CONVERTED
Ube 'dniperstts ot Cbtcago
History of the Sunday School
Movement in the Methodist
Episcopal Church
A DISSERTATION
SUBMITTED TO THE FACULTY
OF THE GRADUATE SCHOOL OF ARTS AND LITERATURE
IN CANDIDACY FOR THE DEGREE OF
DOCTOR OF PHILOSOPHY
DEPARTMENT OF RELIGIOUS EDUCATION
IN THE
GRADUATE DIVINITY SCHOOL
BY
ADDIE GRACE WARDLE
THE METHODIST BOOK CONCERN
NEW YORK CINCINNATI
1918
Copyright, 191 8, by
ADDIE GRACE WARDLE
DEDICATED
TO THE HEARTENING MEMORY
OP A mother's FAITH AND DEVOTION
MARTHA SINGLETON WARDLE
1842-1897
FAITHFUL TO THE SUNDAY SCHOOL
OF THE WESLEYAN CHURCH IN ENGLAND
AND
OF THE METHODIST EPISCOPAL CHURCH IN AMERICA
131
Note
In the assembling of material, quotations from original
sources have been employed as the most desirable method of por-
traying historic events accurately. In the use of these quotations
the original source has been followed in spelling, punctuation,
etc., as far as possible.
OUTLINE
CHAPTER I
English Antecedents of the American Methodist Sunday School
Movement page
§ I. Early Methodism and Its Relation to Religious Education n
o. Its program, indicating the early soil of the Sunday School,
(i) Educational.
(2) Evangelistic.
(3) Social.
b. Methodism's preparation.
(1) Educational emphasis and institutions.
(2) Organization of children's classes by pastors.
(a) Legislation.
1748.
1766.
(b) Wesley's experience in children's classes.
(3) Sunday gatherings for religious instruction prior to 1780.
(a) In the Wesley family.
(6) In Wycombe by Hannah Ball.
§ 2. Methodism and the Raikes Movement 16
a. Methodism's relation to the founding of the Sunday School.
b. John Wesley's attitude and work.
c. Other leaders of the movement.
§ 3. Sunday School Plans and Later Legislation in England that May Have
Served as Models for American Methodism 24
a. Sunday School developments, 1 798-1 805.
b. Conversations between Wesley and the preachers, 1797.
c. Important legislation, 1805, 1808, 1817, 1819, 1822, 1823, 1826,
1827, 1828.
d. Summary of legislation and work.
§4. Further Early Contributions of Methodism to the Sunday School
Movement 35
a. Origin of the British and Foreign Bible Society.
b. Adult Sunday School Work.
c. Sunday Schools in Asia.
CHAPTER II
Early Beginnings in America and the Evident Influence of English
Wesleyanism, 1784-1827
§ 1. Methodism in America and Early Religious Instruction 42
a. Church organization.
b. Instruction of children.
(1) Legislation.
(2) Early instruction.
OUTLINE
PAGE
§ 2. The Early Sunday School Movement 46
§ 3. Official Recognition of Sunday Schools and Their Organization 50
§ 4. The Book Concern and Sunday Schools 55
§ 5. Examples of Sunday School Work 55
§ 6. Relation of the Methodist Sunday Schools to Sunday School Unions.. . 57
§ 7. Religious Education on the Frontier and Among the Indians 58
CHAPTER III
The Methodist Sunday School Union and Sunday School Advance,
1 82 7- 1 840
§ 1. Organization of the Methodist Sunday School Union 61
a. Organization.
b. Object.
c. Reception and immediate success.
d. Criticisms.
§ 2. Early Sunday Schools of the Union 65
§ 3. Problems of the Schools 66
§ 4. Early Work of the Sunday School Union Board 67
a. Periodicals.
b. Resolutions.
c. Helps to teachers.
d. A Sunday School pastor.
§ 5. Annual Reports of the Union 69
a. First Report and General Conference Legislation.
b. Second Report.
c. Third Report.
§ 6. Indication of Intensity of Interest 72
a. In Sunday School work.
b. In abnormal religious experiences.
c. In the educational feature.
d. In General Conference legislation.
§ 7. Later Legislation and the Decline of the Sunday School Union 74
a. Merging of benevolences.
b. The publishing fund.
c. Changes in Sunday School legislation following the merging.
CHAPTER IV
The Period of Organizational Progress, 1840-1908
§ I. A Quadrcnnium of Re-beginnings, 1 840-1844 78
a. Reorganization.
l>. NVw legislation.
c Publications.
d. The Board'! doing first-hand work.
6
OUTLINE
PAGE
§ 2. The Years of Calamities and Unprecedented Progress, 1 844-1 868 82
o. The forward plans of the Board.
(1) Election of "Editor of Sunday School Books and Tracts."
(2) New financial resources.
(3) Rallying the whole church.
b. Statistics showing the progress, 1844-1868, and additional legisla-
tion.
c. The calamities of the period and their relation to the Sunday
School work.
(1) European War (1848) and immigration to America.
(2) Cholera epidemic (1850).
(3) Civil War.
(a) Withdrawal of the Methodist Church, South.
(b) Disorganization of the work during the war.
§ 3. Two Decades of New Methods, 1868-1888 99
a. Creation of the "Department of Sunday School Instruction."
b. New Methods in general Sunday School work.
c. Statistics of the Sunday School Centenary (1880).
§ 4. Two Decades of the Emphasis of the Normal Sunday School and the
Agitation of Religious Education, 1888-1908 102
a. The semicentenary of the reorganization of the Methodist Sunday
School Union, 1890.
b. The quadrennium report, 1888-1892.
(1) Statistics.
(2) Organization of the Ep worth League.
(3) The Rindge Fund.
c. The closing years of the period and the decline of the work.
d. The reorganization as the "Board of Sunday Schools."
CHAPTER V
Principles and Methods of Sunday School Instruction, 1840-1908
§ I. The Child and Its Religious Experience 106
a. Disciplinary statement.
b. Emphasis upon learning the catechism.
c. Religious experience of the child as central and the Bible as the
textbook.
§ 2. Means and Instrumentalities in the Sunday School Work 1 12
a. Books.
b. Parents.
c. Pastors.
d. Teachers.
§ 3. The Training of the Teacher 119
a. Appeal and early plans for teacher training (1827- ).
b. The "Normal Sunday School."
c. The "Institute."
d. The "Normal College."
7
OUTLINE
PAGE
e. The Chautauqua Movement.
/. Lyceum courses.
5 4. Courses of Study for the Pupils 129
a. Question books, catechisms, etc.
b. Lesson leaves.
c. Lesson books and graded courses.
d. Uniform lessons.
e. Supplemental lessons.
§ 5. Specific Methods of Instruction and the Organization of the Sunday
School 143
o. Resolutions and articles setting forth problems in method.
b. Specific methods recommended.
(1) Syllable repetitions and formal rules.
(2) Use of blackboard.
(3) Use of illustrative objects — museums.
(4) Singing and hymn books.
c. Characterizations of the period.
§ 6. Sunday School Libraries 153
$ 7. Sessions of the Sunday School 157
§ 8. Children's Meetings 159
5 9. Prophecies of the Modern Emphasis in the Sunday School 160
a. Sunday School missionaries.
b. Vocational guidance and social service.
c. Recreation.
d. The children's church.
e. The legitimate field of the Sunday School.
(1) Relative to rich and poor.
(2) Relative to age.
(3) The Sunday School for all the congregation.
5 10. The Extensive Work of the Sunday School 163
a. In America.
(1) In organization, and frontier work.
(2) Among non- Americans in America.
b. In foreign fields.
5 11. The Climax of the Period in the New Emphasis and the Graded Les-
son Plan 171
a. The biological and pedagogical emphasis.
b. The period of fruitage.
(1) Its character.
(2) Its agencies.
(a) International Primary Union and Graded Lesson
Conference.
(6) Religious Education Association,
(c) Sunday School Editorial Association.
c. Methodism and the Graded Lessons.
d. The organization of the Board of Sunday Schools.
8
OUTLINE
CHAPTER VI
The New Organization and Its Advance, 1908-1916
PAGE
§ 1. The Emphasis of the New Organization 176
a. The Adult Movement.
b. The centrality of the child.
§ 2. The Goal of the Movement 177
a. The statement.
b. The vital problems.
§ 3. The Extension and Promotion Work 179
c. Teacher-training courses and institutes.
b. Reports.
c. Extension plans.
d. Missionary education.
e. Special features in present plan.
(1) Leaflets of instruction.
(2) Divisions of Teen- Age.
(3) Cooperation of Board of Sunday Schools with other boards.
(4) Three experiments.
f. Standardization program.
§ 4. The Curriculum and Literature Plans 185
a. The International Lesson Committee.
b. Departmental Uniform Lessons.
c. Revised Graded Lessons.
d. College Voluntary Study Courses.
e. Publications of the Board of Sunday Schools.
CHAPTER VII
Summary of the Sunday School Movement in American Methodism
§ 1. The General View 201
§ 2. Elements Entering into the Educational Program Historically Con-
sidered 203
o. Organization.
b. Equipment.
c. Method, including Curriculum.
d. The Teacher.
e. The Goal.
APPENDICES
I. Appendix — Statistics
§ 1. Table of Growth of the Sunday School 213
§ 2. Table of Sunday School Gifts to Missions 215
§ 3. Table of Sunday School Council of Evangelical Denominations 216
II. Appendix — Constitution of the Board of Sunday Schools
Chap. IX— Board of Sunday Schools 216
Bibliography 223
Index 226
9
CHAPTER I
ENGLISH ANTECEDENTS OF THE AMERICAN
METHODIST SUNDAY SCHOOL
MOVEMENT
§ i. Early Methodism and Its Relation to Religious
Education
Methodism was born in a university atmosphere and among
university men. How fitting and inevitable that the church of
the Wesleys, organized by that choice company of Oxford (Uni-
versity) students, should be found always with an educational
program! But the movement was a reaction against infidelity
and formalism in behalf of faith and a personal, conscious rela-
tionship with God. How fitting and inevitable that Methodism
should be found always with an evangelistic program! And,
furthermore, that little group formulated a social program, a
ministry to the poor, the sick, and the imprisoned. Could there
have been a better combination of ideals as a soil in which to
develop that beautiful, sturdy plant, the Sunday school, that had
in the centuries sought many lands for its growth to perish al-
ways at last from a hostile climate ?
It was in 1738, a little less than fifty years before Robert
Raikes began his Sunday school in Gloucester, England, that a
prayer and Bible-study meeting became the Wesleyan Church of
England. These fifty years — what busy years they were in the
tilling of the soil in which to plant the new seed that was to be
disseminated so widely through the Gloucester Journal, owned
and edited by the time-honored Gloucester philanthropist, and
through the Arminian Magazine, begun and edited by John
Wesley, the founder of Methodism !
"Lady Huntingdon, the Wesleys, and their early associates
were of the excellent of the land. They set for themselves the
task of raising the English people to a footing in religion and
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
intelligence like their own. It was not long, and could not be,
before these men of the university should begin the work of edu-
cation." x Soon there was Kingswood School that boasted later
an Adam Clarke as its pupil ; then came the Leeds School, and the
Newcastle Orphan House with its forty children under a master
and mistress; and not of least moment the school of sixty in
John Wesley's own house in London, where the poor came
without pay and with clothing provided when necessary.2 In
all these institutional efforts religion formed a prominent part
of the education.
A second feature of the preparation foi the Sunday school
movement was the emphasis upon the duties of the pastor as a
religious instructor. In the year 1748 the Conference passed the
following :
Q. 9. Might not the children in every place be formed into
a little Society?
A. Let the Preachers try by meeting them apart, and giv-
ing them suitable exhortations.3
In the Minutes, of 1766, the more detailed and definite instruc-
tions are given.
Family religion is shamefully wanting, and in almost every
branch.
And the Methodists in general will be little better till we take
quite another course with them. For what avails public preach-
ing alone, though we could preach like angels?
I heard Dr. Lupton say: "My father, visiting one of his
parishioners, who had never missed going to church for forty
years, then lying on his deathbed, asked him, 'Thomas, where do
you think your soul will go?' 'Soul! Soul!' said Thomas.
'Yes; do you not know what your soul is?' 'Ay, surely,' said he ;
'why, it is a little bone in the back, that lives longer than the rest
of the body.' So much Thomas had learned by often hearing
'Hyde, A. B. : The Story of Methodism.
'For a comparison of Charity Schools, Schools of Industry and Sunday
Schools, See (Economy of Charity, Mrs. Trimmer, 1801.
'Minutes of the Methodist Conferences, vol. i, 1744-1798, published by
John Mason, London, p. 43, year 1748.
12
IN THE METHODIST EPISCOPAL CHURCH
sermons, yea, and exceeding good sermons, for forty years." We
must instruct them from house tc house; till this is done, and that
in good earnest, the Methodists will be little better than other
people.
Then there are subjoined quotations on visiting from house
to house from Baxter's Gildas Salvianus or The Reformed
Pastor, as it was later styled. Wesley follows in general his sug-
gestions, but introduces the new features of instructing children.4
I. Every Preacher take an exact catalogue of those in
Society, from one end of each town to the other. 2. Go to each
house, and give, with suitable exhortation and direction, the "In-
structions for Children." 3. Be sure to deal gently with them,
and take off all discouragements as effectually as you can. See
that the children get these by heart. Advise the grown persons
to see that they understand them. And enlarge upon and apply
every sentence as closely as you can. And let your dealing with
those you begin with be so gentle, winning, and convincing, that
the report of it may move others to desire your coming. True,
it is far easier to preach a good sermon than to instruct the ignor-
ant in the principles of religion. And, as much as this work is
despised by some, I doubt not but it will try the parts and spirits
of us all. So Archbishop Usher: "Great scholars may think it
beneath them to spend their time in teaching the first principles
of the doctrine of Christ. But they should consider, that the
laying the foundation skillfully, as it is the matter of greatest
importance in the whole building, so it is the very masterpiece of
the wisest builder : 'According to the grace of God which is given
unto me as a wise master builder, I have laid the foundation,'
saith the great Apostle. And let the wisest of us all try, when-
ever we please, we shall find that to lay this groundwork rightly,
to make an ignorant man understand the grounds of religion, will
put us to the trial of all our skill."
Perhaps in doing this, it may be well,
1. After a few loving words spoken to all in the house, to
take each person single into another room, where you may deal
closely with them, about their sin, and misery, and duty.
4Note especially Chap. Ill, Sec. ii, Arts. 1-3, Fifth Edition, London.
(Religious Tract Society, 1829.)
13
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
2. Hear what the children have learned by heart.
Questions from three to ten, inclusive, have to do with the
catechising of the individuals in the home relative to sin, repent-
ance and conversion, suggesting the questions and answers for
the conversation.
ii. Before you leave them, engage the head of each family
to call all his family every Sunday, before they go to bed. and
hear what they can rehearse ; and so continue till they have
learned all the "Instructions" perfectly. And afterward take
care that they do not forget what they have learned.
At the close of Wesley's exhortations, he concludes :
The sum is : Go into every house in course, and teach every
one therein, young and old, if they belong to us, to be Christians,
inwardly and outwardly.
Make every particular plain to their understanding. Fix it
in their memory. Write it on their heart. In order to this, there
must be line upon line, precept upon precept. I remember to have
heard my father asking my mother, "How could you have the
patience to tell that blockhead the same thing twenty times over?"
She answered, "Why, if I had told him but nineteen times, I
should have lost all my labor." What patience indeed, what
love, what knowledge is requisite for this ! Q. In what method
should we instruct them? A. Read, explain, enforce,
i. The rules of the Society.
2. Instructions for Children.
3. The fourth volume of Sermons.
4. Philip Henry's Method of Family Prayer.
Over and above: Wherever there are ten children in a
Society, spend at least an hour with them twice a week. And
do this, not in a 'dull, dry, formal manner, but in earnest, with
your might.
"But I have no gift for this." Gift or no gift, you are to do
it, else you are not called to be a Methodist Preacher. Do it as
you can, till you can do it as you would. Pray earnestly for the
gift, and use the means for it; particularly study the children's
Tracts.5
'Minutes of the Methodist Conferences, vol. i, 1744-1798, published by
John Mason, London, pp. 63-69, year 1766.
14
IN THE METHODIST EPISCOPAL CHURCH
' The origin in Methodism of these classes dates back to Wes-
ley's own experiences. In 1735, as a missionary in Georgia, Wes-
ley taught the children of Savannah on Sunday. In order to en-
courage the children who were too poor to have shoes to come he
went to the meetings barefoot himself. Later he visited Count
Zinzendorf at Herrnhut and learned of his more successful in-
struction of children and adults in classes not exceeding ten per-
sons. These "classes" Zinzendorf had instituted after the revival
among the children in 1727. Over each class a teacher was placed
and the instruction was religious. This plan Wesley adopted for
his new church.6
For nearly thirty years before the Gloucester Sunday School
Movement Wesley had been in the habit of meeting the children
in various places and giving them direct religious instruction.
The following are extracts from his Journal :
Sunday, 11 [April, 1756]. — I met about a hundred children,
who are catechized publicly twice a week. Thomas Walsh began
this some months ago ; and the fruit of it appears already. What
a pity that all our preachers in every place have not the zeal and
wisdom to follow his example !
Sunday, 30 [August, 1758]. — I began meeting the children
in the afternoon, though with little hopes of doing them good.
But I had not spoke long on our natural state before many of
them were in tears, and five or six so affected that they could not
refrain from crying aloud to God. When I began to pray their
cries increased, so that my voice was soon lost. I have seen no
such work among children for eighteen or nineteen years.
Saturday, 30 [May, 1772]. — I met a company of the most
lively children that I have seen for several years. One of them
repeated her hymn with such propriety, that I did not observe
one accent misplaced. Fair blossoms ! And if they be duly at-
tended, there may be good fruit !
Gatherings on Sunday for the purpose of religious instruc-
tion were even a more direct preparation of Methodism for the
Sunday School of 1780.
The first illustration comes from the inner life of the Wesley
"Annual Report, for 1888, p. 10.
15
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
family of nineteen children. It would be difficult to estimate the
influence of these early experiences upon the life and attitude of
John Wesley when he faced the question of religious education in
the churches he was organizing.
As their circumstances were narrow and confined, the educa-
tion of their progeny fell particularly upon themselves; and espe-
cially on Mrs. Wesley, who seems to have possessed every quali-
fication requisite for either a public or private teacher.7
During her husband's absence [1711-1712] Mrs. Wesley
felt it her duty to pay more particular attention to her children,
especially on the Lord's Day in the evening, as there was then no
service in the afternoon at the Church. She read prayers to them,
and also a sermon, and conversed with them on religious and de-
votional subjects. Some neighbors happening to come in during
these exercises, being permitted to stay, were so pleased and
profited as to desire permission to come again. This was
granted; a good report of the meeting became general; many
requested leave to attend; and the house was soon filled, more
than two hundred at last attending ; and many were obliged to go
away for want of room.8
Hannah Ball, of Wycombe, opened in 1769 a Sunday school
for the training of children in the Scripture. In a letter to Wes-
ley dated 1770 she gives the following description:
The children meet twice a week, every Sunday and Monday.
They are a wild little company, but seem willing to be instructed.
I labor among them, earnestly desiring to promote the interest of
the Church of Christ.9
§ 2. Methodism and the Raikes Movement
These are not isolated but representative examples, and in
only one denomination, of the many efforts during the half cen-
tury prior to Robert Raikes's experiment. Well has it been said,
"Raikes is the father of the Sunday school, not as its inventor,
still less as its maker or perfector, but as its prophet." 10 For
'Clarke, Adam: Wesley Family (1823), p. 256, publishers J. & T. Clarke.
'Ibid., p. 328.
'Tyerman, L. : Life and Times of John Wesley (1872), vol. ii, p. 534.
See Ball's Memoirs for the letter.
'"Cope, H. F. : The Evolution of the Sunday School, pp. 50, 51.
16
IN THE METHODIST EPISCOPAL CHURCH
three years Raikes did not make public his plan of education, the
rather testing it, but November 3, 1783, he mentioned it in the
Gloucester Journal, and later gave a full description of the under-
taking.11
The incident that led to the beginning of the first Sunday
school under Robert Raikes relates itself to Methodist history.
It was Sophia Cooke, later the wife of the "Demosthenes of
Methodism," the Rev. Samuel Bradburn, one of Wesley's most
noted preachers, who first suggested the idea of a Sunday school
to Robert Raikes, assisted in its first organization, marched with
him at the head of the scholars when they were taken to the
parish church, "and was one of his most effective teachers." The
Methodist Magazine of 1834 prints this obituary:
Recent Deaths
March 17th. At Islington, in the London North Circuit,
Mrs. Sophia Bradburn, widow of the late Rev. Samuel Bradburn,
aged seventy-five years.
She was a native of Gloucester; and in the eighteenth year
of her age was brought to the enjoyment of the pardoning mercy
and renewing grace of God, when she immediately united herself
to the Methodist Society, of which she continued an exemplary
member to the end of her life. It is stated, on good authority
that she first suggested to Mr. Raikes, with whom she was per-
sonally acquainted, the plan of Sunday school instruction. Com-
miserating the case of a large number of ragged children, whom
he saw in the streets, he said to Miss Cooke (for that was her
maiden name) "What shall we do for these poor, neglected chil-
dren?" And she answered, "Let us teach them to read and take
them to church." The suggestion was adopted ; and Mr. Raikes
and Miss Cooke conducted the first company of Sunday scholars
to the church, exposed to public laughter as they passed along the
street with their unpromising charge.12
"For full description see The Origin of Sunday School, Methodist
Magazine (London), August, 1817.
12Methodist Magazine (London), 1834, p. 319. See also biographical
facts given by her nephew, Mr. Charles Cooke, surgeon, related in Robert
Raikes, the Man and His Work, by J. Henry Harris, pp. 143ft.
17
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Methodism gained its largest foothold among the common
people, the class for which the Sunday school did its best and
most extensive work. John Wesley gave all his time to the work
of the church as its head and director, gaining thereby an oppor-
tunity larger than that Robert Raikes had to extend the Sunday
school movement. Besides this unparalleled advantage, Wes-
ley was editing the Arminian Magazine, that earliest periodical
of its class in the Protestant world. It had already gained some
prestige since its first volume in 1778. In this magazine, Jan-
uary, 1785, 13 Wesley printed an account of Raikes's school in a
letter written by Raikes himself, under the caption "An Account
of the Sunday-Charity Schools, lately begun in various Parts of
England."14 But John Wesley had little need of urging the
Methodists by printed page to engage in this excellent work.
His superintendent's duties took him from society to society,
where he came into direct contact with all activities of the
churches and could encourage and urge on the work among chil-
dren. Hence Wesley's Journal gives us the best information
upon the early Wesleyan Sunday school progress. It is to be
remembered in this connection that John Wesley, and even more
his brother, Charles Wesley, were prolific hymn writers. The
great prominence given to singing in the Wesleyan Sunday
schools is very manifest. Wesley's first notice of this new insti-
tution was in July, 1784, when he writes :
Sunday, 18. — I preached, morning and afternoon, in Bingley
church, but it would not near contain the congregation. Before
service I stepped into the Sunday school, which contains two
hundred and forty children, taught every Sunday by several
masters, and superintended by the curate. So, many children
in one parish are restrained from open sin, and taught a little
good manners, at least, as well as to read the Bible. I find these
schools springing up wherever I go. Perhaps God may have a
'"Arminian Magazine, vol. viii, p. 41. (Called Methodist Magazine be-
ginning with 1798.)
,4"By the close of 1786, it is conjectured not less than 250,000 children
were every Sunday receiving instruction" (J. A. James, The Sunday School
Teacher's Guide, p. 16).
18
IN THE METHODIST EPISCOPAL CHURCH
deeper end therein than men are aware of. Who knows but some
of these schools may become nurseries for Christians?
From this time on to the end of Wesley's ministry in 1790
his Journal makes frequent mention of the Sunday school.
April 16 [1786]. — (Being Easter Day) I crossed over to
Warrington, where, having read prayers, preached, and admin-
istered the Lord's Supper, I hastened back to Bolton. The house
was crowded the more, because of five hundred and fifty children,
who are taught in our Sunday schools : such an army of them got
about me when I came out of the chapel that I could scarcely
disengage myself from them.
Friday, 27 [July, 1787]. — We went on to Bolton. Here
are eight hundred poor children taught in our Sunday schools, by
about eighty masters, who receive no pay but what they are to
receive from their Great Master. About a hundred of them
(part boys and part girls) are taught to sing; and they sung so
true, that, all singing together, there seemed to be but one voice.
The house was thoroughly filled, while I explained and applied
the first commandment. What is all morality or religion without
this? A mere castle in the air. In the evening, many of the chil-
dren still hovering round the house, I desired forty or fifty to
come in and sing, "Vital spark of heavenly flame." Although
some of them were silent, not being able to sing for tears, yet the
harmony was such as I believe could not be equalled in the king's
chapel.
Friday, 18 [April, 1788]. — Notice having been given at
Wigan of my preaching a sermon for the Sunday schools, the
people flocked from all quarters in such a manner as never was
seen before. I spoke with all possible plainness.
Saturday, 19 [April, 1788]. — We went on to Bolton, where
I preached in the evening. . . . There is not such a set of
singers in any of the Methodist congregations in the three king-
doms. There cannot be, for we have near a hundred such trebles,
boys and girls, selected out of our Sunday schools, and accurately
taught, as are not found together in any chapel, cathedral, or
music room within the four seas. Besides, the spirit with which
they all sing, and the beauty of many of them, so suits the melody,
that I defy any to exceed it; except the singing of angels in our
Father's house.
Sunday, 20 [April, 1788]. — About three I met between nine
hundred and a thousand of the children belonging to our Sun-
19
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
day schools. I never saw such a sight before. They were all
exactly clean, as well as plain, in their apparel. All were serious
and well behaved. Many, both boys and girls, had as beautiful
faces as, I believe, England or Europe can afford. When they all
sung together, and none of them out of tune, the melody was
beyond that of any theater; and, what is best of all, many of them
truly fear God, and some rejoice in his salvation. These are a
pattern to all the town. Their usual diversion is to visit the poor
that are sick (sometimes six or eight, or ten together) to exhort,
comfort, and pray with them. Frequently ten or more of them
get together to sing and pray for themselves; sometimes thirty
or forty ; and are so earnestly engaged, alternately singing, pray-
ing, and crying, that they know not how to part.
Tuesday, 8 [June, 1790, at Newcastle]. — In the evening
I preached to the children of our Sunday School, six or seven
hundred of whom were present. N. B., None of our masters
or mistresses teach for pay : they seek a reward that man cannot
give.
Sunday, 13 [June, 1790]. — In the morning I preached a
charity sermon in Monkwearmouth church, for the Sunday
school ; which has already cleared the streets of all the children
that used to play there on a Sunday from morning to evening.
Tuesday, 19 [October, 1790, at Lynn]. — In the evening all
the clergymen in the town, except one who was lame, were pres-
ent at the preaching. They are all prejudiced in favor of the
Methodists; as, indeed, are most of the townsmen; who give a
fair proof by contributing so much to our Sunday schools ; so that
there is near twenty pounds in hand.
Two letters written by Wesley in the last years of his life are
of note here. One of these was to Duncan Wright at Bolton,
dated from London, January 9, 1788. He wrote:
You send me a comfortable account of the work of God in
your circuit. I cannot doubt but a blessing redounds to you all
for the sake of the poor children. I verily think these Sunday
schools are one of the noblest specimens of charity which have
been set on foot in England since the time of William the Con-
queror.15
An even later testimony is a letter to the Rev. Charles
Atmore from Madeley March 24, 1790. It read:
'Tyerman, L. : Life and Times of John Wesley, vol. iii, p. 522.
20
IN THE METHODIST EPISCOPAL CHURCH
I am glad you have set up Sunday schools at Newcastle.
This is one of the best institutions which have been seen in
Europe for some centuries, and will do more and more good,
provided the Teachers and Inspectors do their duty. Nothing
can prevent the success of this blessed work, but the neglect of the
instruments. Therefore be sure to watch over them with all care,
that they may not grow weary of well doing.16
When Wesley paid his last visit to Newcastle he preached
from Psa. 34. 11 to the children of the Sunday school. "It was
calculated to profit both them and persons of riper years. The
sermon was literally composed and delivered in words of not
more than two syllables." 17 Of Mr. Wesley it was said that he
always had a smile and a kind word for the children, "and his
manner was to place his hands on their heads and give them his
heavenly benediction."
It is seen from Wesley's entries in his Journal, as well as
from his correspondence, that two schools stand out prominently
as largest in numbers and of exemplary success, those of Bolton
and Newcastle. In the Arminian Magazine for September,
1788,18 there is the following detailed description of the Bolton
Sunday School:
In the Methodist Sunday school at Bolton le Moors there
are about eight hundred scholars, forty masters, and nearly as
many assistants of one kind or other. All that are employed in
this school (whatever their offices are) offer their services will-
ingly, without any pecuniary fee or reward. Every man stands
close to his station, and enters into the spirit of his work, with an
intention to do all the good in his power to the children under his
care. The masters love the children, and delight to instruct them ;
the children love their masters, and cheerfully receive instruction.
It is about two years since they first began the school in our large
convenient Chapel : and the great good attending the undertaking,
appears more and more daily : not only in Bolton, but in the
"Pardee, R. G. : John Wesley and Sunday Schools, Sunday School
Journal, October, 1868, vol. i, pp. 1, 2. Quoting from the London Sunday
School Teachers' Magazine of 1845. See Methodist Magazine (London),.
1846, p. 564.
17Ibid.
"Arminian Magazine (London), vol. xi, 1788, pp. 489, 490.
21
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
adjacent places from whence children come constantly to the
school, and others who live in the country several miles off.
Many of the poor children about Bolton have been greatly
neglected in their education, and were almost a proverb for wick-
edness, especially Sabbath-breaking: which crime is often the
forerunner of the worst of evils.
But we see at present the prospect of a glorious reformation.
Among many who attend at our place there is already a great
change in their manners, morals, and learning. They are taught
to read and write by persons who are very well qualified for the
work. Many of the children can read well in the Bible, and write
a tolerable hand ; so that they are qualified for any common busi-
ness. Their natural rusticity is also greatly worn off, and their
behavior is modest and decent. About one hundred are taught
to sing the praises of God ; in which they have made great pro-
ficiency, to the admiration of those who hear them.
But what is better than all the rest, the principles of religion
are instilled into their minds. The masters endeavor to impress
them with the fear of God ; and by that to make all vice and wick-
edness hateful to them ; and urge them to obedience by the pre-
cepts and motives of the gospel. Each class is spoken to sepa-
rately every Sunday, on the nature of religion, and are taught
their duty to God, their neighbor and themselves, when the in-
structions are enforced by serious counsels, and solemn prayers.
Some of the other leaders in this movement are worthy of
special mention. Conspicuous among them was the Rev. John
Fletcher. "For many years," says Mrs. Fletcher, in a letter to
her brother-in-law, printed in 1786, "he had felt with the deepest
sensibility the disconsolate condition of poor, uninstructed chil-
dren, and some years ago began a school which he taught, every
day; but lately hearing of the Sunday schools, he thought much
upon them, and then set about the work. Three hundred children
were soon collected, which he took every opportunity of instruct-
ing till the very last Thursday before his illness." 10 "He wrote
a paper entitled 'The Advantages Likely to Arise from Sunday
Schools.' He contemplated writing various little tracts for the
"A Letter on the Death of the Rev. John Fletcher, quoted in Methodist
Magazine (London), May, 1846, pp. 561, 562. See Wesley's Life of Fletcher,
quoted in Annual Report for 1846. p. 100.
IN THE METHODIST EPISCOPAL CHURCH
use of Sunday schools; but he was called to his eternal home in
August, 1785, before this work was effected." 20
John Lancaster in 1785 founded and conducted the London
Road Wesleyan Sunday School in a cellar in Manchester. It was
soon after removed to a room built especially for its accommoda-
tion.21
August, 1784, Wesley's old friend, Cornelius Bayley, who
had been for ten years one of the masters of Kingswood school,
but now an ordained minister in Manchester, published an "Ad-
dress to the Public on Sunday Schools," in which he gave an ac-
count of the schools in Leeds and urged Manchester to follow the
example. The address had a powerful effect and the magistrates
patronized his scheme. He "became one of the chief, though not
only instruments, of establishing Sunday schools in Manchester
and its neighborhood." 22
The Rev. Richard Rodda, one of Wesley's preachers and a
deep friend of the new institution,23 records that in 1786 he,
with the leading members of the Methodist society, formed a
Sunday school in Chester and soon had nearly seven hundred
children "under regular masters who taught the children gratis,
having nothing in view but the good of the rising generation." 24
Wesley wrote to him in January, 1787: "I am glad you have
taken in hand that blessed work of setting up Sunday schools in
Chester. It seems these will be one great means of reviving reli-
gion throughout the nation. I wonder Satan has not yet sent out
some able champion against them." 25
"Sunday schools were introduced into the metropolis by the
Calvinistic Methodist, Rowland Hill, in 1786." 26
20Thomas Marriott: Sunday Schools, Methodist Magazine (London),
1846, p. '562.
21Tyerman, L. : Life and Times of John Wesley, vol. iii, p. 416.
"Ibid.
23He was the chief agent in establishing the Sunday school in Burslem
in 1796 that numbered 681 two years later. Methodist Magazine (London),
1846, footnote, p. 563.
"Methodist Magazine (London), 1846, p. 562.
25Ibid.
26Stevens, Abel: History of Methodism, vol. ii, p. 485.
23
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
William Marriott was one of the early Methodist leaders in
the Sunday school movement.
At the age of twenty-one he devoted all his spare time to
the promotion of Sunday schools, and built the first that was
erected in London, chiefly at his own cost, at Friar's Mount,
Bethel Green, on the top of which he placed the bell which he
had bought from the old Foundry at Moorfields.27
As a London Sunday school superintendent he had charge
of between six and seven hundred scholars. He was one of the
founders of the Sunday School Union and compiled the Scrip-
ture Reading Lessons published by them, being also the first to
prepare and publish text books for every day in the year. His
"Plan for the Regulation of Sunday Schools" proved very satis-
factory and was widely circulated. In 1805 he commenced the
publication of The Youth's Magazine, aided by two of his
friends, said to be "the parent of all the religious periodicals for
young people." He was the principal editor of this magazine for
ten years.28
In 1805 a prominent Wesleyan minister preached before the
Sunday School Union in London the well-known and helpful
anniversary sermon on "I Am Doing a Great Work." 29
§ 3. Sunday School Plans and Later Legislation in
England that May Have Served as Models for
American Methodism
Irish Methodism was very quick to respond to the Sunday
school idea. The Conference of 1794 voted: "Let Sunday
schools be established as far as possible in all the towns of this
kingdom where we have societies." 30 By 1805 comprehensive
•'Stevenson, George : City-Road Chapel, London, and its Associations,
P- 574-
2HIbid., also Methodist Magazine (London), 1864, p. 566.
"Methodist Magazine (London), 1864, p. 566. Also Bunting, Thomas
Percival: The Life of Jabez Bunting, vol. i, p. 238.
""Minutes of the Irish Conference, p. 9; also Methodist Magazine, 1846.
P- 565-
24
IN THE METHODIST EPISCOPAL CHURCH
Sunday school legislation had been passed. It was expanded by-
later Conferences.31
Need for organized Sunday school activities was soon felt,
especially such organization as would make possible a closer
cooperation and more efficient assistance to meet pressing prob-
lems. In March, 1798, a "Methodist Sunday School Society"
was formed at City-Road Chapel, London. In the following
December Dr. Coke and Dr. Whitehead preached the first ser-
mons before it.
At the foot of the hymn sung by the children on the occasion
it is added: "This Society was instituted for the purpose of
Careful directions were given at the same Conference concerning "the
education of children" in weekly "classes" as apart from the establishing of
Sunday school. (Smith, William: Wesleyan Methodism in Ireland, p. 77.)
"In 1805 the Conference passed the following question and answers,
showing the prominence given to Sunday schools at that time :
"Q- 23- What shall be done to promote Sunday Schools in Ireland?
"A. I. Every superintendent is desired to establish a Sunday school in
every society in town and country within his circuit, where it is practicable.
"2. The objects of this institution are to teach children and other
illiterate persons to read and understand the Scriptures and to instruct them
in every branch of practical Christianity.
"3. Children of all denominations are subjects of this institution without
partiality.
"4. No persons shall be admitted, or continued as teachers in these
schools, who are not of unexceptionable moral and religious character.
"5. All the teachers shall give their labors gratuitously, and look for
their reward at the resurrection of the just.
"6. Each school shall be governed by a president, and two or more
guardians ; the superintendent of the circuit being always the president.
