The scientific farmer is dependent upon the world economy. He is the local representative of agriculture, whose organization is national and even international. He raises cotton in Georgia, but he "makes milk" in Orange County, New York, because the market and the soil and the climate and other conditions require of him this crop.

He is dependent upon the college of agriculture for the methods by which he can survive as a farmer. Tradition, which dominated the agriculture of a former period, is a disappearing factor in husbandry of the soil. The changes in market conditions are such as to impoverish the farmer who learns only from the past. Tradition could teach the farmer how to raise the raw materials, under the old economy, in which the farmhouse and community were sufficient unto themselves. But in a time when the wool of the sheep in Australia goes halfway round the world in its passage from the back of a sheep to the back of a man, the sheep farmer becomes dependent upon the scientist. He cannot afford to raise sheep unless the scientific man assures him that in the production of wool his land has its highest utility. "The American farm land is passing into the hands of those who will use it to the highest advantage."[12]

The dependence of the scientific farmer or husbandman upon the world market and upon the scientists who are studying agriculture enlarges the circle of his life from the rural household to the rural community. In the rural community agriculture can be taught; in the household it cannot. The only teaching of the household is tradition; the teaching of the community is in terms of science. The country school and the country church take a greater place as community institutions just so soon as the farmer passes out of the period of exploitation into that of scientific husbandry.

The husbandman is the economist in agriculture. He is to the farm what the husband was to the household in old times. One is tempted to say also that the husbandman is he who marries the land. American farm land has suffered dishonor and degradation, but it has known all too little the affection which could be figuratively expressed in marriage. The Bible speaks of "marrying the land."—"Thy land shall be called Beulah for thy land shall be married." Side by side in this country we have the lands which have been dishonored, degraded, abandoned, dissolute, and the lands husbanded, fertilized, enriched and made beautiful.

The husbandman or rural economist cares more for qualities than for quantity. He works not merely for intensive cultivation of the soil, but also for the preservation of the soil and use of it in its own terms, at its highest values.

The principle at work is not the increase in the farmer's material gains or possessions. The husbandry of the soil is not a mere increase in market values. It is a deeper and more ethical welfare than that which can be put in the bank. "Agriculture is a religious occupation." When it sustains a permanent population and extends from generation to generation the same experiences, agriculture is productive in the highest degree of moral and religious values. In the words of Director L. H. Bailey, of Cornell, "The land is holy."

This is especially true at the present time, when the land is limited in amount. Already the whole nation is dependent upon the farmer in the degree intimated by the statement of Dean Bailey. "The census of 1900 showed approximately one-third of our people on farms or closely connected with farms, as against something like nine-tenths, a hundred years previous. It is doubtful whether we have struck bottom, although the rural exodus may have gone too far in some regions, and we may not permanently strike bottom for sometime to come."[13]

The service of the few to the many, therefore, is the present status of the husbandman. The very fact that one-third of the people must feed all the people imposes religious and ethical conditions upon the farmer. The dependence of the greater number for their welfare upon those who are to till the soil brings that obligation, which the farmer is well constituted to bear and to which his serious spirit gives response.

This means that with the growing consciousness of the need of scientific agriculture there will arise, indeed is now arising, a new ethical and religious feeling among country people. The church which is made up of scientific farmers is a new type of church.

A notable testimony to the influence of the church in developing husbandry is by Sir Horace Plunkett,[14] who testifies to the religious influence that led to the agrarian revolution in Denmark.

"My friends and I have been deeply impressed by the educational experience of Denmark, where the people, who are as much dependent on agriculture as are the Irish, have brought it by means of organization to a more genuine success than it has attained anywhere else in Europe. Yet an inquirer will at once discover that it is to the 'High School' founded by Bishop Grundtvig, and not to the agricultural schools, which are also excellent, that the extraordinary national progress is mainly due. A friend of mine who was studying the Danish system of state aid to agriculture, found this to be the opinion of the Danes of all classes, and was astounded at the achievements of the associations of farmers not only in the manufacture of butter, but in a far more difficult undertaking, the manufacture of bacon in large factories equipped with all the most modern machinery and appliances which science had devised for the production of the finished article. He at first concluded that this success in a highly technical industry by bodies of farmers indicated a very perfect system of technical education. But he soon found another cause. As one of the leading educators and agriculturists of the country put it to him: 'It's not technical instruction, it's the humanities.' I would like to add that it is also, if I may coin a term, the 'nationalities,' for nothing is more evident to the student of Danish education or, I might add, of the excellent system of the Christian Brothers in Ireland, than that one of the secrets of their success is to be found in their national basis and their foundation upon the history and literature of the country."

