In recent years church attendance has not kept pace with the increasing population of the city. A certain pride of intellect and a feeling of security in the growing power of man over nature has produced an indifference to religion and religious teachers. Multiplicity of other interests overshadows the ecclesiastical interests of the aristocracy; fatigue and hostility to an institution that they think caters to the rich keeps the proletariat at home. In addition the tendency of foreigners is to throw off religion along with other compulsory things that belonged to the Old World life and to add to the number of the unchurched.

303. Evangelism and the History of Religious Conviction.—A second function of the church is to exert spiritual and moral suasion. It is a social instinct to communicate ideas; language developed for that purpose. It is natural, therefore, that a church that has definite ideas about human obligation toward God and men should try to influence individuals and even send out evangelists and missionaries to propagate its faith widely. Those churches that think alike have organized into denominations, and have arranged extensive propaganda and trained and ordained their preachers to reason with and persuade their auditors to receive and act upon the message that is spoken. Several of the large cities of the United States contain denominational headquarters where world-wide activities receive direction, veritable dynamos for the generation of one of the vital forces of society.

The convictions that prompt evangelism and missionary zeal are the result of centuries of race experience. The Catholic, the Protestant, and the Jewish churches have all grown out of religious experience and religious thinking that have their roots in early human history. The very forms of worship and of creed that constitute the framework of religion in a modern city church date far back in their origins. The religious instinct appears to be common to the whole human race. In primitive times religious interest was prompted by fear, and the early customs of sacrifice and worship were established by the group to bring its members into friendly relations with the Power outside themselves that might work to their undoing. Temples and shrines testified to man's devotion and stirred his emotions by their symbols and ceremonies. A special class of men was organized, a priesthood to mediate with the gods for mankind. Children were taught to respect and fear the higher powers, and their elders were often warned not to stir the anger of deity. As the human mind developed, impulse and emotion were supplemented by intellect. As man ruminated upon nature and human experience he was satisfied that there was intelligence and power in the universe, divine personality similar to but greater than himself, and his reason sanctioned the religious acts to which he had become accustomed. He added a creed to his cult. He did not associate his moral ideas and habits with his religious obligations; these ideas and habits grew out of the customs that had been found to work best in social relations. Pagan religions were slow to develop any kinship between religion and morals. It was among the Hebrews that the loftier idea of a God of holiness and justice, who demanded right and kindly conduct among men, came into prominence, and a few religious prophets went so far as to declare that sacrifice was less important than conduct. The fundamental teachings of Christianity were based on the same conception of social duty and on the religious conception of God as benevolent and loving, calling out loving fealty of heart rather than external rite and sacrifice. In Christian times religion has become a spiritual and moral motive power throughout the world.

304. Church Organization.—Throughout its long history society has adjusted the organization of its religious activities to social custom and social need. The church in any country is a name for an organized system, with its nerve-centres and its ganglia ramifying into the remotest localities. In the local community it binds together its members in mutual relations, even though they live on different sides of a city, or even in the suburbs. It has its relations to young and old, and plans for the spiritual welfare of human beings of every age through its boards and committees, classes and clubs. It presents a variety of group types to match the inclinations and opinions of different types of mind. One type is that of a closely knit, centralized organization, claiming ecclesiastical authority over individual opinions and practices on the principle that religion is a static thing, a law fixed in the eternal order, and not to be improved upon or questioned. Another type is that of loosely federated ecclesiastical units, flexible in organization and creed, cherishing religion as a dynamic thing, suiting itself to the changing mind of man and adjusting itself to individual and social need. It is a social law that both theology and organization conform in a degree to the prevailing social philosophy and constitution, and therefore no type can remain unchanged, but relatively one is always conservative and the other always liberal, with a blending of types between the two extremes. Denominational divisions are due partly to variety of opinion, partly to ancestry, and partly to historical circumstance; some of these divisions are international in extent; but through every communion runs the line of cleavage between conservatism and liberalism in the interpretation of custom and creed. The tendency of the times is to minimize differences and to bring together divergent types in federation or union on the ground that the church needs unity in order to use its strength, and that religion can exert its full energy in the midst of society only as the friction of too much machinery is removed.

