The organization of the ethico-religious society has been foreshadowed in the chapter on the vocations. The society is to be divided into vocational groups. In each vocational group is to be worked out the specific ethical ideal of that vocation. In the groups the general ethical philosophy of life is to be applied, tested and enriched. The so-called ethical teachers will here come into fruitful contact with those who are in touch at first hand with actual conditions, and are cognizant of the difficulties to be surmounted in ethicizing vocational standards. The members of the groups in democratic fashion will contribute to the advancement, not only of ethical practice, but of ethical knowledge, and thus become on their side teachers of the teachers. The danger of the formation of an ethical clergy will be averted. The teachers will be in certain respects the pupils of the taught, and the relation be reciprocal, that is, ethical. Among the groups the vocational group of Mothers will occupy the central place. The influence of women, especially of the mother group, must penetrate the religious society through and through, for the purpose of drawing the entire fellowship together into a coherent unity. Women henceforth will take a deeper interest in the ethical development of human society. A main factor, if not the only factor in the ethical development of human society, is the elevation of the vocational standards. The group of mothers will therefore be in close touch with the other vocational groups in order to gain a knowledge of the higher standards therein proposed, in order to appraise them, and to inspire the growing generation with the devoted purpose to carry these standards out in practice. _C. The Worship or Public Manifestation of Religion_ The ideal of worship likewise must undergo transformation. It has meant an act of homage toward a superior or supreme individual; it has meant eulogistic affirmation of the power, wisdom, goodness, of that individual; it has meant prayer or petition for help from that individual. It has also meant spiritual edification. In all these various modes, religious worship heretofore has focused attention on a single individual deity as one who embodies in himself the sum of perfection. In thus presenting the ideal of perfection, it has encouraged preference for unity at the expense of plurality. The salient feature of the spiritual ideal sketched in this volume is the affirmation, on ethical grounds, that plurality is of equal dignity with unity, and hence that the divine ideal is to be represented not as One, but as manifold; not as an individual, however supereminent, but as an infinite holy community,—every human being being in his essential nature a member of that community.