum. It does not direct the offspring into a single specific vocation. It is the vestibule that leads into all the different professions and vocations. And secondly, the family does not prepare the young to enter into a vocation for the purpose of securing happiness. It does not regard the vocation as servile to the empirical ends of the individual, but as a phase through which he is to pass on the road toward ethical personality, the fulfilment of the objective aims of the vocation being the means of acquiring the ethical development which the vocation is competent to furnish. Thus we regain, but on a much higher plane, what the family possessed before it began to break down under the influence of modern individualism, namely, an ulterior greater purpose imbedded within itself and yet extending beyond itself. When we have grasped this relation of the family to the subsequent terms of the social series, and bear constantly in mind as we should that the three-fold reverence is the instrument by which _organization_ is to be effected, we shall then be able to give adequate reasons why the monogamic ideal alone is the true ethical ideal, why the marriage relation, if it is to be ethical, must be permanent between two and exclusive of all others. Let me briefly point out the relation of the monogamic family to the three types of reverence. The third type ranks highest. The tie of consanguinity between parents and offspring supplies the empirical substratum. To be interested in the undeveloped, to surmise possibilities as yet wholly unapparent, to go to infinite pains to nurture and educate an immature being like a child, for all this natural affection is almost indispensable. As a rule no one can so love a child as its own parents do. The plan of state education for infants to replace home education is advocated by some on the ground that professional kindergartners and teachers are more competent to train the budding human mind than unpedagogical fathers and mothers. The function to be performed by the scientific educator in co-operation with the home is doubtless not to be missed; but taking children away from under the care of their parents, assembling them in what would be equivalent to state orphan asylums, is a procedure which precisely for pedagogical reasons would be preposterous. For the parent supplies that concentrated love for the individual child, that intimate cherishing which the most generous teacher, whose affections are necessarily distributed over many, can never give. And the child needs this selective affection. The love of the parent is the warm nest for the fledgling spirit of the child. To be at home in this strange world the young being with no claims as yet on the score of usefulness to