waster of
power. Of course it is a very hard problem. But is it insoluble? It
would seem not. One would think that the plan of union suggested by Dr.
Strong in _The New Era_ is wholly practicable. But the burden of the
suggestion at this point is this: Cannot the churches unite sufficiently
for a thorough religious and sociological canvass? If they cannot
federate on a theological platform, can they not unite on a statistical
platform? If they cannot unite for religious work, can they not join
hands long enough to secure a more intelligent basis for their separate
work? It seems to me that this sort of union is worth while, and that it
is something in which there could be full union, in which "there is
neither Jew nor Greek, there is neither bond nor free."

4. The pastor may aid if not lead in the federation of rural social
forces. The idea involved is substantially this: Given a farmers'
organization that ministers chiefly to industrial and economic ends,
though incidentally to moral and educational ones; a school system that
feeds chiefly the accepted educational needs, though acting perhaps as a
moving force in industrial and social betterment; a church which is
chiefly a religious institution, but which touches the life of the
community at many other points--given these things and the obvious next
step is co-operation among them all, in order that a well-balanced kind
of social progress may result. This form of federation means the attempt
to solve the farm problem at all points. It suggests that the army of
rural progress shall march with the wings abreast the center. It means
that the farmer, the editor, the educator, the preacher--all, shall see
the work that needs doing, in all its fulness, and, seeing, shall
resolve to push ahead side by side.

To sum up: The rural problem is a neglected but exceedingly important
question. Out of the peculiar environment of the farmer grow his
peculiar social needs, namely, better organization, fuller and richer
education, quicker communication. To meet these supreme needs we find a
growing and already powerful coterie of farmers' organizations, somewhat
heterogeneous but rapidly developing plans of agricultural education,
and a marvelous evolution of the means of transportation for body,
voice, and missive. These needs and these agencies are selected as the
conspicuous and vital element in the sociological problem that confronts
the rural pastor. What shall be his attitude