The Evolution of the Country Community / A Study in Religious Sociology

by Warren H. Wilson

It must be remembered, too, that the rural free delivery and the telephone have entered the country community in the past twenty years and their effect has not yet been recorded. It has probably been in the direction of chilling instead of warming the social life of the country. The old acquaintance and the intimate social relations of the country community have not been helped by the telephone: and along with the presence of aliens in the community, one-fourth or one-half or three-fourths of the population, the telephone has had the effect of lowering the standards of intimacy and separating the households in the country one from another. The rural free delivery has put country people into the general world economy and for the time being has loosened the bonds of community life.

In those states in which the trolley system has been extended into the country, for instance Ohio and Indiana, the process of weakening the country population has been hastened. Sunday becomes for country people a day of visiting the town and in great numbers they gather at the inter-urban stations. The city and town on Sunday is filled with careless, hurrying groups of visitors, sight-seers and callers, who have no such fixed interest as that to be expressed in church-going or in substantial social processes. For the time being inter-urban trolley lines have dissipated the life of the country communities.

The duty of the church in the country under these conditions can be accomplished only under a widened horizon. The minister and the leaders of the church must lift up their eyes. They need not be discouraged if for the time being they accomplish little, for the period of exploitation must come to an end normally with the exhaustion of its forces, before the better day can come. But this period is one of enlargement. The units of social life will be spaced farther apart. The country community will advance as soldiers say, "in open order." This is true for the family life, in which the father, the mother and the children have greater freedom from one another; as well as in the community, in which neighbors become less intimately dependent on one another. The church must therefore preach the world idea. At this time of transition the country church should undertake its foreign missionary service. The great causes of the Kingdom which are world-wide should be presented to country people when they are lifting up their eyes from local confines to look at the world and the city and the nation. As the daily paper comes into the farmer's household the farmer's church should interpret the history of the time in missionary terms. The literature of the great missionary agencies should be distributed in the farm household. Wherever the catalogue of the big store in Chicago or New York is found on the center table, beside it should be placed a modern book expressive of missionary evangelism. As the mind of the countryman develops to comprehend the world in his daily thought under the impetus of a daily newspaper, his conscience and his religious experience should be expanded correspondingly.

In a time of exploitation of land the country church should regenerate its financial system. The system of barter passes away in the day of speculation in farm land; and the country church which can find means to endure the period of exploitation must put its financial system on a new basis. The tenant farmer is crudely striving through problems of scientific agriculture. He may, indeed, be a soil robber, but by his waste of economic values he and other men are learning to conserve. The financial system of the church should be placed at this time on a basis of weekly contribution, for with the tenant farmer comes system, cash payments, regular commercial processes. The business administration of the church must be made to correspond.

The country minister and schoolteacher must therefore become prophets of the intellect and of the spirit, in the new order. If they cannot minister to the new intelligence of the farmer and his children, their institutions will necessarily decay. The farmer who succeeds in the new social economy of the country will not endure old sermons which were appropriate in his father's time. The emphasis must not be placed on tradition, but upon inductive study. The preacher must not feed the people on special instances, but upon representative cases. The intelligence of the new type of farmer will not be satisfied with sensations and with the unusual; but he demands to be trained in standards of the new day, when science, system, organization and world economy are making their demands on him and his very soul is concerned in his response to those demands.

The task of dealing with newcomers in the country community is educational, financial and recreative. One should add that it is also evangelistic, but I have in mind the possibility that these newcomers may be Catholics with whom Protestant evangelism will not be successful. It is possible also that they will be of another Protestant sect from that of the reader of this chapter, so that to evangelize them would mean proselyting. The writer believes very heartily in rural evangelism. It is an essential process in building the country church. These chapters are devoted primarily to the building of the country community and in that process the securing of members for the country church is preliminary only. Leaving, therefore, the question of rural evangelism for treatment in another place, let us take up the educational treatment of the newcomer in the country community.

The proper machinery for this education is the common school and the Sunday school. As the common school is treated elsewhere, the use of the Sunday school in organizing the rural population belongs here. Few churches realize the power and value of Sunday-school training. I am insisting that the life of country people is religious. The use of the Sunday school is to train the young of the community in religion. All country people accept the Bible as a holy book. They all believe in the education of their children and in much greater numbers than they will respond for a church service their children will respond to the work of religious culture on Sunday at the church. The Sunday-school organization is interdenominational. Its lessons and its methods are a common heritage of the churches at the present time. The machinery is perfect, but the Sunday-school leaders lack vision and they lack the progressive spirit. If only the teachers and ministers realized the value of the Sunday school and its acceptance with the people, there would be needed no other machinery for building the country community.

The Sunday-school should be a close parallel to the day school. If the day school in the community has any progressive features, the Sunday school should use these and improve them. Between the two there should exist the closest sympathy, not formal or definitely organized, but actual and expressed in parallel lines of work. Where the day school is graded, the Sunday school should accept the same grading, strongly organizing all its classes. The pupils in the Sunday school should pass by successive promotions from teacher to teacher and from grade to grade.

If the day school in the country is unprogressive and is taught by a succession of indifferent persons, the Sunday school should practise under the guidance of religious leaders those principles of modern pedagogy which should be used in the common schools. Graded lessons, the organization of material and progressive development of religious truth from the simpler to the more complex, should find their place in every Sunday school. The opportunity for service to the whole community thus offered through the Sunday school is excelled by none in the country community.

The upper classes of the Sunday school should be organized. Young men and women especially, who are in danger of finding the Sunday school irksome because their intelligence has passed beyond its control, should be organized in classes which on week days have a club or society character. The Sunday school should use as an ally their tendency to organization and should satisfy their social needs by giving them regular and approved opportunities for meeting and for pleasure.