"7. The chairmen of districts shall, at their annual meetings, inquire
particularly into the state of this institution within their districts, respectively,
and make their report to the Conference.
"8. No Sunday school shall be kept during canonical hours, or while
the clergyman is performing divine service in the parish where the school
is established." (William Smith's Wesleyan Methodism in Ireland, pp. 90,
91.)
In 1822 the Conference formed "The General Committee for instituting
and encouraging Wesleyan Methodist Sunday Schools in Ireland" (Ibid., pp.
139, 140). For other Sunday school legislation, see Ibid., pp. 102, 125, 127,
128, and for statistics of specific Sunday School societies, pp. 207-210. It
is to be plainly seen that Methodism in Ireland followed the Sunday school
plans of Methodism in England.
25
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
establishing Sunday schools in London, upon a similar plan to
those at Manchester, Stockport, etc., where the children are
taught by persons who attend gratis." 32
In the year 1802 the leaders in the Methodist Sunday schools
in London formed a committee for the purpose of corresponding
with "the Friends of Sunday Schools" with a view of promoting
the plan of establishing schools and on the basis of gratuitous
teaching only, throughout the kingdom.33 This new movement
in the Sunday school work brought gratifying results. The pro-
posed plans were widely distributed and new life was given to the
work. In the transition from pay to gratuitous teaching the en-
couraging of the "Visiters and Teachers of this Institution" was
necessary. There is preserved the form of the circular letter
and ticket for a dinner March, 1799, given to them in London
by the treasurer of the Methodist Sunday School Society, William
Marsden. The organization had established two schools in
which were above four hundred children and forty teachers. In
May and November clothing was distributed as a reward, but on
account of finances the plan had to be discontinued.34
In the consideration of legislation on the instruction of chil-
dren a book published in 1797 is of importance.35 There are here
32Methodist Magazine (London), 1846, p. 565.
'"Methodist Magazine (London), 1802, pp. 388-390 and 430-435. Myles.
William: A Chronological History of the People Called Methodists (1813),
p. 167.
34Methodist Magazine (London), 1846, pp. 565, 566.
"The heading reads :
Minutes
of
Several Conversations
between the
Rev. John Wesley, A.M., and the Preachers in Connexion with him,
containing
the form of discipline
established among the Preachers and People in the Methodist
Societies.
London
Printed for George Whiteficld, City-Road, and sold at all the Meth-
odist Preaching Houses in town and country,
1797.
26
IN THE METHODIST EPISCOPAL CHURCH
gathered together the conversations that took place between
Wesley and his pastors in the form of questions and answers.
Much of the exhortation given in the legislation of 1766 is here
repeated. As before, emphasis is placed upon the visitation and
instruction of people in their homes. Under such a caption the
suggestions read :
What shall we do for the rising generation? Unless we
take care of this, the present revival will last only the age of a
man. Who will labor herein? Let him that is zealous for God
and the souls of men begin now.
We must hear what the children have learned by heart.
Choose some of the weightiest points, and try if they understand
them; such as, "Do you believe you are a sinner? What does
sin deserve ? What remedy has God provided for guilty, helpless
sinners?" 36
With the question it is recommended that a fitting answer be
suggested; suitable illustrations are given that seem to be for
young and old alike. In these noted Conversations there is a sec-
tion entitled "On Instructing the Children." It reads:
Where there are ten children in a Society we must meet them
at least an hour every week ; talk with them whenever we see any
of them at home ; pray in earnest for them ; diligently instruct
and vehemently exhort all parents at their own houses. Some
will say, "I have no gift for this." Gift or no gift, you are to do
this, or else you are not called to be a Methodist Preacher. Do it
as you can, till you can do it as you would. Pray earnestly for
the gift, and use every help God hath put into your way, in order
to attain it. Preach expressly on the education of children when
you make the collection for Kingswood-School.37
With 1805 there began a series of important legislations on
Sunday school work in the regular sessions of the Wesleyan Con-
ference. The instruction of children became more and more
focused upon the Sunday school effort. In the above mentioned
year we find in the legislation the following paragraph :
86lbid., p. 687.
"Section 18, p. 688.
27
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
We have reason to believe, that there is, upon the whole, an
increase of vital, genuine piety in great numbers of the people
under our care. We judge, among other evidences of this which
might be mentioned, that the unceasing efforts which are made
to enlarge the work of God, the great increase of charitable insti-
tutions among us, such as Sunday schools for the education of
poor children, and benevolent Societies for the relief of the sick
poor of all denominations, with the liberal manner in which all
such institutions are supported, are no contemptible proofs that
we are not mistaken in our ideas of this matter ; since in these and
such like ways our people show their faith by their works, as
directed by our Lord and His Apostles.38
The relation of the Sunday school to the public worship of
the church early became a question for legislation. In 1808 the
Conference spoke emphatically upon this, declaring that
As many of the children as can possibly be accommodated
with room, ought invariably to attend our public worship, at least
once on every Lord's day.39
In 181 7 they added:
In order to secure and perpetuate the full religious benefit
which such institutions are capable of affording, it is essentially
necessary that they should be connected as closely as possible
with the Church of Christ; and that the school hours should be
so arranged as not to interfere, more than is absolutely unavoid-
able, with the punctual attendance, both of teachers and children,
on those ordinances of public worship which are appointed by
God.40
The holding of the schools for the education of the chil-
dren of the poor upon Sunday soon suggested the ethical question
of what could be conscientiously taught. The Conference of
1823 unanimously passed this decisive word:
"Minutes of the Methodist Conferences, vol. ii, 1799 to 1807, p. 294,
year 1805.
"Ibid., vol. iii, 1808-1813, published by John Mason, p. 31, year 1808.
*"Ibid., vol. iv, 1814-1818, published by John Mason, pp. 343, 344, year
1817.
28
IN THE METHODIST EPISCOPAL CHURCH
We also advise all our friends mildly, but steadily, to dis-
countenance the plan of teaching the art of writing on the Lord's
Day, to the children of Sunday schools, as one which has an
injurious effect both on teachers and scholars; occupies a con-
siderable portion of the Lord's Day, that might be more profit-
ably employed in catechetical and other religious instruction ; and,
being wholly secular in its direct object and tendency, is, in our
judgment, an unjustifiable infringement on the sanctity of the
Sabbath.41
The years 1826- 1827 were banner years for the Methodist
Sunday school movement. At the Liverpool Conference of 1826
careful attention was given to the spiritual interests of the numer-
ous Sunday schools of the church. Previous legislations were
confirmed with this explanatory sentence :
These rules all appear to result from the great and indispens-
able principle, that "Sunday schools ought to be strictly and
entirely religious institutions," and should be connected as closely
as possible with the Church of Christ.42
The Conference approved and commended the Sunday school
and appointed a committee to make out a general outline of
rules and recommendations for Methodism. At the Confer-
ence of 1827, held in Manchester, these rules, drawn up chiefly
by Mr. J. Bunting, were approved and fully adopted.43 The four
basal principles were :
That "Sunday schools should be strictly and entirely reli-
gious institutions." 44
"Ibid., vol. v, 1819-1824, pp. 425, 426, year 1823.
^Ibid., vol. vi, 1825-1830, pp. 169, 170, year 1826.
"Ibid., vol. vi, 1825-1830, pp. 283-291, year 1827. See also Methodist
Magazine (London), 1827, pp. 693-697, for full report; Bunting, T. P.: Life
of Jabez Bunting, vol. i, p. 289.
""Neither the Art of Writing, nor any other merely secular branch of
knowledge, shall be taught on the Lord's Day. But we strongly recommend
that Writing and the elements of Arithmetic, shall be taught to the elder
Scholars, both male and female, on one or more week-day evenings, as a
reward for the regular attendance and good conduct on the Sabbath."
29
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
That these "schools designed for the religious education of
poor children ought to be conducted in distinct and avowed con-
nexion with some particular branch of the visible church of
Christ."
That Sunday schools should be so conducted as not to inter-
fere with public worship.
That the bustle and secularity of mere school business should
be as much as possible avoided and the spiritual object kept in
mind.
A footnote to the regulations reads :
The Conference recommends to the careful perusal and con-
sideration of all connected with our Sunday schools, a pamphlet
lately published by the Rev. Valentine Ward, entitled "Observa-
tions on Sunday Schools, &c."
At this period the attitude of Methodism to the Sunday
school and the goals of her efforts are best expressed in a minute
passed by the Conference of 1819:
We are happy to find that the numerous institutions among
us, for the spread of the gospel abroad, for the relief of the sick
and poor at home, and for the education of the children of the
poor, continue to meet, notwithstanding the pressure of public
affairs, with an encouragement so liberal. . . . The extension
of true religion at home will not be less their care [than foreign
missions] and the object of their liberality and prayers. Among
other institutions for this purpose are our Sunday schools; and
we rejoice in their number, the zeal with which they are con-
ducted, and the sacrifices of so many of our young people who act
as teachers, and the benefits which are constantly resulting from
them. In proportion to the value of these institutions, we are
anxious that they should be so conducted as to yield their full
proportion of moral good ; and that, in order to this, they should
be preserved on their first principles. We would, therefore,
exhort all who have kindly and benevolently engaged in them to
watch over them with a pious anxiety, that they may fully com-
municate to the children educated in them the knowledge and
influence of the Holy Scriptures. Let them recollect, that a Sun-
day school is strictly and entirely a religious institution, whose
object is to train up children in the nurture and admonition of
the Lord; and that whatever has not a direct tendency to this end
is equally inconsistent with the principal design of such charities,
30
IN THE METHODIST EPISCOPAL CHURCH
and with the sanctity of the sacred day in which they are con-
ducted, and that ultimately it will prove subversive of all genuine
moral and religious effect. We regard it as essential to the reli-
gious character of Sunday schools, that the children should be
carefully instructed by catechism in the doctrines and duties of
religion; that they should be accustomed to read the Scriptures,
accompanied with the pious advices and explanations of their
teachers ; that they should on every Sabbath be regularly brought
to the public worship of God; and that the teachers themselves
should be persons who "fear God and work righteousness," "apt
to teach" and enforce the truths of experimental and practical
piety. Under the direction of such views, these valuable institu-
tions will be the means of spreading through society the principles
of truth and holiness; of preserving from the poison of infidelity
(now, alas! so industriously diffused) thousands of our rising
youth, of conveying light and purity into the dwellings of the
poor, and of correcting the morals of society. They may then
with hope and confidence be commended to the blessing of God.45
A sentence from the legislation of 1822 shows how com-
pletely Methodism had changed her effort from that of the educa-
tion of the poor to the salvation of the souls of the children:
All the managers and teachers should consider the eternal
salvation of the children as their grand object in those institu-
tions; and should be careful that every part of the instruction
given to them is such as may, through the blessing of God, lead
them to the knowledge of the Saviour, and finally to eternal
glory.46
It must not be forgotten that a very decided distinction was
made between Sunday schools for the poor and catechetical in-
struction for the children of the societies. Concerning this latter
effort the Conference of 1822 legislated, placing much responsi-
bility upon the parents :
We again affectionately recommend an increased attention
to their instruction in sound Christian principles, and the adop-
tion of some regular plan for that purpose. If a system of
catechetical instruction were constantly pursued, we have no
"Minutes of the Methodist Conferences, vol. v, 1819-1824, pp. 62, 63.
46Ibid., vol. v, 1819-1824, pp. 344, 345.
31
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
doubt it would be attended with much and lasting good. Parents
should appoint stated times for that necessary and important
work and endeavor to render them as profitable as possible.
They should also make it a point of conscience to take their chil-
dren with them to the public worship of God. Families should
appear together before the Lord; for, even before children are
capable of fully understanding the sermons which are delivered, it
is of importance to train them up in the habit of regular attend-
ance on public worship, that a love to- divine ordinances may grow
up and strengthen as they rise to years of maturity. We likewise
deem it necessary to caution parents against permitting their
children to read those books which have a tendency to demoralize
all who peruse them, especially young persons.47
But how the Sunday school should be connected with the
church became early in the development of the institution a burn-
ing question. At the beginning the effort was that of benevolent
individuals. Wesley from the first placed upon his ministers
special responsibility relative to the Sunday school. Indeed, the
Sunday school effort with him was merely a redirecting, an ex-
pansion of the religious instruction of the children by the pastors
which he had always made obligatory. It required only until
1808 for the Methodist Conference to demand of the pastors
official responsibility relative to the Sunday schools in their
churches. The legislation read :
Let all the Traveling Preachers, where Sunday schools are
established, be members of the Committees of those schools which
belong to us; and let the Superintendent preside in their meet-
ings." 48
Rapidly the Sunday school became a church institution, and it
might legitimately be said that in Methodism the original chil-
dren's catechetical classes absorbed the Sunday school with this
as the main feature in the result, the applying to the children of
the poor the blessings hitherto given only to the children of mem-
bers of the societies.
'Minutes of the Methodist Conferences, vol. v, 1819-1824, pp. 344, 345.
"Ibid., vol. iii, 1808-1813, published by John Mason, p. 31, year 1808.
32
IN THE METHODIST EPISCOPAL CHURCH
With the placing of the responsibility for leadership upon
the pastors the problems relative to divisional differences were
not at an end. It was difficult to get the leadership and final
authority transferred from the benevolent individuals, who were
often young and impulsive, to the pastor of the church, and still
more difficult at times to enforce the Methodist standard of reli-
gions education only in Sunday schools that had in them influ-
ences of denominations of other ideals and plans.
In Leeds this condition was illustrative. Originally all the
Sunday schools were under the Established Church; then the
New Schools of Nonconformists of various denominations were
organized. Later all but the Methodists formed schools in their
own churches. These New Schools were conducted contrary to
the proper observance of the Sabbath and, although really Meth-
odist schools, their original character was urged against their
being brought under the control of the Methodist ministry.
Much discord ensued; it was taken into the Methodist Confer-
ence, where all centered on the placing of an organ in one of the
chapels. Secession of many followed and Methodism suffered
throughout England. Smith says :
The extent of the religious loss produced by this fatal agita-
tion will never be told in this world.49
As we review this important series of legislation certain
things are noted as epoch-making and many facts as most en-
couraging :
In 1748 the preachers were directed to form the children
into "a little Society" for "suitable exhortations."
In 1766 detailed instruction for the religious training of
children was published.
From 1784 to 1797 much emphasis was placed upon the reli-
gious instruction of children in their homes and in classes formed
for them and upon the organizing of Sunday schools for poor
children.
In 1798 the Methodist Sunday School Society was formed.
49Smith, George : History of Wesleyan Methodism, vol. iii, p. 123.
33
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
In 1805 the work of the Sunday school was well supported
and flourishing.
In 1808 careful attempt was made to link the Sunday school
more closely to the church by making the preacher a member of
the Sunday School Committee, and by urging the attendance of
the children upon the public worship.
The Conference of 1817 continued the same effort, making
it more emphatic that teachers and children should attend the
church services.
A significant sentence appears in the minutes of 1819:
A Sunday school is strictly and entirely a religious institu-
tion, whose object is to train up children in the nurture and ad-
monition of the Lord.
How far had the church come from the purpose of Raikes's
"ragged schools" !
In 1823 the abandonment of aught but catechetical and reli-
gious instruction on the Sabbath was urged strongly.
The Conferences of 1826 and 1827, those eager years in
Sunday school legislation, crystallized the goals, ideals, methods,
and organization for all Methodist Sunday schools. By 1827 the
character of this new institution was set, that of a catechetical
Bible school with its goal the salvation of souls.
Having practically completed the organization of its own
schools, Methodism in the following year recorded itself, in its
Conference Minutes, as cooperative with the Sunday school
movement in general. Under "Miscellaneous Resolutions" "a
Society for the support and encouragement of Sunday schools
throughout the British Dominions" was recommended and con-
tributions to its work approved.
A comparison of figures shows the effect of the early years
of effort.
There are at present (1812) about sixty thousand children
instructed by the Methodists in Great Britain, on the Lord's
Day.50
'"Myles, William: A Chronological History of the People Called Meth-
odists (1813), p. 167.
34
IN THE METHODIST EPISCOPAL CHURCH
The growth from these beginnings is to be seen in the state
of the Wesleyan Sunday schools in i860.
Wesleyan Methodism, although not far advanced in her edu-
cational progress, had, in i860, upward of sixty-eight thousand
children under religious tuition in day schools, and four hun-
dred and seventy-four thousand and nine hundred in Sunday
schools. As a carefully prepared series of Catechisms, contain-
ing a clear exhibition of Christian doctrine, with Scripture
proofs, adapted to the ages of the children, is generally taught in
these schools, we regard these institutions as important elements
of instruction, exerting a wide and continual influence on the
public mind.51
§ 4. Further Early Contributions of Methodism to
the Sunday School Movement
The history of the Sunday school movement cannot be
written without reference to the British and Foreign Bible
Society, originating from the exertions of a Calvinistic Methodist
preacher,52 who had been laboring in the Sunday school cause
in Wales, the Rev. Mr. Thomas Charles, of Bala. The story is
well told by Mr. J. A. James :
By means of Sunday school education in Wales, the number
of readers increased far beyond any supply of Welsh Bibles
which could be obtained. This induced the indefatigable Mr.
Charles, of Bala, to undertake a journey to London, for the pur-
pose of soliciting a private subscription from his friends to de-
fray the expense of printing a new edition. In the course of con-
versation on this subject, at a committee meeting of the Religious
Tract Society, a thought came into the mind of the Rev. Joseph
Hughes, a thought which darted as one of the brightest beams
from the fountain of light and life above, and for which mil-
lions through eternity will bless his name, that a little more exer-
tion than was requisite for supplying the Principality with the
Scriptures, might found an institution that should go on increas-
"Smith, George : History of Wesleyan Methodism, vol. iii, p. 123.
B2"In 1785 he united himself to the Calvinistic Methodists, among whom
he was truly a laborer eminently successful, till the day of his decease." (The
History, Constitution, Rules of Discipline and Confession of Faith of the
Calvinistic Methodists in Wales, p. 18, 1827, J. S. Hughes, printer.)
35
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
ing its funds, and extending its operations, till not only the Brit-
ish dominions, but the whole world should be furnished with
the Word of God. Such was the origin of a society which is the
glory of our own age and nation, and will one day be acknowl-
edged as the blessing of all ages and all nations. I have no need
to trace it further than just to say, that it was warmly embraced
by the gentlemen present, and steps immediately taken to give it
efficiency. My only object in adverting to it, was to show its
pedigree, and claim it as the blooming daughter of the Sunday
school institution.53
The same author gives the early beginning of adult Sunday
school work, introducing the description as follows :
In tracing the growth of the Sunday school institution it
would be an unpardonable omission to pass by in silence that
noble ramification of it, the instruction of adults.54 The first
scion was planted by Mr. Charles, upon the mountains of Wales,
in the summer of 1811.
Mr. Charles's own account, taken from a letter which he
addressed to Dr. Thomas Pole, January 4, 18 14, extracts of
which were published by Dr. Pole, sets forth the history of the
beginning and success of this remarkable movement55
We had no particular school for their instruction exclusively
till then, though many attended the Sunday schools with the chil-
dren, in different parts of the country previous to that time.
What induced me first to think of establishing such an institution,
was the aversion I found in the adults to associate with the chil-
dren in their schools. The first attempt succeeded wonderfully,
and far beyond my most sanguine expectation, and still continues
in a prosperous state. The report of the success of this school
soon spread over the country, and, in many places, the illiterate
adults began to call for instruction. In one county, after a public
address had been delivered to them on that subject, the adult
poor, even the aged, flocked to the Sunday schools in crowds ;
"James, J. A.: The Sunday School Teacher's Guide (1816), p. 21.
"Ibid, p. 22.
"'Pole, Thomas, M.D. : History and Origin of the Progress of Adult
Schools (1815), p. 8 (footnote). See further extracts from this letter of
Thomas Charles, in James, J. A. : The Sunday School Teacher's Guide, pp.
22, 23.
36
IN THE METHODIST EPISCOPAL CHURCH
and the shopkeepers could not immediately supply them with an
adequate number of spectacles. Our schools, in general, are kept
in our chapels; in some districts, where there are no chapels,
farmers, in the summer time, lend their barns. The adults and
children are sometimes in the same room, but placed in different
parts of it. When their attention is gained and fixed they soon
learn; their age makes no great difference, if they are able, by the
help of glasses, to see the letters. As the adults have no time to
lose, we endeavor, before they can read, to instruct them without
delay in the first principles of Christianity. We select a short
portion of Scripture, comprising, in plain terms, the leading doc-
trines, and repeat them to the learners till they can retain them
in their memories ; and which they are to repeat the next time we
meet.56
Thus commenced that excellent institution, which is impart-
ing the elements of knowledge and the benefits of religious in-
struction to thousands, who have passed the meridian of life;
which in many cases by teaching the aged to read, seems to add a
lengthened twilight to their day of grace : and by revealing to
them the things that belong to their peace, just as they are about
to be hid from their eyes, accomplishes the words of inspiration,
"In the evening tide it shall be light." 57
A notable letter58 is published by J. Henry Harris concerning
Charles, of Bala, who, he says, was to Wales what Raikes was
to England, each working on independent lines but arriving at
similar results. The letter is from Charles's grandson, the Rev.
Daniel Charles, and is dated December 24, 1863. In the estab-
lishment of Circulating Charity Day Schools in North Wales,
such as he had attended in his boyhood, the Rev. Thomas Charles
"first saw the grand principle of the Welsh Sabbath schools."
The day schools, which survived for about twenty years,
were especial means toward preparing teachers for the work of
the Sabbath school. For this purpose Mr. Charles himself under-
took the instruction of those whom he intended to become Sab-
bath school teachers, and he composed two catechisms in the
66Ibid, pp. 7. 8.
"James, J. A.: The Sunday School Teacher's Guide (1816), pp. 22-24.
58Harris, J. Henry: Robert Raikes, pp. 170-174.
37
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Welsh language for the benefit both of the teachers and scholars
of the Sunday schools.
The distinguishing principle of the Welsh Sunday schools
which Mr. Charles incorporated in his institution for the reli-
gious instruction of his countrymen was that the object of
the Sabbath school was the instruction not only of children but
of adults also, and that it was intended not merely to teach spell-
ing and reading, but to bring all classes together to examine the
Word of God and to exchange thoughts upon its all-important
truths.
He was probably the first also who established regular public
meetings in connection with the Sabbath schools — meetings to
which the public at large assembled to witness and listen to the
regular catechising of several schools which had come together
from different localities. On those occasions large multitudes
flocked together.
The Welsh Sunday schools are, then, to this day wellsprings
of religious instruction to men of every age, and contain gener-
ally more adult members, both male and female, than children.
They are specially the nurseries of our churches, both as regards
members and ministers.
In England the development of the adult schools, while very
much later than that of the schools in Wales, was nevertheless
independent of that movement, the originator of them being
''without the least previous knowledge of what had been done in
the Principality of Wales." 59 In 1804 the British and Foreign
Bible Society had been formed with auxiliary Societies in many
counties and cities. One of these was formed in Bristol, called
the Bristol Bible Association. These young men divided the city
and its environs into districts and appointed subcommittees
"whose business it became to explore the streets, the lanes, ami
the courts — to enter the habitations of the poor, the cottages of
misery, and the chambers of wretchedness. Amongst the un-
numbered objects who excited their sympathy and Christian com-
miseration, they met with many who could not read the Bible." 80
"Pole, Thomas, M.D. : A History of the Origin and Progress of Adult
Schools, p. 10.
"Ibid., p. 12.
IN THE METHODIST EPISCOPAL CHURCH
A report given to the Bristol Auxiliary Bible Society February,
1812, contained the sentence:
We have been necessarily obliged to omit a great number of
poor inhabitants who could not read, and are therefore not likely
to be benefited by the possession of the Bible.
There was present at the meeting a William Smith, who occupied
"a rank in life no higher than that of a doorkeeper of a dissenting
chapel" in Bristol. Five days later he unburdened his mind to
Stephen Prust, a merchant of the city, relative to the instruction
of the adult poor in reading the Bible. Prust promised donations
of the Scriptures for the use of the schools. The next day the
canvass was begun, which resulted in the obtaining of two rooms
in which to hold the school, the engaging of two persons as in-
structors, and the organizing of one school for men and the other
for women. The first man enrolled was sixty-three years of age.
The first woman enrolled was forty years old. It was only nine-
teen days after the promised help that Smith opened the first
school with eleven men and ten women. Within a few weeks
there was formed a society named "An Institution for Instruct-
ing Adult Persons to Read the Holy Scriptures." They resolved
upon twelve rules for the regulation of the society and of the
schools. A Methodist minister to whom Smith applied "rendered
important services in forming this new society, and was the
author of the Preliminary Address, published with the Rules." 61
In April, 1813, there were nine schools for men and the same
number for women, and during the thirteen months there had
been three hundred men and three hundred and one women under
instruction. In 18 14 the schools had increased to twenty-one for
men and twenty-three for women with "two others out of the
city," the enrollment from the beginning of the movement total-
ing 1,508, with 1,297 in attendance in 1814. From this the move-
ment spread very rapidly to other parts. ?
The hesitancy on the part of some to display their ignorance
'Ibid., p. 17.
39
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
before others resulted in the forming of private schools in the
homes, where a few neighbors were gathered together. The
Bristol School of Refuge for unfortunate women, while not a
branch of the Adult Schools, "may be considered the offspring
of the Adult School Societies." 62
This excellent institution, the adult school, was not William
Smith's first Sunday school effort. He "founded the first of
those schools called 'The Methodist Sunday Schools' in the city
of Bristol and its neighborhood in the year 1804," 63 which, in
1814, "afforded education to 2,248 children, of both sexes." 64
June 4, 181 5, Messrs. Harvard and Clough, Wesleyan mis-
sionaries to the island of Ceylon, established Sunday schools in
that quarter of the British empire. For some time this was
claimed to be the planting of the first Sunday school in Asia, and
may have been, though the Baptist mission at Serampore early
established this new institution. But the Wesleyan missionaries
went into all quarters of the empire, and they carried with them
the Sunday school which had been so enthusiastically appro-
priated in the Wesleyan societies of England and Wales.
These missionaries of Ceylon tell their own story:
We cannot conceal that the establishment of our Sunday
school has given us favor in the eyes of many. It has certainly
considerably tended to help on the subscription to our place of
worship. We only consulted one friend, who stated unsurmount-
able difficulties, and assured us that the time was not yet come,
and that the people were not ripe for such an institution. How-
ever, we were determined, by the help of God, to make the trial ;
and now, that we have upwards of 250 children, and twenty
gratuitous teachers most cheerfully engaged in instructing them
every week, every one is charmed, and several are surprised, that
so simple an idea did not occur to their minds before. We have
the pleasure to inform you, that through the great kindness of the
02Pole, Thomas, M.D. : A History of the Origin and Progress of Adult
Schools, p. 51.
"Ibid., p. 17 (footnote).
"Ibid.
IN THE METHODIST EPISCOPAL CHURCH
Hon. Robert Boyd, Member of Council, and Commissioner of
Revenue, we have the use of the theater for our Sunday school;
and a better place could not have been chosen, it being so very
central and commodious. We have quite a train of native chil-
dren now in our school.65
65James, J. A.: The Sunday School Teacher's Guide (1816), pp. 32, 33.
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
CHAPTER II
EARLY BEGINNINGS IN AMERICA AND THE EVI-
DENT INFLUENCE OF ENGLISH WESLEYAXISM,
1 784- 1 82 7
§ 1. Methodism in America and Early Religious
Instruction
American Methodism might be said to have begun with
the landing of John Wesley in Georgia February 5, 1736, as a
missionary to the New World and especially to the Indians. His
stay was of short duration, and his Journal of January 22, 1738,
contains these words : "I took my leave of America (though, if it
please God, not forever)."
When George Whitefield, the famous preacher, reached
Georgia a little later he wrote in his journal :
The good that Mr. John Wesley has done in America is
inexpressible. His name is very precious among the people; and
he has laid a foundation that I hope neither men nor devils will
ever be able to shake. O that I may follow him as he has fol-
lowed Christ ! 1
'Buckley, James M. : History of Methodism, p. 72. (American Church
History Series.)
The following incident is quoted from the London Sunday School
Teachers' Magazine of 1845:
"The narrative informs us that when Mr. Wesley was a missionary in
Georgia in the years 1736 and 1737 — forty years before Raikes's first Sabbath
school— 'he set apart a portion of the Sabbath afternoon to meet the chil-
dren belonging to his mission for catechetical instruction.1 There can be no
doubt but that he was successful in thi-> wink, for his m, tuner of u-aching
young people was simple and impressive Perhaps cm- instance of this may
not Ik- out of place, as an example to the junior teachers of our schools, lie
was staying at the house of a gentleman some distance from his home, when,
seizing every opportunity of usefulness, he entered into conversation with the
42
IN THE METHODIST EPISCOPAL CHURCH
It is not strange that Methodism's early successes were in
the Southland and largely as a missionary effort to the oppressed
races. But the church as an ecclesiastical organization came to
its birth in New York. Philip Embury, a local preacher from
Ireland, preached in New York, where he had settled, and there
organized the first American society in the year 1766. After
erecting a stone chapel in John Street the society wrote to Mr.
Wesley for a preacher. In answer to the request Messrs. Board-
man and Pilmoor came, the first regular preachers sent to this
country by Wesley. Francis Asbury arrived in 1771. The Rev.
Freeborn Garrettson, that hero of the early years, in a noted
address, in 1826, said of these beginnings:
negro servant. 'I asked' (he writes) whether she went to church? She said,
"Yes, every Sunday, to carry my mistress's children." I asked what she had
learned at church? She said, "Nothing; I heard a deal, but did not under-
stand it." But what did your master teach you at home? "Nothing." Nor
your mistress ? "No." I asked, But don't you know that your hands and
feet, and this you call your body, will turn to dust in a little while? She
answered, "Yes." But there is something in you that will not turn to dust,
and this is what they call your soul. Indeed, you cannot see your soul,
though it is within you ; as you cannot see the wind, though it is all about
you. But if you had not a soul in you, you could no more see, or hear, or
feel than this table can. What do you think will become of your soul when
your body turns to dust? "I don't know." Why, it will go out of your
body, and go up there above the sky, and live always. God lives there. Do
you know who God is? "No." You cannot see him any more than you
can see your own soul ; it is he that made you and me and all men and
women, and all beasts and birds, and all the world. It is he that makes the
sun to shine, and rain fall, and corn and fruits to grow out of the ground.
He made all these for us ; but why, do you think, he made us ? "I cannot
tell." He made you to live with himself above the sky; and so you will, in
a little time, if you are good and love him. If you are good, when your body
dies your soul will go up, and want nothing, and have whatever you desire.
No one will beat or hurt you there. You will never be sick ; you will never
be sorry any more, or afraid of any thing. I cannot tell you, for I do not
know, how happy you will be, for you will be with God.'
" 'The attention with which this poor creature listened to instruction is
inexpressible. The next day she remembered all, readily answered every
question, and said she would ask Him that made her to show her how to be
good.' "
(From John Wesley and Sunday Schools, by R. G. Pardee, A.M., in Sunday
School Journal, October, 1868. Vol. I, p. 1.)
43
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
In the year 1784 the joyful news of peace saluted our ears.
. . . Mr. Wesley had an eye for good on his American chil-
dren, and availed himself of the earliest opportunity to send us
Dr. Coke, Richard Whatcoat, and Thomas Vasey, clothed with
ecclesiastical powers, to constitute the American Methodists an
independent episcopal church. We sent out our heralds, and
summoned the preachers from every direction to meet in Balti-
more; and this we called our Christmas Conference, at which
time the organization of our church took place. Many of our
oldest preachers were ordained and Mr. Asbury was set apart as
a joint superintendent with Dr. Coke; and their names so ap-
peared on the minutes of Conference, according to the order and
appointment of Mr. Wesley.2
There were at that time (1784) 14,988 church members and 83
preachers.3 The minutes of 1785 show 18,000 members and 104
preachers.4 The Discipline adopted in 1784 contained the ques-
tion and answers :5
What shall we do for the Rising Generation? Who will
labor for them? Let him who is zealous for God and the Souls
of Men begin now.
1. WThere there are ten Children whose Parents are in So-
ciety, meet them an Hour every Week ;
2. Talk with them every time you see any at home.
3. Pray in Earnest for them.
4. Diligently instruct and vehemently exhort all Parents at
their own Houses.
5. Preach expressly on Education; "But I have no Gift for
this." Gift or no Gift, you are to do it; else you are not called
to be a Methodist Preacher. Do it as you can, till you can do it
as you would. Pray earnestly for the Gift, and use the Means
for it.
'Methodist Magazine (London), 1827, pp. 6/2ff., 74off., 8ioff.
"The Semi-Centennial Sermon before the New York Annual Confer-
ence," May, 1826, by the Rev. Freeborn Garrettson.
'Minutes of the Annual Conferences, 1773-1828, p. 20 (Mason and Lane,
1840).
4Ibid, p. 24.
'Discipline of 1785 under Question 51.
Strickland, W. P. : Francis Asbury, p. 220.
Lee, Jesse: A Short History of the Methodists, p. 104.
44
IN THE METHODIST EPISCOPAL CHURCH
In 1787 this section of the Discipline was expanded to read:
Question. What shall we do for the rising generation? Let
him who is zealous for God and the Souls of Men begin now.
Answer. 1. Where there are ten children whose parents are in
Society, meet them an Hour once a Week ; but where this is
impracticable meet them once in two weeks.
2. Procure our Instructions for them, and let all who
can, read and commit them to Memory.
3. Explain and impress them upon their Hearts.
4. Talk with them every Time you see any at Home.
5. Pray in Earnest for them. Diligently instruct and
exhort all Parents at their own Houses.
6. Let the Elders, Deacons, and Preachers take a List
of the Names of the Children; and if any of them be truly
awakened, let them be admitted into Society.
7. Preach expressly on Education; "But I have no Gift
for this." Gift or no Gift, you are to do it; else you are
not called to be a Methodist Preacher. Do it as you can, till
you can do it as you would. Pray earnestly for the Gift,
and use thfc Means for it.6
The last three sentences were dropped out in 1788 and the fol-
lowing sentence was inserted: "Pray earnestly for the gift, and
use means to attain it." 7
The Discipline of the first Conference, under the duties of
an "Assistant," makes him responsible for seeing that every
society has the book entitled Instructions for Children.8
The Minutes of 1787 include in their instructions to the
preachers, as passed by the Conference, that they should form
children's classes. Question 20 and its answer read :
What can we do for the rising generation?
"Discipline of 1787, Sec. xxvi, p. 38.
'Minutes of 1784, published 1788, Sec. xxvi, pp. 34, 35.
Bangs, Nathan: History of the Methodist Episcopal Church, vol. i,
p. 204.
"Discipline 1785, Question 60. The Assistant was a preacher in a Cir-
cuit who assisted "the Superintendents in the charge of the Societies and the
other preachers therein" (Question 58). In 1787 this duty relative to every
society's possessing the book mentioned was assigned to the "deacon."
(Sec. vi.)
45
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Let the elders, deacons, and helpers class the children of our
friends in proper classes, as far as it is practicable ; meet them as
often as possible, and commit them, during their absence, into the
care of proper persons, who may meet them at least weekly; and
if any of them be truly awakened, let them be admitted into so-
ciety.9
§ 2. The Early Sunday School Movement
The carrying out of these instructions to preachers natu-
rally meant in many societies the organizing of Sunday schools.
The first Sunday school to be founded in America, certainly
the first one that can claim continuous existence, was begun by a
layman, William Elliott, who emigrated from England to Vir-
ginia in 1724, and there became a Methodist convert about 1772.
In 1785 he organized a Sunday school in his home, where each
Sabbath afternoon he instructed the white boys "bound out" to
him and the girls in his charge, together with his own children.
Soon the children of neighbors and friends were admitted. The
Negro slaves and servants were similarly taught at another hour.
"All were taught the rudiments of reading, in order that they
might be able to read God's Word for themselves — the Bible
being practically the only textbook in the school." The identical
Bible used by William Elliott is still in existence and was dis-
played at the Sixth World's Sunday School Convention, 19 10.
After sufficient advancement had been made, the catechism was
studied, later Bible readings were prepared by the members of
the class, and explanations and comments were given by the
teachers. In January, 1801, the Burton-Oak Grove Methodist
Church was built, and in due time William Elliott's home Sun-
day school was transferred to this church. Mr. Elliott came
with it and became its first superintendent. Since its founding in
1785 the school has had unbroken existence, with only nine men
as superintendents and all of these "men of prominence in church
"Minutes taken at the Several Annual Conferences. (For the year
1787.)
Bangs, Nathan: History of the Methodist Episcopal Church, VOL i.
p. 262.
