In fiction, drama, poems, and pamphlets, nineteenth-century reformers told the familiar tale of the decent young man who fell victim to demon rum: Robbed of his manhood by his first drink, he slid inevitably into an abyss of despair and depravity. In its discounting of the importance of free will, argues Elaine Frantz Parsons, this story led to increased emphasis on environmental influences as root causes of drunkenness, poverty, and moral corruption—thus inadvertently opening the door to state intervention in the form of Prohibition. Parsons also identifies the emergence of a complementary narrative of "female invasion"—womanhood as a moral force powerful enough to sway choice. As did many social reformers, women temperance advocates capitalized on notions of feminine virtue and domestic responsibilities to create a public role for themselves. Entering a distinctively male space—the saloon—to rescue fathers, brothers, and sons, women at the same time began to enter another male bastion—politics—again justifying their transgression in terms of rescuing the nation's manhood.

Examines the introduction of grape juice into the celebration of Holy Communion in the late 19th century Methodist Episcopal Church and reveals how a 1,800-year-old practice of using fermented communion wine became theologically incomprehensible in a mere forty years This work examines the introduction of grape juice into the celebration of Holy Communion in the late 19th century Methodist Episcopal Church and reveals how a 1,800-year-old practice of using fermented communion wine became theologically incomprehensible in a mere forty years. Through study of denominational publications, influential exegetical works, popular fiction and songs, and didactic moral literature, Jennifer Woodruff Tait charts the development of opposing symbolic associations for wine and grape juice. She argues that 19th century Methodists, steeped in Baconian models of science and operating from epistemological presuppositions dictated by common-sense realism, placed a premium on the ability to perceive reality accurately in order to act morally. They therefore rejected any action or substance that dulled or confused the senses (in addition to alcohol, this included “bad” books, the theatre, stimulants, etc., which were all seen as unleashing unchecked, ungovernable thoughts and passions incompatible with true religion). This outlook informed Methodist opposition to many popular amusements and behaviors, and they decided to place on the communion table a substance scientifically and theologically pure. Grape juice was considered holy because it did not cloud the mind, and new techniques—developed by Methodist laymen Thomas and Charles Welch—permitted the safe bottling and shipment of the unfermented juice. Although Methodists were not the only religious group to oppose communion wine, the experience of this broadly based and numerous denomination illuminates similar beliefs and actions by other groups.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1996.