Report 
 
 of Commission 
 
 on. Religion 
 
 ay 
 
(This pamphlet is a summary of some 
 of the facts pertinent to a discussion of 
 Protestant work among Spanish-speak- 
 ing Americans and Mexicans in the 
 United States. It does not assume to 
 be comprehensive in its scope, but it is 
 hoped that the statements made are 
 reasonably accurate.) 
 
CONTENTS 
 
 Present Grouping of Spanish-speaking Work . 
 
 Spanish Conquests in New Mexico . 
 
 Mexicans in the United States 
 
 Protestant Work in New Mexico 
 
 Experiments in Colorado . 
 
 California Situation 
 
 Summary of Protestant Spanish-American and Mexican Work in the 
 
 United States 
 
 International Aspects of Religious Work 
 
 Leadership . 
 
 Self-support 
 
 Difficulties Listed . 
 
 Comity Principles and Arrangements 
 
 Example of Interdenominational Cooperation . 
 
 The Future of the Southwest 
 
 Questions for Discussion . 
 
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Report of Commission on Religion 
 
 *Davip D. Forsytu, D.D., Chairman 
 
 PROTESTANT RELIGIOUS WORK AMONG 
 SPANISH-SPEAKING AMERICANS AND MEXICANS 
 IN -CHE] UNTIED STATES 
 
 No single term will adequately describe our Spanish work for it 
 divides itself chiefly into two rather distinct groups, that among Spanish- 
 speaking Americans, particularly in New Mexico, and that among Mexi- 
 cans in Texas, Arizona, California, and now in many other centers farther 
 north and east. We shall first mention the New Mexico Situation. 
 
 Spanish Conquests in New Mexico 
 
 When the first Spanish explorers came to what is now our Southwest, 
 they found an Indian civilization already several centuries old. The first 
 Spanish settlement in New Mexico was made September 5, 1598, at 
 Chamita. Seven years later, in 1605, it was removed to Santa Fe. There 
 the Spaniards conquered and enslaved the Pueblo Indians. They devel- 
 oped mining, agriculture, and grazing, and for three-quarters of a century 
 they prospered. In 1680 the Indians revolted, burning ranch houses, 
 destroying property, and finally seizing the governors’ palace at Santa Fe. 
 The governor and his party were forced to leave the country in haste. For 
 the next twelve years, or until 1692, the Pueblos were again in control of 
 the land which they had occupied for centuries and they did their best to 
 Wipe out every vestige of Spanish occupation. They destroyed mines, 
 burned records, prohibited the use of the Spanish language and even 
 destroyed the seeds introduced by the Spaniards. It was then that 
 de Vargas returned with an army of 300 Spaniards and 100 Indians and 
 once more conquered the country. Three years later there was another 
 Indian outbreak but it was put down speedily by de Vargas. To this day 
 de Vargas is the popular hero of New Mexico, and the de Vargas Day 
 celebration in Santa Fe transcends all others. 
 
 The Spaniards brought with them the traditions and the organiza- 
 tion of the Roman Catholic Church and they at once imposed their 
 religion upon the Indians or won them to its standards. This dominance 
 of Catholicism must be borne in mind in any discussion of New Mexico 
 affairs. 
 
 The lack of railroads hindered the development of the state for some 
 time, but in 1880 the Atchison, Topeka and Santa Fe Railroad completed 
 its line into Santa Fe and soon after continued it to El Paso. 
 
 Before the nineteenth century Americans had not approached New 
 Mexico from the east. In 1804, however, an American peddler entered 
 the country and the following year a hunter, trapper, and trader, named 
 James Purseley, wandered by chance into New Mexico after having 
 become lost in the Rocky Mountains. In 1812 the Santa Fe trail was 
 
 *Deceased 
 
 (5) 
 
blazed from St. Louis, and ten years later it was permanently opened. 
 Over this trail large caravans passed. 
 
 Up until 1821 New Mexico was under Spanish control and much of 
 the land was held under land grants issued by the King of Spain. In 1821 
 New Mexico became a province of Mexico and she remained such for 
 twenty-five years, or until 1846, when General S. W. Kearney marched 
 west, raised the American flag over the Santa Fe plaza, and declared New 
 Mexico a part of the United States. Fortunately, perhaps, there was no 
 resistance. No shots were fired and no blood was spilled. Two years 
 later (in 1848) by the treaty of Guadalupe Hidalgo, New Mexico and other 
 vast territories in the Southwest became a part of the United States. 
 While people of this great section were not consulted, they had a right to 
 assume that the privileges and opportunities of citizenship would be in 
 no way denied them because of language or racial background. 
 
 Mexicans in the United States 
 
 There has been much crossing and recrossing of the newly established 
 border line through the years, but the last two decades have been charac- 
 terized by very marked increases in Mexicans coming into the United 
 States. 
 
 In 1911 the Diaz Government was overthrown by the idealist revolu- 
 tionist, Madero, in Mexico, and Diaz was forced to flee from the country. 
 After that there were numerous overturns of the government which made 
 life rather unbearable in many sections of Mexico. Diaz had been more 
 or less of a despot, and he had sold many of the resources of the country 
 to foreign investors; but he had maintained order, built roads, established 
 schools in the larger centers, established the credit of Mexico, and had 
 done other things to make life stable and dependable in our sister republic. 
 Since his overthrow Mexico has been passing through a period of change. 
 The government is now reasonably well established, and progress is being 
 made in the field of education and in the development of agriculture and 
 other industries. However, many Mexicans have been obliged to seek a 
 livelihood on this side of the international line. It chanced that this 
 unsettled condition in Mexico developed about the time that an unusually 
 large demand for labor appeared in this country, owing to the World War 
 and the consequent shutting off of European immigration. Thus, causes 
 operating on both sides of the line tended to stimulate Mexican immigra- 
 tion to this country. During the war three clauses of the immigration 
 law were suspended; namely, the head tax, the literacy test, and the 
 contract labor clauses, thus permitting a large number of Mexican 
 laborers to be brought into the United States with their families under 
 temporary contract. Many others came across the line more or less 
 informally. Because of the ease with which passage can be made from 
 Mexico into the United States, immigration figures tell but a portion of 
 the story. We do know, however, that large communities, such as El 
 Paso, San Antonio, and Laredo, have an amazingly high percentage of 
 Mexicans in their population, and in some rural sections the percentage is 
 even higher. Many Mexicans have made their way to California until 
 at present there are probably more Mexicans in the city of Los Angeles 
 than in any other city in the United States. 
 
 In fact, no longer can we think of the Mexican and Spanish-speaking 
 people as living only in the Southwest. Wherever sugar beets are raised, 
 
 (6) 
 
as in Utah, Colorado, Wyoming, Montana, North Dakota, Michigan, 
 and Ohio, Mexican labor is used. In the great industrial centers, such as 
 Pittsburgh, Cleveland, Toledo, Gary, Chicago, Aurora, Joliet, Detroit, 
 Milwaukee, St. Louis, Kansas City, and Wichita, Mexicans are found in 
 varying numbers. The lines of immigration have reached even the 
 fisheries of Alaska. Some of the Mexicans are deflected south and east 
 where in cotton raising sections the Negro labor has heretofore had no 
 competition. In Tampa, Florida, the Mexican and Porto Rican popula- 
 tion is estimated to be fully 30,000. On the eastern coast the Mexicans 
 form a minor part of an increasing Spanish-speaking population prin- 
 cipally from the West Indies. In New York this is especially true. 
 
 In all these inland centers some effort is being made to provide 
 religious leadership and help. There are at least four or five Spanish- 
 speaking churches in New York, three or four in Chicago and in Detroit. 
 At Gary work is also being done. It is safe to say, however, that in most 
 cases there is a woeful lack of equipment and leaders. In many places 
 denominational aspirations make it impossible to develop pieces of work 
 which can arouse interest. There is no reason to assume that our Mexi- 
 can friends will be more indifferent to these factors than ourselves. The 
 magnitude of these countrywide opportunities presents a new challenge 
 to the religious forces of America. To pursue our way alone means defeat 
 through unwarranted divisions and meagerly supported efforts. 
 
