tions in practically the breakdown of
observance of the Sabbath by rural communities, without a
corresponding gain in Saturday observance. Community solidarity for
either social or religious purposes is thus broken up. From the social
point of view this is distinctly unfortunate.

Again, in some sections religion has taken an extreme form of
antagonism to anything of a practical type. The extremes to which the
emotional expression of religion has gone have been such that these
groups have become popularly known as "Holy Rollers." Wherever this
type of religious expression breaks out in a rural community it
severely handicaps all efforts at making the church function as an
agency for rural progress. The energies of such devotees are so
exhausted in their services that they lack the energy, even if they
had the inspiration, to link their efforts to any program of community
betterment. This group is usually found not only opposing progressive
measures in the church but also opposing other progressive activities
in the community, such as better schools, road improvement, etc.

In isolated sections of rural America all over the country may be
found groups of Latter Day Saints. These groups are not yet of
sufficient strength to be of great importance outside of Utah and a
few other Western States. But the existence of an organized group
anywhere, particularly if it is of a missionary character, is likely
to spread and ultimately become a factor of considerable importance.
Anyone visiting the Mormon Temple at Salt Lake and reading on the
monuments to Joseph and Hiram Smith the testimony in letters of stone
to the effect that Joseph discovered the message of the Book of Mormon
on gold plates, and that Hiram was the witness thereof, will realize
how easy it is to spread almost any belief under the guise of religion
if the children are taught such doctrines during their youth.

It will be unnecessary to go through the whole catalogue of beliefs
finding expression in the dogma of practically all religious
organizations, and in times past dividing the followers of
Christianity into denominational groups. The most serious problems of
adjustment of religious institutions for community service grow out of
these differences in belief on points of dogma.

The solution of the problem of clearing the field of unwholesome and
injurious belief lies not in writing polemics against them but in
filling the minds of the people with unquesti