SIX THOUSAND COUNTRY CHURCHES

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SIX THOUSAND COUNTRY
CHURCHES

BY

CHARLES OTIS GILL

AND

GIFFORD PINCHOT

AUTHORS OF “THE COUNTRY CHURCH”

PUBLISHED UNDER THE AUTHORITY OF THE FEDERAL COUNCIL
OF THE CHURCHES OF CHRIST IN AMERICA

New York
THE MACMILLAN COMPANY
1919
All rights reserved

Copyright, 1919
By THE MACMILLAN COMPANY
Set up and electrotyped. Published November, 1919

TABLE OF CONTENTS

LIST OF MAPS

INTRODUCTION

In 1913 Mr. Gill and I published, under the authority of the Federal Council of the Churches of Christ in America, the results of an inquiry into the condition of the country church in two typical counties—Windsor County, Vermont, and Tompkins County, New York. The disclosure of the conditions in these two counties and the conclusions to which they pointed led to the creation of the Commission on Church and Country Life of the Federal Council. Under the direction of the Commission, it was resolved to extend the investigation of the country church to an entire State. For the reasons given hereafter, the choice fell upon Ohio.

For the plan whose execution and results are here set forth, Mr. Gill and I are jointly responsible. It was submitted to, and revised and approved by, the Commission on Church and Country Life, in whose name and under whose direct supervision it was carried out. The field work was done entirely by Mr. Gill or under his immediate direction as Secretary of the Commission, and he also worked up in the office the result of his work in the field. As in the case of “The Country Church,” I am responsible for the final revision of the manuscript for the press. It is now published with the approval of the Commission on Church and Country Life, and as a report of its work.

In the introduction to “The Country Church,” I said and I desire to repeat,—“Mr. Gill’s peculiar fitness for the work of this investigation arises in part from his long and intimate personal acquaintance with the problem of country life. For fifteen years he has been a country minister. One of his tasks was to establish a church in a country community in Vermont which had been without one for more than twenty years. When Mr. Gill came to it, the moral and social laxity of the whole community was flagrant. Disbelief in the existence of goodness appeared to be common, public disapproval of indecency was timid or lacking, and religion was in general disrepute. Not only was there no day of worship, but also no day of rest. Life was mean, hard, small, selfish, and covetous. Land belonging to the town was openly pillaged by the public officers who held it in trust; real estate values were low; and among the respectable families there was a general desire to sell their property and move away.

Then a church was organized. The change which followed was swift, striking, thorough, and enduring. The public property of the town, once a source of graft and demoralization, became a public asset. The value of real estate increased beyond all proportion to the general rise of land values elsewhere. In the decade and a half which has elapsed since the church began its work, boys and girls of a new type have been brought up. The reputation of the village has been changed from bad to good, public order has greatly improved, and the growth of the place as a summer resort has begun. It is fair to say that the establishment of the church under Mr. Gill began a new era in the history of the town.”

It was with this record of practical success in the country church, supplemented by the very unusual experience as an investigator which he acquired in collecting and analyzing the material for “The Country Church,” that Mr. Gill approached the task whose results are here set down. The task of ascertaining with accuracy the conditions of the country church in other portions of the United States still remains. The remedies are yet to be applied.

Gifford Pinchot.

Milford, Penna.
Aug. 26, 1918.

SIX THOUSAND COUNTRY CHURCHES

PART I
CONDITIONS AND REMEDIES

CHAPTER I

HOW THE FACTS WERE GATHERED

The Commission on Church and Country Life of the Federal Council of the Churches of Christ in America conducted the work whose results are summarized in this book. Several thousand persons assisted in collecting the data here given. Lists of churches were obtained from correspondents in every township in Ohio, and township maps were sent to them for marking the location of the churches. Ministers, clerks, and other officers of churches, district superintendents, and other denominational leaders gave indispensable information.

The very important material gathered by the Ohio Rural Life Survey, including country church maps of twelve counties and many data for seventeen other counties, was placed at the disposal of the Commission.

Invaluable assistance has been rendered by State, County, and Township Sunday School Associations. In about half of the townships, officers of the township associations supplied needed information. Miss Clara E. Clemmer, Secretary of the County Association, gathered nearly all the data for Preble County. The Rev. C. A. Spriggs, a Missionary of the American Sunday School Union, furnished most of the facts used in making the map of Pike County.

In a few counties, superintendents of public schools either gave desired information themselves, or supplied the names of others who did, and in some cases the agricultural agents lent a hand.

County atlases were consulted, and verifications and corrections were obtained from many sources. The topographical maps issued by the United States Geological Survey gave the locations of certain churches. The Year Books of the various denominational bodies were in constant use for verification and reference, as were the United States Census, the Ohio Statistical Reports, and other Government documents.

In the different sections of Ohio Mr. Gill made extensive investigations on the ground, while large numbers of country ministers and church members were consulted personally. Specific information has thus been collected in nearly every township, while at country church institutes and conferences in various parts of the State, many facts were secured from the discussions on rural church conditions. Not only has information, therefore, been received from very many people intimately associated with the churches of rural Ohio, but also, and very widely, from personal observation on the field itself.

In spite of all the care that could be taken, after the work on the township maps was thought to be finished, a few other churches were discovered. If, in the future, still other churches should be found which are not on the maps, the number of them will be insignificant. Their discovery will doubtless in no wise affect the conclusions which have been drawn as to the country church situation in Ohio, nor their omission impair the general usefulness of the maps.

In the constructive work of the Commission and of the Ohio Rural Life Association for rural church betterment, as well as in the survey, the Ohio State University, under Dr. Thompson, has always given free and valuable coöperation.

For all this kind assistance the Commission and the Association are deeply grateful, and here express their hearty thanks.

CHAPTER II

THE RURAL CHURCH MAPS OF OHIO

In Part III of this volume are 88 country church maps, one for each county in the State of Ohio. The making of these maps was part of a program adopted in 1914 by the Commission on Church and Country Life of the Federal Council of the Churches of Christ in America. It seemed to the Commission that an attempt ought to be made to test the possibilities of rural church improvement through interdenominational coöperation in some one State. Ohio was chosen because of its geographical location, because of the variety of its church conditions, and because in a number of its counties a country church survey had already been made. This survey had indicated a widespread need for the readjustment of church life to community welfare in rural Ohio.

It was therefore determined, if possible, to complete a series of maps for the entire State which would summarize the facts. In dealing with so many churches in so large an area, it was of course feasible to collect only a very small number of facts concerning each church. Accordingly the facts to be gathered were limited to the location of every rural church, its denomination, its present membership, whether it is gaining or losing in membership, whether it ordinarily has a resident pastor, and if not, what part of a minister’s service it receives.

The collection of such facts was necessary, first, to impress upon the church officials and others the actual urgency of the situation, and second, to provide a basis for a workable policy of interchurch coöperation and reciprocity in influencing or directing the redistribution of ministers and churches.

While the making of the church maps appeared to be the least amount of preliminary work that would open the way for effective action, it was evident that nothing adequate could be done for rural church betterment without interdenominational, or undenominational, organization. Therefore, when the branch office of the Commission on Church and Country Life was opened in Columbus, Ohio, in August, 1914, at the same time the Ohio Rural Life Association was formed to coöperate with the Commission in its work in the State. Soon afterward a Committee on Interchurch Coöperation, consisting of executives in charge of the country churches of eleven denominations, was organized. The principles which it adopted to govern its action mark a forward step of real importance. (See page [235].)

The chief burden of making the church maps has rested upon the Commission on Church and Country Life. Its paid executive and office force have done the main part of the work, but valuable assistance has been rendered by the Ohio Rural Life Association. Much of the work was done in its name.

Incidentally, the coöperative work of these bodies has by no means been confined to the making of surveys. Country Life Institutes have been held, and an educational propaganda in the interest of the rural church has been continuously carried on, with the result that in Ohio more than in any other State has the country church gained ground in its command of public interest. As a subject for addresses and discussion the country church has a place in a large number of farmers’ institutes, and in nearly all Sunday school conventions, while during Farmers’ Week at the State Agricultural College, conferences on no other subject have attracted more people or provoked more animated discussion.

Inasmuch as the collecting of the data extended over a period of more than three years, the maps do not all represent the exact situation at the same moment. While they were being made some of the churches were being redistributed in different circuits, and membership rolls were increasing or decreasing. Since the map for their county was completed some churches have federated, or their members have all united in a denominational union church. But while the maps do not constitute a snap shot of the entire State, the changes which have taken place are too few in any way to invalidate the conclusions drawn. The total situation is indicated with sufficient correctness.

These maps should supply the indispensable basis for the readjustment that is obviously required. We hope that the publishing of them will not only register a stage of progress in the State of Ohio, but that in other States also similar work will be undertaken, and that the forward movement in rural church life will be strengthened and accelerated throughout the nation.