 The Spaniards who first conquered much of the Southwest from the 
 Indians were either accompanied or closely followed by missionaries of 
 the Roman Catholic Church. For this reason, and also the fact that the 
 Spanish state church was Roman Catholic, it should be said that the 
 first attempts at religious work in all the Southwest were made by mission- 
 aries of this faith. This study does not presume to present any review of 
 the work of the Roman Catholic Church in this region. It aims to treat 
 specifically the work of Protestantism. It should be borne in mind that 
 there is no desire to disparage or commend the work of any group but to 
 show what religious efforts ought to be encouraged among Spanish-speak- 
 ing Americans if they are to enjoy their full rights as members of a common 
 and progressive humanity. 
 
 Beginnings of Protestant Work in New Mexico 
 
 New Mexico was admitted as a state in 1912. The first Protestant 
 missionary came to New Mexico in 1850 under the direction of the 
 Methodist Episcopal Church, but work was not opened in the Spanish 
 language until 1853. At that time three workers were sent to the field, 
 the Reverend Benigno Cardenes, a converted Catholic priest and a native 
 of New Mexico; the Reverend W. H. Hansen, a Swede from New York 
 City who had some knowledge of Spanish; and the Reverend E. G. Nichol- 
 son. Very little definite progress was made in Methodist work in New 
 Mexico before 1870. Other denominations may have entered the field 
 shortly after 1850, but the record of such entry is not available at this 
 writing. Following the Civil War the Presbyterian Church U.S.A. did, 
 however, turn its attention to New Mexico and in 1866 definitely estab- 
 lished its work there. The American “Baptist Home Mission Society 
 commenced work among Spanish-speaking people of New Mexico about 
 the same time, and this work was later turned over to the Southern 
 
 (7) 
 
Baptist Convention. The Congregational Church entered the field in 
 1879; the United Brethren in 1912; and the Methodist Episcopal Church, 
 South, in 1917. 
 
 Conditions found by Early Missionaries 
 
 The conditions found in New Mexico when the missionaries of various 
 denominations arrived in the late sixties were far from promising. There 
 was not a public school building in the entire territory and but few books 
 of any sort. With few exceptions there were no public roads and no 
 bridges. In addition there was an active and even violent anti-Protestant 
 sentiment resulting in definite persecution and the death of at least one 
 Protestant worker. 
 
 Present Status of Protestant Work 
 
 Protestant work in New Mexico has passed through various vicissi- 
 tudes. An interdenominational study of the Spanish work in New Mexico 
 under Protestant auspices reports 47 churches in the state, divided as 
 follows: Presbyterian U.S.A., 21, Methodist Episcopal, 12; Congregation- 
 al, 5; Methodist Episcopal, South, 8; United Brethren, 4. 
 
 STATISTICS RELATIVE TO PROTESTANT SPANISH-SPEAKING NEW MExIco 
 (Estimated Spanish Population of the State—225,000) 
 
 Sunday Date of 
 No. of School  Begin- 
 
 
 
 
 
 
 
 No. of Church Sunday Enroll- ning 
 Charges Membership Schools ment Work 
 Congregational 5 ESS 6 oT 1879 
 Methodist Episcopal iy 878 19 872 1853 
 Methodist Episcopal . 
 (South) 8 S17 8 397 1917 
 Presbyterian 21 1197 14 698 1866 
 United Brethren 4 LAS 4 Zo 1912 
 Totals 47 2790 51 2449 
 
 
 
 
 
 
 
 
 
 COMPARISON OF PRESBYTERIAN AND METHODIST 
 WORK IN NEW MEXICO AND VICINITY 
 
 In view of the fact that the Presbyterian and Methodist churches 
 have been most active in Spanish work in New Mexico a study of the 
 records of these churches is of interest. Exact comparison is not attempted 
 as the areas considered are not entirely coincident. However, certain 
 trends are apparent in going over records of the work. Studying the 
 history of the Southwest Spanish Mission of the Methodist Episcopal 
 Church, which includes most of Arizona, parts of Colorado and Kansas, 
 as well as New Mexico, we discover that in 1880 there was a church 
 membership of 319 which grew with relative rapidity and reached its 
 highest point in 1906 when a membership of 2080 was reported. Follow- 
 ing that there was a more or less consistent decline until the low water 
 mark of 908 was reached in 1919. Of that total, 638 were in New Mexico. 
 
 (8) 
 
= 
 
 ~The present membership is 1547, about 500 below the highest figure 
 reported twenty years earlier. it should be noted, however, that but 
 878 of this total membership is within the state of New Mex: o, the 
 increase since 1919 boing largely accomted for by extension of the 
 work into Colorade 4nd smesas end its growth at other points reaching 
 Mexicans rather than Spanish-speaking Americans although there is © s low 
 growth at a few of the stronger points in New Mexico with adecline in 
 the sm@ller places. Likewise the number of charges grew oy thirteen 
 
 
 
 in 1880 to fifty-four in 1906, ami hes not declined to twenty with 
 thirty Sunday Schools reper ted, which represents & decline frau the 
  sixty-three repo ted in 1917. Again it shoulda be noted that but twelve 
 _ of these charges and nineteen of the Sunday Schools are in lew Mexico. 
  Sundsey school enrollment was highest in 1917 reaching a total of 2123 
 and then declining until at present it is 1588 (872 in Mew ipxico). 
 The number of churches reported by the Presbyterian denomination in 1880 
 was seven. This inereased to th high water mark of thirty-one in 1905 
 and has dropped to twenty-one for the year 1925. Interestingly enough, 
 howver, the church membership reported for 1925, which is 1197, is 
 apparently the greatest reported et any time. Sunday school emroliment 
 however, which reached 1179 in 1890 hes declined to 703, ani the number 
 of Sunday schools has dropped from twenty-—se ven in1805 to fourteen in 1925. 
 It would be interesting to discover the reason for the appergnt decline 
 of work in New Mexico, particula@iy innunber of piaces reached and number 
 of ciurches and Sunday schools maintained. Apperently the vork at the weeker 
 points has been droppede he {ustion as to whether Protestant churchos 
 have been relotively unsuccessful in their attempt to establish work in 
 New Mexico, or whether they heve achieved their purpose and are therefore 
 intending to withtrew from the smaller places, or whether thé work hes 
 declined because of luck of missionary funds, or for saue other reason, 
 should be answereds 
 The Roman Catholic Church is daiinant in New Mexico sad there is eviceme 
 that the quality of its ministry is steadily ae TOY Re » partieulerly in its 
 chief center, Santa Fee In fact we camot understand the religious situation 
 among the Spanish-speaking people of New Mexico without ‘akiag into cons idera- 
 tion the Roman Catholic Church en@ its ministry» Fossibly im no part of the 
 United States it she influence of thet Church relotively greater then smong 
 the Spanish-speaking people of New “exico. it is suggested by the mere fact 
 tat after nearly three~quarters of a century of effat we have 4 Protestent 
 Gharch membership in all denominations ia New Mexico of £790 as ¢ ampared 
 with an estimated Spanish populstion in the state of ©26,000, In the past 
 we heave been inclined to be very eritiost of the Rov.an Catholic Church and 
 there are many things in its history in New “exico of which it would be 
 difficultn to be prouds lowver, we must face the sltustion @s it is todey, 
 and thre is increasing etidence that tho ministry of the Cetholic Church 
 is en important factor in the moral and religious welfare of th: stste. 
 Stedards of work have been improving end wrkers in charge 866m t@ be more 
 carefully sebcted then they heave been at certain times in the past. 
 (q) 
 
Digitized by the Internet Archive 
 in 2022 with funding from 
 Columbia University Libraries 
 
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 In the rural places the service of the Catholic Church is limit- 
 ed but the people are loyal. In northeastern New Mexico the situation 
 is complicated by the Penitente organizations which flourish there and 
 whose morados and crosses dot the country-side. 
 
 Some Results 
 
 Protestantism has not succeeded in building strong Protestant 
 churches in New Mexico, but that it has made an important contribution 
 to the building of a state, no one can deny. In numerous communities the 
 outstanding leaders are products of its schools and in our churches. 
 However, to be content with the mere fact that a considerable amount of 
 good has been done is not sufficient. To discover whether Protestantism 
 is doing the greatest possible good and whether money is being invested 
 in ways that will bring the highest possible returns, not necessarily to the 
 church, but to folks and the Kingdom, is the vital thing. 
 
