The churches in Tennessee played a key role in the prohibition movement in the late 19th and early 20th centuries. Initially, churches were hesitant to get involved in politics and the fight against alcohol. However, the Women's Christian Temperance Union convinced churches to support prohibition by framing it as a moral issue. Churches of different denominations then campaigned strongly for prohibition. They supported political candidates who called for stricter alcohol laws and helped rally local farmers behind the prohibition cause. With the combined efforts of churches, temperance groups, and politicians, Tennessee and the United States were able to ban alcohol nationwide by the 1920s.

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Austin Young
Dr. Hutton
Hist. 449
04/08/15
Churches in Tennessee Prohibition
The Prohibition was the period in United States history where the production,
distribution, and consumption of alcohol became illegal. This movement was started in
the late 1800’s and took a rapid turn in the early 20th century with the introduction of the
18th amendment on December 18th, 1917. After its proposal it took a little over a year for
all 36 states to have it approved. On January 6, 1919, the amendment was added to the
Constitution and alcohol was prohibited from the United States until December 5th, 1933.
Before this drastic step was taken in the United States, the country only wished to put a
regulation on alcohol. “… Prior to 1885- when the primary objective of legislation was
mere regulation of the sale of liquor, not its eradication.”1 Isaac says that the biggest
debate or “struggle between ‘wet’ and ‘dry’ occurred during the years 1885 to 1920”2. In
these years the country and each individual state struggled with the thought of regulating
and eventually banning of alcohol. Within each state their stood different laws on the
distribution of liquor. This made ever states outlook and handling of the issue different.
Looking directly at Tennessee we see several attempts to put a regulation or ban on
1 Isaac, 1965 p.1
2 Isaac, 1965 p.1

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alcohol such as the “Quart Law”3 which was specifically for liquor. These minor attempts
played an important role in the prohibition however; the main force behind it all was the
Churches. Looking at the state of Tennessee, we can see that the church and those within
and around it had a huge say in the banning of alcohol. “Religious organizations have had
a major social and cultural role in the growth of the state.”4 Starting with the Presbyterian
denomination5, Tennessee saw a huge growth of denominations over its young statehood
that would eventually include large denominations such as The Southern Baptists, and the
Southern Methodists. With this growth, the power and influence of Protestantism grew,
which would lead to the overall decisions making of the church and their impact in the
prohibition of Tennessee.
In the early stages of the prohibition movement, (1885) the Churches, especially
in Tennessee, had little interest in assisting the fight against alcohol. They did not support
alcohol or its distribution, but wished to stay away from the political side of the nation
altogether. The editor of the Gospel advocate and a leader in the Church of Christ or
Christ’s Disciples David Lipscomb was one of these church leaders that refused to show
support. “David Lipscomb, an opponent of drinking, had urged Tennessee readers of the
Gospel Advocate to boycott the election altogether because he did not believe that the
Christians should become involved in politics, even by voting.”6 Before their entrance to
the movement the Church made the claim that they wanted no part in the political agenda
of prohibition. They saw alcohol as evil, however at the time this may not have been the
main reason for the churches to not join the movement. Israel gives examples in his book
3 Isaac 1965, p. 5
4 Norton 1981, Preface
5 Norton 1981, p. 1
6 Evins 2013, p. 103

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that the Methodist and Baptist churchgoers and ministers were consumers of this evil
substance. He says, “… early pioneer Methodists and Baptist ministers in Tennessee did
not condemn moderate drinking by church members or by the clergy… when Methodist
circuit rider Peter Cartwright first entered his ministry in Middle Tennessee he noted in
his journal that he, ‘found 20 talented local preachers, all whiskey drinkers.’”7 The
Church in its entirety disapproved of alcohol and would seek to punish members who
abused it. Israel states that the consumption of alcohol was a common practice. This
would give a good reason why the Churches in 1885 were hesitant to join in the fight.
The members and even some leaders of the Church may have had a liking of alcohol and
could not give up the temptation and sin they had committed. These ideas were changed
however by the one group that would head the charge leading to the Churches support,
the Womens Christian Temperance Union. Formed in 1874, the W.C.T.U founded by
Annie Turner Wittenmyer and Francis Willard, gathered women from all over the state of
Tennessee, white and black, to fight for the prohibition. “… delegates from various
churches and temperance groups including the W.C.T.U gathered in Nashville … urged
Negros people to organize for prohibition. The convention then set up a permanent
organization call the Tennessee Temperance Alliance…”8 This group came together
behind these Christian women and would fight for the prohibition in Tennessee on a
political level. “The W.C.T.U persuaded both the Tennessee Democratic and Republican
parties to include a state prohibition amendment in their platform.”9 The Election Day
came in 1887 and women from the W.C.T.U went support their cause. Women did not
7 Israel 2004, p. 70
8 Isaac 1965 p. 14-15
9 Evins 2013, p. 103

