The duty, then, of the religious worker, and the task of the prophet and the seer, is to enlarge the consciousness of kind. Worship is to be placed on a larger plane. Americans must be taught to see their unity with immigrants. Owners of land must be made to recognize that they are one with their tenants. The employer must be shown that his alliances are with those who help him to get his living. At once, when this task is put before us, we see the futility of the ideals of our time. Church workers and other teachers have played up before the eyes of the people those ideals which separate men into artificial classes. The consciousness of kind has been a consciousness of money and consciousness of belonging to old families, or a consciousness of the ideals of higher education. A great many American families live in the ideal of sending their boys and girls to college. This leads them to feel a difference between themselves and the larger number of people who do not care for higher education, and who discover no energies in themselves that move on the path of learning. The result is that their worship is narrow; churches become culture clubs: the preachers are exponents of literature: the service of worship is a liturgy of esthetic pleasure. The true consciousness of kind must be economic and social. There is no escape from this for religious people. They must go deep down to the unities with men who co-operate with them in getting a living. The Pittsburgh mill owner has no other unity by which he can find himself at one with his foreign born mill-hand, than the fact that he and the mill-hand are fellow workers in the mill. What other bond of union is there between the farm landlord and the farm tenant? They have no common idealism. The one reads books, the other does not. The one sends his son to college, the other sends his into the stable and the field. The one is enjoying a life of leisure and his hands are clean; the other sweats, saves, and produces, in soiled clothing, and with hard, coarse hands. They have only one basis of unity, namely, that they co-operate in tilling the soil, and in the producing of food and raw materials. The teacher, or preacher, who attempts in this case to escape the economic unity, will find no other. The trouble with most of the ideals which express themselves in diversified worship, is that they are peculiar to the life of leisure, they are a part of "the leisure class standard." Many teachers and preachers reiterate similar demands which can only be responded to by people who do not have to work. From this leisure class standard our ideals must be changed to the standard of work, and the man who has vision is he who shall see the economic, the industrial unities, and who with compelling voice, will call men together to worship in a new consciousness of kind.