Women of the Social Gospel Movement

Time, as well as action, has shown us that history tends to repeat itself over and over again. Why is this idea of history repeating itself so important? The idea that history repeats itself is a small way, I think, of showing us that even something so vastly different, like religion, has a way of working its way into historically important events. One such event was the Social Gospel movement of the late 19th century, in which problems of a social urban, economic, and industrial nature were brought forward and had Christian ethics applied to them; this was an effort to reform the "evils" of society. During this time of reflection and action upon society, not only were men of the church working for change, but women were working as well. In their own way, women were just as important in bringing about societal change as the men; however, they were extremely downplayed as merely being secondary to those of the male sex.

In the document by Mary Lathbury, which quotes Frances Willard of the Women's Christian Temperance Union: "The deepest thought and desire of my life would have been met, if my dear Mother Church had permitted me to be a minister." (Mathisen p. 444) One woman amongst many who wished for the reform of social problems in the country, wishing to do it through the act of ministry, was downplayed by the very church which she believed in, the very church that strove to bring about important change to society. While this might have been a deterrent to some women, Frances Willard continued on with her work in the Social Gospel because she believed in the idea of the church above her own wants. "While I steadfastly believe that there is no place too good for a woman to occupy, and nothing too sacred for her to do, I am not willing to go on record as a misanthropic complainer against the church which I prefer above my chief joy." (Mathisen p. 444)

In Lindley's "Women and the Social Gospel Novel", the women of the Social Gospel movement are described in novels as different types like the shallow and snobby society matron or the beautiful and lacking moral depth society belle. Again, even here their efforts and true actions are downplayed. "They are objects of love and devotion to heroes-- manly, saintly, deeply committed men who always seem willing to excuse the women's shallowness for the sake of their beauty." (p. 59)

Women at that time cannot be readily put into simple categories, because they did so much more for the Social Gospel movement than they were given credit for. They dealt with the problems of women and child labor and pressed a heavy hand on the act of prohibition. And they did both it and more working alongside men, as well as on their own.

1.Lathbury, Mary. "Frances Willard of Illinois". Women and Temperance or The Work and Workers of the Women's Christian Temperance Union. Chicago: Women's Temperance Publication Association, 1886, pp. 28-32 (in Mathisen, p. 443-444)

2. Lindley, Susan H. "Women and the Social Gospel Novel". Church History, Vol. 54, No. 1 (Mar., 1985), pp. 56-73