“WHAT WOULD JESUS DO, IF HE WERE A MINISTER?”:
The Role of the Church in Charles Sheldon’s Social Gospel
Young-Hoon Yoon, Drew University
“What would Jesus do, if He were a minister?” In his book, In His Steps To-day,1 Sheldon
presented a strong view on the importance of the church in citizenship and politics with this
question. Sheldon strongly insists “if Jesus were on earth to-day,” He would provide many social
programs in church to transform the society. As many Social Gospelers proclaimed , Sheldon
believed that not only the church has “a mission in the world,” but also the church has “a mission
to the world.”2 Sheldon contributed to the emerging Social Gospel movement, especially through
his numerous writings including twenty-six published religious novels. However, it is hard to
evaluate him as a Christian socialist like some other leaders of that movement. Sheldon has an
ambiguous view on Christian and/or secular dimensions of the world affairs. In general, Sheldon
has been briefly described as one of the proponents of the Social Gospel and a contemporary
liberal in most American religious historiographies. However, his readers have been more
conservative evangelicals. The recent WWJD phenomenon shows this tendency well.
Sheldon was not a great thinker, nor an excellent organizer of the certain movement. Yet he
was a sincere activist, as his biographer evaluates.3 Sheldon was not interested in any theoretical
1
Charles M. Sheldon, In His Steps To-day (New York: Fleming H. Revell Company, 1921). This
book is distinctive in its style of dialogue. In each chapter, Sheldon invites various people in confrontation
hold court with Jesus on the following topics: church, politics, farming, coal mining, media, drama,
education, home, and international affairs. In every issue, Sheldon points the selfishness of each side of
people in confrontation, and concludes with Jesus’ response of universal love.
2
Roger Haight, S. J., “The Mission of the Church in the Theology of the Social Gospel,” Theological
Studies, Vol. 49, No. 3 (1988): 477.
3
Timothy Miller, Following In His Steps, (Knoxville: University of Tennessee Press, 1987), xiv.
1
argument, so he had not much mentioned about the contemporary theological arguments. Rather
he blamed that because “theory” always brings about the serious schism in Christendom. He had
never used a term, “social gospel,” and had not written any systematic concept for his social
gospel message. His thought can be considered too naïve and shallow to stimulate the scholarly
interest. Thus, scholars of American religious history have not studied much about his life and
thoughts. Usually, the intellectual studies about him were focused on a single book, In His Steps.
However, during the last couple of decades, several studies about his life and careers have been
carried out. Timothy Miller’s biography of Sheldon is one important contribution to rediscover
Charles M. Sheldon.
There is a problem in studying Sheldon, because most of his religious novels and other
books became out of print, and can hardly be found in circulations.4 Sheldon’s articles are also
not available easily. In this paper, I will present Sheldon’s life and thoughts, focusing on his view
on the church and his social ministries, with the careful examination of the primary sources, both
published and unpublished. These materials are well reserved in Kansas Historical Society. This
archival research helped me to better understand Sheldon’s life and thoughts. Through this study,
I was able to find that he was more than an author of a bestselling book. Firstly, I will analyze his
version of “Christian socialism” with focusing on various influences upon Sheldon’s thoughts. I
intend to present some evidences of a more evangelical nature of Sheldon’s social gospel, which
is rooted in the Holiness revivals and social reforms. Secondly, I want to illustrate some
remarkable aspects in Sheldon’s ministerial careers: His reforms in liturgy, education, social
welfare, and other social campaigns for temperance, pacifism, and ecumenism. Finally, I will
evaluate his ministry and thought with introducing the critiques to Sheldon from other scholars.
4
Three of his novels are still in print, including famous In His Steps, Jesus is Here, a sequel of In His
Steps, and His Brothers’ Keepers through an evangelical publisher, Barbour & Co.
2
I. Christian Socialism?: Evangelical Nature of Sheldon’s Social Gospel
Charles M. Sheldon (1857-1946) was a Congregational minister and Social Gospel
reformer. After his theological study at Andover Seminary, Sheldon began his ministry in
Waterbury, Vermont (1886-1888), and in 1889 accepted what turned out to be a lifelong call to
the newly formed Central Congregational Church in Topeka, Kansas (1889-1919). During his
later years, he worked for the Christian Herald, first as editor-in-chief, then as a contributing
editor (1920-1946). Sheldon was also known as the author of the best-selling novel, In His Steps.
The formation of Sheldon’s View on Theology
In Sheldon’s biographer, Timothy Miller's view, theologically, there is “no way to classify
Sheldon other than liberal,” who accepted biblical criticism and evolutionism.5 However, he does
not provide a relevant example of Sheldon’s such theological position. Miller simply states
Sheldon’s acceptance of the emerging liberalism, based on the circumstances of Andover
Theological Seminary in Sheldon’s school years, and does not provide information about the
specific professors or other social gospelers who influenced to Sheldon. Sheldon himself
mentions his opinion of the theological controversies during his Seminary years over the issues
such as “second Isaiah” and “second probation.” Yet he was unsatisfied with this kind of
theological arguments and with the Seminary’s unpractical curriculum. Sheldon criticized his
professors, who taught only “cheap fashion” of theology, saying: “as I recall the courses there
(Andover Seminary) was almost nothing taught about Bible schools or how to preach to boys and
girls or meet the needs of common men and women.”6
James Smylie insists that Sheldon was influenced from the contemporary Christian
5
Miller, Following In His Steps, 14.
6
Sheldon, Charles M. Sheldon His Life Story, (New York: George Doran Company, 1925), 48, 60-61.
3
socialists such as W. D. P. Bliss, George Herron, Josiah Strong, and W. T. Stead.7 However, I
cannot find significant comment about their influences in Sheldon’s writings. Richard Fox
evaluates Sheldon’s social gospel is “the moderate Gladden-style” which combines “the
individual soul building of liberal evangelicalism.”8 Sheldon confesses that he had been
influenced from two social preachers, Henry Ward Beecher and Phillips Brooks. Sheldon admires
them because of their message of “the proper relation of the church toward social questions of the
day.”9 In 1895, Sheldon attended the one-week summer school on applied Christianity at Iowa
College under the leadership of George Heron.10 According to Woodworth, Sheldon was not
strongly captivated by Heron at this time, although several of Heron’s supporters were Sheldon’s
favorites such as George Gates, Josiah Strong, and Graham Taylor.11 He supported several social
gospel institutions and magazines which published to advance “applied Christianity,” such as The
Kingdom and Independent. However, he contributed the most articles in more evangelical social
magazine Christian Herald and was ever its editor.
The more influential people in Sheldon’s life and thought were his father, Stewart
Sheldon who was also a Congregational minister and his uncle, Joseph Ward who later became
7
James Smylie, “Review of Following In His Steps,” Church History, 683.
8
Richard W. Fox, Jesus in America, (San Francisco: HarperSanfrancisco, 2004), 282. Washington
Gladden used to visit and preach at Sheldon’s church, and is believed to influence Sheldon’s ministry.
Bulletin of Central Congregational Church (April 23, 1905).
9
Sheldon, Charles M. Sheldon, 168-169. Sheldon, “Who Was Henry Word Beecher?” Charles
Sheldon’s Scrap Book, (New York: Christian Herald, 1942), 154-155. Sheldon, “The Student and
Humanity,” The University Review, Vol. xiii, No. 2 (Sep., 1891): 7. In these writings, Sheldon evaluated
Beecher and Brooks as “the America’s greatest preachers.” He was deeply impressed by Beecher’s lecture
in his senior year at Brown College, and was advised through the letters from Brooks in his early ministry.
10
Sheldon, Letter to Central Congregational Church, (July 15, 1895).
11
Ralph L. Woodworth, The Life and Writings of Charles M. Sheldon with Special Reforms to His
Relations with the Press, Dissertation for Ph. D, South Illinois University, 1983.
4
the president of Yankton College. They were Sheldon’s “heroes.” In many of his wrings, Sheldon
informs their definite influences for the personal piety, with the emphasis of Bible, prayer, and
family altar, and clean and simple life style. Sheldon had a strong conversion experience in that
family mood.12 Also, he criticized Unitarians and Deists, regarding them as “false thoughts of a
divine being.” He believed that God engages in and cares for the daily human affairs, and it is the
reason that we call God, “Father.”13 This belief was the basis of Sheldon’s social ministry.
Sheldon admired Dwight Moody, calling him as “the greatest man of our days,” and frequently
quoted his words in his writings. Also, he has a close relationship even with a fundamentalist,
William Jennings Bryan: “I have had many meetings with Mr. Bryan. I do not agree with him on
some matters of theology, but that does not have anything to do with my love for him and respect
for him. One does not have to agree with a man’s theology to love his religion.”14
This word represents Sheldon’s theological(?) position. His focus is not in theology but in
religion, and not in theory but in practice.15 He was both liberal and conservative, but he hates
the nominal Christians either liberal or conservative. He influenced from both Christian socialists
and pious family. He was sympathetic to both Harry Emerson Forsdick and William Jennings
Bryan. He loved to listen to sermons of both Brooks and Moody. He preached in both Federal
Council of Churches or Christian Endeavor Convention and American Missionary Association.16
12
Sheldon, Charles M. Sheldon His Life Story, 34-37.
13
Ibid., 142. Bulletin of Central Church, (Dec. 3, 1911)
14
Sheldon, Charles M. Sheldon His Life Story, 177-178.
15
This idea is most clear in his article, "Fewer Churches, More Religion." Christian Herald 53
(March 1930): 4-5, 25. Also, His famous statement, "Untheological Christianity" means that he negatively
views the formal doctrines of the church rather than theology, itself, because, in his view, it disturbs the
deep religious motivation. Sheldon, "Untheological Christianity," Christian Century, 43 (July, 1926): 837
16
Ronald White, Jr., Liberty and Justice for All: Racial Reform and the Social Gospel (1877-1925),
(New York: Harper & Row, 1990), 67.
5
The following Haight’s words would fit to describe Sheldon’s social gospel: “To align the church
with an ideology, such as socialism would be tend to reduce human existence to a function of
economics, but it has a social mission and role precisely in being spiritual and religious.”17
Sheldon’s Version of Christian Socialism
Sometime, Sheldon expressed the term, “Christian socialism,” in his novels. He presented
that issue in The Heart of the World: A Story of Christian Socialism. The main character, Rev.
Stanton wrote a controversial bestseller, Christian Socialist anonymously with the pen name
Mark Burns. This book was argued among the people as the heresy of the dangerous social
movement. In this book, Stanton (Sheldon) proclaimed the goal of Christian socialism is building
up the kingdom of God with common ownership on control of all the world’s necessities.
