We may recall from what we know of the morphology of groups that it is possible to distinguish very different kinds of groups and opposing lines in their development. There are very fleeting groups and extremely lasting ones; homogeneous ones, made up of the same sorts of individuals, and unhomogeneous ones; natural groups, and artificial ones, requiring an external force to keep them together; primitive groups, and highly organised ones with a definite structure. But for reasons which have yet to be explained we should like to lay particular stress upon a distinction to which the authorities have rather given too little attention; I refer to that between leaderless groups and those with leaders. And, in complete opposition to the usual practice, we shall not choose a relatively simple group formation as our point of departure, but shall begin with highly organised, lasting and artificial groups. The most interesting example of such structures are churches--communities of believers--and armies. A church and an army are artificial groups, that is, a certain external force is employed to prevent them from disintegrating and to check alterations in their structure. As a rule a person is not consulted or is given no choice, as to whether he wants to enter such a group; any attempt at leaving it is usually met with persecution or with severe punishment, or has quite definite conditions attached to it. It is quite outside our present interest to enquire why these associations need such special safeguards. We are only attracted by one circumstance, namely that certain facts, which are far more concealed in other cases, can be observed very clearly in those highly organised groups which are protected from dissolution in the manner that has been mentioned. In a church (and we may with advantage take the Catholic Church as a type) as well as in an army, however different the two may be in other respects, the same illusion holds good of there being a head--in the Catholic Church Christ, in an army its Commander-in-Chief--who loves all the individuals in the group with an equal love. Everything depends upon this illusion; if it were to be dropped, then both Church and army would dissolve, so far as the external force permitted them to. This equal love was expressly enunciated by Christ: 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' He stands to the individual members of the group of believers in the relation of a kind elder brother; he is their father surrogate. All the demands that are made upon the individual are derived from this love of Christ's. A democratic character runs through the Church, for the very reason that before Christ everyone is equal, and that everyone has an equal share in his love. It is not without a deep reason that the similarity between the Christian community and a family is invoked, and that believers call themselves brothers in Christ, that is, brothers