CHAPTER III

SUMMARY OF RESULTS

Ohio contains in its area of 41,060 square miles, some 1,388 townships. If we exclude the townships in which the population is urban, those in which there are villages of more than 2,500 inhabitants (the number set by the United States Census as separating the country from the town), those which contain parts of, or border on, large town or city parishes, there remain 1,170 townships which may be classed as strictly rural. These rural townships have in all 6,060 churches and nearly 1,700,000 persons. Each of them has on an average a population of 1,448 persons, with five churches, or one church to every 280 persons. If we include with the strictly rural townships the rural sections of townships not exclusively rural, there are in Ohio no less than 6,642 country churches.

As these facts would indicate, the country churches of Ohio for the most part are small and weak. According to data gathered by the earlier survey made under the direction of the Presbyterian Board of Home Missions, the churches whose membership is less than 100 as a rule do not prosper, and the smaller the membership the greater the proportion of the churches which are on the decline. In Ohio more than 4,500, or 66 per cent, of the rural churches have a membership of 100 or less; more than 3,600, or 55 per cent, have a membership of 75 or less; more than 2,400, or 37 per cent, a membership of 50 or less.

The membership in these country churches is distressingly small, but the attendance is smaller still. The data available indicate that ordinarily it is less than half the membership.

In six churches taken at random, it was found that the figures ran as follows:

In one township it is reported that the average attendance in each of its eight churches is less than 25.

One of the most striking facts is the shortage of resident ministers. While a reasonable degree of interchurch coöperation should result in the maintenance of a resident pastor in nearly every township, yet in 317, or 27 per cent, of the strictly rural townships, no church has a resident pastor. (See [Map 11], page [49].) More than 4,400, or about two-thirds, of the churches in rural Ohio, and 39 per cent of the villages are without resident ministers, while in the open country only 360, or 13 per cent, of the 2,807 churches have resident pastors.

The efforts of the ministers are so scattered over fields more or less widely separated that much of their effectiveness is lost. (Consult the county maps, pages 147-234.) More than 5,500 of the 6,642 country churches are without the full time service of a minister; 3,755 have only one-third or less of a minister’s services; 2,500 have one-fourth or less; while more than 750 have no regular service of a minister at all. A large number of ministers have other occupations than the ministry.

Moreover it is a rule of nearly universal application that ministers of country churches in Ohio do not remain long enough in their parishes to make effective service possible. According to the official records of the conferences of the largest and doubtless one of the most efficient of the denominations, in the fall of 1917, 48 per cent of its rural ministers were about to begin their first year, and 74 per cent either their first or second year of service in the fields to which they were appointed. Only 26 per cent had had a two years’ acquaintance with their parishes, while only 8 ministers, or scarcely more than 1 per cent, had served as long as five years. This condition is no better in nearly all the other denominations.

Because of this, and also because the effort of the ministry is divided among various and widely separated churches, the people who live in the rural districts in Ohio receive too little pastoral service. The short term also discourages the ministers from attempting to discover and meet the needs of their communities and from formulating and carrying out any adequate plans of community service. The churches, as a rule, are not trained to expect such service, nor the ministers to render it.

In certain extensive areas in Ohio the country church seems to have broken down. (See Chapters [IV] and [V].) In regions where it has been active for a century it has failed and is now failing to dispel ignorance and superstition, to prevent the spread of vice and disease, and to check the increasing production of undeveloped and abnormal individuals. Because of the lack of an organization to coördinate the work of the denominations, and to study the field as a whole, no one has been conscious of responsibility for such failure. The conditions have not even been known by many of the church officials who were responsible, and a situation has been permitted to develop which threatens the welfare of the whole State and demands the immediate redirection of the Church’s missionary activities.

The pay of the country ministers in Ohio is small, the support of the church meager. According to the records of the Conferences held in the fall of 1917 the majority of the ministers (58 per cent) of the largest denomination received less than $1,100 each, three-fourths (74.6 per cent) less than $1,200, while the average amount was $857 and free use of parsonage. In the denomination with the second largest number of country churches the average salary was only $787, or $680 and free use of parsonage.

Over considerable areas a large proportion of the ministers are uneducated. Often they are illiterate and entirely unfitted to render service acceptable to the more intelligent part of their people. In most of the State, the standard of education for ministers is low. It is in part due to the failure of an insufficiently educated ministry to stimulate the intellectual life of the people, that from 1,500,000 to 2,000,000 people in the State have no public libraries.

Unless a larger and stronger social and religious institution is created in the country districts than is now found in the country church, the more vigorous young people will for the most part leave the country, and an inferior class will take their places on the farm. A process of reverse selection will therefore set in which must result in the general debasement of our rural population and ultimately of our nation as a whole. As is well known, this process of decadence is already taking place over very large areas in rural America.

CHAPTER IV

WHERE CHURCH EFFICIENCY IS LOWEST

The facts summarized in the previous chapter show that in rural Ohio the church as a whole is not adequately performing its great and difficult task. It is equally evident that no institution could hope for a high degree of success unless more progressive in method and administration. Furthermore, unless the urban officials or directors in charge of rural churches come to appreciate the fundamental importance of the country church problem, address themselves more seriously to the task in hand, and make really effective use of improved organization and available human and material resources, the country church will continue to decline. While there are very many successful churches, and many rural communities socially, morally, and economically prosperous, failures occur in equally large numbers.

A most striking illustration of the churches’ inefficiency may be found in southern and southeastern Ohio. Here, in a region covering at least eighteen counties, the failure of the churches may fairly be called pathetic. These counties are Adams, Athens, Brown, Clermont, Gallia, Highland, Hocking, Jackson, Lawrence, Meigs, Monroe, Morgan, Noble, Pike, Ross, Scioto, Vinton, and Washington. In this area, after more than a hundred years of the work of the churches, the religious, social, and economic welfare of the people are going down. Although the churches have been here for more than a century, no normal type of organized religion is really flourishing, while the only kind which, during the past fifteen years, has been gaining ground, the cult of the Holy Rollers, is scarcely better than that of a Dervish. The churches have failed and are failing to dispel ignorance and superstition, to prevent the increase of vice, the spread of disease, and the general moral and spiritual decadence of the people.

Most of the information concerning the Eighteen Counties, as for convenience, this region is hereafter called, was derived from personal investigation on the ground by Mr. Gill, from the testimony of two trained investigators, and from interviews and correspondence with local merchants, physicians, clergymen, school teachers, superintendents of schools and churches, farmers, and Sunday school workers. Information confirming what had already been received was found in the statistical reports of the national and state governments. Some of the results of a study of the reports of the Ohio Bureau of Vital Statistics and the United States Census are given in Table A and in Maps A, and Maps 1 to 10, on pages 26 to 36.

In Map A the heavily shaded area indicates the Eighteen Counties included in this region. Ten other counties bordering upon them are shaded more lightly. Many communities in these ten bordering counties are influenced by the migration of population from the Eighteen Counties.

In no less than twelve out of the Eighteen Counties, the death rate from tuberculosis is excessive. (See [Map 1] and [Table A], column 1.) Reports of the Ohio Bureau of Vital Statistics for the years 1909, 1910, and 1911 (the latest we could secure on this subject), give the average annual deaths from this disease for 100,000 persons, as 125 for the whole State. On Map 1, all counties are shaded whose rate exceeds not 125 only, but 145. Of the seventeen counties in the State whose death rate from tuberculosis is 145 or over, all but five are in this region, and of the five one is a bordering county.

Outside this area and the bordering counties, the highest rate is in Franklin, of which the city of Columbus is the county seat; but of the Eighteen Counties, seven have a higher rate than Franklin. In Clermont County it is 164, in Scioto 169, in Lawrence 172, in Ross 175, in Gallia 184, while in Pike it is no less than 216,—far larger than for any other rural county in the State. In Hamilton County, in which is the city of Cincinnati, and which is adjacent to Clermont County, the rate of 217 is probably due to the large colored population.

It will be observed, therefore, that in no less than two-thirds of the Eighteen Counties the rate of death from this preventable disease is excessively and indefensibly high.

The number of illegitimate births in the Eighteen Counties is likewise excessive. (See [Map 2] and [Table A], column 2, pages [28] and [37].) The rate per 100,000 population for the State is 43.9. Of the 28 counties whose rate is above the average, 19, or 68 per cent, are either in the Eighteen Counties or the counties bordering upon them. No less than thirteen, or more than two-thirds, of the Eighteen Counties have an excessive number of illegitimate births. Outside this area and the bordering counties the highest rate for any county is 61, but in ten of the Eighteen Counties it is greater than this. Whereas the rate for the State is less than 44, in Athens County it is 65, in Noble 67, in Scioto 73, in Gallia 76, in Hocking and Monroe 78, in Ross 87, in Pike 89, in Lawrence no less than 113, while in Jackson it is 123, or the highest rate in the State.

