On a little charge in southeastern Ohio the pastor began to preach good roads. Before the end of the first year a township organization had been formed and a vote taken providing for the macadamizing of every road in the township.
Four years ago the missionary board of the Methodist Episcopal Church made a contribution of four hundred dollars toward the support of a pastor in a village in New York. He organized a community club, led in securing a community house, installed moving pictures, and provided for the recreational life of the community. To-day nocontribution is being made by the Board for this work. Yet the membership of the club has increased from fifty-nine to two hundred and twenty-five. It has been responsible for the establishment of a national bank which had one hundred and seventy thousand dollars deposits in the first six months; it paved over five hundred feet of street; it provided for the consolidation of four rural schools with the village school. And plans were under way for opening a ferry across the Hudson that had not been run for thirty years and for the establishment of an important manufacturing plant. Thus a little stimulation has resulted in economic development that must result in better financial support of all community activities.
In conclusion it may be said that it is the business of the pastor to concern himself with all economic problems that affect the welfare of his people. The type of problem will vary with the community and its stage of development. As rapidly as possible the church should turn over to private or State agencies the task of economic development. But the church should encourage in every way every movement that is destined to bring about ahigher stage of economic welfare; and the pastor cannot relinquish his obligations in this respect until he has succeeded in establishing other agencies that can effectively perform this task. His duty, then, is to encourage this form of development by educating the people as to its value and by giving it his moral support.
The task of the minister is primarily to deal with man, either in his own personal life, his relations to his Maker, or to his fellow-man. Unlike the farmer, whose interest lies in the control of animal or plant growth, or the mechanic, who controls and molds the forces and conditions of inanimate nature, the minister has to do with that most delicate and elusive subject of all—the human soul. His business is to tune the individual soul instrument so that it will harmonize with the musical vibrations of the Infinite Will; and to bring about such a relationship between the different instruments in his little group that all together will produce a heavenly harmony.
The Christian religion, except when it has degenerated into formal Pharisaism, has been an ethical religion; and the ethical conduct of the individual has been a criterion ofthe depth of his religious experience. Ethics have primarily to do with the relation of man to man, so that the conclusion is logical that the church is vitally interested in the ethical problems of humanity and in anything that tends to lower or raise the moral standards of the individual or the community.
There is no other agency more vitally interested in moral problems than is the church. Business organizations may be interested, but their efforts have apparently not been to conserve moral standards, even in business. The school is interested, but its emphasis has been placed more on mental development without regard to moral implications, or on utilitarian objectives. The church has been preaching right living, and other objectives have been incidental. Since this is true the thesis is advanced as the basis for this chapter that it is the business of the church to provide building, equipment, and leadership for conserving the moral life of the community. Since the moral welfare of any community finds its expression largely in its social and recreational activities, such provision involves providing for the social and recreational interests. This is a functionwhich is not to be encouraged and then turned over to other agencies, but is to be retained by the church itself as its legitimate service.
In view of the fact that the efforts of various agencies have not been in entire harmony with this point of view it deserves further consideration. For many years it has been argued that the schoolhouse should be so built that it could be made the community center for all types of activities. Without intending to limit the public schools in any laudable endeavor to enrich rural life it should be noted:
1. That so far as villages and open country schools are concerned it is not believed that the agitation for the wider use of the school plant has yet resulted in any marked nation-wide response to such agitation further than to provide room for physical training of upper-class students.
2. In general, the schoolhouse is so located that it is not suited for community service. It is usually located on the outskirts of the village, where plenty of ground may be had for outdoor school games. When people gather for social life and leisure they do notgo away from the lights of the village street but move toward them. The well-lighted poolroom near the village store will attract more boys than the building on the village edge that must be reached through the dark. Villagers have their downtown as well as do the great urban centers.
3. The school teachers and principal are busy five days in the week in the classroom. The schools cannot assume charge of community center activities without danger either of overworking the teachers or of having to hire special assistance for this service. Many villages cannot afford to hire special workers for this purpose alone.
4. It has been argued that the school is the democratic institution since it is tax-supported, and thus every one may go there as a right. To this it may be replied that, as with the church, only those contribute who have resources from which to contribute. The only difference is that in the public school the majority decide that all those who are able must contribute to the support of public institutions, thus it falls short of complete democracy, which must, in the last analysis, be a purely voluntary association. Inthe church the only force compelling contribution is personal desire and public opinion. Thus it is as democratic, if not more so, than the school.
5. On the other hand, a large part of the time of the country minister is available for pastoral service. The establishment of community service activities under the auspices of the church bids fair to rescue pastoral calling and service from a routine of personal visitation by giving it a definite community service objective. Again, in the beginnings in the medium-sized and larger villages and probably continuously in the smaller places the pastor is the only salaried servant of the community with free time during the week for the organization and direction of community service.
6. The church building and parish house can be located conveniently at the center of the village, thus obviating the objection to the school building for this purpose.
7. True religion is a loyal supporter of everything that is safe in social and recreational life. It is subject to the control of the community in the same way as the school; excessive puritanism need not be fearedunder its auspices more than under the auspices of other agencies.
