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 ill.u.s.tration, 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 to make 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 bas.e.m.e.nt, 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 att.i.tude is largely a matter of custom, and while people who have caught the vision of G.o.d 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 a.s.sociations and the Young Women's Christian a.s.sociations 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 a.s.sociations 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 property rights 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 is not 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!

CHAPTER VI

THE CHURCH AND RURAL PUBLIC THOUGHT

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 att.i.tude 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 ill.u.s.trations 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 is almost unbelievable the amount of actual superst.i.tion 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 inst.i.tutions 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 teaching the 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 Sat.u.r.day 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 Sat.u.r.day observance. Community solidarity for 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 other Western 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 inst.i.tutions 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 with unquestioned 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 att.i.tude toward wealth acc.u.mulation must also be preached not only for the safety of the rural community but also for the 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 acc.u.mulation 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 a.s.sociation 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 cla.s.s in the cities. The exhortation to preach the values of the simple pleasures possible 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 G.o.d 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 att.i.tude needed in our rural communities.

CHAPTER VII

ADJUSTING THE LOCAL CHURCH TO THE COMMUNITY

In his book on Social Control Professor Ross has pointed out that certain inst.i.tutions are essentially conservative in their nature.

They are solid, permanent organizations but are not inclined to a.s.sume leadership in social progress. He includes in this list the church.

The fact that the church is a conservative inst.i.tution 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 inst.i.tutions 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 new approach to the solution of problems of living. Many forms of existing inst.i.tutions 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 of church 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 a patient 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 be eligible 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 sh.o.r.es of Africa, or in the mountains of Colorado. Moreover, for some reason, it appears to have been accepted 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 a.s.surance 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 inst.i.tution, whose major work for his higher degree was in the dead languages. The att.i.tude of our educational inst.i.tutions, and the att.i.tude in public thought has been that progress for the individual has been 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 where it 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 emphasizing the 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 inst.i.tution 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 pa.s.sed, 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 the challenge 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' residences centralized in the minority of rural communities and the great majority of such communities without resident pastoral care.