 Language Problem 
 
 The language problem has probably complicated work in New Mexico 
 a little more than elsewhere. Spanish is the native tongue although it 
 should be noted that owing to isolation the language here is not the Span- 
 
 (11) 
 
 
 
ish of Mexico so that a New Mexican among Mexicans tends to become 
 embarrassingly conspicuous by virtue of his speech. When the territory 
 was taken over in 1848 the Spanish-speaking people in the territory auto- 
 - matically became American citizens. Since that time several generations 
 have grown up; yet, owing to the remoteness and isolation of many 
 communities, the Spanish language is still prevalent. When we remember 
 also that it was not until 1891 that a public school system was established 
 in the territory we can understand why teaching American citizens to 
 speak English has not advanced with very great rapidity here. However, 
 within recent years the New Mexico public school system has made rapid 
 advances and it is easier for boys and girls to master English than ever 
 before. In the larger places there is, of course, very little difficulty, for 
 pupils in the public schools almost automatically acquire English through 
 mingling with individuals who speak English and through their work in 
 the class room. In the past we have been inclined to accept the theory 
 that our Spanish work and English work should be separated. However, 
 now that boys and girls of both groups mingle together freely in public 
 schools and are mastering the English language, so that language is no 
 longer a barrier, the question is raised as to whether or not we should 
 continue the separation of the two groups in our churches. Whether, 
 for example, we can afford to maintain a division which the public school 
 does not maintain and which is not observed in the Catholic Church, in’ 
 politics or in business. 
 
 This, of course, brings us at close grips with the ever important 
 question as to the correct attitude of Anglo-American churches toward 
 specialized groups in their communities, and whether we have a religion 
 which is big enough to provide spiritual nurture for somewhat diverse 
 groups under one roof, and whether, if it is not big enough to warrant 
 bringing people into our own churches, it is worth carrying to them. That 
 the question is a perplexing one we do not need to deny. 
 
 We must remember that Spanish-Americans have the same legal 
 standing as Anglo-Americans. Many of the highest state offices have 
 been held and are held by Spanish-speaking Americans. It seems to be 
 possible to have representatives of the two groups in the same legislative 
 body, in the same office or store, on the same athletic teams, and in the 
 same rooms in grammar and highschools and in the Universities. With the 
 language difficulty disappearing for the younger generation, and with the 
 example of other groups to encourage us, we are more and more perplexed 
 to discover why our Anglo-American churches, so called, should not 
 assume larger responsibility for Spanish-Americans in their respective 
 communities. In some cases it will doubtless be desirable to employ 
 special workers who have at least a conversational knowledge of Spanish, 
 but we are facing the question as to whether some adjustment of our 
 program in certain communities along a broader, more comprehensive, 
 and more unified basis should not take place. 
 
 Experiments in Colorado 
 
 A study recently made by the Board of Home Missions and Church 
 Extension of the Methodist Episcopal Church of the situation in Colorado 
 reveals some interesting facts relative to the relation of American 
 churches to Mexicans in that state. A little colony of Mexican people is 
 to be found on every beet farm in Colorado, and such a group is considered 
 
 (12) 
 
as necessary a part of the industry as is the farm family itself. One of the 
 chief problems facing the community and particularly the church, is the 
 religious care of this group. It is apparent that a Mexican church and a 
 Mexican ministry cannot be provided to care for this situation. If these 
 people are ever given the care they need, it must be done by our English- 
 language churches. It is encouraging to know, that in many of these 
 communities, pastors and churches are already serving these people. A 
 conference was recently held in Colorado at which twenty-seven Colorado 
 ministers were present. At that conference, action was taken approving a. 
 program providing for the care of Mexican people in English-language 
 churches. It was recommended at that time that a minister understand- 
 ing the Spanish language be secured and assigned to the field,.who would 
 
 be expected to promote work among Mexicans by American churches. 
 ed oe A has ainrao h eaniueaod and ic at woarle 
 
 han wan aon 
 f “The Situation in California. : 
 fhe local survey committee in Calffornia has gathered and 
 jumariced much information concerning ohurch work in that stete.— 
 ‘he following paragraphs are taken from the committee's Statement. 
 Le Field; The largest dexican canter in the state is, of course, 
 Ss smgelee with a Mexican population whieh is estimated s11 the » 
 rom 75,000.t0 125,000, the denominations belonging to ow Coune il 
 ara doing work in this great center sre the Saptists, ue thodist 
 piscopal Chureh, North, Methodist episcopal Chureh, South, and 
 Mebyterians, The Baptist work seems to be the most extensive with 4 
 otal of twelve churches within the corporate limits of the city. th 
 ld Mexican quarter at the Plaza is served by the 
 VprAretsuiU Ait VV RULLIeL VEL Liivw AVR URE ee pen Tp anes 
 which has recently been completed at a cost of more than $150,000. 
 It stands in a very sightly place, and is probably the outstanding 
 exponent for Evangelical Christianity, both as to building and 
 program in the Southwest. The Presbyterians have three churches, 
 the largest of which is the Church of the Divine Savior with 325 
 members. 
 “The Mexicans who are served by our Protestant evangelical 
 churches in Southern California are engaged for the most part in work 
 on fruit and nut ranches, construction work upon railroads, street 
 car lines, sewers, and as laborers in railroad shops and in factories. 
 From 30 to 40% of the population seems to be migratory. The 
 destitution among families served by our churches ranges from 20 
 to 40%. This very large figure is an important index to be taken 
 into consideration in the study of the whole question of self-support. 
 The general average of all our constituency would indicate that 50% 
 are in comfortable circumstances, 25% are poor, and 25% are 
 destitute. 
 “In spite of the large efforts which are being made by county, 
 city, and state health boards, in spite of the efficient work of clinics 
 which are often features of our community and church work, and in 
 spite of instructions which are given in sanitation and hygiene, the 
 health conditions among Mexicans in Southern California are deplor- 
 able. Only one questionnaire which was studied had anything but 
 pessimistic remarks to make about health conditions, and the writer 
 
 (13) 
 
of this one questionnaire contented himself with stating that health 
 conditions in the city of Santa Barbara were a little better than the 
 average. An independent study of health conditions indicate that 
 in some localities in Southern California the rate of infant mortality 
 among Mexicans is as high as 25%: The poor health conditions are 
 due to malnutrition, made necessary because of insufficient wages to 
 support large families, ignorance, crowding, and immorality. The 
 diseases to which the Mexicans seem to be particularly susceptible are 
 tuberculosis, trachoma, and venereal diseases. Of course, during 
 the winter months when the usual run is on of whooping cough, 
 scarlet fever, diphtheria, mumps, measles, and smallpox, Mexicans 
 are very much larger sufferers than are Americans. 
 
 “Tt is interesting to note that all of the surveys sound a note of 
 optimism as to the future and indicate that prospects for the work 
 
 are excellent. 
 
 “II. PROGRAM: “lhe replies as to the purpose of the work in the 
 various enterprises studied are varied. Some state that it is the 
 purpose of the work ‘to save souls’, others to ‘win souls for Jesus,’ 
 but in general, the united purpose of all denominations doing work 
 among the Mexicans is to spread the spirit of Christ through personal 
 commitment and devotion to Him, and to raise the standards 
 socially, educationally and morally among the Mexican people in 
 the community where the church, or settlement house, is laboring. 
 
 ‘In general, this objective is sought in two ways. First, by the 
 church, and second,by the community house, Settlement or Home of 
 Neighborly Service. It seems to be the consensus of opinion that it 
 is wiser to have two enterprises; the settlement house and the Church, 
 under separate management but working cooperatively. Some of 
 the churches indicate that the children from the Sunday Schools go 
 away to mission boarding schools, and some do not seem to affiliate 
 with this program of united Protestantism. In cases where they do 
 go to mission schools, however, all report upon their return they are 
 active in the work of the church. 
 
 “Poor physical equipment seems to be the biggest handicap of 
 most of the fields. Many of the surveys call attention to the fact that 
 the Roman Catholics are accustomed to worship in cathedrals, 
 while Protestant worship invites them to huts. One surveyor states, 
 however, that the average Mexican going into a Protestant Church 
 expects to find the saints on the walls, and finds them in the pews. 
 
