In the State of Ohio, for example, in one county of twenty-four communities but twelve have resident pastors and in these twelve communities thirty-nine pastors reside. In another of sixteen communities but eight have resident pastors. Yet in each county there are enough ministers to supply each community with a resident pastor, if readjustment were to be made. In the northeastern part of the State on a single Methodist district are to be found two instances of Methodist and Presbyterian pastors living in the same village and going on alternate Sundays to another village, in one instance larger than that wherein the ministers live. The facts as to the growth and decline of churches with resident or non-resident ministers elsewhere present (see Church Growth and Decline in Ohio) are a sufficient indication of the effects of maladjustment of pastoral residences to rural community needs. Since the modern demand of rural life upon the church is for community leadership as well as for holding Sunday worship, it is clear that no adequate program of church leadership in rural life can be worked out until this vital need of readjustment of pastoral residences to community service is met.
A third serious problem is that of lack of coordination of denominational effort in community service. Where two or more religious organizations find a place in the same small community, no plan has yet been successfully tried whereby these organizations as such have been brought into harmonious and continuous action for community service. The presence of two or three ministers of social vision in the same small community is not always an a.s.set, since small communities do not have a place for more than one leader and sectarian interests forbid cooperation under the leadership of either of the church pastors. This situation has given rise to such organizations as the Christian a.s.sociations, the Sunday School a.s.sociations, and a large number of nonreligious agencies now trying to provide for community leadership independent of the church. It is intended here to call attention to the problem. A suggestion as to methods of solution will be taken up more at length in a succeeding chapter.
A fourth serious problem resulting from the above is lack of adequate support for rural religious inst.i.tutions. Owing to the general lack of financial resources of rural communities as compared with the urban centers, they have not been able to compete financially with city churches in bidding for men who have high standards of living and who demand large financial returns for services rendered. This condition will probably continue indefinitely because of the tendency of large-scale industrial production to centralize wealth control in urban centers; that is, unless the economic motive is taken from Christian service through the equalization of salaries. This is a solution much to be desired, but it is feared that pastors will not take kindly to such a movement; and members of city churches will continue to contribute to the support of their own particular pastor instead of to general pastoral support. But the weakness in support has been seriously increased because of dividing of such resources as rural communities have among so many different agencies. Many communities that could support a pastor at two thousand dollars or more a year now have men serving denominations at one thousand dollars per year or less.
The same is true of church building. When five church buildings must be erected and maintained for sectarian purposes in a town where there is room for but one school building there is little wonder that the contrast between church buildings and other rural inst.i.tutional buildings is so marked. And it is little wonder that when people begin to think in community terms they are inclined to pa.s.s by the church as an inst.i.tution offering hope of community service conservation and turn either to the school or to some other agency that they hope will serve the purpose.
Closely akin to the problem of inadequate support for the country minister and the country church is that contention often made that the job of a country preacher does not offer as great a challenge as does that of service in other branches of church work. It is believed that this contention is erroneous because the rural work, while not demanding the same qualities of service as other types, does demand qualities of its own that equal, if they do not exceed, those of the city pulpit. The ability to serve people long and continuously in close personal relation to them; to deal patiently with conservatism; to endure the hardships of living under conditions far below what are to be found in city environments; to get the support of the people for progressive measures, and to keep alive mentally in an environment that is not the most conducive to study because of lack of reading facilities and because of the ease with which one may shirk the means of personal growth--all these make the task one for the specially capable and devoted.
But if there is truth in the statement that the country ministry does not offer the opportunity for the exercise of personal abilities required by the city pulpit, then, unless we frankly recognize that the limit of possibility of building up the rural work is to alleviate an unavoidable discrepancy in personal challenge, it becomes necessary to so reorganize the local parish that it will be a challenge fit to attract the best minds in the church.
The first step already has been mentioned: that is, to adjust relationships between denominations so that a minister will have sole responsibility for community leadership.