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have the right to vote, however Evins says, “… not to vote, but to pray, serve coffee, and
urge men to cast their ballots for the state amendment outlawing alcohol.”10 They did not
succeed in the election losing by 27,000 votes, however their name and effort did not go
unnoticed. Evins makes the accurate claim in his book that, “Although numerous chapters
of male-dominated temperance societies could be found in Tennessee, the WCTU was
the organization that finally brought the issue of prohibition to the forefront of Tennessee
politics.”11
With the influence provided by the WCTU, the Churche’s opinions on the
political side of alcohol were changed and they began to take action. All across
Tennessee, the Church and its denomination took stands on the prohibition. From having
little to no attendance in the meetings of prohibitionist in the late 1800’s the church began
to have large showings at the meetings of those who wished to put a end to alcohol. With
their appearance at these meetings they took the platform that alcohol was an immoral
practice and industry. They saw it as their God given right to have reform and correct
those who abused and consumed alcohol. “The future of great commonwealths, as well as
the immortal destiny of millions of souls, depends on the manner in which we discharge
the obligations that God has imposed upon us.”12 This push for morality would bring
denominations all throughout Tennessee together. Before they began to work together
however, in Tennessee each denomination had their own specific dealings with the
prohibition. Some chose to take action while others stuck to their guns and opted out of
10 Evins 2013, p. 103
11 Evins 2013, p. 102
12 Israel 2004, p. 68

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the fight. Three denominations in particular that had parts in the prohibition, whether
large or small, were the Methodist, Baptists, and Presbyterians.
The Methodist church was divided into two groups, those in the North, and those
in the South. The Northern Methodists disagreed with the Southern Methodists on the
view of the prohibition, but it would be the Southern Methodists that would make the
biggest impression. “The Methodist Episcopal Church, South, meeting at Richmond in
1886, resolved ‘That we will continue to agitate the subject of prohibition as a great
moral question in all its bearings upon the life and work of the Church, and strive with all
good citizens and by all proper means to banish the horrible evil from our beloved
Church and country.”13 Isaac continues in his book to say that the Methodist churches of
Tennessee made it their leading point to promote the ending of alcohol. He writes on a
sermon given by a Methodist pastor in 1886 in Nashville where he said, “no plague spot
on earth surpassed the saloon in Christian America.”14 The Methodist church made a
huge move towards the banishing of alcohol from the country, but they were not alone.
Along with many traveling evangelists such as Sam Jones and Sam Small, a former
alcoholic, the Baptist and Presbyterian churches also took to the issue of prohibition.
Like many churches in 1885, the Baptist Church made it a point that they wanted
no parts in the political scene. “… editor of the Tennessee Baptist in 1885 approved
neither the holding of Prohibition party meetings in the churches on Sunday… nor the
activities of the W.C.T.U…”15 Just like those in the other denominations, in 1886, the
Baptists agreed to support the prohibition movement and would be a leader in the
13 Isaac 1965, p. 20
14 Isaac 1965, p. 21
15 Issac 1965, p. 22