46
IN THE METHODIST EPISCOPAL CHURCH
and secular work." January 13, 1901, this church, the Burton-
Oak Grove Church, Bradford's Neck, Accomac County, Vir-
ginia, celebrated its centennial anniversary. This year (1916)
records 132 years of aggressive Sunday school effort for one
community.10 The next year, 1786, a second historic Sunday
In the year 1786 a Sabbath school was taught in the house
of our aged brother, Thos. Crenshaw, now living in Hanover
County, Va., and in the following year, forty-one years ago, the
Rev. John Charleston was converted to God in that school, and
he also still lives, having labored with zeal and success for thirty-
nine years past as a minister in our church. About the same time
there were many more in successful operation, as may be seen by
a reference to Bishop Asbury's Journal, vol. ii, p. 65, and Lee's
History of Methodism, pp. 162, 163. And from these facts, we
apprehend, it will not be denied that these schools were estab-
lished several years before any other denomination participated
in our labors or shared our reproach. For about this time there
were persecutions instituted against the brethren engaged in these
schools which might damp the ardor of most of our modern
teachers. By a letter lately received from the Rev. Stith Mead,
an old veteran of the cross, now laboring within the bounds of
the Virginia Conference, we learn that not long after, the Rev.
George Daughaday, stationed preacher at Charleston, S. C, was
severely beaten on the head with a club, and subsequently had
water pumped on him from a public cistern, for the crime of con-
ducting a Sabbath school for the benefit of the African children
of that vicinity. Thus he and others "both labored and suffered
reproach," and we live to reap the fruit of their doings.11
The latter story refers, it would seem, to the well-known Rev.
George Dougharty, concerning whom the following detailed ac-
10The original manuscripts and Elliott's Bible are in the possession of
Mrs. Wessie E. Nock Eason, a great-great-granddaughter. See Historical
Bulletin, No. 1. First American Sunday School, by C. W. Baines, General
Secretary, Virginia State Sunday School Association. See also The Class-
mate, Dec. 8, 1917, p. 386.
"Extract of First Annual Report; Methodist Magazine (American),
1828, pp. 349-353. (Copied in Annual Report of Methodist Sunday School
Union for 1846, pp. 97-100.) For First Annual Report see Christian Advo-
cate and Journal, No. 97, p. 178.
47
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
count is given in the Wesleyan Repository by one intimately
acquainted with him :
I well remember the morning, 23 years ago, and the conver-
sation, when Mr. Asbury was about to leave Charleston, and Mr.
Dougherty in charge of the society. In allusion to the large
number of colored members : I leave you, said he, a flower garden
and a kitchen garden, to cultivate ; and, following out the similie,
he pointed to him the importance of attention to the blacks. The
greater pleasure would be derived from an attention to the
masters; the greater advantage from attention to the slaves. Mr.
Dougherty was not satisfied with laboring for the adult slaves
only; he established a school for the black children. In a letter to
Mr. Asbury, he observes, I do not only suffer the reproach com-
mon to Methodist Preachers, but I have rendered myself still
more vile, as "the negro schoolmaster." His success was too
great to be endured by the jealous authorities; the alarm was
spread among the populace ; but, as the schoolmaster would take
no hint to abandon his sable pupils, the mob assembled, in great
numbers, on a Sunday evening, in Cumberland street, before the
church. The Preacher was forcibly hurried from the pulpit into
the midst of the mob, who seem not to have made their arrange-
ment how to dispose of their victim. A pause ensued, and while
several proposals were making, a voice was heard above the rest,
"to the pump" — to the pump was now the general cry. The
pump stood in Church street, near the corner of Cumberland
street, not many yards distant from the church. Air. Dougherty
was hurried on towards it, by the multitude, and thrown down so
as to receive its whole contents, until the phrenzy of the mob
began to abate; he was then suffered to return to his lodgings,
without any serious injury — and, I believe, unruffled with any
unholy emotion of heart. He used to relate the event with the
utmost composure, and occasional pleasantry. l'2
The Rev. Bishop James O. Andrew, in a series of articles
dated from Charleston called- "Letters of Methodist History,"
gives an account of a mob's seizing the "Rev. George
Daugherty," of Charleston, fellow pastor with the Rev. John
Harper, and "pumping" him until they were stopped by a \vo-
T.iographical Recollections of the Rev. George Dougherty. The Wes-
leyan Repository for September, iK-\3, vol. iii, pp. iOj, 1O3.
48
IN THE METHODIST EPISCOPAL CHURCH
man's stuffing her shawl into the spout of the pump, thereby
breaking the mob spirit. The specific offense was the mere recep-
tion by Mr. Harper of resolutions relative to the abolition of
slavery, though nothing was done regarding the resolutions. The
mob being unable to obtain him, they took Mr. Daugherty, who
occupied his pulpit that evening. That the effort of the church
was conspicuously among the Negroes and that it partook of
instruction in a large degree are evidenced by the facts stated in
the above-quoted articles. Detailed accounts are also given of
persecutions inflicted apparently because of their preaching to
Negroes. These occurrences would seem to have taken place
during the years 1801-1802.13
The church in 1830 had in its membership five hundred
whites and three thousand colored people, and the author of
"Letters of Methodist History" states, "We have at present in
Charleston ... a Sunday School Association and three
Sabbath Schools." 14
These recorded incidents have entered prominently into sub-
sequent written accounts of the history of the Sunday school
movement in the Methodist Episcopal Church.15
A paper entitled "Youths' Instructor and Guardian" was
begun in 1823 and covered what the name would indicate.
13Andrew, James O. : Letters of Methodist History. Methodist Maga-
zine (American), 1830, pp. 16-28. Stevens, Abel: History of the Methodist
Episcopal Church. Vol. iii, pp. 386-390. Compare also Deems, Chas. F. :
Annals of Southern Methodism, pp. 249, 250.
George Dougharty and John Harper were pastors in Charleston in 1801.
(Minutes of the Methodist Conferences from 1773 to 1813. Pub. by Daniel
Hitt and Thomas Ware, 1813, p. 260.) He was ordained elder 1802 (Ibid.,
pp. 269, 275) ; died, 1807. For obituary see Ibid., pp. 413-415. Though the
name is spelled in various ways, the above quoted articles seem to refer to
the well-known George Dougharty.
"Andrew, James O. : Letters of Methodist History. Methodist Maga-
zine (American), 1830, p. 28.
15See Lee, Jesse: A Short History of the Methodists (1810), pp. 162-
165.
See Annual Report for 1846, pp. 97-100.
See Methodist Quarterly Review, 1857, p. 518.
See Dorchester, Daniel: Christianity in the United States, p. 426.
49
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
§ 3. Official Recognition of Sunday Schools and
their Organization
The very close connection between Methodism in America
and in England during the years of the Sunday school's rapid
spread under Wesley's encouragement would naturally have
meant the passing on of the temper, spirit, and plans to the
American societies. It is of value in rightly estimating reli-
gious instruction in the Methodist Church to note that from
the very beginning, both in England and America, it has been
closely related to a worthy educational program, and has, in-
deed, been an integral part of that program. Bishop Asbury
received constant direction from Wesley and Bishop Thomas
Coke was very intimately related to him. Wesley's educational
ideals became those of these early founders of American Meth-
odism, as the following extracts from their Journals will show :
Journal of Thomas Coke.16
P. 244, November 14, 1784. "He [Asbury] and I have
agreed to use our joint endeavors to establish a school or college
on the plan of Kingwood-school."
P. 290, December 14. "I have prevailed upon him [Mr. D.]
to give, in land, £250 currency toward the college (for that is
to be its name). Mr. Asbury met me this side of the Bay. Be-
tween us we have got about £1,000 sterling subscribed toward
the college."
P. 292, January 5, 1785. "I now gave orders that the mate-
rials should be got for building the college."
P. 397, May 30. "We rode to Abingdon, whence we agreed
to give Mr. Dallam £60 sterling for four acres of ground, which
we had fixed upon as the site of our college,17 and had proper
bonds drawn up.
Journal of Francis Asbury.
November 2^, 24, 1789. "I received some relief for my
poor orphans."
'"Arminian Magazine (American), vol. i, 1789, p. 237.
This was "mostly a reprint of Wesley's periodical of that name."
Stevens, Abel: History of the Methodist Episcopal Church (1864), vol. ii.
p. 499. The American Methodist Magazine was begun in 1818.
"Cokesbury College at Abingdon, Maryland. The plan was published
immediately upon the adjournment of the Christmas Conference, 1784.
50
IN THE METHODIST EPISCOPAL CHURCH
November 30. "A number of dear old brethren accom-
panied me to Cokesbury, where we had an examination of the
boys, and stationed eleven on charity."
December 4. "The concerns of the college18 were well at-
tended to, as also the printing business."
December 19. "Here also the Lord hath wrought power-
fully amongst the children."
February 17, 1790 (Charleston Conference). "Our Confer-
ence resolved on establishing Sunday schools for poor children,
white and black." 19
Pennsylvania, August 1. "I spoke on education from Prov.
22 : 6. I was led to enlarge on the obligations of parents to their
children; and the nature of that religious education which would
be most likely to fit them for this, and which alone could qualify
them for the next world."
Virginia, November 3. "I preached on education," from
'Come, ye children, hearken to me; I will teach you the fear of
the Lord.' The word was felt by the parents."
Maryland, November 4. "Next day we had a full house,
and I preached on education — my text, 'Train up a child in the
way he should go; and when he is old he will not depart from
it.' "
Cokesbury, November 21. "We examined the students rela-
tive to learning and religion — paid debts, and put matters in
better order. We have forty-five boys. The charitable subscrip-
tions to the establishment amount to $300 per annum."
"For detailed description of Cokesbury College, see Arminian Maga-
zine (American), vol. i, December, 1789, pp. 589, 590.
"There are ten boys who are wholly or partially on charity, several of
whom are maintained, clothed, and educated gratis. There are also twenty
independent scholars" (p. 59°).
See also Discipline, dated 1789, pp. 34-43-
Objects:
"The first is a provision for the sons of our married ministers and
preachers."
"The second object we have in view is the education and support of
poor orphans."
"The last is the establishment of a seminary for the children of our
competent friends, where learning and religion may go hand in hand." Dis-
cipline, 1789.
College opened December 8-10, 1787. See Bangs, Nathan: History of
the Methodist Episcopal Church, vol. i, pp. 229-242.
"This is the entry to which reference is often made as "Vol. ii, p. 65."
51
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
December 9. "The council rose after advising a loan of
$1,000, payable in two years, for Cokesbury; and giving direc-
tions for proper books to be printed."
South Carolina, March 26, 1791. "We had white and red
Indians at Catawba; the Doctor [Coke] and myself both
preached. I had some conversation with the chiefs of the Indians
about keeping up the school we have been endeavoring to estab-
lish amongst them." 20
The first official recognition of Sunday schools by an Amer-
ican church is believed to have been by the Methodist Conference
What can be done in order to instruct poor children (whites
and blacks) to read? Let us labor, as the heart and soul of one
man, to establish Sunday schools, in or near the place of public
worship. Let persons be appointed by the bishops, elders,
deacons, or preachers to teach (gratis) all that will attend, and
have a capacity to learn ; from six o'clock in the morning till ten ;
and from two o'clock in the afternoon till six, where it does not
interfere with public worship.
The council shall compile a proper school book, to teach
them learning and piety.22
20Asbury's Journal, vol. ii, published by Bangs & Mason. The above
entries in his Journal are taken from less than eighteen months of his long
years of service.
"The statistics of the Methodist Episcopal Church were as follows :
Whites Colored Total Preachers
1789 35.019 8,243 43.262 196
1788 30,809 6,545 37,354 166
Increase 4,210 1,698 5,908 30
1790 45.949 u.682 57,631
(Bangs, Nathan: History of the Methodist Episcopal Church, vol. i,
pp. 308 and 320.)
"Minutes of the Methodist Conferences, Annually hold in America,
from 1773 to 1794, inclusive, published 1795. See p. 147.
Lee, Jesse: A Short History of the Methodists in the United States
of America, pp. 162, 163.
Bangs, Nathan : History of the Methodist Episcopal Church, vol. i,
pp. 309ff.
Strickland, W. P.: Francis Asbury, pp. 220, 221.
52
IN THE METHODIST EPISCOPAL CHURCH
On the Disciplinary legislation "Of the Instruction of Chil-
dren" Coke and Asbury commented in 1796:
Alas ! the great difficulty lies in finding men and women of
genuine piety as instructors. Let us, however, endeavor to supply
these spiritual defects. ... In towns we may, without diffi-
culty, meet the children weekly, and in the plantations advise and
pray with them every time we visit their houses : Nay, in the
country, if we give notice that at such a time we shall spend an
hour or two at such a house with those children who shall attend,
many of the neighbors will esteem it a privilege to send their chil-
dren to us at the time appointed. But we must exercise much
patience, as well as zeal, for the successful accomplishment of this
work. And if we can with love and delight condescend to their
ignorance and childishness, and yet endeavor continually to raise
up their little minds to the once dying but now exalted Saviour,
we shall be made a blessing to thousands of them.
But let us labor among the poor in this respect, as well as
among the competent. O, if our people in the cities, towns, and
villages were but sufficiently sensible of the magnitude of this
duty, and its acceptableness to God! If they would establish
Sabbath schools, wherever practicable, for the benefit of the
children of the poor! . . .
N. B. We particularly recommend our scripture-catechism
for the use of children.23
In a letter dated September 16, 1791, addressed "To the
Brethren in the united societies of the Methodist Episcopal
Church in America," Asbury urged the establishing of schools
for boys and girls in order to bring Christian education to all,
including those "in the small towns and villages." An item of
special interest is found in his appeal : "These schools may be
open on Sabbath days, two hours in the morning, and two hours
in the evening, for those that have no other time." 24 In 1792
Asbury was zealously engaged in organizing what he called
"Discipline dated 1798, pp. 104, 105, from Notes by Coke and Asbury
on the Section "Of the Instruction of Children."
Strickland, W. P.: Francis Asbury, pp. 220-222.
"Minutes of the Methodist Conferences Annually held in America,
from 1773 to 1794, inclusive, pp. 162-164.
53
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
district schools, one in each presiding elder's district. In this
he was vastly ahead of his age, but had some success.25
Speaking of the early Sunday school efforts, Lee says :
After this, Sunday schools were established in several places,
and the teachers took nothing for their services. The greater
part of the scholars were black children, whose parents were
backward about sending them; and but few of them were regular
in attending, and in a short time the masters were discouraged,
and having no pay, and but little prospect of doing good, they
soon gave it up, and it has not been attended to for many years.28
Facts ascertained from other sources would lead to a modifica-
tion of this last sweeping statement.
The legislation of 1787 was changed by the addition of "or
catechism" in the Discipline of 1800, giving as answer number 3
(compare tenth edition dated 1798 with eleventh edition dated
1801), "Procure our instructions or catechism for them and
let all who can, read and commit them to memory."
The General Conference at Baltimore, May 1, 1824, reem-
phasized the responsibility of the pastors for religious instruction.
The Discipline of that year, in the section (XV) entitled "Of the
Instruction of Children," gives as an addition to the chapter as
found in the previous Discipline the following :
As far as practicable, it shall be the duty of every preacher
of a circuit or station, to obtain the names of the children belong-
ing to his congregations ; to form them into classes for the pur-
pose of giving them religious instruction; to instruct them regu-
larly himself, as much as his other duties will allow; to appoint a
suitable leader for each class who shall instruct them in his ab-
sence, and to leave his successor a correct account of each class
thus formed with the name of its leader.27
"Strickland, W. P.: Francis Asbury, pp. 224-229; Lee, Jesse: A Short
History of the Methodists, p. 197.
2uLee, Jesse: History of the Methodists (1809), p. 163; see Strickland,
W. P.: The Pioneer Bishop, Francis Asbury (1858), p. 221; also Bennett,
W. W. : Memorials of Methodism in Virginia, p. 298.
"Discipline of 1824.
Bennett, W. W. : Memorials of Methodism in Virginia, p. 708.
54
IN THE METHODIST EPISCOPAL CHURCH
1828 the Discipline inserted after the word "station" above,
the phrase, "to form Sunday schools."
§ 4. The Book Concern and Sunday Schools.
The history of the Sunday school movement in America can-
not be told without early reference to the Book Concern, the
Methodist publishing house and depository for religious books
and tracts. Freeborn Garrettson tells of the founder of this
institution as a preacher who "labored long in the gospel field,"
"a wise and a good man, a great and a useful preacher," the
Rev. John Dickins. He began preaching in 1777, made the first
entry in regard to the Book Concern printing in 1789, and died
in 1798. Garrettson says:
He commenced our Book Concern, by printing a small
Hymn Book principally with his own private funds. The Book
Concern which he managed with integrity and dignity, before his
death, acquired a considerable degree of magnitude. He com-
piled that most excellent Scripture-Catechism, which has been
used so long and so usefully in our church.28
Due largely to the labors of John P. Durbin, the Book Con-
cern issued some volumes suitable for Sunday school libraries.
He prepared its first volume and also the first Question Book of
Methodism.29 The General Conference of 1824 ordered a cate-
chism to be compiled for the use of the Sunday schools, and
directed the Book Concern "to provide, to keep on hand a good
assortment of books suitable for use of Sunday schools." 30
§ 5. Examples of Sunday School Work.
From about 181 5 there was a marked increase in the interest
shown in Sunday schools and in the work done through this insti-
28"Freeborn Garrettson," Methodist Magazine (London), 1827, p. 812.
See Christian Advocate and Journal, quoted in Methodist Magazine
(London), 1829, pp. 49-51.
29Stevens, Abel: History of the Methodist Episcopal Church, vol. iii,
P- 465.
^Journal of General Conference, 1824, p. 295.
55
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
tution. The perseverance, consecration, and success of workers
are well illustrated in the following incident, told in 1842, of the
very early Philadelphia school founded in 1814:
One of the exercises at the Christmas celebration of the Sun-
day schools attached to the Union Methodist Episcopal Church,
in Philadelphia, was a dialogue between two boys, giving some
interesting historical notices of the schools. From this it appears
that the school No. 1 was organized in 1814, and was the first
Methodist Sunday school in that city. The school commenced
with thirty scholars and six teachers, and their first place of meet-
ing was a room, which they obtained free of rent, in an academy
next door to the church. Their whole furniture at this time
consisted of two benches. . . . Soon afterward, however, they
obtained some more benches, and a stove; and when to these a
kind friend added a table and two chairs, the school was thought
to be well furnished.
The article tells of their being ejected, furniture and all, many
times, until every room had been occupied and they were shut
out from the whole.
They had no resource but to teach in the open air, in the
burying ground behind the church. There they continued to
assemble for some time, the classes being seated, some on benches,
and some, very frequently, on the graves. . . . The worst of
it was, that when it rained the school had to be adjourned.
Eighty dollars raised for the school was stolen as the one bring-
ing it to the teachers' meeting passed through a crowd. How-
ever,
in 1825 a building was erected for their accommodation, in the
rear of the church; in 1827 the Association established a new
school, which met at another place, and they continued to extend
their borders till they had raised seven schools, five of which are
still connected with the Union Church, the other two being united
with other charges. In these five schools there are now about
twelve hundred children.31
The McKendrean Female Sabbath School Society began
"'History of a Sunday School, Sunday School Advocate, February 15,
1842, p. 77-
56
IN THE METHODIST EPISCOPAL CHURCH
its work in Baltimore in 1816. In 1827 it gave a history of the
school and a description of conditions at its eleventh annual meet-
ing, November 3. The report reads :
The society consists of six schools, fifteen superintendents,
one hundred and eighty teachers, who attend alternately, and
four hundred and fifty scholars.32
The following year they reported five hundred and forty-five
scholars.
The Brooklyn Sabbath Union Sunday School was organized
in July, 1817.
In the summer of 1826 a commodious house was erected for
its accommodation.33
§ 6. Relation of the Methodist Sunday Schools to
Sunday School Unions
The Methodist Sunday Schools in Boston became auxiliary
to the Massachusetts Union Sabbath School Society July 6, 1825.
On the 24th of May, 1825, at a meeting, previously notified,
of delegates from schools connected with the Episcopalian, Bap-
tist, Congregational, and Methodist denominations, The Massa-
chusetts Sabbath School Union was formed. . . . This Union
was auxiliary to the American Sunday School Union, which was
formed the year previous.
The Methodists, however, do not appear to have contributed
anything toward establishing the depository; and the Episcopa-
lians only a small sum ; and both denominations, in a short time,
voluntarily withdrew from the Union.34
The Methodist Church had its own depository and literature.
When the relation of the Methodist Sunday school in Boston to
the Massachusetts Sabbath School Society was dissolved, May
32Christian Advocate and Journal, December 14, 1827, No. 67, p. 58.
^Ibid., October 10, 1828, No. no, p. 22.
34A Brief History of the Massachusetts Sabbath School Society and of
the Rise and Progress of Sabbath Schools in the Orthodox Congregational
Denominations in Massachusetts, 1850.
57
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
20, 1827, the printed accounts indicated that the association had
been most pleasant and profitable.35
After the formation of the American Sunday School
Union36 in 1824 many Methodist schools united with it, though
many remained isolated, hence the gathering of general Meth-
odist statistics for this period is impossible.37 In New York the
Methodist Episcopal Sunday School Association, when it with-
drew from the New York Sunday School Union Society, May
22, 1827, reported seven Methodist schools as having been con-
nected with the Union.
§ 7. Religious Education on the Frontier and Among
the Indians
Methodism has always had a genius for frontier and mis-
sion work. A sentence from the Memoirs of a Sabbath School
Scholar sets forth vividly the method of frontier organization :
In the autumn of 1821 there was a Sabbath school estab-
lished in the neighborhood of her parents, by the advice and
assistance of the late Mr. Jas. Peal, who at that time traveled the
Yonge Street Circuit (Upper Canada).38
As Methodism sought fruitage among the colored people,
so she coveted a harvest from the Indian races. One illustration
from this period will suffice, and that from the Asbury Mission
School :
About one third of them are reading in the Bible, a number
in the Testament, and a few are spelling: several have made
"Christian Advocate and Journal, June 2, 1827, No. 39, p. 154-
'"For a description of its plan see Peculiarities of the American Sunday
School Union, Annals of Education, vol. iii (1833), pp. 484ff.
"For statistics of all Sunday schools see American Journal of Educa-
tion, vol. ii (1826), pp. 626ff., giving extracts of Second Annual Report of
American Sunday School Union, also Historical and Statistical Data, 1830,
in Quarterly Register of American Educational Society, vol. ii, pp. 31-35.
and footnote, p. 50.
3,Christian Advocate and Journal (1827), No. 36, p. 144.
58
IN THE METHODIST EPISCOPAL CHURCH
considerable progress in arithmetic, and a few are studying the
English grammar.39
In these schools it is not always easy at this distance from their
excellent work to separate the Sunday efforts from those of the
week days. The instruction seemed always to include the Bible
and catechism. This period and the beginning of the following
one was the time par excellence for work among Indian tribes.40
"There are at this time," says the New York Observer,
"twenty-one missionary stations among the Indians in the United
States, occupied by the American Methodists: and from all of
them the last Annual Report is highly favorable. The missions
in the Cherokee nation, under the care of the Tennessee Confer-
ence, have been signally successful.
"About four years ago, the first Methodist missionary vis-
ited this nation, computed to contain fifteen thousand souls.
. . . Two of these (four missionaries) have taught a school.
"... Many children have been taught to read the Bible,
and to write.
"... above four hundred of these perishing sheep of the
wilderness have been gathered into the church." 41
The cost for the four years had not exceeded $i,6oo.42
The last message of Freeborn Garrettson to the editor of the
Wesleyan Magazine in a letter penned by his daughter was :
We have a wonderful ingathering of the Indian Tribes, in
almost every instance in which they have heard the glad tidings
of salvation through a Redeemer.43
A notable gathering in New York was that of two thousand
or more teachers and scholars for the purpose of meeting the con-
verted Indian children from Upper Canada.
39Asbury Mission School (Indian), Methodist Magazine (London).
1825, p. 480.
40For "History of Methodist Missions," see article by Nathan Bangs,
Methodist Magazine (American), 1832.
"Methodist Missions Among the Cherokees, Methodist Magazine (Lon-
don), 1827, p. 338. Quoted from New York Observer.
42Methodist Magazine (London), 1827, p. 338.
"Ibid., 1827, p. 861.
59
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
These children gave gratifying evidence of their proficiency
in learning, by reading distinctly and correctly several passages
in the New Testament, by answering questions in the catechism,
and by lessons in spelling.44
"Methodist Magazine (London), 1829, p. 411. (Quoted from the
Christian Advocate and Journal.)
IN THE METHODIST EPISCOPAL CHURCH
CHAPTER III
THE METHODIST SUNDAY SCHOOL UNION AND
SUNDAY SCHOOL ADVANCE, 1827-1840
§ 1. Organization of the Methodist Sunday School
Union
April 2, 1827, marks the turning point in the history of the
Methodist Episcopal Sunday school movement. Before that
date the lack of a central denominational Sunday school organ-
ization makes exact and complete returns impossible. The trac-
ing of legislation has been a gratifying historical investigation;
the accounts of schools and successes here and there have given
glimpses of a great, unknown, unmeasurable activity, similar and
homogeneous but unrelated and isolated in its local units. The
above date was the birthday of the Methodist Sunday School
Union. Never was a christening more joyously and enthusi-
astically celebrated. The Rev. Nathan Bangs, D.D., was elected
first corresponding secretary April 10, 1827.1 In the third
volume of his History of the Methodist Episcopal Church, pub-
lished 1840, he describes the significant event, the organization of
a denominational Sunday School Union :2
The constitution was adopted and the society formed on
the second day of April, 1827, and it commenced its operations
under the most favorable auspices. The measure, indeed, was
very generally approved, and hailed with grateful delight by our
brethren and friends throughout the country. It received the
sanction of the several Annual Conferences, who recommended
to the people of their charge to form auxiliary societies in every
Christian Advocate and Journal, No. 33, p. 130.
2Ibid., No. 33, pp. 130, 131.
Bangs, Nathan : History of the Methodist Episcopal Church, vol. iii,
PP. 337-346.
61
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
circuit and station, and send to the general depository in New-
York for their books; and such were the zeal and unanimity with
which they entered into this work, that at the first annual meet-
ing of the society there were reported 251 auxiliary societies,
1,024 schools, 2,048 superintendents, 10,290 teachers, and 63,240
scholars, besides about 2,000 managers and visitors.3 Never,
therefore, did an institution go into operation under more favor-
able circumstances, or was hailed with a more universal joy, than
the Sunday-School Union of the Methodist Episcopal Church.
Our establishment, however, of a distinct organization, pro-
voked no little opposition4 from some quarters, and led the man-
agers into an investigation of the origin of Sunday schools, both
in Europe and America, and the facts elicited were spread before
the community in their First Annual Report.5
That the formation of this society has had a most happy
effect upon the interests of the rising generation, particularly
those under the influence of our own denomination, there can
be no doubt. As many of our people were not pleased with the
movements of the American Union, and some who wrere con-
nected with it felt dissatisfied in that relation, they had not en-
tered so heartily nor so generally as was desirable into the work
of Sabbath school instruction; but now, every objection arising
from these sources being removed, a general and almost sim-
ultaneous action in favor of this important cause commenced
throughout our ranks, and it has continued steadily increasing to
the present time, exerting a hallowing influence upon all who
come under its control and direction.6
The object of the Society is expressed in the second article
of the Constitution :7
The object of this society shall be to promote the formation,
and to concentrate the efforts, of Sabbath schools connected with
the congregations of the Methodist Episcopal Church, and all
8See Methodist Magazine (American), 1828, p. 352, for the statistics.
'Christian Advocate and Journal, No. 33, p. 130, and No. 36, p. 142.
"Methodist Magazine (American), 1828, pp. 349-353. Extracts from
the First Annual Report.
"Bangs, Nathan: History of Methodist Episcopal Church (1838), vol.
iii, pp. 344-346.
'Methodist Magazine (American), August, 1827, pp. 367-369.
62
IN THE METHODIST EPISCOPAL CHURCH
others that may become auxiliary; to aid in the instruction of the
rising generation, particularly in the knowledge of the Holy
Scriptures, and in the service and worship of God.
August, 1827, the Methodist Magazine gave some indication
of the results of the organization.8
It was thought that this measure [organization of the Sun-
day School Union] would give general satisfaction to the mem-
bers and friends of our church, and greatly promote the cause of
Sunday schools. In this we have not been disappointed. The
institution has received the sanction of the Philadelphia, New
York, New England, and Genesee Conferences, which are all that
have been held since the formation of the society.
All the schools, male and female, in the city of New York,
have come into union, and many new helpers in the good work
have come forward.9
Much criticism by speech and in print came to the new organiza-
tion. Attempts to answer these were made by the Board over
the signature of the secretary. The reasons given for organizing
a denominational Union were in part as follows :
The primary object of Sunday schools was to impart ele-
mentary instruction, mixed with religious improvement, to those
children who were destitute of the advantages derived from com-
mon schools. Though this original object ought never to be aban-
doned, yet the general diffusion of this sort of instruction in our
country, through the medium of common schools, and public and
private free schools, renders this object less essential. Hence
religious instruction is the grand and primary object of Sunday
school instruction in our day and among our children. On this
account, however humiliating the fact, a general union of all
parties becomes the more difficult.10 Whatever may be the inten-
8Methodist Magazine (American), August, 1827, pp. 367-369-
•Ibid., pp. 367, 368.
10The Massachusetts Sunday School Union met the same situation.
At a meeting of the Board in October, 1828, it was
"Voted, that all books in the depository, which are acceptable to each
denomination connected with the Union, shall be kept by themselves; and
63
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
tion, each teacher of religion will more or less inculcate his own
peculiar views of Christianity, and thus insensibly create party
feelings and interests. And this difficulty is increased by the
practice recently adopted by the employment of missionaries who
are to be supported from the funds of the general institution.
The managers are of the opinion that the most likely way for the
several denominations to live and labor together in peace, is for
each to conduct its own affairs, and still to hold out the hand of
fellowship to its neighbor.11
The New York Observer very discourteously discussed the
formation of a separate Union. This the new organization an-
swered at length.12
In a few months after the new plans had been inaugurated
the advance was marked.
We have the satisfaction of announcing to our friends the
unexpected prosperity of this institution. Since its organization
the number of children in the city of New York is nearly doubled,
and several of them have become hopefully pious. There are
now upwards of one hundred and thirty auxiliary societies
formed, many of which are large, and include several branch
societies.13
that all such as are acceptable to the Baptists, and not to the Congrega-
tionalists and Presbyterians, or vice versa, shall be kept by themselves, and
that every order for books shall be answered by books from the neutral
department, unless it is known that others are wanted." The Union was
dissolved 1832.
A Brief History of the Massachusetts Sabbath School Society, etc.
(1850).
""Reasons for forming Methodist Episcopal Union." Address of the
Managers. Signed by Nathan Bangs, New York, April 17, 1827, as cor-
responding secretary. Christian Advocate and Journal, No. 33, pp. 130, 131.
As late as 1838 Methodist Sunday schools in sufficient number to be
represented on committees held to the American Sunday School Union. A
book entitled Union Questions was "approved by the Committee of Pub-
lication, consisting of members of the following denominations : Baptist,
Congregational, Episcopalian, Methodist, Presbyterian, and Reformed
Dutch." (See cover to book.)
12Christian Advocate and Journal, May 12, 1827, No. 36, pp. 142, 143.
""Sunday School Union, of the Methodist Episcopal Church," Meth-
odist Magazine (American;, January, 1828, p. 38.
64
IN THE METHODIST EPISCOPAL CHURCH
§ 2. Early Sunday Schools of the Union
The new organization stimulated all the auxiliary schools.
As these became auxiliary they naturally reported their size and
condition. From these we can estimate something of the propor-
tions of the work prior to 1827. The Baltimore schools are typ-
ical of this. There were three groups of schools.14
1. Asbury Sunday School Society.
8 schools.
863 scholars.
90 superintendents and teachers who are members of
the Methodist Episcopal Church.
61 superintendents and teachers, volunteers, not
members.
2. Methodist Female Sabbath School Association in Balti-
more.
6 scnools.
487 scholars.
100 teachers, members of the church.
3. Fell's Point.
2 male and 1 female schools.
300 scholars.
8 superintendents.
37 teachers.
There was an African Sunday school in New York with
about seventy scholars in attendance, mostly children. The cate-
chism was used in the general exercises. "Some of them could
read tolerably well," the visitor reported, "and most of them
had some knowledge of the alphabet." 15
A "Methodist Charity School" of 130 boys and 108 girls,
mostly orphans, were furnished with books, stationery, etc.
They regularly attended the Sabbath school.16
"Christian Advocate and Journal, May 12, 1827, No. 36, p. 142.
"Ibid., September 21, 1827, No. 55, p. 10.
"Ibid., November 2, 1827, No. 61, p. 34.
65
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The Cambridge (Aid.) Sunday School Society reported in
September of 1827 on a quarter's work.17
115 children — 60 males, 55 females.
They have committed to memory
4,015 verses of Scripture.
2,954 verses of hymns.
546 sections of catechism.
Lord's Prayer.
Ten Commandments, and texts of Scripture.
There are
11 male and 13 female teachers.
49 male and 31 female members of the society.
Leesburg (Va.) Methodist Sabbath School Society reports
as follows :
The school consists of one hundred and thirty-six scholars,
divided into three Bible classes, two reference Testament classes,
five Testament, and five alphabet and spelling classes, under the
care of eleven male and fifteen female teachers. . . . The small
classes in the alphabet and spelling book, have been taught in
3,367 lessons. The Testament classes have recited 1 1,022 verses,
3,622 pages catechism, and 2,387 hymns. The Bible classes have
been examined in 1,913 chapters.18
§ 3. Problems of the Schools19
The problems before the Union are well expressed in the fol-
lowing twelve questions :
1. Ought any child who receives instruction in the selected
lessons, to be furnished with a copy of the Scriptures?
2. Ought the third annual course of instruction to be taken
from the Old or the New Testament ?
3. What are the evils attending the late attendance of Sab-
bath school teachers? and what are the best means of preventing
the evils which arise from late attendance?
"Christian Advocate and Journal, September 28, 1827, No. 56, p. 14.
'"Ibid., November 2, 1827, No. 61, p. 33.
'"For the Sunday school problems in England during this period see
Practical Hints on the Formation and Management of Sunday Schools, by
the Rev. J. C. Wigram, M.A., London, 1834.
66
IN THE METHODIST EPISCOPAL CHURCH
4. Ought a teacher, who absents himself from school four
Sabbaths in succession, without a proper excuse, to retain the
charge of his class?
5. How often ought a teacher to visit the houses of his
scholars? and what are the best means to be pursued in perform-
ing this duty ?
6. Are public Sunday school examinations beneficial? and
if so, what is the best means of conducting them?
7. Ought books, which have not a religious tendency, to be
placed in the library of a Sabbath school?
8. What is the best method of conducting a class in a Sab-
bath school?
9. When may a Sabbath school teacher be said to have fin-
ished his work, and feel himself prepared conscientiously, to give
up his labor ?
10. Ought the children of the rich to be introduced into the
existing Sunday schools? and if so, what are the best means to
effect it ?
11. Ought one half hour of each Sabbath to be exclusively
devoted to religious instruction? and if so, ought it to be given
by each teacher to his class, or by the superintendent to the
whole school ?
12. Is it expedient for a male and a female school to be both
conducted in the same room ?20
§ 4. Early Work of the Sunday School Union Board
Several special efforts were made in behalf of larger Sunday
school interests.
A children's paper was started in 1827 called Child's Maga-
zine. The Christian Advocate expressed its plan and purpose :
It is intended to embrace in this little work short practical
essays, anecdotes, narratives, accounts of the conversion, and
happy deaths of children, facts illustrative of the conduct of
Providence, sketches of natural history, poetry, etc. The con-
stant aim in conducting this little work, will be to lead the infant
mind to the knowledge of God our Saviour.21
20"Questions, &c." Christian Advocate and Journal, October 5, 1827,
No. 57, p. 18.
"Ibid., 1827, No. 38, p. 150.
67
, HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The Board took aggressive steps at once. October 9, 1827,
the following resolution was adopted :
Resolved, That a Sabbath school prayer meeting be held on
the last Monday evening in each month, and that it be recom-
mended to auxiliary associations to hold meetings for the same
purpose on the same evening.22
In the records of old Saint George Sunday School, Philadel-
phia, are sentence reports, not always encouraging, of the
monthly prayer meetings held very regularly. The entry of
August 7, 1 83 1, however, reads:
Many of the children appeared much engaged in seeking the
salvation of their souls.