 “TIT. THE CuurcH ScHoot: So general is the phrase ‘Sunday 
 
 (14) 
 
School’ that many of those who have replied, have evidently not 
 realized that the third point in the questionnaire refers to this de- 
 partment of church work. Where the questionnaire registered, it is 
 evident that Sunday Schools throughout our churches are from 25 
 to 35% larger than our churches. This is, of course, a very healthy 
 sign and seems to substantiate the optimistic view which most 
 students have as to the rosy future ahead. The percentage of 
 attendance, as compared with enrollment, is about 75%. The 
 Church school, as other departments of the enterprise, is usually 
 handicapped because of inadequate equipment. Many -of the 
 churches are of the ‘one cell’ variety, and classes are grouped in 
 various corners of the room. One surveyor states that the result is 
 ‘pandemonium.’ Most of the teachers who are employed in our 
 Church schools throughout Southern California, are able to speak 
 both English and Spanish. 
 
 “Information has not been available through the questionnaires 
 as to whether the instruction in the Church schools was in English or 
 Spanish, but other data which has been gathered seems to show that 
 for the most part Spanish is the medium of instruction. It is the 
 judgment of your committee that this is a most serious defect. Our 
 young people coming up through our schools or employed in our 
 industries, are rapidly learning English. Children of twelve and 
 fourteen years of age sometimes complain that they cannot learn 
 - Bible verses in Spanish, but could do so in English. It is probable 
 that in Spanish work we shall follow the same trend’as has been 
 pursued in German work, and shall lose our young people, unless 
 English is used as a medium of instruction. 
 
 “The most glaring defect and weakness, in the mind of your 
 committee, in the program of our churches is the paucity of the 
 Daily Vacation Bible Schools. Churches or Settlement Houses 
 which report having had such schools, all indicate that the success 
 has been phenomenal. There is no feature of the work which costs 
 so little, and which pays such large dividends as does the D. V. B.S., 
 and taking into consideration the forward looking attitude evidenced 
 in most of the churches, your committee is at a lost to understand 
 why more of them do not have D. V. B.S. 
 
 ‘““A few churches secure new pupils for the Church school by 
 contests; some few haul them to school in automobiles, but most 
 seem to be content with those who come. 
 
 “Most of the surveyors are inclined to think that the religious 
 training which the boys and girls receive in the home is inferior, 
 although one states it is better than the average given in the Ameri- 
 ican home. This surveyor doubtless has in mind the homes repre- 
 sented in the membership of the church. 
 
 “Teacher training is not so prominent a feature as it ought to be. 
 
 “TV. EVANGELISM: The type of evangelism used in our Spanish 
 and Mexican Churches is for the most part of the mass type, depend- 
 ing upon the ‘throwing of the net’ and the making of a public appeal. 
 
 “Tt is a question nevertheless whether there may not be a great 
 deal of personal work in the background of these public appeals. 
 The Mexicans are great personal workers, and very probably the 
 response which a pastor received to his public appeal has been 
 
 (15) 
 
fostered by personal work on the part of members of his church. 
 Practically all of the churches indicate that there has been a decided 
 advance during the past five years. 
 
 “VW. PASTORAL LEADERSHIP: An interesting feature evidenced 
 by the study is the fact that very few churches have the full time of 
 the pastor. This is the case even where the pastor is located upon a 
 field large enough to represent the maximum, which in the opinion 
 of the Comity Council should be served by one denomination. One 
 pastor, serving without competition a Mexican population of 3500, 
 has three other points in addition to this field which he serves, and in 
 one of them drives 100 miles from his home for a monthly preaching 
 appointment. It is the judgment of your committee that our work 
 has been too largely extensive and not sufficiently intensive. Our 
 denominational superintendents seem to have been like fishermen 
 who have planted a great many lines along the river and then have 
 come back very infrequently to see if there are any fish upon the 
 hooks. The maximum population, according to the ideas of the 
 Comity Council, for one church to serve is 3500, and most certainly 
 a man who is charged with this responsibility, ought not to be tagging 
 around over the country trying to serve other communities. Your 
 committee would recommend that as one of the results of the Con- 
 ference at El Paso, these circuits should be constructively studied 
 and that the denominations holding preaching services through one 
 worker in four or five churches, should be invited to serve them more 
 adequatély, or turn them over to denominations which are able to 
 do so. 
 
 “VI. FINANCE: Our churches do not seem to have made very 
 much progress toward self-support. This is due in large measure to 
 the poverty of the people, but much more to the fact that they have 
 never learned lessons in thrift. The average Mexican has thoroughly 
 digested the Sermon on the Mount, and is convinced of the sin of 
 taking thought for the morrow. The priest, therefore, may be 
 excused for the zeal with which he visits his families upon pay day, 
 for if he did not visit them upon pay day, he might as well not visit 
 them at all. 
 
 “The meagre results looking toward self-support may be charge- 
 able also to the faulty beginnings which were made by all Protestant 
 denominations. Some capital was made at the start of the zeal of 
 the priest to secure financial returns, and large emphasis was placed 
 upon the fact that the ‘gospel is free.’ There are some facts about 
 evangelistic Christianity which Mexicans have not learned, but this 
 is not one of them. Some churches go on year after year, with the 
 same grant from the Board, and the same amount raised upon the 
 field, even when the membership increases steadily. Some churches 
 feel that they ought not to raise more in any given year, or ‘the 
 Board will soon be asking them to raise it all.’ Some definite study 
 ought to be placed upon the problem of how to teach thrift among 
 our Mexican people, and also how to teach them about their financial 
 responsibility to the church. An interesting feature borne out by 
 our analysis of the survey is the fact that the churches which make 
 the largest per capita gifts, give evidence also of the greatest spiritual 
 life and the most progressive program. 
 
 (16) 
 
“VII. ORGANIZATION: Practically all churches are organized as 
 independent churches, and all are denominationally controlled. Most 
 of them are organized upon the racial basis, although there are some 
 churches which function as departments of American churches. 
 Probably one of the outstanding examples of this type of organiza- 
 tion is the Spanish Department of the Bethesda Presbyterian Church 
 in Los Angeles. Bethesda Church instead of retreating from its site 
 when the Mexicans began to come into the community, promptly 
 organized a Spanish Department, and employed a pastor to minister 
 to Mexican people. The Department is organized with a pastor, a 
 president, a vice-president, assecretary, and a treasurer, and is entitled 
 to one elder upon the session of the church for every 25 members or 
 fraction. The work has grown to a membership of over 100 Mexicans. 
 There is an executive committee for the Department, which is made 
 up of the officers of the Department, together with elders representing 
 the Department upon the session. This executive committee can 
 legislate for the Spanish Department, but its actions are subject to 
 revision by the whole session of the church. In the Sunday School 
 Mexican children are mixed with American, and classes are taught 
 in Spanish only when'the language disability makes it necessary. 
 There is a separate Christian Endeavor Society and a separate 
 preaching service, and the large auditorium of the church is utilized 
 for Americans in the morning and for Mexicans at night. The plan 
 of organization seems to be thoroughly harmonious, and American 
 people in the church are very proud of their Mexican membership. 
 It must be confessed, however, that the group is of a higher economi- 
 cal level than the ordinary Mexican group, and because of their 
 being better dressed, and better appearing, there is probably less 
 racial prejudice than would otherwise be evident. 
 
 “In almost every instance church property is controlled by some 
 other organization than the church itself. This is usually the District 
 Conference, the local Presbytery, or the local American church in the 
 same community. 
 
 “In the case of social settlements, there is frequently a local 
 board of control. An interesting step during the last few years has 
 been the policy of enlisting upon these boards of control, members 
 from all the evangelical denominations in the community. Usually 
 the local board of control, thus made up, has complete power in 
 shaping and developing the program of work; but usually, also, the 
 acts of the local board of control are subject to revision by the 
 General Council, the superintendent, or the Presbytery, as the case 
 may be. 
 
 “VIII. Unmet NEEDs: It is a distressing fact that practically 
 every community cites inadequate equipment as the outstanding 
 unmet need of the community. Your committee is inclined to think 
 the questionnaire prepared in New York really refers to spiritual 
 needs of the community, rather than to unmet needs of equipment. All 
 the replies, however, evidence the fact that the need of equipment is 
 so pressing as to be uppermost in the minds of those who are most 
 intimately connected with the work. As indicated above, there 
 seem to be few unworked fields in Southern California. Except for 
 violations of comity mentioned above, there seems to be very little 
 overlapping in communities which are served. 
 
