One trouble in the past has been that the agents employed by relief societies have not always been intelligent, but there have been great advances made in this regard, and now, in many communities, the agents of charitable societies are active, intelligent men and women, who have received special training for the work. These agents are often in communication with {165} many sources of relief, and can save us from duplicating relief to the same persons--from sending it, that is, where others are meeting the same need already. There are many reasons, therefore, for doing our charitable work in consultation with an experienced almoner, and friendly visiting, where it has failed, has usually failed through the visitor"s unwarranted a.s.sumption that the giving of material relief was a simple and easy matter, about which charity workers made an unnecessary lot of trouble.
Collateral Readings: "The English Poor Law," Rev. T. Fowle. "The Beggars of Paris," translated from the French of M. Paulian by Lady Hersch.e.l.l. "Outdoor Relief," see Warner"s "American Charities," pp.
162 _sq_. "Economic and Moral Effect of Outdoor Relief," Mrs.
Josephine Shaw Lowell in Proceedings of Seventeenth National Conference of Charities, pp. 81 _sq_. "Outdoor Relief: Arguments for and against," in Proceedings of Eighteenth National Conference of Charities, pp. 28 _sq_. "Relief in Work," P. W. Ayres in Proceedings of Nineteenth National Conference of Charities, pp. 436 _sq_. "Is Emergency Relief by Work Wise?" the same in Proceedings of Twenty-second National Conference of Charities, pp. 96 _sq_.
[1] Miss Z. D. Smith in Report of Union Relief a.s.sociation of Springfield, Ma.s.s., 1887, p. 12.
[2] Fifth Report of Boston a.s.sociated Charities, pp. 31 _sq_.
[3] Eighth Report of Boston a.s.sociated Charities, p. 25.
[4] Vol. II, New Series, p. 224.
[5] Mrs. Josephine Shaw Lowell in Proceedings of Twenty-third National Conference of Charities, New Haven, 1895, p. 49.
[6] See Fifteenth Annual Report of the New York Charity Organization Society, pp. 44 _sq_., and p. 55.
{166}
CHAPTER X
THE CHURCH
Relief agents working in our great cities usually find that, in answer to direct questions, the poor are likely to claim connection with some one of the large denominations, though further acquaintance will often reveal the fact that this connection is merely nominal. There are, of course, many poor people that are active church members, but in spite of the wonderful activity of all branches of the Christian church during the last fifty years, in spite of the multiplication of missions and the devotion of many good men and women to their upbuilding, the fact remains that many of the very poor are still outside the churches.
In trying to explain this, we have to take into account certain external conditions, such as the natural shrinking of the less fortunate from social contact, and the migratory habits of the poor; {167} but another very important factor in this alienation is, I believe, the preoccupation of the church with material relief and with those who clamor for it.
Some of the very poor are ready enough to connect themselves with the church, but, attending its services and receiving its ministrations with the one idea of getting a.s.sistance, it is not too much to say of them that they are "pious for revenue only." And yet, in saying this, it is necessary to qualify it at once by the statement that the fault rests not so much with the ignorant poor as with the multiplied and rival church agencies that tempt them to hypocrisy and deceit. If the church could only have a good, wholesome, terrifying vision, and see itself as the poor see it!
"A friend of mine," writes a London charity worker, "heard two very respectable women talking. One said, "Well, Mrs. Smith, how have you fared this Christmas?" "Oh, very badly; I had very little relief."
The other replied: "Well, Mrs. Smith, it is all your own fault; you will go and sit in the side aisle of the church, where n.o.body ever sees you. If {168} you would sit in front, you would be helped as we all are."" Writing of conditions too common in America, Rev. George B.
afford says: "Families transfer their connection from one church to another, or, with an impartiality rare in other relations, distribute their representatives among several Sunday-schools or churches, gaining by pseudo-devout arts what they can from each: Methodist clothing; Baptist groceries; Presbyterian meat; Episcopalian potatoes; Roman Catholic rent; Universalist cash, available for "sundries,"--all are acceptable to the mendicant pensioner of religious charity. One family, now at last well advertised, in an eastern city found its numerous youthful progeny effective leeches as applied to the several Sunday-schools among which they were distributed. The "widowed" mother underwent frequent conversion; the children enjoyed the benefit of as frequent baptism. On a certain gathering of clergymen of different churches, when one after another had told the story of his discomfiture, all joined to congratulate the single representative of the Baptist denomination present on his happy escape {169} from the imposture, under which several others had in turn baptized the children. But from him came the sad confession that he had baptized the woman herself." [1] In my own city, a family made a small child not their own a source of income by having it baptized frequently in different churches, so that three charitable members of three Episcopal churches were astonished to find, on comparing notes, that they shared the responsibility of being the child"s G.o.dmothers.