A second significant resolution was passed by the Board at
its first anniversary meeting, 1828. The record reads :
A resolution was passed on motion of the Rev. Dr. Bangs,
affectionately requesting the ministers present to organize classes
in their respective stations and circuits for the instruction of
Sunday school teachers in the Holy Scriptures, the better qualify-
ing them for their arduous and responsible duties.23
The significance of this resolution was seen a year later. The
Second Annual Report, June 24, 1829, read:
We have been gratified to learn that the proposition has been
favorably received, and is beginning to be acted upon in almost
every part of our work.24
Special textbooks were prepared. The Christian Advocate and
"Monthly Concert of Prayer for Sabbath Schools, Christian Advo-
cate and Journal, October 19, 1827, No. 59, p. 26.
As late as 1846 the monthly prayer meeting was prominent. Dr. Daniel
Kidder wrote : "No session of the Sunday school is of more importance
than that on which the monthly prayer meeting is held." The Sunday School
Teacher's Guide, p. 394.
"Christian Advocate and Journal, July II, 1828, No. 97, p. 178. See
also No. 98, p. 182. Address on first anniversary report.
"Ibid., July 3, 1829, No. 148, p. 174-
68
IN THE METHODIST EPISCOPAL CHURCH
Journal announced October 19, 1827, "Scripture Questions Part
I, now complete."
The Christian Advocate and Journal conducted a "Sunday-
School Department," and departments for children, youth, and
parents, where often, as well as in the department of "General
Intelligence," Sunday school material found its way. September
5, 1828, the paper began running a series of "Letters on Sunday
School Instruction." These discussed problems and set forth
methods.25 June 26, 1829, a series of studies appeared entitled
"Lessons for a Bible Class on the Book of Genesis." 26 This
publication seems to have been made the official organ of the
Union, as the reports and resolutions were ordered printed in it.
We cannot estimate what the support of this weekly paper of the
church meant to the success of the new enterprise, so powerful
was its advocacy.
Of real significance for the New York Methodist schools
was the appointment of the Rev. J. J. Matthias to have pastoral
charge of the New York Sunday schools. His sermons to chil-
dren became well known and popular.27
§ 5. Annual Reports of the Union
Not least in the advantages to the new organization was the
cooperation of the Book Concern of the church. The First An-
nual Report of the Union contains the following facts :
Located as it [the Sunday School Union] is at New York,
it possesses the peculiar facilities afforded by the proximity of
our Book Concern, and is enabled by means of the extensive
and increasing correspondence of the agents, to communicate and
receive information from every part of the work, while at the
same time auxiliaries are supplied with books and all other neces-
sary printing for the schools at the shortest notice and on the
cheapest terms. . . .
26Ibid., No. 105.
Z6Ibid., No. 147, p. 170.
27Ibid., July 11, 1828, No. 97, p. 178. Also see "Sermon to Children,"
Ibid., October 19, 1827, No. 59, p. 25.
69
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Already they have published for the use of our schools 1 1 1
editions of 33 different and appropriate books, besides 10,000
copies of the Sunday School Hymn Book, 3,500 copies of the
Holy Bible, 18,000 of the New Testament, and 6.000 of the
Scripture Questions on the Evangelists and Acts. They also have
just published No. II of the Scripture Questions, embracing the
historical parts of the Old Testament, and they intend shortly
to publish No. Ill of this invaluable work, including all the
epistles. It is estimated that 773,000 books have been printed
for the use of our Sabbath schools since our organization, besides
154,000 numbers of the Child's Magazine, and several hundred
thousand tickets for rewards and other purposes; and we under-
stand the most if not all of these several publications are already
stereotyped. Upward of 60 depositories have been established in
various parts of the country for supplying the schools with
greater convenience.28
The year had indeed been a good one. The report expressed
their sense of divine direction and blessing :
Although our institution is of so recent a date, we have ex-
perienced the most signal manifestations of the smiles and bene-
diction of Divine Providence, and already are we cheered by the
most unparalleled success, and look forward with confident ex-
pectation to a still more extended prosperity.20
At the close of the quotation from the first Annual Report there
is added in parenthesis in the Methodist Magazine (September.
1828) :
Since the above report was prepared there have been added
upward of 40 auxiliary societies, and the number is daily increas-
ing.
Figures are available for a comparison of some value. May
6, 1828, there were under the New York Sunday School Union
90 schools in the city and vicinity, with 10,116 pupils.30 June
"Extract from First Annual Report.
Methodist Magazine (American), 1828, pp. 349-353; see p. 351.
"Ibid., p. 349.
""Christian Advocate and Journal, May 16, 1828, No. 89, p. 146.
70
IN THE METHODIST EPISCOPAL CHURCH
30, 1828, there were under the Methodist Sunday School Union
16 schools in the city and vicinity, with 3,000 pupils.31
In 1828 the Sunday School Union received the indorse-
ment of the General Conference. A definite statement relative to
organizing Sunday schools was added to the Discipline by that
Conference. It was made a preacher's duty "to form Sunday
schools." The Conference appointed a Committee on Sunday
Schools and Tracts — a very important step in the relating of
Methodist Sunday schools to the church.
The Sunday school success of these years is fully attested by
the Annual Reports of the Methodist Union.
The Second Annual Report32 was given June 24, 1829, and
showed there were
Three hundred and thirty-one auxiliary societies, many of
which embrace stations, circuits, districts, and in one instance a
whole Conference.
When the Annual Report was made up there had been received
for that year only about seventy reports, but there were letters
and other documents to be used as a basis for the report, as well
as the previous year's record. On the basis of these the follow-
ing report was given :
2,000 schools.
4,000 superintendents.
30,000 teachers.
130,000 scholars.
"Census of church membership for American Methodism (compare
with figures given in Bangs's History of the Methodist Episcopal Church).
For 1827*
Whites Colored Indians Total
327,932 53.542 523I' 38i,997
Increase 21,197
Traveling Preachers 1,465
Increase 170
From Minutes of Annual Conferences in America.
For 1828% Total 418,438.
♦Methodist Magazine (London), 1828, p. 46.
t Very much smaller than figures given in missionary report, therefore probably not correct.
{Methodist Magazine (London), 1829, p. 125.
82Christian Advocate and Journal, July 3, 1829, No. 148, p. 174.
71
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
showing an increase of
80 auxiliaries.
976 schools.
1,952 superintendents.
19,710 teachers
66,760 scholars.
The Third Annual Report,33 given May 21, 1830, showed a
most gratifying gain:
406 auxiliaries.
2,436 schools.
4,872 superintendents.
36,540 teachers.
158,240 scholars.
The Report made special mention of the new emphasis upon
infant schools in the following statement :
The infant school system, now so successfully introduced
into our country, has attracted the attention of the board, and in
many places modifications of this system have been connected
with our Sunday schools.
§ 6. Indications of Intensity of Interest
The reports of the Sunday schools and the Sunday School
Association, so prolific in the columns of the church papers, show
how flourishing the movement was. The traveling preacher had
much to do with the success of the Sunday school, but, more than
that, the very air seemed charged with the intense interest of the
people in religious education. The record of Methodism in
Washington County, Ohio, will serve as an illustration :
The Methodists have two traveling, and four local preachers,
one thousand and twelve members, thirteen meetinghouses, and
fourteen other stated preaching places, where the congregations
meet in schoolrooms and dwelling houses. All have their Bible,
Missionary, Tract, and Sunday School Societies.34
Childhood in many places took on an intensity of living that
"Christian Advocate and Journal, No. 194, p. 150.
"Methodist Magazine (American), 1830, p. 411.
12
IN THE METHODIST EPISCOPAL CHURCH
tended toward the extremely abnormal. This incident is illustra-
tive :
Some of the little boys [belonging to a Methodist Sunday
school in North Carolina] attend the week-day school, and at
the hour of twelve o'clock, when the scholars are dismissed for
dinner, those pious children are in the habit of retiring into the
woods a short distance from the schoolhouse, to hold a kind of
prayer meeting. They had not been long engaged in this way
before they became very happy, and shouted the praises of God,
sufficiently loud to be heard by some of their schoolmates, who
were at play about the schoolhouse. The first day or two a
boy about twelve years old was in the habit of throwing stones
at those engaged in prayer. But afterward he went with them,
and while there, was powerfully convicted, insomuch that he was
unable to leave the place, until the Lord spoke peace to his soul,
which he did about the hour for the school to go in.35
But the educational work was pressed and the plans were in
large measure pedagogical. The Lynn Common Sabbath School
was very discerning for its day. Their report was in part as
follows :
Of late we have kept no account of the quantity recited by
the scholars ; we have only noticed in the class papers the state of
the recitation, and the behavior of the scholars; thinking that
good behavior, and perfect recitations, though short, are of more
consequence than long and imperfect ones. . . . We have
formed a system of Sabbath school instruction. . . . The
method we have adopted is principally inductive. . . . The plan
embraces a course of biblical knowledge, and moral instruction,
intended to be a complete system of Sabbath school education,
and consequently may require from five to ten years for a child
who commences, to finish his sabbatical instructions.
The following branches are proposed to be attended to :
I.
Scripture.
2.
Hymns.
3-
Prayers.
4-
Catechisms.
5-
Scripture Tables.
6.
Sacred History and
Geography.
"Christian Advocate and Journal, 1827, No. 35, p. 138.
73
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
7. Bible Natural History.
8. Discipline of our Church.
9. Evidences of Christianity.
10. Harmony of the Scriptures and Sacred Chronology.
11. Biblical Archaeology.36
The General Conference of 1832 gave some attention to the
question of Sunday schools. The bishops in their address to the
Conference emphasized the value of Sunday school work. The
Conference ordered the publication of a book '"in which shall
be laid down, in the most simple form, the best entire system of
Sunday school teaching," made it the duty of the book agents to
cooperate with the general editors in the selection of Sunday
school books, obligated presiding elders to "promote" Sunday
schools, and preachers in charge to report Sunday school statis-
tics.
§ 7. Later Legislation and the Decline of the
Sunday School Union
In 1833 the Sunday School Union was merged into a Bible,
Sunday School, and Tract Society. The Methodist Church has
counted Wesley as the originator of the distribution of tracts and
has adopted this method of his as one of the most aggressive
means for religious work.37 Hence the Tract Society always
held an important place in the estimation of the church.
In 1828 an attempt was made to create a "publishing fund"
of one hundred thousand dollars, by the interest of which our
agents were to publish Bibles, tracts, and Sunday school books at
very reduced prices. This fund has reached only to a little over
forty thousand dollars; so that the object has been but partially
realized, though much good has resulted from it. The fund
should by all means be completed.88
The Sunday School Union and Tract Society did not print their
""Christian Advocate and Journal, April 24, 1829, No. 138, p. [34.
"See Annual Report of Methodist Sunday School Union, for 1848, p.
also for 1872, pp. 92-106.
3 Ibid., 1845, p. 51.
74
IN THE METHODIST EPISCOPAL CHURCH
own literature, but bought at cost from the Book Concern, the
Methodist publishing house, and were responsible for editorial
work and cooperation in the selection of books to be printed.
When the Book Concern was in debt, as in 1828, and could not
from its own resources publish Sunday school books and tracts
as cheap as seemed wise and necessary, a publishing fund was
essential. This fund was vested in the Book Concern to be drawn
upon by the organization for which it was held. It was not
strange that the union of the agencies in 1833 seemed expedient.
The Tract Society and Sunday School Union have been very
closely related in their activities, as the history of the Tract
Society will show.39
"""i. Historical. 'Mr. Wesley was the first and chief tract writer of his
times.' December 18, 1745, Mr. Wesley wrote : 'We had within a short time
given away some thousands of little tracts among the common people.' He
and Dr. Coke instituted in January, 1782, a 'society to distribute religious
tracts among the poor.' In 1817, according to Dr. Bangs (History of the
Methodist Episcopal Church, vol. iii, pp. 55, 56), the 'Tract Society of the
Methodist Episcopal Church' was formed. In 1828 the 'Publishing Fund,'
for cheapening religious literature, was established. March 20, 1833, the
'Bible Society, Sunday School Union, and Tract Society' were formally
united under one Board of Managers. In November, 1836, the Bible Society
was dissolved. In 1840 the Sunday School Union assumed an independent
organization. At the General Conference of 1844 Rev. D. P. Kidder was
elected 'Editor of Sunday School Books and Tracts.' The catalogue for
1844 showed a list of 352 tracts. The 'Bishops' Circular,' issued March 24,
1845, through the agency of Rev. Dr. Kidder, gave a new impulse to the
work. The General Conference of 1852 reorganized the Tract work. Rev.
Abel Stevens was elected corresponding secretary. In 1854 Dr. Stevens
resigned, and Rev. Dr. J. T. Peck was elected. In 1856 Rev. Dr. James Floy
became corresponding secretary. In i860 Rev. Daniel Wise was elected
corresponding secretary by the General Conference. In 1872 Rev. J. H.
Vincent was elected.
"2. Objects of the Tract Society. (1) 'To diffuse religious knowledge
by the circulation of the publications of the Methodist Episcopal Church,
in the English and other languages, in our own and foreign countries.' (2)
To promote earnest lay-labor in each church and community, thus securing
a system of pastoral aid for the work of visitation from house to house. (3)
To increase the efficiency of the Sunday School as an agency for the circula-
tion of evangelical literature" (Annual Report of Sunday School Union, for
1872, p. 85).
75
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The Discipline of 1836 adds to that of 1828 in regard to
Sunday schools :
The course of instruction shall not only embrace the nature
of experimental religion but also the nature, design, privileges,
and obligations of their baptism.40
Also as the duty of every preacher :
To appoint a suitable leader for each class who shall instruct
them in his absence, recommend to the preacher such among them
as he may think suitable to be received among us on trial.
Under the duties of the bishop (Sec. 4) in the Discipline of
1836 we read:
He shall have authority, when requested by an Annual Con-
ference, to appoint an agent, whose duty shall be to travel
throughout the bounds of such Conference for the purpose of
establishing and aiding Sabbath schools, and distributing tracts.
The Sunday-Scliool Messenger, originally a magazine,
started in Boston, in 1837, by the Rev. D. S. King, was merged
into the Sunday School Advocate in 1846, that there might be
but one Methodist Sunday school paper.41
In 1836 the General Conference advised the dissolution of
the Bible Society; and that the influence should be given to the
American Bible Society. From this period, however, the Sun-
day School Union rapidly declined. This decline was not due
to the change of organization alone, although undoubtedly the
combination of the two large and commanding interests since
1832 had retarded the usually aggressive work. A large element
in the situation was the burning of the Book Concern, February
18, 1836, destroying offices, records, books, and plates. It re-
quired beginning de novo. For four years the Sunday School
Union was inactive, though local associations and schools
throughout the country thrived, and many friends espoused the
cause. A sentence from the address of J. Cross, October 6, 1839,
""Sec. 15.
"Dorchester, Daniel : Christianity in the United States, p. 428 (pub.,
. Annual Report for 1846, pp. 6, 28.
76
IN THE METHODIST EPISCOPAL CHURCH
on "A Plea for Sabbath Schools," expresses the conviction of
many leaders :
No benevolent or religious enterprise of the present day has
stronger claims upon the zeal and the liberality of Christians.42
The Sunday School Union could not be inactive long. Its reor-
ganization came as a necessity of the situation, as an outburst of
the pent-up forces of a growing evangelistic church.
42Methodist Magazine (American), 1840 (pp. 163-179), p. 174.
77
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
CHAPTER IV
THE PERIOD OF ORGANIZATIONAL PROGRESS,
1 840- 1 908
§ I. A QUADRENNIUM OF Re-BEGINNINGS, 184O-1844
What a resurrection the year 1840 recorded! Sunday
schools had continued to flourish, but the Board that had since
1827 been the leader and the general of the movement was await-
ing the call to new life. The call came through the zeal of some
New York Methodists and the legislation of the General Con-
ference of 1840. The Discipline, unchanged except in minor
details since 1828, evidences the rebirth. It reads:
Question. What shall we do for the rising generation?
Answer, 1. Let Sunday schools be formed in all our congregations
where ten children can be collected for that purpose. And it
shall be the special duty of preachers having charge of circuits
and stations, with the aid of the other preachers, to see that this
be done; to engage the cooperation of as many of our members
as they can; to visit the schools as often as practicable; to preach
on the subject of Sunday schools and religious instruction in each
congregation at least once in six months ; to lay before the Quar-
terly Conference at each quarterly meeting, to be entered on its
journal, a written statement of the number and state of the Sun-
day schools within their respective circuits and stations, and to
make a report of the same to their several Annual Conferences.
Each Quarterly Conference shall be deemed a Board of Managers
having supervision of all the Sunday schools and Sunday school
societies within its limits, and shall be auxiliary to the Sunday
School Union of the Methodist Episcopal Church; and each An-
nual Conference shall report to said Union the number of auxil-
iaries within its bounds, together with other facts presented in
the annual reports of the preachers as above directed.1
The legislation further recommended the appointment of
a special agent to travel throughout the bounds of each Annual
'Discipline, 1840, Sec. xvi.
78
IN THE METHODIST EPISCOPAL CHURCH
Conference "where the general state of the work will allow," "for
the purpose of promoting the interests of Sunday schools." The
extensive use of the catechisms in "our Sunday schools and
families," and the faithful enforcing by the preachers upon par-
ents and teachers of "the importance of instructing children in the
doctrines and duties of our holy religion," were enjoined. It
was made the special duty of preachers to form "Bible classes for
the instruction of larger children and youth" wherever they could,
and to appoint suitable leaders where they could not superintend
them personally. For the permanency, continuity, and vital
meaning of the effort with the children the following was added :
5. It shall be the duty of every preacher of a circuit or sta-
tion to obtain the names of the children belonging to his congre-
gations, and leave a list of such names for his successor; and in
his pastoral visits he shall pay special attention to the children,
speak to them personally, and kindly, on experimental and prac-
tical godliness, according to their capacity, pray earnestly for
them, and diligently instruct and exhort all parents to dedicate
their children to the Lord in baptism as early as convenient ; and
let all baptized children be faithfully instructed in the nature,
design, privileges, and obligations of their baptism. Those of
them who are well disposed may be admitted to our class meet-
ings and love feasts; and such as are truly serious, and manifest
a desire to flee the wrath to come, shall be advised to join society
as probationers.2
Thus were fostered the high hopes of the zealot leaders of
that historic year. The book of Minutes3 in the secretary's hand-
writing announces December 14, 1840, as the busy day of reor-
ganization and records a significant motion :
That the corresponding secretary be instructed to open a
correspondence with foreign and domestic societies on Sunday
school subjects.
During the next few months this earnest company of men
composing the new board had decided to publish, in order to put
2Ibid., Sec. xvi, 5.
3Sunday School Union, Methodist Episcopal Church (Minutes from
December 14, 1840, to April 26, 1876).
79
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
into general use, the questions on the Monthly subjects for Scrip-
ture Proofs used in the Methodist Schools of New York4 and to
publish "a Sunday School Journal or paper, semimonthly, for the
use of Sunday school teachers, superintendents, and others en-
gaged in Sunday schools, to be devoted to the general interests
of the Sunday school cause, and to be also the organ of the Sun-
day School Union." 5 They considered "the subject of publish-
ing suitable apparatus and books for Infant Schools," 6 and the
"getting up Mission Sunday Schools." 7 The publishing of Sun-
day school papers had been quite a problem. The specimen num-
ber of the Sunday School Advocate published July 2, 1841, con-
tains this editorial statement :
We have tried to sustain a "Youth's Instructor and Guard-
ian and Sunday School Assistant," but without success. We
have tried to sustain a "Youth's Magazine," and that has failed.
We now make another experiment, viz., the "Sunday School Ad-
vocate." 8
Three years previously they had begun The Youth's Magazine
(monthly), but discontinued it to make room for the Advocate.9
The basis for estimating success seemed to be the ability to meet
the expense of publication. The report of the Sunday School
Advocate shows a 50,000 circulation in 1845.10 This signal vic-
tory insured perpetuity and long life to the new paper.
The Sunday School Union, vigorous in its resurrection
power, sought for an opportunity of dealing first-hand with the
Sunday school problem. In April they had considered the ques-
tion of "getting up Mission Sunday Schools." The following
month they ordered one for colored children and one, presumably,
for white children.
'February 22, 1841.
"Ibid., ordered published April 26 as a "paper of miscellaneous char-
acter."
•April 26, 1 84 1.
'Ibid.
8Page 6. [The Sunday School Classmate was begun April, 1873.]
"Ibid., p. 5.
"Annual Report, 1845, p. 41. (For the year April, 1844, to April, 1845.)
80
IN THE METHODIST EPISCOPAL CHURCH
The colored one seems never to have been begun, probably
because they failed to get the cooperation from the public school
which they had anticipated. On June 6 they opened the other
with a pledge of $50 per year for rent, and applied $5 for Infant
School apparatus for it.11 Such were their humble beginnings,
the operating of a single school in New York city, and the aiding
of struggling schools with the small means at command, with the
Bibles and Testaments, granted by the American Bible Society12
for distribution,13 and with library books published by the Meth-
odist Book Concern for the Sunday School Board.
These library books were granted to especially needy
schools.14 A Sunday School Teacher's Library was ordered pub-
lished October 29, 1842.
Some of the auxiliaries that affiliated with this Union were
very flourishing.15 Occasionally these reports were incorpor-
ated in the minutes of the Board meeting. Such a one is the fol-
lowing :
Oct. 29, 1842.
Genesee Conference Sunday School Report: "378 schools,
3,114 superintendents and teachers, 16,130 scholars, 29,245
"October 23, 1841. Report on the school. Opened with 35 scholars,
now 55, average, 40; 4 male and 2 female teachers (besides members of com-
mittee, one or two each session) ; 24 bound volumes and a number of tracts.
Teachers contribute a small amount weekly for stove and fuel.
July 29, 1844, it was reported that the New York City Sunday School
Society of the Methodist Episcopal Church "would take care of all schools
in the city."
12July 26, they received their first grant — 300 Bibles and 700 Testaments.
13August 23, 1841. Request from a school "in the Seventh Ward of the
City of Brooklyn, for one dozen Testaments and one Bible; the school has
37 scholars, about one-half read ; the school has 6 Testaments. Granted."
(First application where school is described in the minutes.)
"September 27, 1841. Grant of $8 worth of library books to the Sun-
day School at Rising Sun, Philadelphia Conference. (First grant of library
books by this reorganized Board.)
15"The number of schools and scholars have more than trebled during
the past year." 1841 : 108 schools, 121 superintendents, 610 teachers, 4,168
scholars, 5,150 volumes. Tennessee Conference (Sunday School Advocate,
1841, vol. i, p. 45).
81
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
volumes in the libraries; being an increase, over those reported
last year, of 113 schools, 956 superintendents and teachers, 3,607
scholars, and 4,421 volumes in libraries."
Some encouragement came to this eager Board from such a re-
port as that of Lebanon, Illinois, where a grant of books had been
made. This too was spread on the minutes, February 26, 1844:
The school was now divided into two flourishing schools;
there had since been a revival in the place; and a church was
about to be built. There are now fifty church members where a
short time ago there were no professors of religion except the
lady who had established this school.
The 1844 Anniversary was held with Bishop Waugh pre-
siding. A collection of $80.25 evidenced that friends were inter-
ested. The four years and over had been meager ones in the
resources at their command as a Board, $685.22 the grand total
from December, 1840, to May, 1845. 16 But the years had justi-
fied the organization, and hope and consecration were factors to
be reckoned with by the lawmaking body of the church, the Gen-
eral Conference.
§ 2. The Years of Calamities and of Unprecedented
Progress, 1844- 1868
May, 1844, marked a glad, new day in the program of Sun-
day school work. The Board passed the resolution
That the General Conference be respectfully requested to
appoint an Editor of the Sunday School books and publications
whose entire time shall be devoted to the interest of the Sunday
School Cause.
The request was granted and the Rev. Daniel Parish Kidder.
D.D., was elected the first "Editor of Sunday School Books and
Tracts," and on June 24, 1844, the corresponding secretary of
the Sunday School Union. His coming to the work has been
called the marking of "an era in the history of the Sabbath school
"Annual Report of Sunday School Union, for 1848, p. 82.
82
IN THE METHODIST EPISCOPAL CHURCH
cause in the Methodist Episcopal Church." 17 He possessed great
organizing ability, and the publications of papers and books
showed a higher literary ideal and a better business management.
He arranged with the Religious Tract Society of London for a
free exchange of books,18 solicited the aid of many good Amer-
ican writers, and compiled and edited eight hundred Sunday
school books. He also prepared the standard catechism of the
Church.
The General Conference of 1844 added to previous legisla-
tion these words :
And it is recommended that, in all cases where it can be done,
our Sunday schools contribute to the amount of at least one cent
per quarter for each teacher and scholar. One half of the
amount so collected in each school shall be appropriated for the
purchase of tracts, to be distributed under the direction of the
preachers and superintendents, and the other half shall be for-
warded to the treasurer of the Sunday School Union of the Meth-
odist Episcopal Church for the purposes specified in the Constitu-
tion of said Union.
This meant a greatly increased opportunity for service for
the Board as the report for the years immediately following
shows.19
"Sunday School Journal, vol. ii, (January, 1870), p. 74, on "Daniel
Parish Kidder, D.D."
See Annual Report for 1856, pp. 81, 82. Resolutions passed by the
Board of Managers upon Dr. Kidder's retirement from office (1856).
"Minutes of November 25, 1844.
The Sunday School Union's "first annual report was issued in pamphlet
form, in 1845." Annual Report for 1850, p. 12.
"Receipts of the Union :
From 1840, to May 1845 $ 685 .22
In 1846 2,336.88
In 1847 3,788.66
In 1848 4,676 . 79
In 1849 4,058 . 74
In 1850 5,008.60
In 1851 6,561.80
In 1852 7,258.09
In 1853 9,58417
83
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
With so fine a body of legislation the next task became that
of rallying the whole church. The keynote of the Anniversary
of 1845 was sounded in the challenge of the first speech:
Resolved, That at the present day no Christian can be con-
sidered excusable for indifference to the cause of Sunday school
instruction.
Bishop Janes spoke on the value of the child, in its possibilities
and destiny and in its future service to the church and the race.20
In the published Annual Report a spirited plea for the Sunday
School Union was made to the church.21 Speaking of the years
of nonorganization it urged :
There was no common center about which we could rally —
no visible bond of attachment connecting our efforts — no agency
for receiving contributions to this cause, and distributing their
avails to the destitute — no provision for collecting and arranging
statistics — and, in fine, no authorized and efficient organization
designed to deliberate upon the great interests involved in this
department of Christian labor, or to devise means for their pro-
motion.22
In 1854 10,170.28
In 1855 11,381.54
In 1856 12.316.37
In 1857 11,268.88
In 1858 11,299.57
In 1859 12,796.74
In i860 12,007.32
In 1861 11,214.64
In 1862 9.595-89
In 1863 12,978.48
In 1864 17,839.47
In 1865 17,738.17
In 1866 19,620.08
In 1867 23,203.82
Annual Report for 1867, p. 18.
There was still on hand in 1847 some $400 of the funds of the old
Tract and Sunday School Society which was paid over to the new Board.
Minutes, March 29, 1847.
"Annual Report, 1845, pp. 8-10.
"Ibid., pp. 17-26.
"Ibid., pp. 17, 18.
84
IN THE METHODIST EPISCOPAL CHURCH
A challenge in the appeal is given in the words :
Who are to educate religiously the children of the three or
four millions of people who attend our churches and look to none
others so much as to us for religious guidance and instruction?
Who, unless we do it ourselves?23
The ideals of the Union at this time were expressed in six
points :24 the cooperation of the ministry and membership of the
church; the enlistment of children "universally"; improvement
of "plans and modes of instruction," and especially of the quali-
fications of teachers; the arousing of the missionary spirit; the
increase of the income of the Union until it could meet the needs
"of all the destitute throughout our connection" ; and the mak-
ing of the movement prominent before the public. This last point
was urged in the following language :
We must preach, talk, and write more upon these subjects.
We must call local and general conventions, in order to excite
attention, to compare views, and to stimulate exertions. This
has already been done with fine effect in several places, and
should be repeated as often and as long as the cause is found pro-
ductive of good.
An encouraging note found its way into the minutes of July 7,
1845, which shows something of the work at large:
The corresponding secretary reported that since the last
meeting he had visited several Conferences and in all had asked
and obtained the passage of a resolution to take up collections
for the Union at all the appointments within their bounds. He
had found much want of information among the preachers on
the subject of the Union, and had met with great encouragement
wherever he had presented its claims.
"Ibid., p. 23: "While the average number of children in the Sunday
schools of some other Christian denominations is about equal to their church
communicants respectively, the proportion in our own church is considerably
less than one third ! With a membership of over one million, we number
only about three hundred thousand children in all our Sunday schools ! The
largest proportion of Sunday school children to church members in any of
the Annual Conferences is about as one to two, while in some of them it is
less than one to ten !" (Annual Report, 1845, P- SO.)
2Tbid., pp. 38, 39-
Officers and
Schools
Teachers
Scholars
1844
4,546
44.745
260,585
1847
6,568
65,146
340,230
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The rapid strides of these years in the extension of the Sun-
day school can in part be told by the comparison of figures :
(1)
Gain 2,022 20,401 79,645
During these four years the division of the Methodist church had
withdrawn nearly half the territory which the report of 1844
covered.25
Officers and
Schools Teachers Scholars
184526 5,oo5 47,252 268,775
(2) 1853" 9,438 102,732 525,008
Gain 4,433 55,48o 256,233
The increase during the nine years was about equal to the whole
progress for the sixty years, 1784 to 1845. The report on the
basis of the years up to 1853 and inclusive, says:28
During the last seven years we have expended over four
hundred thousand dollars on our schools. And, what is best of
all, God has deigned to crown our Sunday school labors with
the conversion of seventy-seven thousand four hundred and
eighty-six souls — an average of eleven thousand per annum.
Officers and
Schools Teachers Scholars Conversions
1848 6,758 70,264 357,032 8,240
(3) 1858 11,834 131,344 695.302 32,315
The numbers had almost doubled and the conversions were nearly
fourfold.
"Annual Report for 1848, p. 81.
2"Ibid., 1845, P- 43- [For the year April, 1844-April, 1845. The statistics
for April, 1845-April, 1846, were embodied in a "Circular" sent to the several
Annual Conferences. (See Appendix B in the report for the calendar year of
1846 under date of January, 1847.) After January, 1846, all reports follow
calendar years. See Report for 1846, p. 13. J
"Ibid., for 1854, p. 13.
"Ibid.
86
IN THE METHODIST EPISCOPAL CHURCH
It was during this period of such great advance29 that three
items of importance were added to the legislation. In 1852 the
General Conference (Discipline Sec. XI) made it the preacher's
duty
to publicly catechise the children in the Sunday school, at special
"General Sunday School Statistics, 1850*
♦Annual Report for 1850. Appendix B, pp. 101-103.
"We have been at some pains of late to collect, for the purpose of pub-
lishing in this Annual Report, correct and particularly, official Sunday school
statistics from all reliable sources, hoping to be able to present a numerical
exhibit of the entire Sunday school cause at the middle of the nineteenth
century.
"There doubtless are other Sunday school statistics in existence, but
we have not been able to gain possession of them; and we now publicly invite
other Societies, Unions, or Churches, not here represented, as well as those
whose figures may change during the present year, to forward us their
statistics for publication hereafter.
"England
"Schools Teachers Scholars
"London S. S. Union 503 10,207 100,075
"(Interdenominational, comprising a circle of 5 miles around City Post
Office.)
"Wesleyan Methodist
Church (Great Britain) 4,444 84,650 465,402
"Primitive Methodist
Church 1,278 20,114
"United States
"Mass. S. S. Society 433 8,753 72,985
"(Cong. Churches in (Returns imperfect and the Secretary estimates
New England) 500 10,000 90,000 to 100,000)
"Unitarian S. S. Soc. 236 2,663 16,546
"(Returns from only 162 schools.)
"Reformed Dutch Church 382 19.791
"Protestant Epis. Church 7.554 44, 148
"M. E. Church, South 1,262 7,409 44,500
"(Five Conferences at least not reported.)
"M. E. Church 8,021 84,840 429,589
"American S. S. Union
"New England S. S. (Bapt.)
"Canada
"Wesleyan Meth. Church 300 1,560 10,560
'In Methodist Schools 15,305 198,573 950,151
aggregating 1,148,724 enrolled in Methodist Sunday Schools."
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
meetings appointed for that purpose; to form Bible classes for
instruction of larger children and youth30 and to attend to all the
duties prescribed for the training of children.
He was required to report at each Quarterly Conference on the
catechising and on the condition of the Sunday school.
The General Conference of 1856 made the superintendent a
member of the Quarterly Conference, with all the privileges of
other members of that body, thus recognizing the Sunday School
as an integral part of the church.
A year selected midway through this period presents some
other interesting facts in Sunday school work. The printing and
library work in 1856 shows that the Sunday School Union was
rendering a large service in that department. There was em-
phasis upon having this literature, "in the main, American in its
scenery, spirit, sentiments, and characters, while books of foreign
origin should be introduced carefully and sparingly." 31
Printing in 1856s2
Number of pages of Sunday school books printed at New York
during the year 70,209,750
Pages of books contained in the Sunday School Advocate printed
in New York and Cincinnati, counting each page of the new
series as equivalent to fifteen pages of an i8mo book, and of
the old to fourteen 277,920,000
Total number of i8mo pages printed 348,129,750
Sunday School Books Bound in 1856
Turning from the printing office to the bindery, we learn that the
number of Sunday school volumes bound during the year was 593,801
Publications of various sizes, put up in paper covers 471,908
Number of children's tracts, put up in packages 1,006,000
Total of publications prepared for issue 2,071,709
Counting three hundred working days in the year, the above
The Conference of i860 added "and adults."
"Annual Report, for 1856, p. 78.
'"During the year the publication was begun, entitled Die Sonntag-
Schul Glocke, a paper for German speaking children. It was published at
Cincinnati, editor William Nast. Annual Report, p. 81.
IN THE METHODIST EPISCOPAL CHURCH
totals show that our bindery has turned out daily, on an
average, of bound volumes, nearly 2.000
And of Sunday school publications, of all sorts 6,905
The products of the bindery, when compared with those of last
year, show a decrease in the number of publications prepared
for issue, of 2,075
We now have nearly eleven hundred volumes of Sunday school books,
exclusive of requisites, on our catalogue.33
Two items from the report of the year 1857 demand atten-
tion:
SIX HUNDRED AND THIRTY-NINE THOUSAND
ONE HUNDRED AND TWENTY CHILDREN {one-tenth
of the children of this nation, between the ages of five and fif-
teen,) are, at this moment, in the Sunday schools of our church!
During the last eleven years nearly eighty-nine per cent of
the net increase of our church membership has been derived from
our Sunday schools.34
As might be expected, the year ending in 1862 presented the
first decrease since 1846, when the Methodist Episcopal Church,
South, separated from the Methodist Episcopal Church. This
decrease of 293 schools and 9,306 scholars was due to the seces-
sion of the Southern States. There was a decrease in 21 Confer-
ences, but in spite of the war, 30 Conferences showed an increase
in the enrollment of scholars. The receipts dropped $1,618.75
and were $798.14 less than expenditures.35
The year 1864 was a General Conference year. The report
contained a comparison for the quadrennium from 1859 to
1863.36
^Annual Report for 1856,
PP. 77, 78.
3Tbid., for 1857, PP. 69, 71
3Tbid., for 1862, pp. 9, 10,
and 13.
^Ibid., for 1863, p. 11.
Officers and
Schools
Teachers
Scholars
Total in 1859
12,809
140.527
747-148
Total in 1863
13,088
148,582
841,706
Increase 279 8,055 94-558
Total of conversions for the four years ending with 1863, 70,076.
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The year 1863 showed an increase in number of scholars,
in the amount of literature published, in the circulation
of the Sunday School Advocate, and in the number of conver-
sions.37
In 1864 the work went back to an encouraging increase in
all departments. Gratitude is expressed in the following
report.38
Another year of war has failed to hinder the Methodist
Episcopal Church in her work of training our nation's little ones
in the fear of the Lord. Prosperity has smiled upon every de-
partment of our Sunday school work. The facts in this report
are such as to awaken renewed gratitude in the hearts of all who,
like our blessed Master, love to see childhood led into the way of
salvation.
The General Conference made some important additions in
Sunday school legislation, largely in the direction of relating the
Sunday school more closely to the church :39 The superintendent
must be a member of the church; the Quarterly Conference was
to have "supervision" over the Sunday school through a Sun-
day School Committee it was required to appoint, and was given
the power to remove the superintendent if found unworthy or
inefficient; the Sunday School Committee was made responsible
for aiding in the procuring of teachers, for seeking to promote
the attendance of the children at school and regular public
worship, and in raising money to meet the expenses of the
Sunday schools of the charge. The preacher, the superin-
tendent, and the committee were charged with deciding "what
books shall be used in our Sunday schools." Each preacher
was required to report for the Quarterly Conference journal
"the number, state, and average attendance of the Sunday schools
and Bible classes in his charge and the extent to which he has
preached to the children and catechised them." The General
'"Annual Report for 1863, pp. 9 and 13.
