The working of this law is not a matter of persuasion. It is the inflexible condition with which religious and ethical institutions are confronted. Churches should therefore estimate their policies by the responses of the marginal people of the community. Religious standards of value should be measured by final utility, not initial utility. The complaint against the church today is reducible to this: that she standardizes her ideals and her policies in accordance with the prosperous and well-to-do. The eloquence and the character of her ministers, the kind of music with which God is worshipped, the comfortable pews, the carpets on the floor, are all of them unlike the public hall which is supported by the dues of the poor. The taste expressed in church matters is rather literary and aesthetic than popular. The church which would appeal to the whole community must standardize her work upon the poor man, and make her appeal to him. This principle is not only scientifically correct, but it works out in practise. A minister who came into a well organized country community, where there were a few land-holders, many tenants and numbers of farm lands, found that the only appeal by which the whole community could be reached was an appeal directed to the marginal people in the community. When he sought the tenant farmer, he secured with him the land-holder, and when he went after the hired man on the farm, he secured the farmer who employed him. When he gained the adherence of the boys and girls he secured the support of their parents, and when he rendered service to little children, he could safely rely upon the gratitude and loyalty of their mothers and fathers. This was the kind of work which Jesus did. He frankly made a selection of the people to whom he should minister.[30] He knew no phrases about all men being equal, and he made no profession of impartiality such as today causes many ministers to loiter among the well-to-do, who care not for them. Jesus said he had no time to spend with well people, because he was sent to the sick. But the philosophy of his action was seen in the fact that when he ministered to the sick he himself helped the well. He "preached the gospel to the poor," but not because he had any prejudice against the rich. By ministering to the poor he applied his gospel to the margin of the community. That gospel has been of equal value to the rich man, because the spiritual experiences of the poor are the experience also of the rich. The modern minister who goes after rich men specifically, or who goes after them with the same vigor with which he seeks the poor, will receive but a grudging welcome. But if he awakens the gratitude and support of the poor, he will find himself sought by the rich, and sustained by their abundant gifts.