It will be noted that these figures cover the counties in which are the large cities as well as the rural counties. But in Hamilton, containing the city of Cincinnati, the rate is only 66, in Franklin, containing the city of Columbus, it is 56, and in Cuyahoga, containing the city of Cleveland, it is only 50.

Illiteracy also, in the Eighteen Counties, is excessive. (See [Map 3] and column 3 of [Table A].) The per cent of illiterate males of voting age for the State in 1910 was 4.2. There are 29 counties in which that number was exceeded. Of these, fourteen are among the Eighteen Counties, and five border upon them. In Brown County, the percentage is 4.3, in Washington and Noble 4.5, in Monroe 5.4, in Adams 6.9, in Athens and Ross 7.4, in Scioto 7.7, in Gallia 8.1, in Vinton 8.4, in Hocking 8.6, while in Pike it is 10.7, and in Lawrence 11.6.

Among the remaining ten counties whose percentage of illiteracy is above the average it appears (see [Map 4], page [30]) that in all but three, the percentage of foreign-born persons is large, and that among counties where the foreign born are few, there are, outside the Eighteen Counties, only six for which the percentage of illiteracy is greater than 4.2, and three of these are included in the counties which border upon them.

It will be noted that in this region the number of foreign-born persons is very small. The percentage for the State is 12.5, whereas in the Eighteen Counties it is only 2.3. No less than 53 counties out of the 70 outside of the Eighteen Counties, have a foreign population of more than 2.3 per cent.

In this region, therefore, where there is so high a percentage of illiteracy, of illegitimacy, and of deaths from preventable disease, the people are more nearly pure Americans than in the rest of the State. They compare unfavorably with the people of counties where a large proportion are foreigners. It is true that the cause does not lie in the origin of the population. But the fact that these things are true in the most American parts of Ohio, where we should naturally expect to find the best situation, greatly emphasizes the significance of the conditions disclosed.

It is an additional indictment against those who are responsible that in Mahoning County more than 28 per cent and in Cuyahoga County more than 33 per cent of the population in 1910 were foreign born, yet in these counties, containing the large cities of Youngstown and Cleveland, the moral and social conditions are better than in the Eighteen Counties—a rural section inhabited by our purest American stock.

Such statistical data as are here presented are but as smoke indicating fire. They do not overstate the urgency of the appeal from the unfortunate over-churched and under-ministered communities of this section. Here gross superstition exercises strong control over the thought and action of a large proportion of the people. Syphilitic and other venereal diseases are common and increasing over whole counties, while in some communities nearly every family is afflicted with inherited or infectious disease. Many cases of incest are known, inbreeding is rife. Imbeciles, feeble-minded, and delinquents are numerous, politics is corrupt, the selling of votes is common, petty crimes abound, the schools have been badly managed and poorly attended. Cases of rape, assault, and robbery are of almost weekly occurrence within five minutes’ walk of the corporation limits of one of the county seats, while in another county political control is held by a self-confessed criminal. Alcoholic intemperence is excessive. Gross immorality and its evil results are by no means confined to the hill districts, but are extreme also in the towns.

Adams County was made notorious because in the 1910 election nearly 2,000 persons were disenfranchised for selling their votes, and there is convincing evidence that it does not stand alone. Of course there are many communities in this region where conditions are better, such as the area immediately affected by the admirable and effective work of Rio Grande College. But there is just as little question that the general deplorable condition of the Eighteen Counties, ascertained through the personal investigations of Mr. Gill, and confirmed by wide correspondence and the statistical data here summarized, is true.

The bad economic, as distinguished from the moral, conditions in the Eighteen Counties are largely due to sterility of soil, and to the fact that many of its hillsides are too steep for profitable cultivation. It is often contended that economic conditions affect religion and morals, and there is much truth in that contention. But it cannot be held that steep hillsides and sterile soil of themselves produce conditions such as are here described. Merely to state such a proposition is to refute it. Moral and religious poverty must bear at least as much of the blame as poverty of the soil. (See Maps [8], [9], and [10], and [Table A], columns 8 and 9.)

The total value of farm property falls below 15 million dollars in but 21 of the 88 counties of Ohio. Of the 21, all but 6 are among the Eighteen Counties. (See [Map 8], and [Table A], column 8.) In Adams, Athens, and Monroe Counties, the value of farm property is only 10 million dollars each; in Morgan 9, in Meigs and Scioto 8, in Gallia 7, in Hocking and Pike 6, in Jackson and Lawrence 5, and in Vinton only 4.

According to the United States Census the value of farm property in Ohio increased nearly 60 per cent from 1900 to 1910. There were only ten counties in the State in which farm property had not increased more than 25 per cent during that period. Eight of these are among the Eighteen Counties. (See [Map 9], and [Table A], column 9.)

According to the Census of 1910, there were only 13 counties in Ohio whose land was valued at not more than $25.00 per acre. All of them are in the Eighteen Counties. (See [Map 10].) In the remaining five the land is valued at not more than $50.00 per acre. It becomes impossible, therefore, to avoid the question whether the character of the soil determines the character and destiny of the people who are born upon it.

Attention should be directed in passing to the fact that the low value of the land is due in part to the failure of the people who live upon it to develop and use the natural resources which are available. In some of the poorest regions in the Eighteen Counties an occasional farmer is making a good living from the soil, although his land by nature is no better than that of his poor neighbors. As a rule the agricultural opportunities of the region are neglected. For example, little fruit is grown, although both climate and soil in much of the region are very favorable to fruit production.

But it remains true that the natural conditions as a whole are not as favorable for agriculture, as they are to the north and northwest; and it is an unquestionable fact that the character and condition of the earth’s surface has a relation to the physical, intellectual, social, and moral conditions of the people who live upon it. Undoubtedly this is as true in southeastern Ohio as it is elsewhere. Poor soil, as a rule, does not hold upon itself the most enterprising families so tenaciously as good soil, and for that reason we might fairly expect the people of these districts to have less vigor and less initiative. On such soil it is therefore more difficult to sustain thriving churches, and so the moral and religious life may be more prone to decline.

But soil conditions by themselves cannot demoralize a people. They can do so only where the church is failing to do its work. The natural conditions of soil and climate are by no means worse in the Eighteen Counties than in many other areas where fairly good moral conditions are found. They are no worse than they were in the parish of John Frederick Oberlin, nor in many fairly prosperous New England communities of to-day. Even where moral, economic, and other conditions are bad, communities usually respond quickly to the work of a well-equipped resident pastor, as the experience of home missionaries abundantly proves.

In the first parish served as pastor by Mr. Gill, the soil and the people were very poor. The moral conditions, because of a church situation very similar to that of the neglected communities of southeastern Ohio, were bad. But the response to the work of a church which gave good service was all that could have been anticipated. Even the economic conditions were notably improved as a result of the church’s work, while the moral change in the community was striking, rapid, and enduring. Men familiar with home missionary work regard such results as normal.

Where the conditions are as unfavorable as they are in the Eighteen Counties, it is unquestionably the duty of the church as a whole, and especially of the churches of the prosperous districts, to assist the weaker churches not only with supervision and advice, but also by helping to provide well-trained and well-equipped ministers, thus guarding against the ravages of an ignorant and untrained or unworthy and insincere ministry.

The people of southeastern Ohio will undoubtedly be as responsive to good church work and as ready to follow good religious leadership as the people of similar regions elsewhere. Such work and leadership for many years, at least, they have not had. (See the next chapter.) Their ecclesiastical and religious conditions are such as afford no ground for expecting better social, moral, and physical conditions than those actually found to exist. Surely we cannot accept these conditions as inevitable until the church shall at least have made a serious effort to test the possibilities and learn the results of carrying out a live and modern program.

CHAPTER V

THE CHURCHES IN THE EIGHTEEN COUNTIES

In the Eighteen Counties of Southeastern Ohio some of the older and stronger denominations are well represented, as Table C shows. (See page [39].) No less than 526, or more than one-third, of the total number of churches are Methodist Episcopal. Nearly one-tenth are United Brethren in Christ, another tenth Baptist, one-fifteenth Christian, and one-fifteenth Presbyterian; while other powerful denominations are also present. It is evident that the failure of the churches in this area cannot be laid to the weakness or poverty of the denominations represented, for they are for the most part neither weak nor poor. Ohio, moreover, is a wealthy State, and its churches make large contributions for church work and church extension both in America and abroad.

It has been too commonly held in the past that missionary effort should consist largely in organizing and building churches. We do not believe that proposition is sound. In rural Ohio the worst moral and religious conditions are found where there are the largest number of churches in proportion to the number of inhabitants.