Il.id., for 1864, p. 8.
*"See the Discipline, also Annual Report for 1864, pp. 10-19.
90
IN THE METHODIST EPISCOPAL CHURCH
Conference Journal for 1864 contains an interesting resolution
(page 263) :
That it is the duty of each preacher-in-charge, aided by the
other preachers and the Sunday School Committee, to see that our
Sunday schools be continued through the winter, as well as
other seasons of the year.
The year 1865 presented its problems. The expenses of
material and labor and the heavy internal revenue tax made the
printing business unprofitable. In spite of this thirty-four new
publications were added, twenty-six of which were books!40
The report of the Board for 1866 had a jubilant note, with
a great vision :
The Sunday school department of the Methodist Episcopal
Church was never more prosperous than during the year just
departed. Increased numerical strength, internal improvement,
and greater spiritual efficiency, mark its history. Never before
have our leading Sunday school men so generally and earnestly
aspired to elevate the standard of instruction, and never have
we had so many conversions reported. These are cheering facts
in themselves, and they indicate the coming of a day when the
failure of a school to bring its pupils to Jesus and into the church
will be deemed an exceptional experience. The time will soon
come, we trust, when the vast majority of our Sunday school
scholars will be so trained as to be early led into the fellowship
of Jesus and of his church.
Stevens, speaking of the Methodist Church at this time, says :
It now [1866] has (aside from its offspring in the Methodist
Episcopal Church, South) 13,400 schools, more than 150,000
teachers and officers, and near 918,000 scholars, about 19,000 of
whom are reported as converted during the last year. There are
in the libraries of these schools more than 2,529,000 volumes.
They are supported at an annual expense of more than $216,000,
besides nearly $18,000 given to the Union for the assistance of
poor schools. There are circulated among them, semimonthly,
nearly 260,000 ''Sunday School Advocates," the juvenile period-
ical of the Union. The number of conversions among pupils of
40 Annual Report for 1865, p. 13.
91
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
the schools, as reported for the last eighteen years, amount to
more than 285,000, showing that much of the extraordinary
growth of the church is attributable to this mighty agency. The
Union has four periodicals for "teachers and scholars," two in
English and two in German, and their aggregate circulation is
nearly 300,000 per number. Its catalogue of Sunday school
books comprises more than 2,300 different works, of which more
than a million copies are issued annually. Including other issues,
it has nearly 2,500 publications adapted to the use of its schools.
In fine, few, if any, institutions of American Methodism wield a
mightier power than its Sunday School Union.41
A comparison of twenty-one years, 1847- 1867, inclusive,
shows, as far as figures can, the record of this important move-
ment during this period.42 Of special interest is the very small
increase in the number of schools in 1848 and 1856 and for the
period of five years beginning with 1861 (1862 and 1863 register
a very marked decrease). Some of the rapid increase, such as
that of the years 1850 and 1858, and the large enrollment in
1859 and i860, in the number of officers and teachers can hardly
be accounted for. The period covered by the Civil War shows in
every detail the upheaval of society.
Increase in Ten Years
Officers and
Total Expenses
Schools
Teachers
Scholars
of Schools
Increa
ise in 1847
457
4.056
19,600
$34,900
"
1848
190
5,n8
16,802
46,843
ti
1849
576
3,610
35,201
48,079
M
1850
687
10,966
37.356
54,587
M
1851
685
8,721
43,722
66,124
M
1852
368
4.470
3L368
69,094
M
1853
364
4,701
20,329
83,965
«
1854
470
4,917
28,057
95.690
M
1855
56i
5,5io
26,061
102,485
«
1856
Total
131
4.489
1,160
24.987
99,6i4
53,229
283.483
$701,381
"Stevens, Abel: A Compendious History of American Methodism, pp.
536, 537-
"Annual Report for 1867, pp. 10, IX.
92
IN THE METHODIST EPISCOPAL CHURCH
Increase
of
Total Conversions
Church Membership
Increase in
1847
4,188
dec.
"
1848
8,240
7,5o8
II
1849
9,014
23,249
«
1850
n,398
27,367
«
1851
1852
14,557
13,243
32,122
6,896
<>
1853
16,916
3,937
II
1854
17,494
30,732
II
Total
1855
1856
]
17,443
i6,77S
[29,268
16,073
896
148,780
Increase
in Eleven Years
Officers and
Schools
Teachers
Scholars
Increase
in
i857
1858
629
605
6,102
10,923
35,007
56,182
it
1859
975
c
>,i83
51,846
«
i860
638
8,105
60,840
"
1861
153
:,073
18,251
"
1862
dec. 293
dec. 1
,889
dec. 9,306
"
1863
dec. 219
766
24,773
"
1864
125
995
19,778
«
1865
152
3,462
53,103
11
1866
481
8,961
66,199
M
or
1867
21 years
1,446
9,181
9,695
111,605
102,739
Totals f
762,895
Total Expenses
Total
Increase of
c
if Schools
Conversions
Church Membership
Increase
in
1857
1858
$H5,559
107,786
14,669
32,315
20,192
136,036
«
1859
i860
1861
128,412
127,789
139.578
20,580
19,517
17,498
17,790
20,102
dec.
"
1862
128,147
12,828
dec.
««
1863
168,695
20,233
dec.
«
1864
216,466
18,892
4,926
«
1865
285,829
25,122
939
a
1866
371,130
44,144
102,925
u
foi
1867
• 21 years $:
384,298
2,875,070
31,270
113,897
"Totals
386,336
498,534
43A comparison is possible based on the Statistical Report of Sabbath
schools in Cook County, Illinois, May, 1867.
93
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The year 1867 closed with the following enrollments:
Schools, 15,292; officers and teachers, 171,695; scholars, 1,083,-
525; conversions, 31,27c.44
A glimpse of one of the oldest groups of Sunday
schools gives us some knowledge of their organization at that
time:
There are fifteen Sabbath schools and six mission Sabbath
schools working under the charge of the Methodist Episcopal
Churches of the Washington District. The oldest of these is the
"Dunbarton-Street," Georgetown, established, in 1819. In these
schools there are enrolled 106 officers, 367 teachers, 377 Bible
class scholars, 871 infant class scholars, and 2,134 scholars in
what may be called, for distinction, the main school, and 650
officers, teachers, and scholars in the mission schools, making a
total of 4,353 officers and scholars enrolled on our Sunday school
books. The average attendance since the first Sunday in January
last has been 2,508, or three fifths of the whole number. . . .
The total number of conversions of scholars during the past year
is 145, the largest number being in Dunbarton-Street, George-
town, namely 32. . . . Nine schools have regular class or
prayer meetings for their special benefits. . . .
In eight of our schools morning and afternoon sessions are
held. Twelve schools have missionary societies under their
charge and four have temperance societies. One school has a
scholar's aid society. . . . Four of our schools report that the
rooms they occupy are not at all well adapted to Sabbath school
purposes, and three report that their rooms are only tolerably
well adapted to the purpose. The others possess rooms that are,
Seventeen denominations reported. The Methodists led in the number
of schools (22), and were second to the Presbyterians in the number of
officers and teachers (620), and were second to the Baptists and Presbyterians
in the number of scholars, the Baptists having the highest, 6,269; and the
Methodists, 4,968. The Methodists led in the volumes in libraries, reporting
6,954. They reported hopeful conversions 266, and were second to the Bap-
tists, who gave 387.
The Methodists' benevolent contributions led, with $2,389.60, but were
second in the moneys expended for Sunday schools, aggregating $16,114.85
over against the Baptists, aggregating $24,395.20 (Sunday School Teacher,
July, 1867, p. 223).
"Annual Report for 1867, pp. 9, 11.
94
IN THE METHODIST EPISCOPAL CHURCH
perhaps, without their equals anywhere for comfort and conven-
ience.45
In studying these years of great prosperity, especially in the
department of literature, it must be emphasized that Dr. Daniel
Wise, that prolific writer and efficient editor, became the corre-
sponding secretary of the Union in 1856.46 The catalogue of
the Book Concern listed thirty-four volumes written by him.47
With all the success of this period it was the most trying
series of years in the history of the movement. The Sunday
School Reports evidence three experiences of great moment in
the world's history, having direct influence upon the Sunday
school work and plans. The reports will set forth the problems
and the temper of the men who faced them. The first is of 1848 :
Another year has closed. It has been a year distinguished
in the world's history for changes the most unlooked for and
eventful.
Since 1848 commenced, revolution following revolution has
agitated Europe. France has become a republic. Prussia and
Austria have been convulsed by the struggle for popular right.
England has been threatened by another Irish revolution, and,
last of all, the pope of Rome has become a refugee, and the Italian
people, so long downtrodden and oppressed by the papacy, are
trying the experiment of governing themselves.
All these events have an important bearing upon the destiny
of our own country. When Europe is agitated, America becomes
the asylum to which thousands flee for refuge and protection.
Emigration from the Old World to the New has been rapid for
years past. It is now likely to be more rapid than ever before.
Herein particularly may be seen the importance of the Sab-
bath school enterprise, in the economy of God's providence, and
also the important relation we sustain to it.
45Sunday School Journal, December, 1869, pp. 70, 71 ("Methodist Epis-
copal Sunday Schools in the District of Columbia").
46The Minutes of the Board of Managers (December 21, 1898), speak
this eulogy upon the recently deceased (December 19) :
"He exercised a power surpassed by few men of his time. We recall
with pleasure the memory of his blameless life, his genial, kindly and sym-
pathetic nature, and his high ideals of character."
"Annual Report for 1900, p. 10.
95
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Great Britain and the United States of America are the only
two countries of the world where Sabbath schools prevail, and
where anything like extensive and systematic agencies are in
action for instructing the young in the Word and fear of God.
Great Britain is filled with population, and receives no accessions
from abroad. Our territories, immensely enlarged by the acces-
sion of Texas, New Mexico, and California, stretch from the
Atlantic to the Pacific, through 22 degrees of latitude, and 60 of
longitude ; and having 3,000 miles of coast upon one ocean, and
nearly half that number in a right line upon the other.
The movements of the times indicate that this vast area,
central as it is between Europe and Asia, is to be rapidly filled up
by the expansion of our own population, and the influx of foreign
emigrants. If it is to be filled with a people who, notwithstanding
the intelligence of the times, know not God, and read not his
Word, better were it that America had never been discovered, and
that the Old World should retain its population.
But we hope better things — things which promise the salva-
tion of millions, and which foreshadow the world's redemption.48
Following upon the very heels of war came pestilence.
What a message of awe and what a challenge it brought !
In reviewing the year that has just terminated we find occa-
sion for the most devout gratitude to Almighty God.
Our country, in common with other nations of the earth,
has been smitten with a wasting pestilence. Thousands have
been hurried by the cholera to the grave. . . .
We are called upon by this signal Providence, to devote our-
selves renewedly and more sacredly to the service of God.
While the Almighty is speaking to the nations in the voice
of alarming judgments, it is no time for the church to be inatten-
tive, or for individual Christians to seek spiritual ease.
While the events of the world are moving onward with start-
ling rapidity, and with results that could not be anticipated, it be-
comes Christians to let their influence be felt on the side of Him
who has the right to rule all events and all hearts.
As generation succeeds generation it becomes more and more
apparent that if men are to l3e saved by the power of truth and
grace, they must be the subjects of Christian faith and labor
while young. As the masses of the Old World continue to pour
'"Annual Report for 1848, pp. 17, 18.
96
IN THE METHODIST EPISCOPAL CHURCH
in upon our country, and as the vast extent of our Union con-
tinues rapidly to fill up with population, the institution of Sunday
schools appears more and more important. It is the moral hope
of the rising generation.49
But the experience that broke the heart and humbled the
spirit was of America's own making — brother at war against
brother. The reaction of those in charge of the Sunday School
Union may be easily discerned in quotations from three of the
Annual Reports.
The future is always vailed to human eyes. Yet the shadows
of coming events may at times be seen falling on the present. But
who can catch a glimpse of to-morrow in this dark night of our
national misfortune? Impenetrable mists surround us, and we
can do little but sigh, pray, and trust in God. But come what
will, we must stand by the institution which cares for the children.
We must hasten to the rescue of our Sunday school interests.
Our schools, our periodicals, our publications, our Sunday school
Union must be sustained. To neglect these would be to entail still
darker days than the present upon coming generations. This
must not be. By the grace of God it shall not be. The children
shall be cared for in spite of war, waste, hard times, or any other
evil that may prey upon this generation. May the Lover of
little children cause this resolution to be the voice of the church,
the watchword of all her ministers !50
The past year has been, to adopt the language of the prophet
Joel, "a day of darkness and of gloominess, a day of clouds and
of thick darkness, as the morning spread upon the mountains."
The evil influences of the slaveholders' great rebellion have been
felt in every city and hamlet, in very church and Sunday school
throughout the republic. The mustering of mighty hosts for
battle has robbed our churches of many strong and beautiful
pillars, and our Sunday schools of many valuable officers and effi-
cient teachers. Moreover, war has marched, with fear and
devastation in its train, along the borders of our work. Would it
be wonderful if, under these appalling circumstances, our cause
had waned into feebleness or fallen into disorganization?
But, thanks be to God ! it has neither seriously diminished
"Annual Report for 1849, pp. 27, :
"Ibid., for 1861, pp. 35, 36.
97
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
nor shown any alarming signs of decay. True, it has halted in
its grand march ; it has suffered some diminution ; it has lost some
of its choice supports by the stroke of the sword; but it still stands
vitally uninjured. It has not suffered as some of its friends
feared it might. It is still a living, strong, and healthy institution
— a tree bowed but not broken by the storm. Nor are evidences
lacking of the Divine favor. Heavenly benedictions drop upon
it like dew, securing for it the good will of the church, and mak-
ing it the instrument of bringing thousands of little ones to
Christ. Seeing it thus enfolded in the arms of Jehovah, and
cherished in the bosom of the church, who can despair of its
future?" 51
But the war is advancing slowly, it may be, yet surely toward
its consummation. Before the present year declines, we trust.
by the blessing of Jehovah, to see this fratricidal strife termin-
ated, the authority of the Union reestablished, freedom made tri-
umphant, and the whole land thrown open to Christian enterprise.
When that desired hour arrives the resources of this society will
be taxed to their utmost. The moral wastes caused by the war
along our border, from Virginia to Kansas, will need to be re-
paired. The Southern States now and to be traversed by our
armies, will then be trodden by our missionaries, and millions of
ignorant freedmen will be accessible to the religious teacher.
Then, if ever, and there, if anywhere, the benevolent aids of our
society will be required. War being both a devastator and an
impoverisher, will deprive the people of the now revolted States
of the means necessary for the reopening of their Sunday schools.
Millions of books must be gratuitously scattered among them, or
their children will grow up unblessed by Sunday school instruc-
tion. Shall we give them the books? Let every pastor and
church in the connection answer this question by liberal collec-
tions for our treasury. Thus shall we bless those who by re-
bellion and war have loaded themselves with many sorrows, ami
aid in making our beloved country, both North and South, to be-
come the garden of the Lord.52
The question of slavery was a discordant element even after
the withdrawal of the Southern Methodist Church. The Sunday
school papers brought to themselves much criticism and many
"Annual Report, for 1862, p. 8.
"Ibid., pi). 13, 14-
98
IN THE METHODIST EPISCOPAL CHURCH
protests for their anti-slavery attitude and agitation, as the follow-
ing resolutions attest :
Resolved, That we cordially approve of the course pursued
by the editor of the Sunday School Advocate on the subject of
slavery, as evincing personal fidelity to truth and a just regard
to the responsibility of our denomination in the right moral train-
ing of the youth of our church53 (Troy Conference).
Resolved, That the course of the Sunday School Advo-
cate, touching the subject of slavery, should not give offense to
any Methodist, and will not to any truly anti-slavery man; and
that we will make immediate and earnest efforts to increase
greatly its circulation ; and that we will labor to diffuse among
the children and youth of our church and country a thorough
anti-slavery literature^ (Wyoming Conference).
Resolved, That we regret that our Sunday School Advocate
should have been in any way perverted from the prosecution of
its appropriate object, to issues upon which there is not unanimity
of sentiment in the church, and with this exception we commend
it to the patronage of our people55 (Philadelphia Conference).
We are sorry that the Sunday School Advocate does not
meet with universal favor, and that a sister Conference proposes
to publish another child's paper. While we would have nothing
offensive to any part of our church obtruded into its columns,
yet we cannot but believe that it is eminently proper to inculcate
into the minds of our children those great principles of humanity
so fondly cherished by our fathers and so clearly expressed in our
Discipline.
We therefore earnestly commend the Sunday School Advo-
cate to the increased patronage of our people, and pledge our-
selves to extra exertions to extend its circulation56 (Providence
Conference).
§ 3. Two Decades of New Methods, 1868- 1888.
The Rev. John H. Vincent, who had been made general
agent of the Sunday School Union, came to the corresponding
53Ibid., for 1858, p. 32.
"Ibid., p. 34.
55Ibid., for 1861, p. 16.
E0Ibid., p. 17.
99
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
secretaryship in 1868 and to the superintendency of the "Depart-
ment of Sunday School Instruction" newly created. He, "the
prophet of teacher training," the peerless leader in organized,
pedagogical, religious education, brought with him to the task
years of experience as pastor, Sunday school worker, and
editor in the Middle West. The new system of Sunday school
work, with institutes, uniform lessons, normal classes, etc., began
with his coming into leadership.
These years were filled with powerful advanced movements
in the general Sunday school world, as the record hereinafter
will show. They were the birth years of the Lesson Leaves
( 1865) ; a mass institute movement; a long line of printed helps,
manuals, magazines, teachers' journals; normal departments and
colleges; the Biblical Museum (1869); the Chautauqua move-
ment (1874) ; the Uniform Lesson system (1872).
The question soon arose as to whether the new methods
would mean a lessening of spiritual results, namely the conver-
sion of the pupils. After ten years of trial the following com-
parisons were published by the Union, covering the years 1846
to 1867 and 1868 to 1878.5'
For twenty-two years previous to that [1868], namely, from
1846 to 1867, the average number of Sunday school scholars in
the Methodist Episcopal Church each year was 649,720 ; the aver-
age number of conversions during the same time was 17.679, or
about one in 36^, or 2^4 per cent. The average increase in the
number of scholars during that period was 36,328, and of church
members 23,740. The average number of conversions was
18,650 less than the average increase of scholars, and 6,062 less
than the average increase of church members.
On the other hand, the average number of scholars each
year for the eleven years from 1868 to 1878, inclusive, was
[,328,019. The average number of conversions during the same
time was 67,262, or about one in ig$i, or not far from five per
cent. The average increase of scholars during the same time was
38,892, and the average increase of church members, 47.-70.
The average number of conversions was 28,370 wore than the
'Annual Report for [878, p. 15.
100
IN THE METHODIST EPISCOPAL CHURCH
average increase of scholars, and 19,992 more than the average
increase of church members. Further, in the ratio of the first
period (one in 36^4) the average number of conversions would
have been, each year during the second period, 36,136, whereas
the actual average is an increase of 31,126 over this, namely,
67,262, or an advance of over 86 per cent.58
February 4, 1852, the Methodist Sunday School Union had
been incorporated in the State of New York and April 11, 1874,
the charter was changed so that henceforward the General Con-
ference could appoint the Board of Managers rather than their
being chosen by the Association which was composed of persons
who had paid a certain sum each.
The Centenary (1880) of the founding of the Sunday
School recorded the following statistics for the Methodist Epis-
copal Church:59
20,835 Schools.
221,545 Officers and Teachers.
1,595,900 Scholars of all ages.
547,040 Scholars over 15 years of age.
473,611 Scholars under 15 years of age, except infant
class.
304,350 Infant Scholars.
1,018,094 Average attendance.
1,780,691 Volumes in Library.
$531,611.69 Expenses of schools.
$17,693.19 For Sunday School Union.
180,091 Officers and Teachers who are Members or
Probationers.
301,065 Scholars who are Members or Probationers.
75,363 Conversions.
58"From the year 1845 to 1890, 44,000 conversions are reported from our
German schools in the United States alone, and I am happy to say that since
the introduction of the well-known new methods the conversions in our
German schools are not decreasing, as some have supposed, but are 50 per
cent ahead of the good old times" (Dr. H. Liebhart, German Assistant Sec-
retary, at Anniversary. Annual Report for 1890, p. 7).
'"Annual Report for 1880, p. 15. Beginning with 1870 the statistical
reports included the items on church membership.
101
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The work of reorganization of methods demands a separate
chapter, a chapter given to the telling of the story of the search
for efficiency.
§ 4. Two Decades of the Emphasis of the Normal Sunday
School and the Agitation of Religious Education,
1 888- 1 908
This period, like the two previous ones, can best be char-
acterized by mentioning the names of the leaders that crystallized
for Methodism the forward movements of the day by applying
them to Sunday school work. By the election of General Con-
ference Dr. Kidder (1844-1856) and Dr. Wise (1856-1868) had
passed on the leadership to Dr. Vincent (1868- 1888), and he in
turn committed it to Dr. Hurlbut (1888-1900). What a quar-
tette of master workmen ! Dr. Jesse L. Hurlbut had been asso-
ciated with Dr. Vincent for ten years in Sunday school work, and
now, upon the latter's election to the episcopacy, in 1888, became
heir to the heavy responsibility of the corresponding secretary-
ship of the Union. And a champion he was ! Long will his name
live as the agitator of normal training. He created an impera-
tive demand for a literature on Bible and normal courses of
study.
A good year for estimating the condition of the Sunday
school was 1890. This was an historic year, the Jubilee Anni-
versary of the reorganization of the Methodist Sunday School
Union. The statistics run as follows :
26,919 Schools.
296,785 Officers and Teachers.
2,313,644 Scholars.
269,520 Officers and Teachers Members or Probation-
ers.
651,771 Scholars Members or Probationers.
103,841 Conversions.
370,112,680 Pages of Sunday School Periodical Litera-
ture.00
"Annual Report for 1890, pp. 76, 77, 40, 41.
102
IN THE METHODIST EPISCOPAL CHURCH
Compared with the record of 1880, the gain in ten years shows a
most gratifying advance. But the financial report of the work
of the Sunday School Union showed that although the local work
was progressing well, the church was not generally supporting the
efforts of the Union: 3,505 charges out of 12,530 gave nothing;
the general average was $1.88 and the general average contribu-
tion per member was one cent and one mill.61 The work among
foreigners in America that historic year shows 1,123 schools,
12,626 officers and teachers, and 67,139 scholars. Over three
fourths of these schools were among Germans, but the list in-
cludes62 Swedes, Norwegians, Danes, Bohemians and Italians
with mention of a few French schools not counted.63
In foreign lands the enrollment was64
Schools Scholars
Norway 59 5,014
Sweden 205 15,504
Finland 10 606
Denmark 28 2,787
Germany 286 11,322
Switzerland 192 13,773
Italy 21 436
Bulgaria 9 216
China 155 4,713
India 888 36,119
Japan 80 4,022
Africa 41 2,614
Mexico 41 1,510
South America 37 2,113
2,052 100,749
It is important to note how Methodist Sunday school work
compared with that of other denominations at this time. The
International Sunday School Convention, June 24-27, 1890, re-
ported for the United States 105,894 schools, 1,120,433 officers
S1lbid., p. 38.
62The report of the following year added Chinese and Japanese, with
seven schools.
63Annual Report for 1890, p. 34.
S4Ibid., p. 33.
103
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
and teachers, 8,598,851 scholars.65 Deducting from the enroll-
ments of the Methodist Sunday School Union as given on page
102 the numbers of schools and scholars in foreign lands, there
remain 24,867 schools and 2,212,895 scholars as the enrollment
in the United States. This gives to the Methodist Episcopal
Church in 1890 almost one fourth of all the Sunday schools and
over one fourth of all the scholars.
The first quadrennium of this period, 1888-1892, showed
an increase of 3,268 schools, 320,538 scholars, and 46,406 conver-
sions.
Two special movements should be noted as having direct
relationship to the work of this quadrennium. The Epworth
League was organized in 1889. In 1884 Vincent had instituted
the Oxford League, and over this the Sunday School Union had
a general supervision. In May, 1889, a delegated convention
representing five young people's organizations met in Cleveland,
Ohio, and formed the Epworth League, "designed to embrace
all our young people, and to promote in them a spiritual, intelli-
gent, loyal and working Christian character." In 1892 there
were reported nearly 8,000 chapters and more than 400,000 mem-
bers.66
The Rindge Fund of $25,000 was given in 1891 to be used
to help new schools in America. This was carefully administered
and proved a great blessing to many struggling communities.
At the end of seven years the partial report printed gave the
following :67
23,061 scholars brought into Sunday Schools.
148 new churches organized from the new schools.
118 church buildings erected by these churches.
The condition of the Sunday school continued to be gratify-
ing in many respects. The average attendance of teachers and
scholars in 1903 was 55.4 per cent, over against 54.7 per cent in
1887, and yet with all the faithful, consecrated Sunday school
'Sunday School Journal, 1890, p. 323.
'"Annual Report for 1892, p. 42.
"Ibid., 1898, p. 36.
104
IN THE METHODIST EPISCOPAL CHURCH
work during the years from 1888 to 1908, there was a sense of
failure and disappointment with the plan of organization. It
was a time of great advance in pedagogy and psychology for the
secular educator, and the Sunday school teacher was ill at ease
under the very apparent contrasts. School organization and new
methods challenged the religious educator. One said of his day,
"The Sunday school has no system of promotions, no training
school for teachers, and no course of study." 68
In connection with the Anniversary occasions institutes were
held for several days. These discussed the problems pressing
upon the workers. In 1894 the institute had the caption, "Fault-
finders' Convention — A Conference on the Sunday School as It
Is and as It Ought to Be." In 1902 the "People's Bible Institute"
was inaugurated, a movement in teacher training during school
sessions. It appears to have had little result. A course of Top-
ical Lessons for the Sunday school additional to the International
Lessons was gotten out in 1904.69
Instead of masterfully taking hold of the Sunday school sit-
uation the General Conference of 1904 in its effort to unify
benevolences ordered the consolidation of the Board of Educa-
tion, Freedmen's Aid and Sunday School Union under the title
of "The Board of Education, Freedmen's Aid and Sunday
Schools," which, however, was not effected until January, 1907.70
This union was of no advantage, and at its next session, 1908, the
General Conference again separated them and created the Board
of Sunday Schools. A corresponding secretary, Dr. David G.
Downey, was elected to have full charge of the administrative,
educational, and missionary work of the Board. Dr. John T.
McFarland, the former corresponding secretary, was elected
editor of Sunday School Publications, to give his entire time to
the development of Sunday school periodicals and lesson helps.
68"The Sunday School Graded System," Sunday School Journal, 1890,
p. 169. (In i860 the Sunday School Journal was begun for the purpose of
stressing Bible training and the best methods of teaching.)
""Annual Report.
70Ibid.. 1007.
105
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
CHAPTER V
PRINCIPLES AND METHODS OF SUNDAY SCHOOL
INSTRUCTION, 1840-1908
§ 1. The Child and Its Religious Experience
The understanding of the characteristics of the period is de-
pendent upon the appreciation of the conception of the child held
by the church and the religious educators of the times.
The Methodist Church had a very definite belief as to the
character and state of the child. Its creed was quoted from
the Discipline in the Report of the Sunday School Union, for the
instruction and encouragement of Sunday school workers.1
Of Baptized Children.
Quest. 1. Are all young children entitled to baptism?
Ans. We hold that all children, by virtue of the uncondi-
tional benefits of the atonement, are members of the kingdom of
God, and, therefore, graciously entitled to baptism; but as infant
baptism contemplates a course of religious instruction and dis-
cipline, it is expected of all parents or guardians who present their
children for baptism, that they use all diligence in bringing them
up in conformity to the Word of God, and they should be
solemnly admonished of this obligation, and earnestly exhorted
to faithfulness therein.
Quest. 2. What is the relation of baptized children to the
Church ?
Ans. We regard all children who have been baptized, as
placed in visible covenant relation to God. and under the special
care and supervision of the Church.
Quest. 3. What shall be done for the baptized children of
our Church?
Ans. 1. The preacher in charge shall preserve a full and
accurate register of the names of all the baptized children within
'Annual Report for 1856, pp. 92, 93.
106
IN THE METHODIST EPISCOPAL CHURCH
his pastoral care; the dates of their birth, baptism, their parent1
age, and places of residence.
Ans. 2. As early as they shall be able to understand, let
them be taught the nature, design, and obligations of their bap-
tism, and the truths of religion necessary to make them wise unto
salvation; let them be encouraged to attend class, and to give
regular attendance upon all the means of grace, according to their
age, capacity, and religious experience.
Ans. 3. Whenever they shall have attained an age sufficient
to understand the obligations of religion, and shall give evidence
of a desire to flee from the wrath to come, and to be saved from
their sins, their names shall be enrolled in the list of probationers ;
and if they shall continue to give evidence of a principle and habit
of piety, they may be admitted into full membership in our
Church, on the recommendation of a leader with whom they have
met at least six months in class, by publicly' assenting before the
Church to the baptismal covenant, and also the usual questions on
doctrines and discipline.
Ans. 4. Whenever a baptized child shall by orphanage, or
otherwise, become deprived of Christian guardianship, the
preacher in charge shall ascertain and report to the leaders' meet-
ing the facts in the case ; and such provision shall be made for the
Christian training of the child, as the circumstances of the case
admit and require (Part I, ch. ii, par. 3. Discipline).
At the close of the above quotation the Report adds :
If conscientiously carried out, these rules can but lead to
richer harvests of conversions among the children. We hope
their influence will be to hasten that happy epoch in which Chris-
tian parents and the Church will so train the young that, through
the grace of God, they will grow up into Christ from early in-
fancy, and in which that ancient prediction of the evangelical
prophet will be literally fulfilled, which says, "All thy children
shall be taught of the Lord, and great shall be the peace of thy
children."
Naturally, the emphasis was laid upon the teaching of the
catechism. The Minutes of the Board of Managers of the Sun-
day School Union November 29, 1842, contain this motion:
That those of our Sunday Schools who do not already use
them be earnestly recommended to introduce the Wesleyan Cate-
chisms, or the Scripture Catechisms, into their regular course of
instruction.
107
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
June 26, 1843, tne minutes record the need "of a book for
Sunday schools containing a statement of Scripture doctrines,
with an ample collection of texts in proof of each."
The catechisms used until 1848, as compiled by the Wesleyan
Methodist Church in England, were revised and published as a
general catechism and an elementary catechism, the latter "in
shorter and plainer words, adapted to the capacities of young
children.2 The thought of the day was that every scholar
"should, by some means, be brought to a systematic use of the
Catechism." The most common method in the Sunday schools
of the Methodist Church was by questions and responses in the
opening or closing exercises, led by the pastor or superintendent.
Short passages from the catechism were printed in the Berean
Leaflets at the foot of the page.3
With these conceptions paramount, the religious experience
of the child became central. The task of the Sunday school was
to lead every child to Christ, with the goal conversion. The fol-
lowing sentiment naturally became the expression of this under-
lying conviction :
Sunday school instruction must be regarded as only a means
to an end, and that end the conversion of the sold. It can, there-
fore, only be deemed a real success when that glorious end is at-
tained. Hence, we earnestly call the attention of every friend
of children to this question, What can be done to make our Sun-
day schools increasingly efficient in bringing the scholars to Christ
and into the church?
If parents, teachers, superintendents, and pastors, would set
the conversion of the children before their minds as the grand,
almost sole, object to be attained by the Sunday school; if they
would aim at this in teaching; if they would earnestly wrestle
for it with prayers and tears; if they would make every Sunday
school a battle ground for young souls, far greater spiritual
triumphs would, doubtless, be achieved.4
'Annual Report for 1848, pp. 36, 37.
"See "The Catechism in Sabbath School," Sunday School Teacher,
April, 1868, p. 98.
'Annual Report for 1857, p. 73.
108
IN THE METHODIST EPISCOPAL CHURCH
The Sunday School Teacher, under "The Aims of the Sunday
School," gives the first aim as "The Conversion of the Pupils."
The steps to this are said to be :
ist. To bring the pupil to a knowledge and sense of his
need as a fallen being with a sinful soul — a guilty transgressor of
a divine law and of a Father's commandment; and, 2nd, to de-
velop in his understanding and impress upon his heart the char-
acter and work of Christ — the suffering, saving love of Jesus ; the
complete ability and willingness of this Saviour to redeem, purify,
and bless him — in short, to lay the foundations of an intelligent
faith, and to awaken the emotions of an all-controlling love and
trust.5
Thus the idea prevailed that a Sunday school class, if its work
be well and truly done, "finds in every lesson Jesus Christ a*s the
central truth." It is not strange that the superintendents and
teachers were urged to "feel that they have made a failure in each
case, unless the lamb is led to Christ." 6 An article in the above-
mentioned magazine, edited by Edward Eggleston, for the Chi-
cago Sunday School Union, frankly states the method urged :
Finally, manage to bring Christ into every lesson . . .
Whether you derive the subject of salvation directly and log-
ically from your lesson or not, present it. In mission schools
many come only for a Sabbath. Like birds of passage, they must
be taken on the wing. One opportunity only is granted to tell
them of Jesus, and you hear of them no more until the last great
day. Tell them the story of Jesus at least. Save them if you
can.7
One of the Annual Reports gave an answer to the question,
"Sunday School Teacher, vol. ii. May, 1867, No. v, pp. 129, 130, by J.
M. Gregory, LL.D.
"Annual Report for 1857, p. 15.
7Sunday School Teacher, vol. ii, October, 1867, No. x, pp. 289-292.
"Duties of the Sunday School Teacher Before His Class," John P. Colby.
Compare with this author's position that of Dr. Kidder in "The Sun-
day School Teacher's Guide" (1846), p. 395. "Every child who goes to a
Sunday school for any length of time ought to carry away with him at least
the elements of all those truths essential to salvation."
109
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
"What has the Sabbath school a right to claim at the hand of the
Church?"8 that sets forth the prevalent conception of the reli-
gious psychology of childhood :
i. That it shall have a hearty faith in the feasibility of child-
hood conversion. The history of this institution affords the evi-
dence. Children can feel. They can weep tears of genuine gos-
pel sorrow when they have transgressed the divine law. They
can feel the agony of conviction, and they can exercise saving
faith in Jesus Christ. But this must be ingrained into the heart
of the church. Only this will give working power.9
An infant class lesson closed with these words :
Do you know who belong to Satan's army? (Ans.) Say
after me — All who tell lies; all who swear and cheat; all who
steal; all who are cruel; all who do not love Jesus and follow
after him.
Oh ! I am very much afraid some of these little children be-
long to Satan's army. I know they do unless they have given
8Much emphasis has been put upon the fact that Wesley led in the idea
of religious education in the Sunday school. The following account is of
interest :
"The possibility of the conversion of children in large numbers, is a
thought which God has been forcing into the mind of the church by means
of the Sunday school, from its origin until now. Yet the thought was not
born with the institution. Its founder had no conception of it. All Raikes
proposed to do was to teach the children to read, and give them some knowl-
edge of the catechism. But afterward Mr. Wesley, that sagacious man, saw
beyond his compeers, into the possibilities of this new institution. It is a
proud fact for us Methodists that he first introduced into the Sabbath school
the idea of making its instruction, distinctively and exclusively religious.
With him also originated the scarcely less valuable idea of gratuitous
teaching.
"Yet I think it was his purpose to merely prepare the minds of children
for the subsequent reception of religion, for in speaking of one of his school*,
he mentions it as a matter of surprise that a young child had been converted.
Even his great mind did not fully grasp the idea of saving a nation through
the conversion of its childhood. And it was only by the providence of God,
causing a converted child to crop out here and there, that the church learned
to regard the thorough conversion of children as a thing to be looked for a-
an ordinary sequence of religious teaching, and not as an extraordinary
event or phenomenon, whose frequent repetition was not to be expected"
(Annual Report for 1857, p. 23).