The second is to enlarge the parishes under the control of one pastor that he will have ample field for the exercise of his abilities. In some sections of the country two or more communities may still have to be a.s.signed to one minister, with the expectation that he will develop local volunteer leadership in the respective communities, or have adequate a.s.sistance in the way of special workers among the children and in the homes and have directors of religious education for full or part time in each community. In most sections of the country the communities are now of such a size as to demand the full time of a paid minister and to pay a satisfactory salary for services rendered.
The third is to increase the functions of the pastorate so that people will be willing to pay more for the service rendered. This results directly from the adoption of the larger program for the church herein recommended.
The practice--still all too rare--of supplying the pastor with an automobile for pastoral work, should be encouraged everywhere, particularly when the charge has a pastor who has the vision of the broader program of the church and is specially trained for his work.
There are complications in the connectional system of making appointments that tend to prevent liberality in this respect. When a charge is brought up to adequate self-support the tendency is too often to make the charge a place to "take care" of a Conference member of that grade regardless of his fitness to follow up the type of program introduced by his predecessor. The taking of the automobile by the departing pastor deprives the community of its use. Leaving it for the use of an inefficient pastor is too great a burden on the community. Experience will determine the best means of handling this problem and should ultimately put ministers on the same basis as to having means of transportation furnished as County Agricultural Agents, County Superintendents of Schools, Christian a.s.sociation Secretaries, etc.
The soldier in the ranks will probably never be looked upon as in the same grade of responsible position as the captain of the company. So the country minister has a right to look forward in due time to "promotion" in natural channels; that is, to the district superintendency. It is to be feared that too often at the present time, the rural minister is discouraged from remaining in the rural work because he sees that a very large proportion of the positions in the church that are recognized as personal promotions are filled from the city pulpits. His course of advance is now from the country pulpit to the city pulpit, thence to the district superintendency or detached service, thence to the bishopric, a position very few ministers refuse if offered. The rural work would be strengthened if rural district superintendencies were filled by rural men who have demonstrated their ability to build up a rural charge successfully, and then if these same rural district superintendents were to have an opportunity to fill the highest possible positions in the church, thus bringing to the highest administrative offices of the church the tried experience that comes from building up a district in Methodism. When the necessity of leaving the rural work in order to get "promotion" is eliminated there will be a marked strengthening of loyalty to the rural work.
The ill.u.s.trations given have been taken from Methodist Episcopal experience. Other denominations have similar problems, but probably to a less degree because of the more marked form of localized democracy in church polity.
If the churches of America permit this crisis of lack of adjustment of church to community needs to pa.s.s unchallenged, and if they delay in making the adjustments needed, the time will soon come when other agencies, supported by rural communities, will make provision for these needs and the opportunity of the church will be gone indefinitely. Other agencies will be performing a real Christian service, and the church, by reason of its failure to live up to the demands upon it, will have an increasingly difficult task of justifying its existence so far as relationship to this world is concerned.
CHAPTER VIII
INTERDENOMINATIONAL READJUSTMENT
Rural progress under church leadership has been much like the first drops of water on a placid lake at the beginning of a rain. Little rises of water appear and some waves circle out, but the ultimate level is not much raised. So with the church. Here and there a minister stirs up some local community, some definite progress is made, attention is attracted from other communities and they may have a few symptoms of a rise, but too often the minister moves, another comes, and the general level of community life falls back to what it was before.
The difficulty is that with the overlapping of interdenominational jurisdictions it is impossible for any group to lead in progress outside of the local community. Methodists cannot lead in a county program because Baptists and Presbyterians will not follow them.
Neither can the other groups lead because Methodists are not gifted in following the leadership of other denominations. It is perfectly natural and justifiable that this should be so. Before the churches of America, Protestant or Catholic, can render the entire service demanded of them there must be a thoroughgoing system of interdenominational cooperation worked out which will insure joint responsibility of all denominations concerned in providing for community leadership on a large scale. If this is impossible, then the inevitable alternative must be accepted of pa.s.sing by the churches of America in carrying out comprehensive plans of progress and of turning to other agencies for this service.