 (17) 
 
“TX. EQUIPMENT: As indicated above, equipment in most 
 places is inadequate. Even in Los Angeles, where the Methodist 
 Episcopal Church has recently completed a splendid new church 
 costing more than $150,000, the questionnaire stated one of the 
 greatest needs is the completion of the settlement plant. 
 
 “The questionnaire touched very lightly upon the subject of 
 buildings, but attention should be called to the fact that practically 
 all denominations have made very rapid progress during the past 
 five years in the construction of adequate church plants. In addition 
 to the splendid new building constructed by the Methodist Church 
 at the Plaza, attention should also be called to the very fine Baptist 
 Center at First and Anderson Streets, costing $40,000 and the church 
 of the Divine Savior built by the Presbyterian Church at Bridge and 
 Echandia Streets, costing over $46,000. 
 
 ‘Most of the questionnaires indicate that the most effective 
 leaders of Protestant agencies are Spanish-speaking Americans in 
 social work and native leaders in religious work, although all agree 
 upon the fact that leaders should be bi-lingual. 
 
 ‘Most are convinced that Protestantism has been more effective 
 in building character among Mexicans than the Roman Catholic 
 religion. Some examples are cited, but because of the small amount 
 of space allowed upon the questionnaire blanks, these have been 
 very inadequate, and no details have been given. 
 
 “There is a great difference of opinion upon the questionnaires 
 as to whether Protestant agencies should proselyte from Roman 
 Catholicism. Some reply with a categorical ‘no.’ Others just as 
 emphatically say ‘yes.’ One man answers, ‘A million times yes.’ 
 While one good brother contents himself to say ‘Amen, amen.’ 
 Most of the replies are against the practice of proselytizing from 
 Roman Catholicism, it being the consensus of opinion that there are 
 plenty of people who are without vital church connection who can 
 serve as a field for Protestant efforts. 
 
 “The duplex envelope seems to be the most effective means of 
 bringing churches to self-support. Also the every-member canvass, 
 training the children in tithing, and systematic giving. Many of the 
 questionnaires indicate that twelve to fifteen years ought to be the 
 necessary time to bring a church to self-support, but such replies are 
 from churches which have been in existence but six or seven years. 
 Those denominations which have been subsidizing churches for a 
 quarter of a century are not so optimistic. 
 
 “All questionnaires are unanimous in the statement that there 
 must be denominational cooperation, if we are to succeed in our work, 
 and all agree that denominational distinctions are nothing to Mexi- 
 cans, except bickering and misunderstanding, and that such differ- 
 ences definitely prejudice the work. Cases have been cited where © 
 families have been won to Protestantism and made the rounds of the 
 denominations because of the zeal of Protestant leaders and have 
 finally in discouragement gone back to the Roman Catholic Church. 
 
 “In addition to the work mentioned above, the Bible Institute 
 of Los Angeles conducts work through an evangelistic missionary, the 
 Reverend P. H. Bender. The Institute conducts three shop meetings 
 a week where from 200 to 250 Mexicans are reached with tracts at 
 
 (18) 
 
their noon services. Meetings are also held in section-houses of 
 railroad camps, and there is a training class for workers of Spanish 
 speech at the Bible Institute, who go out as missionaries to Mexican 
 people in nearby communities. 
 
 “One of the most interesting developments which has taken 
 place in Southern California is the Interdenominational Convention 
 of Sunday Schools and Young People’s Societies. The Convention 
 was organized in 1908, and has grown rapidly until each year there 
 are from 500 to 600 delegates in attendance.” 
 
 A Summary of Protestant Spanish-American and Mexican Work in 
 the United States 
 
 A study of reports of the various denominations doing work among 
 Mexicans and Spanish-speaking Americans in the United States reveals 
 that we are carrying on Protestant work in 391 different centers. Of 
 these, 144 are in California, 110 in Texas, 62 in New Mexico, 26 in Arizona, 
 28 in-Colorado, 10 in Kansas, and the others scattered throughout the 
 states of Florida, Illinois, Indiana and Michigan. Distributed as to types 
 of work we find that there are 330 churches and missions, 33 social or 
 medical centers, and 28 mission schools. By denominations the total 
 number of points reached are as follows: Presbyterian U.S.A., ninety- 
 eight; Methodist Episcopal, ninety-three; Baptist, fifty-six; Presbyterian 
 US., forty-eight; Methodist Episcopal, South, forty-six; Congregational, 
 twenty-six. Other denominations engaged in work among Mexicans and 
 Spanish-speaking Americans are the Friends, Nazarenes, United Brethren, 
 Episcopal, Christian, Disciples, Cumberland Presbyterians, Free Method- 
 ists, and Advent. In California the work of the Methodist Episcopal 
 Church exceeds all others. That is followed by the Presbyterian U.S.A. 
 and the Baptist. In Texas the Presbyterian Church U.S. carries on the 
 most work with the Methodist Episcopal, South, the Southern Baptist, 
 and the Presbyterian U.S.A. following. The Presbyterian Church, U.S.A., 
 leads in New Mexico with the Methodist Episcopal, Congregational, 
 United Brethren and Methodist Episcopal, South, churches following. 
 
 International Aspects of Religious Work 
 
 The results of our work appear on both sides of the line. Individuals 
 who have been in touch with it return to Old Mexico by the thousands, 
 and they are now living in many different communities and engaged in 
 many occupations, including teaching in public schools. Only recently 
 representatives of several home mission agencies visited one of the new 
 rural developments in Old Mexico only to find that the teacher in charge 
 of the public school with its four hundred pupils had previously lived in 
 Los Angeles, had been in touch with our Protestant work there and had 
 received medical help for her mother in one of our Protestant dispensaries. 
 Needless to say, the attitude of such an individual was one of pronounced 
 friendliness toward us and toward our work, and her influence among her 
 pupils will tend to create international and interracial understanding 
 rather than prejudice. 
 
 A relatively recent report of the Board of National Missions of the 
 Presbyterian Church in the U.S.A. says: ‘‘During the past two years there 
 has been a determined effort upon the part of the Mexican Government 
 
 (19) 
 
to repatriate the Mexicans, the railroad fare being paid by the government 
 to those who were unable to pay it themselves. In two months the entire 
 membership of our church at Morenci returned to Mexico. Such migra- 
 tions are discouraging, and yet the reports which have come from little 
 interior towns in Mexico as to the activity of members of the Morenci 
 Church have been most heartening. One man who was converted two 
 or three months before his return to Mexico wrote back asking for a hymn 
 book. While connected with the church he had learned to play two 
 hymns, and he particularly specified that the hymn book which was to be 
 sent should contain the two hymns which he knew how to play. He had 
 gathered his friends and neighbors in his little home in Mexico and was 
 earnestly seeking to teach them the good news which he had learned in 
 the United States. This constant crossing and recrossing of the line has 
 a direct bearing upon our missionary enterprise.”’ 
 
 Along the border itself this international aspect of work is even more 
 pronounced. Many border missions have extended work into Old Mexico. 
 In some cases Mexicans from across the line attend mission schools and 
 Sunday Schools in the United States, and in other cases separate organi- 
 zations are maintained in Mexican border towns. The recent emphasis 
 upon the necessity of all ministers in Mexico being of native-born Mexican 
 stock has necessitated slight adjustments in this work, but in most cases 
 has not caused serious embarrassment to it. It would require a wizard to 
 trace out and identify all the various influences for good which are set 
 into operation by this work which, in the very nature of the case, must 
 transcend national political boundaries. 
 
 Leadership 
 
 The question of leadership for Mexican work, is, of course, an im: 
 portant one. The work is new and for the most part we have developed 
 leaders out of our own congregations. Unquestionably we shall be obliged 
 to provide better trained leadership in the future. This involves the 
 question of support for such leadership when it is secured, and the work 
 can progress only as more adequate missionary funds are made available. 
 
 Self-support 
 
 The entire question of self-support is an important one, but it should 
 not blind our eyes to the fact that we may be accomplishing a great deal 
 of good even while self-support seems to be growing rather slowly. The 
 fact is that many of the Mexican people follow the crops and are, therefore, 
 more or less migratory in their habits. There is, however, a tendency 
 toward stability. A striking illustration is the amazing development of a 
 colony in the suburbs of Los Angeles involving many thousands of Mexi- 
 cans, most of whom are living in their own homes with the inevitable 
 flower garden in front to make them attractive. This tendency toward 
 stabilization augurs well for self-support in the future. Some churches 
 under the direction of Frank S. Onderdonk of the Methodist Episcopal 
 Church, South, have already become self-supporting. He tells of the way 
 it was achieved in the following paragraphs. 
 