The usual argument against serious consideration of the church as the center of community life is that religious agencies are so divided up by dogmatism that it is impossible for any one religious organization to assume leadership in this respect without incurring the opposition of other agencies. While this is true in many cases, it should be remembered that dogmatism does not have the influence in more highly developed communities that it once had. Moreover, considerable progress has already been made toward intergroup agreements, including the two great divisions of the Christian Church giving responsibility for community leadership to one denomination or another. In cases where local adjustments have not been made it may be necessary to depend on other agencies to conserve the social and recreational life. In these cases the church loses its rightful heritage.
8. The popular response to projects of building community churches and parish houses in small communities leads to the belief that the general public accepts as thecorrect one the principle that the church should provide these facilities. The Methodist Episcopal denomination alone, through the aid of its Church Extension Board, aided in 1920 in building or remodeling over four hundred church and parish houses equipped to provide for all or a part of a community service program; it is not known how many more made such advances without outside aid. The question of whether the church or some other agency than either the church or the school should provide community service facilities may be answered in much the same way. In some States local communities may levy a tax for the building and maintenance of community buildings. Where this is possible there seems to be no serious objection to such a course. But a community building without adequate supervision is likely to become a center of moral deterioration. On the other hand, such a public building can be located more strategically than can a schoolhouse. The objection to stock-company-owned community houses is much more serious. These are likely to become mere pleasure resorts, often of a very questionable nature.
The judgment of the American people seems to be rapidly determining that the safest plan is to look to the religious agencies for conserving the social and recreational life; and this judgment is in harmony with the thesis advanced at the opening of this chapter.
If the principle is accepted that it is the business of the church to conserve the social life of the community, then it is next in order to consider some of the problems of social life that are a challenge to the church at the present time.
The social organization of this country in its smaller communities as in the larger centers, such as it is, is the product of undirected uncoordinated efforts of special interest groups. A general classification of the types of rural organizations may be made, first, into political, including the incorporated village, towns, townships, counties, and political parties; economic, including special associations around specific interests such as farm bureaus, stock breeders' associations, potato-growers' associations, etc., and the increasing number of cooperative organizations, such as farmers' elevators, fruit-marketingorganizations, live-stock, shipping associations; social, including the Grange, the various types of farmers' clubs for men and women that perform much the same function as the Grange, and the more or less permanent groupings for purely recreational purposes, such as dancing parties, card parties, etc.; and the conventional religious organizations as represented by the denominations and their many subsidiary groups for special purposes.
As was pointed out in the chapter on definitions, each of these various groups has a customary center for coming together. But owing to the fact that each interest has grown largely without reference to the others, their centers of activity have been determined largely by conditions of local convenience. Now, these centers may have been well adapted to the times when they were established, but as time has passed shifts of population have come, road improvements have been made, and new interests developed so that the traditional centers not only tend to lessen community solidarity but also tend to prevent its accomplishment. One of the first tasks of the community leader is tomake a study of his proposed field of activity for the purpose of determining what are the present centers of group interests, what changes have taken place in rural life conditions which make reorganization and readjustment of centers desirable, and then, in consultation with representatives of the community, to organize a community plan toward ward which the entire community may work. City planning has long been an accepted principle for service in the more progressive larger centers. The time has come when plans for the most efficient organization of village and open country communities should be made. It is interesting to note that already in many sections of the United States the movement toward community planning has made considerable progress. It is now generally recognized that with rare exceptions the village rather than an open country point is the normal basis for such a plan. In accordance with this, movements are now under way to displace the traditional township boundaries created as political limits for government and to replace them by boundaries conforming as closely as possible with those limits that carefulinvestigation indicates are now and probably will continue to be the most representative of what the future limits of rural communities will be. In like manner educational work is being reorganized to include the community territory instead of the political areas inherited from the methods of survey adopted under the ordinance of 1787. As this movement continues, doubtless farm bureaus, and even religious agencies, will try to adapt themselves as far as possible to the program of other agencies.
The breakdown of social life in the open country and the very questionable forms it often takes in the villages has long been the nightmare of the minister of the gospel who stands for a high ethical plane of social life. The church, with its Ladies' Aid, its young people's societies, its occasional men's clubs, fails to reach more than a very limited number of those living in the open country or in the village. The lack of a definite, well-organized social program results in all kinds of association often anti-social and lowering of the moral fiber of the entire group. It is unnecessary to go into the sordid details of moral conditions existing among both youngand old in many village communities. The pastor with a program of absentee service consisting of an occasional sermon and holding a Sunday school finds his efforts continually nullified by more powerful social and recreational impulses expressing themselves in ways recognized as morally deteriorating. When a plan for ultimate centralization of wholesome and legitimate community interest has been made it is the minister's task to organize a plan for bringing to the community an abundance of wholesome recreational life. The traditional plan has been to preach against dancing and card playing. Such preaching has more often alienated the young people from the church than it has attracted them to religious life. The modern plan is to overcome evil with good; that is, to provide such a program of unquestioned recreation that the evil will die of itself.