But it is needless to multiply ill.u.s.trations; almost every church has a collection of such experiences, and the bad effects of successful deception upon the deceivers are apparent enough. I pa.s.s to the important fact that this cla.s.s of the poor, though numerically insignificant by comparison with the poor in general, are yet so much in evidence as the objects of Christian zeal, and the church wastes so much time in coddling them, that the self-respecting poor often hold aloof. It is a common thing to hear a poor man say that he is not going to attend church, and be suspected of {170} trying to get something. It does not increase his respect for Christians to find them easily deceived, and it outrages his sense of justice to see that laziness, drunkenness, and vice are rewarded by church workers. Even among tramps, the variety known as the "mission b.u.m" is looked down upon by his fellows, and there is a lesson for the mission worker in this simple fact.
In writing thus frankly of home missionary work, I am not unmindful of all the difficulties with which Christian ministers have to contend.
Many of them are as much alive to the dangers of indiscriminate relief as any one can be, and many of them have risked unpopularity and misunderstanding to lift their churches out of the tread-mill of ineffectual, dole-dispensing charities into vital contact with the needs of the poor. The difficulties of Christian ministers are twofold. Their first duty is to develop the charitable instincts of church members, to overcome the selfishness and inertia of the natural man. When they have succeeded in arousing a desire to do something for somebody else, they must also furnish ample opportunity for {171} the exercise of this newly awakened impulse. Now the charitable development of the individual follows the development of the race; the individual outgrows slowly, if at all, the sentimental and patronizing view of poverty. To carry church members beyond this phase and make them effective workers, genuine powers of leadership are needed, and it is much easier to let them follow their own devices. We have seen in the last chapter that relief work, if well done, is the most difficult of all charitable work, but nine inexperienced workers out of every ten will think it the best and easiest means of helping the poor--the only means, in fact.
A difficulty to be reckoned with, and yet one with which it is hard to have any patience, is the rank materialism that regards relief as a legitimate means of attracting people to the church. Relief as a gospel agency has done far more harm than good: you cannot buy a Christian without getting a bad bargain, and yet, compet.i.tion among rival churches working in the same poor neighborhood is so sharp that even now, in these days of cooperative {172} effort, we find that the sordid appeal is made. "I call it waste," wrote the late Archbishop of Canterbury, "when money is laid out upon instinct which ought to be laid out upon principle, and waste of the worst possible kind when two or three religious bodies are working with one eye to the improvement of the condition of those whom they help, and with another eye directed to getting them within the circle of their own organization. When each of those religious bodies does so work, say upon a single large family, and, feeling quite sure of one member of the family, nourishes great hopes of the rest of the members of the family that they will become true and orthodox members of their own community, I call that not only waste--I call it demoralization of the worst conceivable kind, for a reason which the poet puts thus, "What shall bless when holy water banes?" The demoralization produced is the worst possible, because the highest possible thoughts are used as mere instruments for low ends."
[2]
{173}
One result of using relief as a bribe is that the gift no longer has for its sole object the relief of distress, or the restoration of the receiver to independence, and is likely, therefore, to be inadequate.
"One clergyman with whom I remonstrated on the uselessness of giving 1s. when 20s. was needed, said it was impossible for him to do as we did and give adequate relief, as it would cause jealousy amongst both district visitors and parishioners if he gave more to one case than to another, so 2s. 6d. was generally the limit." [3]
In enumerating the natural sources of relief, I have mentioned the church after relatives, friends, and neighbors. The church is not a natural source of relief when it becomes a general relief agency, giving inadequate doles to large numbers of dependents. It is a natural source of relief for those who have sought its ministrations from religious motives; when these become dependent, it is the church"s privilege to aid them privately, {174} tenderly, and adequately. Even beyond its own membership, the church can safely undertake the giving of material relief, when this is incidental to the carrying out of other plans for the benefit of the poor; incidental, for instance, to the work of friendly visiting, with a view to furthering a visitor"s plans for improving a family"s condition. But the gift must be free from the suspicion of proselytizing.
