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Propagating the Divine: Protestant Modernism and the Rise of Anglo- American Eugenics

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Propagating the Divine: Protestant Modernism and the Rise of Anglo- American Eugenics PROPAGATING THE DIVINE: PROTESTANT MODERNISM AND THE RISE OF ANGLO- AMERICAN EUGENICS Leif Christian Tornquist A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of PhD in the Department of Religious Studies in the College of Arts and Sciences Chapel Hill 2016 Approved by: Yaakov Ariel Jason Bivins Laurie Maffly-Kipp Todd Ochoa Barry Saunders Randall Styers © 2016 Leif Christian Tornquist ALL RIGHTS RESERVED ii ABSTRACT Leif Christian Tornquist: Propagating the Divine: Protestant Modernism and the Rise of Anglo- American Eugenics (Under the direction of Professor Yaakov Ariel) The socialization of eugenics in the United States at the turn-of-the-twentieth century was facilitated by transformations within Anglo-American Protestantism. Protestant modernism, a theological practice of interpreting providence in evolutionistic terms, contributed to affluent Anglo-Americans’ acceptance and endorsement of eugenic ideas and initiatives. Eugenics rose to prominence in middle class Anglo-America as influential liberal Protestants began to reconceive God as a deity who sought to realize his redemptive purposes through the propagation of a righteous race. This dissertation traces the intersections of modernist thought, on the one hand, and eugenic ideas, practices, and policies on the other, illustrating how the two developed hand-in- hand during the late nineteenth and early twentieth century. Theological modernism and Anglo- American eugenics converged through a propagative faith in the ability and authority of society to direct the hereditary sources of human life so as to ensure its Christian development. This analysis pursues its arguments by exploring the development of modernism as an evolutionistic faith. It begins with the works of two famous nineteenth century Anglo-American theologians who inaugurated the modernist tradition, Horace Bushnell and Henry Ward Beecher, and proceeds to consider the labors of influential twentieth century modernists like Shailer Mathews. It also considers the life and professional labors of America’s foremost eugenicist, Charles B. Davenport. The purpose is to demonstrate that while eugenics represented a modern iii scientific movement, its success in capturing public imagination and shaping public opinion in the United States intimately depended upon transformations within elite Anglo-American religiosity. iv From atop the head of Caesar, Through the scape of his breath; Into the lungs of the dogs, That guard eagles’ nests. I hope you’re as free as the mountain air now, Dad. v ACKNOWLEDGEMENTS This dissertation project grew out of my master’s thesis at UNC-Charlotte. It matured through my work, collaborations, and friendships at UNC-Chapel Hill. Though I’m pretty sure I typed this dissertation all by my self, I’m equally confident that I couldn’t have written it without the collectivities of people, animals, and things that have sustained me –intellectually, professionally, and personally –over the years in Charlotte and Chapel Hill. First and foremost, I would like to thank my doctoral advisor, Yaakov Ariel, for his intellectual guidance and metabolic support. Thank you, Yaakov, for knowing how important cookies are for the intellectual process. Thank you also for understanding the importance of positive encouragement. This dissertation was written for six extraordinary scholars: Yaakov Ariel, Jason Bivins, Laurie Maffly-Kipp, Todd Ochoa, Barry Saunders, and Randall Styers. Thank you all for serving on my committee and for your insightful feedback. Each of you is a model of scholarly excellence and of personal and professional integrity. I would like to express my gratitude to the Religious Studies Graduate Program at UNC- Chapel Hill. For their indefatigable efforts as leaders of our distinguished program, I especially thank Randall Styers and Lauren Leve. My confidence as both a scholar and person is a living testimony of your steadfast commitments. Thank you also to the staff of the UNC Religious Studies Department: Hope Toscher, Myra Quick, Cathy Ashworth, Tracey Cave, and Carolyn Reams. Your labors were and are the real power behind our department. vi I would also like to thank my fellow graduate students in Religious Studies at UNC- Chapel Hill, especially my dear friends Sam Kessler, Helen Orr, Andrew Aghapour, Travis Proctor, and Joanna Smith. Throughout the rigors of graduate school and the alienation of adulthood, our friendship has been enlivening and, in the more isolating moments, sustaining. I hope our comradery lasts a lifetime. Thanks to all my former and current teachers. I would especially like to thank Ann