Every observer of these Danish Folk High Schools testifies to their religious enthusiasm, their patriotism and above all to the songs with which their lecture hours are begun and ended. A graduate of these schools living for years in America, the mother of children then entering college, said, "Those songs helped me over the hardest period of my life. I can always sing myself happy with them." The spirit which pervades the schools was influential in Danish agriculture, as expressed in the title of Grundtvig's best known hymn, "The Country Church Bells." Under such an influence as this has the agricultural life of Denmark taken the lead over its urban and manufacturing life.

The modifying influence of husbandry upon the church and its teaching is illustrated in the following incident. A farmer in Missouri had a good stand of corn which promised all through the summer to produce an excellent crop. Abundance of sun and rain favored the farmer's hope that his returns would be large, but in the fall the crop proved a failure. The farmer at once cast about for the cause of this disappointment. He had his soil analyzed by a scientist and discovered that it was deficient in nitrogen. The next year he devoted to supplying this lack in the soil and in the year following had an abundant return in corn. "Now that experience turned me away," said he, "from the country church, because the teaching of the country church as I had been accustomed to it was out of harmony with the study of the situation and the conquest over nature. I had been taught in the country church to surrender under such conditions to the will of Providence." The country church of the husbandman must therefore be a church in harmony with the tillage of the soil by science. Like the farm households about it, the church will possess a large wealth of tradition, but the church of the scientific farmer must be open to the teachings of science and must be responsive, intelligent and alert in the intellectual leadership of the people.

A church of this sort is at West Nottingham, Maryland. The minister Rev. Samuel Polk, had been discouraged by the inattention of his people to his message. He had come to feel that this is an unbelieving age and had surrendered himself to the steadfast performance of his duties, the preaching of the truth faithfully and the ministry to his people so far as they would receive it. In addition he had the task of tilling forty acres of land which belongs to the church. This he was doing faithfully, but without much intelligent interest.

An address on the country church in an agricultural college sent him home with new ideas. He saw that his life as a farmer and as a preacher had to be made one. He determined to preach to farmers and to till his land as an example of Christian husbandry. He began as a scholar by studying the scientific use of his land. He found at once that the farmers about him were forced to study the tillage of their soil, because it had been exhausted of fertility by methods of farming no longer profitable. In the first year the preacher raised, by means of a dust mulch through a dry summer, a crop of one hundred and seventy-five bushels of potatoes. Meantime his preaching had been enlivened with new illustrations and he was enabled to enforce, to the amazement of his hearers, new impressions with old truths. The Scripture teaching which had become dull and scholastic became live and modern, as he preached the Old Testament to a people who were recognizing the sacredness of land. His audiences began to increase. His influence on his people very shortly passed bounds and reserves. When at the end of the season his potato crop came in, the farmers gave sign of recognizing his leadership as a farmer and as a preacher. Within a year this man had taken a place as a first citizen, which no one else in the community could hold. Because he was a preacher he could become the leading authority upon farming and because he must needs be a farmer he found it possible to preach with greater acceptance.

This pastor gave up the methods of bookish preparation for preaching. He preached as the Old Testament men did, to the occasion and to the event. He spoke to the community as being a man himself immersed in the same life as theirs. On a recent occasion when a woman was very sick in one of the farm houses and had suffered from the neglect of her neighbors, his sermon consisted of an appeal to visit the sick. That afternoon the invalid was called on by thirty-eight people and sent a message before night, begging the minister to hold the people back.

There are a few ministers throughout the country who are successful farmers. Many ministers are speculators in farm land. They belong in the exploiter class. One more instance should be given of the preacher who promotes agriculture. In a recent discussion the writer was asked, "Do you then believe that the minister should attend the agricultural college," and he replied, "No. The agricultural college should be brought to the country church."

At Bellona, New York, the ministers of two churches, Methodist and Presbyterian, united with their officers in a farmers' club, to which others were admitted. This club under the leadership of Rev. T. Maxwell Morrison, makes the nucleus of its work the study of the agriculture of the neighborhood and the improvement of it. Lecturers from Cornell University are brought throughout the year into the country community to take up in succession the various aspects of farming which may be improved. The market is studied, by chemical analysis the nature of the soil is determined, and the possibilities of the community are raised to their highest value by careful investigation.

This farmers' club has social features as well. Other topics besides farming are occasionally studied but the business of the club is economic promotion of the well-being of the community. Incidentally, it has furnished a social center for the countryside. The churches which have had to do with it have been enlarged, their membership extended and even their gifts to foreign missions have been increased in the period of growth of the farmers' club.

