The Christian & the Business World #5: The Industrial Church Revolution, Part 2

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Children in the MillsJuvenile delinquency and young women falling prey to the vice of the city—both were created due to massive shifts in the work lives of Americans during the Industrial Revolution. Both saw the Church in this country rise to meet the challenge.

In the case of the young women, in 1877 a relatively new organization, the Young Women’s Christian Association (YWCA), stepped in to address the need. Seeing that many unmarried women were fleeing the farms in search of a better life in the city (or were part of the immigration stampede into the country), the YWCA decided to proactively deal with the problem of unskilled women moving into the city. Foresight proved them correct. The newly invented typewriter was a huge draw for women looking for decent work, and the YMCA started offering classes in the use of the device. These classes were remarkably popular and the pool of trained secretaries in the major cities was largely due to the YWCA. That organization also saw to the spiritual needs of the women, as well as to housing, medical provisions, and keeping oneself pure in a business environment that was so new that the rules were still being written even as the YWCA was teaching them.

The alternative for single women flooding into the city was often prostitution and the YWCA understood this. By meeting a great need, they were able to help keep women on a straight moral path and provide for food, shelter, and spiritual growth. This is the Church making the best of what could have been an awful situation.

This flight also contributed to the problem of delinquency. Once an important cog in the home economy, teenagers were left with nothing to do once farms were abandoned and factory reforms prevented the younger ones from working. Restless, farm-flight and immigrant children proved that idle hands were the devil’s play things. Crime rocketed up in the cities. The Church’s answer was a new idea: What if a ministry was founded that focused solely on the needs of youth?

Despite many years of research, I have not been able to pin down the exact date that a genuine youth-only ministry within a specific church first hit the spotlight. The first parachurch youth ministry of consequence was, interestingly enough, the Young Men’s Christian Association (YMCA) in Britain in the 1840’s, created by George Williams specifically to address the vagrancy of young men who, in this case, did have jobs in the factories, but were without family or away from home and were missing a fulfilled life. The YMCA grew rapidly and spread to America, only to be depleted by the Civil War as young men marched into battle. After the war, one of the major proponents of the YMCA, which was by all accounts not beholden to any one church, was evangelist Dwight Moody. His fame helped spread the YMCA vision of “The improvement of the spiritual, mental, social and physical condition of young men.”

From the parachurch YMCA, the focus began to drift back to churches in smaller locales that couldn’t afford a YMCA; some started their own ministries to youth. This helped further propel the whole concept that youth were a new ministry demographic. All this came about through the societal changes brought about by the Industrial Revolution. By the time Youth for Christ was popular in the 1940s, the idea that youth ministry was essential to the Church was a given.

But there are larger issues at work here.

Training women to have meaningful work in order to avoid a dissolute life is the Church meeting a practical business need while fending off corrupt social forces. On the other hand, youth ministry had its start in changes in the social fabric in Britain and America, then extended those to the spiritual. There is a very subtle distinction here.

Youth ministry’s long-term effect has been to take a family already fractured by societal changes caused by business practices coined during the Industrial Revolution and fracture it even further. While there is no doubt that on a granular level youth ministry has been effective in the lives of individuals (I include myself here), studies by researchers like George Barna have shown that, on the whole, the net effect of youth ministry today has been negligible on the spiritual and emotional welfare of youth. Christian youth are so much like their peers who don’t aspire to any Christian leanings as to be virtually indistinguishable. This is further proven by the horrendous attrition rate among Christian young people once they hit college. The majority come out of college completely stripped of whatever Christian faith and practice they possessed going in. Obviously, one must ask why this is if youth ministry were truly equipping youth to withstand the barrages of our cultural death-throes. We must consider whether the youth ministry model that was initially developed more than a hundred and sixty years ago is still valid.

The problems of youth ministry are compounded by the fact that it eventually sought to distance itself from conventional, whole-family ministry. In its infancy, youth ministry attempted to make the best of a bad situation in the lives of youth living far from home, but this is no longer the case. Most youth ministries in churches today appear to pride themselves on the fact they offer teens a chance to get away from their families and hang out with other teens. The net effect here has been that the typical youth minister has become the substitute parent for many teens. Since youth ministry tends to have its own separate teaching component, the incidental effect has been that parents have abdicated the Christian teaching role for their teens. This further alienates family members and leads to a loss of parental authority and respect.

The Industrial Revolution was responsible for the initial splits within family. The home economy that kept both parents at home working, supported by their children, was disrupted by changes in work emphasis and the rise of big business. Dads started working distantly and were gone for most of the day. This put added stress on moms to hold the family together. As work shifted to the cities, young people heard the siren call and left their traditional responsibilities behind. For farm families, this shattered the procession of farm life from one generation to another and hastened the move to cities. Youth moving to the cities encountered vice and the Church responded.