Burlein, Joanne Maguire-Robinson, and Sean McCloud at UNC-Charlotte. Thank you, Ann, for being such an awesome advisor. So much of my success rightfully belongs to you. Thank you, Joanne, for opening up your family and home to me. I have not forgotten what a great friend and ally you were. Thank you, Sean, for your early guidance on this project. I found its “seed” in your course on religion and class. Thanks also to Jo-Ann Gross at The College of New Jersey. So long ago you helped me put these wheels in motion. Finally, thanks to my current teacher and mentor, Ruel Tyson, who has taught me that one is never too old for new adventures. I aim to live my life as openly and earnestly as you live yours, Ruel. I would also like to express my gratitude for the fellowships that made my research possible. Thanks to the Perry family and their generous travel award given through the UNC- Chapel Hill Religious Studies Department. Thanks to the University of Chicago Library and the American Philosophical Society (APS) and their generous support in funding research trips to their respective institutions. Through a Platzman Fellowship at the University of Chicago Library and a Library Resident Research Fellowship at the APS, I was able conduct vital research for this project in the summer of 2014. I would especially like to thank APS Librarians, Earle Spamer and Valerie-Anne Lutz, for all of their assistance. vii Thanks to the scholars with whom I’ve collaborated at academic conferences and who have helped me to develop key aspects of this dissertation: Amy De Rogatis, Michael Jerryson, Margo Kitts, Pamela Klassen, Brian C. Wilson, and Shreena Ghandi. Of course, I must thank my mother, Glady Jenkins, and father, Dennis Tornquist, for all of their love and support. So much has changed since I started down this path. I wish you could have lived to see me finish, Dad. I wish you many new happy adventures, Mom. I love you both. Lastly, I would like to thank my two dogs, Abigail and Boo, who have filled my life with happiness over the past twelve years. You have been my steadfast companions, girls. In the woods, our paws have trod both old trails and new. We’ve chased, treed, and killed squirrels, maimed beavers, and scaled gigantic fallen oaks. At home, we’ve taken countless glorious naps and eaten a ton of spaghetti. Here’s to new adventures and to golden years filled with pasta! viii TABLE OF CONTENTS INTRODUCTION………………………………………………………………………………...1 Introduction………………………………………………………………………………..1 Defining Protestant Modernism…………………………………………………………...4 Defining American Eugenics…………………………………………………………….12 Eugenics and American Religions……………………………………………………….22 Thesis, Outline, and Limitations…….…..……………………………………………….32 Terminology……………………………………………………………………...………37 CHAPTER 1: A ‘GODLY SEED’: HORACE BUSHNELL’S ‘PROPAGATIVE’ RELIGION……………………………………………………………………………….40 Introduction………………………………………………………………………………40 Bushnell’s Propagative Method………………………………………………………….42 The Hereditary Effects of Sin: Bushnell on the Propagation of Human Races………….49 ‘Sovereignty’: Bushnell and the Origin of Racial Theism……………………………….55 Bushnell’s Impact on Protestant Modernism…………………………………………….64 CHAPTER 2: THE HUMAN ANIMAL: HENRY WARD BEECHER’S ‘GREAT STRUGGLE OF EXTRICATION’……………………………………………………...68 Introduction………………………………………………………………………………68 Hereditary Thought at the End of the Nineteenth Century………………………………70 Beecher and Race Propagation…………………………………………………………..77 The Destruction of Unfitness and the Human Animal…………………………………..87 Beecher’s Racial Theism………………………………………………………………...94 ix Beecher’s Impact on Protestant Modernism……………………………………………104 CHAPTER 3: THE STRUGGLE AGAINST RACE DEGENERACY: NEWELL DWIGHT HILLIS AND RACIAL THEISM AT THE CENTURY’S TURN…………107 Introduction……………………………………………………………………………..107 Anglo-American Protestants and the Problem of Race Degeneracy…………………...110 Hillis and Race Degeneracy…………………………………………………………….118 The Race Betterment Conference………………………………………………………124 Hillis and Racial Theism………………………………………………………………..128 Modernism in the Era of Mainline Eugenics…………………………………………...135 CHAPTER 4: THE DIVINE PERSONALITY: SHAILER MATHEWS’ EVOLUTIONARY THEISM…………………………………………………………..139 Introduction……………………………………………………………………………..139 A Religion of Life………………………………………………………………………143 Mathews’ Critique of Scientific Materialism…………………………………………..149 An Unfinished Creation: Mathews’ Engagements with Eugenics……………………...153 Mathews on Eugenics and Race………………………………………………………..161 Sin, Animality, and Redemption………………………………………………………..166 The Paradox of the Human Animal: Mathews and Negative Eugenics………………...181 Mathews’ Impact on Modernist Engagements with Eugenics………………………….186 CHAPTER 5: THE GERM PLASM: CHARLES DAVENPORT AND THE SCIENCE OF RACIAL THEISM………………………………………………………………….189 Introduction……………………………………………………………………………..189
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