"For 1857, p. 25.
no
IN THE METHODIST EPISCOPAL CHURCH
their hearts to Jesus, and are willing to take their cross and fol-
low him.10
One of the teachers in the infant department told in 1845
this incident :
A little boy was quite unruly in church. I took hold of his
hand, and looking him in the face, said, "My child, you have
still a bad heart." He burst into tears, and replied, "O, teacher,
I have prayed for a new heart every night and morning, and
I have not got it." He was encouraged to persevere.11
The Upper Iowa Conference passed a resolution that
As far as possible, truly pious teachers should be procured, Sab-
bath school prayer meetings instituted, and other means employed
which may result in the conversion of our children to God.12
In 1848 the Pittsburgh Conference jubilantly reported:
For every sum of $3.79 expended on our Sunday schools in
this Conference one priceless soul has been converted! 13
The spirit that gave this emphasis can readily be seen in the ex-
ample of the Sunday School Convention in Baltimore, May 13,
1845.14 The last resolutions were as follows :
Resolved 1 5th. That hence we regard Sunday school prayer
meetings, and other direct efforts for the conversion of souls, as
of unspeakable importance.
Resolved 16th. That in view of the past success of Sunday
schools, and their direct influence upon the prosperity of the
church, and upon the salvation of men, we desire humbly to con-
secrate ourselves anew to this great work, in confident hope that
God's blessing will follow our labors, and that his glory shall be
our reward.
Note. — The last resolution was, after appropriate addresses,
adopted by a rising vote, and the hallowed feeling that pervaded
the assembly on that impressive occasion will, we trust, be long
remembered and enjoyed by all who participated in the scene.
With the Sunday school emphasis upon conversion it would
10Sunday School Teacher, vol. ii, 1867, p. 336.
"Annual Report, 1845, p. 34.
12Ibid., for 1857, p. 49.
"Ibid., for 1848, p. 12.
"Ibid., 1845, pp. 54, 56.
ill
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
naturally follow that the Bible would be considered the one text-
book. The Anniversary sermon by E. O. Haven, D.D., in 1869,
expresses this conviction :
All Sunday schools are Bible schools. All Sunday school
teachers are Bible teachers, and all Sunday school classes, even
from the primary classes, are Bible classes. If there is anything
that calls itself a Sunday school that does not primarily and
wholly teach the Bible — the Bible first, the Bible last, and the
Bible always — it has stolen a name and a garb to which it has no
claim. It is a cheat ! It is a counterfeit ! For we have a right
by preemption to the name — Sabbath school — we who undertake
in these schools to teach the Bible. And if Sunday schools, in
conjunction with other agencies, ever make the whole world
happy and blessed, make it an antechamber of heaven, we will
find that the credit will be due to the Bible.15
Throughout this long period of Sunday school endeavor the
primary emphasis was put upon the conversion of the pupils;
though gradually other values, such as the imparting of biblical
and missionary facts, and the growth of the pupils, became inde-
pendent and conscious goals. In 1872 Vincent wrote :
It is the training department of the church. It is not merely
for conversion. If that work has been neglected in any case, then
conversion is the first thing to be sought. But the main thing in
the church school is the development, training, and growth of the
disciples, old and young. It is not merely a biblical school for
intellectual furnishing in divine truth. It is for spiritual edifica-
tion.™
§ 2. Means and Instrumentalities in the Sunday School
Work
From the beginning of this period library books and ques-
''Annual Report for 1869, p. 42. (Anniversary and Anniversary In-
stitute of the Sunday School Union for 1869, held at Columbus, Ohio.) In
a pamphlet by S. W. Thomas, entitled, How to Form and Conduct an Infant
School (by infants was meant children from three to seven years of age),
three sentences reveal the point of view :
"Reading is not within our province."
"Let the training of the infant be Bible training."
"Conversion is the aim of the infant cla>s teacher."
"'Vincent, J. H. : The Church School and Its Officers, pp. 45, 46.
112
IN THE METHODIST EPISCOPAL CHURCH
tion books were part of the equipment of the educational effort.
The report for 1848 relates and discusses the means and instru-
mentalities employed.17
1. The Bible
It should never be forgotten that our textbook and study is
the Bible, the whole Bible, and, directly or indirectly, nothing but
the Bible.
2. The Question Book
The question-book forms a necessity for study, to both
teacher and scholar; it suggests the proper exposition of the
Scriptures, or directs to the appropriate sources of information;
it leads to close observation, and thus throws a double interest
into the exercise; it holds the minds of teacher and pupil directly
to the Scripture arguments, and restrains from rambling and
unimportant discussions. Finally, the experience of half a cen-
tury, the judgment of the wisest and the best, the success of the
experiment, at the present moment, all combine to show the neces-
sity and value of the question-book, in the study of the Holy
Scriptures.
3. The Library Book
It offers a powerful weekly attraction to the young. . . .
It also supplies correct information, and at least the outline of
knowledge upon nearly all important subjects. . . . The world
of nature, art, and science, is expanded before the admiring gaze
of the youthful eye, and all its diversities are made to become
eloquent and practical preachers of truth and righteousness.
4. The Teacher
The most pressing demand now, in the Sabbath school, is
for intelligent and faithful teachers. . . . The Sabbath school
teacher must as necessarily fit himself for his office as the min-
ister of the gospel, and for the very same reason — success and
souls depend upon it. But here, perhaps, we are met with the
assurance that the teacher's office is entirely voluntary, requiring
already great sacrifices of time and ease, and that if higher de-
mands are made, the relation must be dissolved. No, Christian
"Annual Report for 1848, pp. 66-73.
113
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
teacher, this cannot be; you have not the right to dissolve this
relation, although, in one sense, it may be voluntary. . . .
5. The Parent
. . . The Sunday school offers neither release nor respite
to the father or mother. The more faithful parents are at home,
the more successful teachers will be in the school.
Every family should be formed into a Sabbath school, and
the Bible and Catechism should be regularly studied and recited
in the domestic circle. Parents should make themselves familiar
with the religious state of their children, encourage them to open
their hearts freely, and direct them, by short and simple steps,
to the cross of Christ. Can religious parents ever forget that
their children have immortal souls, and that they are born into
a probationary world ?
The Sabbath school should be often visited by parents, and
by them the necessary means, to secure its free and perfect action,
should be cheerfully afforded.
6. The Minister
Until we surrender our commission into the hands of the
great Head of the church, from whom we received it, we must
not only feed the sheep, but feed the lambs.
The question to which this discussion has led, the agencies
of responsibility for the training of the child, has been the central
discussion in all periods. The agitation would seem at times to
have lifted the responsibility from the home and parents and have
placed it upon the Sabbath school and the teacher. The discus-
sions have resulted in some clear and concise puttings of the re-
sponsibility. A booklet circulated in 1849 contains these de-
cisive words :18
He [the Father] intends them to learn religion as they learn
a thousand other things — from the spirit and tone of the family,
from the vocal thanksgivings and songs of praise, from its quiet,
joyous Sabbaths; from the penitent tear, the humble carriage, the
tender accents, the reverent look and attitude of the father, when,
as a priest, he offers the morning and the evening sacrifice. The
IHA Sermon on the Religious Training of Children, by Stephen Olin,
D.D., president Wcsleyan University, 1849, pp. 21-22.
114
IN THE METHODIST EPISCOPAL CHURCH
new immortal that has fallen down into the midst of the Christian
family is to be taken into the soul of its piety, to be sanctified by
its prayer and faith, and to form a part of that reasonable and
acceptable offering in which, morning and evening, the godly
parents lay all that they are and all that they have on the altar of
sacrifice. This, with faithful, diligent instructions, and restraints
adapted to the different periods and exigencies of childhood and
youth, is the nurture of the Lord — the right training which, under
our gracious economy, insures the early piety of the children of
really Christian families. They grow up Christians. They are
sanctified from the womb. Even their childish prattle savors of
Divine things ; and they pass on to the attainments and functions
of mature piety by gradation so easy and imperceptible that it
may not be possible to fix the day of their espousals to the
Saviour.
The Sunday school teacher, who has been raised up in this
age of changes to fulfill a class of duties much neglected by both
parent and pastor, will discover, we think, in the doctrines here
set forth, clear intimations of the dignity and usefulness of his
benevolent and truly evangelical function (p. 51).
The previously mentioned Sunday School Convention in
Baltimore passed the following clear-cut resolution :19
Resolved, 10th. That we regard parental responsibility as
in no way lessened by the efforts of Sunday school teachers. On
the other hand, we consider that while the parents of the present
day ought to be grateful for the aid that Sunday school teaching
offers them in behalf of their children, they ought also to co-
operate in the most decided manner with Sunday school teachers,
both by supporting the schools and also by giving the scholars
faithful and persevering religious instruction at home.
The organizing of the Home Department and Cradle Roll
has put back into the home some of the responsibility that had
been shifted by the parents. Methodism from its incipiency
stressed the home as an agency for the training of both old and
young. Vincent in his book on the Church School (1872) quotes
from Baxter: "Especially persuade them" (heads of families)
"Annual Report, 1845, p. 55. "See also "Conference of Partners,"
Sunday School Journal, vol. i, August, 1869. p. 163.
115
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
"to these two things: If they cannot repeat the sermon, or other-
wise spend the time profitably at home, that they take their family
with them, and go to some godly neighbor that spends it better,
that, by joining with them, they may have the better help. That
the master of the family will every Lord's Day, at night, cause all
his family to repeat the Catechism to him, and give him some
account of what they have learned in public that day." 20
The "Home Class," originated in 1881 by Dr. W. A. Dun-
can, a Congregational pastor, who was closely related to the
Chautauqua Literary and Scientific Circle with its emphasis
upon home study, crystallized the movement. Vincent at the
International Sunday School Convention in June, 1881, spoke
of Dr. Duncan's suggestion for "the formation of home classes,
little parlor classes, meeting together where they cannot have
a Sunday school. Let a good man or woman get together
five or six or eight or ten little people and teach them the Word
of God; and where we have one Sunday school now, let us have
ten of these little classes." 21 This approval by Vincent was a
stimulus to Dr. Duncan to push the Home Class work, which he
did.22 Of the Home Class Dr. Vincent said that it was the great-
est single addition to the Sunday school movement in a hundred
years since Robert Raikes started the first school, as that con-
fined the school to a room, while this made it as large as the par-
ish" 23 The Home Class work of the Sunday school developed
into the Home Department with its own superintendent during
the decade, Dr. S. W. Dike's movement aiding greatly to this
end. The Methodist Episcopal Church reported in 1907, 165,710
members in the Home Department.
Methodism has always placed upon the pastors heavy re-
sponsibilities for the religious education of the children. Their
*°Page 61.
JlM. C. Hazard, "Home Classes and The Home Department." p. 15.
Compare for Home Department Samuel W. Dike, "The Beginning of the
Home Department of the Sunday School."
"Ibid., p. 16.
"Ibid., p. 29.
116
IN THE METHODIST EPISCOPAL CHURCH
responsibility, as heads of the churches, for the beliefs of the
children was expressed in two conceptions :24 ( I ) The pastor's
responsibility for what is taught in the Sunday school to be met
by assembling the teachers and ascertaining what they are teach-
ing and by assisting them in their preparation. (2) The pastor's
responsibility for teaching the Catechism to be met by the teach-
ing of the Catechism five minutes during the opening exercises,
or fifteen or twenty minutes at the close of the school, or during
the lesson by the teachers themselves ; in any case, to be followed
by frequent reviews.
In the Anniversary Conference in 1879 the pastor's duties
relative to the Sunday school were arranged as follows :25
I. In the general management of the school.
1. To approve in the selection of teachers.
2. To watch over the choice of library books.
3. To use his influence to secure suitable lesson helps and
periodicals.
4. To see that the Catechism be taught in the school.
II. In the session of the school.
1. To be present as often as possible.
2. To greet teachers and scholars before the opening and
after the close.
3. To review and apply the lesson, if practicable.
4. To see that adult classes are formed, and teach one if
necessary.
III. In the public services of worship.
1. To name the Sunday school in the prayer.
2. To announce the school in the notices.
3. To remember the children in the sermon.
4. To occasionally preach on the lesson.
5. To encourage the scholars to attend the public service.
IV. Through the week.
1. To inquire after and to know the scholars at their homes.
"Annual Report for 1875, p. 6. Discussion at Anniversary of Sunday
School Union.
25Ibid., for 1879, P- 6.
117
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
2. To visit the teachers, and talk with them concerning
their classes.
3. To study the lesson.
4. To hold a teachers' meeting for study of the lesson.
But the burden of the task has always been placed primarily
upon the teacher. The Conference that discussed the pastor's
responsibilities set forth those of the teacher also :26
I. The general duties of a Sunday school teacher.
1. To teach the Word, with the purpose of saving the soul
and training the character.
2. To influence favorably the homes of his scholars.
3. To know the occupation, habits, and companionship of
his scholars.
4. To work in the line of the church, and for its interest.
5. To be a helper of the pastor.
6. To see that good literature be placed in the hands of his
scholars.
II. His needs.
1. Thorough conversion.
2. The habit of prayer.
3. Knowledge of the Scriptures.
4. Knowledge of his scholars.
5. The spirit of self-sacrifice.
6. Knowledge of methods of teaching.
7. Helps, and a knowledge of how to use them.
III. His duties to the school before the lesson.
1. To be present five minutes before the opening, as an ex-
ample, to greet his scholars, and to make needed preparation.
2. To take part in the opening exercises.
3. To keep order in the class.
4. To set a good example of order, and subordination to
the rules.
IV. His duties during the lesson hour.
1. To keep his class interested in the line of the lesson.
2. To find out what his scholars know about the lesson.
3. To impress them with the fact that the teacher knows
the lesson.
"Annual Report for 1879, pp. 3-5.
118
IN THE METHODIST EPISCOPAL CHURCH
4. To induce them to talk about subjects in the lesson.
5. To present the practical teachings of the lesson, rather
than its less-important subjects.
6. To emphasize some one central thought.
7. To forget, during teaching, all the other officers of the
school.
8. Occasionally to offer a brief, quiet prayer with the class.
9. To maintain an intense earnestness of spirit.
V. His duties during the week.
1. Daily prayer and study.
2. Attendance upon the social meetings of the church.
3. Attendance upon the teachers' meeting.
4. Reading the Sunday school literature.
5. Visiting the homes of his scholars.
§ 3. The Training of the Teacher
Sunday school discussions and literature, until recently,
have not entered the field of the necessary preparation of the
minister or of the parents for Sunday school work, but every
period has considered the training of the teacher and at several
times the church leaders have taken up the agitation and assumed
the duties as though the task were a new one.
The church very early entered an appeal for the better
training of teachers. Following the presenting of the first year
(1827) of organized Methodist Sunday school effort the Chris-
tian Advocate says :
For this highly important duty, though many teachers may
be already qualified, it must be admitted all are not competent
without a previous course of instruction. Hence the necessity
and utility of forming Bible classes. Let every preacher have
under his immediate inspection a class of teachers, to whom he
may give a certain portion of the Sacred Scriptures, weekly or
monthly, as the case may be, and let him examine them, and
impart such information as may arise out of the subject for the
illustration of the text, that every teacher may be competent to
teach the children committed to his care.27
The New York Sunday School Society of the Methodist
"Christian Advocate and Journal, July 18, 1828, No. 98, p. 182.
119
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Episcopal Church gave in 1841 a series of lectures on Bible
Study "to interest and assist Sunday school teachers in the study
of the sacred volume." 28
At the beginning of the work of the reorganized board
(1840) the same problems presented themselves. At the annual
meeting, April 27, 1842, it was
Resolved, That the Union recommend to the Board to
take into consideration the propriety of inviting a delegate from
each school throughout the country to attend a convention to
confer on Sunday School interests.29
Under the heading "Normal Sunday Schools"30 the editor
of the Annual Report, of 1846, Dr. D. P. Kidder, urged normal
classes for teachers on the basis of "Teachers' Institutes" for
secular teaching. He says, "We think it time to ask whether a
system of normal Sabbath school instruction may not be estab-
lished," and suggests the district Sunday school conventions,31
and the courses of lectures often delivered to teachers, as the
basis.
The following year the same leader came out with the
emphatic proposition :
Teachers must be educated and trained for their work.
We feel it a duty to urge all teachers to seek to improve
their qualifications for this office, and equally so to urge upon the
church to provide every necessary means for enabling teachers to
secure the best of qualifications. Among the first of these means
is a suitable teachers' library. Another is a teachers' Bible class.
"Sunday School Advocate, 1841, p. 37.
2SMinutes of Board, 1842.
^Annual Report for 1846, pp. 47-49.
8lRock River Conference.
"Resolved, That in order to call attention more fully to the Sunday
school cause, a convention be held in each presiding elder's district in the
bounds of this Conference, before the first day of January, composed of all
the traveling and local preachers, exhorters, superintendents of Sunday
schools, and one or more delegates from each Sunday school, and the pre-
siding elder of each district shall notify the preachers and Sunday schools
where and when said convention will be held" (Annual Report for 1846,
p. 10).
120
IN THE METHODIST EPISCOPAL CHURCH
A third is an annual course of lectures upon topics of special in-
terest to teachers.
Upon the ministers he urged that they "do more toward estab-
lishing and sustaining classes for teachers and adult scholars,"
and preach "children's sermons" "regularly and frequently."32
February 28, 1848, the Board of Managers appointed a com-
mittee to prepare "tracts for the improvement of teachers." 33
The Teachers' Meeting soon became an agency of teacher
training, convening usually some week day evening.34
The first "Normal Sunday School," on Dr. Kidder's plan,
of real influence in the forward movement was the one begun by
Vincent at Joliet, Illinois, 1857.35
The next step in teacher training was the carrying out of
Kidder's accompanying suggestion, the institute. In i860 Vin-
cent introduced this into the Galena District of the Rock River
Conference. For several years in this Conference it was a thing
of great force. Thus Methodism took the lead in these advance
movements. The idea spread rapidly and institutes were very
common.36 The editor of the Sunday School Teacher said, in
1867, "In visiting conventions this season we have become satis-
fied that there are people who have the institute mania to such
an extent that they are disposed to introduce them where they
are not the most necessary thing." 3T
On February 8, 1867, the Sunday School Union organized
a "Normal College" "to elevate the standard of Sunday School
management and teaching in the church, to furnish facilities
for training teachers, and to unite all local normal classes and
82Ibid., for 1847, PP- 96-104.
33See Minutes.
34See "The Teachers' Meetings," by R. G. Pardee, Sunday School
Teacher, January, 1868, pp. 7-9.
35Brown, Mary C. : Sunday School Movements in America, pp. 93, 94.
86 (a) For a full discussion of "Sunday School Teachers' Institutes"
see Annual Report, for 1868, pp. 99-102.
(b) For a comprehensive treatment of "Convention and Institute
Topics" see Annual Report for 1870, pp. 80-86.
"October, 1867, Editor's Table, p. 316.
121
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
institutes in a central organization." 38 Certificates were given
upon the completion of courses one and two, and a diploma
when the entire three courses were completed. The following
year it was changed to the Normal Department. Those who
held certificates or diplomas from the Normal College ranked
here as second-course students.39 The number of normal classes
reported at the office February 10, 1868, was as follows: Normal
classes organized, 76; members, 2,981; instructors, 350; grad-
uates, 520.40
In the normal training was seen to be some hope relative to
the retaining of senior scholars in the Sunday school. The
report of 1856 speaks of youths' Bible classes and suggests
"assistant teachers' classes," and that enrollment here might be
made a mark of efficiency. For an instructor "the most influ-
ential, the best cultivated, the most thoroughly accomplished"
is urged.41
In an Appendix to the Annual Report for 1849, entitled
"Hints on the Training of Sunday School Teachers," a wise
suggestion relative to the applying of the normal Sunday school
idea was made.42 It read :
Why should it be thought a thing extravagant if we were
to urge that a great church, like ours, ought to have at least one
well-located, well-established school, for the particular object of
specially and thoroughly training persons for the great work of
Sunday school teaching?
Several States of our Union have founded normal schools,
at a great expense, for the purpose of training and qualifying
teachers for their common schools. Are common schools more
important to States than Sunday schools to churches ?
Again : having already numerous colleges and seminaries in
successful operation, why might not some, or all of these institu-
tions, open Normal Sunday School Departments, with lectures
upon the theory, and experiments on the practice, of Sunday
"Vincent, J. H. : Sunday School Institutes and Normal Classes, p. 140.
"Sunday School Journal, vol. i, Octoher, 1868, p. 9.
40Annual Report for 1867, p. 20.
"Ibid., for 1856, pp. 90, 91.
"Ibid., for 1849, Appendix B, p. 83.
122
Church
Ready to
Members
Teach
555
1,042
IN THE METHODIST EPISCOPAL CHURCH
school teaching, in addition to suitable instruction in biblical
science ?
In 1853 a circular relative to Sunday school work "was
addressed to the presidents of colleges and principals of semi-
naries under the patronage of the Methodist Episcopal
Church." 43
This followed a tour among the institutions in which there
were presented "to the minds of students, in a direct form, the
claims of the Sunday school cause upon their personal coopera-
tion and service." 44 The report from eight literary institutions
was,45
No. of Once S. S. Once Pro-
Students Over 15 Scholars Teachers fessors
1,414 1,156 1,252 342 566
In 1869 the plan for a "Seminary Normal Class" was pub-
lished.46
A Sunday school Seminary Normal Class may be organized
in any institution of learning, and will be recognized as an aux-
iliary of the department on the same conditions as those pre-
scribed for Church Normal Classes, substituting the following
as the course of study :
1. Each member of the class must pass a satisfactory ex-
amination upon the following works :
(1) "The Sunday School Hand-Book."
(2) "Theological Compend."
(3) "The Word of God Opened."
(4) "Bible Manual," Rev. B. K. Peirce, D.D.
2. Each member of the class must prepare a written exer-
cise on the following subjects :
(1) "Training our Scholars in Christian Experience and
Work."
(2) "Works of Philanthropy and Reform in Sunday
School."
(3) "Unconscious Influence of the Teacher."
(4) "The Sunday School Teacher's Reward."
43Ibid., for 1853, pp. 77-79.
"Ibid., p. 61.
45Ibid., p. 83.
46Sunday School Journal, October, 1869, p. 15.
123
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
3. There shall be lectures before the class on the following
subjects :
(1) "The Family, the Pulpit, the Social Meetings of the
Church and the Sunday School; their relations,
and how they may be rendered mutually helpful."
(2) "Duties of Sunday School Teachers to the Church, to
the Officers of the School, to the Parents of their
Scholars, and to the Scholars Themselves In and
Out of School."
(3) "How to Win and Retain the Attention and Interest
of our Scholars."
(4) "Teaching: Analysis, Illustration, Recapitulation, and
Application."
(5, 6, 7) "Church History."
(8) "Jesus the Model Teacher."
(9) "The Holy Ghost as Teacher."
4. There shall be at least ten practice lessons, or illustra-
tions of actual teaching, in the course of the ten meetings.
Certificates were given by the Local Committee of Instruc-
tion for the "first and second courses" and a diploma by the
Sunday School Union to those who completed the Church
Normal or Seminary course and took the following covenant :
I do solemnly promise to devote myself with all diligence to
Sunday school labor. I will endeavor to study the Word of
God thoroughly and prayerfully; to spend more time in reading,
meditation, and prayer, with special reference to my work; as
regularly as possible to attend all the means of grace; to visit
my scholars as their temporal or spiritual necessities may re-
quire, and to be punctually present at school and all meetings of
teachers.
This finely devised plan was highly successful. In Baldwin Uni-
versity, at the commencement baccalaureate service in 1869,
five young men who had finished the above three years' course
"assumed before the congregation the vow of consecration to
Sunday school work." 47 The Cincinnati Wesleyan Female Col-
lege graduated fourteen from a class with a weekly attendance
'Sunday School Journal, October, 1869, p. 15.
l-'4
IN THE METHODIST EPISCOPAL CHURCH
of forty young ladies in June, 1869, Dr. Vincent presenting the
diplomas.48
The institute plan found its consummation in the Chau-
tauqua movement, which in time, however, branched off from
the first purpose of a Sunday School Teachers' Assembly. The
Annual Report of the Methodist Sunday School Union for 1873
gives the details of the inception of the first Chautauqua.49
At the beautiful Lake Chautauqua the Methodists had for three
years held one of their camp meetings.50 The Executive Com-
mittee of the Camp Meeting Association in October, 1873, in-
vited the Sunday School Board to hold a "Sunday School
Teachers' Assembly" August, 1874. Dr. J. H. Vincent as super-
intendent of instruction of the Normal Department, to which
the Board, after deciding upon the plans, referred the matter
for execution, stated to the Department Committee the design
substantially as follows :
To hold a prolonged institute or normal class, occupying
from ten to fifteen days, for the completion of the "Course of
Normal Study" prescribed by the department; to secure the
presence of as many pastors, superintendents, other officers and
teachers as possible, that a new and general interest may be
awakened throughout the church and the country on the subject
of normal training for Sunday school work ; to command as far
as practicable the best talent in the country to assist in the con-
duct of this "Assembly"; to utilize the general demand for
summer rest by uniting daily study with healthful recreation,
and thus rendering the occasion one of pleasure and instruction
combined.
This special resolution was passed at the same time that the
decision was made:
Whereas, This course of study is in substantial agreement
with that adopted by the normal departments of the Baptist,
48Sunday School Journal, vol. i, August, 1869, p. 169.
"Description of Sunday School Teachers' Assembly, 1873, pp. 74-89.
50The Methodists began camp meetings at Chautauqua, New York, 1871,
under a State charter.
125
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Presbyterian, and American Sunday School Union boards, and
as the leading workers in these and other branches of the Chris-
tian Church will be at the assembly to assist by their experience
and counsels, and as it is our purpose to make the occasion one
of the largest catholicity, the committee cordially invite work-
ers of all denominations to attend and to participate in the serv-
ices of the assembly.51
The Assembly lasted two weeks and consisted of lectures on
Bible, and theory and practice of teaching; sectional meetings,
normal-section discussions; teachers' meetings; and specimen
services. It proved all anticipated.52
The report of 1875 presented by Vincent as corresponding
secretary is worthy of note :53
The Normal Class idea is also gaining ground. The "Chau-
tauqua Sunday School Assembly" held in 1874, and its second
session held last summer, have contributed immensely to the
teacher training movement. Denominational and Union classes
are being organized in all parts of the country, and every Sun-
day school society of any prominence is giving attention to the
subject, urging upon the teachers the importance of preparation,
and providing lesson helps for regular courses of normal study.
At Chautauqua last August one hundred and twenty-three per-
sons passed the required examination, and have received di-
plomas from our Sunday School Union. Of these one hundred
and twenty-three persons, eighty-five are connected with the
Methodist Episcopal Church, and out of the eighty-five, twenty-
eight are ministers. There were twenty-three Presbyterian
graduates, four of them ministers; there were four Baptist, one
of these a minister; one Cumberland Presbyterian, and he a min-
ister; five Congregationalists, of whom two are ministers; one
member of the Society of Friends; while there are four
whose denominational relations are not reported. A meeting
that will enlist for two weeks in the summer time the interest
and zeal and diligent labor of thirty-seven ministers, and lead
"'Vincent, J. H.: The Chautauqua Movement, pp. 23-25.
"The report of the Assembly bore the following heading: "Official
Report of the National Sunday School Teachers' Assembly, prepared by G.
L. Westgate. Printed for the 'Sunday School Union.' " Annual Report for
1874, PP. 95-274-
"Annual Report for 1875, p. 30.
126
IN THE METHODIST EPISCOPAL CHURCH
them to a personal written examination on biblical and Sunday-
school themes, is certainly deserving of our most cordial sym-
pathy and cooperation, especially since so large a percentage of
those receiving benefit are members of our own church, and the
diploma, which all carry with them, comes from our own Sun-
day School Union, everywhere bearing testimony to the energy,
enterprise, and elevated standards of the Union we represent.
The ministry of the Assembly in promoting harmony and fra-
ternity among the several denominations is to be considered as
one of its most beneficent results.
For several years these diplomas were awarded in the name of
the Methodist Sunday School Union, and a close connection has
always been maintained with the Union. However, nearly all
the leading denominations are represented in the faculty. In
1876 ten denominations there represented adopted the "Chau-
tauqua Course of Sabbath School Normal Lessons."
The Report of 1878 on the Chautauqua suggests some new
problems :54
The Chautauqua Assembly of 1878 was more largely at-
tended than any of its predecessors, and the scheme of the Chau-
tauqua Literary and Scientific Circle, inaugurated on the 10th
of August, at Fair Point, has grown to immense proportions,
enrolling as students of biblical, literary, and scientific works
more than eight thousand persons, who are pledged to a four
years' course of reading and study at home. The problem of
to-day, in connection with Sunday school work, is this : "How
shall we control the literary, educational, and social forces which
are either antagonizing or neutralizing the labors of our pulpits
and schools on the Sabbath day?" The example and exhorta-
tions of Mr. Wesley, the spirit and genius of Methodism,55 as
"Ibid., for 1878, pp. 32, 33-
55Wesley's preachers were to spend five hours daily in study. Meth-
odism has fostered education, as has already been shown, in its early history
in England and in America. In 1796 General Conference recommended a
Plan of Education "to all our Seminaries of Learning."* In 1820 two
academies were established, one in New England and one in New York;
in 1832 four colleges. That General Conference deemed it desirable that
there should be, as far as possible, one first-rate institution of this class
(seminary) in each Annual Conference, and
♦Minutes of General Conference, 1796, pp. 17-20. Published i8ss> Carlton & Phillips.
127
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
well as the provision made by the last General Conference for
the organization of lyceums in connection with the Methodist
Episcopal Church, justify us in putting forth efforts in the direc-
tion of secular training under Christian auspices, and in the
interest of biblical study.
The Lyceum Courses referred to were planned as follows :
It shall be the duty of each presiding elder to bring the
subject of education, in individual churches, before the first
Quarterly Conference of each year, and said Quarterly Confer-
ence shall appoint a committee, of which the preacher-in-charge
shall be ex officio chairman, to organize, wherever practicable,
a Church Lyceum, under the supervision of the Quarterly Con-
ference, for mental improvement, and to develop facilities for
social intercourse ; to organize free evening schools ; to provide a
library, textbooks, and books of reference; to popularize reli-
gious literature, by reading rooms, or otherwise ; to seek out suit-
able persons, and, if necessary, assist them to obtain an educa-
tion, with a view to the ministry ; and to do whatever shall seem
best fitted to supply any deficiency in that which the church
ought to offer to the varied nature of man.56
The emphasis upon teacher training given by Vincent was ably
carried on by Hurlbut, with his well-known normal courses of
study, and also by Neely, during their short periods of leader-
"Resolvcd, That self-supporting literary institutions are highly approved
of by this Conference, and the establishment of a department of industry
in manual labor in all our seminaries and colleges, where it is practicable,
is earnestly recommended" (Methodist Magazine [American], vol. iii, 1832,
P- 343).
In 1836 the record was :
For twenty-eight Annual Conferences into which our entire work is
divided, we have reported twenty-six of these academies. Of collegiate in-
stitutions, we have six, and one university, all under the patronage of the
Methodist Episcopal Church (Methodist Education in America, by W. Fisk
to Wesleyan Methodist Magazine. Quoted in Christian Advocate, February
24, 1837, p. 105).
In 1864 the Conference urged one seminary for eacli Conference and
one college or university for every four Conferences.
""Discipline, Sec. vi, par. 247. See also Annual Report for 1879, pp.
23. 24.
128
IN THE METHODIST EPISCOPAL CHURCH
ship. In 1902 were developed "the plans for an extensive move-
ment in teacher training for Normal Departments during the
school session and for individual study of the Bible and Sunday
School Methods," known as the People's Bible Institute.57 The
plan was elaborate, but the election (in 1904) of Dr. Neely to
the bishopric of the church left it for others to execute. What
additional impetus this movement, that was too short-lived to
produce results, had brought was directed in 1907 into a teacher
training course with a three-year curriculum and a magazine
entitled The Adult Bible Class and Teacher Training Monthly.58
§ 4. Courses of Study for the Pupils
Very closely related to the preparation of the teacher was
the question of courses of study for the pupils. As already seen,
the reader and speller early gave place to the Bible and the cate-
chism, with a selected portion from each used largely as material
for memorizing.
In 1843 a manuscript containing lessons for infant schools
was presented to the Board of Managers, but was deemed by
them unsuitable.59
The Episcopal Address of 1844 contained these telling
words :
Sunday school instruction may justly be regarded as one of
the most effectual auxiliaries which we can employ for the pre-
vention of the destructive influence of error, by preoccupying the
infant mind with the germs of scriptural truth. Although it is
matter of rejoicing that a great amount of good has been ac-
complished by this service, it is believed that much more might
be done with a system better adapted to the capacities of the sub-
jects of instruction, and with books suitable to different classes
"Annual Report for 1902, pp. 48-55-
""Ibid., 1907, p. 77. (Beginning with 1907 the reports bore the date of the
year which each covered and omitted the word "for" before the date.)
"Minutes of the Board of Managers, August 28, 1843.
129
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
in the several stages of improvement. Classification, for many
reasons, has always been regarded as an important provision in
a system of instruction, especially for children. We need not
enlarge on its utility ; but we are deeply impressed with the neces-
sity and obligation of renewed and persevering effort in extend-
ing the operations of the institution, so as to embrace tens of
thousands of the children of our people who have not been
brought under its salutary influence, and revising and improving
the system, both with respect to the mode of instruction, and the
books to be used, so as to afford the best helps and the greatest
facility in accomplishing its benevolent designs.
The report for 1846 discusses "Course of Study" 60 and
urges that there should be "regular gradations of advancement
from the simple teachings of the infant class to the higher walks
of biblical study." This is urged as an incentive to study and as
a preparation for teaching. A rather sweeping statement not
borne out by later leaders asserted that "an examination of our
numerous books of instruction and reference will show that
ample means are provided and placed within the reach of all."
The agitation continued. In 1848 question books on spe-
cific books of the Bible which had been published within the two
previous years were supplemented by more general ones — one on
the Old Testament and one on the New Testament, to be used to
fix attention upon the Scripture texts in a consecutive reading of
the Bible. A "cheap question book, entitled, CURIOUS AND
USEFUL QUESTIONS ON THE BIBLE," was also pub-
lished.61 Carrying out these suggestions a "progressive sys-
tem" was planned by Dr. Daniel P. Kidder (Secretary of the
Sunday School Union) in 1853, taking for granted the classifi-
cation of a school into an Infant School, Primary Classes,
Youths' Classes, and Senior or Bible Classes.62
""Pages 46, 47. Note Dr. Kidder's position as expressed in The Sun-
day School Teacher's Guide (1846), p. 395. "No school ought to he without
some regular course of study."
81 Annual Report for 1848, pp. 37-39.
'lliid., for 1853, PP- 99. 100. See also Sunday School Journal, Decem-
ber, 1868, vol. i, pp. 21-23.
130
IN THE METHODIST EPISCOPAL CHURCH
Instruction in the Infant Class
By Oral Exercises
Singing, and infantile hymns.
Infant Teacher's Manual.
Catechism, No. I.
Verbal explanations of Scrip-) AU , , , ,
ture events and moral duties } Alternated at each lesson-
Study in Primary Classes
i. Child's Lesson-Book on the New Testament.
2. Child's Lesson-Book on the Old Testament.
Catechism, No. i, continued.
In Youth's Classes
Catechism, No. 2, in short lessons.
Questions on the New Testa- 1
ment. I With reference to Bible Schol-
Questions on the Old Testa- f ar's Manual.
ment. J
Questions on the Gospels. ( Longking's Notes and Strong's
I Harmony.
Monthly Questions.
Curious and Useful Questions.
Catechism, No. 3.
Questions on the Acts
Questions on Romans
Questions on Genesis
Questions on Exodus, and
other historical books of the
Old Testament.
In Bible Classes
Review of Catechism, Nos. 2
and 3.
Questions on the New Testa-
ment.
Questions on the Old Testa-
ment.
Strong's Harmony.
Hibbard's Palestine.
The Epistles of the New
Testament.
The Psalms and Prophecies.
The Book of Revelation.
131
Peirce's Notes
With reference
taries.
to Commen-
With reference to Commen-
taries and Bible Diction-
aries.
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
To this course of study the report adds the footnote :
If this general order of studies were observed in all our
schools, great advantages would result to the scholars, especially
those who remove from one place to another. They would be
enabled to resume their studies where they left off, and go con-
tinuously forward, instead of being repeatedly put back and
made to study over certain portions of Scripture several times,
omitting other portions altogether.