The larger question here that is left unanswered is whether the response of the Church was correct.

On the surface, the YWCA’s training of young women for secretarial work in light of the rise of business in the cities is admirable. They certainly addressed the need and were smart in doing so. But that larger question looms, particularly in the light of more than a hundred years of wisdom asks whether the Church missed the big picture for the details.

Even today, the Church is not asking whether the Industrial Revolution broke something, not only in society, but in the Church. In many ways, the Industrial Revolution was already in its maturity before the Church responded to it. Worse, still—and even today—no one in the Church in America is asking if the Industrial Revolution has a fundementally evil component that the Church swallowed without thinking. The Church certainly responded to the most obvious societal ills created by the Industrial Revolution as we have seen in part here, and while that was admirable, the results have been mixed.

In the next installment, The Industrial Church Revolution, Part 3, we’ll examine the “Jesus as CEO” concept that gained popularity in the 1920s and 30s along with Social Darwinism’s pernicious effects on the Church and business.

And thanks for reading this series!

Previous post in the series: The Christian & the Business World #4: The Industrial Church Revolution, Part 1

Next post in the series: The Christian & the Business World #6: The Industrial Church Revolution, Part 3

The Christian & the Business World #4: The Industrial Church Revolution, Part 1

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{Two interlopers are chilling out at Cerulean Sanctum…}

I’m bored. Let’s play a game.

How about “Guess the Era!”

Dunno. How’s it played?

I’m thinking of an era in American History. I’ll throw out a fact and you try to tell me when that fact would’ve been true.

Sounds dull, but I’ll go along because I am like soooooo bored.

Dad works.

Yawn.

Mom homeschools the kids.

Official Focus on the Family Nuclear Family of the 2000s, right?

Wrong.

Mom also works.

Ooh, James Dobson’s ticker starts palpitating

Mom works from home.

Collective sigh of partial relief at Focus. Hmm, this is a toughie, though.

Dad homeschools the kids, too.

Really?

Dad also works from home.

Is this the family of the future, circa 2020, all gussied up with Terabit Internet access via which their home import/export biz of rare Chinese herbs for medicinal purposes competes in the global marketplace?

Aah, that would be “no.”

Even close?

Not on your life. Actually it’s the United States circa 1776. Revolutionary War days.

Wow, I would have never guessed. You’d think with all those smarmy Deists running around the country then that dogs and cats would’ve been living together in sin and the whole economy would’ve collapsed faster than the wooden tea stirrer market after the Boston Tea Party.

Well, I wouldn’t go that far.

Say, that kind of lifestyle sounds kind of appealing. Work from home. Do the log cabin thing. Grow your own…. You know, I’ve been to Colonial Williamsburg. Lots of real colonial cuties if you know what I—

Okay, you two, take a hike. This is my blog and I want control back.

You always want control, Dan. You’ve got issues. I know a great Christian therapist I can recommend. He’s a bit Jungian, but all the same, he’s—

HIT THE ROAD!

Okay, we get the picture.

Man, he’s goin’ all Cotton Mather on us!

OUT!

{Sounds of stumbling and mumbling, then a door slam.}

Sorry about that folks. Serious topics sometimes need levity. And this one is serious. It’s about the Industrial Church Revolution. You may never have heard of it, but like many things that go awry, it begins with a lot of hot air. Steam actually.

A couple decades before the idyllic days of mom and dad working together in a home-based economy in America at the dawn of independence, two English Thomases, Savery and Newcomen, invented a mechanical engine that ran on steam. Steam engineAnd though it worked, it wasn’t until James Watt radically improved the design in 1769 that the first rumblings of pressure surfaced that would seal the fate of that storybook lifestyle of Mom and Pop Free America.

The English were the first to fall to what would later be called the Industrial Revolution. Steam power made possible a new strength in work. Some discovered that stationary steam engines could have wheels attached and be made to run on tracks. They weren’t fast, but they could haul heavy loads. Those tracks were made with massive presses, molds, and machines that cut and bent—all powered by steam.

But steam engines were expensive regardless of whether they became trains or not. And even though they allowed for the very power to build and create even more powerful machines, the labor to do the work simply could not be done from home any longer since few had the cash to have their own home steam engine built for private use. So Britain built centralized factories where people could come to work via the new modes of transportation that were developing, mechanizing much of the labor that had been done in homes by hand (particularly textiles— one of Britain’s major exports.)