However, this Christian socialism receives “its inspiration and its progress from the divine source
of the Holy Spirit,” and “the heart of the world is love.”18
Sheldon distinctively tells a story of struggle between capital and labor, in His Brother’s
Keeper. Throughout this novel, Sheldon manifested his sympathetic understanding of labor’s
poor conditions, but he also displayed abhorrence for violence. The main character, Eric who
converted through association with Salvation Army, realizes that “the only permanent basis for
any true settlement of labor and capital must be a religious basis.”19 Sheldon was known as nonpartisan, voting for the man more than for the party.”20 The political system can be used for
17
Roger Haight, “The Mission of the Church in the Theology of the Social Gospel,” 489.
18
Sheldon, The Heart of the World: Story of Christian Socialism, (New York: Fleming Revell, 1905)
Similar issue is drawn in Crucifixion of Phillip Strong. The main hero, Phillip develops “a series of talks
on Christian Socialism,” although his congregation completely dismayed, regarding it as a “dangerous
idea.” The Crucifixion of Phillip Strong, (Chicago: McClurg and Co., 1894)
19
Sheldon, His Brothers’ Keeper, (Boston: Congregational Publishing Society, 1896)
20
Letter from Alf Landon (ex-Kansas governor) to Sheldon, Feb. 14, 1967. Sheldon’s manuscript file
6
social reform, but the political approach to social problem failed in Sheldon’s novel. It indicates a
more conservative position on this point than the other social gospeler. Similar issue was dealt in
Sheldon’s dramatic narrative, In His Steps To-day. Sheldon stresses the mutual and cooperative
effort for the solving the industrial problem. In this court drama, Jesus condemns the operator for
their selfishness and greed. He does not justify the strike of the miner either, saying “it is not true
that the right to strike is greater than the duty to work.”21
Sheldon was not socialist in political sense. Rather he is accused of being a socialist.
When Sheldon was suggested to be a running mate of Presidential candidate of the Socialist party,
his answer was one word, “No!” However, Sheldon used the term with a different definition. In
New York Times, Sheldon defines Christian Socialist as “one who applied the teachings of the
Sermon on the Mount to every life.”22 Sheldon did not advocate any other social or political
alteration of the capitalistic system. Rather he believed in “an enlightened and Christianized
capitalism.”23 Instead, Sheldon insists the logic of “right use” of property. Sheldon deduces that
it is not sinful for wealth to be concentrated in the hands of a few if that wealth is put into “right
use.”24 The following Hopkins’ comment is right: Sheldon’s writing was “a plea for a socialized
Christianity, not for a Christian socialism—a distinction worthy of note.”25
Sheldon believed when personal faith and social concern combined with meaningful
actions would solve the tensions afforded by administrative discretion. Sheldon insists that this is
in Kansas Historical Society.
21
Sheldon, In His Steps To-day, 14-32.
22
New York Times, (Feb. 25, 1946). Recited from Woodworth, The Life and Writings of CMS, 172.
23
Woodworth, The Life and Writings of CMS, 171.
24
Hector Leroy Cordova, The Formation of the Social Gospel of Charles Monroe Sheldon, 1886-1919,
M.A. thesis of San Jose University, 1967, 78.
25
Charles Howard Hopkins, The Rise of the Social Gospel in American Protestantism, 1865-1915
(New Haven: Yale University Press, 1940), 148.
7
the mission of every local church with the following slogan: “every church should be working on
one local problem, at least, and what we need is doing! doing! doing!”26 He declared that the
church has “a definite responsibility for social reform,” to apply Jesus’ teaching “to government
and the life of humanity as a social organism.”27 As Thomas Cox well observes, Sheldon’s
approach represented “an efficient balance of Christian stewardship and Progressive reform.”28
A Heir of the Nineteenth Century Evangelicalism
Sheldon believed and advocated major tenants of the Social Gospel message. At the same
time, Sheldon emphasized the importance of individual piety, and portrayed the contemporary
evangelical, holiness, revivalistic environments in his novels. His readers have been stimulated
by these elements. This model of religion, “the holiness of individual and society,” can be found
in the nineteenth century evangelicalism, and it is the heart of Wesley’s (Wesleyan) thoughts in
the plain (less theological) language. As Jean Miller Schmidt states, “early social gospelers were
evangelicals and they attempted in various ways to reconcile personal religion and social
reform.”29 The evangelical rhetoric, values, and morals permeated public discourses in the
nineteenth century. This is also clearly represented in most Social Gospelers, especially in Walter
Rauschenbusch, as many scholars agreed. (Sheldon was more conservative than Rauschenbush.)
Timothy Smith, Donald Dayton, Noris Magnuson, Ronald White, and Howard Hopkins
26
Sheldon, A Charles M. Sheldon Year Book, arranged and compiled by Charles D. Crane, (Topeka:
Crane & company, Printers, 1909), entry for July 12.
27
Sheldon, “The Responsibility of the Church for Social and Civic Reform,” The Church Calendar
Vol. iv, No. 9 (July, 1896), 1.
28
Thomas C. Cox, Blacks in Topeka, Kansas, 1865-1915 (Barton Rouge: Louisiana State University
Press, 1982), 151.
29
Jean Miller Schmidt, Souls or the Social Order: The Two Party System in American Protestantism,
(New York: Carlson Publishing Inc, 1991), 87.
8
argue for the evangelical origins of the American Social Gospel movement. According to them,
the Social Gospel movement had been more influenced from the earlier pre-Civil War revivalism,
with its radical social vision, rather than from the new liberal theological ideas or other social
theories. According to Timothy Smith, perfectionism and evangelical revivalism become
"socially volatile" when combined with a doctrine of "Christ's imminent conquest of the earth"
with the Post-millennialism merged without a break into what became the Social Gospel.30
White and Hopkins also observe, "… centered in the experience of the new birth in Christ,
nourished by the recurring fires of revivalism, evangelical faith and piety were religious
experiences for many who would later be affiliated with the social gospel."31 The humanitarian
social reform flowed earlier from Finney's revivals and Oberlin perfectionism. This religious
tendency could influence Sheldon’s family, because he was born in Wellsville, New York, and
had grown up moving around many areas of upstate New York and Massachusetts. These places
were the principle settings of Finney's revivals. White and Hopkins include Sheldon’s name
along with William Booth in their list of evangelical social gospelers.32
In his book, Salvation in the Slum, Norris Magnuson highlights Sheldon in his activities in
“evangelical social magazine,” Christian Herald. Magnuson carefully examines the gospel
welfare of the Holiness organizations such as the Salvation Army, the Volunteers of America,
Christian and Missionary Alliance, and Christian Herald, in this book.
33
Sheldon's Christology had not developed along with a soteriological basis. In His Steps
has no emphasis of Jesus Christ as "Justifier" for our sins, or "Savior" from the condemnation of
30
Timothy Smith, Revivalism and Social Reform, (Nashville: Abingdon, 1947), 237.
31
Ronald White and Howard Hopkins, The Social Gospel, (Philadelphia: Temple University Press,
1976), 143.
32
Ibid., 6.
33
Noris Magnuson, Salvation in Slums: Evangelical Social Work, (Grand Rapids: Baker, 1977), 128.
9
the sin. According to James Smylie, Sheldon’s Christ is “the Sanctifier,” through whose work the
Christian may grow more and more in righteousness.34 In his late years, Sheldon mentioned the
name of John Wesley in the list of people whom he wanted to see in heaven.35 In many
characteristics, Sheldon’s spirituality and ethics can be considered to be rooted in the Wesleyan
and Holiness movement during the nineteenth century. Holiness revival movements had shaken
not only the Christian personal life but also the substance of the churches and society. Both
individual and social perfectionism are clearly shown in Sheldon’s thoughts.
The Holiness Revivalism in Sheldon
Generally people regard the Social Gospel as liberal movement and the Holiness
movement as conservative (in some senses a pre-fundamentalist) phenomenon. A historian of the
Church of Nazarene, Rodney Reed wrote his dissertation on the unity of personal and social
ethics in the Holiness movement between 1880 and 1910, of which period is well known as the
“progressive era,” the golden age of the Social Gospel movement. Reed displays the themes of
social reforms and personal moral code among the Holiness circle:
The Holiness movements are commonly depicted as having two distinct and separable ethical
emphases. The first is a progressive, sometime radical, social ethic which placed holiness advocates
in the forefront of such movements as the abolition of slavery, women’s rights, temperance, child
welfare, and the care of the poor, the sick, and the imprisoned. The second is a rigorous personal
ethic which condemned participation in many of the popular amusements and personal habits of the
day such as the theater, the circus, card-playing, pool-shooting, dancing, tobacco, the wearing of
jewelry and the like.36
34
James Smylie, "Sheldon's In His Steps: Conscience and Discipleship." Theology Today 32
(April 1975): 35.
35
Sheldon, Charles M. Sheldon, 307. Glenn Clark, The Man Who Walked In His Steps, (St Paul:
Macalester Park Publishing. 1946), 60.
36
Rodney L. Reed, Holiness with Integrity: The Unity of Personal and Social Ethics in the Holiness
10
If one summarizes Sheldon’s personal and social ethics, the above description can be
directly quoted without revision. Sheldon’s social ethics was deeply rooted in philanthropy to the
weak and the marginalized. His personal moral taboo restricts many popular entertainments
which disturbs “simple” pious life, and did not prove any kind of extra luxury articles and
activities for the economical reason as well as the moral standard. He argues that the use of the
extra-luxury things is “disobeying the economic law of the use of God’s wealth.”37
Sheldon deepicted Jesus as the definite model of Christians conducts, describing Jesus as
“the most religious Person.”38 The emphasis of the humanity of Jesus in his earthly life is the
core of Chrsitocentricism of the social gospel and the contemporary classical liberalism. For
Sheldon, following in Jesus' steps means not just living with a specific moral ideal of what we
might become. He emphasized Jesus as the center of not only Christian behavior but also of
Christian worship. The traditional picture of Jesus is clearly represented in his rewriting of the
gospel story, The Life of Jesus. Sheldon did not present any radical picture of Jesus in this book,
faithfully, almost literally, adopting the narratives in the four gospels.39
In the late nineteenth century, the Christocentricism was stressed not only among the social
gospelers, but also among the Holiness leaders. Especially, A. B. Simpson develops his fourfold
gospel in Christocentric way: “Christ, our Savior, Sanctifier, Healer, and Coming King.”40 This
Movement, 1880-1910, (Salem, Ohio: Schmul Publishing Co., n.d.), 8.
37
Sheldon, “What is the matter with America?” manuscript. Kansas Historical Clipping, Vol. 6, p. 32,
Kansas Historical Society. Sheldon’s list of extra-luxury articles are face powder, cosmetics, perfume,
cigarettes, cigars, tobacco, snuff, jewelry, joy rides, movies, races, furs, chewing gum, and even ice-cream.