Protestants often criticise the Roman Catholic church for expecting the very poor to pay toward the support of the church. They criticise, in their ignorance, one of the wisest measures taken by the Church of Rome for strengthening its hold upon the people. Poor Roman Catholics are far more likely than poor Protestants to think of the church as belonging to them, as a power which exists not only for them but through them. Wherever the Protestant church has gained an equally strong hold upon the poor, it has made equal demands upon their loyalty and self-sacrifice.
After all has been said in objection to past {175} and present methods of church charity, we must realize that, if the poor are to be effectually helped by charity, the inspiration must come from the church. The church has always been and will continue to be the chief source of charitable energy; and I believe that, to an increasing degree, the church will be the leader in charitable experiment and in the extension of the scope of charitable endeavor. In the church or nowhere we must find acceptance for the methods advocated in this book.
In the church or nowhere we must seek the organized devotion that shall protect the children of the poor from greed and neglect, that shall advance sanitary and educational reforms, that shall supply purer and higher amus.e.m.e.nts for the people, and shall bring to them more and more, as time goes on, of the advantages of modern life. The church has already been the pioneer in such work. In cities where kindergartens are now a part of the public school system, the first free kindergartens were supported by the churches, and large charities, now secularized, were supported by {176} churches until they had pa.s.sed the stage of experiment. Secular agencies are still dependent upon the churches for workers that can bring the right spirit to charitable work.
Instead of multiplying agencies needlessly, the city churches will find it to the advantage of their spiritual work to keep up vital connection with city charities. A clergyman who has an active church in one of our eastern cities, has abandoned the plan of starting separate church schools, societies, or inst.i.tutions, realizing that many of these are unnecessary, and that many others, necessary in themselves, are inadequately supported. His people are sent instead, according to their apt.i.tudes, to hospitals, children"s charities, societies for visiting the needy, alms-houses, and homes for the aged. It may be objected that the shoulder-to-shoulder contact, the strength of concentration, is lacking in such a plan. But the church holds frequent congregational meetings, where all who have been detailed to serve as friendly visitors, hospital workers, etc., report to the church and to the minister. Each one learns in {177} this way from the work of the others; weak points in the city"s plans for dealing with the poor are made apparent; and the church is able by united effort to obtain needed reforms. The work is understood to be a practical application of the gospel as taught from the church pulpit, and there is a natural and vital connection between the spiritual and social life of the church community. Two other advantages are apparent. The elasticity of the plan makes it possible to find work adapted to many varying capacities, and all denominational rivalry, all petty jealousy is avoided.
The friendly visitor from such a church will not visit the poor with a view to winning them away from other churches to his own. On the other hand, he will see the importance of some church connection, and will strive to restore church relations, if they have been severed, by urging attendance upon the services of the church and Sunday-school to which the family naturally belongs. He will seek the help of this church"s minister in any plans he may make for furthering the family {178} welfare, and, in this way, a spirit of cooperation between churches of different denominations will be encouraged.
I cannot leave this part of my subject without mentioning one other matter, though it is only indirectly connected with friendly visiting.
The training of ministers in our theological seminaries should include a thorough course of instruction in charitable work. This would enable ministers to guide the work of their people in the best channels, and it would save them, moreover, from the discouragements of the conscientious worker who is striving to improve social conditions without any clear conception of the scope and limitations of such service. There are many clergymen whose experience and opportunities for study fit them for leadership in an attempt to establish systematic training, in the seminaries. A demand from the laity for more experienced direction in church charity would also help to hasten the introduction of regular seminary courses in applied philanthropy.
[1] "Charities Review," Vol. II, pp. 26 _sq_.
[2] "Occasional Papers of the London Charity Organization Society," p.
35.
[3] Miss Pickton in London "Charity Organization Review," Vol. X, p.
538.