That this actually happens has been demonstrated over and over again. The Rev. Matthew B. McNutt, on arriving at Du Page, Illinois, found a large building near the church turned into a dancing center. Without saying a word against dancing hebegan to organize his young people for singing. In a short time the dancing mania had ceased and did not return in the twelve years of his service on that charge. The Rev. L. P. Fagan found dancing all the rage when he went to a little town in Colorado. He began to develop a wholesome program of recreational life, and before long dancing had ceased and had not returned two years after he had left the charge. At a little town in New York State, the young men of the town were accustomed to gather at the fire house and indulge in cards with more than occasional playing for money. A recreation hall opened in the village broke up the card-playing and brought the young men into something more wholesome and which they preferred. A village in Southwestern Ohio had a gang of "Roughnecks," as they were called, who were accustomed to loaf in the poolrooms and find their amusement in neighboring cities. A room in the upstairs of the town hall was opened up and fitted for basketball. Leadership for clubs was provided by college students training for community service. The result was that this group of young men, of exceptionally goodnative qualities but spoiling morally for want of adequate provision for recreational life, came to the community center and for the time being avoided the lower forms of social and recreational activity.
These illustrations prove three things: first, the need of such equipment; second, the fact that young people prefer and choose the better when it is provided for them; and, third, that the church can solve many of its most serious problems most readily by attacking the source of corruption of the morals of young people through caring for recreational interests. The minister who neglects this powerful force in attempting to build a Christian civilization is failing to take advantage of one of the greatest instruments God has placed in his hands. Yet it is the sad fact that in too many instances ministers are failing to take advantage of the forces at hand, and that even those who have caught the vision of the possibilities of these other forces are not trained to use them safely.
The number of village communities that have organized social and recreational life is still so small that when such movements are discovered they receive widespreadcomment in the public press. One can drop into almost any village in America and make inquiries as to what is being done for conserving the recreational life by the church or any other community agency, and the answer will be that nothing is done either in providing leadership or buildings and equipment. Much good work has been done for specific groups by the Christian Associations, and now the American Playground Association, the Red Cross, and other organizations are applying themselves to the task of bringing about a better condition in smaller communities. But the work accomplished by all of them is still, as compared with the task in hand, scarcely more than a beginning. The church with a paid community leader in each community offers the solution for most rapid and permanent progress; and the outlook for rapid development under religious auspices is most hopeful.
The thesis that the church should provide building and equipment for conservation of the social and recreational life of the church introduces standards and objectives that do not find expression in the great majority of church buildings now erected, nor even in the majority of plans sent out by religious agencies or architectural concerns bidding for contracts for church planning and building.
The traditional village and open country church was a one-room structure erected for the sole purpose of providing a place for worship. This amply met the needs of a pioneer time when social activities were largely carried on in the homes. In a very large number of communities this is still the only type of church building to be found. As the idea of providing for Sunday school began to prevail gradually side rooms were addedto provide for extra Sunday school classes. In the course of time the needs of a wider program for the church began to be recognized, and then basements were added with an occasional kitchen. Thus the entertainments for adults and of the young people old enough to enjoy banquets and like amusement were provided for. But the needs of the young people under sixteen years of age and many other community needs were still uncared for.
The new program demands a building or buildings that will provide for the threefold program of worship, religious education, and community service. In view of the lack of standards for rural church building, the present discussion is offered in the hope that it may contain some practical suggestions in terms of the program demanded of the modern open country and village church.
It is believed that the type of building suitable for an open country community will be somewhat different from that needed in a village center. The number of rooms will be less. Usually, two main rooms, one for worship and the other for recreational purposes, with such side rooms for kitchen andspecial clubs and classes as the community can afford, will be sufficient. The recreation room should have stage, lantern slide, and moving picture equipment, and a very simple provision for games. Problems of plumbing and heating must be worked out in accordance with local conditions.
In the larger centers, in addition to the facilities mentioned above, other rooms may be added as a careful study of village equipment and needs, present and probable future, indicate. Rooms for library, committees, clubs, offices, shower baths, lockers, art center, and similar interests should be provided for if other agencies have not done so.
In building for community service the community should not make the mistake of economizing because it imagines it cannot afford the best. No community should build less than the best. If it does so, it handicaps the community for a generation or more; and this is too serious a matter to be lightly permitted. At the present time religious organizations have national agencies which are serving to an ever larger degree as a reserve resource for the purpose of aiding local groups to build adequately. Thus the generalorganization aids each year the limited number of local groups that find it necessary to rebuild and renders unnecessary the maintenance of a replacement fund by the local church for an indefinite period.
If it is impossible to build an entire building at one time it is better to build by units, so that in the course of time a structure of which the community may be proud will be completed. It should be remembered that a community's solidarity and spirit are gauged largely by the type of buildings it erects, and the church and community building, representing as it does the deepest interests of man, should be a living monument to community loyalty. Such a building becomes a lasting inspiration to both old and young, pointing the way to the highest and best in human life.
The building should be strategically located. As has been suggested, people like to come to the center of the village for their social and recreational life. The owner of a poolroom or a picture show that would place his building a half mile in the country would not have a large and enthusiastic patronage. The main street, near the center ofthe village, is the place to be selected for the principal building of the city, the community center.
Sometimes a well-meaning citizen will offer to a church a plot of land far out on the edge of a village free of charge, provided the church will accept it for the erection of the new structure. Sometimes the Board of Trustees, thinking they will save a few hundred dollars, gratefully accept the gift, thus violating the principle expressed in the preceding paragraph. When a business man plans to put up an expensive building he does not seek the cheapest land but the best location regardless of the cost of the land. For illustration, a lot on the edge of a village may cost but five hundred dollars, while a lot in the center of the village may cost five thousand dollars. If the proposed building to be erected is to cost fifty thousand dollars, even the larger land cost is but ten per cent of the total; and the value of the building to the community after erection on the more valuable lot far more than justifies the extra expenditure.
