Church Cooperation in Community Life

w-man. Unlike the farmer, whose interest lies in the control of animal or plant growth, or the mechanic, who controls and molds the

usical vibrations of the Infinite Will; and to bring about such a relationship between the

criterion of the depth of his religious experience. Ethics have primarily to do with the relation of man to man, so that the conclusion is logical that the chur

ions, or on utilitarian objectives. The church has been preaching right living, and other objectives have been incidental. Since this is true the thesis is advanced as the basis for this chapter that it is the business of the church to provide building, equipment, and leadership for conserving the moral life of the community. Since the

nsideration. For many years it has been argued that the schoolhouse should be so built that it could be made the community center for a

gitation for the wider use of the school plant has yet resulted in any marked nation-wide respo

outdoor school games. When people gather for social life and leisure they do not go away from the lights of the village street but move toward them. The well-lighted poolroom near the

charge of community center activities without danger either of overworking the teachers or of having to hire s

sources from which to contribute. The only difference is that in the public school the majority decide that all those who are able must contribute to the support of public institutions, thus it falls short of complete democr

air to rescue pastoral calling and service from a routine of personal visitation by giving it a definite community service objective. Again, in the beginnings in the medium-sized and larger villa

conveniently at the center of the village, thus obviati

ife. It is subject to the control of the community in the same way as the school; excessive p

ncies. While this is true in many cases, it should be remembered that dogmatism does not have the influence in more highly developed communities that it once had. Moreover, considerable progress has already been made toward intergroup agreements, including the two great divisions of the Chri

rovide for all or a part of a community service program; it is not known how many more made such advances without outside aid. The question of whether the church or some other agency than either the church or the school should provide community service facilities may be answered in much the same way. In some States local communities may levy a tax for the building and maintenance of community buildings. Where this is possib

n is to look to the religious agencies for conserving the social and recreational life;

he social life of the community, then it is next in order to consider some of th

itical parties; economic, including special associations around specific interests such as farm bureaus, stock breeders' associations, potato-growers' associations, etc., and the increasing number of cooperative organizations, such as farmers' elevators, fruit-marketing organizations, live-stock, shipping associations; social, including the Grange, the

present centers of group interests, what changes have taken place in rural life conditions which make reorganization and readjustment of centers desirable, and then, in consultation with representatives of the community, to organize a community plan toward ward which the entire community may work. City planning has long been an accepted principle for service in the more progressive larger centers. The time has come when plans for the most efficient organization of village and open country communities should be made. It is interesting to note that already in many sections of the United States the movement toward community planning has made considerable progress. It is now generally recognized that with rare exceptions the village rather than an open country point is

n anti-social and lowering of the moral fiber of the entire group. It is unnecessary to go into the sordid details of moral conditions existing among both young and old in many village communities. The pastor with a program of absentee service consisting of an occasional sermon and holding a Sunday school finds his efforts continually nullified by more powerful social and recreational impulses expressing themselves in ways recognized as morally deteriorating. When a plan for ultimate centralization of who

program of recreational life, and before long dancing had ceased and had not returned two years after he had left the charge. At a little town in New York State, the young men of the town were accustomed to gather at the fire house and indulge in cards with more than occasional playing for money. A recreation hall opened in the village broke up the card-playing and brought the young men into something more wholesome and which they preferred. A village in Southwestern Ohio had a gang of "Roughnecks," as they were called, wh

ing the source of corruption of the morals of young people through caring for recreational interests. The minister who neglects this powerful force in attempting to build a Christian civilization is failing to take advantage of one of the greatest instruments God

r community agency, and the answer will be that nothing is done either in providing leadership or buildings and equipment. Much good work has been done for specific groups by the Christian Associations, and now the American Playground Association, the Red Cross, and other organizations are applying themselves to the task of bringing about a bette