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The Impact of the Theological Views of William Jennings Bryan Upon His Educational Ideals Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1995 The Impact of the Theological Views of William Jennings Bryan upon His Educational Ideals Kenneth A. Epp Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Education Commons Recommended Citation Epp, Kenneth A., "The Impact of the Theological Views of William Jennings Bryan upon His Educational Ideals" (1995). Dissertations. 3549. https://ecommons.luc.edu/luc_diss/3549 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1995 Kenneth A. Epp LOYOLA UNIVERSITY CHICAGO THE IMPACT OF THE THEOLOGICAL VIEWS OF WILLIAM JENNINGS BRYAN UPON HIS EDUCATIONAL IDEAS A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF EDUCATIONAL LEADERSHIP AND POLICY STUDIES BY KENNETH A. EPP CHICAGO, ILLINOIS MAY 1995 Copyright by Kenneth A. Epp, 1995 All rights reserved. ii ACKNOWLEDGMENTS Grateful appreciation is hereby expressed to Gerald L. Gutek, Ph.D., who directed the dissertation; and to Walter P. Krolikowski, S.J., Ph.D. and Steven I. Miller, Ph.D., who served as dissertation committee members. Their construc­ tive criticisms and persistent encouragement have made possible the completion of this work. Appreciation is also expressed to the staff of the following libraries for their assistance in research and the provision of books and periodical articles, either directly or through the inter-library loan program: Bryan-Bennett Library, Salem, IL; Elizabeth M. Cudahy Memorial Library, Loyola University Chicago, Lake Shore Campus; Library of Congress Manuscript Division, Washington, D.C.; Ironside Memorial Library, Bryan College, Dayton, TN; John C. Hodges Library, University of Tennessee at Knoxville; Julia Deal Lewis Library, Loyola University Chicago, Water Tower Campus; Missouri State Historical Society, St. Louis, Missouri; Nebraska State Historical Society, Lincoln, NE; Pius XII Memorial Library, St. Louis University; St. Louis County Library System. This work is lovingly dedicated to my life-partner and iii constant encourager--Elizabeth Joy--who once said simply: "Just do it." With those and many other words of her encouragement, the author entered the process of doctoral studies and writing of the dissertation. Her support has proven to be invaluable. SOLI DEO GLORIA iv TABLE OF CONTENTS ACKNOWLEDGMENTS lll INTRODUCTION 1 Definition of Terms 6 Conclusion 25 Chapter I . BRYAN'S EARLY LIFE AND RELIGIOUS HERITAGE 27 Bryan's Early Life .... 27 Bryan's Religious Heritage ..... 43 Conclusion . 50 II. BRYAN'S ROLE IN THE FUNDAMENTALIST-MODERNIST CONTROVERSY . 52 Introduction . 52 Origins of the Fundamentalist-Modernist Contro­ versy . 55 German Higher Criticism . 55 Darwinian Evolution . 60 Impact of the Fundamentalist-Modernist Controversy On American Protestant Christianity . 66 Bryan's Role in the Fundamentalist-Modernist Controversy 69 Conclusion . 86 III. CHAUTAUQUA--BRYAN'S LINK WITH THE COMMON MAN 90 Introduction . 90 History and Purpose of the Chautauqua Movement 92 The Founders 94 The Founding . 97 The Curriculum 99 Summer Schools and the C.L.S.C. 101 Chautauqua As University . 103 Traveling Chautauqua 105 Famous Personalities at Chautauqua 108 Chautauqua and the Church . 111 William Jennings Bryan and Chautauqua 112 Chautauqua As a Link with the Common Man 114 Chautauqua and Bryan's Personal Finances 116 Conclusion . 120 IV. BRYAN'S ESCHATOLOGY AND HIS THEOLOGY OF THE SOCIAL GOSPEL . 124 Introduction . 124 Millennialism in Theology . 127 The Positions Compared and Contrasted 127 v Bryan and Postmillennial Theology 131 Bryan and the Social Gospel . 137 A Brief History of the Movement 137 Birth of the Social Gospel 139 Washington Gladden (1836-1918) 141 Walter Rauschenbusch (1861-1918) 146 Bryan's Interpretation of the Social Gospel 154 The Social Gospel and Fundamentalism . 154 The Social Gospel as Applied Christianity . 158 The Social Gospel and Societal Reform 159 The Social Gospel and the Kingdom of God . 162 The Social Gospel and Moral Improve- ment . 163 The Social Gospel and Communism 165 Conclusion . 167 v. BRYAN AS EDUCATIONAL PHILOSOPHER, PHILANTHROPIST AND PRACTITIONER . 170 Introduction . 170 Bryan As Educational Philosopher . 176 The Purpose of Education 176 The Value of Universal Education 180 The Value of Public and Private Education 183 The Value of the Small College 186 Education as Vocational Preparation For Service . 189 Education and Religion/Theology . 190 Bryan As Educational Philanthropist 194 Bryan's Support of College Students 195 His Opposition To Funding By Corporate Giants . 198 His Financial Assistance to Education . 201 Bryan and the Education of His Children 209 Bryan As Educational Practitioner 210 His Crusade Within Public Education . 210 His Plans For A Christian Institution 215 Conclusion . 217 VI. THE SCOPES TRIAL: EDUCATION AND BRYAN'S THEOLOGY IN CONFLICT 219 Introduction . 