The religion of the exploiter moves in the giving of money. Consecration of his wealth is consecration of his world and of himself. The church that would save him must teach him to give. His sins are those of greed, his virtues are those of benevolence. His own type, not the least worthy among men, should be honored in his religion. No man's conversion ever makes him depart from his type, but be true to his type. Therefore the religion for the exploiter of land is a religion of giving, to the poor at his door, to the ignorant in this land, and to the needy of all lands. FOOTNOTES: [Footnote 7: The Conservation of Natural Resources in the United States, by Van Hise.] [Footnote 8: J. B. Ross--"Agrarian Changes in the Middle West."] [Footnote 9: Secretary of Agriculture, James Wilson at the United States Land and Irrigation Exposition, Chicago, Nov. 19, 1910.] [Footnote 10: The Rural Life Problem in the United States, by Sir Horace Plunkett.] [Footnote 11: Dean Chas. F. Curtiss, State College of Iowa.] IV THE HUSBANDMAN 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.