deep dedication to the church not only gave her helpful connections in the spreading of this movement in Europe, but also gave her a characteristic drive and passion for this work. She was able to make changes in very practical ways, such as raising the legal age of consent for women to 16, and in individual moral ways, such as asking "good" Christian men to pledge themselves to respecting women and dismantling hypocrisy in sexual standards. Her work set a precedence for what was to be done in the United States. There was a gray area in this movement where feminists, eugenicists, and social purists could agree. Feminists were concerned about the sexual exploitation of women as an act of violence against them and eugenicists were concerned with the preservation of the ‘fittest’ citizens, needing white female chastity to achieve these aspirations. There was some intersection of goals with the social purists in this sense, and they inevitably influenced one another. Religion, feminism, and eugenicists found common ground in the control and/or protection of women's bodies as something sacred and necessary, but only white women's bodies were included in this protection. The Mann Act (White Slave Traffic Act) The Social Purity Movement came to fruition under the White Slave Traffic Act passed in 1910, otherwise known as the Mann Act, named after politician James Mann. This Act originally intended to restrict the transportation of women by men across state lines for the purpose of ‘prostitution or debauchery’ but was later amended to include 'any other immoral purpose', which was interpreted in wildly different ways. The Mann Act was made possible through the use of regulating foreign commerce which could have its own philosophical discussion regarding the agency of women in the early 1900s. Under the revised Act under Section 3, it was stated that any man transporting a woman across state borders "with the intent and purpose of such person that such woman or girl shall engage in the practice of prostitution or debauchery, or any other immoral practice, whether with or without her consent...shall be deemed guilty of a felony." The calling to action of the public came in the form of newspaper articles featuring "white slave narratives" that revealed the tragic, and "common", situation that women who left home found themselves in. Historians have referred to this as a part of a 'moral panic' that was sweeping across