The closing of the chasm has been hailed many times, notably at the time of the Spanish War, but no keen observer has been deceived for a moment. The recent world crisis, however, seems to have swept aside all hindrances. Perhaps the people, and particularly the women, were unconsciously yearning for a country to love and were ready for a great wave of patriotism to carry them with it. During the week following the declaration of war more national flags were displayed in the South than had been shown in the memory of the oldest resident, for except on public buildings the national flag has not been commonly displayed. At this time houses which had never shown a flag were draped, and merchants were chided because they could not supply the demand.
Quite as a matter of course the president of the Daughters of the Confederacy became president of the Red Cross Auxiliary which was organized at once. Women were eager to receive instruction in folding bandages, and knitting became the order of the day. Women threw themselves with all their energy into various activities. Canteen work was organized if the town was a junction point, and every instalment of "selected men"—for the word "drafted" was rejected almost by common consent—was sent away with some evidence of the thoughtfulness of the women of their home town. Women have been prominent in raising money for the Red Cross and the Y. M. C. A. and have done valiant service in selling War Savings Stamps and Liberty Bonds. There has been some shaking of heads, and some exponents of the sheltered life have criticized this invasion of what had been supposed to be the sphere of men, but the women have gone ahead. Indeed their alacrity has seemed to indicate that they are glad to have an excuse to throw aside the restraints which have hitherto bound them. Women and girls have approached men whom they did not know on the streets to ask for contributions or to urge the purchase of stamps or bonds, and only those who know the South can realize what a departure from traditional standards of feminine conduct such actions indicate. The business woman has been a familiar figure for years, but she was sheltered by the walls of her office or shop. On the street she was held to a certain code and was criticized if she failed to observe it. But here also the old order is changing and giving place to new.
The power of public opinion is very great in the South. While this may be true of rural or semi-rural communities in any part of the land, nowhere else does collective opinion exert such overwhelming force as in the Southern States. Perhaps this phenomenon is a survival from Reconstruction days and after. Since certain attitudes toward the negro, for example, were defended on the ground of the necessity of protecting womanhood, a certain standard must be demanded from women, and every man claimed a sort of prescriptive right to assist in laying down rules for such conduct on her part. For a long time the women of the South, consciously or unconsciously, were subject to these unwritten rules. Today in increasing numbers the women, particularly the younger women, are declaring their independence by their conduct. It has not become a feminist revolt, for many have not thought out the situation and have not recognized the source of their restrictions. The statutes of some of the Southern States, moreover, still contain many of the old common law restrictions upon women's independence of action. More and more women are asserting themselves, however, and are demanding the right to guide themselves. The negro woman has been held up as the reason for denying the vote to the white woman, but this excuse no longer is accepted willingly. Women are inquiring why the vote of the negro women should be any more of a menace than the vote of the negro man, and there seems to be no satisfactory answer. If the women make up their minds and agree, they will gain their ends.
Though women in the South as elsewhere form a majority of the church membership, they have not had equal rights in church administration. During 1918, several denominations granted full laity rights, though the bishops of the Southern Methodist Church referred the action of the General Conference back to the Annual Conferences. This is of course only a temporary delay. An unusually large percentage of the adult population holds membership in one or other of the Protestant denominations. The Roman Catholics are reported as being in a majority in Louisiana, as might be expected owing to French descent, and in Kentucky, Delaware, Maryland, and Texas the proportion is considerable. It is less in Arkansas, Oklahoma, and West Virginia. In Virginia, North Carolina, South Carolina, Georgia, Alabama, Mississippi, and Tennessee, the proportion of Catholics is still smaller, though the latest (1918) official Catholic statistics for the seven States last named show 7 bishops, 415 priests, 635 churches, and 211,000 Catholics. The principal denominational affiliations of the Southern people, white and black, are with the various Baptist or Methodist bodies, with a strong Presbyterian influence. In eleven of the Southern States the Baptists are by far the largest denomination, though the Methodists lead in two. These two denominations taken together are in a large majority in every State except Delaware, Maryland, and Louisiana. Presbyterians and Episcopalians are well distributed throughout the whole section and have exercised an influence altogether out of proportion to their numbers. Presbyterianism came in with the great Scotch-Irish migration of the eighteenth century, and though many of the blood have gone over to other denominations, the influence of the Shorter Catechism still persists. In the older States attempts were made to establish the Anglican Church in the colonial era, and the governing classes were naturally affiliated with it.