In 39 counties out of a total of 88 in the State, there is one country church for each 275 people or less. (See [Map 5] and [Table A], column 5.) Of these 39 counties, 17 are among the Eighteen Counties under our special consideration. Outside these Eighteen Counties and the counties contiguous to them, no county has an average of less than 228 persons to a church, but it appears that Washington has one church for 226 persons, Monroe one for 214, Pike one for 211, Gallia one for 197, Morgan one for 194, Jackson one for 193, while Vinton has one for 182, and Meigs one church for 178. In the rural sections of these Eighteen Counties there are 1,542 churches and 248 townships, or more than 6 churches to a township.

While the fact that this region is more difficult to travel, because more hilly, than many other parts of the State might constitute a reason for having many churches, it certainly cannot be held that the bad moral and religious conditions which exist are due to lack of a sufficient number of them. Nor is support here to be found for the contention sometimes made that religious work thrives best under competition.

The larger the number of churches in proportion to the population, the more difficult it obviously becomes to secure, support, and retain resident pastors. In proportion to the number of churches, the Eighteen Counties have a comparatively small number of ministers. (See [Map 6] and [Table A], column 6.) In the State as a whole, about one-third, or 34 per cent, of the churches have resident ministers. In only three counties outside the Eighteen is it true that less than one-fourth of the churches have them. These are Delaware, Coshocton, and Pickaway, and the latter is one of the bordering counties. But in 13 of the Eighteen Counties less than one-fourth of the churches have resident ministers. It will be noted that less than one-fifth of the churches in Scioto, Pike, Lawrence, and Meigs Counties have resident ministers, one-sixth in Morgan County, and less than one-sixth in Jackson, Hocking, and Gallia.

In the Eighteen Counties the number of resident ministers in proportion to the population, as well as in proportion to the number of churches, is small. (See [Map 7] and [Table A], column 7.) There are 24 counties in Ohio in which there are more than 1,000 persons for each resident minister, of which 13 are among the Eighteen Counties under consideration, and three among the bordering counties. Noble County has a resident minister to every 1,240 persons, Gallia to every 1,396, Lawrence to every 1,450, Pickaway to every 1,458, while Hocking has only one to 1,693, or nearly 1,700 persons. Here, as in most rural sections, an absentee ministry is necessarily ineffective. (See pages [50-51].)

The foregoing facts afford convincing evidence that the church in this region is rendering poor service—how poor the reader may judge from the following description of the religious and ecclesiastical conditions found by Mr. Gill in his personal investigation on the ground.

For the most part the farm people of these Eighteen Counties are very religious. This is attested not merely by the large number of churches, but also by the frequency of well-attended revival services, held in spring, summer, autumn, and winter. (In Pike County, for example, no less than 1,500 revival services were held in thirty years, or an average of 50 each year.) Yet a normal, wholesome religion, bearing as its fruit better living and all-round human development, and cherished and propagated by sane and sober-minded people, is rarely known. The main function of a church, according to the popular conception, is to hold these protracted meetings, to stir up religious emotion, and, under its influence, to bring to pass certain psychological experiences. The idea seems to be dominant in nearly all the denominations and churches that the presence of the Deity is made known mainly, if not solely, through states of intense emotion which may be stimulated in religious assemblies. Such emotion is held to be not only a manifestation of the Deity’s presence, but also a proof of His existence. No man is held to be religious or saved from evil destiny unless he has had such experience. It becomes, therefore, the business of the preacher of the church to create conditions favorable to the experiencing of these emotions.

Officials of denominations to which more than two-thirds of the churches belong encourage or permit the promotion of a religion of the excessively emotional type, which encourages rolling upon the floor by men, women, and children, and going into trances, while some things which have happened in the regular services of a church in one of the largest denominations cannot properly be described in print. The leaders of a religious cult commonly called Holy Rollers seem to be most efficient in this direction. The character of their services and activities produce the results desired, according to the traditions accepted and proclaimed for generations by ignorant preachers to a nonprogressive people.

A Holy Roller movement was started in Pike County in the year 1902. It has steadily been gaining ground ever since, and has never been more flourishing than now. It is the livest sect in this and neighboring counties. Its meetings are large and full of enthusiasm. Except the churches of this cult, very few are now left in the western half of Pike County which show any activity whatever. In one district of 150 square miles (in which there are 1,200 children enrolled in the schools and in all 1,600 young people from the ages of six to twenty) no churches were holding services in 1917 except those of the Holy Rollers.

The seasons of protracted Holy Roller meetings often last for several weeks. Frequently they begin each day at 10.00 A. M. and continue until 2.00 A. M. the next day, with intermissions for meals. These meetings are characterized by much singing, with music well adapted to rythmic motions of the body, by dancing and clapping the hands, sometimes by shouting and joyous screaming, rolling upon the floor, tumbling together of men and women in heaps, trances, while at least one of their preachers has exercised hypnotic power over some of his followers and has put them through stunts in no way differing from those of the professional hypnotist showman who, in times past, for the price of admission, has amused and astonished his audience with exhibitions of his skill.

In one village where Mr. Gill attended a church belonging to this movement, it was the only religious organization holding services or showing any signs of life. Although at this service the building was full to its capacity, as is usual with meetings of this kind, the church not only had no Sunday school, but its leaders kept the children away from one which a missionary of the American Sunday School Union was trying to start in the neighborhood. Three-fourths of the parents of the fifty pupils in the local school were adherents of this cult, yet its leaders opposed having better day schools. The school principal, under the direction of the County School Superintendent, tried to hold literary meetings for intellectual and social improvement, but under the influence of the Holy Roller leaders, the parents refused to let their children attend, and the enterprise was defeated. Apparently no meeting for any purpose is to be tolerated except the Holy Roller meetings themselves. These theoretically and in fact take the place of all other gatherings.

The Holy Roller church in this community, as elsewhere, in its total influence promotes immorality. It has a tendency to break up families and destroy the peace and harmony of the neighborhood. In the judgment of the more sober-minded people, the Holy Roller movement spoils the life of the community wherever it goes.

Although the Holy Roller cult apparently was not started in this region until a few years ago, it would seem that the religious activities of the older denominational churches were but a good preparation for it. In fact, good soil is found for sprouting the seed of Holy Rollerism in many sections of the State. The difference in religious beliefs and ideals between the Holy Rollers and the preachers of other denominations in the Eighteen Counties too often is not easily detected. Denominations to which at least two-thirds of the churches belong employ many men and women as preachers who are extremely ignorant.

In one of its districts, nearly half of the twenty or thirty ministers of the largest denomination in the State did not have a common school education. It is usual to find ministers intellectually inferior to a number of families whom they are supposed to lead and teach. In some districts a considerable proportion of the preachers have had no more than three or four grades of common school instruction. Some cannot write their own names correctly. Accordingly religious education is neglected. The people apparently have been untouched by the general advance in religious knowledge during the past century.

Many intelligent people in the Eighteen Counties deplore these conditions and would be glad to have churches of a different type. But it is also very common to find among the more prosperous, especially in the fertile river valleys, a spirit of utter indifference towards religion, and often of gross materialism. Under such circumstances it is not surprising to find that in several sections much hostility to institutional religion exists. It is given expression by rural hoodlums who cut to pieces harnesses and slash tires belonging to ministers or laymen who attend religious gatherings, while in some communities stones are thrown through the windows of buildings where public worship is being held.

While it is true that out of the poorest and most unfortunate districts bright boys and girls frequently emerge, escape their surroundings, and become good citizens, it is none the less true that a large proportion of those who remain have no reasonable chance for wholesome development.

The bad influence of the Eighteen Counties extends far beyond their borders. Out of them many farm laborers have gone to communities to the north and northwest, often with deplorable results to the social, religious, and moral conditions of the communities where they are employed. (See [Table B].) It is calculated that no less than 61,000 persons emigrated in the ten-year period from 1900 to 1910 from the strictly rural districts of sixteen of the Eighteen Counties.

In Madison, a fertile county near the center of the State, in an area sixteen miles long and from seven to eleven miles wide, there are three closed and no active churches. One of the causes of this condition is the fact that the farm laborers imported by the owners of large tracts of lands were never made familiar, before they came, with a normal type of religion. These men come from the Eighteen Counties or from sections across the Ohio River where the conditions are very much the same. In parts of several other counties the situation brought about by similar immigration is extremely bad.

The Eighteen Counties demand missionary activity on the part of the church as a whole, not only for the sake of the unfortunate people who live in them, but also for the sake of the other regions whose welfare is threatened by the transfer of low standards of all kinds, which, like a forest fire, are creeping away from the region where they originated.