The elements of permanent cultivation of the soil are found in greater numbers among the Mormons, Scotch Irish Presbyterians, Pennsylvania Germans, who are the best American agriculturists, than among the more unstable populations of farmers. Those elements, however, are, simply speaking, the following.

A certain austerity of life always accompanies successful and permanent agriculture. By this is meant a fixed relation between production and consumption.[15] Successful tillers of the soil labor to produce an abundant harvest. They live at the same time in a meager and sparing manner. Production is with them raised to its highest power and consumption is reduced to its lowest. This means austere living. Such communities are found among the Scotch Irish farmers. Lancaster County, Pennsylvania, is peopled with them and their tillage of the soil has continued through two centuries.

A notable illustration is in Illinois. The permanence of the conditions of country life in this community is indicated by the long pastorate of the minister who has just retired. Coming to the church at forty-eight years of age, after other men have ceased from zealous service, he ministered forty-two years to this parish of farmers, and has recently retired at the age of ninety, leaving the church in ideal condition. "The Middle Creek Church is distinctly a country charge, located in the Southwest corner of Winnebago Township, of the County of Winnebago.

"The church was organized in June, 1855, in a stone schoolhouse. The present house of worship was erected and dedicated in 1861. Five ministers served the church as supplies until 1865, when the Rev. J. S. Braddock, D. D., became the pastor and carried on a splendid work for forty-two years, when he laid down his pastorate in 1907, at the age of ninety."

"This community was settled by homesteaders and pioneers in the early days of the West. Many of them came from Pennsylvania and some of them were of Scotch descent. The history of the community has been but the history of the development of a fertile Western Prairie country. It was settled by strong Presbyterian men, and their descendants are now the backbone of the community. There has been little change, but steady growth."

The second element in the community of husbandmen is mutual support. Professor Gillin of the University of Iowa has described to me the community of Dunkers whom he has studied,[16] being deeply impressed with their communal solidarity. Whenever a farm is for sale these farmers at the meeting-house confer and decide at once upon a buyer within their own religious fellowship. In the week following the minister or a church member writes back to Pennsylvania and the correspondence is pressed, until a family comes out from the older settlements in the Keystone State to purchase this farm in Iowa and to extend the colony of his fellow Dunkers. Reference is made elsewhere to the communal support given to their own members who suffer economic hardship. The serious tillage of the soil necessarily involves mutual support and the husbandman's life is in his community.

The third factor in communal husbandry is progress. Everyone testifies to the leadership of the "best families" in the transformation of the older modes of the tillage of the soil to the newer. It is impossible for the scientific agriculturist to make much improvement upon a country community until the more progressive spirits and the more open minds have been enlisted. Thereafter the better farming problem is solved. There can be no modern agriculture in a community in which all are equal. The communities of husbandmen will be as sharply differenced from one another, so far as I can see, as men are in the great cities. Leadership is the essential of progress. Gabriel TardÉ has clearly demonstrated that only those who are at the top of the social scale can initiate social and economic enterprises. The cultivation of the soil for generations to come must be highly progressive. To recover what we have lost and to restore what has been wasted will exhaust the resources of science and will tax the intelligence of the leaders among husbandmen.

For this reason the ministers, teachers, and social workers in the country should be not discouraged, but hopeful, when confronted with rural landlords and capitalists. The business of the community leader is to enlist in the common task those persons whose privileges are superior and inspire them with a progressive spirit. Without their leadership the community cannot progress. Without their privileges, wealth and superior education, no progress is possible in the country.

If these pages tell the truth, then agriculture is a mode of life fertile in religious and ethical values. But it must be husbandry, not exploitation. Religious farming is a lifelong agriculture, indeed it involves generations, and its serious, devoted spirit waits for the reward, which was planted by the diligent father or grandfather, to be reaped by the son or grandson. Men will not so consecrate themselves to their children's good without the steadying influence of religion. So that agriculture and religion are each the cause, and each the effect, of the other.

If this is true, then the country church should promote the husbandry of the soil. The agricultural college should be brought into the country parish, for the church's sake. Indeed the minister would do well if his scholarship be the learning of the husbandman. No other science has such religious values. No other books have such immediate relation to the well-being of the people. The minister is not ashamed to teach Greek, or Latin,—dead languages. Why should he think it beneath him "to teach the farmer how to farm," provided he can teach the farmer anything? If he be a true scholar, the farmer, who is a practical man, needs his learned co-operation in the most religious of occupations, that the land may be holy.