Sometimes architects are inclined to sacrifice utility to beauty. They are inclined tomake the recreation room too short because a proper length would not harmonize with other lines in the building. The good architect accepts the beautification of a useful building as a challenge and does not sacrifice utility because a useful structure does not embody some feature of Gothic or Old English parish church architecture. This tendency should be carefully guarded against.
Details as to the slope of ground best adapted to church building, heating, plumbing, and other features can best be learned by consultation with a trained architect. Care should be taken to see that the recreation room is sufficiently large to carry on the simpler games, such as basketball, when the community so desires. The limits recommended are fourteen feet high by forty feet wide by sixty feet long. Many communities, however, are getting along with rooms considerably shorter and narrower than this. The ceiling should be supported by steel beams instead of posts. In most sections of the country it is recommended that recreation rooms be erected on the same level as the church instead of in the basement, as has been the practice.
In many sections of the country there is a distinct objection to having the community service features and the house of worship under the same roof. It is thought that the light-heartedness of play time tends to lessen the sacredness of the house of worship and to lessen respect for religious service. While this attitude is largely a matter of custom, and while people who have caught the vision of God can worship him any place, it is believed that wherever possible consideration should be given to this sentiment and the community service features of the church should be housed in a separate building located adjacent to the church or attached to it by some smaller club room. The two should not be located in widely separate parts of the village, as the connection between the two may be lost and the service of the church to the community in this way not recognized. Both house of worship and community or parish house should be located near the center of the village.
In villages where there is room for several houses of worship the question of community service is much more difficult. The Young Men's Christian Associations and theYoung Women's Christian Associations have made partial provision in some communities on an interdenominational basis. But in the ordinary small town there is not room for a building for each of these organizations. The rural Christian Associations have been proceeding on the policy of using such buildings as are now available, but it is evident that in the vast majority of small communities, present buildings can at best be but a makeshift for complete community service. It is hoped that the time will come when the several denominations will find some way of pooling their financial resources so that as religious organizations they can provide a common building for community service. The writer knows of no village in America where this has yet been done. One village in New York State, Milton-on-the-Hudson, has a community club under the direction of a Board of Trustees of ten members, two from each of the five denominations represented in the village, the Catholic church included. This club has been very successful in operating a community house and developing a community program. It has been suggested that where propertyrights are involved one denomination might make its contribution by providing and maintaining the building, while the other denominations might contribute the equivalent of interest on building investment, depreciation and maintenance of building to cost of operation of the plant. It is feared, however, that in the course of time, the original cost of building to one denomination would be forgotten and the community would demand that all groups contribute to operating expenses according to their membership or some other agreed upon distribution of maintenance expense. This should be the ultimate method of maintenance.
In a number of communities one denomination has provided the building and the operating force, while other denominations have cooperated by acting on the Board of Control and contributing what they could to the maintenance cost. Such denominational leadership almost invariably leads in the beginning to interdenominational jealousy and antagonism, but in some cases the community has accepted the situation and all have cooperated, it being understood that such provision for community purposes isnot for the purpose of proselyting. Sunday school and church membership is encouraged in the denominations from which the young people come, and thus a contribution by one denomination has strengthened the work of all the churches. Some form of cooperation agreed upon for a common development is preferable and independent action by one denomination should be undertaken only when the different groups concerned are not in a position either by tradition or financial ability to cooperate in a common enterprise.
The movement now is very strong in the direction of provision of building and equipment for community service by the church. May the church not fail in doing justice to its high obligation in the type of structure it may erect!
Many city pastors, and some rural ones too, lament the fact that people do not come to listen to them preach. This condition is in marked contrast to the good old New England days, when the whole neighborhood would turn out and listen to sermons four hours long. It is a question whether such intellectual giants as Jonathan Edwards built up such congregations or whether such congregations brought out the best in Jonathan Edwards.
People to-day go to church for a variety of reasons. But the dominant motives that should prevail are those of worship and for instruction. All Christians should attend religious services for worship regardless of the quality of the sermon or the personal attitude of the people toward the minister. The message from the pulpit should be such that it too would attract for its own sake.It is the exceptional city minister that can fill the pews from week to week and from year to year because of the type of message given. The daily papers and the many other agencies for discussion of live topics have become so numerous that the pulpit has lost much of its original importance as an agency for instruction. But in the village and the open country the pulpit still has a large field for service in this respect and thus becomes an especial challenge to the one who wants to develop as a leader of thought. The village minister has an opportunity unique in American life in this respect. Some of the greatest leaders of thought ever produced were the product of the village churches of England and Scotland. There is no reason why the village church of America should not become the seedbed for the best contributions to religious, philosophical, and literary thought of the present day.