38
Sheldon, “What Would Jesus Do?” Christian Herald, 60 (Sept., 1937): 33. “Main Purpose of
Jesus,” Christian Herald, (Oct. 24, 1925): 7-8.
39
Sheldon, The Life of Jesus, (New York: Thomas Crowell Company, 1926).
40
Albert B. Simpson, Four-Fold Gospel, (Harrisburg, PA: Christian Publication, 1986).
11
motto became the “theological root” of Holiness/Pentecostal movement.41 Based on this
evangelical Christocentricism, the Holiness and the early Pentecostal leaders emphasized the
healing ministry, which is an imitation of earthly Jesus’ ministry, empowered by the Spirit. In
one editorial, Charles Parham42 criticized Sheldon’s In His Steps, because this book does not
include faith healer. Parham questioned, “Why didn’t at least one of the characters demonstrate
the power of faith healing, as Jesus would?”43 However, in In His Steps To-day, Sheldon
suggested six major ministries of the church. The third is “healing.” Sheldon insists that power
with a famous Bible verse, “Jesus is the same yesterday, today, and forever,” which is the most
frequently quoted verse among the faith healing ministers of the Holiness/Pentecostal circle.
Sheldon emphasizes the faith healing as follow:
The power of the Heavenly Father is the same in every age. The prayer of faith will heal the sick. It
does mean faith in healing power of the Heavenly Father, and the church has the right to preach and
practice the power. This requires faith, as it did when Jesus healed men’s disease on earth.44
Holiness and revivalistic circumstances can be found in most of Sheldon’s novels.
Especially the Salvation Army was the main organization in his novel, His Brother’s Keeper. Tent
revivals are the most frequent scenes in Sheldon’s novels, and depicted the stories of people
converted through the revival meetings. Sheldon criticized nominal Christians in his article,
“What would Jesus Do?”: “The nominal Christianity of the world is no more Christ likeness than
41
Donald Dayton, Theological Roots of Pentecostalism. (Peabody: Hendrickson, 1987).
42
It is noteworthy that Parham pioneered the Pentecostal movement at Topeka, Kansas, (where
Sheldon ministered with great fame) in 1900 (when Sheldon edited the Daily Capital for a week as an
experiment of the Christian newspaper, drawn in In His Steps).
43
John W. Ripley, “Erastus Stone’s Dream Castle: Birthplace of Pentecostalism,” Shawn County
Historical Society Bulletin, No. 52 (Jan. 1975): 48.
44
Sheldon, In His Steps To-day, 80. The six major ministerial focuses, which Sheldon suggested in
this book, are Prayer, Youth, Evangelism, Healing, Family, and Good citizenship.
12
paganism. It is worse. For it pretends to be something it is not.”45 Sheldon says, “all programs
are useless and all plans are fruitless unless there is a change of heart in the people. You must be
born again.”46 As Hutchison says, Sheldon was a “conversionist,” since “each of Sheldon’s
heroes experiences a form of conversion, and each set out to make converts of others.”47
However, he had a critical view to Billy Sunday’s style of revival meeting. 48 Sheldon
comments about Sunday in his manuscript: “It is impossible to imagine Jesus trying to convert
the world by the spectacular, noisy, vulgar financial methods of Mr. Sunday… I do not believe
the methods used by Jesus were inferior to those of the modern professional evangelist.”49 Based
on this view, Timothy Miller argues, “Sheldon would be no televangelist.”50 Sheldon criticizes
the mobile evangelists with their improper use of offerings in his novel, The Revival, or the
Spirit’s Power. The target could represent the “famous Mr. Sunday.”
In this novel, he insists the important role of evangelists who urge people’s conversion to
be in “complete overturning of all the old selfish, self-centered habits of a life time,” with a “deep,
joyful, religious experience.” The main character, evangelist Spencer is described as a “splendid,
consecrated Christian gentleman,” who speaks “in a very simple, direct manner, without dramatic
affectation.”51 Sheldon make us recall Moody in Spencer. Sheldon really admired Dwight Moody. In
his collection of short devotional writings, edited according to 365 days, Sheldon specially
marked Dewight Moody’s birthday on January 5, with the following comment: “DWIGHT L.
MOODY Born. A great man dies and all around the globe. Men hear the news, and mighty
45
Sheldon, "What Would Jesus Do?" Independent 97 (March 1, 1919),: 294.
46
Sheldon, In His Steps To-day, 81-82.
47
William Hutchison, Religious Pluralism in America. (New Haven: Yale Univ. Press, 2003), 100.
48
Miller, Following In His Steps, 186-187.
49
Sheldon, “Christianity and Mr. Sunday,” ms.ca.1916. Recited from Miller, Following, 187.
50
Miller, “Sheldon would be no televangelist,” cjonline.com/Sheldon.
51
Sheldon, The Revival, or the Spirit’s Power, (Cleveland: F. M. Barton, 1906).
13
nations mourn; but they forget that in the self-same hour. Perhaps as great a man has just been
born.”52 Quoting Moody’s words, Sheldon insists that great preachers must “spend their strength
trying to keep the church-members converted.”53
The term, the "baptism of the Spirit," was popular in the holiness movement in the
nineteenth century. It taught that the Spirit's presence in Christian life counteracted their tendency
to sin and empowered them for ministry. Sheldon's use of the baptism of the Spirit is closer to the
Reformed holiness teachings of Charles Finney and Keswick: the endorsement of power for total
obedience rather than eradication of the inbred sin. With the emphasis of prayer, Sheldon
continuously referred to the Holy Spirit in In His Steps. For the effective Christian morality and
to realize social reform, the role of the Holy Spirit is absolute in Sheldon's imitation ethics.
Sheldon connected the Spirit's presence and power with almost every significant
challenge, temptation, or decision the characters face. According to Gary Smith, “Sheldon's thesis
seems to be that because the Holy Spirit could work miracles and change people's fixed habits of
thought and speech and action in anything, including the conversion of the vilest sinners, the
elimination of slums, the revitalization of the church, the prohibition of liquor, and the reform of
society, were possible.”
54
In In His Steps, the Spirit inspires Maxwell's preaching, and was
present in the “holy air” at the weekly conference of devoted church members. At the Rectangle
revivals, no one could resist the "baptism of the Spirit.” Living according to “What would Jesus
do?” is possible through the mediation of the Spirit before the Christian conscience.
The campaigns for the purification of social environments, described in Sheldon’s novels,
52
Sheldon, A Charles M. Sheldon Year Book, 10.
53
Sheldon, “How to Succeed,” unpublished pamphlet, 1902, Sheldon’s manuscript file in Kansas
Historical Society.
54
Gary Smith, The Search for Social Salvation: Social Christianity and America, 1880-1925, (New
York: Lexington, 2000), 106.
14
were also the main theme of Holiness revivals especially after the Civil War. The following
explanation of Donald Dayton is noteworthy:
The purity crusade (against the prostitution, as "white slave trade") was closely tied to another issue
held over from the pre-Civil War period- temperance reform. Here, too, the aim was not regulation
but abolition-total abstinence and prohibition.... Both campaigns sought a major restructuring of
society. In the debate between "personal regeneration" and "cleaning up the environment" as
approaches to moral and social rehabilitation, the temperance movement came out on the liberal
side. It called for altering the environment so that people would not be subjected to the social
problems attributed to alcohol.55
The major force of the antislavery struggle was re-channeled into the "purity crusade"
against prostitution, with the close relation with the temperance movement. In In His Steps, the
most crucial social struggle is against liquor. Rev. Henry Maxwell (Sheldon) defines alcohol as
the worst social evil. Sheldon himself most rigorously worked for the temperance movement. For
this, the characters play systematic campaigns through Edward Norman’s newspaper and Donald
Mash’s political candidate.
The Place of the Church in Social and Civic Reform
Martin Marty evaluates that the message of In His Steps indicates “something of the
hunger Protestants had for the Utopian pictures of a better world in an economically moderate
context.”56 Many social gospelers envisaged the kingdom within a context of organic growth and
a progressive development of human society and history. For Sheldon, this social goal is possible
through the transformation of each individual. For this, Sheldon emphasized the definite role of
Christian community (the Church) for this vision. Sheldon strongly believed that the Church is
55
Donald Dayton, Discovering an Evangelical Heritage, (Peabody, MA: Hendrickson, 1988), 100.
56
Martin Marty, Righteous Empire: The Protestant Experience in America, (New York: Dial Press,
1970), 201.
15
the best institution to carry out social service. This opinion is well-drawn in his letter to a
prominent social gospeler, W. D. P. Bliss. He critically questioned to Bliss’ letter to Sheldon,
which presented that “the Church is a failure on that side of constructive work, depending the
need of labor union.” Bliss says:
I so believe that the church is, in large part of today, a failure on the social side of constructive
work. You say the churches lead in charity. I am not sure of this. I do not think that usually our
ecclesiastical charities are our best charities. The labor union is not a charitable organization. It
scorns “charity”…. But if it be so, I recognize still that social action, social structural reform, not
charity, is the need today.57
On the contrary to Bliss’ view, Sheldon states his positive opinion regarding the role of the
church as follow:
I have not yet found anything outside of the Church which contains the spiritual and Christian
leaven necessary to organize men and women together for social service. In other words, I have
found more selfishness and more hypocrisy and more narrowness in organizations outside the
Church than within it. I believe myself that the great remedy for America is a profound and real
revival of Christianity in the hearts of the people, and the fact that we need it so much is, to my
mind, the best proof that we are going to have it.
58
Sheldon’s focus is the change of people, not that of social structure. He did not believe
that the labor movement can elevate the laboring people. Sheldon convincingly says: “For the
churches of America will never have a revival until the members begin to love the church more
than the world.”59 He believed that spiritual revivals can make “new history for the entire
57
W. D. P. Bliss, “The Church and Social Service: Two Letters,” Independent 60 (Mar. 29, 1906):
737-739.
58
Charles Sheldon, “The Church and Social Service: Two Letters,” 737.
59
Sheldon, “The Great Revival at Westville,” Christian Century 54 (August 25, 1937): 1048.
16
community.”60 Sheldon himself accept the church would fail in some facts of social reforms for
the human weakness. Nevertheless, he believes that the church has been “the starting place for
human betterment,” and that the history of the church “not matched by any other organization
known.” He argues that the action of Federal Council of the Church for the abolition of war is “an
instance of the place of the church in civilization using its power and influence.”61 More radical
social gospelers criticized Sheldon, since his version of the social gospel was too moderate, just
espousing “middle-class moral conscience” with no suggestion of “more comprehensible reform
proposals.”62
Sheldon seeks the social ideal of a good Christian community, which is possible through
the individual following in Jesus’ steps with the practice of philanthropy, and with the communal
disciplines and works. Since Sheldon believes that each individual can be best nurtured through
communal disciplines in the Church, such as participating in public services, conferences, and
prayer meetings, Sheldon’s stories continuously shows us that these Christian forms of worship
and fellowship are the driving forces for individual’s following in Jesus' steps. Sheldon strongly
insists, “a church is not a place to work in, but a force to work with.”63 Yet, the church’s ultimate
substance and function should be social, and the church itself is the socialized and organized
form of Christian faith and life. For Sheldon, the mission of the church is to transform society
through Christianization of it, planting Christian values into the society.