219 Framing the Battle Plan: Pretrial Issues and Events . 222 Practical Considerations . 223 Anti-evolution legislation . 223 The law challenged . 227 Bryan's readiness for the challenge 230 Reasons for accepting the challenge 230 Philosophical Issues . 232 Majority and minority rights .... 232 vi First Amendment issues . 235 Christianity vs. evolution 241 Definitions of truth 244 The Trial: Battle for the Mind and Heart of America . 247 The Real Struggle . 249 Bryan As Bible Expert . 250 Bryan's Damaging Admission 254 The Aftermath: Winners and Losers 257 Conclusion 260 CONCLUSION 263 Bryan As Theologian and Educator 263 Areas For Further Research 271 BIBLIOGRAPHY 276 VITA 287 vii INTRODUCTION William Jennings Bryan (1860-1925) has been variously described as a political idealist, fervent Christian and orator of the faith, naive proponent of bimetallism, international statesman, and a voice for the American common people. In a sense, he was all of these and more. At times, he appeared as the idealist whose lofty notions completely engulfed his practical side, with the result that he made decisions which were imperfectly understood and poorly implemented. At other times, he was so practical that his ideals themselves seemed compromised. As a result of this extremist tendency, Bryan won both friends and enemies. He has been characterized on the one hand as a theological obscurantist, a bigoted Fundamen- talist, and an anti-intellectual who used the political pro- cess for his own ends. Lewis Einstein, an American foreign diplomat during Bryan's tenure as Secretary of State, writes: Bryan possessed the politician's trick of professing to have a cure for everything and not bothering much about the merits of the remedy. He was a product of the American small town, as sincere as he was half-baked, and he made on me the impression of a likable and kindly man who had a magnificent voice, spoke with deep moral fervor and although he had singularly little general information, he possessed a shrewd and 2 specialized knowledge of American political psycho­ logy .1 Einstein has little good to say of Bryan and would as soon have sent the Secretary back to the Nebraska cornfields from which he had emerged. Indeed, the State Department may not have been ideal for the exercise of Bryan's talents and skills. Nevertheless, his ability to draft a peace treaty which was ultimately endorsed by thirty nations, and his diplomacy when dealing with sensitive issues such as the alien land legislation in California, seem to indicate both knowledge and wisdom in foreign affairs beyond what Einstein allows. In a similar vein, Furniss caricatures Bryan as a 'fighting Fundamentalist' who used his mellifluous voice and his political clout to wage war against what he perceived to be the rising tide of theological liberalism in the schools, colleges, and seminaries of America. Furniss attempts to demonstrate that Fundamentalism was completely out of step with modern theology in the 1920's, and that without Bryan as its leader, the movement died a slow and painful death in the latter part of that decade. He states: As Bryan thundered his denunciations of evolution to the state legislatures, as he aroused the orthodoxy of his audiences with poetic if inaccurate apothegms, the fundamentalist crusade grew to great proportions; after his death it entered a period of rapid decline. Without his support the other champions of the rnovernent-­ [William Bell] Riley, [J. Frank] Norris, [John Roach] 1 Lewis Einstein, A Diplomat Looks Back (New Haven: Yale University Press, 1968), 27. 3 Straton--would have been unable to give the dispute national importance. 2 Furniss ascribes undue influence to Bryan and too little to other Fundamentalist leaders such as J. Gresham Machen and Benjamin B. Warfield--leaders who forged ahead with Fundamentalism both before and after Bryan's death. In fact, most conservative theological treatments of the Fundamentalist controversy omit Bryan as an historic figure in the debate, probably because he was never regarded as having a determinative influence in the drafting of new theological affirmations or doctrinal positions in any of the major denominations. Instead, he was oriented toward issues--whether theological, political or social--usually attacking one major issue at a time. A more balanced approach is that of Lawrence Levine, who attempts to link Bryan's theology to his political views. He states: all of Bryan's political works were inextricably bound up with, and based upon, his religious faith. Bryan's interest in politics was antedated only by his interest in religion, and religious works always constituted one of his main concerns. His political speeches were studded with Biblical allusions and references, and even at the height of his political glory he found time to deliver religious lectures. 3 In contrast to Furniss, Levine notes that Bryan and his 2Norman F.
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