Some of the resolutions passed suggest the general attitude
of mind :
Resolved, That the preparation of a series of classified text-
books for our Sunday schools, including especially a work on
Christian ethics adapted to the juvenile mind, would, in our
opinion, afford an increased facility in our Sunday school enter-
prise. 63
Resolved, That a well-devised and effective system of reli-
gious instruction is still a desideratum in our Sunday schools,
and that we have learned with pleasure that this subject is now
receiving the attention of the officers of our Sunday School
Union, and that a regular graduating course is in preparation.64
Resolved, That we have heard with much gratification of
the success and interest of the mode of teaching Scripture his-
tory and geography, by means of Palestine Classes, as proposed
and taught by the Rev. J. H. Vincent; and that we recommend
Brother Vincent, at his earliest convenience, to prepare a com-
plete system of instruction upon those topics for publication and
general use.65
In reply to the demand the Rev Dr. Floy began a "Graduated
Series of Text-Books".66 The classification was (i) Lessons in
Old Testament Bible History, (2) Lessons in New Testament
History, (3) Bible Morality. He was at work on a fourth when
he died.67 Although the matter had been presented to the Gen-
03Troy Conference, Annual Report for 1858. p. 32.
""Annual Report for 1859, p. 29.
"Ibid., p. 32.
""Ibid., for i860, p. 32, also Minutes April 25, i860, and July 25, i860.
"Annual Report for i860, p. 32; for 1861, p. 30. See for later series
Sunday School Journal, December, 1865, vol. i, pp. 21-23.
132
IN THE METHODIST EPISCOPAL CHURCH
eral Conference in 1858, nothing was done by the church except
this effort of Dr. James Floy's.
These series were greatly appreciated and were recom-
mended to the schools.68
In 1855 J. H. Vincent organized his first "Palestine Class."
In 1862 a circular describing it was published and widely dis-
tributed, "Proposing a New Department of Sunday School
Instruction." 69
During this period was introduced into the Sunday school
the use of lesson leaves.
The Lesson Leaf was a thing of growth. As early as 1850
Mr. Orange Judd, a Methodist layman, then the popular editor
of the Agriculturist, and the superintendent of a Sunday school
near New York city, selected topical lessons, with date, topic,
and chapter and verse, for each Sunday in the year. One of
these lists was printed in the Agriculturist. From the "form"
thus set up he had thousands of copies struck off on slips, which
he sold all over the country to such schools as wished to use
them. After a first success Mr. Judd printed these slips from
year to year; and afterward embodied them in a series of ques-
tion books. About i860 many schools in the West purchased
these slips and introduced the topical lessons.70
From using these many compiled their own, and feeling the
need of helps for teachers and scholars, began preparing them,
writing them out for each teacher or printing them on a hand
press. The splendid and pioneer work done by Mr. Judd may
be best illustrated by reference to his book entitled, "Lessons for
Every Sunday in the Year" given on the four Gospels and Acts.
An introductory preface addressed "To Superintendents and
Teachers" contains the following important historical informa-
tion:
I attempted, some fifteen years ago, to arrange a series of
68See Annual Report for 1861, p. 17.
""Vincent, J. H. : The Modern Sunday School, Appendix F, p. 320.
70Field, A. D. : Memorials of Methodism in Rock River Conference,
pp. 458, 459-
133
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
short lessons on a new plan, and have made out several such
series from time to time; but without getting anything exactly
satisfactory, until I submitted the matter to Dr. James Strong,
author of the well-known Harmony of the Gospels and other
biblical works. He, with much labor and care, prepared a series
of fifty-two lessons, embracing, in chronological order, some of
the leading events and doctrines of the New Testament, which I
have found to be admirably adapted to the purpose, and which
has already come into extensive use. The description of each
event in the Gospels is taken from that evangelist who gives the
best account within the required number of consecutive verses.
I put a printed copy of this series into the hands of every teacher
and scholar in my school with a double purpose : first, each one
thus knows without fail where the lesson for every Sunday is
to be found; and, secondly, the several events and subjects stand
before the eye in their regular order, and become fixed in the
mind. A second series of similar lessons, embracing intervening
subjects from the Gospels and Acts, and selections from the
Epistles in their chronological place in the history, has been pre-
pared by the same hand, for use after the first series has been
completed by the school.
After I had printed some twenty thousand copies of this
table of Lessons for the use of my own and other schools which
had adopted them, I received numerous urgent requests for a
question book adapted to them.
Airs. Dr. Olin and Dr. Strong assisted in the preparation of such
a book. The plan of the book Mr. Judd gives in six points :
(i) The grouping of lesson titles on one page; (2) a calendar
of Sundays with lesson assignments; (3) the lesson printed in
full on two pages opening together; (4) condensed history con-
necting the lessons; (5) large-typed questions for small chil-
dren; (6) smaller-typed questions "directly and indirectly con-
nected with the lesson" with answers. In praise of this plan he
says : "This will be a very material aid to the great mass of
teachers, who are not supplied with commentaries and other
helps. The amount of information given in these questions and
answers is very large and much of it so valuable and attractive,
and withal so new, that the book will be inviting and instructive
for perusal by the old as well as young."
134
IN THE METHODIST EPISCOPAL CHURCH
In 1865 J. H. Vincent in Chicago began preparing helps
similar to those afterward appearing in the Berean Leaf and
furnished copy to the North-Western Advocate each week.
From these "forms" slips were printed for the use of his schools
as well as others. This was the origin of "Lesson Leaves." 71
The Sunday School Teacher, a paper begun in 1866 by
Vincent, was the means of publicity for a new lesson system the
editor devised. The first series in the plan was "Two Years with
Jesus," adapted to four grades of pupils: (1) Infant grade,
"composed of the nonreading children" from three to six years
of age; (2) Primary, or Second Grade, "composed of little
folks from about six to ten years of age, who can read, but to
whom the ordinary Sunday school lesson books are dry and
impracticable"; (3) Third Grade, "average age from ten to six-
teen years"; and (4) Senior Grade, "composed of larger pupils,
adults, and of all the officers and teachers." His conviction
was, "Whatever course of Bible study we undertake, let us be-
gin with Christ." The two years of study were arranged as
follows :
f 1. Historic Outline — from
First Year — Christ the Won- J Bethlehem to the Ascension,
der-worker. 1 2. His Journeyings.
t 3. His Miracles.
Second Year-Christ the J ^ g!s ?*™h^
Great Teacher. 1 g- His Conversations.
^ o. His Discourses.
The plan included lesson pictures, maps, slate and black-
board outlines, notes, tables, poetic fragments, illustrative
stories, etc.
Following this first series in the system, Vincent put out a
second, entitled "A Year with Moses." In 1868 the Sunday
School Union was publishing in the Journal notes on this series,
prepared by Dr. James Strong, of Drew Theological Seminary,
and Dr. C. H. Fowler, of Chicago. "Lesson Leaves" were pub-
lished monthly for scholars of the middle and higher grades and
"Field, A. D. : Memorials of Methodism, p. 459.
135
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
"Picture and Bold Text Lessons" for the infant and primary
scholars.
The Annual Report for 1870 gives this interesting informa-
tion as to the preparation of this system:72
In preparing these lessons Dr. Vincent adopted a plan
somewhat novel and original. Every lesson was taught before
being sent to the press. From a high school near his residence
the Doctor obtained a class of young ladies, to whom he taught
the lessons as prepared for larger scholars; and from a primary
school he had a flock of little children, whom he instructed in
the lessons prepared for the infant classes. This method, so
eminently practical, thoroughly developed the lesson to the mind
of the teacher, and suggested improvements and alterations
which were promptly made. It is certainly no small recom-
mendation to the Berean lessons that they are not merely thought
out in the study, but actually worked out in the classroom.
The Preface to "A Year with Moses, Prepared for Little
Students," by J. H. Vincent, has, in the light of the above, added
interest, although our modern methods differ widely from these.
This is the way a five-year old was taught the first lesson
of the present series, "A Year with Moses."
Sitting on the floor in front of the blackboard, the little fel-
low pronounced the letters as his teacher made them with the
crayon, thus :
ISRAEL WORK
EGYPT FIELD
PHARAOH BRICKS
SATAN MORTAR
CITIES
As each word was finished, the child was taught to pronounce
it as he would the name of a person to whom he had been intro-
duced. Soon he learned the name of an old man — ISRAEL —
who had a great many children and grandchildren. All these
were called the "children of ISRAEL." They lived, not in
New York, not in Illinois, not in New Jersey, but in EGYPT,
a country far away. That country had no president (the child
had a Grant badge, and had heard that Grant had been elected
"Page 44. On "The Berean Lessons" see Sunday School Journal, vol.
ii, 1869, p. 36, 1870, p. 324.
136
IN THE METHODIST EPISCOPAL CHURCH
President) but Egypt had a king, a cruel, wicked (the child said
"very naughty") king, and his name was PHARAOH. These
words were recognized, not by spelling, but by looking at them
as words representing persons. His teacher then talked about
WORK in the FIELD and how hard and cruel and "naughty"
the king was. "What do you mean by 'field'?" asked the
teacher. The child answered : "Where the cows go and eat,
and where the men work." The poor children of ISRAEL had
to make BRICKS and MORTAR. (The little fellow had
soiled fingers and shoes and trousers many a day with mixtures
of sand and water in the yard, which he called mortar.) With
these BRICKS and MORTAR the poor children of Israel built
great CITIES for the "naughty" King PHARAOH. Over and
over again he aided his teacher in telling this story, recognizing
the words, and criticizing now and then the E or the C or the S,
because "not made right." Then the teacher talked of the King
Satan that rules bad, weak men, and how hard a life of WORK
and sorrow is this life of sin. The poor children of ISRAEL
needed somebody to save them from King PHARAOH, and
we need some one to save us from King SATAN. Then the
teacher told the child of Jesus, and he went to bed that night
with the story of Jesus in his mind. May the Christ he heard of
at the last moment be the theme of his talk when the night of
death comes, and may he be the pledge of the child's eternal life
in the morning!
The teacher or parent may put the same words on the slate
or blackboard. Introduce your pupils to them. Talk about
them, do not weary of repetition, and then see if the little
fellows can supply the missing words in the following story :
"There was an old man called . He had a great
many . These and their children were called the children
of . They lived in a country called , where
reigned a very wicked , whose name was . This
made the do very hard in the .
They made and , and built great , and had
a great deal of trouble. God raised up a man to save them. So
all wicked children and men and women are under a cruel
, whose name is , and they have a very hard and
bitter time. God has raised up a Saviour who is Jesus the Lord."
New York, December, 1869. J. H. V.
This System of instruction was based upon the plan of uni-
137
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
formity of lessons for all classes. Vincent was champion with
Mr. B. F. Jacobs for Uniform Lessons. Mr. Vincent sets forth
his position in the introduction to his first Series :73
We deem it desirable to engage the entire school in the
study of the same lesson each Sabbath. Thereby concentration,
repetition, definiteness, depth of impression, and thoroughness
are secured. A central thought pervades the devotional and
intellectual exercises of the school. The Scripture selection con-
taining the lesson for the day is read responsively at the opening
of the session, and introduces this central idea. The opening
prayer is inspired by it. It is the burden of every song. It facili-
tates the general review at the close of the session. It is of im-
mense service in the Sunday school prayer meeting. The wise
pulpit may employ it for the evening discourse, and thus add
"line upon line, precept upon precept." 7i For the family we
provide daily readings.
The Fourth National Sunday School Convention, 1869,
indorsed the plan for uniform lessons and appointed a com-
mittee to prepare such a course. Edward Eggleston, a pedagog-
ical psychologist in the Sunday school work of the day, said:
No greater improvement has been introduced in Sunday
school work of late years, than the uniform lesson. There can
be no such thing as an effective school without a uniform lesson
of some kind.75
June 20, 1870, the Normal Department Committee was ap-
pointed to represent the Methodist Sunday School Union in
matters of Uniform Sunday School Lessons, and the following
resolution was passed.
"First Year with Jesus, prepared for scholars of the third grade.
""Winthrop M. E. Church, Boston, took a new departure not long since,
which has proved a grand success. The whole school at the close of the
afternoon session pass up into the main audience room, and the pastor de-
livers a short expository discourse upon the Scripture which had formed the
lesson for the day. Timid men thought it a mistake, but since the new
feature the congregation has steadily increased and the service grows more
popular, and visitors from other denominations 'drop in* and swell the
congregations" (The Normal Class, vol. i, January, 1875, p. 528).
7 Sunday School Manual, p. 10. Eggleston before entering editorial
work had been a Methodist pastor,
138
IN THE METHODIST EPISCOPAL CHURCH
Resolved, I. That the further consideration of our Berean
Lesson List for 1871, already announced to the public, be post-
poned four weeks, to afford an opportunity for consultation with
committees from other Sunday School Unions and organizations
in reference to a uniform course of Sunday school lessons for all
the denominations in 1871.76
The corresponding secretary, Vincent, sent a letter in June,
1870, to all persons and publishers who were known to be con-
nected with the preparation of Sunday school lessons,77 ask-
ing for a conference. Several men met July 26 and discussed
informally the possibility of a union series even though the pub-
lishers of the "National Series of Lessons" would consent to
uniformity only on the basis of their system. The conference
brought no definite results. Another meeting called by the Na-
tional Convention a year later, August, 1871, accomplished the
much-desired result, and a committee to plan a uniform course
was appointed. Two of its five members were the giant leaders
of Methodism — Vincent and Eggleston.78 The Bible was de-
cided upon as the basis for the choosing of the lessons.
The Annual Report of the Methodist Sunday School Union
for 1871 has this paragraph:
Arrangements having been effected with other Unions and
publishers, the Normal Department has adopted the Uniform
Series of Lessons for 1872, which is substantially a continuation
of the Berean system. The lessons are chosen by a general com-
mittee, and all local committees or editors are left free to pub-
lish such notes, aids, etc., as they prefer. It is to be hoped that
the approaching National Sunday School Convention will ap-
point a permanent COMMITTEE ON LESSONS, and that a
curriculum of study extending through several years, and cover-
ing the Bible, will be chosen.79
The following year a paragraph explained the "International
Lesson System'' as planned for the first seven years :
"Annual Report for 1870, pp. 68-72.
"Ibid.
78For list of Lesson Committees 1871-1914 see Organized Sunday
School Work in America, 1911-1914, Appendix V, pp. 39Sff.
"Pages 73, 74-
139
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
It will include a course of lessons in the Old Testament, a
matter which has heretofore been neglected too much. It will
also include church history and the doctrines both of the general
Orthodox Church and the Methodist Episcopal denomination.
Especial attention will be paid to Bible history, geography, chro-
nology, etc. The Church Catechism should be studied diligently,
a matter frequently overlooked. The normal instruction for
teachers will also receive attention, a plan which is working bene-
ficial results in the Methodist Episcopal Church.80
January, 1875, Vincent began The Normal Class, a mag-
azine for more advanced scholars. In the first issue outline les-
sons in Hebrew were given.
No sooner had the Uniform Lessons been adopted than the
Eclectic Sunday School Library for Bible students and teachers
was begun, consisting of "Choice Extracts from Eminent Bib-
lical Scholars" on the subjects of the Lessons. This was con-
tinued from January, 1872, through 1875. I* was designed to
illustrate the lessons more fully than was possible in published
periodicals as a "Comprehensive Commentary," and contained
the best thoughts of more than three score of the ablest theolog-
ical writers on both sides of the Atlantic. The introduction to
the first volume said in part :
This Eclectic Library — so wisely projected by the editor
of the Sunday School Journal — is not designed to make teachers
slaves to the views, modes, and opinions of others; but it aims
to throw light on their path, to incite them to greater diligence in
the study of the Word, and, by contact with great thoughts, to
inspire them with a holy enthusiasm in their heavenly calling of
building up souls in Christ.
In January, 1876, the Methodist Episcopal Church, South,
adopted the International Lessons.
In 1872 Vincent urged the Sunday School Union of Eng-
land to adopt the international scheme of lessons, and they did
so for their afternoon series, ordering the new plan to be put in
operation January, 1874.81
""Annual Report for 1872, p. 18.
"Groser, Wm. H.: A Hundred Years' Work for the Children, p. 71.
140
IN THE METHODIST EPISCOPAL CHURCH
As stated above, the Methodist Sunday School Union
adopted at once the uniform system and began the Berean Series.
But the International Lessons did not meet the whole de-
mand even at the beginning. Dr. Vincent, the corresponding
secretary, incorporated in his report for 1877 the following,
which well represents the situation :
From the commencement of the International Lesson Series
in 1873, the corresponding secretary has urged upon all pastors
and superintendents of Methodist schools the importance of
teaching something in the Sunday school besides the Interna-
tional Lesson. The pastor should be aided by the Sunday school
in teaching the Catechism of the church to the young people.
Select passages of Scripture should be committed to memory:
such as the Ten Commandments, the 1st, 15th, 23rd, 45th, 90th,
91st, and 150th Psalms, the 53rd of Isaiah, and many chapters
in the New Testament. Pupils should be taught to commit to
memory the standard hymns of the church, outline lessons in
church history, in Bible history and geography, in the mission-
ary cause, temperance reform, etc. In our department provision
has been made from the beginning for these supplemental lessons,
and whenever superintendents and ministers have been so dis-
posed they have been incorporated in the regular school pro-
gramme. At the beginning of 1877, to further the objects con-
templated by the supplemental scheme, we published a tract
known as 'The School System," containing certain supplemental
lessons to be taught in the Sunday school. The success of "The
School System" has far exceeded our anticipations, and a second
series has been provided for 1878, which we hope will be equally
successful.82
A graded school of 700 members was called "One of the
most efficient Sunday schools of the land." It had the depart-
ments, Primary, Intermediate, Junior, Senior, Normal class, and
Reserve Corps. Examinations were given in March by a special
committee and promotions came in April.83 A Sunday School
Course of Study was prepared and tested out by H. A. Strong,
"Annual Report for 1877, p. 34.
83A Graded Sunday School, Sunday School Journal, 1890, pp. 127-129.
141
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
of Erie, Pa., as supplemental to the International Lessons, and
upon it as a system the school was graded.84
The happy or unfortunate effort to combine the old and the
new is well illustrated by an article in the Annual Report as
late as 1902 :85
Better Methods and Organization for Our
Sunday Schools
The Sunday school should be a deeply religious meeting,
and it should be a successful school. . . .
The best exegetical and homiletic treatment of the Interna-
tional Lessons will accomplish spiritual results.
. . . They should not aim to teach history or geography
of the Bible, nor overload themselves with systematic courses of
Bible study.
But there must be real educational work also in the Sunday
school. And for this we need the second lesson, the systematic
courses in Bible history, biography, the Bible as literature, geo-
graphy, courses in prophecy, harmony of the Gospels, in the mir-
acles and parables ; courses in the Bible as producing the church
doctrines, Christian movements, and institutions. These to be
given in a second lesson every Sabbath, and to be developed after
the best pedagogic and scientific methods practicable within the
limits of the Bible school of the church.
Such agitation led to the planning of additional topical les-
sons, and three-year courses for each department were published
in the Annual Report of 1904: 86 (1) Beginners' Additional Les-
sons— brief talks for character-training and a few verses; (2)
Primary Supplemental Lessons — progressive lessons of a simple
character on the Bible, on nature, and memorizing verses of
Scripture; (3) Junior General Lessons — easy lessons on the
Bible, the church, memorizing a few hymns and Bible passages ;
(4) Youth's General Lessons — lessons on the Bible analyzed,
Bible helps, church lessons, hymns and Scripture; (5) Senior
"Sunday School Journal, 1890, pp. 247, 248, 328, 329.
"Pages 44-48.
"Pages 62-G8.
142
IN THE METHODIST EPISCOPAL CHURCH
General Lessons — further lessons on these topics. These were to
be used in five or ten-minute periods in addition to the Interna-
tional Lessons. The method was to be recitation and drill over
against the "expository or exegetical" study of the International
series. The lessons were arranged in three terms for each year
"following the plan of public school and college." During the
summer and on Sundays between the terms, "the lessons may
be thoroughly reviewed and weak lessons brought up to the
mark." The following year the grading of the Sunday school
recommended by the Sunday School Union was that generally
recognized: Cradle Roll (to 4 years), Beginners (4 to 5 years),
Primary (6 to 8 years), Junior (9 to 12 years), Intermediate
(13 to 16 years), Senior (16-f years), Home Department87
Literature in lesson helps and in suitable periodicals was pre-
pared on the basis of this grading.
§ 5. Specific Methods of Instruction and the
Organization of the Sunday School
Much has already been said as to the methods used during
this long period. The following resolutions are illuminating as
to conditions and ideals at the beginning of the period :
Resolved, That the establishment and preservation of order
in Sabbath schools are intimately connected with the spiritual
and mental improvement of the children, and it becomes us to
inquire into the best means of securing these important objects.
Resolved, That we consider an infant department in our
Sabbath schools of great importance; and for the prosperity of
such classes we recommend that there be two teachers in each
infant school; that they recite in concert; that a part of the time
be occupied in singing; and that occasionally they have short
lectures.
Resolved, That we deem it highly important to enlist as
many in our congregations in the study of the Bible as possible,
and that this end cannot be better secured than in the formation
of adult classes in our Sabbath schools.
Resolved, That in imparting Sabbath school instruction,
"Annual Report for 1905, pp. 60-62.
143
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
short, spirited, and familiar lectures by the superintendent, or by
some other suitable person, are of great advantage.
Resolved, That we are as much as ever convinced of the
utility of Sabbath school missionary collections, once a week,
and of a Sabbath school concert, once a month, upon the third
Sabbath evening; and we earnestly commend the consideration
of both to all patrons of missions and Sabbath schools.88
It was in the middle fifties that the agitation began that re-
sulted in the efforts at system of grading and of teaching, as the
article entitled "How Shall We Improve Our Sunday
Schools?"89 shows. It emphasized "the need of introducing
some better method of instruction than that which generally
obtains." The indictment of the existing method was expressed
in these words :
At present it can hardly be said that our Sunday schools
generally pursue any system of instruction at all. With rare
exceptions, scholars are not classified according to age and
capacity; no system of gradual and complete study exists; no
arrangement by which a scholar is led to a complete and compre-
hensive knowledge of the facts and doctrines of Holy Writ.
On the contrary, in many schools there is but one question book
in use. With manifest inconsistency, the same lesson is given
to the child of seven or eight as to the youth of fourteen and
fifteen. In some schools question books are selected with
caprice, without any regard to method whatever. In others no
question books are used, and everything is made to depend on
the intelligence and skill of the teacher. Again, in some schools,
the use of the Catechism is unknown ; in others it is only in par-
tial use; in a few it is faithfully studied. So too with respect to
the committal of scriptural texts to memory, there is every pos-
sible variety of practice ranging between the extremes of stim-
ulating the scholars to learn the largest number of verses with
which they can "cram" their memories, and of learning none at
all.
In all other departments of instruction we find system,
methods, classification. From the primary school to the col-
lege, the textbook and the class are adapted to the capacity of
""New England Convention, Annual Report, 1845, pp. 52, 53.
""Annual Report for 1856, pp. 87-90.
144
IN THE METHODIST EPISCOPAL CHURCH
the student, who, guided by a more or less thoroughly prepared
curriculum, is led from the elements of his mother tongue to the
attainment of a comprehensive and thorough scholarship. Can
any man tell why the Sunday school should be an exception to
this general rule of teaching by method?
Against the excuse that the Sunday schools present insurmount-
able difficulties a definite method was suggested :
Two textbooks, the Bible and our church Catechism, with
the auxiliary of suitable question books, commentaries, etc., con-
stitute the sum total of the books to be incorporated into its
course of study. This being granted, what remains to insure a
successful method but to arrange the classes in harmony with the
principal books composing the Holy Scriptures? For example,
let one class study Matthew, another Mark, a third Luke, a
fourth John, a fifth Acts, a sixth one of the Pauline epistles, or
some book of the Old Testament, and so on to the end of the
biblical category, or as much of it as it may be deemed possible
to include. In conjunction with the scriptural studies of each
class our Catechism could also be introduced, according to the ca-
pacity of the respective classes.
By this method, a child would be led gradually to a toler-
ably comprehensive acquaintance with the Scriptures. By see-
ing a series of graduated classes in the school, his self-respect
would prompt him to aim at honorably graduating from the
lower to the higher. He would also be benefited by that change
of teachers which the proposed system implies, and by the better
acquaintance of his teachers with their respective textbooks.
A method common to the period of normal class awaken-
ing was the holding of attention and the aiding of memory by
formal repetitions. A typical illustration is the following: A
superintendent placed the syllable Re on the blackboard and by
six additions gave six rules for the teachers' preparation. He
said:
So teach that the mind you work upon will
i. Re-ceive the truth into intellect, conscience, and affection.
2. Re-tain the truth, this being made easy through the com-
prehensive and condensed forms in which you communicate it.
3. Re-cur to the truth frequently, having been charmed
by it, and being by its apt illustrations constantly reminded of it.
i45
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
4. Re-flect on the truth, thus making it a quickener of the
intellect, and from the seed you hold in the mind you will pro-
duce other truths.
5. Re-form by the truth, it being accompanied by the Holy
Ghost in the processes of regeneration and sanctification.
6. Re-communicate the truth. He is never well taught who
cannot re-port or re-teach the truth he has received.90
An even better illustration is the article, "Important Rules
for Teaching the Truth :" 91
1. The Truth must be illustrated by daily living.
(The specific mission of Home.)
2. The Truth must be proclaimed by living ministers.
(The specific mission of the Pulpit.)
3. The Truth must be taught.
(The specific mission of the Church school.)
4. To the Individual.
(One by one are souls saved.)
5. To the Child.
("In the morning sow thy seed.")
6. To the Adult.
("Whosoever will.")
7. Taught by the help of the Holy Spirit.
8. Taught in the light of the cross of Christ.
9. Taught according to the best methods.
10. The Teacher having knowledge.
11. The Teacher having tact.
12. The Teacher having love.
The first volume of the Normal Class92 in its editorial urges
the Sunday school teachers to visit the public schools for obser-
vation as to professional methods.
Let us learn how to teach by watching the methods of those
who practice teaching as a profession. We must be wide-awake
and open-eyed if we would compete successfully with our
brothers and sisters in the public schools for the respect of the
children as our pupils. The boys and girls that will sit in our
""Sunday School Journal, December, 1869, p. 51.
"Normal Class, February, 1875, p. 77-
"-'The Normal Class ran from January, 1875, through October, 1877, as
a monthly publication, edited by Dr. Vincent.
146
IN THE METHODIST EPISCOPAL CHURCH
classes next Sunday will most of them have been five days at this
work under skilled instruction in the public schools. It will not
do to let them see our methods half a century behind the times
in comparison.93
Many articles pointed out the danger of substituting insti-
tutes, conventions, and normal classes for the spiritual aim and
effort in the day of new methods. The report of 1867 showed
12,874 fewer conversions than 1866.94 This could easily be
attributed by them to methods used.
A very prominent method of instruction after the awak-
ening of 1865 was the use of the blackboard. The literature of
the times abounds with suggestions. One author offers seven-
teen reasons for his recommending its use. These may be
summed up under the headings of attention, visual stimulation
and memory, variety of appeal, curiosity, economy, Bible pre-
cedents.95 A later article discusses, "What rules would you lay
down for the use of the blackboard?" The discussion is con-
ducted under seven answers :96
1. // must not be made a hobby.
2. Avoid the universal use of the blackboard.
3. Do not attempt lengthy written exercises.
4. Never employ an aimless illustration.
5. Extravagant elaboration should be avoided in picture or
object illustration.
6. Reject all personification, etc., which may so easily be-
come mere comicalities.
7. Blackboard "exhibitions" should never appear when ad-
dressing children.
During this period of much emphasis on blackboard work
when every publication set forth methods and reasons for the
use of the blackboard, there was expressed some fear of too
much emphasis being placed upon it. That possibility is pre-
93The Normal Class, January, 1875, pp. 2, 3.
MSee reports of these years.
"Sunday School Journal, October, 1869, p. 15.
86Ibid., December, 1869, pp. 64, 65.
147
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
sented in the Sunday School Journal, October, 1869, page 5,
copied from the Sunday School Times :
We have sometimes feared a reaction on the subject of
Sunday school blackboards when we have seen such a furor of
enthusiasm in their use. As the novelty wears away the interest
will diminish, and what then?
Allied to the question of the use of the blackboard was the
use of objects for illustration and interpretation. An interde-
nominational magazine edited by a Methodist put much emphasis
upon this method of instruction. One article well summed up
the best attitude of the day:97
The pages of inspiration are thickly strewn with types,
taken from both the natural and artificial kingdoms of the world,
which represent the most solemn and important truths. Often
within some inanimate object is hidden an illustration of won-
drous beauty and power. The true purpose of teaching by ob-
jects, in the Sunday school, would, then, seem to be to unveil
to the pupil their properties and features, and thus reveal the
divine thought in the passage under consideration. And when
it is remembered that our Lord himself is frequently represented
under the semblance of inanimate things, the most careful and
reverent manner should exist in the study of those objects which
are thus used in conveying religious truths.
Carefully analyze the object, discovering its various proper-
ties and uses.
Draw the analogy between the object and the truth in the
lesson.
Never attempt the use of an object unless it is either named
in the lesson or directly and clearly implied. Do not sacrifice
pertinency and adaptation to a mere desire to teach in this way.
If practicable, obtain the object itself for use in the class.
If not, a rough model of wood or other material will be prefer-
able to a picture.
Cultivate the habit of reading the Bible with reference to
this particular form of teaching.
The Normal Department of the Methodist Sunday School
"The Sunday School Teacher, a Monthly Magazine Devoted to the
Interests of Sunday Schools, vol. ii, May, 1867, No. 5. James II. Kellogg,
"The Adaptation 0! Objects to the Sunday School Lesson," pp. 14J, 143.
148
IN THE METHODIST EPISCOPAL CHURCH
Union opened a Biblical Museum at Columbus, Ohio, 1869, in
connection with the Anniversary of the Union.98 It was a col-
lection of diagrams, photographs, relics, curios, models, etc.,
from the New York office, offered in toto for the first time, but
even here the space was too small for all to be presented. It was
explained as follows :
The design of the museum is to furnish pictorial and model
representations of Bible topography, manners, and customs, and
thus render more comprehensible the facts and allusions of the
Divine Word. A large part of the museum may from time to
time be employed by schools through the country, subject to
such regulations as may be enacted by the Committee of the
Normal Department. The museum was opened on Monday
night, November 1, and was visited during the two following
days by nearly or quite three thousand persons. . . .
To the Rev. Henry M. Simpson, of New Jersey, Secretary
of the Department, much praise is due for his indefatigable
labor in superintending the museum. His own contributions are
among the most valuable treasures it contains. The beautiful
model of Herod's temple, the model in cork of an Oriental inn,
the model of the Tabernacle, which is one of the most exquisite
little gems of the kind we ever saw — these are all the result of
Mr. Simpson's biblical studies, taste, and industry.
Other museums were opened in various parts of the country."
In 1872 a Sunday school display room was fitted up in the
Book Concern in New York.100 It was described as "a fairy
grotto." Said the editor of the Sunday School Times :
Such brilliance and bloom of beauty we have never seen
blossoming out of books and chromos and wall texts and maps
and pictures, in all our Sunday school life!
Sunday school architecture became a matter of considera-
tion. In the early years of the movement in England, rooms
and buildings became set apart for such use. As early as 1825
in America a record was made of a Sunday school building
98Vincent, J. H. : The Modern Sunday School, pp. 134, 135, also Sunday
School Journal, January, 1870, p. 84.
90Brown, Mary C. : Sunday School Movements in America, p. 98.
100 Annual Report for 1872, p. 46.
149
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
erected in Philadelphia and the following year one in Brooklyn.
But in this period when attention was being directed toward the
apparatus of the Sunday school, pedagogical considerations en-
tered into architectural discussions. The following is character-
istic :
The object to be aimed at in Sunday school architecture is
to combine with the least amount of movement on the part of a
school union and separation; to bring the various departments
under the direct control of the superintendent, and at the same
time leave them separate with their individual teachers.101
As always, the subject of music pressed itself to the fore-
front. In 1841 there was published a "New Sunday School
Hymn Book." 102 Less than ten years later "The New Hymn-
Book" was advertised. It was a revision of the standard church
hymn book with "a section containing a suitable number of
hymns particularly adapted to Sunday schools, youth, and chil-
dren."
The Hymn Book, as a whole, is suited to all the wants of
the church, to the child and to the adult, to the Sunday school
and to the public congregation.103
The Sunday schools rapidly introduced it, the purpose fitting in
well with the theological conception of the child, "and by a
double use in the school and in the church, our children are fast
becoming familiar with the very hymns they will sing in mature
life and in old age." 104 An appended statement is of interest in
the history of the development of Sunday school singing:
To serve as an introduction, and also to accommodate all
who do not wish to use the full-sized Hymn-Book, the Supple-
ment, containing the juvenile hymns, is published separately, at
three cents per copy in paper covers, and six cents bound.108
""The Model Sunday School Room, Sunday School Journal, October,
1869, p. 11.
""'Sunday School Advocate, Decemhcr 7, 1 84 1 . vol. i, No. 1, p. 37.
Annual Report for 1849, pp. 47-50.
,MIbid., p. 49.
IMIbid.
150
IN THE METHODIST EPISCOPAL CHURCH
This Sunday School supplement was the result of Dr. Kidder's
insistent urging against contrary influences.
The New Sunday School Manual, Containing Scriptural
Exercises for the Opening and Closing of the School, and for
Special Occasions, with Suitable Hymns, was published Sep-
tember, 1859. 106 The preface states:
The chief design of this Manual is to increase the interest
of children in the devotional services of the school by giving
them a larger participation in them.
The contents were arranged under twenty headings.
In 1884 the General Conference, in response to many re-
quests from all sections, directed the Board of Managers of the
Sunday School Union to appoint a committee to prepare a Sun-
day school hymnal. The Ep worth Hymnal, published in 1885,
was the result. The book was greatly appreciated and won im-
mediate favor. In seven months more than two hundred thou-
sand copies were sold. It contained three hundred and nineteen
hymns and had responsive services, with the Lord's Prayer, the
Beatitudes, the Ten Commandments, the Apostles' Creed, and
the Baptismal Covenant.107
In 1868 a Sunday School Choral Union is reported, with
the object, "to study the principles of music and acquire the art
of singing with ease, spirit, and effect." 108
Many articles and series of articles appeared. One under
date of April, 1869, describes in full the methods in use and the
ideals set forth :109
There has been a wonderful advancement in the last twenty
years in all that pertains to singing in Sunday schools, and I
propose to refer to the best modes now practiced. How shall
we teach the children to sing the songs ? Twenty years ago the
The children were drilled in
106By S. B. Wickens.
107 Annual Report for 1885, p. 44. See also the Epworth Hymnal.
108Ibid., for 1868, p. 96.
109Sunday School Journal, vol. i, April, 1869, p. 99, "Sunday School
Singing."
ISI
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
the do, re, mi's, the result of which was that they learned many
songs "by ear" and nothing more of any value. But gradually the
people came to the conclusion that the successful mode is to give
the children the words and teach them to sing "by ear." There
is not one scholar in twenty in our schools that can make any use
of the notes, and drilling on do, re, mi, is a waste of breath.
Since this new mode of teaching has come into use there
have been three or four modes of teaching adopted. Sometimes
a choir of older people learns the music and then teaches the
children by repetition. A common practice is for the leader to
sing before the whole school a line at a time, causing the children
to repeat after him till the tune is learned. This is an excellent
mode, but it is hard on the leader, and as all drill exercises in the
school are attended with difficulty, this, which is so great an
improvement over the old modes, is not now the best.
The latest and best mode is as follows: The leader selects
a dozen or more ready singers from among the older scholars,
whom he drills on a week-day afternoon or evening. When he
wishes to teach the school a new piece he sits down at the organ
in front of the school, calls his young choir around him, and by
the aid of their voices he soon brings the whole company to join
in rapturous singing. The leader's voice is too weak to control
a crowd of wayward singers. The combined voices of leader
and choir can control the largest school.
In discussing singing books the writer mentioned the plans in use,
(i) a hymn book, (2) hymns stenciled on rolls of cloth or
paper and put on a standard before the school, (3) cards with
hymns printed on them, (4) hymns printed on the lesson leaves
as in "A Year with Moses." Later in the year the author of
the above article published a set of twelve songs on boards, at
$2.50 per set, suitable to be hung on the wall, and adapted espe-
cially to infant classes.110
Dr. Eggleston characterized the epochs up to 1867 as ( 1 ) the
introduction of libraries, (2) printing of Sunday school papers,
(3) lively singing, (4) improved methods of teaching, (5) con-
vention movement, (6) institute work, (7) emphasis upon con-
version of children ("our present point of advancement"), a
""Sunday School Journal, vol. i, August, 1869, p. 164.