 ‘At the close of the Centenary period, in annual session, I asked 
 my men what they thought we ought to do—relapse back into the 
 old pre-centenary rut, or if they did not think that we should be able 
 
 (20) 
 
to do in the future annually, what we had done in the past five years. 
 They unanimously agreed that we should and they proposed that 
 the Board of Missions deduct from their annual allowance the sum 
 that their churches had paid toward the Centenary. This was done 
 and they have not only continued to carry that load but have in- 
 creased it. 
 
 ‘Again I have had for many years the goal of self-support and 
 have talked and preached it. I appealed much to the pride of the 
 Mexicans, insisting that no parent should be expected to carry a 
 full grown child around on his back, especially if that child were 
 strong and well. I found that the chief trouble was not so much with 
 people as with pastors themselves. They preferred to draw a monthly 
 stipend from the Board and be independent of their congregations, 
 rather than to have the faith and heroism to throw themselves upon 
 the people. So, I found that my field of labor was not so much with 
 people as with preachers, and with them I labored. As I would get 
 one committed to the task and he would dare take the leap, it was 
 soon seen that he received from the people more than the Board had 
 been paying him, and was, therefore, a good financial proposition. 
 In these last years I had been forced on account of the growing work 
 and the limited appropriation to reduce salaries. Only last year I 
 had one fine young chap, just married, tell his people that he would 
 refuse a dollar from the Board and would starve serving them if they 
 did not support him. He is not starving. They not only are paying 
 him a living salary monthly, but have built him a garage, put in a 
 shower bath, and are doing things with the snap of American churches. 
 Now, self-supporting pastors are the strongest advocates of self- 
 support. It is cultivating a spirit of self-respect in them and in their 
 congregations that is fine. 
 
 “T fear that some of us working among Mexican people are 
 paying them too much money. Not that they are not worth it; they 
 are and more; but a large subvention from the Board causes them to 
 get accustomed to a mode of life that not only separates them from 
 their people, but predisposes them against running the risk of 
 being supported by their own people, especially when they know their 
 own will not take such good care of them. 
 
 “Tt must be said that once in a while we lose a man. A sister 
 denomination will offer him twice as much as we are paying, and he 
 will leave us. However, we gain very much more by our method 
 than we lose in these few cases of those who sell out. Our maximum 
 salary is $60 per month in a few cases. Many get $30, $45, and $50 
 and depend on the people for the remainder. 
 
 “T will say that many times I have taken the time to sit down 
 and figure with a church on this matter. Say the membership was 
 eighty or a hundred. One can begin with a few of the better fixed 
 among them asking what they think they can pay monthly. It will 
 be seen that from a few of the outstanding members a very neat sum 
 is subscribed. It is easy to show them how, if each will do his part, 
 the thing can be done. 
 
 “In all candor I must say that there are situations, especially in 
 the interior of the country and in country districts, where the people 
 are poor and depend on farming, when their money comes in mostly 
 
 (21) 
 
at the end of the year, where we simply cannot put it over, but we 
 insist that all do as much as they can. We have no self-supporting 
 church that pays less than $60 per month and from that to $125. 
 
 “We use two plans. In the larger churches we have the budget 
 plan. An every-member canvass is made and the pastor’s salary, 
 conference assessments, and everything goes into the lump sum. In 
 these cases the envelope is generally used. Other churches collect for 
 the pastor’s salary aside from these other things. 
 
 “I try to keep myself as much out of sight as possible in the 
 management of these finances. I suggest and help, but always try 
 to get the Mexicans to do things in the way that they think is best 
 in their own particular cases. 
 
 “Our congregations in San Antonio, Laredo, and Kingsville are 
 entirely self-supporting. A young church at Lubbock gets nothing 
 from the Board; but the pastor, besides what the people pay him, 
 works from the outside and maintains himself. Mission and McAllen 
 pay their pastor $600 a year, and the American congregation 
 supplements this with $480. The same is true of the following 
 congregations: Pharr, Corpus Christi, Bonham, Dallas, Eagle Pass, 
 Del Rio, and Houston. Inthe smaller places where the congregations 
 are shifting and poor, the assessment runs from $50 per year on up, 
 possibly averaging $150 in the smaller congregations. We have 
 only one congregation that pays nothing, and this is simply because a 
 dear old superannuate American missionary is on the circuit as an 
 accommodation to him, and he does nothing along this line. 
 
 “It appears now that next year three other churches may go 
 entirely on self-support.”’ 
 
 Difficulties 
 
 Some difficulties of the work listed by denominational workers are as 
 follows: 
 
 (1) Opposition from the Catholic Church which feels we have no 
 right among their people. 
 
 (2) The migratory population. 
 
 (On ack Of Puncds: 
 
 (4) The socialistic spirit, so prevalent among Mexicans. 
 
 (5) The lack of strong Mexican preachers. 
 
 (6) Trying economic conditions. 
 
 (7) Denominational rivalry from sects not included in comity 
 arrangements. These are generally of a highly emotional type that carries 
 the Mexicans for awhile by storm, but the last state is much worse than 
 the first. 
 
 (8) Transiency of population, making it necessary to minister to a 
 steady stream of individuals whom we cannot hope to influence perma- 
 nently. Even faithful, established members are under the necessity of 
 periodically tearing up and looking for seasonal employment elsewhere for 
 a time, leaving the churches flat until they return. 
 
 (9) Work of the Roman Catholic priests, who seem to be much more 
 on the job than in Mexico. They are continually fighting us and are able 
 to break up work very often, though in time it revives. 
 
 (10) The chief difficulties of Mexican work of the Northern Baptists, 
 as seen from the field, are the migratory character of Mexicans, as the 
 
 (22) 
 
constant removal of church members or converts going out in search of 
 work prevents the building up of a stable organization, makes impossible 
 that training in the gospel, in church activities, and in self-support which 
 are so necessary to permanent establishment and constant growth; the 
 lack of sufficiently well-trained leaders, as best results are to be obtained 
 only by Mexican pastors of the highest type; the lack of proper equipment 
 for the work and the workers. Most of the time evangelization must be 
 carried on in shacks and old store rooms, and even.already organized and 
 settled congregations are often without adequate church buildings, pastors 
 without parsonages and without autos in which they could easily go to 
 outlying districts. There is also the lack of centralized direction due to 
 Baptist ecclesiastical organization, or lack of it, so that each bit of work is 
 under control of a different State Convention or City Mission executive 
 secretary, and hence there is a great lack of unity and standard of work, 
 an unceasing length of red tape and variety of objectives, methods, and 
 results. The Americans are ignorant about the Mexicans and their needs, 
 ignorant of the possibilities of the work, and indifferent and uninterested 
 in the work of evangelizing the Mexicans in our midst. 
 
 Interdenominational Comity Arrangements 
 
 In 1913 the Interdenominational Council of Spanish-speaking work 
 in the Southwest adopted the following rules of comity. 
 
 “T. New Work: 
 
 “1, It is suggested that one church shall not enter a field with a 
 Spanish-speaking population of 1500 or less where another denomina- 
 tion is at work, without the consent of such other denominations. 
 The occupation of such field sufficient to hold same shall be understood 
 to mean that at least one of the following conditions obtain: 
 
 1. Preaching once a month, or 
 2. A going Sunday School, or 
 3. A day or boarding school in operation. 
 
 “2. In fields having a Spanish-speaking population of from 1500 
 to 3500, new work shall not be begun without the consent of any 
 denomination already in such field or the sanction of the comity 
 committee of the council having first been obtained. 
 
 “3. The denomination or denominations occupying a strategic 
 center shall be expected to occupy the small adjacent points of not 
 more than 300 population (Spanish-speaking); and other denomina- 
 tions are expected not to enter such fields without consent of the 
 denomination held responsible therefor. 
 