II. Significant Social Ministries in Sheldon’s Life and Thoughts
In his novel, A Builder of Ships, Sheldon asserts the importance of action in the substance
60
Ibid., 1047.
61
Sheldon, “A Glorious Church,” Dr. Sheldon’s Scrap Book, 126-128.
62
Gary Smith, The Search for Social Salvation, 101.
63
Sheldon, “How to Succeed,” unpublished pamphlet.
17
of the church: “the church is not a dead thing of formality and custom, but a warm living
reality.”64 Sheldon focused on the concrete “actions” in his ministry and it must be “social” to
communicate with “fellow humans” for their social betterment as well as their religious growth.
To know the concrete needs of the people, he took on a sociological research. Sheldon
called himself a “sociologist,” but the academic study of people was not what he meant by that;
what he wanted was “practical sociology” to experience them, individually and collectively.
Right after he began his ministry at Central Congregational Church, Topeka, Kansas, he felt the
need of the study of people and their “surrounding” in that town. He chose eight groups of people,
living with each group for couple of weeks. The eight groups are streetcar operators, college
students, blacks, railroad workers, lawyers, physicians, businessmen, and newspaper workers.
However, the goal of his sociology is not just studying human surrounding, but to help their
needs. Sheldon insists, “the end of sociology is not theories or statistics but advice, work, and
help of the individual with the masses. The investigation of conditions is not sociology unless
such investigation helps the man.”65 This experience became the foundational information for his
ministry and for his novels. The eight groups of people, with the ninth Sheldon himself as a
minister, became the main characters of most of Sheldon’s social gospel novels.
His ministerial focus is not only the lower but also the middle or upper middle class of
people. According to Kathryn Timpany, the present minister of Central Church, many percent of
Sheldon’s congregation were quite rich people, including bankers, businessmen, lawyers, and
professors.66 Rev. Maxwell and his church in In His Steps could be the portrait of Sheldon
himself and his church. Sheldon’s main message was more targeted toward these richer people to
64
Sheldon, A Builder of Ships, (New York: George H. Doran, 1912), 56.
65
Sheldon, “How to Help Mankind,” TSJ (Nov. 9, 1891). Recited from Miller, Following, 24.
66
Interview with Rev. Kathryn Timpany
18
awake their stewardship of what they have. Sheldon insists, toward the “civilized people,” that
our money should be “lost for the master’s sake,” and that “a man cannot follow the Christ unless
he is willing to lose anything that makes that following impossible.”67 Sheldon believed when
these unselfish men share what they have, “our civilization will be redeemed from paganism.”68
In his first pastorate at Waterbury, Sheldon’s most “ingenious” ministerial project was
“abatement of the street dust,” for the clean environment of that town.69 Although Sheldon and
his sermons were favored by church members, he was impatient with this tradition-bound “New
England church.” In 1889, Sheldon moved to a newly formed Central Congregational Church of
Topeka, and his social ministry flourished. I will provide some significant examples of Sheldon’s
social ministry in his life and thought.
Liturgical Renovation
For Sheldon, worship is social as well as religious in its motivation, its methodology, and
its goal. His most concern in worship is how to attract people in experiencing God and how to
nurture them to follow in Jesus’ steps. Sheldon stressed a people-centered worship, although he
emphasized the pious attitude in worship. He points out two most important elements for the true
worship: “holiness” and “reverence.”70 Also, Sheldon stresses Sabbath keeping. He strongly
criticizes the neglect of the Sabbath, and it is a “chief evil of the day.”
Sheldon was dissatisfied with the rational creeds of Christian belief, because it does not
touch our hearts, bringing forth the "formal repentance."71 In 1889, he removed entirely the
67
Sheldon, “Is Christianity Practical in Worldly Affairs?” The Ladies Home Journal (Nov. 1899): 10.
68
Sheldon, “Is Our Civilization Christian?” Seminary Notes, Vol. 2, No. 3 (Dec. 1892): 62.
69
Sheldon, Charles M. Sheldon, 77-78; Miller, Following, 17.
70
Sheldon, “The Meaning of Worship,” Dr. Sheldon’s Scrap Book, 91-92.
71
Sheldon, "Untheological Christianity," 837.
19
Apostles’ Creed from the services.72 Rituals are not a big part in Sheldon’s ministry. He alarms
the serious decline of the number of attendants in services, because the church failed to attract
people’s attention with focusing on doctrinal matters, and because people became to be more
fascinated by secular amusements.73 Sheldon aggressively says, “How few of the religious
leaders know how to beat the world, the flesh, and the devil in the matter of attractiveness.” He
suggests the church to “make religion interesting, in its preaching and worship.”74
Sheldon focuses the “atmosphere” for “enjoying the gracious companionship.”75 He
urges fellow ministers to “use every item, even entertainment” which contributes to the
worship.76 One of the endeavors was hymnal. Sheldon shows that the amazing power of gracious
hymns touches people’s mind in In His Steps. It was a great tool for the revival. Sheldon himself
stresses hymn singing in his church services, and wrote numerous hymns. Every week, he
suggested a newly written hymn in the Bulletin. The more important tool for the “interesting
worship,” is sermon. Sheldon argues that “the sermon has lost its power” comparing the time
when its power had been dominant during the first and second Great Awakenings.77 According to
Miller, Sheldon’s preaching style was quite “conventional” to lead people’s active participation.
One of Sheldon’s favorite methods for involving his congregation in church life was “having
parishioners submit questions,” and he answered them usually in the Sunday evening service.78
Sheldon’s idea of conventional style of preaching, with question and answers, is represented in
72
Miller, Following, 32.
73
Sheldon, “If Jesus were Here Today,” Christian Herald (Dec. 1945): 18.
74
Sheldon, “Make Religion Interesting,” Dr. Sheldon’s Scrap Book, 75-76.
75
Sheldon, “The Meaning of Worship,” 92, 94.
76
Sheldon, “Sheldon Tips,” unpublished print, Sheldon’s manuscript file, Kansas Historical Society.
77
Sheldon, “The Minister and His Young People,” Independent 57 (Dec. 29, 1904): 1501.
78
Miller, Following, 32-33.
20
his novel, John King’s Question Class.79
However, in his early days at Topeka, he confessed his struggle with preaching to his
close friend, L. D. Whittemore, a professor of Washburn College: “The hardest thing for me in
my preaching so far is the feeling that I am not enough possessed with what I give out.”80
Especially he had a trouble with Sunday evening service for the decrease of the attendants.81
Finally, he devised “a new homiletic technique-the sermon-serial.”82 In His Steps, was the
seventh in a series of story-telling sermons. According to Miller, within three weeks the church
was packed on Sunday nights. People came from many other churches, especially students from
the near Washburn College.83 Sheldon had written and preached thirty sermon stories by the time
of his retirement in 1919.
Sheldon’s serial story sermons were sensational, because it made people interesting in it
and anticipate the next episode like a modern Soap Opera. Some other his religious reform was
“Protestant confessional,” which was different from the Catholic model; His version was what
today would be called “pastoral counseling.”84 Also, Sheldon renovated the Christian funeral
custom with "joyous" mood and with chief cost, as a celebration of the "immortality," as the
"beginning" of new life.85 However, his main focus in his religious ministry was toward
79
Sheldon, John King’s Question Class (Chicago: Advance Publishing Co. 1899).
80
Sheldon, Letter to Whittemore, Sheldon’s manuscript file, Kansas Historical Society.
81
Sheldon, Charles M. Sheldon, 95.
82
Frank Mott, Golden Multitudes: The story of Best Sellers in the US, (New York: Macmillan, 1947),
193. According to John Ferre, Sheldon’s use of narrative from the pulpit was not his innovation. More
than twenty years earlier, Harriet Beecher Stowe had begun this style of sermon with serial novels. (John
Ferre, A Social Gospel for Millions, (Bowling Green, Ohio: Bowling Green State Univ. Press, 1988), 17.
83
Miller, Following In His Steps, 67.
84
About this idea of Sheldon, see the following articles: “Professional Confessional,” Atlantic
Monthly 129 (Jan. 1922): 14-22; “Protestant Confessional,” Christian Herald 63 (Sep. 1940): 26, 48.
85
Miller, Following, 187-188. He had a trouble with the church members in his Waterbury ministry
21
the younger generation, nurturing them with Biblical value.
Education to build up good Christian citizen
During his ministry, Sheldon endeavored for the effective Sunday school and for the
Public school curriculum. In his novel, Lend a Hand, Sheldon mainly deals with the issue of
education, appealing for accessible schooling and free circulating libraries.86 He explains the
reason of the importance of education of the young as follow:
With children and young people there is hope that you may start in their minds the right conception
of a social righteousness. They are not yet entangled politically or commercially. Their minds are
free to entertain some clear and just conception of the kingdom of God …. The regeneration of
American politics and American commercialism, the birth of a new and needed righteousness for
this nation lies with the young generation.87
Sheldon insists that the world’s greatest problem is the human problem, and he believed that
problem can be overcome through the biblical education. Sheldon himself spent much time with
the children and the students in his church. To attract these young generation, he planned many
programs such as religious drama, sports activities, and church libraries.
The goal of this education is to build up “good citizenship” with profound Christian values.
In Sheldon’s mind, without this value, it is impossible to build up a good citizen. Sheldon
published a pamphlet, “A Short Catechism on Good Citizenship,” for the church members in
1902. It provides a guide of Christian social and political obligations. He insists, “Is it the duty of
for his leading funerals in joyous mood. However, his belief and practices of the “joyous funeral” had
been well responded in Central Church. About his philosophy of Christian funerals, see the following
articles: “Cheerful Funeral,” CH 42 (Mar. 1919); “The High Cost of Dying,” CH 43 (May 1920);
“Immortality,” CH 63 (July 1940); “Our Pagan Funerals,” CH 69 (Feb. 1946).
86
Sheldon, Lend a Hand, (Chicago: Fleming H. Revell, 1899).
87
Sheldon, “The Minister and His Young People,” 503-504.
22
Christian men and women to take an active part in city politics? It is. As much a sacred duty as to
go to church or engage in an honest business or perform any other duty that belongs to civilized
life.” Sheldon presented a strong Christian value here, too: “What is the first mark of a good
citizen? A profound faith in the principle of good government by the people.”88 Sheldon insisted
an important role of election to sincere Christian candidates with “good citizenship.” He urges
people must nominate and elect Christians.89 Sheldon draws this idea in the episode of Donald
Mash’s political candidate against the Saloon forces in In His Steps.