Among the large number of intelligent persons who know and deplore the situation in typical communities of southeastern Ohio, very few seem to cherish hope of improvement. Such pessimism appears to be unjustified. Good work is now being done by missionaries of the American Sunday School Union. What is more important, there is much promise that the trouble can be reached and cured by the modern country church movement, which is already making real progress in Ohio. As a result of this movement, for example, the Board of Home Missions of the Methodist Episcopal Church has, for the first time, appropriated missionary funds to be used in this section, while one of the District Superintendents of the same denomination is carrying out a radically changed program for the churches under his supervision.

Map A
Where Conditions Demand Missionary Aid

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Map 1
High Death Rates from Tuberculosis

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Map 2
High Rates of Illegitimacy

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Map 3
Where Illiteracy Abounds

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Map 4
Distribution of Foreign Born Whites

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Map 5
Excessive Over-Churching

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Map 6
Churches Many but Ministers Few

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Map 7
Number of Persons to a Resident Minister

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Map 8
Value of Farm Property in the Year 1910

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Map 9
Increase in Value of Farm Property

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Map 10
Rich Land and Poor Land

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TABLE A

Showing that in a Group of 18 Counties in Southeastern Ohio there is an Excessive Amount of Preventable Disease and Illiteracy, an Excessive Number of Illegitimate Births, Excessive Overchurching, a very Small Number of Resident Ministers in Proportion to the Number of Churches and Number of People, that as Compared with Other Sections the Total Value of Farm Property is Small and the Increase in Value Slight

1 — Average annual rate of deaths from tuberculosis of the lungs per 100,000 persons, 1909, 1910, 1911
2 — Average annual rate per 100,000 population of illegitimate births for 1909, 1910
3 — Per cent of illiterate males of voting age, 1910
4 — Per cent of total population who were foreign born white, 1910
5 — Number of persons to a church
6 — Per cent of churches which have resident ministers
7 — Number of persons to each resident minister
8 — Number of millions of dollars at which farm property is valued
9 — Per cent increase in value of farm property 1900-1910

TABLE B

Showing Calculated Number of Persons who Migrated from the Rural Districts of Sixteen Counties in Southeastern Ohio 1900-1910

TABLE C

Denominations of the Churches in Eighteen Counties of Southeastern Ohio

CHAPTER VI

A POLICY AND PROGRAM

The roots of the religious and moral life of the Nation are chiefly in the country church. As in southeastern Ohio, so in any area where the church fails, degeneracy begins. The low and sordid moral atmosphere found in so many rural villages and communities, not only among the Eighteen Counties, but throughout the State (and far beyond the boundaries of Ohio) is altogether unnecessary. It constitutes a challenge to the church which can no longer go unheeded. Obviously, whatever reforms in methods and policies may be required to enable it efficiently to perform its task must be made.

(1) A Better Program

One of the chief underlying causes of the present condition of the churches is an imperfect conception of their function. We recognize the fact that the effective proclaiming of the Gospel is the essential if not the greatest and most important task of the churches, but the impression is still very widespread in the Ohio churches that to preach it from pulpit and platform is almost their only task. That this is not enough to bring the churches to their full effectiveness has been conclusively proved by the experience of foreign missionaries during the past hundred years. In proportion to the number of their missionaries, the missionary societies which have believed that proclaiming the Christian message is the only function of the church, have not made as many converts nor built up as strong churches as those which engage also in the work of healing the sick and teaching. The most successful missionary organizations teach not only Christian life and theology, but all that makes for what is best in our Christian civilization.

The welfare of a man’s soul may be increased by promoting the welfare of the rest of him, and the aim of the church should be to bring every man to the highest possible development of all his powers. In seeking to do so it will not only be more effective in creating a higher manhood and womanhood, but will also make its message better understood and secure a greater number of church members and adherents.

For our city churches also this is as true as for the foreign missionary field, although perhaps less obviously so. The equipment of so large a number of modern city churches for various forms of social service is a strong indication that those who control their policies recognize the necessity of a more diversified field of work.

The success and growth of the Y. M. C. A. is another indication of the truth for which we are contending. This institution which is a branch or arm of the Christian church has declared its aim to be the development of “soul, mind, and body.” As a result of this policy it is now engaged in many kinds of work which should also be done more widely and generally and so on a greater scale throughout the church. It receives large contributions of money from members of the churches, and it rightly undertakes and successfully carries out large enterprises where other church organizations fail to see their duties and opportunities and lag behind or remain idle.

Still another reason for believing in a larger function and mission of the church is found in the fact that every strikingly successful country church is found to be deeply concerned with the needs of the community, and is carrying out a broad and comprehensive program of service. This is true not only in the State of Ohio, but throughout the Nation.

Finally and conclusively, it may be added that the broader program was instituted and carried out by the Founder of the Christian religion, and was by Him enjoined upon His followers.

What the new program for the local country church should be is no longer a matter of conjecture. Country ministers in very many widely separated parishes of the United States have worked it out independently in trying to meet the needs of their communities, and have everywhere reached substantially the same conclusion. The program is essentially the same in all places where the most successful country church work is done. It has found an embodiment in the mass of country church literature which has been published during the past eight years, and it has been studied, tried, and proved to meet the need of large numbers of country pastors in Ohio and in many of the other States. How it has been carried out in some Ohio parishes is described in Chapter VIII, pages 75-87.

(2) A Better Ministry

To carry out the better program for the local country church requires an educated ministry. Ohio has suffered greatly from ministerial quackery. Very imperfectly equipped ministers, such as are found in nearly every county of the State, and unsound ignorant men, such as are so common in the Eighteen Counties, cannot meet the requirements of the new program. Doubtless the educational requirements of the discipline of many of the denominations are set too low, but even so, if the rules of the discipline were strictly obeyed, a large proportion of the present ministers would be eliminated. The new program requires trained men.

To get better men, better opportunity and better pay must be supplied. Fields of service must be created large enough, yet sufficiently compact and free from competing rivals, to make good work possible. The farmers must be convinced that better support of the ministry is essential, in their own interest. At the same time the best young men of the churches must be assured that the new program offers a field so promising as to make it worth their while to enter the ministry. The churches are wise enough and strong enough to do all this if they will address themselves to the situation and take it seriously.

(3) Better Support

In a large part of Ohio the farmers are able and ready to multiply the amount of money they now contribute for the support of the churches. When it is made clear to them that better pay will bring a better minister, increased support will cheerfully be given. But the farmers will not give more money either for the support of an inferior minister, or to carry out the old program. They will demand their money’s worth, and this the present methods do not, in general, supply. The increased prosperity and consequent ability of the farmers to support the church more liberally is indicated by the fact that the total value of farm property in Ohio increased nearly 60 per cent during the ten-year period from 1900 to 1910.

But it must be remembered that increased support will not be given by the farmers unless the need for it, and what it will bring, is brought forcefully to their attention. This the individual minister cannot do, for to attempt it lays him open to the charge of feathering his own nest. It should be done by a State Federation of Churches or by such organizations as The Ohio Rural Life Association, acting through its own institutes and the farmers’ institutes, through the circulation of its literature, and through the formation of organizations for this purpose in the churches of the different counties. No matter how good work a minister may do, ordinarily he will not be adequately supported unless some special agency does this work.

(4) Better Acquaintance

The present system of circuits entails upon the country minister an enormous waste of time. If a man tries to do the pastoral work which is strictly necessary, he must spend a very large proportion of his working hours in driving to the widely separated points of his various parishes, crossing and recrossing as he goes the lines of travel of other ministers engaged in the same territory upon the same work. That the country minister should be called upon to waste so large a part of his life in this way is shameful because it is bad and inefficient organization, and carries with it an utterly needless loss.

To understand the significance of pastoral calling in a rural community it must be remembered that isolation is as characteristic of the country as congestion is of the cities. A large proportion of rural families look upon a minister who calls frequently as a personal asset of great value. He supplies opportunities not otherwise available for the discussion of matters of general interest or of deep personal concern. He calls attention to the things otherwise forgotten, and brings, or should bring with him, the inestimable advantage of intimate contact with a wise and well-trained mind. Moreover, a man full of good will to all going from house to house, sympathetically trying to help and understand, will inevitably modify the uncharitable and unjust public opinion which either exists or is believed to exist in most rural communities.

Equally effective are the incidental contacts of a minister engaged in community service, such as work with boys, or the promotion of welfare enterprises. Thus engaged he will inevitably get in touch with his parishioners, and supply the needs of individuals and of the community, at least as fully as the minister who devotes most of his working hours to pastoral calls. In such work less time is spent in the long drives or walks between houses which are necessary in systematic calling, while the minister gets to know the men better and bothers them less.

Without pastoral calling and community welfare work, the country minister’s service is sure to be ineffective. But as a matter of fact the country ministers of Ohio for the most part do very little of either. The country people as a rule, receive very few pastoral calls, according to the almost universal testimony of the country ministers themselves as well as that of other persons who live in the country. In Delaware County, for example, a prosperous county in the center of the State, there is an area of 82 square miles, with more than 2,100 people, in which only one minister makes any pastoral calls, and he makes very few. Half the townships of this county have no resident ministers.

