New York, 1895
At St. Monica's church Sunday morning the Rev. Father Dennison read the compulsory education law and urged parents to obey it.
The Salvation Army, under the command of General Evans, have taken possession of the People's Mission chapel on the Rockaway road, where they will hold forth for a time.
The Sunday school of the Reformed church elected the following officers: Superintendent, William F. Wyckoff; assistant superintendent, Ditmas Eldert; treasurer, Stephen Ryder; secretary, Frank Ryder; librarians, John A. Powell, Daniel S. Smith, and A. D. Eldert; musical director, David L. Hardenbrook.
Monday and Tuesday evenings union services were held in the Methodist chapel on Puntine street. The Rev. J. Howard Hobbs preached the Monday evening sermon. Tuesday evening the sermon was preached by the Rev. Dr. Poulson. Wednesday evening services were held in the Methodist church, Presiding Elder Van Alstyne officiating. Last evening services were again held in the chapel, and will be repeated this evening.
—The Long Island Farmer, Jamaica, N.Y., Jan. 18, 1895, unknown page.
Showing posts with label country. Show all posts
Showing posts with label country. Show all posts
Sunday, May 4, 2008
Friday, July 27, 2007
Patriotism and Religion
1917
Draw a little circle around your personality and it will include your family; draw a larger circle and it will include your friends; a still larger circle takes in your fellow countrymen; the last and largest circle of all embraces all humanity.
As the circle enlarges the objects of our love increase in number and the intensity of our love naturally diminishes. We are not bound to all mankind as strongly or as tenderly as we are to our fellow countrymen. We are not bound to do for all our countrymen as much as we are bound to do for our neighbors next door or on the nest street or in the next township. Our highest human obligation is to those of our own household.
The supreme duty we owe to One, and One alone, "Thou shalt love the Lord thy God." — Christian Herald.
Draw a little circle around your personality and it will include your family; draw a larger circle and it will include your friends; a still larger circle takes in your fellow countrymen; the last and largest circle of all embraces all humanity.
As the circle enlarges the objects of our love increase in number and the intensity of our love naturally diminishes. We are not bound to all mankind as strongly or as tenderly as we are to our fellow countrymen. We are not bound to do for all our countrymen as much as we are bound to do for our neighbors next door or on the nest street or in the next township. Our highest human obligation is to those of our own household.
The supreme duty we owe to One, and One alone, "Thou shalt love the Lord thy God." — Christian Herald.
Friday, July 13, 2007
Country Morals Vary But Little With City Standard
1910
By Rev. Eliot White
The question whether moral standards are the same in city as in country probably cannot be answered alike for every comparison of urban with suburban. Some cities are notably narrow and backward, like overgrown villages, while some country places have so much civic sense and alert pride that they rank high in what we might call moral incubation, being true hatching places of better social ideals and keener ethical perceptions.
At the same time several elements in the comparison make it in the large possible to contrast city and country morals. For example, the power of neighbor opinion is considerably less in the city than in the country. By this I mean that dwelling near another person in the city does not mean necessarily acquaintance with or notice of him; whereas in the country, neighbor censors neighbor, often than not gossips about him or her and therefore exercises a certain degree of restraint upon him. Much of the laborious and often petty casuistry that harasses the typical country place and that the city dweller finds intolerable, is due to this.
Religious intolerance, with its magnifying of theological trifles, for the same reason flourishes in the country, while the city forges ahead and away from it like an express train from a stage coach. People have other and healthier occupations for thought.
At the same time the city independence has its faults. Isolation is a terrible strain for the young man or woman. The country may mean gossip, but it means united support and "company" as well, and to be transplanted from such rootage to the lonely places of the great city involves some of the severest temptations to which a character can be subjected.
The moral standards probably in themselves vary little between city and country, much as they may differ in application in the two places.
Franker instruction by parents end schools on physical matters should help boys and girls "find out things" in wholesome fashion, instead of through whisper. Festivals, open-air dances and romps are needed to feed the hunger for companionship, color and joy. More freedom under wise supervision for the children and youth of both sexes together has promise of nobler development and moral standard for both city and country of which we can all as Americans be proud.
By Rev. Eliot White
The question whether moral standards are the same in city as in country probably cannot be answered alike for every comparison of urban with suburban. Some cities are notably narrow and backward, like overgrown villages, while some country places have so much civic sense and alert pride that they rank high in what we might call moral incubation, being true hatching places of better social ideals and keener ethical perceptions.
At the same time several elements in the comparison make it in the large possible to contrast city and country morals. For example, the power of neighbor opinion is considerably less in the city than in the country. By this I mean that dwelling near another person in the city does not mean necessarily acquaintance with or notice of him; whereas in the country, neighbor censors neighbor, often than not gossips about him or her and therefore exercises a certain degree of restraint upon him. Much of the laborious and often petty casuistry that harasses the typical country place and that the city dweller finds intolerable, is due to this.
Religious intolerance, with its magnifying of theological trifles, for the same reason flourishes in the country, while the city forges ahead and away from it like an express train from a stage coach. People have other and healthier occupations for thought.
At the same time the city independence has its faults. Isolation is a terrible strain for the young man or woman. The country may mean gossip, but it means united support and "company" as well, and to be transplanted from such rootage to the lonely places of the great city involves some of the severest temptations to which a character can be subjected.