It will be impossible to give more than a few illustrations of present needs and opportunities for service in this respect in the smaller communities. One of the first tasks of the church is the introduction of correct thought in regard to religious beliefs. It isalmost unbelievable the amount of actual superstition and positively harmful beliefs that prevail under the guise of religion not only in rural but in urban communities. An example of this is the widespread belief in the second coming of Christ at an early date. Educational institutions of national note are continuously laboring to extend this form of belief. The question as to whether Christ will ever come again is one that does not appear to have any immediate social significance other than it may have some influence on conduct as to the method of preparation for his coming. Those who believe in such coming may either believe that all efforts at social improvement now are fruitless, because the ultimate inauguration of the Kingdom will result from the sweeping away of everything that now exists and in the inauguration of a new social order out of the ruins of the old. Or they may believe that the efforts of the churches and other agencies now are preparing the way for such coming, and the inauguration of the Kingdom will be but the next step in an orderly process of social progress. There is reason to believe that many of those who are teachingthe second coming are inclined to the former point of view; and wherever they gain a hearing their influence practically nullifies all efforts to enlist their followers in any program of social improvement.
The effect of a belief in an immediate coming of Christ as indicated by present world conditions interpreted in the light of Old and New Testament prophecy is to paralyze all motive for social action. Such action, if this belief is correct, is useless. The devotee is driven to the position of finding his sole religious duty that of getting himself and those in whom he is interested ready to enter the new kingdom through the observance of the personal elements in religious life.
Another belief that in some sections has a limited influence is that of observance of Saturday instead of Sunday as the day set apart by biblical authority as the Sabbath. Without commenting on the rightness or the wrong of the contention, it should be remembered that this belief has resulted in some sections in practically the breakdown of observance of the Sabbath by rural communities, without a corresponding gain in Saturday observance. Community solidarityfor either social or religious purposes is thus broken up. From the social point of view this is distinctly unfortunate.
Again, in some sections religion has taken an extreme form of antagonism to anything of a practical type. The extremes to which the emotional expression of religion has gone have been such that these groups have become popularly known as "Holy Rollers." Wherever this type of religious expression breaks out in a rural community it severely handicaps all efforts at making the church function as an agency for rural progress. The energies of such devotees are so exhausted in their services that they lack the energy, even if they had the inspiration, to link their efforts to any program of community betterment. This group is usually found not only opposing progressive measures in the church but also opposing other progressive activities in the community, such as better schools, road improvement, etc.
In isolated sections of rural America all over the country may be found groups of Latter Day Saints. These groups are not yet of sufficient strength to be of great importance outside of Utah and a few otherWestern States. But the existence of an organized group anywhere, particularly if it is of a missionary character, is likely to spread and ultimately become a factor of considerable importance. Anyone visiting the Mormon Temple at Salt Lake and reading on the monuments to Joseph and Hiram Smith the testimony in letters of stone to the effect that Joseph discovered the message of the Book of Mormon on gold plates, and that Hiram was the witness thereof, will realize how easy it is to spread almost any belief under the guise of religion if the children are taught such doctrines during their youth.
It will be unnecessary to go through the whole catalogue of beliefs finding expression in the dogma of practically all religious organizations, and in times past dividing the followers of Christianity into denominational groups. The most serious problems of adjustment of religious institutions for community service grow out of these differences in belief on points of dogma.
The solution of the problem of clearing the field of unwholesome and injurious belief lies not in writing polemics against them but in filling the minds of the people withunquestioned truth. As the rural mind is directed to the consideration of topics of vital importance these things that have crept in and disturbed social order and dissipated precious energies in fruitless discussion will disappear through lack of attention. On the other hand, persecution will attract attention to and arouse the fanatical support of them and distract the attention of the group from matters of more vital importance.
In addition to preaching those sermons which keep alive in community consciousness the sense of man's obligations to his Maker, the significance and solemnity of death and those other epochal events in the course of human existence, and the hope given to man of a fuller life through the coming of Christ, the minister has certain great moral ideals that he should instill into the minds of his people.
The matter of honesty in dealing with both the farmer and his neighbors both near and distant has already been mentioned.
The right attitude toward wealth accumulation must also be preached not only for the safety of the rural community but also forthe entire nation. By the very nature of the business the vast majority of people living in small communities and on the farms must remain indefinitely people of modest means. The possibilities of large wealth accumulation are limited because the farm must continue to be a small scale industry. It can be improved so as to afford adequate leisure. But farm life does not promise large enjoyment to those of an epicurean turn of mind. The ideal of the farm must be that of producing wealth so that the modest comforts of life may be insured. But the minister must exalt the appreciation of those things that may be obtained without lavish expenditure of money, such as local entertainment produced by the community itself, literature, music, and art; and the simple pleasures that come from democratic association with intimate acquaintances.
It is believed that with all the material progress of this country, it has had to sacrifice many things that are worth far more than the types of enjoyment obtained by slavish imitation of the extremely wealthy leisure class in the cities. The exhortation to preach the values of the simple pleasurespossible in smaller communities is not for the purpose of keeping people contented with a lot that cannot be improved, but because it is believed that the smaller communities to-day contain within themselves and their ideals the seed of rejuvenation of all life, and that a greater contribution can be made by rural communities to civilization by adhering to their ideals than by being diverted from them by the money-seeking, materialistic ideals of the urban centers. The best in rural ideals must ultimately become the ideals of the city if we are to avoid the degeneration that will inevitably follow a too materialistic urban civilization.