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banning of alcohol in Tennessee, and eventually in the United States as a whole. The
Presbyterians of Tennessee Isaac says took the same position as the Baptist and
Methodists before them on the idea that consumption alcohol and the product itself was
immoral however, Isaac gives us an insight on the difference the Churches in the North
and the South had. Isaac says, “One of the fundamental differences between the Southern
and Northern Presbyterian Churches was that the Southern Church did not believe that
the church should take action in the political arena… though there were exceptions, the
Southern Presbyterian Church generally stuck to the position taken in 1861 and did not
officially endorse any political step toward prohibition.”16 The Presbyterian Church was
in agreement as whole that the consumption of alcohol outside of communion and
medication was evil, but as seen in Tennessee, they were rarely seen in the prohibition
movement as a leading figure in its success. The three different denominations had views
on alcohol that were similar, and different and would work together behind the influence
of the Christian women in the WTCU and the Temperance groups of Tennessee to bring
and end to alcohol in the state.
The Baptist and Methodists churches worked closely together sharing ideas, and
coming to common terms on how the situation should be dealt with. The main fact that
both churches came together on was the effect alcohol was having on the Church and its
people. “Tennessee Methodist’ and Baptist’ growing concern about the effects of alcohol
on individuals families and the larger society demonstrates and interest first in the soul of
the individual but also a growing recognition of the interdependence of the individual and
16 Isaac, 1965 p. 23

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society.”17 The Churches cared for their people, and the lives they lived. They sought to
encourage and set guidelines that would help support their moral political cases, but also
to guide the lives of the individual as God would have them do. The church and its
leaders saw the government a puppeteer. They believed they were slowly controlling the
lives of the free people in the United States. “The problem of life used to be the problem
of the individual; now it is the problem of the society in its organized form. One hundred
years ago the family was the little world; now the world is fast becoming one vast family
and government is paternal.”18 This idea that the Tennessee Methodist and Baptist church
shared would lead to the idea that the church needed to take the governments control over
the people into their own hands. They did this by opening their doors to the local citizens.
Offering their services and allowing families and locals to use their resources however
they needed. Many of the locals in Tennessee at the times were farmers. The agriculture
of the South was one of the biggest suppliers for the alcohol industry. “Alcohol,
especially simple whiskey made from corn was one of the earliest improved products in
Tennessee agriculture.”19 These famers were essential to the survival of alcohol, and they
made up a large portion of the churches congregation. If the church could rally these
farmers behind their ideals and goals, the prohibition of alcohol was all but inevitable.
Farmers relied heavily on local bonds and family to survive the hard times after the
depression. “Having weathered the worst economic depression (1893-1897) in American
History, many farmers retreated to a position that eschewed risk as they continued to
17 Israel 2004 p. 94
18 Harper 1996 p. 34
19 Israel 2004, p. 70

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produce first for home consumption.”20 This depression she spoke of was the panic of
1893 where famers needed the local and family ties to stay afloat due to the bank failures
and poo government spending. The church realized this and as Lester shows us, “Church
buildings offered convenient meeting places for local wheels and suballiances, and
congregations provided ready-made organizations.”21 Another example of the churches
hospitality was given in Lester’s book when quoted Matti Mahaffy who said, “ ‘I have a
good portion of friends and relations who are members of the Union.’ Churches provided
accessible and familiar meeting places, reinforced communal ties, and confirmed an
ideology of cooperativism and agrarian life.”22 Lester continues his chapter on Religious
Foundation of the Cooperative Community by focusing on Obion County. He gives
details on the specific church affiliations within the country such as, “Five Cumberland
Presbyterians, four Baptist, three Methodist…”23 These churches had a convincing role
on the local level, which would lead to their success. The famers during the time of
prohibition focused more on the survival of their livelihood. “As farmers moved into the
political arena, many struggled to balance their devotion to rural economic uplift against
their moral concerns."24 The moral concerns came from the influence that the Church had
on the rural famers and would lead to the alliance of the Church and local farmers in the
prohibition. With the local farmers and their families backing the churches movement
those temperance groups and prohibitionist (WCTU) were stronger than ever. They
20 Lester 2006, p. 4
21 Lester 2006. p. 88
22 Lester 2006, p. 88
23 Lester 2006, p. 89
24 Lester 2006, p. 135