During the past, largely owing to the apparently hopeless situation so far as interdenominational cooperation is concerned, Christian organizations, such as Christian a.s.sociations and Sunday School a.s.sociations, have sprung up to do for the denominations and for the ministers what they could not do under present conditions. These agencies have done notable work. They have accomplished much in preparing the way for a nation-wide recognition of what the broad function of the church is; they have brought representatives of all denominations together and have gradually increased the social spirit while at the same time lessening the emphasis upon those things which have divided the Christian Church into so many isolated camps. They have pioneered and experimented. They have had failures as well as successes, but their failures have been a real contribution to the sum total of human experience and have taught us many things that should be avoided. The service rendered by these agencies must ever be remembered as of the most vital and important character.
But it will be admitted by representatives of all organizations that a large part of what is now found in the programs of those other religious organizations, "arms" of the church, is a legitimate part of the work that should be supervised by the minister of a community program and included in his program, and that in those communities where such trained pastoral leadership exists the functions of these other agencies can be materially modified and their activities directed into still further new and untried fields of endeavor. The church needs organizations supported from funds not coming through the regular channels founded on the budgets of individual churches. These subsidiary organizations can go ahead with experimentation, and their failures do not bring the discredit to the parent organization that they would if done by the church directly. On the other hand, their successes can be adopted into the regular program of the church and thus conserved. Complete control of experimentation or demonstration work is likely to destroy or prevent initiative, which is the soul of progress.
In adjusting problems between denominations in local communities a number of plans have been tried with greater or less success. One of the oldest is that of the "union" church. This is a type of organization in which the people of the local community, tiring of the uneconomic system of interdenominational compet.i.tion, and without hope of uniting on any one of the local organizations represented, decide to separate from all and form themselves into an independent local organization.
No large denomination to-day is favorable to the so-called "union"
church; and all are opposed to the plan sometimes followed by rural industrial concerns of erecting a church building open to anyone who pretends to speak with authority about religious matters. The "union"
church usually begins with enthusiasm, but because of lack of outside contacts, because of lack of continuity of program, because of lack of a broad missionary spirit, it is generally shortlived and gives way to some church with denominational affiliations. The "union" church without denominational affiliations should not be confused with the "community" church with denominational connection. It is the latter type that most religious organizations are now agreed is most desirable as the solution of the inexcusable overchurching now existing in many communities.
In these days of get-together movements denominational leaders should think clearly with reference to "federated" churches. A few of these have had a fairly long life. But their growth in the past fifteen years has not been such as to inspire confidence that they offer a satisfactory solution to the overchurched situation. The "federated"
church idea is not in harmony with a connectional polity nor with the principle of world democracy with centralization of administrative responsibility for carrying out democratically adopted plans implied in that polity. Local federation involves giving of full power of selection of pastors and of determination of policies to the local congregation. Whatever may be said about the occasional failures of the connectional system in finding suitable pastors, or in other ways, it is nevertheless true that this system has a vitality and efficiency that are now being recognized by many of the leading religious organizations. The polity of the "federated" church is congregational; and extreme congregationalism and connectionalism do not mix readily so far as polity is concerned. The growth of the one form involves the decline of the other. This is why the Methodist Episcopal Church, for example, has developed so little sympathy for the "federated" church idea.
Far different from this is allocation of responsibility for community leadership. This insures leadership to one denomination or the other.
Then the local congregations can work out their problems of adjustment as local conditions indicate is best. Usually some form of affiliation in worship and in sharing local expenses with continued separation of support of missionary and other benevolent enterprises has proven the most satisfactory method of local adjustment. By this method connectional interests are preserved and fixing of responsibility in each community a.s.sured.
With the vastly increased missionary resources made available by the missionary "drives" of the leading denominations there is positive danger of the problem of interdenominational adjustment being made still more serious. If the Home Mission Boards, through unwise use of mission funds for the purpose of a.s.sisting in compet.i.tive struggles, should precipitate retaliation by other denominations, a misuse of missionary funds would result that would not only dry up the sources of missionary support but bring Protestantism into lasting disgrace.
In working out a program of interdenominational adjustment the following plan has been tried with success on at least three Methodist Episcopal Annual Conference districts:
1. A survey of the district and the preparation of a map showing the location of all churches, residences of all pastors, circuit systems, and whether churches are located in villages or the open country.
