The leaven in a great city

by Lillian William Betts

The Church had still the first interpretation of feeding the hungry, clothing the naked, visiting the sick and those in prison. Secular work was not yet a part of the redemptive work of the Church. Poverty and ignorance reigned where prosperity and intelligence had been. The mission church became a distributing station. It was but natural that the men and women who followed Christ in their lives should feed and clothe the hungry and the naked. It was quite as natural that people whose struggle for life was constant, a struggle in which they were rarely successful, even when they accepted their own standards of success, should develop shrewdness in securing all possible aid at the least possible effort. The more they received without effort, the easier life was made for them. This was one method of adjustment. Where there were several children in a family they were often sent to as many Sunday-schools. The churches, all unconsciously, for a long period carried on the work of the missions on a commercial basis, competing energetically to secure attendants at mission services and Sunday-schools. The workers found their success measured by the numbers that appeared in their reports. It was the American standard of success. It became profitable to go to Sunday-school. The approach of the holidays found them crowded. The mission churches boomed. They provided an outlet for the energies of devoted, consecrated men and women, determined to make the world better because they were in it. The missions were an outlet for the generous; for the men and the women who considered themselves stewards of the properties in their possession. The blunders made are a tribute to the faith which established and maintained churches. The very blunders of those years were the seeds of wisdom these latter days are beginning to garner in the fruits of coöperation and federation. The forces are beginning to marshal under one banner and emblem, with one aim born of the nineteenth century conception, that Christ taught civic duty to His followers when He declared, "Render unto Cæsar the things that are Cæsar's." That the Church is the guardian of the people's rights, as well as their example, is a long-delayed conception. It has taken thirty years to bring the evolution in Church work from competition to coöperation in the work of personal and civic regeneration.

Many of the difficulties hardest to overcome have grown out of the mistakes of those years, when the rapid influx of foreigners changed the character of the people of the tenement regions, and the Church failed to change its methods. They came, many of them, paupers, a charge at once upon the charitable and the humane. Neither their ignorance nor poverty was a bar to their citizenship; their presence on the municipal stage in the character of voters, sovereigns, increased the civic problems of New York, and naturally these the Church problems.

Unfortunately the charitable work of the churches was too often left to the management of sentimental people, who failed to see what has been forced upon workers of the present day: that hunger is sometimes a moral educator; that the salvation of a family may sometimes be best secured by letting them suffer, the innocent with the guilty, because in the suffering is an educating power impossible to secure in any other way.

One evening to a working-girls' club a teacher in a mission school not far away brought a girl of sixteen, introducing her as one of her girls who had been in her class two years. Privately she told one of the directors of the club of the poverty of the girl's family. The father was a man of seventy-five, who could do only the lightest work, and found getting the work he could do very difficult. This girl was the eldest of seven children, all attending the mission. "It is a mystery what would become of the family, were it not for what the mission does for them," was the comment of the teacher. A close inspection of the girl did not reveal distressing poverty, and the directors of the club were puzzled. The girl was employed in a store at a very small salary. She was anxious to go to the country. Of course, she must be sent away without any cost to herself. She doubted if the family could spare her wages, even if she could go free. She explained that she and her brothers and sisters had gone in "Tribune Fresh-Air Parties," but she was now too old. "The trouble with our family is," she commented, "that we are all too old." It seemed a hopeless doctrine to become fixed in the mind of a girl of sixteen, so the club directors secured a vacation for her through the Working-Girls' Vacation Society, deciding that, if it were necessary, they would pay the mother her wages for the time the girl was away. No question arose as to her wages. At the expiration of her two weeks' vacation, when she should have been penniless, she appeared at the club in a new hat and gloves. When the girl joined the club her Sunday-school teacher paid one month's dues. She had been present at several business meetings; she had seen the other girls paying their dues, she had heard the treasurer's report, but she never attempted to assume her financial obligations. She was spoken to finally in regard to her dues, and responded calmly by saying she could not pay her dues; she had no money. Various suggestions were made as to the possibility of her paying part. At last, to relieve the club treasury, one of the directors said: "I will pay what you owe and one month in advance. You may pay me as you can." The girl never came to the club again. No effort was made to trace her, as she contributed nothing to the life of the club, and many girls kept their dues paid who dressed far more plainly; these very girls she had on more than one occasion treated discourteously.

