The People's Hour and the Social Gospel: George Howard Gibson's Gilded Age Search for an Organization of the Kingdom of God

Previous studies of the Social Gospel movement have acknowledged the fact that Social Gospelers were involved in multiple social reform movements during the Gilded Age and into the Progressive Era. However, most of these studies have failed to explain how the reform experiences of the Social Gospelers contributed to the development of the Social Gospel. The Social Gospelers’ ideas regarding the need to transform society and their strategies for doing so were largely a result of their personal experiences as reformers and their collaboration with other reformers. The knowledge and insight gained from interaction with a variety of reform methods played a vital role in the development of the ideology and theology of the Social Gospel. George Howard Gibson is exemplary of the connections between the Social Gospel movement and several other social reform movements of the time. He was involved in the Temperance movement, was a member of both the Prohibition Party and the People’s Party, and co-founded a Christian socialist cooperative colony. His writings illustrate the formation of his identity as a Social Gospeler as well as his attempts to find an organization through which to realize the kingdom of God on earth. Failure to achieve the changes he desired via prohibition encouraged him to broaden his reform goals. Like many Midwestern Social Gospelers Gibson believed he had found “God’s Party” in the People’s Party, but he rejected reform via the political system once the Populists restricted their attention to the silver issue and fused with the Democratic Party. Yet his involvement with the People’s Party demonstrates the attraction many Social Gospelers had to the reforms proposed in the Omaha Platform of 1892 as well as to the party’s use of revivalistic language and emphasis on producerism and brotherhood. Gibson’s experimentation with a variety of ways to achieve the kingdom of God on earth provides new insight into the experiences and contributions of lay Social Gospelers. Adviser: Kenneth J. Winkle

BOOK REVIEW of Oceans of Kansas: A Natural History of the Western Interior Sea by Michael J. Everhart

Just as there are seashells on Mt. Everest, there is an exceptional wealth of fossil remains of marine organisms preserved in the chalk of western Kansas. This Cretaceous-aged rock, and the fossils therein, were deposited at a time when a great sea cut northward across the interior of the continent around 85 million years ago, inspiring the provocative title of Everhart's book. The title is true to its subject: documentation of the Cretaceous fossils of western Kansas, their geographic and stratigraphic occurrences, and the inferences that paleontologists can make about how the organisms represented by these fossils may have once lived and interacted with one another.

Fire History at the Eastern Great Plains Margin, Missouri River Loess Hills

The purpose of this paper is to provide quantitative fire history information for a geographically unique region, the Loess Hills of northwest Missouri. We sampled 33 bur oak (Quercus macrocarpa Michx.), chinkapin oak (Q. muehlenbergii Engelm.), and black oak (Q. velutina Lam.) trees from the Brickyard Hill Conservation Area in northwest Missouri. The period of tree-ring record ranged in calendar years from 1671 to 2004 and fire-scar dates (n = 97) ranged from 1672 to 1980. Fire intervals for individual trees ranged from 1 to 87 years. The mean fire interval was 6.6 years for the pre-Euro-American settlement period (1672-1820), and 5.2 years for the entire record (1672-1980). A period of more frequent fire (mean fire interval = 1.6 for 1825 to 1850) coincided with Euro-American settlement of the area. The average percentage of trees scarred at the site was 16.8%, or about 1 in 7 trees sampled per fire. No significant relationship between fire years and drought conditions was found; however, events prior to 1820 may have been associated with wet to dry mode transitions.

Fire History at the Southwestern Great Plains Margin, Capulin Volcano National Monument

This study documents historic fire events at Capulin Volcano National Monument over the last four centuries using dendrochronologically dated fire scars at two sites: the lower volcano lava flows (the Boca) and the adjacent canyon slopes (Morrow Ranch). The mean fire interval (MFI) was 12 years at the Boca site (before 1890) and 5.4 years (1600-1750) and 19.1 years (1751-1890) at the Morrow Ranch site. Data from the Boca and Morrow Ranch sites combined with the extremely pyrogenic landscape position of the volcano slopes indicate that the volcano slopes likely burned more frequently (e.g., MFI <5 yr). Around 1750, the fire regime appeared to transition to longer fire intervals, greater temporal synchrony among fire-scarred trees, and a higher proportion of trees scarred in fire years. Temporal variability in the fire regime at Capulin Volcano may reflect changes in human populations, climate, and land use.

Review of Deep Time and the Texas High Plains: History and Geology by Paul H. Carlson

This brief book is a history of the Lubbock Lake Landmark site, a nationally recognized archeological site located on the Texas southern High Plains on the north side of the city of Lubbock. The location has been the subject of intense investigations by archaeologists since 1939. Paul H. Carlson, a noted author and professor of history at Texas Tech University, states that his purpose was to go back through what John McPhee called "deep time" to show how the Lubbock Lake location was formed and was used by humans through time. He accomplishes this in five chapters.

The History of the German-Russian Colony in Lincoln

Standing at the corner of Tenth and O streets in the city of Lincoln, Nebraska, any week-day morning between 7:30 and 8 o'clock, you may see pass by you from ten to twenty women with little black woolen shawls on their heads. Ask any citizen who they are, and ninety-nine times in one hundred he will tell you they are "Russians" who live down on the bottoms, that they are going out into the offices and homes to wash and scrub and clean house, and that their husbands are street laborers or work for the railroad. He may then grow confidential and tell you that he "has no use for these people", that "they are only half human", and that he "would just as soon see the Chinese come here as those people". As a matter of fact the greater part of his information is incorrect, partly through race prejudice but chiefly through ignorance of their history. These people, of whom there are about 4,000 in the city (Including "beet fielders"), are Germans, not Russians: they are Teutons, not Slavs; they are Lutheran and Reformed, not Greek Catholics. To be sure they and their ancestors lived in Russia for over one hundred years and they came here directly from the realm of the Czar whoso bona fide citizens they were—but they never spoke the Russian language, never embraced the Greek religion, never intermarried with the Russians, and many of their children never saw a Russian until they left their native village for the new home in America. They despise being called "Russians" just as an Italian resents "Dago"; a Jew, "Sheeny"; and a German, "Dutchman". Ask them where they came from and most of the children and not a few of the grown people will say, "Germany". If you pursue your questioning as to what part of Germany, they will tell you "Saratov" or "Samara" - two governments in the eastern part of Russia on the lower course of the Volga river. The misconceptions concerning the desirability of these German-Russians as citizens arise from their unprogressiveness as compared with those Germans who come to us directly from the mother country. During their century's sojourn in Russia they have been out of the main current of civilization, a mere eddy in the stream of progress. They present a concrete example of arrested development, The characteristics which differentiate them from other Germans are not due to an inherent lack of capacity but to different environment. Notwithstanding this, the German- Russians have some admirable qualities. They bring us large stores of physical energy and an almost unlimited capacity for work. The majority of them are literate although the amount of their education is limited. They are thrifty and independent, almost never applying for public aid. They are law abiding, their chief offenses being those which are traceable to their communal life in Russia. They are extremely religious, all their social as well as spiritual life being bound up in the church which they support right royally. To be sure, the saloon gets their vote (the prohibition vote among them is increasing); but "was not the first miracle that Christ performed the turning of water into wine? If they would shut up the shows (theaters), they wouldn't need to shut up the saloons". The object of this paper is to give the historical setting in which the German-Russians have lived as one means to a better understanding and appreciation of them by our own citizens.