Published online by Cambridge University Press: 28 July 2009
As I began researching religion and woman suffrage in the South I asked a prominent historian of southern religion if he knew of any sources. I had assumed that religion and woman suffrage had an intimate relationship in the South, since historians have amply documented the close connection between southern religion and culture. After scraching his head for a moment, however, he commented dryly, “There really aren't any sources. That will be a short paper.” He went on to explain that religious arguments were seldom used in the struggle for woman suffrage, that natural rights ideology and the social benefits of moral women voting were more common defenses than ones based on Scripture. Even antisuffragists relied on the threat of black women voting and the superfluity of women voting when they were represented by their husbands at the ballot box more often than explicitly religious arguments.
1. For an example of how negatively some northern suffragists viewed the Bible, see Stanton, Elizabeth C. and the Revising Committee, The Woman's Bible (1895, 1898; reprint, New York, 1972)Google Scholar.
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7. While nearly every article on woman suffrage in the South describes the racial issue, see Kraditor, “Tactical Problems,” for a helpful, concise discussion.
8. Virginia Clay-Clopton, undated fragments, Clement C. Clay Papers, Manuscript Collection, Duke University Library, Durham, North Carolina (hereafter cited as CCP).
9. Clay-Clopton, undated address at Alabama Second Equal Suffrage Convention, CCP.
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18. Although I have not examined every southern suffrage tract and speech, no reference to Galatians 3:28 was made in the hundred or so sources I consulted. On the ideal of the evangelical southern woman and the importance of gender differences among southern evangelicals, see Mathews, , Religion in the Old South, pp. 97–124.Google Scholar
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32. The Methodists were Sue White (Tenn.), Caroline Merrick (La.), Belle Kearney (Miss.), Gertrude Thomas (Ga.), and during her childhood, at least, Elizabeth Meriwether (Tenn.). The Episcopalians were Laura Clay (Ky.), Madeline Breckinridge (Ky.), and Virginia Clay-Clopton (Ala.). Of the remaining four, Kate Gordon (La.) was a Unitarian, Martha Schofield (S.C.) was a Quaker, Pattie Jacobs (Ala.) Presbyterian, and Elsie Riddick (N.C.) Baptist. I doubt if this sample is representative of woman suffrage workers in general, but only of leaders. Suffrage ranks mirrored the general religious composition of the South, with Baptists, Methodists, and Presbyterians numerically dominant.
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64. HWS, 4:237.
65. Ibid., 6:327.
66. Suffrage Association of North Carolina, Proceedings of the Annual Convention of the North Carolina Equal Suffrage League (1915, 1917, 1918), pp. 5, 10 (1917), 3(1918)Google Scholar.
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