Americans, still wanting to show the former homeland a thing or two, decided they could do it, too. Mass production of guns in factories started in the United States around the same time as the British burned down the White House. Mass production meant good money, but also mass workers. And masses of workers responded by venturing out of the home and into distant factories.

Meanwhile, factories chugged away in Britain even as “malcontents” like the Luddites protested, busting up mechanized knitting machines and other signs of the young Industrial Revolution until they themselves were busted up by the British army. Some were exiled to America. But the real problem of factory life did not emerge until a young scientist named Charles Darwin came along in 1843 with a challenging new biological theory he called “transmutation.”

By this time, economies in both Britain and America were beginning to undergo a steady change as more people left the hard life of farming the cursed ground for the hard life of factory work. Over in England, intellectuals started listening to Darwin’s ideas and saw natural correlations between it and the growing class distinctions in that country. Of course, it made sense to them that an underclass of workers existed in the factories to make products that the intelligentsia could use. Those miners mining coal to power the engines of the Industrial Revolution were a form of unevolved man. This was natural selection at work. Some were meant to prosper due to their superior breeding and intellect, while some were relegated to mines and factories filled with sweat. Only later was a name attached to this idea: Social Darwinism.

So far, this story hasn’t had much Church in it. The fact was that the Church was ignorant of the gathering storm or, in the case of many churches in England, were actually championing Darwin’s ideas and the work ethic of the factories. Certainly some clerics protested the grim realities of how men, women, and children were treated in the mills and mines, (favorite author Charles Dickens chronicled this in Hard Times, exposing the harsh realities of poor factory workers to the middle and upper classes of Britain), but despite some reforms in 1833, the factories chugged on, grinding up the poor with them.

It is here that we see the first effects not of the Church on the Industrial Revolution, but the Industrial Revolution on the Church. Postmillennialism came to full bloom in both Britain and America after the Civil War, and this was largely due to the idea that science and technology were advancing so quickly that a new day was upon the Church that enabled Her to reach the world using the latest tech advances of the day. It was “Onward Christian Soldiers”—a hymn that reflects that thinking better than any other—and The Salvation Army ushering in the Age of Christ and His Church Triumphant.

Cities boomed as agricultural workers bought into the propaganda that life was better in the cities. Immigration in America further added workers to the expanding factories. The traditionally respected home economy languished in the face of the new: steel, oil, and the railroads. Secretary, Typewriter, & RogueAnd a little book called “On the Origin of Species by Means of Natural Selection” hit the shores of America.

Now as fin de siecle America flowed into the glories of the dawning 20th century, the Church finally realized that something had changed in the country—and not for the better. As youth left the farm for the city and immigrant children were left with little to do (once factories were deemed off limits to children due to various reforms), juvenile delinquency erupted in the crowded cities. Not only this, but wholesome young farm women learned of greater opportunities in the city serving as a secretary. So en masse they signed up to learn how to use the newly invented typewriter and headed to Metropolis.

But the evils of the city preyed hard on the virtue of these naifs and churches finally understood that something had to be done about them and the growing ranks of juvenile delinquents.

In the next installment of this series, The Christian & the Business World: The Industrial Church Revolution, Part 2, we’ll take a look at the radical new ideas the Church developed to finally address the massive social upheavals it had ignored for far too long, and how those ideas have drastically altered the look and mission of the Church in America.

Previous post in the series: The Christian & the Business World #3: Subduing the Earth

Next post in the series: The Christian & the Business World #5: The Industrial Church Revolution, Part 2

Upcoming Series: The Christian & the Business World

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Want to give you all a heads up that as soon as my writing backlog eases in the next couple days, I will be starting a series looking at the business world and Christianity. Given that I’ve written much in the last couple years on the issue, I hope to explore some ideas more thoroughly in a specific business context.

Tim Challies suggested this and I want to thank him for prodding me. He wrote an excellent piece on Greg Stielstra’s pyromarketing techniques and I started to write an epic post addressing this from another angle, but it got lost in the pile. I’m planning on dusting that off and trimming it down. Plus, I want to look at the issue of why attending a Bible study at work is easy, but living out a Christian worldview in business is astonishingly difficult. There are a few more surprises, so I’m envisioning about a half dozen posts on this topic.

If you have any kind of horror stories about the intersection of business and the cross, drop me a line via my profile or leave a comment on this post. If you have questions or would like to see a particular topic in this area addressed, let me know.

Hang in there readers! I promise to be back soon enough with truly great stuff.

Next series post: The Christian & the Business World #1: My Qualifications for the Series