There are three things the country pastor may do in order to bring his church into vital contact with these great sociological movements. Of course he _may_ ignore them, but that is church suicide. (1) He may recognize them. This means first of all to understand them, to appreciate their influence. There is a law of the division of labor that applies to institutions as well as to individuals. This law helps us to understand how such institutions as the Grange and farmers' institutes are doing a work that the church cannot do. They are doing a work that needs doing. They are serving human need. No pastor can afford to ignore them, much less in sneer at them as unclean; he may well apply the lesson of Peter's vision, and accept them as ministers of the kingdom. (2) He may encourage and stimulate them. The rural pastor may throw himself into the van of those who strive for better farming, for a quicker social life, for more adequate educational facilities. He can well take up the role of promoter--a promoter of righteousness and peace through so-called secular means. Thus shall he perform the highest function of the prophet--to spiritualize and glorify the common. But the rural pastor can go even farther. (3) He may co-operate with them. He may thus assist in uniting with the church all of those other agencies that make for rural progress, and thus secure a "federation," if not "of the world," at least of all the forces that are helping to solve the farm problem; and he may thus found a "parliament," if not "of man," at least of all who believe that the rural question is worth solving and that no one movement is sufficient to solve it. We come now to the most practical part of our subject, which is, how the proposed relation between church and other rural social forces may be secured. There are four suggestions along this line.