And there are other varieties, which could indeed be dignified into types, if we were pushed to it. The important thing, however, is that out of a general unrest and dissatisfaction with churches that aim to keep breeding up within themselves a highly pedigreed group of personalities which possess decidedly exclusive, if not aristocratic, characteristics, have arisen overnight, as it were, churches which admit to the inner circle all the pedigrees and aim at the democratic ideal of acting in the realm of religion for the last man, woman, and child in the community. _Churches for the Whomsoever_ Here we have before our very eyes, then, a kind of a church which is run, as President Van Hise said his university was run, not for a select few within its walls, but for the whomsoever within its own territory; a church that views every single member as a “carrier” of the goods of life to the last man, rather than as a precious mechanism in which should be lodged all the mysteries of a peculiar cult. Look over some of the stories of these churches which are confessedly trying to find their way to a new expression of social religion designed to prevent the wastes of competitive Christianity. Here are the high points in an Idaho community church: Rural, in a town of 600 souls. Presbyterian by connection, but with members formerly of sixteen different denominations. Membership, 400. Plant worth $50,000, with eighteen separate class-rooms for Sunday-school use. A community house, with gymnasium. Rest room for women and girls. A week-day church school using one hour a week of school time. In summer, a daily vacation Bible school. A Boy Scout troop. A Campfire Girls’ organization. Potato growers and fruit men freely using the community hall. High moral standards reflecting the unity of the people. Take another community church of farmers in Iowa, in the open country: An architecturally commanding building, providing, like a well-organized school-house, many separate rooms for religious instruction. The church has deliberately packed into its conception of “community church” the idea that, assuming Christianity to have contact with every phase of living, the church has responsibility for providing the auspices under which all social activities of the community take place. What more natural, then, than that the Fourth of July celebration should be around the most beautiful spot in the community, the church? Farmers’ Institute in the church? Young people having a place for good times at the church? A church committee looking after the matter of bringing good families on to farms that are for sale or rent in the community?