2. Separate lists are then made of cases of apparent compet.i.tive relations with each denomination.
3. Conferences are then called with the representatives of each denomination to consider the problems of compet.i.tion between the Methodist Episcopal Church and the particular denomination with which the conference is called.
4. After tentative plans have been adopted representatives of both denominations visit the local field together, confer with the churches concerned, and arrive at some agreement as to adjustments to be made.
5. This method is followed with each denomination, separately, with which Methodism has compet.i.tive relations.
This plan has been tried with success in the State of Vermont, where Methodists, Baptists, and Congregationalists had to cooperate or abandon the field; in the Portsmouth district, Ohio Conference, where the princ.i.p.al problems were with the Presbyterians, United Brethren, and Baptists; in Montana, where a conference was held to consider adjustments affecting an entire State; and in the Wooster District, North-East Ohio Conference, where adjustment of relationships is proceeding satisfactorily.
The results of this program already noticeable are:
1. The increase in salary of rural ministers made possible by uniting the financial resources of all religious forces in the community.
2. Saving of missionary money by eliminating duplication of missionary grants by competing denominations.
3. A marked increase in membership and church attendance.
4. A more vital relationship of the church to community welfare through unified action of all religious forces under the trained leadership of one pastor.
5. Resident pastorates to more communities through better distribution of pastoral residences of the denominations concerned in adjustments made.
6. A more vital appeal to life service in rural work can now be made to young people who have objected to service in rural charges where efforts at community service have been handicapped and even nullified by the presence of competing religious organizations and pastors.
It is believed that the results obtained far outweigh the possible losses that may come through Methodists intrusting leadership in service to Presbyterians, Congregationalists, Baptists, or the reverse. The good work made possible by fixing responsibility for leadership to a given denomination in one community is destined by the force of example and imitation to compel similar progress in communities to which leadership responsibility has been a.s.signed to other denominations.
A word of caution to ministers in charge of local fields is desirable in regard to settlement of interdenominational difficulties. The interests involved are so much larger than the local church that the initiative must be taken by the district superintendent, always in the fullest consultation with the resident bishop, or the proper State, synodical, or other representative of the other denominations concerned. In a number of cases local initiative in this matter has resulted not only in defeating the end sought but has created embarra.s.sing situations between the supervisory representatives of the denominations. If a local situation needs adjustment, the matter should be gone over fully with those responsible for church administration, and it is believed that in most cases such adjustment can be made satisfactorily. The experience of those in the Methodist Episcopal Church who have tried to bring about adjustments by the method suggested has been that in most cases other groups are ready to come to an agreement.
If other groups refuse to make adjustments, then the denomination making the advances has no other alternative than that of caring for its own obligations as adequately as possible and with every resource that can be made available. But no blame can attach to this policy after effort has been made to cooperate with other groups and these efforts have failed.
After communities have been allocated for leadership to one or another of the denominations, then the problem of a united program by all denominations remains to be solved. Unless this end is attained, then rural churches must continue to work largely alone, each in its own community without relation to the program of neighboring churches or communities. Unless there is coordination between the churches, then we shall continue to witness the spectacle of the three interdenominational branches of the church, the Sunday School a.s.sociation, and the Christian a.s.sociations, each moving in its own self-chosen direction, each raising an independent budget, and each establishing county organizations without reference to the interests of the other; and none of the three doing anything to encourage the organization of county groups of the churches as such. The time has arrived when the church as such should take the lead in bringing about interdenominational cooperation for community service under its own auspices and in the most inclusive way.
For many reasons the county offers the best basis for this type of organization. It is the most permanent political unit, next to the State or the incorporated town or city. Social progress finds the closest opportunity for cooperation with economic and political agencies in the county. The following proposal for a County Christian a.s.sociation, supported out of the budgets of local cooperating churches, has been worked out:
SUGGESTED PROGRAM FOR COUNTY RURAL CHRISTIAN a.s.sOCIATION OR FEDERATION OF CHURCHES[1]