305. Religious Education.—A third function of the church is religious education. This function of education in religion belongs theoretically to the church, in common with the home and the school, but the tendency has been to turn the religious education of children over to the school of the church. The minister, priest, or rabbi is the chief teacher of faith and duty, but in the Sunday-school the laity also has found instruction of the young people to be one of its functions. Instruction by both of these is supplemented by schools of a distinctly religious type and by a religious press. As long as society at large does not undertake to perform this function of religious education, the church conceives it to be one of its chief tasks to teach as well as to inspire the human will, by interpreting the best religious thought that the centuries of history have handed down, and for this purpose it uses the latest scientific knowledge about the human mind and tries to devise improved methods to make education more effective. Education is the twin art of evangelization.

306. Promotion of Social Reform.—As an institution hoary with age, the church is naturally conservative, and it has been slow to champion the various social reforms that have been proposed as panaceas. It has been quite as much concerned with a future existence as with the present, and has been prompt to point to heavenly bliss as a balance for earthly woe. It has concerned itself with the soul rather than the body, and with individual salvation rather than social reconstruction. It is only within a century that the modern church has given much attention to promoting social betterment as one of its principal functions, but within a few years the conscience of church people has been goading them to undertake a campaign of social welfare. Other institutions have needed the help of the church, and in some cases the church has had to take upon itself the burden that belonged to other organizations; moral movements, like temperance, have asked for the powerful sanction of religion, and the church has used its influence to persuade men. What has been spontaneous and intermittent is now becoming regular and continuous, until a social gospel is taking its place alongside individual evangelism. The Biblical phrase, "the kingdom of God," is being interpreted in terms of an improved social order. Religion, therefore, becomes a present-day force for progress, and the church an agency for social uplift.

307. Adapting the Church to the Twentieth Century City.—The church in the country has a comparatively simple problem of existence. It fits into the social organization of the community, and in most cases seldom has to readjust itself by radical changes to fit a swift change in the community. It is different with the church in the city. Urban growth is one of the striking phenomena of recent decades; local churches find themselves caught in the swirl, grow rapidly for a time, and then are left high and dry as the current sweeps the crowd farther along. Often the particular type that it represents is not suited to the newer residents who settle in the section where the church stands. It has the option of following the crowd or attempting a readjustment. To decamp is usually the easier way; readjustment is often so difficult as to be almost impossible. Financial resources have been depleted. The existing organization is not geared to the customs of the newcomers. Forms of worship must be improved if the church is to function satisfactorily. The popular appeal of religion must be couched in a new phraseology, often in a new language. Religious educational methods must be revised. Social service must be fitted to the new need. Small groups of workers must be organized to manage classes and clubs, and to get into personal contact with individuals whose orbit is on a different plane. The church must become a magnet to draw them within the influence of religion. It finds itself compelled to adopt such methods as these if it is not to become a mere survival of a better day.

If, however, a locally disabled church can call upon the resources of a whole denomination, it may be able to make the necessary adjustments with ease, or even to continue its spiritual ministry along the old lines by means of subsidies. It is reasonable to believe that society will find a way to adjust the church to the needs of city people. It cannot afford to do without it. The church has been the conserver and propagator of spiritual force. It has supplied to thousands of persons the regenerative power of religion that alone has matched the degenerating influence of immoral habits. It has produced auxiliary organizations, like the Young Men's Christian Association and the Young Women's Christian Association. It has found a way, as in the Salvation Army, to get a grip upon the weak-willed and despairing. Missions and chapels in the slums and synagogues in the ghettos have carried religion to the lowest classes. These considerations argue for a wider co-operation among city people in strengthening an institution that represents social idealism.

READING REFERENCES

Trawick: The City Church and Its Social Mission, pages 14-22, 50-76, 95-99, 122-160.