In many writings, Sheldon seriously raised the problem of the secular curriculum and the
narrow scholasticism in public schools. He insisted that the school must teach the Bible and the
essence of the biblical teaching is “universal love for the fellow-men.” Sheldon insists, “If love of
Christ is the greatest thing in the world, it must be the greatest thing in education.”90 In a later
article, Sheldon underscores the same argument: “If I were a teacher, I would teach the need of
universal citizenship. The curse of the world today is egoistic nationalism…. I would teach the
need of religion. By religion I mean loving God and your neighbors.”91 Sheldon’s passion of
love for the fellow humans is better drawn in his ministry for the marginalized.
Mission for the Marginalized
Sheldon says that the people in the church is basically good, but the problem is they have
not been taught from the pulpit to be righteous in social and civic affairs,” bringing the gospel of
88
Sheldon, “A Short Catechism on Good Citizenship,” pamphlet. (Topeka, Kansas: Central
Congregational Church, 1902), 22, 23, 24. 27. Sheldon presents an important role of election Christians
with “good citizenship.”
89
Sheldon, “Why Not?” Christian Century, Vol. 49, No. 29 (July 20, 1932): 908.
90
Sheldon, “The Student and Humanity,” The University Review (Sep. 1891): 5-7. Also see Sheldon’s
other articles, “Can Religion Be Taught,” Atlantic Monthly 136 (Oct. 1925): 467-472; “Compulsory Pagan
Education,” Kansas Woman’s Journal 3 (June 1924): 1, 5.
91
Sheldon, “If I Were a Teacher,” Household Magazine, Vol. 36, No. 4 (April 1936): 36.
23
abundant life to the city, the slum, the social problem of the discrimination. In fact, the major
characters in In His Steps were not bad irresponsible Christians, before their decision to embrace
the “What would Jesus do?” life. Yet they became totally different Christians after this awakening.
By raising the issue of social problems, Sheldon’s main message was to “preach the gospel to the
poor.” This ministerial goal spread throughout the stories as a concrete mark of true Christianity.
In In His Steps, those who dedicated themselves began their devoted lives by joining in slum
ministry. According to Dayton, during the late nineteenth century, this conviction of “preach the
gospel to the poor” became widespread among evangelicals, who were involved in a call “to
ministry in skid-row and red-light districts.”92 Sheldon stresses that “to follow in his steps”
means imitating his most prominent ministry on earth: to feed and to heal the poor.
Sheldon’s social concerns for the marginalized include the poor, the sick, the handicap,
prisoners, immigrants, American Indians, Jews, blacks, and gentiles in the mission fields.
Sheldon’s social welfare programs for the poor are not only supporting them with simple
donation but also establishing a vocational education center for the unemployed. According to
Miller, Sheldon himself tried to give his money to the poor as much as possible during his life.
Sometimes it caused a problem with his wife. Sheldon’s care for the weak began from his college
years. When he attended in Brown College, he had a special relationship with Chinese
immigrants. He voluntarily led an English class for them by using Bible as a text. When he
ministered at Waterbury, he always supplied typed sermon to the deaf members.93
However, the most notable social project in Sheldon’s ministry was his endeavor to uplift
of Tennesseetown, where is the district of the black residents. In his article, “A Local Negro
Problem,” Sheldon introduces his Tennesseetown project and strongly argues against the racism:
92
Dayton, Discovering an Evangelical Heritage, 112-113.
93
Miller, Following, 12,
24
There is no “negro problem,” any more than there is an “Anglo Saxon problem.” The only
problem… is the “human problem” … The caste prejudice which lies at the bottom of all this is a
thing which I, in my Puritan, Anglo Saxon stupidity. The true Christian cannot draw a color line
to shut a human being out of any avenue of progress and existence. A black man is made in
God’s image just as much as a white man.”94
In his sermon, “The Statesmanship of Christ,” Sheldon more radically and politically
argues with the narrowness of Anglo Saxon superiority: “This country should sometime have a
negro president and a negro congress.”95 He opposed the KKK in Kansas.96 In this sense,
Timothy Miller calls him “Kansas’ first white civil right activist.”97 Sheldon hated all kinds of
racism. He supported Indian missions and strongly criticized General Custer’s cruel treatment to
the Indians.98 Also Sheldon criticized national anti-Semitism and Hitler’s evil actions during the
WWII, appealing the Christian conscience with special emphasis on the tragic condition of the
Jews.99 He welcomed black people to be members of his church. He would dream a racially
integrated church of black and white. Yet, this caused some problems with the white members,
and had not been successfully achieved.100
Sheldon realized a serious racial discrimination and poor living conditions of the black
94
Sheldon, “A Local Negro Problem,” The Kingdom, (April 10, 1896): 2.
95
Sheldon, “Statesmanship of Christ: First of the Series,” preached at Central Congregational Church
on July 19, 1890, unpublished sermon, p.10, Kansas Historical Society.
96
Charles Yrigoyen, Jr., “Charles M. Sheldon: Christian Social Novelist,” Bulletin of the
Congregational Library 33 (Winter 1982): 15.
97
Timothy Miller, “Charles M. Sheldon: Kansas’ First White Civil rights Activist,” unpublished
lecture at University of Kansas.
98
“Dr. Charles M. Sheldon Saw Custer’s Calvary on Last Ride to Indian War,” TDC (June 25, 1922).
99
Sheldon, “What Would Jesus Do about Anti-Semitism,” Liberty 16 (April 29, 1939): 55-56.
100
Ibid. In this article, he mentions the problem with white members: “When many of negroes have
come into my church and Sunday school, some white families took their children out of the church and
withdraw to another church.”
25
through his “practical” social research. Then he called upon the church members to help them.
Since 1891, for twenty years, Sheldon and his church had worked for the Tennesseetown with
various projects, such as Kindergarten for the black children, Library for the students, educational
and vocational centers for the adults, various social and cultural clubs especially for the black
women, and finally the general improvement of the whole town. Especially the success of
Kindergarten was notable with the sincere contribution of Mrs. June Chapman. Timothy Miller
considers her as the pioneer of early education in the whole Topeka school system. Sheldon’s
Kindergarten was recorded as the first kindergarten for blacks west of the Mississippi.101
This successful story of Tennesseetown became the motif of Sheldon’s novel, The
Redemption of Freetown. Although the Freetown, a black ghetto, was notorious for the vice and
crime, fifteen years later it became the beautiful Christian town.102 Ronald White also signifies
Sheldon’s project as one important moment of racial reform in Social Gospel movement. White
concludes that Sheldon’s interest was not just in social improvement, but in “the Christianization
of the blacks in Tennesseetown,” and he called as such in the beginning of this project.103
Sheldon’s love of humanity extends to abroad. Sheldon’s church actively supported
missionary works and sent about thirty missionaries to foreign lands. Foreigners in America were
included in this mission. Sheldon claimed that Central Church produced “more missionaries than
any other church in America.” In Sheldon’s church, mission works carried out with supporting
the materials needs. In the report of a missionary, Edna Long appreciates Sheldon’s support for
the famine in India: “It was corn from Kansas that saved my life in 1900. Many people in this
101
About this significant Tennessetown project, see the following document: Sheldon, Charles M.
Sheldon, 93-95; Miller, Following, 46-65; Timothy Miller, “Charles Sheldon and the Uplift of
Tennessetown,” Kansas History Vol. 9 No. 3 (Autumn 1986): 125-137.
102
Sheldon, The Redemption of Freetown, (Chicago: United Society of Christian Endeavor, 1898).
103
Ronald White, Liberty and Justice for All, 32, 35.
26
district still remember Dr, Sheldon. He saved thousands of us when he sent a ship of grain to
Bombay.”104 According to the church bulletins, they have special conferences twice in a month
on Sunday afternoons. They called one “missionary afternoon” and the other “social afternoon.”
In mission conferences, the church members listened to special mission reports. Discussions and
prayers were followed. Sometime they prepared special fund-raising programs for the mission. In
each conference, they usually focused on one nation or province. Sheldon himself has a special
concern in African mission.105 He declared a “Mission Creed.” This is the only creed of the
church. Here, he presented a strong missionary commitment. It ends as follow: “We promise to
do all in our power for the spread of the gospel in this and other land.”
The significant thing is that this mission works was carried out and hosted by Women’s
Society. Most of the presiding leaders, reporters, leaders, were women. They often discussed
about “the new women” both in America and in mission fields. Sheldon strongly encouraged the
enlightenment of the “new women” and the important place for the church works. Moreover, he
included many women in the list of Church Officers, although women were placed in the
comparatively lower positions. He opened more opportunities of ministry for the women. It is
noteworthy that two women, Rachel and Virginia, are the most important players in In His Steps.
However, his view is not enough to be considered as a modern feminism, since he still held the
Victorian ideal of domestic women with the strong emphasis of family.106
Sheldon’s social welfare was motivated from his Christian philanthropy. However, he
hated the sins, which always comes from “human problem.” He believed that all the social
104
Edna Margaret Long, “It is Good to Remember a Great Man,” Christian Herald (June 28, 1957): 2.
105
This information was attained through my examination of various Bulletins of Central
Congregational Church, especially Women’s Society Bulletins, during the thirty years of Sheldon’s ministry,
both reserved in Central Congregational Church and in Kansas Historical Society.
106
Sheldon, In His Steps To-day, 153-174.
27
welfare should be carried out with eliminating the individual selfishness and environmental evils.
Fighting against Social Evils
“Selfishness is the best known sin of the world, and does not improve on acquaintance. It
is the source of wars, cruelty, injustice, greed, and lust. It fills jails, asylums, poor houses, and
cemeteries. It sins against the unborn and condemns them to lifelong pain poverty.”107 Sheldon
defines “the greatest world problem” as “human selfishness,” which causes all kinds of social
problems. Because all the social sins and problems are rooted in individual problems, Sheldon
insists that the church must begin with the “cure” of individual mind: “The Church is an
organization that stands for character building to change people’s mind.”108
Based on this definition, Sheldon fought against the contemporary social evils, including
all kinds of violence and cruelty, wars, theoretical arguments, labor strikes, discrimination,
commercialism, the use of luxurious things, gambling, secular amusements, gossip, drug abuse,
tobacco, etc. In Sheldon’s novels and career, the most abhorred vice is alcohol. Like other social
gospelers did, Sheldon believed that drinking and consumption of alcohol led to serious social
and economical problems and crimes as the link of the chain of poverty. Because, John Ferre
expresses, “drinking leads to unemployment; unemployment leads to poverty; and poverty leads
to drinking.”109 Influenced by his father and uncle, Sheldon pledged at age seven not to use
alcohol and tobacco, and never broke that promise.