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continued their fight by campaigning and supporting political leaders that, like them,
wished to put an end to alcohol.
One such candidate Ben W. Hooper, “an ardent prohibitionist” who said, “That he
could reduce the violations of the liquor laws 50 percent by refusing to pardon any
violators.” 25 By 1912, Hooper had taken a stand that he wanted to make the already set
alcohol rules stronger than before. Men like this drew the attention and support of the
Church because they were working towards the Churches over all goals. Not only did the
Church support him, but he also was an advocate for the rural people of Tennessee. Isaac
tells us, “Hooper appealed to the rural people to aid him in reforming the corrupted
cities.”26 He sought, just as the Church, to gather the support of this large group of famers
and local men. With their support and votes, victory was that much more attainable.
Along with the rural folks and the Church, the backbone of it all the WCTU and their
Temperance organizations supported Hooper. He ran on the Republican ballot in 1912
and won the race, giving the Churches and the WCTU more power in the political realm
to put an end to alcohol. These Prohibitionist, the churchgoers and temperance groups,
“Looked to Hooper to make prohibition effective.”27 Though this would not be as easy of
a task as it had seemed. In 1913, no more prohibition laws were to be made. This put a
hold on the movement, but did not end it. Hooper and his followers were forced to take a
step back. A larger setback was the alliance of Hooper and E. H Crump who was a “wet”
supporter. This alliance took place during the dry period of 1913 where, “no additional
25 Isaac 1965, p. 188
26 Isaac 1965, p. 202
27 Isaac 1965, p. 207

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liquor legislation would be introduced.”28 As soon as this alliance was formed, Hooper
took a beating from the press. They did not see how he could team up with a man who he
himself claimed was, “in the same boat with all the other shifty politicians who have
ruled and misruled with state and its people.”29 Many people began to question the
sincerity of Hooper for the cause of prohibition. Within all this turmoil, once again we
see the influence of the Church and the WCTU. “Prohibitionists and religious leaders,
however, did not lose faith in Hooper… Mr. Mary P. Band corresponding secretary of the
Tennessee WCTU, wrote that ‘nothing can ever make me doubt for one moment your
absolute sincerity nor question your devotion to the truest interests of our people.”30 After
many hard fought battles between the Prohibitionist, such as Hooper and the WCTU, and
those who would sway their prohibitionist views such as, Crump and the Democratic
Party, the Prohibitionist achieved victory. With the passing of the Nuance Law, the
Churches over all goals pushed by Hooper and always supported by the WCTU were all
but inevitable. Success was reported from all throughout Tennessee. In 1916 the
Davidson Country sheriff said, “he could report that the open sale of liquor in that city
had been entirely suppressed.”31 This success that came after 1914, would make the idea
of Prohibition a state wide accepted idea. All the political leaders such as Crump and
former support Luke Lea had been removed from offices. The Tennessee Democratic
Party, who once was against prohibition, in 1916 “…adopted the prohibitionist
platform…” All throughout the state of Tennessee the people rallied together to put an
28 Isaac 1965, p. 210
29 Isaac 1965, p. 216
30 Isaac 1965 p. 216
31 Isaac 1965 p. 247

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end to the consumption, distribution and creation of alcohol in Tennessee, and eventually
the United States.
Tennessee was one of the first states to begin the push for Prohibition. With the
influence the Church had in Tennessee, the rest of the United States were soon to follow
this lead. Even though Tennessee was one of the states that began the push to ban
alcohol, it was only the 23rd state to ratify the 18th amendment. Even after all the success,
and making the entire state dry Tennessee was one of many states that ratified the 18th
amendment in 1919. This could be considered the second group to ratify due to the fact
that fifteen states ratified in 1918. Along with states such as West Virginia, California,
Oklahoma, and Maine, Tennessee was in the group of states that ratified the amendment
after the Christmas break. Many of the states were late to ratify because they wished to
keep the Prohibition on a state level and keep the government out. “Some prohibitionists
opposed the amendment out of deference to states’ rights: the wisest and best was to
handle the whiskey question is though the exercise of the police power of the state.’ Said
Alabama’s Thomas J Heflin.”32 The South especially did not want the National
government involved because they were still skeptical of them and the control they
sought to enforce.
“The progressive movement had to put down sturdy roots in the South, a region to
which modern capitalism had come late, where it had only begun to secure a foothold,
and where many of the political leaders and the preponderance of small businessmen
remained under the spell of an agrarian mystique that rendered them skeptical of finance-
capitalism, protectionism, trusts, railroads, and the symbolic menace of ‘Wall Street’.
32 Tindall 1967, p. 220