{179}
CHAPTER XI
THE FRIENDLY VISITOR
I have tried to make a number of specific suggestions in the foregoing pages, but it is needless to say that only a few of these are likely to be useful to any one visitor, and it would be fatal to apply them all to one family. In the effort to be specific, I fear that I may have been as exasperating as the cook-books, which, in a similar effort, will suggest, "take a salamander," or "take a slip of endive," when neither is obtainable. Cook-books have their modest uses, however, and the cooks who are most skilful in skipping recipes not intended for them will turn the others to the best account.
In avoiding the danger of representing friendly visiting as a pleasant diversion, I may have gone to the other extreme, and represented it rather as an arduous and {180} exacting profession. It is so far from being this, that professional visiting can never be friendly. In fact, friendly visiting is not any of the things already described in this book. It is not wise measures of relief; it is not finding employment; it is not getting the children in school or training them for work; it is not improving sanitary arrangements and caring for the sick; it is not teaching cleanliness or economical cooking or buying; it is not enforcing habits of thrift or encouraging healthful recreations. It may be a few of these things, or all of them, but it is always something more. Friendly visiting means intimate and continuous knowledge of and sympathy with a poor family"s joys, sorrows, opinions, feelings, and entire outlook upon life. The visitor that has this is unlikely to blunder either about relief or any detail; without it, he is almost certain, in any charitable relations with members of the family, to blunder seriously. Visitors have said to me that they could not see that they had been of any special service, though their friendly feeling for certain families made it impossible to stop visiting. These visitors {181} who have no story to tell have often done the greatest good. "One of the women we had not seen since she first came to us some four years before," writes Miss Frances Smith, "and we remembered her distinctly as quite ordinary then. Imagine our surprise in finding that a certain dignity and earnestness, akin to that of the visitor, had crept into this woman"s life, and found expression in her face and bearing. Such transfigurations cannot take place in a few weeks or months; they are of slow growth, but they are the best rewards of friendship." [1]
The rewards of friendly visiting and the best results of such work are obviously not dependent upon the suggestions of a handbook. As Miss Octavia Hill has said, success in this depends no more on rules than does that of a young lady who begins housekeeping. "Certain things she should indeed know; but whether she manages well or ill depends mainly upon what she is." Life, therefore, is the best school.
Meddlesomeness, {182} lack of tact, impatience for results, carelessness in keeping engagements and promises, will be as fatal here as anywhere.
When we are depressed by a family"s troubles and are striving earnestly to find a way out, theirs seem quite unlike any other troubles. In a sense, it is true that they are unlike; but there are certain resemblances between human beings, even when a continent divides them; and, unsafe though it may be to administer charity by rule, it is more unsafe to administer it without reference to certain general principles. Many of the suggestions of this book are not of universal application, but, in bringing it to a close, I shall endeavor to state a few principles that apply quite universally to friendly visiting.
1. The friendly visitor should get well acquainted with all the members of the family without trying to force their confidence. A fault of beginners is that they are unwilling to wait for the natural development of trust and friendliness. "They expect to make a half dozen visits on a poor family inside of a month," says Miss Birtwell, "and see them {183} helped. Now, which one of us ever had our lives strongly influenced by a friendship of a month"s standing? . . . I once heard a sermon which made an impression on my mind that has remained with me for years. One of its main ideas was to get your influence before you used it. Many people seem to think that if they can visit a poor family, by virtue of their superior education and culture, they must immediately have a very strong influence. They do not get it that way. They must get it just as our friends get an influence over us, by long, patient contact, and by the slow, natural growth of friendship." [2]
Patience is difficult where we see so many things to be done, and it is particularly difficult where there is actual need; but the visitor does not go to act as a subst.i.tute for the forces, charitable or other, that have kept the family alive so far. He must confer with sources of relief that are or can be interested, but beyond this he must have the courage to {184} do nothing until he knows what is the right thing to do.
It is not possible to visit many families, but there are definite advantages in visiting more than one--the usual limit should be not less than two nor more than four. An advantage in visiting two families is that the visitor is less likely to be feverishly active during the earlier stages of acquaintance, and the contrasts and resemblances between the two give the visitor a better grasp of principles. Not only is a new visitor liable to err in overvisiting a family, but some families have too many charitable visitors. The New York visitor, who refused to go to a family on whom three charity workers had lately called, was wise. There are families so clearly overvisited that all who are charitably interested in them should be persuaded to let them alone for a while.