Mr. Gill found one township in the north-central section of the State in which the farmers’ families probably had not been called on once in five years. One woman had not received a call from a minister in twelve years. When finally called upon she became a regular and happy church attendant, though she had not been to church since her childhood. Another family was found in the same region whose house no minister had entered for nineteen years. In an Ohio River township, the members of a family testified that a minister had not called on them for twenty-five years, and still others asserted that no minister had ever entered their homes. From the reports of eighteen pastors in one denominational district it appeared that on an average each one made only six calls a year upon non-church members, although these were more than 60 per cent of the people. “Our minister does not know the people of this community” is common testimony everywhere in the country parishes.

The country minister’s influence is still further reduced because his term of service is short—usually but a year or two, rarely three years. Moreover, his efforts are commonly divided among several communities and thus are spread too thin to produce results. Add to that the fact that in each community the people whom he serves are intermingled with the parishioners of ministers of other denominations. Under these circumstances how can he become efficient in community service, and how can he get to know the people of his charge? Ordinarily he does not even attempt it. Under present conditions the country minister who does, generally accomplishes little and wears himself into discouragement.

(5) Rearrangement of Circuits

The old circuit system under which many of the denominations developed their work and which is now the system employed in nearly all the larger denominations in the State, was of undoubted value in the beginning of their work in pioneer days. But like many other efficient methods of early times it has ceased to be the best method for present needs, in the form in which we now find it at work. This is true except in a few instances where it appears in such a modified form as to be adaptable to present conditions.

Under the circuit system it has often been accepted as a policy by church officials that every church must have a minister and every minister a church. The advantages accruing both to the churches and ministers from a reasonably cautious and not too consistent application of such a rule are obvious. But failure to use such caution and too great insistence on its universal application too often have resulted in the employment of unequipped and uneducated ministers and sometimes even of men whose character was questionable, which in turn, has helped to bring about a low standard of pay for the minister. The pay of the skilled has fallen to that of the unskilled, and the total result has been to cheapen the ministry. The standard among farmers for the support of both church and minister, therefore, has fallen low. We must have a greatly modified system or a better system before the ministry can be better paid.

Under the circuit system as now applied in Ohio the churches too often provide for but little else than preaching. Even the Sunday school, one of the most hopeful and valuable kinds of church work, is hampered by it, for this work needs the leadership of a trained ministry, which the present circuit system tends to prevent. The minister with a circuit can rarely attend the services of his Sunday schools, and the task of promoting the Sunday school work during the week in the several communities of his charge is usually too arduous for him.

In times past it has been held commendable for a denomination to establish one of its churches in every community, regardless of the number of churches already there. By making use of the present circuit system, it has been possible to establish and after a fashion to maintain a church almost anywhere. Hence the present unfortunate multiplication of churches.

When rural communities are overchurched, as under the working of this plan in Ohio most of them are, competition between them necessarily results not in the survival of the fit, but in the continued existence of an excessive number of bloodless, moribund churches, whose energies are almost entirely exhausted in the mere effort to keep alive.

When the circuit system is adopted by more than one competing denomination in a field as it is in Ohio it helps to perpetuate interchurch competition. When one adopts it all others must, or retire from the field. It cannot be held that the resulting competition helps to make more Christians, or that it tends to develop character or community life. On the contrary, it reduces both the power of the church as a whole and the influence of the individual churches for personal righteousness and community welfare. Then, as the churches under the competitive system grow weaker, they must be yoked in larger circuits. So far has the practice gone that in one circuit in Ohio there are actually ten churches.

A variation of this system is found in certain Holy Roller churches where an undefined number of churches together depend for their leadership on a group of itinerant revivalists. Frequent or occasional seasons of revival services often constitute the sole activity of these churches, yet because of the weakness of the latter they are succeeding or have succeeded in crowding out many churches of the older denominations. There is a clear instance of this in the western half of Pike County, where nearly all the churches are abandoned excepting those of the Holy Rollers—a striking example of reverse selection or the survival of the unfit.

The movement for the conservation and improvement of rural life has no greater enemy than the misused circuit system. Not only does it weaken the churches, but it necessarily discourages the development of the community and of community life. With his efforts divided among three or more different communities, his parishioners mingled with members of competing churches, the country minister cannot hope for the coöperation necessary to effective leadership. His success in any work for the community, because it would add prestige to his church, as a rule is not desired by the members of other denominations. The entire circuit situation as it works to-day in the region here under investigation whatever may be its value elsewhere tends to make the modern program of successful churches entirely impracticable.

Escape from the deadening environment of the country church circuit is the ardent desire of most country ministers who have had any reasonable degree of equipment for their vocation, and self-improvement as a preacher seems to be the only way out. The circuit minister of such equipment naturally regards his present work as temporary. He looks forward to leaving the country through promotion to a town church. The city, where he hopes to be, and not the country, where he is, becomes for him the only field for success in the ministry.

It is evident, therefore, that country parishes to be successful must be more compact. As a substitute for the circuit, churches in a small community where there are too many should be united in the support of one resident minister. If they cannot support him, then other adjacent churches should join with them in a federated circuit under a single pastor. Such is the right use of the circuit in the country.

The territory thus placed under one minister may be so large as to make it desirable to employ a paid assistant to the pastor. Freed from the necessity of long drives to other communities, the pastor can make many calls nearer home. Community enterprises, under this system made possible, will bring the pastor into personal touch with the people. He will become their friend and they will wish him a long term of service among them. And only when a minister has been two or three years in a community can he begin to render his most effective service. The enlarged and unified parish, such as that of Benzonia, Michigan, or Hanover, New Jersey, should be carefully distinguished from the misused circuit, which now plays so significant a part in the church life of Ohio. Parishes like these afford all the benefits of the circuit with none of its defects.

Map 11

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(6) More Resident Ministers

While the preaching of a good pastor is an indispensable factor in the individual development of his parishioners and in the progress of community life, that of the non-resident is by comparison of little value. It is shooting in the air without seeing the target, like the fire of artillery without the aid of air scouts. There is no greater force for righteousness in a country community than a church with a resident minister, well educated, well equipped, wisely selected, whose term of service is not too short. The church is the only institution which can hope to employ a man of this type to give his whole time, as a minister can, to the service of his community.

The right kind of resident minister will have a strong and intelligent desire to secure opportunities for the best development of his children and to create a favorable environment for them. He will therefore take a keen interest in the schools, in the establishing of libraries, in play and social life, in keeping out evil influences and promoting general decency. He may fairly expect to see the fruits of his labor, and will be all the more likely on that account to become interested in the economic betterment of the community. Such a man will stimulate it and help it to make use of all available means to further the general welfare. A church with such a pastor is community insurance against degeneracy and decay.

One of the most striking examples of the service of a resident minister during a long pastorate is found in the life of the well-known John Frederick Oberlin, a free biography of whom has recently been made available to all country ministers. Large numbers of modern examples may also readily be found. One is given on pages 77-80 of this report.

There are few more deplorable wastes than that of the church in the use of its rural ministry. This waste alone is enough to account for much of the decline in country life, because under the present system only a small fraction of the normal influence of the ministry can be exerted. And it is a needless waste, for it is fully within the power of the churches through their officials to correct it. The minister must be given a field of such a character that it is possible for him to do his work, and he must be given that adequate support which proper church administration can most assuredly secure for him. Only when these readjustments have been made will it be fair and right to appeal to the young men of education and ability to enter the rural ministry, and stay in it.

The thing can be done. We have in mind a rural township with less than 2,000 inhabitants, lying in a hill country, which has six resident ministers in its five villages, while the term of service of the minister of each of the parishes is nearly always long. To establish at least one resident minister in every township is not too high an aim. The people can and should be brought to understand that the value of a successful minister rises in increasing proportion with his knowledge of the community and the length of his service.

(7) Interchurch Coöperation

To substitute coöperation for competition is an essential condition of rural church progress, at least in Ohio. Whenever the new program is adopted by a community it will discover that interchurch competition is hostile to community prosperity. Many rural communities already know that interchurch coöperation is desirable. But the great question is how to secure it. Nearly every community is aware that it has too many churches, but the task of reducing the number or securing interchurch comity is a problem beset with difficulties. These difficulties, however, are by no means insuperable. Many communities have already found ways to overcome them.

In every community which really requires more than one church or pastor, there should be a federation of churches; that is, a joint committee of pastors and delegates officially appointed by the several churches to learn and meet the needs, religious, or social, which require concerted action. While such federations, which are carefully to be distinguished from federated churches, are common in our cities, comparatively few are found in the country. One of these is in Shiloh, Ohio, a description of which may be found on page 75. There appear to be no very great difficulties in the way of bringing such federations about.