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Deeply impregnated with the traditional ideas of states’ rights, white supremacy. And
free trade, south agrarians shaded off into several degrees of radicalism in fighting the
battles…”33
The only state not to ratify the amendment was Rhode Island who rejected the
18th amendment. Tindall goes on to make the statement that the New South sought to
develop their government first. He said, “… they believed as strongly as the agrarian
radicals that Wall Street financiers controlled economic power to their disadvantage.”34
He then goes on to say that the people of the South would look to Woodrow Wilson for
support.” If they were alarmed at the threat of governmental regulations, they felt
themselves drawn to Woodrow Wilson…”35 However, even the President of the United
States Woodrow Wilson was against the prohibition at first. He later came around to the
idea because of his religious background. “Religion also conditioned and stiffened the
character of Woodrow Wilson, who had grown up in the Southern Presbyterian
manses.”36 He was not the only one who had their views against prohibition. Many men
that were in political offices and that returned from World War One were against the
thought of banning alcohol. These men returned to the United States wanting to unwind
and would fill the saloons of the South and cause mischief. This mischief alone would
have been enough to raise awareness of the abuse of alcohol. The government would
combat this mischief caused by the returning soldiers with Senator Sheppard’s resolution,
“The wartime spirit of sacrifice, the need to use grain for food, and wartime hostility to
33 Tindall 1967, p. 5
34 Tindall 1967, p. 5
35 Tindall 1967, p. 5
36 Tindall 1967, p. 8

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German-American brewers added strength to the cause.”37 Tindall would make the point
that this was the main supporting cause for the 18th Amendment.
The United State wished to but a ban on intoxicating beverages however, this
was not a specific description of what they wanted to put the end to. Many men of the
time used alcohol for medical purposes. The prohibition would put an end to alcohol in
the United States however many people in the United States realized the 18th amendment
was a mistake. One could not completely put a ban on alcohol because of its dominating
industry in the United States and the world. Once the United States stopped alcohol from
being created and distributing in the country, the people took it on themselves to create
and distribute alcohol illegal under the counter. This business would bring in a very
steady income and even make some rich to the families of America that were attempting
to create their own liquor and intoxicating beverages. “In 1928 moonshiners in Eastern
North Carolina were said to be undermining the rural labor supply by paying workers
eight dollars a day to run their stills.”38 Even the president who at once supported the 18th
amendment, attempted to have it vetoed the same year it was ratified. Congress denied
his veto and continued the push to ban alcohol. The prohibition could be seen as almost a
motivator for people to drink. It was illegal and it was fun. Men would attend speak
easies to acquire liquor and intoxicating beverages. They would drink to their hearts
desire and no one knew about it. Tindall quoted a South Carolina editor who said, “If
there is, as product of sincere conviction and honest observation of the law, such a reality
as the ‘Dry South,’ … I have yet to see it, and I have lived and journeyed over it for
37 Tindall 1967, p. 220
38 Tindall 1967, p. 221