Both these organizations had to give way to the great wave of religious enthusiasm which swept the section early in the nineteenth century. Baptist and Methodist missionaries, many of them unlettered but vigorous and powerful, went into the remotest districts and swept the population into their communions. They preached a narrow, strait-laced, Old Testament religion, but it went deep. They believed in the verbal inspiration of the Bible, and so far as they could they interpreted it literally, laying emphasis upon the future, the rewards of the righteous, and the tortures of the damned. Life upon this earth was regarded as simply a preparation for the life to come. One is sometimes tempted to believe that these spiritual guides deprecated attempts to improve conditions here on earth lest men should grow to think less of a future abode. It is easy to understand why such a doctrine of future reward should have appealed to negroes, and it is perhaps not surprising that the poor upon the frontier likewise found comfort and solace in it. Years ago the social position of the great majority of the Methodists and Baptists was distinctly below that of the Episcopalians and Presbyterians. In recent years many Methodists and Baptists have grown prosperous. Instead of being bare barns, their church edifices are often the most ornate and costly in the town or city. A Methodist or a Baptist can have none of the former feeling of martyrdom now, when in numbers and wealth his denomination is so powerful. ¹
¹ Except these five, other church organizations have few members. There are a few Congregationalists, almost entirely the result of post-bellum missions to the negroes. White and negro Lutheran churches are scattered through the Southern States, and in Kentucky and Tennessee the Disciples are important. Here and there other denominations have gained a foothold, but their numbers are insignificant in the South as a whole.
Though the evangelical religious teaching of former days has been modified and softened, it has been softened only and not superseded. The result of this emphasis upon the other world has been to make men look somewhat askance at worldly amusement. The idea so prevalent in other sections that the people of the South are convivial and mercurial in temperament is erroneous. It would be more nearly correct to say that gravity, amounting almost to austerity, is a distinguishing mark of Southerners. In any Southern gathering representing the people as a whole there is little mirth. There is much more Puritanism in the South today than remains in New England. The Sabbath is no longer observed so strictly as twenty years ago, perhaps, but only recently has it been considered proper to receive visits on Sunday or to drive into the country. As for Sunday golf or tennis, the average community would stand horror-struck at such a spectacle. Sermons are frequently preached against dancing, card-playing, and theater-going, and members have been dismissed from Baptist, Methodist, and Presbyterian churches for indulging in these forbidden amusements.
The older generation, however, is losing in the fight to maintain the old standards of conduct and belief. In spite of disapprobation, bridge clubs flourish and the young people will dance and go to the theater, though even yet most Southern cities are known as "poor show towns." Today men go to the post office on Sunday, read the Sunday papers, and ride on Sunday trains. The motor car makes its appearance on Sunday, though it would be interesting to know how many of those riding really feel conscience free, for many who have liberal ideas still have Calvinistic nerves. Young ministers occasionally preach sermons for which they would have been charged with heresy not many years ago and openly read books which would have been considered poisonous then. Men speak of evolution now and show familiarity with authors who were anathema to the older generation.
Lately some of the town and city churches have been developing the social and humanitarian side of religious work, but the greatest number manage to collect only enough money to keep the organization alive. They are like engines which can get up enough steam to turn the wheels slowly and painfully but lack sufficient power to do effective work. In fact, there is strong opposition to any pastor who attempts to influence the decision of the congregation on any social question. Many towns and rural communities have several churches, though their population and wealth may be hardly large enough to support one properly. This condition, however, is not peculiar to the South. Here and there in the country districts a new type of pastor has appeared. He is a good farmer himself, interested in better farming and able to discuss fertilizers and methods with his parishioners. He is not afraid that prosperity will turn his members away from their church duties but considers that improving the economic conditions of the neighborhood is quite as vital a part of his work as ministering to their spiritual needs. Largely because of the work of some of these men the exodus to the towns has slackened in some neighborhoods and contributions to the work of the church have been greatly increased.
This movement from country to town has become a serious matter in some localities. The social level of neighborhoods once attractive because of the presence of families of intelligence and character has fallen. The land of the families which have moved to towns has been turned over to tenants, either whites of a lower status or negroes, the standards of the community have suffered in consequence, and the atmosphere of some of these communities has become depressing. Such conditions, however, are not peculiar to the South but have been observed in central New York and in New England. Better roads, the motor car, and improvement in communications have helped to check this cityward movement, and, on the whole, the educational, economic, and social standards of the country districts generally are higher than they were ten years ago.