In communities whose compactness permits, and whose population and resources require, that there should be only one congregation and pastor, but where two or more churches already exist, the churches clearly should either be united organically in a single denominational church, or a federated church should be formed. Descriptions of federated churches may be found on pages 59-69.

In a township or community where population and resources are inadequate to support more than one pastor, but where the population is so distributed that more than one place of worship and organized church are required, a federated circuit may well be formed and a common pastor be employed. In such case the several churches should be officially represented by a joint committee which would act for the circuit not only in employing the common pastor, but also in learning and meeting all the religious and social needs which require concerted church action.

In securing pastors and in other matters where assistance is needed, the local federated churches and federated circuits should be aided by the State Federation of Churches if there is one, and if not by such bodies as the Committee of Interchurch Coöperation of the Ohio Rural Life Association. Both Federation and Association are necessary for other purposes, and therefore no ground whatever exists for the objection sometimes made that federated churches will require the formation of new organizations to supervise them.

While it is true that an uneducated minister ordinarily cannot satisfy the people of various denominations, and that usually he is sectarian in his thinking and point of view, it is equally true that where a well-educated man is pastor, the needs of the people of various denominations can easily be met and church unity be made possible.

(8) Community Churches

The most successful rural church is the community church. Its members work chiefly not for the church itself, but for the community. Its ambition is to serve every person in its neighborhood, to create an environment favorable to the highest possible development of every person in the neighborhood, and to stimulate other organizations and persons to serve the community in every possible way. It is conceivable that there might be more than one such church in a neighborhood, but in this discussion it is assumed that a community church is the only church in the community, for by far the larger number of rural communities in Ohio should have but one church. Since, on an average, there are five churches in a township and only 1,448 persons, the formation of community churches is evidently both advisable and important.

The community church may be a denominational church or a federated church. It is the judgment of most of the denominational officials who are members of the Committee of Interchurch Coöperation of the Ohio Rural Life Association that wherever possible churches should be united in one denominational church through the reciprocal exchange and elimination of small churches by the denominational organizations. In such an exchange church members of denomination A would unite with the church of denomination B in community M, while members of denomination B would unite with the church of denomination A in community N, and so on. A number of such exchanges have been made, and so far as can be learned, they have worked well. But the members of the small churches frequently refuse to carry out this plan. They often care more for their local church than for their denomination, and are not willing that their own church organization should be destroyed. While such exchanges will doubtless continue to be made from time to time, it is unlikely that rapid progress will be achieved by this method alone.

On the other hand, the members of a local community are usually ready to form a federated church when they understand it. This has been done in Northfield, Aurora, Wayland, Olmstead Falls, Milford Centre and Huntington, in Greene Township, Trumbull County, and in many other communities. A description of some of them may be found on pages 60-69. If the officials and superintendents of the church should become as favorable to the formation of federated churches as they are to exchange between denominations, and should actively further the movement, they could without question bring about the unification of the churches in very large numbers of communities which stand greatly in need of it.

Here then we have two possible methods of uniting the Christian people in the rural communities. One of them—denominational exchange—is favored by the officials but often opposed by the people in the churches. The other—the federated church—is favored by the people in the churches and opposed by many of the officials.

It is our contention that in the majority of cases the method preferred by the people is more desirable than that preferred by the officials. For a man to leave his own denomination and unite with another often involves action against the conscience. In some of the denominations, for example, the members have been trained to think it undesirable to subscribe to a creed. But creed subscription is required by the churches of many of the denominations as a condition of membership. In such cases the church officials may properly hesitate to urge a part of the people to do what they believe is not right.

Another reason which often makes it impossible for the church member of one denomination to unite with the church of another is a temperamental distaste for the idea of submission to some special system of discipline. To all Protestants this is clear so far as the Catholic Church is concerned. To many it is just as clear in relation to some of the Protestant bodies.

The official objections to the formation of federated churches involve no questions of moral principle, but merely those of expediency and the smooth running of existing ecclesiastical machinery. It is held by certain officials that the federated church tends to promote autonomy in the local congregations, and that it will impair the authority of the denomination. But this increase of autonomy has already taken place in the city churches, which, as a matter of practice, whatever the denominational theory may be, manage their own affairs. There is here no loss to the denomination, nor is there likely to be when the country churches are strengthened by federation.

In the long run the officials who now entertain objections to the federated church will doubtless not permit them to stand in the way of rural church progress. Particularly will this be true when a minister of their own denomination is to be made pastor of the federated church. It would seem wise, therefore, for the denominational authorities to agree that when federated churches are formed the choice of pastors should be made, so far as possible, on the basis of interdenominational reciprocity.

In view of the urgent needs of the rural communities, as a rule, those methods should be adopted which are most acceptable to the local people whose interests are involved. When the people of a community come to desire united Christian action in promoting community welfare, their zeal will usually be strong enough to overcome the difficulties in the way. But this desirable consummation is greatly retarded where opposition is made by the denomination or its officials. Until the church officials and denominations are able to propose some other practicable plan for the readjustment of church life to community welfare, a plan which can be carried out, the demands of the situation certainly require them to help rather than hinder the movement for the formation of federated churches. In any event they will not be able to stop it.

In the investigation striking cases were found of denominational officials opposing Christian unity in the mistaken belief that they were acting in accord with the sentiment of their denominations.

It has been reported to us that a certain denominational official has tried in ten different communities to prevent interchurch coöperation, although the local churches and the local people were for it. It might in charity be contended that in nine of these it was not Christian coöperation itself that was opposed, but rather the form of coöperation embodied in a federated church. But in the tenth community it was clearly Christian coöperation and not the form of it to which this official was hostile, for the people of the two local churches were merely meeting together, in union services on Sunday evenings, and for an occasional communion service. No federation or organic union was contemplated. But the old minister was removed, and a new minister was sent to the field with definite instructions to break up what unity there was. These instructions he carried out so thoroughly that the Christian forces in the community were greatly reduced in effectiveness.

In another community an official persistently tried to prevent the formation of a federated church, although himself acknowledging that he sincerely believed it was the very best thing that could be done for the local people. From two other communities it was reported that this same official was the only obstacle in the way of Christian unity. It is entirely probable that in many other communities these denominational officials have opposed Christian coöperation, for only incidentally did the authors hear of the cases reported.

(9) Nonsectarian Support

To give strength to the movement for interchurch coöperation, a strong interdenominational or undenominational backing is needed. On the part of the higher leaders and officials there is no lack of genuine desire to further interchurch coöperation. The same desire is shared by very large numbers of the younger ministers who are properly trained for their calling, and by many older ministers also. The movement, however, is often halted because of a feeling that somewhere in the denomination there is a strong sentiment against it.

Faintheartedness is the greatest obstacle to coöperation between churches at the present time. Numbers of actual instances could be given if it were proper to do so. What is needed, therefore, is an active movement between or outside of the denominations, to strengthen those officials who hesitate to promote interchurch coöperation. Such a movement would finally reveal the fact that the prevailing sentiment in the denominations is really in favor of coöperation and not against it, and many who now oppose it or refuse to help would become most valuable agents in promoting it.

It must not be assumed that the day of denominations is past. Although, as between most of the denominations, theological differences no longer exist, and other differences between many of them are small, denominational feeling is still dominant. The slight differences loom large. Denominational officials for the most part feel that their chief duty is to their denomination, from which they hold their official power; and this duty is very absorbing. Hence it is often most difficult to gain support from denominational authorities and churches for interdenominational projects.

Moreover, the direction of interdenominational organization, at the present time, is largely in the hands of men who are responsible for denominational interests, or the interests of other organizations which require their wholehearted and undivided support. While the coöperation and combined judgment of such men is invaluable in the wise direction of interdenominational projects, in Ohio they fail as a driving force. This is now the chief cause of weakness in the interdenominational movement for church and country life in the State.

Both the work for the country church and for the promoting of rural business are rendered ineffective by lack of pecuniary support. In spite of this, however, plans for progressive work both for rural business and rural church are well developed, and have been tested; and moreover, the feasibility of progress in both these lines of endeavor has been thoroughly proved. Two things, then, are now required. These are funds and federated or independent direction of their use.

We may well expect that adequate funds will be given for carrying on this work in the years immediately following the war. After the sacrifices of war those of peace by comparison will not seem large—while the sacrifices of both peace and war are equally necessary for the realization of the high ideals which as Americans we cherish.

This war as nothing else has done, has caused men in general to realize that there are tasks for all other than the commercial enterprises of the day, and that each of us must accept his share of the responsibility for their performance. What is worth fighting for during the war is worth working for after the war.