Sheldon was one of the leading pastors who played a pivotal role in winning the
107
Sheldon, “Selfishness,” Life’s Treasure Book, 33. Also see his article, “Selfishness,” Dr. Sheldon’s
Scrap Book, 58-60.
108
Sheldon, “the Greatest World Problem,” 37.
109
Ferre, A Social Gospel for Millions, 25.
28
adaptation of the Eighteenth Amendment, which established national prohibition.110 He actively
supported various prohibition organizations, such as Anti-Saloon League and Women’s Christian
Temperance Union. In autobiography, Sheldon goes into detail about his temperance campaigns
focusing on his participation in the “Flying Squadron” (1914-1915).111 In many of his writings,
Sheldon reported the evilness of alcohol and its problematic results. Sheldon emphasized the
need of temperance whenever he talked and wrote about the social and political participation of
Christians. He tried to persuade, both in words and in letters, fellow ministers and officers in
order to join in the temperance campaign. The prohibition campaign is the most frequent major
plots in his novels.112 Moreover he visited twice in Britain mainly for the temperance
campaign,113 and took the long prohibition world tours, to Hawaii, South islands, Australia and
New Zealand. As I described, for Sheldon, temperance is the key social campaign to build up the
kingdom of God. Although Sheldon conceded that Jesus drank wine, he claimed that Jesus would
not do in the changed situation of the nineteenth and twentieth century America.114
The more serious social evil for Sheldon, was all kinds of violence. It violates God’s
ultimate law of brotherly love. Sheldon loved sports, but hated violent sports in any sorts, such as
boxing which dealt in In His Steps. Sheldon also protested against violent labor actions, and
disapproved ideological quarreling as well as physical battling. His mercy and non-violence spirit
extended not only to humanity but also to animals. Sheldon was a vegetarian, and recommended
110
Miller, Following, 164.
111
Sheldon, Charles M. Sheldon, 144-162.
112
The following three are the most representative examples: In His steps (1897), Who Killed Joe’s
Baby? (Chicago: Advance Publishing Co, 1901), The Narrow Gate, (Chicago: Advance, 1903).
113
After these trips, in 1900 and in 1908, he wrote quite a long article with the title, “Great Britain
and the Liquor Business,” The Independent 65 (Sep. 17, 1908): 643-648.
114
Jill Brush, “Reverend Charles Sheldon Fought Alcohol,” A lecture at Kansas Historical Society,
www.kshs.org/features/feat601.htm
29
this lifestyle to simplify our lives, saying: “Meanwhile I have the satisfaction of unusually good
health (He lived 89 years),... the Beef Trust can get nothing out of me.”115 Sheldon criticized the
circus which abused animals when he saw that in his visit to New York City.116
According to L. H. Robinson, Sheldon was a “militant pacifist,” declaring “war is the most
wicked, wasteful, and stupid activity of human race.”117 Anti-war campaign was the central
activity in his later years, especially during the World Wars. He insisted the complete abolition of
imperialism, and criticized the public school for its teaching of war heroes, such as Napoleon,
who was the world’s most wicked man in Sheldon’s mind.118 Sheldon hated even the use of
military symbols and terms. (However, the Salvation Army was one of Sheldon’s most favorite
religious institutions.) Sheldon argued what Jesus would do first is condemning the militarism
and promote world peace, if He were on earth.119 Sheldon described his anti-war sentiment in
his novels, including A Builder of Ships (1912), All the World (1918), and Jesus is Here! (1926).
Miller introduces some notable anti-war activities by Sheldon. In 1921 and 1922, when he
served as editor of the Christian Herald, Sheldon used his national pulpit to lobby for peace and
submitted his petition to President Harding. In the early 1930s, Sheldon campaigned for peace
through use of posters and billboards. In 1937, he encouraged the churches to petition the
President for governmental preparation of an office to promote world citizenship.120 Once he
ever predicted that Japan would never attack the United States. However, during the WWI, he
115
Sheldon, “The Confessions of a Vegetarian,” Independent 60 (June 21, 1906): 1458.
116
Sheldon, “The Show That Would have Stunned New York,” unpublished sermon, Sheldon’s
manuscript file, Kansas Historical Society.
117
L. H. Robins, “Militant Pacifist,” New York Time Magazine (Dec. 3, 1939): 14, 26.
118
Sheldon, “What Would Happen?” Christian Century 41 (May 22, 1924): 662.
119
Sheldon, “If Jesus Come Back Today,” Christian Century Vol. 51, No. 26 (June 27, 1934): 863;
Also he presented such Jesus in his novel, Jesus is Here, the sequel of In His Steps.
120
Miller, Following, 176.
30
ever preached with the nuance of the need of “just war,” saying that the goal of war should be the
abolition of all wars with the vision of the world without military forces.121 Once more, he
claimed, in the midst of WWII, “We shall win the war against Japan and Germany. But it will
depend on our own inner consecration to a real Christian life if we win a world free from war for
our children and theirs.”122 He expected that the WWII would be the last battle.123 His dream
has never come true. Sheldon was convinced that “Christianized America” would and should be
the peacemaker with brotherhood for all the nations.124
Ecumenism: “United Church in the United States”
Sheldon advocated the unity: The unity of the poor and the rich, of the capital and labor, of
the black and the white, of men and women, and of nations. This great unity can be possible only
through the “united Christendom.” Sheldon realized that the churches could not be united on
theological basis. He considered doctrinal arguments to be “foolish discussions.” He urged
churches to ignore the doctrinal differences and sectarianism, and rather called “untheological
Christianity.” The basis of this unity is God’s two commandments: “love of God and love of
neighbors, and can and must be done in its “spiritual enthusiasm” and social services and
missions as the ultimate functions and “responsibility of the church.”125
Sheldon was a vigorous supporter of ecumenism and Federal Council of Churches.
121
Sheldon, “A Sermon for War Time,” Christian Herald Vol 40, No. 19 (May 9, 1917): 536.
122
Sheldon, “Blessed Are the Peacemakers,” Christian Herald Vol. 65, No. 4 (April 1942): 39.
123
Sheldon, “The Adventure of Peace,” Christian Herald Vol. 65, No. 12 (Dec. 1942): 18.
124
Sheldon, In His Steps To-day, 187, 188.
125
See the following articles: “Fewer Churches, More Religions,” “Untheological Christianity,” “Is
Our civilization Christian?” “Sociology from the Preacher’s Standpoint,” “The Responsibility of the
Church,” “A Plea for the Unity of Christendom,” unpublished sermon at Central Church on March 5, 1893,
Kansas Historical Society, “All One Body We,” Christian Herald Vol. 53, No. 18 (May 3, 1930): 10.
31
Sheldon practiced some ecumenical approaches in his hometown, inviting other denominational
churches in common social works and in fellowship. According to John Ripley, a local Kansan
historian, Sheldon called his church just “Central Church” omitting denominational label,
“Congregational.”126 This is well represented in his novel, The Miracle at Markham: How
Twelve Churches Became One. In this novel, Rev. John Procter (Sheldon) proposes five main
points for the Christianizing the town at the Union Church: 1) the need of a united church; 2) The
need of a Christian Sabbath; 3) The need of a combined attack upon the saloon; 4) The need of
evangelizing effort in the factory district; 5) The need of a public voice, the Christian
newspaper.127
Yet this unity is applied only in Protestant churches in Sheldon’s mind. He never claimed
a unity with the Catholics and other ecumenical discussion with the other religions. Instead he
calls them “paganism,” with the emphasis of mission for Christianizing them. Once ever he
proposed that Protestant, Catholics, and Jews should carry the unified anti-war campaign
together.128 Sheldon dreamed of “the great United Church in the United States.”
III. “Christian America,” What Sheldon Dreamed: Unitary Assessment
Sheldon had believed his ideal throughout his whole life from the beginning of his
pastorate until he died. It is astonishing that his thought had never been changed and revised.
Sheldon believed that Jesus’ teaching should be “applied to government and the life of humanity
126
John Ripley, “Strange Story of Charles M. Sheldon’s In His Steps,” Kansas Historical Quartely 34
(Autumn 1968): 3-4.
127
Sheldon, The Miracle at Markham: How Twelve Churches Became One, (Chicago: The Church
Press, 1899).
128
Sheldon, “The Adventure of Peace,” 55.
32
as a social organism,” and that “the church has a definite and positive responsibility for social and
civic reform.”129 Sheldon dreamed a “Christian utopia” established here in America.
In this regard, Sheldon has the ambiguity of a dualistic view of the world, divided into
two forces: The good (Christian) way and the evil (secular) way. For him, the world outside the
Christian church and Christian home was the place of “temptation.”130 Sheldon declared that “the
world, the flesh, and the devils,” are the three great enemies that the church must defeat.131 (This
topic of three-fold “enemies” has been typically proclaimed by the Holiness preachers.)
Based on that dualism, he condemned secular entertainments. In many writings, Sheldon
criticizes the Broadway and Hollywood business. He believed that Jesus would do so as well. In
Jesus is Here, Jesus criticizes the sinful stage performances in New York City. The critique and
cleaning the motion picture industry was the main theme in Howard Chase, Red Hill, Kansas.132
Sheldon himself confesses that he is not a “theater-goer.” However, he actively used the
contemporary popular cultural media for his ministry to “make the religion interesting.” His
serial sermon story is one manifestation of this approach. He participated in the making of the
play version of In His Steps, and presented that play in his church several times.133 There is a
film version of In His Steps, too. Sheldon clarifies this ambiguous dualism as follow: “When the
theater is in real Christian hands, it will begin to do its real Christian work and be an adjunct to
help the Church and home in the real influence on character in the shaping of righteousness.”134
Because Sheldon believed in the “elevating power of Christianity over all things that belong to
129
Sheldon, “The Responsibility of the Church,” 1.
130
Sheldon, Charles M. Sheldon, 38.
131
Sheldon, “Make Religion Interesting,” 75-76.
132
Sheldon, Howard Chase, Red Hill, Kansas, (New York: George E. Doran, 1918). Also see his
article, “If Jesus Came Back Today,” 864.
133
Charles Sheldon and Frank H. Lane, In His Steps: A Dramatic Adaptation.
134
Sheldon, “Reforming the Theater,” Independent 68 (April 7, 1910): 758.
33
humanity,”135 he actively used secular worldly sources by baptizing them.
These statements can be applied to all other cultures of human life including religious,
social, economical, and political areas. Sheldon convinced that all human culture can be used for
the social mission, when they are “Christianized.” The church must embrace its gospel message
with those sources. He believed in “Christianized capitalism,” “Christianized government,” and
further “Christianized America.” In his sermon, “The Great First of the Church,” he declared that
United States is definitely a “Christian nation,” and urged his audiences to call their country as so.