The pastor should be able to bring to his people from time to time the interpretation of national and world events in terms of their relation to the advance of religious progress. This obligation will require constant and wide reading about the social movements of the time. In the more progressive communities many of the farmers and their families will have access to literature that will enable them to form their own conclusions to a large degree. But not many of them, even though they be college graduates,will have the time to read as widely as they would like on any of the great changes taking place; and they will welcome an intelligent interpretation of these by the one who has the larger opportunities for such service.
Finally, the preacher must be a prophet. He must have caught the vision of tendencies in human life and be able to bring to his people the evidences of the hand of God working out the course of the human race in the infinite stream of human history. He must believe, with Tennyson, in a "far off divine event, toward which the whole creation moves," or with Shakespeare when he said "There's a divinity that shapes our ends, rough-hew them how we will." If he can bring his people to see that, even though they may be living in some obscure corner of the earth, they have a part in the great movements going on, and that they can render a service by doing what they are able in supporting the programs for which the church stands, he will be contributing his share to the wholesome attitude needed in our rural communities.
In his book on Social Control Professor Ross has pointed out that certain institutions are essentially conservative in their nature. They are solid, permanent organizations but are not inclined to assume leadership in social progress. He includes in this list the church. The fact that the church is a conservative institution is not necessarily a criticism of it. Other agencies develop new phases of social expression, sometimes in actual opposition to conservative agencies. The good innovations live and after they have demonstrated their utility the conservative institutions such as the church and the state take them over and insure their permanence.
The rapid advance of the social spirit in modern life has outstripped existing agencies in their preparation to meet the newapproach to the solution of problems of living. Many forms of existing institutions were created under entirely different conditions and to meet different needs. To-day these old forms do not adapt themselves to new demands, and in many cases prevent effective action on the part of religious organizations that are ready in spirit to broaden their programs to include the new demands upon the conservative organization.
The minister, trained for the modern service of the church to the community, cannot solve alone all the problems of maladjustment he finds in his local community. He finds that the contacts and interests of his local church organization are far broader than the interests of the local group he is called to serve; and that in many cases his local efforts are nullified by these larger contacts. It is the purpose of this and succeeding chapters to outline some of the conditions existing within the church itself that must be adjusted before it can act most effectively in meeting the challenge discussed in preceding chapters.
The first and probably most important problem is that of enlarging the vision ofchurch officials, ministers, and people as to the need for broadening the program of the church and as to the need of a statesman-like reorganization of adjustment of the church to the community.
It is believed that quite generally the membership of the larger religious organizations in this country are now in sympathy with the principle that the church should have a social-service program. There is still wide diversity of opinion as to the form that service should take. In too many cases there is no opinion at all; and while admitting the principle, active opposition develops to any attempt to put the principle into practice in a specific project. This condition is to be found most marked in those sections of the country that are not in the direct line of thought movements, or where living conditions are such as to make rural life monotonous. The monotony of the plains is as deadening as is the lack of contact of the mountain valley; and both fields offer fruitful ground for the spread of unsocial types of religious expression.
The solution of this phase of adjustment of the church to community needs lies in apatient educational program carried on by the minister of the gospel. He must be a man of broad vision and must have the fullest appreciation of the slowness with which the rural public mind works. He must be everlastingly tactful and not attempt more than the simplest advances at the beginning and not more than one at a time. He should have at hand an abundance of educational material in the way of literature, lantern slides, and periodicals which can be used in showing what actually happens when the church embarks on a broader program of rural service. A national educational program of this type will in a few years create a demand that must be met and that rural churches will pay well for as the value of such work will be recognized.
The more serious phase of this problem is the lack of adequate preparation for this service on the part of the ministry. In one of the leading denominations (Methodist Episcopal) over twenty-nine per cent of the charges are cared for by supplies, men who by reason of educational preparation, age, or for some other cause are not now and, in a large proportion of cases, never will beeligible to membership in the Conferences. Of the remainder, only a small proportion are graduates of schools of higher learning, such as colleges and theological seminaries. At a time when a large number of those living in rural communities are either agricultural college graduates or have attended short courses in agriculture, it becomes apparent that an uneducated ministry is becoming a menace to the future of the rural church.
But of those who have had the advantages of a college or theological seminary training, the type of training has not fitted them for effective rural service. The training of ministers has gone through the same process as other types of training. It was once thought that since the sole business of the minister was the personal appeal to accept Christ, with the emphasis on the personal atonement features of Christianity rather than on the principles of Christian living, the same type of training would fit one to deliver the message whether he was in the slums of the city, on the shores of Africa, or in the mountains of Colorado. Moreover, for some reason, it appears to have beenaccepted that the rural ministry was the simplest of all and that any one could be a rural minister. It would be amusing if it were not so tragic to accept the testimony of some of those who have not yet seen that the rural ministry is a type demanding such a cosmopolitan understanding of human nature and of conditions of human existence that it demands the best intellects and the highest type of missionary spirit to carry on successfully. We have heard of college presidents recommending young men for important rural positions because the young man was "not ambitious for any important work in the church." It has been known that officials in the church would bid for theological seminary graduates with the assurance that while they would have to accept an "undesirable" rural charge for a year or so, they would soon be "promoted." The writer knows of at least one young Negro minister, a holder of a Master's degree from a large educational institution, whose major work for his higher degree was in the dead languages. The attitude of our educational institutions, and the attitude in public thought has been that progress for the individual hasbeen in the direction of getting away from the country instead of remaining with rural folk and giving one's life to the advancement of the group as a whole; and the courses of study have had primarily in mind the personal appeal rather than that of dealing with man in his particular environment.