CHAPTER VII

FEDERATED CHURCHES

There are many rural communities in Ohio where the churches exert a vital influence in community life, and where farm life succeeds in holding families of moral, intellectual, and physical vigor. In some instances the communities and their churches have not been seriously affected by the modern conditions and tendencies which elsewhere are acting unfavorably upon the country church and country life. In other instances, intelligent leadership on the part of the ministers has overcome these conditions. Many of these ministers highly appreciate the help they have received from the modern country church movement, while not a few have testified that without it they would have failed.

In a very large part of rural Ohio the need of interchurch coöperation is keenly realized. In the divided communities the people, for the most part, want to get together, but they do not know how. But in many communities practical methods have been found and tested, and by these methods Christian coöperation has been brought to pass and the rural church conditions have been greatly improved. For that reason descriptions of actual successful cases of interchurch coöperation are here supplied. These examples are intended to include federated churches, church federations, and denominational union churches, as well as certain striking cases of the work of the church in community service. The uniting of Christian forces will not by itself alone insure rural church progress. The new country church program must be added. In its absence, a real advance appears to be impossible.

Greene Township

Greene Township, Trumbull County, is situated in northeastern Ohio, in the Western Reserve. In 1900 it had a population of about 800 persons, in 1910 about 100 less. Some of its residents are descended from the early settlers from New England, others have recently moved in from western sections of Ohio, while possibly 10 per cent are of foreign birth. That its people have been somewhat progressive is indicated by the fact that it was among the first three townships in the State to establish a centralized school.

Greene is not a rich township. It has no railroad. About 40 of its houses are now vacant. Fields which formerly were producing good crops of wheat, corn, and oats are now growing up to brush. The young men between 25 and 30 years of age who were going into farming before the war can be counted on the fingers of one hand. It is probable, however, that a new era in agriculture has begun. Quite recently drainage, and in some cases the application of lime, have reclaimed much waste land. Still other land will be treated in the same way and with equally good results. Doubtless, as elsewhere, progressive country church work will greatly assist a general movement in the township to secure abundant prosperity.

In the geographical center of the township are two churches, Methodist Episcopal and Disciples of Christ. These two are about equal in strength, while in the northwestern part is a Baptist church with but three or four families in its membership. The latter, however, supports a Sunday school of 30 or 40 attendants.

Formerly, three resident ministers lived in the community, but for twelve years there had been none. The Baptist Church holds only occasional preaching services, the Disciples have depended for their preaching upon student supplies from a neighboring theological school, while the ministers of the Methodist Episcopal Church have lived outside the township at North Bloomfield, five miles away, where there are Methodist Episcopal, Disciples, and Congregational churches. The Methodist Episcopal Church at Greene, therefore, was part of a circuit of two churches.

As is usually the case among farming people of Ohio where there are no resident ministers the people of Greene Township received very few pastoral calls. Several families in the southeastern section of the township have had little or no association with any ministers or churches. Mr. Gill recently visited the township on a pleasant Sunday, and learned that less than 30 of its 700 people that day went to church.

As an indication that the churches of Greene Township have been losing their hold on the people, it may be noted that an increasing number of families do not ask clergymen to officiate at funerals. The undertaker sometimes conducts a short service at the grave, or his wife reads a prayer and passage of scripture. In view of immemorial custom, the absence of a clergyman on such occasions is significant.

The total amount of money contributed annually to the support of the ministry in Greene Township has been not more than $600. Of this the Methodist Episcopal Church paid its minister $300. The North Bloomfield Church in an adjacent township paid him $500, so that the total salary of the Methodist minister who gave part of his time to Greene Township was $800. Obviously this is not enough to support a family and enable the minister to keep a motor car or a horse. A large part of his time and energy, therefore, was spent in walking from parish to parish and from house to house through an area of 50 square miles.

In January of 1917 a joint committee was appointed by the churches of Greene Township to consider the questions of securing a resident pastor, increasing the size of the Sunday school and congregation, and rendering all other forms of service needed in the community. It was decided by this committee that a federated church should be formed in which each constituent ecclesiastical body would preserve its own identity. Each church would independently meet its obligations to its own denomination in all matters outside of the community, while all the members of the churches would unite in local activities, including the support of a resident minister. A country life institute was held to stimulate the desire for community improvement, and the plan of church betterment was set forth and adopted.

To secure support for a minister, a thorough canvass was made by a committee of six representing the three churches. As a result of its work no less than $1,500 was subscribed. “Our results,” wrote the chairman of this committee, “have surpassed our brightest hopes. It is a genuine pleasure to work for something that is going to help the whole community and not just a part. I believe the interests of the Kingdom will be advanced most where effort is united in rural communities. In our canvass for funds we were surprised to find that the non-church people were not willing that the churches should close their doors. In addition we found they had a deeper interest in the church than we could possibly expect. One old man, probably sixty-five, said that this was the first time he had ever been asked to give to the support of a church. He added that he often felt he would like to give. Many a man said he would double the amount of his gift if it was necessary.”

A well-educated minister who has rendered nine successive years of effective service in one community has been secured as pastor, and there is now a most encouraging prospect of improvement in religious, moral, social, and economic life. The increased giving in Greene Township has also influenced the members of the Methodist Episcopal Church in North Bloomfield. They have pledged $800, instead of the former $500, for the support of their minister, and expect to raise $1,000. Bloomfield Township also hereafter will have the undivided service of a minister.

As a result of this movement in Greene Township, therefore, four of the churches of these two townships will hereafter pay from $2,300 to $2,500 for the support of the ministry instead of $1,100 as hitherto, while two communities will each have the full time service of a resident pastor. The significance of this increase in the money support of the church will be apparent to those who have studied modern rural church problems. The failure of the rural churches to give a living wage, much less a working salary, to their ministers has been one of the most discouraging facts in the rural church situation.

If the three churches of North Bloomfield should federate as those of Greene Township have done, doubtless their people could raise $1,500 for the support of the ministry. Again, if all the churches of both North Bloomfield and Greene should federate it would be possible to employ a single pastor of even higher grade with an assistant. An automobile could be used effectively to cover both townships. In some cases, as in Benzonia, Michigan, one minister with one or more assistants has been able to get better results at less expense. The plan is worth trying.

Aurora

In the year 1913 in the village of Aurora, Portage County, there were two churches, the Congregational and Disciples of Christ. They were small in attendance and membership, and it was hard to get adequate support for the ministers. The usual results of underpaying the ministry were not wanting. As a preliminary step in the improvement of this situation an organization of the men of the churches was formed to promote the general community welfare. As in so many other cases, to bring the churches together in coöperative service to the community was seen to be the only way to secure a vigorous church life for Aurora. That led to the decision to form a federated church under the leadership of one pastor. Under the plan adopted, each church was to keep its denominational relations, contribute to its denominational benevolences, and fulfill all denominational obligations. But in Aurora, as in Greene Township, the people were to work together as in one church.

Owing to circumstances which were purely accidental, for the first year or two the church was not very prosperous and the federation was only partially successful. But after awhile the church began to take on life. While at the beginning it was mutually understood that the arrangement was to be tried for but two years, at the end of that time the desirability of going back to the old way was not even discussed. So far as Mr. Gill could learn in a visit to the community, the one and only one person who still preferred the old way was a woman who had opposed the movement from the start and had always held aloof from it. The opinion of the people is now practically unanimous that both the community and the churches were greatly benefited by the change. The first pastor of this church was of the Disciples, the second a Presbyterian.

Garrettsville

Garrettsville is a prosperous community on the Erie Railroad between Youngstown and Cleveland. Its thousand inhabitants are engaged partly in farming, partly in manufacturing, and partly in supplying the various daily needs of the people. Its good houses, electric lights, paved streets, and trim sidewalks indicate progressiveness and community spirit. Being progressive, the people not merely recognized the undesirability of interchurch competition, but they were able to work out a plan whereby they have largely avoided it.

In April, 1916, there were four churches in the community, or on an average one to 250 persons. The highest salary paid to its minister by any of the churches was $800. Two of the other churches paid much smaller sums and shared the service of their ministers with the churches of other towns, while one of the pastors was the Educational Secretary of a Y. M. C. A. in a town thirty miles away. The spirit of denominational rivalry was in no respect different from that commonly found where there are too many churches. When the pastor of the Congregational Church attempted to organize a branch of the Boy Scouts of America for all the boys in the community, he found that the members of the other churches feared he was attempting to win the boys over to his church. For this reason he thought it best to give up the enterprise.

In 1914, an unsuccessful attempt was made to unite the Congregational Church and the Disciples, and another to unite the Baptist and Congregational churches. In 1916, however, under the influence of the country church movement in Ohio, a successful effort was made to unite all three of them. In the spring of that year these three churches were all without pastors. They decided to hold union services and a Union Sunday school during the summer.