permanently in one group or the other. And this does not happen in modern democratic society. And so long as there is a continuous shift of population in one direction or another we have evidence that conditions are such as to induce the shift.

It is the existence of conditions such as these that makes the challenge for a trained loyal service on the part of those selected to attend to matters concerned with rural public welfare.

It is the purpose of the following pages to outline briefly some of the conditions to which the church must give attention if it is to meet the demand now made upon it by modern rural life. It is not intended to be a treatise on practical theology in the sense ordinarily accepted in courses on that subject. Very little attention will be given to matters of organization or administration of the local church. It is believed that if only ministers of the gospel can once attain an adequate grasp of the purposes of religious service, the matter of method of accomplishing results may be left largely to the pastors themselves. On the other hand, emphasis upon method, which seems to be demanded by many ministers instead of knowledge of ends to be attained, is more than likely to lead to overorganization, or organization not adapted to objectives. One of the essentials in all leadership is that of having definite objectives toward which to work, and it is the purpose of this text to call the attention to objectives and to organization, both local and general, adapted to the attainment of objectives rather than the methods of attaining them.

CHAPTER II

THE BASIS FOR COMMUNITY SERVICE

The past few years have witnessed a marked widening of the concept of the functioning of the church. But there is still considerable question concerning the basis for the program of church work that now bids fair to become conventional. Not long ago the writer attended a convention of a state social welfare association. Over three hundred and fifty persons were in attendance representing the leading agencies for the advance of social welfare in the entire commonwealth, both urban and rural. Careful inquiry revealed the fact that but one minister had registered, and he was on the program. On the other hand, it is the rare occurrence for those professionally interested in social service to be present at a convention of representatives of religious orders. In practice there is still a clean-cut dividing line between those interested in social progress and those engaged in so-called religious work. The social workers are not irreligious; many of them believe their service to be of the highest type of religious expression. The representatives of the church are welcomed by social workers into their councils, but it is feared that often these representatives are not taken seriously because for so long they have had a program that affected social welfare in but an indirect way. The time has come when representatives of the church should accept their rightful position as leaders in all movements that tend to make human existence more Christ-like and to make the kingdom of heaven on earth more of a reality.

The reason for the attitude of both ministers and people toward the church has been the emphasis placed upon individual regeneration as the sole and all-important method of advancing the Kingdom. The "conversion" of the individual would lead him into right conduct. When all individuals were converted then the kingdom of heaven would indeed be at hand.

But the advance of social science has made clear the fact that the individual is very largely the expression of the group in which he lives. Custom, convention, fashion, public opinion, and other group influences go far to determine what individual thought and action will be in any given group. The Tennessee mountaineer has a different standard of what constitutes true religion from that of the New England Unitarian. The code of race relationships in Mississippi is not the same as that in Wisconsin. The standards of the boy's "gang" determine largely the dress, the ideals, and habits not only of youth but of the coming man. Even in the life of the individual different standards exist suitable to the several groups in which he carries on his habitual activities. The capitalist who corrupts Legislatures with impunity in business or who prevents child-labor legislation may be a model Christian gentleman in his home and church life.

It is admitted that in the last analysis the group mind can have its existence only in the individual minds that compose it. But it is also true that when we consider the minds of individuals working in groups with the consciousness of what the reactions of others are, the results are different from what they are when the individual acts alone. Moreover, individuals as a class react in much the same way to stimuli that affect all of the members of the group at a given time. If the price of milk is raised so that there is suspicion of profiteering, common resentment appears. If the leadership of a political party is threatened, the politician, even though he loses leadership, rarely bolts his group. Instead he finds some excuse for standing by the party organization. It is not necessary to alter the minds of all individuals by "conversion" in the conventional manner either to change public opinion, alter physical conditions, or change the form of social organization. When these changes are effected in the minds of the controlling elements of the group, then the entire public mind and social organization are altered and the social process goes on stimulated in newer and, it is hoped, better directions.

One or two illustrations should make this point clearer. Several years ago it was the custom to use common drinking cups on railways. When first legislation was passed to prevent such use, considerable public opinion opposed it as foolish. Now, it is difficult to get any one to touch a common drinking cup even in the home. Before the elimination of the saloon powerful and sometimes very respectable forces were lined up in favor of its continuance. But as soon as the fight against the saloon had been carried to the point of its legal elimination many of those who once supported the barroom because of the profit to them became its opponents. Formerly the saloon was a center for the corruption of many if not most of the youth in the community. Now, most communities are bringing up a far higher grade of young people morally than they once were because it is no longer necessary to fight against this center of immoral infection.

The lesson these illustrations should teach is this: that the conventional method used by the churches during the past half century of depending almost entirely upon individual regeneration through personal appeal as a means of salvation of the race has handicapped the church and limited its effectiveness. When it is once understood that the mind and the character of the individual can be influenced in as many ways as there are social contacts, and when the means of approach through all these contacts is understood, then the effectiveness of the church will be immeasurably increased. Social life must be saved not only through individual regeneration but also through the establishment of a right attitude on the part of the individual and as many individuals as possible. On the other hand, individual attitudes can be established in large part by bringing about, through means now fairly well understood, good economic conditions and social organization.

The sad part about the