Полная версияChurch Cooperation in Community Life
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 to make 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 careful investigation 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 young and 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 he began 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 good native 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 widespread comment 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.
CHAPTER V
BUILDING FOR COMMUNITY SERVICE
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 added to 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 and special 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 general organization 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 of the 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 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 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 the Young 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 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 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 is almost 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 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 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 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 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 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.