Yet, he criticized that the social and political affairs of America are ignored this identity.136 He
saw many problems in American politics and economics. In Sheldon’s version of Social Gospel,
this social regeneration is possible only through the Christian church. Any non-Christian social
approach cannot reach the goal of ideal society, since each individual must be Christianized
before the social order. Those who converted to Christian commitment to follow in Jesus’ steps
would convert to the whole social absurdity.
However, this Christianized America is just an agent for the bigger mission,
“Christianization of the whole world.” In In His Steps To-day, Sheldon argues that Jesus is not a
person of one nationality, but a “world citizen.” Sheldon criticized the wasting of food in America,
in spite of famine in other lands. He also criticizes the narrow American nationalism. God needs
the regenerated America for its “international mission”: “It is the duty of America now to bear the
torch of Freedom and Brotherhood to all the nations of the earth.”137 After all, Sheldon’s dream
is in the following words: “True statesmanship looks to a theocracy. The best government is that
135
Sheldon, “Is Christian Theater Possible,” Independent 53 (March 14, 1901), 618.
136
Sheldon, “The Great First of the Church,” The Open Church (Oct. 1894): 1-2. Similar issue is
discussed in “A Short Catechism on Good citizenship.”
137
Sheldon, In His Steps To-day, 177, 180, 188.
34
one God is King of kings, and Lord of lords.”138
In many regards, Sheldon’s social idea shares common nature and goal with today’s
Christian Right and the contemporary evangelicals. Politically, they (both Sheldon and today’s
“evangelicals”) dream Christian theocracy with aggressive social and political participation.
(Modern evangelicals have withdrawn the past separatist attitude toward the worldly affairs.)
They blame “Socialism,” and advocate Christianized capitalism. They believe in that Christian
identity of the candidates is the most important condition in elections.
Culturally, they have a mentality of “moral superiority” and seriously concern of the
nation’s moral decline. Their moral codes focus on sexual behavior, drinking, smoking, abortion,
etc. Christian family value with the Victorian ideal is the most important matter, even though they
have opened the wider door of ministries and missions to women. They condemn many secular
activities, especially commercial pop-culture. However, they know how to attract people with the
active use of the mass media and other cultural sources. They endeavor for the better
communication of the gospel with the people. Thus their worship is social, emotional, and
“people-centered.”
Socially, they are committed to social welfare rather than structural reform. They criticize
public education for its neglect biblical values. Theologically, and spiritually, their religions are
less theoretical and emotional. They insist a practical curriculum of Seminary education. Also,
they have strong missionary zeal. They present their religious beliefs through the stories.
(Modern evangelicals share the testimonies about the success in business, health, and family.)
With these elements, one can find the clue why Sheldon’s legacy, including the recent WWJD
movement, has had a better response by today’s evangelicals.
However, there are significant differences, too. Sheldon was more open to the liberal
138
Sheldon, “Statesmanship of Christ”
35
theology and radical sociological ideas, even though he did not agree with them. Moreover, he
disregarded the traditional doctrines, confessions, and church customs. In the social ministry,
Sheldon is concerned with the minorities, not only providing their needs but also fighting for
their rights. Also, the key topics of Sheldon’s social campaign were ecumenism and pacifism. I
think that Sheldon would not be a Christian Right. Yet he would willingly work with them for
quite many religious and social issues.
The idealism of an optimistic portrayal of the possibility of imitating Christ of In His
Steps has received the most frequent criticism, for its “lack of a realistic anthropology.”139
According to Cordova, during his life, Sheldon was most “profound in diagnosing social
problems, but not in providing a realistically acceptable program for actions for the masses.”140
The continuing critiques to Sheldon’s idealism have been judged upon the influence of
Niebuhrian realism. Wayne Elyzey says, “The question “what would Jesus do? is passed off as
only a bit of “pious nostalgia,” offering nothing but a “non-programmatic sentimentalism,” naive
about the social sources of evil.”141 As Gary Smith points out, Sheldon had oversimplified the
“abstruse questions of morality” by dividing the world into “black and white categories, ignoring
the gray hues that are prevalent in life.”142 Are the people really able to follow in Jesus' steps?
Some ministers have stated that it is blasphemous to think that one can really know what Jesus
would do. In this regard, Jim Bishop claims that Sheldon simply guessed what Jesus would
“probably” do.143 Thus, as one of the earliest critiques, William Barton suggests it would be
139
Hynson, Reform the Nations, (Grand Rapids: Francis Asbury Press, 1984), 162.
140
Cordova, The formation of the Social Gospel of Sheldon, 106.
141
Elizey, Wayne. “What would Jesus do?” In His Steps and the Moral codes of the Middle Class,”
Sounding 58 (Winter, 1975): 463.
142
Gary Smith, Search for Social Salvation, 112-113.
143
Jim Bishop, “Dr. Sheldon guesses what Jesus would do.” Unknown newspaper article in Sheldon’s
manuscript file. Also, James Smylie raised the same question in his article, “Sheldon’s In His Steps:
36
better to ask, “What ought I to do as a disciple of Jesus?”144 “What would Jesus do,” if He were
in Sheldon’s place? In a sense, this question can be evaluated as follow: “What would Sheldon do,
if he were Jesus?”
Sheldon appropriately answered the critique to his idealism: “It is perfectly possible and it
is ideal, but life without ideals is not worth living. The world will never know an ideal of
business, politics, journalism, church life, recreation, education, and brotherhood until people
everywhere, of all tongues and climates, begin to walk in His steps.”145 In my opinion, the most
important thing is not the possibility of the perfect life application of “What would Jesus do?” but
our sincere motivation to apply that question in our praxis.
All these critiques are correct. If one misunderstood and mispractice this spiritual
direction, there are serious dangers of both pharisaic legalism and antinomianism. Also, some
criticized the revivals in his novels, have never achieved in his own congregation. I think this is
partially right and partially incorrect. His reform was not sensational like the novels. However,
some of his reforms were distinctive, comparing with other Social gospelers’ achievements, such
as Tennesseetown project, experiment of Christian Daily Capital, some renovations in worship,
and Church’s significant growth in number. According to Miller, during his ministry, the number
of memberships of Central Church had grown fifty fold than the number in its foundation. Most
significantly, his social project for the Tennesseetown was not only practical but also realistic.
In the scholar’s viewpoint, Sheldon’s thoughts were too shallow, naive, sentimental, and
unpractical. His literary quality would not enough to satisfy them. Sheldon was not a great
Conscience and Discipleship, Theology Today 32 (April 1975): 36.
144
William Barton, "What would Jesus do?" The Christian Endeavor World 14 (May 17, 1900): 674.
145
"Interview with the Author," In His Steps, 1937. This optimistic view of Sheldon’s idealism is
concretely presented in his article, “Is Christianity Practical in Worldly Affairs?” The Ladies’ Home
Journal 16 (Nov, 1899): 10.
37
thinker, and never wanted to be. These critiques were usually done by the scholars who analyzed
just one of his texts, In His Steps. However, scholars, such as Timothy Miller, John Ripley,
Ronald White, Ralph Woodworth, who studied a man, Sheldon, present different opinions.
Generally, they applaud Sheldon’s distinctive life and ministry. He was called “St. Charles of
Topeka,” in his hometown. Surely Sheldon was a great minister who tried to plant Christian
gospel in people’s hearts and in their environments. I do not agree completely with his ideas and
practices, but I have been amazed by his pious faith, his clean lifestyle, and his sincere ministry.
Sheldon has been less studied and less evaluated than some other social gospelers, who
wrote more systematic writings about the “applied Christianity.” Yet, who else is more
significant in his or her real ministry? One need to remember the essence of the Social Gospel is
“practical application” rather than “theorizing the principle.” It is true that Sheldon’s influence
has been weakened, because he failed to organize his social gospel, both institutionally and
theologically. However, Sheldon influenced many readers during the twentieth century. Ordinary
people are always excited by such idealism, in the absurdity of life. As worldwide Christians
explosively responded to "An active way of thinking" of Norman Vincent Peale, these ideas
provide the potential dream in everybody's heart. According to Ronald White, “In His Steps was
the kind of book passed around from mother to grandfather to daughter. It was a nineteenth
century novel working out the implications of the Cost of Discipleship.”146 The following
Richard Fox’s evaluation of Sheldon’s legacy, “What would Jesus do?” is notable:
For many generations the Protestant American majority has summed up its faith by asking, “What
Would Jesus Do?” No phrase could better exhibit the distinctiveness of the American evangelical
conception of Jesus in the nineteenth and twentieth centuries. “What would Jesus Do?” puts all the
weight on action, not contemplation, intellection, or submission.147
146
White, Liberty and Justice, 31.
147
Richard Fox, Jesus in America, 395.
38
As Richard Fox convincingly expressed, Sheldon was an “evangelical” as well as a
“liberal” Christian: “he achieves a (politically liberal) critical standpoint on the world around him
and undergoes a personal (evangelical) transformation in the encounter with Jesus.”148 The roots
of this kind of Christian tradition can be found in the nineteenth century evangelicalism:
“Revivalism and social reform.” In this sense, Sheldon's social gospel received applause from the
“evangelical lefts” such as Walter Rauschenbusch in his days, and Stanley Grenz in today’s
context. Grenz praises Sheldon’s In His Steps: “In His Steps set the stage for the ensuing story of
a group of Christians who dared to take Christian discipleship seriously. The gripping tale
became the primer for an entire generation as to what the Christian ethical life entails.”149
However, I want to point out the insufficiency in Sheldon's spiritual and social direction,
because his version of social gospel is only for the middle-class Christians.150 His focus is how
to help the poor, not considering the issue of how the poor can stand for themselves. It is the
spirituality of the middle-class people for the lower. The main issues in the story, are how to use
what I have (Money, power, and talents). There is no poor (weak) person, who has few things to
share, among the main characters in In His Steps. That is, Sheldon does not suggest good spiritual
example for the weak. In his mind, they are not the subjects of this spirituality, but the object.
I define Sheldon’s Social Gospel as an “evangelically socialized Christianity,” which was
more influenced from the nineteenth century revivalism and which was more similar with
148
Fox, "Experience and Explanation in Twentieth Century American Religious History," 408.
149
Stanley Grenz, Moral Quest: Foundations of Christian Ethics. (Downers Grove: IVP, 1997), 241.
150
Some scholars harshly criticize that Sheldon just presented the contemporary emerging urban
middle class moral value and stimulated their conscience. Boyer, Paul S. "In His Steps: Reappraisal."
American Quarterly 23:1 (Spring 1971): 60-78; Elizey, Wayne. “What would Jesus do?” In His Steps and
the Moral codes of the Middle Class,” Sounding 58 (Winter, 1975): 463-489.