 “4 Other things being equal, the first right to enter a new field 
 shall rest with the denomination having Spanish-speaking work most 
 convenient thereto. Failing in that, the denominations having 
 English-speaking work near at hand shall have prior right to the 
 field, and any other denomination desiring to enter such fields shall 
 first obtain the consent of those having such prior right or sanction 
 of this council. 
 
 “II, Old Work: 
 “5. That at points with a population of from 1500 to 3500 
 Spanish-speaking population, where one or more denominations are at 
 
 (23) 
 
work, no other denomination shall begin work without the consent 
 of those already occupying the field or by the sanction of this council. 
 
 “6, That points with a population of 1500 or less already occupied 
 by two denominations be canvassed by the parties interested with a 
 view to the consolidation of the two organizations, to be brought 
 about by reciprocal exchanges or otherwise. 
 
 “7. That all matters relating to comity concerning which the 
 churches interested cannot arrive at a satisfactory agreement shall 
 be referred to this council or its comity committee for decision and 
 that such decision shall be final. 
 
 “8. That the good offices of the comity committee of this 
 council be requested in the location of churches in large communities 
 where other denominations are at work. 
 
 “OQ. That a committee on comity be appointed by the council, 
 to consist of one member from each denomination represented in the 
 council, which shall act in all matters of disagreement which may be 
 referred to it between meetings of the council.” 
 
 Following the adoption of the report it was voted that the committee 
 on comity consist of one member for each denomination represented in the 
 council, to be nominated by the representatives of each denomination 
 present; and that in cases brought before the committee for adjudication 
 the members of the denominations who are parties to the case shall not 
 participate. 
 
 At the meeting of the Council, December, 1925, the following supple- 
 mentary recommendations were adopted: 
 
 “We recommend that each cooperating denomination before 
 entering a new field on a permanent basis file a ‘notice of intention.’ 
 This notice may be filed either with the permanent secretary of this 
 organization, or with the secretary of the Home Missions Council. 
 It is further recommended that occupation of such a field be deferred 
 until three months have lapsed from the date of filing of ‘notice of 
 intention.’ Permanent occupation shall be interpreted as meaning 
 the renting or buying of property, or the definite employment of a 
 worker to care for the field. In case of emergency, however, tem- 
 porary care during that three months interim may be given: but such 
 temporary care shall in no wise be construed as predjudicing the case 
 in question. 
 
 “We recommend that there be appointed by the President, a 
 committee of ‘Survey and Research.’ The duties of this committee 
 shall be as follows: 
 
 a. To make a thorough and systematic study of the entire field. 
 
 b. To make recommendations to this body as a result of this 
 study, which shall tend to eliminate duplication and over- 
 lapping. 
 
 c. To make recommendations looking toward the placing of 
 responsibility for unoccupied areas. 
 
 d. To develop and present to this body plans for a unified 
 program for work among the Spanish-speaking people in this 
 country. 
 
 (24). 
 
Present Situation in Comity 
 
 At the same meeting (El Paso, December, 1925) Reverend Charles 
 A. Thomson, executive secretary of the Council, presented the following 
 summary of the present comity situation: 
 
 “At the instigation of a questionnaire received, an attempt has 
 been made by your secretary to secure facts on the success and 
 failure of comity relationships from various denominational super- 
 intendents. 
 
 “It will be recalled that at the 1913 meeting of our Interdenom- 
 inational Council in El Paso, Texas, comity rules were adopted, 
 whose aim was the avoidance of duplication and competition. 
 
 “Our study has revealed that these comity rules have served as 
 an ideal; they have not been questioned, but at times they have been 
 violated. It can be stated, however, that thirteen successful adjust- 
 ments of competitive situations have taken place under these rules. 
 
 “The following results have come to the field as a consequence of 
 of our comity plan. In Texas there is an understanding that in cities 
 up to 10,000 one church is not to enter if another is occupying the 
 field. The Disciples, the Methodists (South) and the Presbyterians 
 (U.S.) cooperate in this agreement. In Colorado and Arizona there 
 have been few conflicts. In New Mexico, the Presbyterians (U.S.A.) 
 and the Methodists (North) are working together satisfactorily, and 
 have evolved an arrangement whereby the Presbyterians will be 
 limited to the northern part, and the Methodists will have priority 
 in the southern part of the state. In California cooperation in 
 general has been only fairly satisfactory. Around Los Angeles, 
 there has been some districting and the superintendents’ councils of 
 Los Angeles and San Francisco function in eliminating the majority 
 of difficulties. It may be said that in New Mexico, Arizona, and 
 Colorado all overlapping between the Methodists (North) and the 
 Presbyterians (U.S.A.) has been eliminated with the exception of 
 Denver, Colorado; Las Cruces, New Mexico; and Douglas, Arizona. 
 
 “Colorado has recently reorganized its old Interdenominational 
 Home Missions Council under the title ‘Interdenominational Coun- 
 cil of Mission Staff Workers.’ Its committee on Spanish-speaking 
 work, under the chairmanship of Reverend Paul Buchholz is working 
 out a comprehensive plan of denominational allocations. 
 
 “We shall limit ourselves to a generalized statement concerning 
 failures in comity relationships. In contrast with the thirteen suc- 
 cessful adjustments, fifteen failures have been reported. They are 
 distributed as follows: California 10, Colorado 2, Arizona 1, New 
 Mexico 1, Texas 1. 
 
 “The majority of violations reported have taken place within 
 the last five years. This may seem discouraging, but on the other 
 hand, violations reported (15) effect only 5% of the 300 points 
 occupied by Protestant missions. 
 
 “The investigation has suggested that the following fields may 
 be overchurched and should receive the attention of a comity com- 
 mittee—E]1 Paso and East El Paso, Texas; Las Cruces, New Mexico; 
 Mesa, Tucson, and Phoenix, Arizona; Denver, Colorado; Wichita, 
 Kansas. Some superintendents deny that El Paso, Phoenix, and 
 Denver are overchurched. 
 
 (25) 
 
“The basic cause for these failures is, in my opinion, an unwilling- 
 ness or indifference to play the game. In most cases it is indifference 
 rather than unwillingness. 
 
 “The two most conspicuous difficulties in the way of cooperation 
 are those pointed out by the Reverend E. R. Brown in the 1924 
 meeting of the Council; e.g., differing conceptions of baptism and 
 differing forms of government which give some churches greater 
 control over their constituent organizations. Dr. Heald attributes 
 the failure of comity in many places to the fact that when attention 
 is called to difficulties, matters have gone too far to be undone, 
 property is already bought or a congregation organized, and vested 
 interest obstructs reform. 
 
 “To summarize, our investigation has disclosed that: 
 
 (a) Comity in general is working satisfactorily, only 5% of the points 
 occupied having been disputed. 
 
 (b) It is probable that some overchurched fields exist. 
 
 (c) From reports received, comity is best observed in New Mexico 
 and least well observed in California. 
 
 (d) It is questionable if the tendency to violate comity is decreasing.” 
 
 The foregoing statement provides much food for thought yet it 
 should be borne in mind that the outstanding impression from the field 
 is not of overlapping but of enormous and appalling unmet needs. That 
 fact may make what overlapping does exist in local fields even more 
 reprehensible than it otherwise would be. Neglect rather than duplica- 
 tion is perhaps our chief sin. On the other hand we must recognize the 
 fact that out present denominational system does not seem to bind itself 
 to a statesmanlike approach to a difficult missionary situation of this 
 character or to efficient and economical supervision in a given area. 
 Superintendents must cross and recross each other’s paths and must think 
 in fractions when they should be thinking of total situations. 
 
 Our comity difficulties are deep rooted and it may be that some of 
 our rules for comity will be found altogether inadequate and unsatis- 
 factory when our Anglo-American churches begin seriously, as some of 
 them are already beginning, to extend their ministries to the Mexicans in 
 their respective communities. Upon this point the Reverend C. M. 
 McConnell, after a study of the situation among Mexicans and Spanish- 
 speaking Americans. in Colorado says: 
 
 “Allocation of races to churches in a community where several 
 denominations operate seems to me, furthermore, to be a poor policy. 
 Why should all the Mexicans of Sterling be served by the Methodists 
 while those of Las Animas be served by the Presbyterians. The 
 allocation should, if followed consistently, go to the point of the 
 withdrawal of all churches except the one to which the territory has 
 been allotted. For instance, why have a Methodist church in 
 Fort Lupton if the Presbyterians are to minister to Mexican popu- 
 lation. Why not turn over the Americans to the Presbyterians also? 
 Shall the churches in the Arkansas Valley, for instance, which are 
 working to create a Christian relationship between Spanish-Ameri- 
 cans, Mexicans, wait until some other denomination builds a mission 
 and supplies a leader to organize a segregated group? There are 
 some grave issues involved in this question.” 
 