Two years afterward one of the club officers was calling on a friend. "I am so glad you came in," she exclaimed. "One of your club girls is in trouble and is coming here with Miss ——, a mission worker in Dr. ——'s church, this morning. Now you can help solve her problem." To have a member of a working-girls' club go to an outsider for help is to have one of your own family appeal to strangers in time of need. The club worker kept still. She was covered with shame. She had failed to establish relations with one it was her sole purpose to help. Who the girl was she did not know, as her friend had forgotten the girl's name. The girl came. It was our old friend of sixteen. She was, as may be imagined, not pleased to see the director of the club. The history of that family is fairly indicative of how missions were conducted at that time. How many of them are conducted at the present with the same results? Originally this family was found by the workers of a mission established by a wealthy church, and apparently in need. Rent was paid; food and clothes provided; doctors sent when necessary. The return for this, as tacitly agreed, was the presence of the children, as rapidly as they were old enough, in the Sunday-school, and the father and mother at the Sunday evening service, the only service this mission maintained.

The timidity of the first contact disappeared early. The wants soon outgrew the needs of the family. The mission people failed to respond to the wants, and watched more closely what it cost the church to meet the needs after the first years of acquaintance. This was not to be borne. The family went in a body to another mission of the same church ten blocks away. They made not the slightest effort to deceive, for they did not change their address. Here were nine persons to add to the roll of the mission, and they were added. The family was enthusiastically welcomed. No impudent or intrusive questions were asked. Shoes, coats, rent money in whole or part was generously given. At the end of two years discoveries were made that led the mission workers to question what was done with the supplies provided. The family would not stand this. They went bodily to a church less than a mile away, still living at the old address. The family was again taken up without question. That the father could not work was accepted and generosity was increased. The other missions contrasted unfavorably in generous impulses; the girl urged her former classmates to join the last mission. The church meanwhile was walking by faith in its treatment of the poor; aiming to live up to the conception of its days; strengthening the influence of its prayers with gifts of potatoes; certainly a great advance on prayers and no potatoes.

At about this time a young girl was met in a Sunday-school class very attractive, always well and prettily dressed. She had been in the Sunday-school all her life, and had joined the church with her mother, a gentle, quiet woman, who leaned on her daughter for guidance. The daughter was a tower of strength. By accident it was learned that the girl was a wage-earner, working with her mother in a large suit house in New York; that they kept house, doing the housework, even the washing and ironing, before and after their day's work. Added to this they made all their own clothes, which must have involved a vast amount of labor, as they both dressed well.

The position of this mother and daughter is fairly typical of a large army of women workers, and explains, in part, at least, why two women of so much character should have accepted charity for so many years and why they could not change their economic relation. The work they did was to a degree a trade. Each was a special "hand" on a certain part of women's suits. They were paid by the piece. When they had work, they made good wages; but the seasons were short. The beginning of every season found them in debt. By the time the debt was paid work had grown slack or stopped. It was simply impossible to get beyond this, try as they would. When the girl broke down, she explained it by saying, "I worked all night to finish my dress. If I could buy the material in the slack season I could make our things then. We never have the money, and they have to be made just when work is hardest at the store." She was but nineteen. The girl was pretty, ambitious, entirely above the men of her own station in refinement, and yet quite as far beneath the brothers of the girls she met in her Sunday-school class. She lived in mental terror lest they should attempt to call on her. It was pitiful to see the struggle she made to conceal the fact that she was poor. The other girls knew she worked, knew the church helped the family, but were very tactful in assisting her in keeping her secret.

When the mother came to the notice of the officers of the church she was a widow with three young children, one a baby. She could support her family if the rent was paid. The church officers were glad to do this. They did not support a mission and had very little outlet for the church's generosity, except the mission societies—Home and Foreign—to which they were devoted as a church.

For thirteen years the church had been faithful to its promise and paid the rent. Nobody questioned the mother as to how her children were getting on, or what was being done to make them self-supporting. The younger were two boys. When they were large enough to play on the street, the mother put them in an institution and paid a small sum for them. The girl went to work with the mother as soon as she could. The elder boy came home at fourteen and became a wage-earner. He was troublesome, most difficult to manage, was out of work more time than he was employed, and yet he would not when unemployed even keep the fire, that the house might be comfortable when his mother and sister came home. They always left the house in order when they went to work, but found it littered when they returned. The boy had no sense of moral responsibility for his own support. His temper was wholly untrained. At the time the family history was connected, the youngest boy was to come home, and naturally his return was dreaded. The mother and daughter met the problem unaided as to advice or suggestion. Apparently the church would continue to pay the rent without question, though there were three, and would soon be four, wage-earners in the family.