The moral standards probably in themselves vary little between city and country, much as they may differ in application in the two places.
Franker instruction by parents end schools on physical matters should help boys and girls "find out things" in wholesome fashion, instead of through whisper. Festivals, open-air dances and romps are needed to feed the hunger for companionship, color and joy. More freedom under wise supervision for the children and youth of both sexes together has promise of nobler development and moral standard for both city and country of which we can all as Americans be proud.
Tuesday, June 5, 2007
The Rural Church As Social Center
1915
A Broader Sphere for Religion
By Peter Radford
Lecturer, National Farmers' Union
The social duty of the rural church is as much a part of its obligations as its spiritual side. In expressing its social interest, the modern rural church does not hesitate to claim that it is expressing a true religious instinct and the old-time idea that the social instincts should be starved while the spiritual nature was overfed with solid theological food, is fast giving way to a broader interpretation of the functions of true religion.
We take our place in the succession of those who have sought to make the world a fit habitation for the children of man when we seek to study and understand the social duty of the rural church. The true Christian religion is essentially social — its tenets of faith being love and brotherhood and fellowship. While following after righteousness, the church must challenge and seek to reform that social order in which moral life is expressed.
While cherishing ideals of service, the rural church which attains the fullest measure of success is that which enriches as many lives as it can touch, and in no way can the church come in as close contact with its members as through the avenue of social functions.
The country town and the rural community need a social center. The church need offer no apology for its ambition to fill this need in the community, if an understanding of its mission brings this purpose into clear consciousness. The structure of a rural community is exceedingly complex; it contains many social groups, each of which has its own center, but there are many localities which have but one church and although such a church cannot command the interest of all the people, it is relieved from the embarrassment of religiously divided communities.
A Broader Sphere for Religion
By Peter Radford
Lecturer, National Farmers' Union
The social duty of the rural church is as much a part of its obligations as its spiritual side. In expressing its social interest, the modern rural church does not hesitate to claim that it is expressing a true religious instinct and the old-time idea that the social instincts should be starved while the spiritual nature was overfed with solid theological food, is fast giving way to a broader interpretation of the functions of true religion.
We take our place in the succession of those who have sought to make the world a fit habitation for the children of man when we seek to study and understand the social duty of the rural church. The true Christian religion is essentially social — its tenets of faith being love and brotherhood and fellowship. While following after righteousness, the church must challenge and seek to reform that social order in which moral life is expressed.
While cherishing ideals of service, the rural church which attains the fullest measure of success is that which enriches as many lives as it can touch, and in no way can the church come in as close contact with its members as through the avenue of social functions.
The country town and the rural community need a social center. The church need offer no apology for its ambition to fill this need in the community, if an understanding of its mission brings this purpose into clear consciousness. The structure of a rural community is exceedingly complex; it contains many social groups, each of which has its own center, but there are many localities which have but one church and although such a church cannot command the interest of all the people, it is relieved from the embarrassment of religiously divided communities.
Thursday, May 10, 2007
Church to Send Pastors' Wives Away to School
1922
(By the Associated Press)
MARSHAL, Tex., May 4. — Rural and town churches in the south-west are planning to send the wives of the pastors to the summer school for Town and Country pastors conducted by the Department of Rural Work of the Board of Home Missions and Church Extension of the Methodist Episcopal church at Wiley University, here, May 1-20. A special course is to be given in the interest of pastor's wives and many of the churches are paying the expenses of wives in order that they may get this scientific and expert knowledge.
For the instruction of the pastors and their wives the following subjects are to be discussed: "The Parsonage and the Pastor's Wife," "Making the Parsonage Beautiful on the Outside and the Inside," "Making the Parsonage Healthy," "The Woman's Pocketbook — Who has it?" "The Spirit of Cooperation in the Home," "Organizing the Parsonage Home," "The Pastor's Wife a Home Maker," "The Parsonage Bad Boy," and "The Parsonage Bad Boy — Later on."
The preachers are also to be instructed in sermon building.
—The Ada Evening News, Ada, Oklahoma, May 6, 1922, p. 5.
(By the Associated Press)
MARSHAL, Tex., May 4. — Rural and town churches in the south-west are planning to send the wives of the pastors to the summer school for Town and Country pastors conducted by the Department of Rural Work of the Board of Home Missions and Church Extension of the Methodist Episcopal church at Wiley University, here, May 1-20. A special course is to be given in the interest of pastor's wives and many of the churches are paying the expenses of wives in order that they may get this scientific and expert knowledge.
For the instruction of the pastors and their wives the following subjects are to be discussed: "The Parsonage and the Pastor's Wife," "Making the Parsonage Beautiful on the Outside and the Inside," "Making the Parsonage Healthy," "The Woman's Pocketbook — Who has it?" "The Spirit of Cooperation in the Home," "Organizing the Parsonage Home," "The Pastor's Wife a Home Maker," "The Parsonage Bad Boy," and "The Parsonage Bad Boy — Later on."
The preachers are also to be instructed in sermon building.
—The Ada Evening News, Ada, Oklahoma, May 6, 1922, p. 5.
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