It is now recognized that modern life demands a specialized ministry. The one who can handle successfully a rural industrial or a downtown urban situation may not be at all fitted to deal with the problems of the village or the open country. On the other hand, the one who can serve farmers successfully might not be at all fitted to fill a metropolitan pulpit. Beginnings only have been made in attempting to adjust educational work to meet this modern demand. In the meantime the problem remains of the ministers trained under former conditions, if trained at all. Many of them have not yet caught the vision of the larger program of the church; and of those who have caught this vision the handling of the tools of the new program is such a delicate task that many failures are sure to be recorded. It will take years to bring the church to the place whereit can meet successfully the modern demands upon it.
The second great problem is that of maladjustment in thought. Protestantism is still suffering from the effects of extreme individualism in religious belief. Strong leaders, obsessed with some one variation in interpretation of the Scriptures, have pulled off from the main body of the church and have started independent organizations committed to the development of the particular interpretation they have made. When once these organizations have been formed and have secured a financial backing, they have continued to spread, until to-day rural America presents the spectacle of religious forces agreeing on the broad general program of the relation of the church to community needs but paralyzed because of dissensions over less essential principles of theological dogma. The reasons for separate organizations have often been forgotten and loyalty to a particular organization as such has taken its place.
The solution of this problem is not that of attempting to eliminate differences in dogmatic belief by argument, but of emphasizingthe points of agreement of the various religious groups. Error and nonessential dividing lines will disappear if neglected. But if they are agitated, they will thrive under persecution and conditions will be worse than ever.
The third problem is that of maladjustment of buildings to community needs. This problem presents itself in two aspects: first, that of location of church buildings, and, second, that of location of pastors' residences. In the original settlement of this country, people located their new homes in neighborhoods partly for social and economic purposes and partly for protection. Where these new groups were founded the church building soon found a place. As the communities grew, and aided in the course of time by ambitious national agencies, the sectarian interests mentioned above established new churches to care for those of each particular belief until many communities soon became overchurched. The rapid decrease in open-country, and even village, population which began during the 70's of the past century and which has continued to the present made the problem still worse,until to-day probably the least efficient institution in all rural life is the rural church.
Moreover, the first settlements did not always mark the spot of permanent development of population and interest centers. As time has passed, many of the places which it was once thought would be permanent centers have lost their preeminence and others have taken their place, until now many very small communities have too many churches, and others are lacking in adequate facilities for religious service.
The time has now come when it is believed that rural population and agricultural tendencies are sufficiently well known to enable those interested in rural life development to determine what are the most suitable centers for community development. The Interchurch World Movement, had it been carried to a successful conclusion, would have gone far toward determining those centers for the entire United States. As it is, the Movement made possible such determination for about one fifth of the United States and the task of completing the survey may be accomplished in the course of time.
When this task is completed, then thechallenge to the churches of America will be to so readjust the location of their church buildings and to remodel them in such a way as to be adapted to the present and probable future growth of communities so determined. This work is scarcely begun, but it is believed that it has gone far enough to insure its ultimate achievement. When this is done, then the local church will be in a position to deal most effectively with the community problems mentioned in preceding chapters.
The situation as to location of pastors' residences is even more serious than that of location of church buildings. During the pioneer period of church organization ministers were under the necessity of dividing their efforts among a considerable number of small groups. These were organized into circuits and the pastor's residence was provided at the point either where the original church was established or where it was most convenient for him to serve the preaching points under his care. Each denomination developed its own work regardless of other groups and in many cases from the same common center, so that we now have in rural and village organization pastors' residencescentralized in the minority of rural communities and the great majority of such communities without resident pastoral care.
In the State of Ohio, for example, in one county of twenty-four communities but twelve have resident pastors and in these twelve communities thirty-nine pastors reside. In another of sixteen communities but eight have resident pastors. Yet in each county there are enough ministers to supply each community with a resident pastor, if readjustment were to be made. In the northeastern part of the State on a single Methodist district are to be found two instances of Methodist and Presbyterian pastors living in the same village and going on alternate Sundays to another village, in one instance larger than that wherein the ministers live. The facts as to the growth and decline of churches with resident or non-resident ministers elsewhere present (see Church Growth and Decline in Ohio) are a sufficient indication of the effects of maladjustment of pastoral residences to rural community needs. Since the modern demand of rural life upon the church is for community leadership as well as for holding Sundayworship, it is clear that no adequate program of church leadership in rural life can be worked out until this vital need of readjustment of pastoral residences to community service is met.
A third serious problem is that of lack of coordination of denominational effort in community service. Where two or more religious organizations find a place in the same small community, no plan has yet been successfully tried whereby these organizations as such have been brought into harmonious and continuous action for community service. The presence of two or three ministers of social vision in the same small community is not always an asset, since small communities do not have a place for more than one leader and sectarian interests forbid cooperation under the leadership of either of the church pastors. This situation has given rise to such organizations as the Christian Associations, the Sunday School Associations, and a large number of nonreligious agencies now trying to provide for community leadership independent of the church. It is intended here to call attention to the problem. A suggestion as to methods of solutionwill be taken up more at length in a succeeding chapter.
