The church of the land farmer corresponded by logical social causation to the social economy of this type. It was seated with family pews generally rented by the family group and sometimes owned in fee. In the South the slave-holding churches, which have all passed away, had galleries for the slaves, who worshipped thus under the same roof with their masters. The preaching of this period was directed to the development of group life. Its ethical standards were those of the household group, in which private property in land, domestic morality, filial and domestic experiences furnished the stimuli. The land-farmer's church had some organizations to correspond to the differences in social life. The presence of the children in the family group is represented in the Sunday schools and parochial schools built during this period. The schools are in many cases highly organized, with separate recognition of infancy, adolescence and middle life. In Protestant churches the particular concerns of women and the religious service rendered by them take form in women's societies in the churches, mostly charitable and missionary. Finally, at the close of the land-farmer period, about 1890, there sprang up the young people's societies, which in the ten closing years of the land-farmer period reached a membership of hundreds of thousands among the Protestant churches. These societies of young people were organized in the churches to correspond to the growing self-consciousness among adolescent members of the land-farmer's household. The young men and women in the maturing of the family group came to have a life of their own. As frequently happens, the family group reached its highest development and perfection just before it was to pass away. The church of the land-farmer is the typical Protestant church of the United States. So influential has the farmer been in national life that organized religion has idealized his type of church. It has been transported to villages and towns. It has become the type of church most frequent in the cities. Nearly all the Protestant churches in New York City are land-farmer churches; "and that," says a noted city pastor, "is what ails them."[6] This church centers its activities in preaching, rents or assigns its pews to families, and organizes societies for the various factors of the family group. It has Sunday schools, women's, men's and young people's societies, with only one minister to supervise them all. The transformation of this type of church, so deeply rooted in the idealism of the whole people, into a church better suited to city, factory, town and mining settlement, has been the problem for Protestant bodies to solve in the past twenty years. The beginning of this transformation, it is striking to observe, came at the end of the land-farmer period, about 1890.