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more than 40 years.”39 The Prohibition in the United States was a success and a failure.
The Prohibitionist pushed for the ban of alcohol and they succeeded. Once the 18th
amendment was ratified, many people realized how it was a mistake. Journalist H. L.
Mencken wrote in 1925 that "Five years of prohibition have had, at least, this one benign
effect: they have completely disposed of all the favorite arguments of the Prohibitionists.
None of the great boons and usufructs that were to follow the passage of the Eighteenth
Amendment has come to pass. There is not less drunkenness in the Republic but more.
There is not less crime, but more. There is not less insanity, but more. The cost of
government is not smaller, but vastly greater. Respect for law has not increased, but
diminished."40 This was a first hand example that the prohibition had backfired and
people saw it as a joke. Men and women were drinking and enjoying the illegal substance
just as they were before it was ban from the public domain.
The Prohibition was the ban of alcoholic beverages in the United States. This ban
was pushed and supported by the Churches of the United States especially in Tennessee.
The large women’s temperance group, the Womens Christian Temperance Union, would
push for the support of the Churches and of the major political parties in Tennessee to
help them end the consumption and distribution of alcohol. In the beginning, the
Churches wanted to have no political involvement, but they did agree that alcohol was
the work of the enemy, or the devil, and immoral. In 1885 the Church of Tennessee
rejected the push for alcohols banning, however only a year later in 1886 the Churches
began to help the WCTU and support and push for the end of alcohol. They saw it as an
immoral practice and saw the needs to care for the people of the state. These people
39 Tindell 1967, p. 221
40 Blocker 1995, p. 82

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included the rural famers of Tennessee. To support these people the Church would spread
the word that alcohol was an evil thing, but also they would open their doors to the
people of Tennessee to hold meetings and gatherings to make things easier for them. This
support and help would turn the locals and the common person on to the idea that alcohol
was evil and that it should be prohibited. With this prohibition of alcohol, the Churches
needed people within the political realm that had a large amount of say in the
government. The WCTU was there to support the political leaders of the time. They
could not vote but they could raise awareness and support the men who were voting.
They wanted to make sure that the men that supported them and the Churches ideals
made it into office. They achieved success with Governor Ben W. Hooper who through
controversy supported and pushed the ban of alcohol through in Tennessee. Even though
Tennessee was one of the first states to become dry, it was only the 23rd state to ratify the
18th amendment. The states of the United States wanted to keep the federal government
out of their business especially in the South, as they were still skeptical of the
government having complete control. This is the reason that many states, like Tennessee,
were hesitant in ratifying the 18th and giving the Federal government involved. They
feared that they would lose their states rights and have to follow whatever the
government wanted. Eventually thirty-six of the forty-eight ratified the 18th amendment,
and alcohol was illegal in the United States. These churches of the United States and in
Tennessee were thrilled and celebrating their achievement, however shortly after this
amendment was ratified, people realized how wrong they were. People created in home
distilleries make a large profit off of their cottage alcohol services. These people ignored
the new amendment and would create and drink their own alcohol. Men would go to

16. 16
speak easies to drink, and peoples lives as far as alcohol consumption were concerned did
not change much. The Prohibition can still be seen today, just not as aggressive.
Churches still detest alcohol, however people in the congregation still drink. The states
and governments still put regulations on alcohol, but the industry is to large and to
important to take down. The time period in of 1885-1933 in the United States and in
Tennessee was a time of the rise of fall of alcohol. The prohibitions success and failure
both would be essential for the development of the country making it what it is today.

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Work Cited
 Blocker, Jr., Jack S. Shaping the Eighteenth Amendment. Journal of American History,
1995, 82(3), 1237.
 Evins, Mary A. Tennessee Women in the Progressive Era: Toward the Public Sphere in
the New South. First ed. Knoxville, Tennessee: University of Tennessee Press, 2013.
 Harper, Keith. The Quality of Mercy: Southern Baptists and Social Christianity, 1890-
1920. Tuscaloosa: University of Alabama Press, 1996.
 Isaac, Paul E. Prohibition and Politics; Turbulent Decades in Tennessee, 1885-1920.
Knoxville, Tennessee: University of Tennessee Press, 1965.
 Israel, Charles A. Before Scopes: Evangelicalism, Education, and Evolution in
Tennessee, 1870-1925. Athens, Georgia: University of Georgia Press, 2004.
 Lester, Connie L. Up from the Mudsills of Hell the Farmers' Alliance, Populism, and
Progressive Agriculture in Tennessee, 1870-1915. Athens, Georgia: University of
Georgia Press, 2006.
 Norton, Herman Albert. Religion in Tennessee, 1777-1945. Knoxville, Tennessee:
University of Tennessee Press :, 1981.
 Tindall, George Brown. The Emergence of the New South, 1913-1945. Baton Rouge:
Louisiana State University Press, 1967.