A fourth serious problem resulting from the above is lack of adequate support for rural religious institutions. Owing to the general lack of financial resources of rural communities as compared with the urban centers, they have not been able to compete financially with city churches in bidding for men who have high standards of living and who demand large financial returns for services rendered. This condition will probably continue indefinitely because of the tendency of large-scale industrial production to centralize wealth control in urban centers; that is, unless the economic motive is taken from Christian service through the equalization of salaries. This is a solution much to be desired, but it is feared that pastors will not take kindly to such a movement; and members of city churches will continue to contribute to the support of their own particular pastor instead of to general pastoral support. But the weakness in support has been seriously increased because of dividing of such resources as rural communities have among so many different agencies. Manycommunities that could support a pastor at two thousand dollars or more a year now have men serving denominations at one thousand dollars per year or less.
The same is true of church building. When five church buildings must be erected and maintained for sectarian purposes in a town where there is room for but one school building there is little wonder that the contrast between church buildings and other rural institutional buildings is so marked. And it is little wonder that when people begin to think in community terms they are inclined to pass by the church as an institution offering hope of community service conservation and turn either to the school or to some other agency that they hope will serve the purpose.
Closely akin to the problem of inadequate support for the country minister and the country church is that contention often made that the job of a country preacher does not offer as great a challenge as does that of service in other branches of church work. It is believed that this contention is erroneous because the rural work, while not demanding the same qualities of service as other types,does demand qualities of its own that equal, if they do not exceed, those of the city pulpit. The ability to serve people long and continuously in close personal relation to them; to deal patiently with conservatism; to endure the hardships of living under conditions far below what are to be found in city environments; to get the support of the people for progressive measures, and to keep alive mentally in an environment that is not the most conducive to study because of lack of reading facilities and because of the ease with which one may shirk the means of personal growth—all these make the task one for the specially capable and devoted.
But if there is truth in the statement that the country ministry does not offer the opportunity for the exercise of personal abilities required by the city pulpit, then, unless we frankly recognize that the limit of possibility of building up the rural work is to alleviate an unavoidable discrepancy in personal challenge, it becomes necessary to so reorganize the local parish that it will be a challenge fit to attract the best minds in the church.
The first step already has been mentioned:that is, to adjust relationships between denominations so that a minister will have sole responsibility for community leadership.
The second is to enlarge the parishes under the control of one pastor that he will have ample field for the exercise of his abilities. In some sections of the country two or more communities may still have to be assigned to one minister, with the expectation that he will develop local volunteer leadership in the respective communities, or have adequate assistance in the way of special workers among the children and in the homes and have directors of religious education for full or part time in each community. In most sections of the country the communities are now of such a size as to demand the full time of a paid minister and to pay a satisfactory salary for services rendered.
The third is to increase the functions of the pastorate so that people will be willing to pay more for the service rendered. This results directly from the adoption of the larger program for the church herein recommended.
The practice—still all too rare—ofsupplying the pastor with an automobile for pastoral work, should be encouraged everywhere, particularly when the charge has a pastor who has the vision of the broader program of the church and is specially trained for his work. There are complications in the connectional system of making appointments that tend to prevent liberality in this respect. When a charge is brought up to adequate self-support the tendency is too often to make the charge a place to "take care" of a Conference member of that grade regardless of his fitness to follow up the type of program introduced by his predecessor. The taking of the automobile by the departing pastor deprives the community of its use. Leaving it for the use of an inefficient pastor is too great a burden on the community. Experience will determine the best means of handling this problem and should ultimately put ministers on the same basis as to having means of transportation furnished as County Agricultural Agents, County Superintendents of Schools, Christian Association Secretaries, etc.
The soldier in the ranks will probably never be looked upon as in the same gradeof responsible position as the captain of the company. So the country minister has a right to look forward in due time to "promotion" in natural channels; that is, to the district superintendency. It is to be feared that too often at the present time, the rural minister is discouraged from remaining in the rural work because he sees that a very large proportion of the positions in the church that are recognized as personal promotions are filled from the city pulpits. His course of advance is now from the country pulpit to the city pulpit, thence to the district superintendency or detached service, thence to the bishopric, a position very few ministers refuse if offered. The rural work would be strengthened if rural district superintendencies were filled by rural men who have demonstrated their ability to build up a rural charge successfully, and then if these same rural district superintendents were to have an opportunity to fill the highest possible positions in the church, thus bringing to the highest administrative offices of the church the tried experience that comes from building up a district in Methodism. When the necessity of leaving the rural workin order to get "promotion" is eliminated there will be a marked strengthening of loyalty to the rural work.
The illustrations given have been taken from Methodist Episcopal experience. Other denominations have similar problems, but probably to a less degree because of the more marked form of localized democracy in church polity.
If the churches of America permit this crisis of lack of adjustment of church to community needs to pass unchallenged, and if they delay in making the adjustments needed, the time will soon come when other agencies, supported by rural communities, will make provision for these needs and the opportunity of the church will be gone indefinitely. Other agencies will be performing a real Christian service, and the church, by reason of its failure to live up to the demands upon it, will have an increasingly difficult task of justifying its existence so far as relationship to this world is concerned.