 Again he says: 
 
 (26) 
 
“A close observation of work now being done by these denomina- 
 tions on a distinct missionary program leaves some question about 
 the policy of allocation. The Presbyterians have had a Mission at 
 Las Animas for years, with a Spanish-American pastor in charge. 
 Separate services are held in a little Spanish-Américan church in the 
 Mexican section of the town. There are fifty members of this church. 
 The pastor visits Lamar and other points, but has no other work 
 outside of Las Animas. The work is supported chiefly by the Pres- 
 byterian Board of Home Missions. It has no connection with the 
 Presbyterian church in Las Animas. At Brighton there is a Spanish- 
 American worker with a small adobe building, in which the worker, 
 Miss Salazar, lives. In Greeley there is an English-speaking young 
 woman who carries on work in a remodeled dwelling house. The 
 policy of these missions seems to be to carry on work among Ameri- 
 cans in a separate building with a special worker and a distinct 
 organization responsible to the Mission Board. My observation is 
 that this is a mistaken, shortsighted, and backward-looking policy. 
 God help the Mexicans if they have to wait around for some denomi- 
 nation to establish separate missions, build a building, train workers, 
 and then segregate the Spanish-Americans, Mexicans, and English- 
 speaking native born whites. In many instances the Spanish- 
 Americans of Colorado are ‘native born Americans’ whose ancestors 
 were there before the covered wagons were even covered. 
 
 “The Methodist Church is located in practically every beet 
 community in Colorado. It does business in the communities where 
 the Presbyterians and Baptists have been, allocated the territory on 
 paper, and where in some cases they have no church in the commu- 
 nity. 
 
 “Tet us look at the situation from the standpoint of the promo- 
 tion of racial good will and tolerance. The Mexican and Spanish- 
 American people work at practically every kind of work in the 
 community. In some instances fifty per cent of the communities are 
 Mexican and Spanish-Americans. This population’ changes con- 
 tinually as the Mexicans come and go in the beet fields. To segregate 
 this group from native-born whites who worship in Protestant 
 churches and house them in missions in an isolated section simply 
 keeps up racial antagonism and further retards the Mexican and 
 Spanish-Americans. The school does not do this to any large extent, 
 but it is a singular fact that the schools segregate Mexicans in some 
 communities where they have been segregated by churches.” 
 
 A Concrete Example of Interdenominational Cooperation 
 
 The following story told by Mrs. Lydia I. Wellman of Wichita, 
 Kansas, illustrates a method of interdenominational cooperation which 
 one community has found effective: 
 
 “The Mexican Protestant church of Wichita is the outgrowth of 
 an effort to help the situation where the Mexican group is small and 
 several denominations are interested in service. Twice since its 
 incipiency the work has been offered to a denominational board but 
 since this offer was not accepted a joint committee from the Wichita 
 Ministerial Association and the Women’s Department of the Council 
 
 (27) 
 
of Churches, representing fifteen denominations, has been carrying 
 on. 
 
 ‘The usual activities of such an organization are in operation: 
 social, educational, and religious. Relief work is in great part ad- 
 ministered by ‘the Mexican community itself, but cases of extreme 
 need are interpreted to the various local social agencies; these have 
 been cooperative in spirit. The work of the public schools is made 
 more efhicient by the mediation of our pastor and his wife. 
 
 “The Church was organized in 1924. A simple but effective 
 constitution was agreed upon. A creed, confessing Christ as the 
 Savior of men and a personal Redeemer is the basis of membership. 
 We have twenty-seven members and seven on the waiting list; a 
 Sunday School of ninety. 
 
 ‘A chapel and social hall are in process of building to meet the 
 need of the growing activities. The $10,000 required for expense 
 of this building comes from all denominations, freely and joyously 
 given. We own an attractive residence; all property is debt free. 
 
 ‘As an example of the effectiveness of comity we recommend 
 this venture. All uniting in this service have been much helped. A 
 reconsecration of spirit is evident. Denominational ties have never 
 been more fully appreciated, and because of this very security we 
 have moved to give freely of our strength of background and 
 spiritual resource. It is again true that the giving hand has been 
 thrice blessed.” 
 
 The Future of the Southwest 
 
 The Mexicans who come to us do not come because they are enamored 
 of the United States, but rather because it offers them larger opportunities 
 than Mexico has been able to offer. However, their children born in this 
 country, growing up in the public schools, and with an easy familiarity 
 with the English language, find themselves at home here; and they and 
 their children’s children will remain with us and will help to make the 
 America of the future. In many sections of the Southwest they will 
 determine it absolutely and in a multitude of our communities their 
 influence will be greatly felt. We are doing more than ministering to a 
 few new comers. We are helping to determine the future of our own 
 civilization. 
 
 Advance movements in several denominations with consequently 
 added financial resources have enabled us to grapple more effectively with 
 this growing responsibility and the story of the last ten years in Protestant 
 work among Mexicans has been a story of progress, while the response of 
 the Mexicans to our efforts has been most gratifying. One of the encourag- 
 ing features of the work has been the cooperation of communities in which 
 it is carried on in the building of churches and in the support of the work. 
 Local and state officials of many sorts have borne enthusiastic testimony 
 to the effectiveness of our work in transforming life and character. 
 
 Jay S. STOWELL, 
 Secretary. 
 
 (28) 
 
Questions for Discussion: 
 
 What are our aims in our work for Spanish-speaking Americans? For 
 Mexicans? With reference to the Roman Catholic Church? With 
 reference to proselyting? With reference to the inculcation of Chris- 
 tian ideals and practices? 
 
 Leadership: Is present leadership adequate? Is it adequately 
 trained? What is the place of the Mexican leader? The Spanish- 
 American leader? The Anglo-American leader? Is adequate pro- 
 vision available for training leaders? Is the interdenominational 
 training of leaders feasible? What steps should be taken to provide 
 training for leaders? Are salaries adequate? What is the relationship 
 between rate of salary and effectiveness of work? 
 
 Self-support: How far have we progressed with it? What should be 
 our aims with reference to it? What are the prospects for the future? 
 What methods should be employed? 
 
 Interdenominational cooperation: How much is desirable and 
 feasible? What things can be done better interdenominationally? 
 What things better by denominational groups? What are the present 
 comity agreements? Are they being carried out effectively? What 
 new arrangements should be made? Are there present cases of de- 
 nominational overlapping? How can these be corrected? How can 
 they be avoided in the future? 
 
 Local church programs: What is the usual type of local church 
 program in a Spanish-American or Mexican church? Is it adequate? 
 What are its strong points and what are its weak ones? Is there 
 adequate help for putting the program into operation? What modi- 
 fications should be made? What provision is made for, training local 
 leaders? Is the preaching of a satisfactory and worthy character? 
 Is the church school on a creditable basis? Is attention given to 
 young people’s organizations? Are clubs and similar organizations 
 provided for boys and girls? Is week day religious instruction a 
 factor of the work? Are daily vacation church schools feasible and 
 how can they best be promoted and conducted? 
 
 Relationship to Anglo-American churches: Are Anglo-American 
 churches interested in the Mexican work? In what ways does this 
 interest manifest itself? Is the relationship between the two types of 
 churches a wholesome one? In what respect can it be improved? 
 Under what conditions is it best to carry on work for Mexicans in the 
 same building as.that for Anglo-Americans? What should be the 
 relationship between the two types of work? Should an attempt be 
 made to bring Mexicans and Spanish-speaking Americans into the 
 same congregation? Should Mexican children who attend the public 
 schools and have a knowledge of the English language be encouraged 
 to attend American Sunday schools? What are the advantages and 
 disadvantages? What difficulties must be overcome? Are there any 
 forward steps which should be taken in this field of relationship 
 between Anglo-American and Mexican churches in the same com- 
 munity? 
 
 Language: What should be our ultimate aim in the matter of 
 language? Under what conditions should Spanish only be used? 
 English only? Both languages? 
 
 (29) 
 

 
 
 
 
 
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