39
Holiness movement and its social works. This evangelical heritage can hardly be understood with
the today’s presupposition of conservative evangelicalism. As Ronald Sider observes, “the bitter
battle between conservative Christians who emphasize evangelism and liberal Christians who
stress social action that weakened the church for most of this century has largely ended.”151
This evangelical declaration provides a way of reconciliation between the social gospel and
evangelicalism. An evangelical social minister, Charles Furness suggests the following as the
appropriate direction of the evangelical social gospel: “The gospel itself is an instrument used in
social interaction and has powerful effects in both problematic and normal social situations. Good
social action starts with the individual Christian and influence in the world.”152 This is the very
message of the Sheldonian social gospel: “Social reform through individual transformation.”
Bibliography
I. Religious Novels and Other Books by Sheldon
The Crucifixion of Phillip Strong. Chicago: McClurg and Co., 1894.
His Brother’s Keeper. Boston: Congregational Sunday-School and Publishing Society, 1896
In His Steps. Chicago: Advance Publishing, 1897.
The Redemption of Freetown. Chicago: United Society of Christian Endeavor, 1898.
John King’s Question Class. Chicago: Advance Publishing Co., 1899.
Lend a Hand. Chicago: Fleming H. Revell, 1899.
The Miracle at Markham: How Twelve Churches Became One. Chicago: Church Press, 1899.
151
Ronald J. Sider, Just Generosity: A New Vision for Overcoming Poverty in America,
(Grand Rapids: Baker, 1999), 217.
152
Charles Furness, The Christian and Social Action, (Old Tappan: Fleming H. Revell, 1972), 171.
40
Who Killed Joe’s Baby? Chicago: Advance Publishing Co., 1901.
The Narrow Gate. Chicago: Advance Publishing Co., 1903.
The Heart of the World: Story of Christian Socialism. New York: Fleming Revell, 1905.
The Revival, or the Spirit’s Power. Cleveland: F. M. Barton, 1906.
A Charles M. Sheldon Year Book. arranged and compiled by Charles D. Crane, Topeka: Crane &
company, Printers, 1909
A Builder of Ships. New York: George H. Doran, 1912.
Jesus is Here! New York: Hodder and Stoughton, 1914.
Howard Chase, Red Hill, Kansas. New York: George E. Doran, 1918.
In His Steps To-day. New York: Fleming H. Revell, 1921.
Charles M. Sheldon: His Life Story. New York: Doran, 1925.
The Life of Jesus. New York: Thomas Crowell Company, 1926
Life’s Treasure Book. Elgin, IL: David C. Cook, 1929.
Charles Sheldon’s Scrap Book. New York: Christian Herald, 1942
II. Published Sermons, Articles, and Pamphlets by Sheldon
“The Adventure of Peace.” Christian Herald (CH) 65:12 (Dec. 1942): 18, 55.
“All One Body We.” CH 53:18 (May 3, 1930): 10.
“Blessed Are the Peacemakers.” CH 65:4 (April 1942): 38-39.
“Can Religion Be Taught.” Atlantic Monthly 136 (Oct. 1925): 467-472.
“Cheerful Funeral.” Christian Herald (CH) 42 (Mar., 1919): 332.
“The Church and Social Service.” Independence 60 (March 1906): 737-39.
“The Confessions of a Vegetarian.” Independent 60 (June 21, 1906): 1457-1458.
“Dr. Charles Sheldon Saw Custer’s Calvary on Last Ride to Indian War.” TDC (June 25, 1922).
“Compulsory Pagan Education.” Kansas Woman’s Journal 3 (June 1924): 1, 5.
“Fewer Churches, More Religion.” CH 53 (March 1930): 4-5, 25.
“The Great First of the Church.” The Open Church (Oct. 1894): 1-5.
“The Great Revival at Westville.” Christian Century 54 (August 25, 1937): 1045-1048.
“How to Succeed.” unpublished pamphlet, 1902.
“The High Cost of Dying.” CH 43 (May 1920): 603.
“If I Were a Teacher.” Household Magazine 36: 4 (April 1936): 36.
“If Jesus Come Back Today.” Christian Century 51:26 (June 27, 1934): 863-864.
“If Jesus Were Here Today.” CH (Dec. 1945): 18, 61.
“Immortality.” CH 63 (July 1940): 19.
“Is Christian Theater Possible.” Independent 53 (March 14, 1901), 616-618.
41
“Is Christianity Practical in Worldly Affairs?” The Ladies’ Home Journal 16 (Nov, 1899): 10.
“Is Our Civilization Christian?” Seminary Notes 2:3 (Dec. 1892): 56-62.
“A Local Negro Problem.” The Kingdom, (April 10, 1896): 2.
“Main Purpose of Jesus.” CH (Oct. 24, 1925): 7-8.
“Make Religion Interesting.” Dr. Sheldon’s Scrap Book, 75-76.
“The Meaning of Worship.” Dr. Sheldon’s Scrap Book, 91-92.
“The Minister and His Young People.” Independent 57 (Dec. 29, 1904): 1501-1504.
“Our Pagan Funerals.” CH 69 (Feb. 1946).
“Prayer." CH 62 (Nov. 1939): 37, 63.
“Professional Confessional.” Atlantic Monthly 129 (Jan. 1922): 14-22.
“Reforming the Theater.” Independent 68 (April 7, 1910): 756-758.
“The Responsibility of the Church.” The Church Calendar 4: 9 (July, 1896): 1-2.
“Selfishness.” Dr. Sheldon’s Scrap Book, 58-60.
“A Sermon for War Time.” CH 40:19 (May 9, 1917): 536.
“A Short Catechism on Good Citizenship.” pamphlet. Central Congregational Church, 1902
“Sociology from Preacher’s Standpoint.” Seminary Notes 1:4 (Dec. 1891): 78-82.
“The Story of In His Steps.” CH 68 (Nov. 1945): 89-94.
“The Student and Humanity.” The University Review 13:2 (Sep., 1891): 7
“Untheological Christianity.” Christian Century 43 (July 1926): 836-38.
“What Would Happen?” Christian Century 41 (May 22, 1924): 662.
“What Would Jesus Do?” CH 60 (Sep. 1937): 33, 60.
“What Would Jesus Do?” CH 69 (Jan. 1946): 24.
“What Would Jesus Do about Anti-Semitism.” Liberty 16 (April 29, 1939): 55-56.
“Who Was Henry Word Beecher?” Charles Sheldon’s Scrap Book. 1942
“Why Not?” Christian Century 49:29 (July 20, 1932): 908
III. Secondary Sources: Books
Clark, Glen. The Man Walked In His Steps, St Paul: Macalester Park Publishing. 1946
Cox, Thomas C Blacks in Topeka, Kansas, 1865-1915. Barton Rouge: Louisiana State University
Press, 1982
Dayton, Donald W. Discovering an Evangelical Heritage. Hendrickson, 1988.
Ferre, John. A Social Gospel for Millions. Bowling Green: Bowling Green State University
Popular Press, 1988
Fox, Richard. Jesus in America. San Francisco: Harper San Francisco, 2004.
Furness, Charles F. The Christian and Social Action. Old Tappan: F. Revell, 1972.
Graham, William C. Half Finished Heaven: Social Gospel in American Literature.
42
New York: University Press, 1995.
Grenz, Stanley. Moral Quest: Foundations of Christian Ethics. Downers Grove,IVP, 1997.
Hutchison, William. Religious Pluralism in America. New Haven: Yale University Press, 2003
Hynson, Leon. To Reform the Nation. Grand Rapids: Francis Asbury Press, 1984.
Hopkins, Charles Howard. The Rise of the Social Gospel in American Protestantism, 1865-1915 .
New Haven: Yale University Press, 1940.
Magnuson, Norris. Salvation in Slums: Evangelical Social Work 1865-1920. Grand Rapids:
Baker Books, 1977.
Martin Marty. Righteous Empire: Protestant Experience in America. New York: Dial Press, 1970.
Miller, Timothy. Following In His Steps: A Biography of Charles M. Sheldon. Knoxville:
University of Tennessee Press, 1987.
Mott, Frank. Golden Multitudes: Story of Best Sellers in United States. New York:
MacMillan, 1947.
Phillips, Paul T. A Kingdom on Earth: Anglo-American Social Christianity 1880-1940,
University Park: The Pennsylvania State University, 1996
Rauschenbusch, Walter. Social Principle of Jesus. New York: Association Press, 1916.
Reed, Rodney L. Holiness with Integrity: The Unity of Personal and Social Ethics in the Holiness
Movement, 1880-1910. Salem, Ohio: Schmul Publishing Co., n.d.
Schmidt, Jean Miller. Souls or the Social Order: The Two Party system in American
Protestantism, New York: Carlson Publishing Inc, 1991.
Sider, Ronald J. Just Generocity: A New Vision for Overcome Poverty in America. Grand
Rapids: Baker, 1999.
Simpson, Albert B. Four-Fold Gospel. Harrisburg, PA: Christian Publication, 1986.
Smith, Gary S. The Search for Social Salvation: Social Christianity and America,
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Smith, Timothy L. Revivalism and Social Reform. Nashville: Abingdon, 1947.
White, Ronald, and Howard Hopkins. The Social Gospel. Philadelphia: Temple University, 1976.
White, Ronald. Liberty and Justice for All: Racial Reform and the Social Gospel (1877-1925),
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IV. Secondary Sources: Articles and Dissertations
Barton, Williams E. “What would Jesus do?” The Christian Endeavor World 14. (May 17, 1900):
674-75.
Bliss, W. D. P. “The Church and Social Service.” Independent 60 (Mar. 29, 1906): 737-739.
Boyer, Paul S. “In His Steps: Reappraisal.” American Quarterly 23:1 (Spring 1971): 60-78.
43
Bowden, H. W. “Sheldon, Charles M.” Dictionary of American Religious Biography. Westport:
Greenwood, 1978.
Brown, J. C. “Sheldon, C. M.” Dictionary of Christianity in America. Downers Grove: IVP, 1987.
Brush, Jill. “Reverend Charles Sheldon Fought Alcohol,” A lecture at Kansas Historical Society,
www.kshs.org/features/feat601.htm
Cordova, Hector L. The Formation of the Social Gospel of Charles Monroe Sheldon, 1886-1919.
M.A. thesis of San Jose University, 1967.
Dayton, Donald. “Some Doubts about the Usefulness of the Category Evangelical,” The Variety
of American Evangelicalism. edited by R. Johnston and D. Dayton. (Knoxville:
University of Tennessee Press, 1991
Elizey, Wayne. “What would Jesus do?” In His Steps and the Moral codes of the Middle Class.”
Sounding 58 (Winter, 1975): 463-489.
Haight, Roger S. J. “The Mission of the Church in the Theology of the Social Gospel,”
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