152
IN THE METHODIST EPISCOPAL CHURCH
movement just begun, (8) organization of children ("the next
great step") for Christian culture and Christian work, the "Chil-
dren's Band" or the "Sunday School Band." 1X1
Dr. Hurlbut's emphasis upon normal training increased the
use of maps and historical charts. In the last decade of the
period the public school's stressing of expression work and man-
ual training gradually brought into the Sunday school a new
equipment : sand maps, tables, cupboards, pictures, and all the
means necessary for handwork. In behalf of the music there
came quite generally the organizing of an orchestra and the use
of a Sunday school hymn book.112
One of the marked features of the period as it drew to a
close was the tendency to organize the interest of the school or
pupils into definite societies. Many were interdenominational,
but made appeal to Methodist Sunday school people. Some of
these were Lend-a-Hand Clubs and Ten-Times-One Clubs
(1870, incorporation in a Central Society in 1891); King's
Daughters and Sons (1886, 1887 centrally incorporated) ; Chris-
tian Endeavor (1881); Epworth League (1889); Brotherhood
of Saint Paul (1896); Loyal Temperance Legion, Knights of
the Silver Cross; Bands of Mercy; Knights of King Arthur;
Boys' Brigade (1890); Kappa Sigma Pi and Phi Beta Pi; the
Win-One Society. Special note should be made of the tendency:
to class organization, such as the Baracca Class, Philatheas, and
Adult Bible Class; to department organization, especially the
primary and adult; to official organization such as the City
Superintendents' Union.113
§ 6. Sunday School Libraries
As an inheritance from the previous periods of Sunday
school work came the emphasis upon libraries. The close rela-
tionship of the Sunday School Union to the publishing depart-
inSunday School Teacher, 1867, p. 189.
112The Sunday School Hymnal was published by the Board of Sunday
Schools in 191 1 and had a very large sale immediately.
113Annual Report for 1906, pp. 128-131.
153
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
ment of the Church made possible and efficient the large use of
religious literature, tracts, periodicals, and books. In 1842 the
Sunday School Board decided upon the publication of a "Sun-
day School Teachers' Library." 114
In 1845 a large addition was made to the Sunday school
books published, the number of pages aggregating for the year,
17,566,000; and there was much improvement in style, illustra-
tions, and general finish.115 The list of new books for the year
will indicate somewhat the contents of Sunday school libraries :
The Hand
The Tongue
The Seed
The Flower
The Fly
The Ant
The Animalcule
The Nest
The Feather
The Sea Star
The Coral Maker
The Kingdom of Heaven
Among Children
The Jew among all Nations
Scripture Characters
We are Seven
No King in Israel
Ananias and Sapphira
Forty-Two Children
Anna, the Prophetess
Missionary Book for
Young
Learning to Think (2 vols.)
Jonathan Saville
Kindness to Animals
Flolding's Homely Hints to
Sunday School Teachers
Little Ann
the
The Eye
The Ear
The Grass
The Fruit
The Honey Bee
The Spider
The Gall Insect
The Egg
The Songbird
The Lobster
The Fish
Cottage on the Moor
The Patriarchs
McGregor Family
Beloved Physician
Miracles of Christ
Journeyings of the Children of
Israel
Learning to Feel (2 vols.)
Learning to Act
Learning to Converse
Useful Trades, (2 vols.)
Life of Susan G. Bowler
Old Anthony's Hints
Infant Teacher's Manual
Bible Stories (4 vols.) for
small Children
'"Minutes, July 25. 1842, and October 29, 1S4J.
'"Annual Report, 1S45. p. 39. Compare with the ten-page catalogue of
Sunday school publications in ibid., lot 1852, pp. 95-104.
154
IN THE METHODIST EPISCOPAL CHURCH
In 1846, we find advertised under "Sunday-School Re-
quisites" :116
Books of Registry, including Receiving Book, Minute Book, and
Class Book
Representative Library Accounts, adapted to the above Register
and Class Book, and corresponding to the numbers marked
on our library books
Library Catalogues, to accompany the above
Library Catalogues, with Order Slates attached
Scripture Cards, for Sunday School Rooms
Tickets and Certificates for the encouragement of scholars
Spelling and Reading Books Bible Dictionaries
Catechisms Notes and Commentaries
Scripture Proofs Hymns
Question Books Bibles
Books of Reference Testaments
Manuals
For the Primary Department they advertised alphabetical
cards, 100 tracts, 260 reward books, and 100 volumes in a chil-
dren's library. In the Juvenile Department they advertised 382
volumes called the Youth's Library. For the Adult Department
eight volumes were listed, making in all 570 bound volumes and
about 1,000 distinct publications of all kinds. (In 1849 there
were 1,445 publications expressly for the Sunday school.)117
The same advertisement states, "In Preparation a Series of
Tracts for Sunday School Teachers."
The emphasis placed upon the libraries had as motives, the
securing of uniformity of instruction, especially of denomina-
tional creeds and ideas, the awakening and holding of interest,
and the affording of some connection with the Sunday school
during the week.
Some problems arose beyond that of securing suitable books
for the libraries. In 1854 "A Peculiar Danger" is described as
"Even in Sabbath school libraries works of a more than doubtful
"Ibid., for 1846, pp. 20-26.
7Ibid., for 1849, p. 47.
155
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
character are beginning to be common." A second problem is
mirrored in the following statement:
Reasonable persons will agree that the perusal of one good
book per week is enough for each scholar. All surplus time
beyond this had better be employed in the study of the Bible or
schoolbooks, it being always remembered, that the Sunday school
is under no obligation to furnish miscellaneous and secular read-
ing to a community.118
Well can one understand the larger problem with which
these people wrestled as one reads this statement from the
records of the East Maine Conference in 185 1 :119
Whereas, Our country is flooded with books, periodicals,
and publications made up of fiction, romance, and mental gossip,
destitute alike of literary merit and common sense, sickening to
sound judgment, and disgusting to the finer sensibilities, weak-
ening the intellect, perverting the taste, and developing the lower
propensities of our nature; thus utterly disqualifying persons
for the stern duties and virtues of this life, and shutting out
every hope of heaven ; therefore
1. Resolved, That we recommend to our youth to desist en-
tirely from novel-reading, and to cultivate a taste for works of
profound scientific and religious merit.
And, whereas, many of the professedly religious works
now in circulation are tinged with fatalism, rationalism, tran-
scendentalism, and infidelity, and are calculated to mystify the
simple truths of the gospel, and lead souls astray from God;
therefore —
Dr. Eggleston, as editor of the Sunday School Teacher, set
forth in 1867 four requisites of Sunday school literature:120 (1)
It must be readable, (2) true, (3) pure, (4) of a character cal-
culated to elevate the children.
Later in the period, when other methods for instruction
and interest became prominent, the library lost something of
its prestige. The style of book changed with the changing de-
mands and responded to the conceptions of religious educa-
""Annual Report for 1854, pp. 75, 79.
,18Ibid., for 1851, p. 20.
""Sunday School Teacher, 1867, p. 189.
156
IN THE METHODIST EPISCOPAL CHURCH
tion dominant in each period. Toward the close of the period
the public libraries so generally established made unnecessary
and unsatisfactory the Sunday school library for the pupils.
Emphasis was put upon the Teachers' Library for teacher train-
ing, to be owned by the teachers individually or to be installed
in a church study room.121
§ 7. Sessions of the Sunday School
One of the constant problems has always been the time
allotted to the school. In the forties the old plan was still in
vogue, the school session being held between morning and after-
noon preaching services. An article entitled "Preaching to Sun-
day School Children" gives the details of the double Sunday
school session :
We have long been of opinion that there was something
radically defective in our present mode of disposing of Sunday
school children during the hours of public worship in the church.
We know not how it is through the country generally, but in this
city the practice is to commence the morning session of the
school at nine o'clock, and close it at half-past ten, when the chil-
dren are taken into the church, where they remain till the close
of the service — usually twelve o'clock, or a little after. In the
afternoon they again make their appearance in the schoolroom
at half past one, continue there till three, and then go to church,
where they spend another hour and a half.
The plan was changed for a short time:
The children were taken to church in the morning, but in
the afternoon were retained in the schoolroom, where such serv-
ices were held as were calculated both to interest and benefit
them. This plan "worked well," and, as we learn, conversions
were much more frequent in the school than they are now; but
as it did not meet the general approbation of the preachers, the
officers of the schools were, after a long struggle, compelled to
give it up.
Baltimore continued the new plans in her Methodist schools.122
121See The Teacher's Library, Annual Report. 1907, pp. 80-87.
122Sunday School Advocate, January 18, 1842, p. 61.
157
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
We read in the Annual Report for 1847:
What we ask for is, that two sessions be secured for the
school each Sabbath day. . . . We are unwilling, however,
that these two sessions should be so crowded in between other
religious services which teachers and scholars are expected to
attend as that hurry and fatigue shall unfit the one class for their
duties and the other for their privileges.123
The present plan of one session held before or after the morn-
ing preaching service or in the afternoon gradually supplanted
all others.
Throughout a large part of this period the Sunday schools
were dismissed during the winter. No resolution is to be found
more persistently upon the records of Conferences and Conven-
tions than that in favor of winter sessions being held whenever
possible.
The secretary, Dr. Kidder, in his report for 1852, made a
strong appeal for Sunday schools in the winter (pp. 63-66) that
will show how large a problem the dismissing of Sunday schools
for the winter time had become :
It is a lamentable fact that, in a large portion of our rural
districts and in many of our villages, our Sunday schools are
closed during all the winter and a great portion of spring and
autumn. This is a great evil, the removal of which would be an
incalculable blessing to the church. . . . Presiding elders,
preachers-in-charge, official members, let us combine our efforts
against this evil, and, by God's help, banish it from the church.
Let us persuade our congregations to make the experiment for
a single winter.
Toward the close of the period the summer session became the
problem, and it was not unusual for schools to be dismissed dur-
ing the summer vacation time, especially in city Sunday schools.
This produced the agitation of an eight-months' course of study
versus a twelve-months' plan.
Early in the period the two-sessions-a-day school gave way
'Pages 93, 94.
158
IN THE METHODIST EPISCOPAL CHURCH
to the one-session school. Hardly was this done before the em-
phasis upon new methods and supplementary courses of study
forced the discussion of additional time. This burning question
without a solution was passed on for the twentieth-century Sun-
day school to answer.
§ 8. Children's Meetings
Children's meetings became very popular about the middle
of the period. A letter to Mr. Eggleston in 1870 describes a typ-
ical girls' meeting, in which children were called upon for prayer
and were encouraged to speak "of their own spiritual condition,
of the resisting of active temptation, of their faithfulness in
private reading and prayer, of anything they have done for
Jesus." 124
The Rev. B. T. Vincent, the superbly successful leader of
children's meetings at Chautauqua, as well as in his pastoral
charges, gave three objects to be kept in view :125
1. Spiritual profit.
2. The teaching of lessons supplemental to those taught in
the Sunday school.
3. Arrangements for recreation for the children.
Children's meetings gradually took on organized form,
some as a part of Sunday school activities, others as independent
organizations. Methodism originated several, such as the Chil-
dren's Band, Missionary Circles, the White Shield League, the
Junior League, the Knights of Methodism, the King's Heralds,
Queen Esther Circles, etc. In other plans of work Methodism
joined heartily, such as the Loyal Temperance Legion, the Band
of Hope, the Knights of King Arthur, etc.
It is ot interest to note Dr. Eggleston's characterization in
1867 of "the next great step" in Sunday school work as the
organization of children for Christian culture and Christian
^National Sunday School Teacher, 1870, p. 75.
"'Annual Report for 1879, p. 5.
159
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
work in the form of the Children's Band or the Sunday School
Band.126
§ 9. Prophecies of the Modern Emphasis in the
Sunday School
A prophecy of the present day is to be found in the sixties
and seventies. The first has to do with Sunday school visitors :
We must have missionaries — lady missionaries are the best
— to look after absentees, and visit the sick, &c. Would it not
be well even for smaller schools to employ, at regular seasons,
some zealous Christian lady to visit the entire schools, inquiring
into their temporal and spiritual welfare, and especially to seek
out absentees. Each of our larger schools should have one em-
ployed constantly.127
A second relates itself to vocational guidance and social service
activities :
The Sewing Meeting for girls is an excellent institution.
By its means the school gives instruction to girls in that which
may serve them as a means of gaining a livelihood.
But this should be carried farther. Ask of your larger
boys and girls: "What are you going to do for a living?" An-
nounce that advice will be given to all those who want to select
an employment. Announce that the school will assist its mem-
bers to get places to learn permanent occupations. Teach them
that the demand of the world is for skilled labor. Show them
the superiority of a productive trade, in most cases, to a clerk-
ship. Have a committee to receive applications of which the
superintendent should usually be chairman.
Have addresses delivered, now and then, on the selection
of a trade.128
Another ushers us into the atmosphere of modern philanthropy :
Each member of the church should have a beneficent work
to do in the world, and should have several families to visit,
among whom he may do good. Church socials are an excellent
means of usefulness. Every Sunday school teacher should visit
'"Sunday School Teacher, 1867, p. 189.
'"Ibid., p. 350.
'"Ibid.
160
IN THE METHODIST EPISCOPAL CHURCH
the homes of her pupils. Men of wealth should contribute to
the glory of Gocl by throwing open their collections of pictures,
their statuary, and their other possessions of interest which will
entertain and benefit the people.129
The Fourth of July Sunday school picnic idea may be due
to such agitation as,
Give us Sunday school and temperance celebrations on the
4th, in preference to all the gunpowder explosions and noisy
parades that may be gotten up.
In this way some appropriate ideas of liberty and patriot-
ism may be infused into the minds of the young.130
The recreation idea as an object of the Sunday school came
late in the period, in the eighties.131 Dr. Hurlbut gave in an
anniversary address as the first of the three things a Sunday
school must do, "Make everybody have a good time, so that
teachers and scholars will enjoy it." 132 To plan week-day re-
creations came to the Sunday school as a part of its duty with
the coming of the twentieth century, though the Sunday school
picnic was much earlier, as the following resolution will attest :
Resolved, That the custom, so common of late, of Sunday
school excursions is of doubtful expediency, and that great care
should be exercised by those having them in charge that they do
not degenerate into occasions of mere amusement and unbecom-
ing sports, thereby leading to mental dissipation, grieving the
Spirit, and banishing serious thought fulness from the mind.133
The twentieth century has given added content, and, in
some particulars, new meaning to some earlier expressions, "the
children's church," 134 "the country Sunday school." 135
This period fought out the question relative to the legiti-
mate field of the Sunday school. The movement had been inau-
129 Annual Report for 1872, p. 17.
130Ibid., for 1853, P- 7-
131But note the earlier plan of the Rev. B. T. Vincent, p. 159.
132 Annual Report for 1889, p. 5.
133Ibid., for 1859, p. 29.
134Sunday School Teacher, April, 1868, p. 113.
135Volume issued by J. H. Vincent, Annual Report for 1871, p. 64.
161
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
gurated for the poor children. It was a great advance when in
this aggressive period all children were included in the Sun-
day school idea. As late as 1846 the battle was still being waged.
The Anniversary gathering
Resolved, That the church is bound by the strongest natural,
moral, and religious obligations to provide Sunday school in-
struction for all her children, but especially for the poor and
needy.136
An article dated 1849, entitled "The Work Before Us," pre-
sents its twofold nature — aggressive, with an appeal for the
reaching of the vicious, ragged, ungovernable, uncultivated; and
conservative, with the appeal that the Sabbath school officers
and teachers, as more permanent than an itinerant ministry,
should guard and develop the growing life. Relative to the reach-
ing of the children of the lower classes the following lines are
significant :
Whether these children should be at once introduced into
the Sabbath school, with those whose early training and advan-
tages have been superior, is a question concerning which there is
a difference of opinion. But let the children themselves not be
neglected; if it is the better way, let each of our highly favored
schools sustain what may be considered its missionary branch,
composed of those that have been gathered from the "highways
and hedges" by their zealous efforts. At any rate, let not these
perishing thousands of "little ones" lift up their appalling spirit-
ual cries to God in vain. Christ died for them. Can his dis-
ciples do less than collect them around his cross?137
As to the proper age for Sunday school enrollment there
was much discussion. The children of years of accountability
were the legal heirs of the Sunday school. Then the Infant
Class Department received emphasis, especially when the aim of
the Sunday school became conversion rather than learning to
""Annual Report for 1846, p. 3, Sixth Anniversary of Union. April ag,
1846. Compare with Dr. Kidder's statement in "The Sunday School Teacher's
Guide" (1846), p. 392: "Sunday schools offer their benefits alike to the chil-
dren of the rich and of the poor."
'"Annual Report for 1848, pp. 63, 64.
162
IN THE METHODIST EPISCOPAL CHURCH
read, and it was found that children of three years could pass
through an adult's religious experience, if definitely directed. In
1853 the report read, "The increase of infant scholars is another
excellent indication." 138 These were defined by the New Hamp-
shire Conference as those "incapable of committing to memory
the regular lessons of the scholars without the aid of others." 139
The question of the adult class, while so easily settled in
England and Wales, remained an open matter until the present
period, when the Sunday school was declared to be for the entire
congregation.140 In i860 the word "adults" was added in the
Discipline to that of "larger children and youth" (1856) for
whom Bible classes were to be formed.
With the coming of the Uniform Lessons (1872) which
were planned for all ages, the discussions ceased. The term
"Bible class" lost its significance, as all were Bible classes.141 It
remained for the twentieth century to put new and emphatic
emphasis upon the "Adult Bible Class."
§ 10. The Extensive Work of the Sunday School
Thus far the emphasis in this period has been put upon the
intensive work. The extensive work took on two aspects, the
spread of the Sunday school in the United States and the Sun-
day school work among foreign peoples.
As early as 1842 request was made for the appointment of
"an agent for the Sunday School Union of the Methodist Epis-
copal Church." 142 The Rev. Edmund S. Janes, financial secre-
tary of the American Bible Society, was requested to act as agent
for the Union in the Conferences he might visit. In the fall of
the same year he reported and was continued.143 An additional
minute on the subject (February 24, 1845) reads:
sIbid., for 1853, P- 41-
BIbid., for 1853, P- 15-
"Ibid., for 1849, p. 22. (Resolution of the Vermont Conference.)
'See Ibid., for 1876, p. 14. Compare Ibid., for 1849, p. 39.
"Minutes of May 26, 1842.
3Ibid., November 29.
163
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
That the Corresponding Secretary be instructed to consult
with the Bishops who preside in the approaching Conferences
with a view to procure the appointment of Agents to labor in
the Cause of Sunday Schools and to raise funds for the Union.
These seem not to have been appointed, for in May it was re-
corded that there was found considerable opposition to the ap-
pointment of agents. In 1849, by request of the Conference of
North Indiana, the bishop appointed an agent "to travel through-
out the bounds of the Conference, for the purpose of assisting
in the organization of schools, distributing books and tracts,
and raising moneys for the publishing fund." 144 This work
became very popular and in some aspects partook of colporteur
work.145
The report of 1857146 set forth the fact that the Union had
depended upon the itinerant pastor to cover all fields and to
act as organizer for the Sunday school as the Discipline directs
him, and that the church connectional system renders other
agents unnecessary. However, it adds:
It has, nevertheless, been thought best, from time to time,
by a few of the Annual Conferences, to employ special agents.147
"'Annual Report for 1849, p. 22.
"The Minutes of January 25, 1847. record the discussion of the ques-
tion, "What measures can be adopted to employ the colporteur system in
reference to the circulation of the Sabbath School Books published under
the direction of this Society?"
""Annual Report for 1857, pp. 80, 81, and 84.
u7Of the many reports submitted one may be taken as typical :
Report of Oni: Agknt in Wisconsin
Number of new schools formed 66
scholars in the new schools 2,006
officers and teachers 405
old schools visited 69
schools reorganized 16
The total amount of books donated to schools $670. 83
The total amount of books sold to schools $1495.60
Total donated and sold $3,166.43
164
IN THE METHODIST EPISCOPAL CHURCH
This has been done chiefly in the frontier Conferences where
society is in a formative state, the circuits large, the preachers
heavily burdened with a variety of labors, and the community
needs to be vigorously pressed to enlist them in the Sunday
school work. An old Conference has also occasionally seen a
necessity for a special agent to breathe new life into its Sunday
school interests on its large circuits, and at points barely em-
braced by its ministerial arrangements.
Necessity was felt for a general agent of the Union to travel
about, holding institutes and furthering Sunday school interests.
By the request of Dr. Wise, the Rev. J. H. Vincent, of Chicago,
was so appointed early in i866.14S His leadership in the Middle
West had proven his skill and qualifications. At the end of ten
months (December 31, 1866) he reported:149
Sermons preached 52
Addresses to teachers 28
Addresses to children 47
Addresses to Conferences 24
Number of volumes donated 3,582
sold 7,758
Total number donated and sold 1 1,340
Total number of juvenile collectors that have collected each $3.00
for the Sunday School Union, and are life members of the Parent
Society, 194; making $582.00
Collections and small sums 144 . 01
" at Conference 23 . 52
Funds on hand from last year 64.89
Profits on books 216.64
Total $1,031 .06
Paid out for printing for last year, and freight on certificates $6.50
Salary of agent 600.00
Traveling expenses 175.00
Total expenses $781 . 50
Balance on hand 249.56
S. W. Martin, 5". 5". Agent.
"8From that time until his election, as Corresponding Secretary, Dr.
Vincent is listed in the Annual Reports as "General Agent."
""Annual Report for 1866, p. 19.
165
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Addresses to conventions 7
Conferences visited 1 1
Institutes held 20
Number of sessions, (Institute) 75
Number of miles traveled 11,482
It was as the outgrowth of these ten months' work that the Sun-
day School Normal College was organized, inasmuch as it
seemed wise to provide for the connection with some central
body of the local classes or institutes he had formed.
In addition to the above work there was much demand for
help among non-Americans in America. The following resolu-
tion expresses the temper of the Union :
Resolved, That in the Sabbath school department of our
work, we will labor for nothing short of the scriptural education
of all the children within our bounds, and that we. have no sym-
pathy with the practice of making less effort to secure Sabbath
school instruction to the children of Germans, Irish, Africans,
or other foreigners, than those of American parentage.150
The classes served were Indians, colored people, and the immi-
grants. The colored Sunday school work became a regular part
of the church work, but to the Indians and immigrants special
attention was given. The German work soon developed to the
extent of a demand for books and tracts in German. This was
ordered November 27, 1848.151 One appeal for help among the
Indians is illustrative :152
Burlington, Calhoun Co., Mich..
April 1, 1846.
When we came on the circuit, in a remote part of the forest,
we found a tribe of Indians, who had been under Catholic influ-
ence, to whom we have teen preaching. Eight have been con-
verted. Twenty more have given their names as seekers for sal-
Nation. I wish you would send a few books for these.
X. B. Some catechisms would be profitable for the Indians.
""Annual Report for 1857, p. 49.
'"'See Minutes.
'"Annual Report for 1846, p. 65.
166
IN THE METHODIST EPISCOPAL CHURCH
Of some historic interest is the fact reported by the Meth-
odist Sunday School Union :
The first Sunday school ever founded in California, then a
province of Mexico, was established by Brother Roberts, on his
way to Oregon, in 1846, by means of a library furnished by this
Union.
We are sorry to add, that our second supply of books for
the Pacific Coast, sent about a year ago, in the bark Undine,
were damaged, or thrown overboard, in a gale off Cape Horn.
The vessel and cargo were both condemned and sold at Valpa-
raiso, so that none of the books could be expected to reach their
destination.
The insurance, however, to the full amount, being promptly
paid, they were resent, with additions, in the bark Whiton, Cap-
tain Gelston, which sailed from New York for San Francisco, in
November last.
An additional and still larger supply of books will soon be
sent to California, to the care of the Rev. Isaac Owen, one of
our missionaries to that territory. Brother Owen proposes to
send $2,000 worth of books by sea, while he himself goes over-
land, across the Rock). Mountains.153
The work among the Chinese on the Pacific Coast illustrates
the work among Oriental immigrants in the large cities :
In July, 1866, three women, members of the Sixth Street
Methodist Episcopal Church, Sacramento City, after an abortive
attempt to organize classes in connection with the Sabbath
school, bravely undertook to- test the practicability of forming
separate schools for their benefit. ... In August, 1868, the
Rev. Otis Gibson, who had spent ten laborious years in the mis-
sion field of Foochow, China, came to us charged by the Mission-
ary Board with the care and management of this great interest.
By means of circulars, correspondence, and personal appeals
from the pulpit and platform, Brother Gibson has succeeded in
procuring the establishment of schools in San Francisco, Sacra-
mento, Stockton, San Jose, Santa Clara, Grass Valley, Nevada,
Marysville, and Santa Cruz. Also one in Salem and two in
Portland, Oregon. These schools are sustained by churches of
3Ibid., for 1848, pp. 58, 59.
167
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
different denominations, to whose pulpits our missionary has
been given the freest access.104
The Union began its foreign work in 1847. ^ts work in
these lands has been of the same character as that in America.
It has become indeed a foreign missionary organization and
operates wherever Methodism has gone. By January, 1851,
there were a German Department, a Department for the Swedish.
Norwegian, and Danish, and a Spanish Department for New
Mexico and California.155 A few illustrations will indicate the
amount of work done.
In 1887 the Switzerland Conference reported:158
Number of Schools, 180; increase, 14; Officers and Teach-
ers, 935; increase, 51; Scholars, 12,255; increase, 125; Library
Volumes, 6,649; increase, 352.
This Conference has a larger number of scholars by 1.663
than Germany, and as its membership counts 5,634, including
996 probationers, nearly three Sunday school scholars have to
be counted to one member in full.
In 1 89 1 the German assistant secretary reported for Ger-
many, Switzerland, and the United States 1,404 schools, 12,780
officers and teachers, and 799,987 scholars.157
'"Sunday School Journal, December, 1869, pp. 53-55-
'"Annual Report for 1850, pp. 79-81.
The German Methodists, who had always given to their children in-
tensive Bible and catechetical instruction, developed rapidly the Sunday
school work in both the United States and Europe, as the Annual Reports
after 1851 will show. The names of William Nast, Ludwig S. Jacoby, C. H.
Doering, Henry Nuelsen, L. Nippert became prominent. The Kinderfreund
was the children's publication in Germany. Beginning with 1884 a German
Assistant Secretary was elected and was listed with the Corresponding
Secretary of the Union in the Annual Reports. Dr. Henry Liebhart held the
office from 1884 to 1895, inclusive, and was also editor of the German
Sunday school publications, to which office he had been elected in 1872 (An-
nual Report for 1895, p. 68). The two duties continue to be discharged by
one person in harmony with the Disciplinary regulation. (1 472, § 6, 1916
Discipline.)
'""Annual Report, for 1887, p. 23.
'"Ibid., for [891, p. 28.
In 18C1 the Conference in Germany reported that often the State
168
IN THE METHODIST EPISCOPAL CHURCH
The statistics for seven years of work in Sweden were:158
Officers and Sunday School
Schools Teachers Scholars Expenses
1868 5 34 354 $46.06
1869 12 no 1,021 88.34
1870 20 114 1,278 125.76
1871 36 180 1,777 IS5-96
1872 45 183 1,954 272.97
1873 62 238 2,506 467-15
1874 81 291 3,396 780.18
A novel service rendered was that of the Norwegian Loan
Library. Books in their languages were loaned to Norwegian
and Danish sailors for use while at sea, a number of libraries
thus being kept afloat on the ocean.159
In 1886 Japan reported 54 schools, 188 officers and teach-
ers, and 1,992 scholars.160
One Conference alone in India gives the following report
for twenty-seven years' work :161
Schools Scholars
1861 3 170
1863 9 397
1868 31 860
1873 104 4,540
1878 164 6,907
1883 430 17,366
1888 703 26,585
Of these Sunday schools (for 1888) 333 are for boys only,
218 for girls only, and 152 for both sexes together, making a
total of 703 schools. Of the teachers 516 are men and 336 wo-
men; total, 858. Of the pupils 6,707 are Christians, 3,896 of
whom are males and 2,811 females. The remainder, 19,878, are
Hindus and Mohammedans, 14,315 being boys and 5,563 girls.
preachers did not want to confirm the children if they would not leave the
Methodist schools, and the public school teachers would order those chil-
dren attending Methodist Sunday schools "to sit by themselves, that they
may not infect the others" (Annual Report for 1861, p. 20).
16Tbid., for 1874, p. 31.
169Ibid., for 1885, p. 70.
160Ibid., for 1886, p. 23.
161Ibid., for 1889, North India Conference, p. 35.
169
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
In 1888 there were in foreign lands 1,660 schools and
84,190 scholars.162
This work carried on by the Union as an organization was
shared by the unit Sunday schools. Missions in the Sunday
school early became a watchword. In 1868 "Missionary Cir-
cles" were planned in detail :
1. Each class in the school shall constitute a "Missionary
Circle," for the purpose of collecting missionary funds.
2. The officers of the school shall also constitute such a
Circle.
3. These Circles shall receive appropriate names and
mottoes.
4. The teacher of each class shall be its treasurer, and shall
report monthly to the treasurer the amount collected in his
Circle.
5. The pastor shall preside at all missionary meetings held
in connection with the school.
6. The second member on the Missionary Committee shall
be "secretary," and the third "treasurer" for the United Circle.
7. Meetings shall be held twice during each quarter, at
such times as the Committee shall appoint.163
The beginning of the Sunday school's giving to foreign
missions dates so far into the past that no record of it remains.
Not until 1869 do the reports in the General Minutes of the
church distinguish between the contributions made by the Sun-
day school and those given by the church. That year the Sun-
day school offering to missions was $117,661. For the quad-
rennium from 1904 to 1907 the figures reached $2.057. 868.1M
The Sunday school has aided not only the Home and Foreign
Mission Boards in their work but the Kducational Board as well.
In the Discipline of [8721M we read:
In order that the church may provide for the higher educa-
tion of her vouth :
Annual Report for 1888, p. 40.
""Ibid., for 1868, p. 98.
"'Year Book, [915, p. 171.
1,3Part IV, Sec. 1.
170
IN THE METHODIST EPISCOPAL CHURCH
It is recommended that the second Sunday in June be every-
where observed as Children's Day, that, wherever practicable, a
collection be taken in the Sunday school in aid of the "Sunday-
School Fund" of the Board of Education.
This Sunday School Fund, collected mostly during the centen-
ary year, aggregating about $87,000 in 1872, was an endowment,
the interest of which is to help needy scholars obtain an educa-
tion. Additions are made to the fund each Children's Day.
During the quadrennium 1908-1912 the Children's Day collec-
tion was $330,060.19 and the following four years (1912-1916)
it aggregated $334,181. io.166
§11. The Climax of the Period in the New Emphasis
and the Graded Lesson Plan
It might seem that Dr. Gregory was speaking at the opening
of the twentieth century rather than thirty years before when he
said:
The Sunday school is not an isolated and eccentric move-
ment of human benevolence — the mere spasmodic and conta-
gious effort of a few enthusiastic men. It is but a part — the reli-
gious part — of that great movement of the age which has organ-
ized the common school system of the world, and is everywhere
marshaling the forces of civilized peoples and governments for
the education of the rising generations. . . .
The reforms in the common schools lie in four directions.
They seek, 1st, to provide more commodious and more comfort-
able rooms and better furnishing and apparatus ; 2nd, to secure
a better grading or classification of the pupils and the extension
of the courses of study; 3d, to provide better qualified teachers;
and, 4th, to attain better and more systematic methods of in-
struction. And these are evidently the directions in which the
reform must move in the Sunday school — in which, indeed, it is
already moving.167
For public institutional education and religious education as
well, a biological psychology had set the demands and deter-
166Journal of General Conference, 1916, p. 1130.
167Gregory, J. M., "The Future of the Sunday School," Sunday School
Teacher, vol. ii, 1867, pp. 172, 173.
171
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
mined the method of procedure. Both must be pedagogical,
scientific, progressive. Every period of life was seen to have its
intrinsic value, its normal life, and had a right to consideration
for itself.
The changed conception of the child determined the new
method to be used. In 1873 Dr. S. A. Jewett, in the anniversary
sermon, set forth the twentieth century thought of the child :
I hold it one of the great objects of the incarnation to re-
veal, in this perfect type of humanity which the life of Jesus
gives, the natural order and working of a perfect human mind
from infancy to maturity. ... I think, then, we are war-
ranted in expecting that, just as it did in the early life of Jesus,
so in every child-life the grace of God may be a beautifying
power to charm men with its loveliness, to elicit the love of angels
and win the approval of God.168
Prophetic of our day was a sentence in the Annual Report of
1878:
The child is to have the prominent place in the thought and
activity of the church. The duty of the hour is to send forth a
trumpet-call to renewed and intelligent effort in behalf of child-
hood.169
The years 1890- 1908 were years of real fruitage. They
registered the positive results of the previous decades of hard,
earnest toil and the efforts to apply new methods to the task of
Christian education. If the Sunday school marked in 1908 a
vital advance, it was because courageous men whose souls sought
the upland pathways of progress kept their vision upon the goal
of that new day. One name leads all the rest, the name of Vin-
cent, the hero of many Struggles and the fearless leader in the
Sunday school propagandism of his half century of service.
Two organized agencies made impossible the postponing of
the day of a classified curriculum. The oldest was the Interna-
tional Primary Union, which constantly insisted that little chil-
dren should have a curriculum of their own. At its request,
Annual Report for 1873, p. 12.
"Ibid., for 1878, pp. 16, 17.
17-s
IN THE METHODIST EPISCOPAL CHURCH
and with the cooperation of its officers and committees, the
Lesson Committee of the International Sunday School move-
ment issued in 1895 a separate Primary Course. Beginners'
Courses followed in 1901 and 1903. In 1906 a group of Ele-
mentary Workers was gathered together by Mrs. J. W. Barnes
and organized into "The Graded Lesson Conference" with the
approval of the International Executive Committee. On the
basis of the best approved principles they constructed lessons for
each grade of Beginners', Primary, and Junior Departments,
which work was recommended by the subcommittee on Primary
Lessons of the International Lesson Committee to the Louisville
convention in 1908. This Louisville convention instructed the
Lesson Committee to prepare a graded course covering the
entire range of the Sunday school.170
The second large agency that ministered toward a new cur-
riculum for the Sunday school was the Religious Education
Association organized in 1890. It gave by its discussions and
study the large foundations, psychologically and- pedagogically,
to the Sunday school agitations.
The Sunday School Council of Evangelical Denominations
(1910), into which was merged the efficient Sunday School
Editorial Association, later took vigorous hold of the problems
of the Sunday school.
During the discussions of these decades the Sunday school
forces were divided in judgment and some leaders and most of
the publishers were cautious and conservative. Dr. John T. Mc-
Farland, corresponding secretary and editor of Sunday School
Publications of the Methodist Sunday School Union, from 1904
to 1908, from the time of his induction into office, advocated a
graded curriculum for the Sunday school and at once began aid-
ing in the planning of such a one. In 1907 he brought the ques-
tion before the Book Committee and from them received author-
ity to proceed in the matter and to secure such a graded curriculum
""See VII. Rise and Growth of the Graded Lessons, pp. 386ff. in
Organized Sunday School Work in America, 1911-1014.
173
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
as would be acceptable to the Methodist constituency.171 At the
International Sunday School Convention in Louisville, 1908, the
Methodist Sunday School Union through Dr. McFarland spoke
with emphasis in favor of the graded lessons, serving notice that
unless complete graded courses were prepared Methodism would
prepare its own. That very year the Methodist Episcopal
Church reported 34,663 schools with 3,071,087 scholars, 155,339
of whom had been converted during the year. And this was
Methodism's large concern and the basis of her insistence. As
controlling the largest Sunday school constituency in America
Dr. McFarland was in a position to speak a very persuasive
word. Becoming sponsor for the new departure, he made pos-
sible the rapid development of the graded lesson plan by his
close cooperation with Mrs. J. W. Barnes, the real Nestor of
the Graded System,172 and her colaborers in the elementary field.
After the indorsement of the new lesson plan by the Louisville
convention, Dr. McFarland hastened to secure Mrs. Barnes'
services as supervisor of elementary instruction and member of
the editorial staff of the Sunday School Board, thus giving her
the opportunity for the full expression of the plans she had
taken years to develop.
Under such leadership as that of Dr. McFarland, Meth-
odism took very advanced steps in Sunday school legislation.
The action of the General Conference of May, 1908, created
"The Board of Sunday Schools of the Methodist Episcopal
Church," which was organized July, 1908, with a correspond-
ing secretary as administrative head and an editor of Sunday
"'Statement of the Editor of Sunday School Literature to the Board
of Sunday Schools, January, 1909.
172 "In October, 1906, Mrs. J. W. Barnes, with the approval of the In-
ternational Executive Committee, gathered together a group of elemental*]
workers and organized what was later known as 'The Graded Lesson Con-
ference,' which began the construction, on the best-approved principles, of
graded lessons for each grade, from the Primary to the Senior Departments
of the Sunday School" (Organized Sunday School Work in America,
1911-1914, p. 387).
174
IN THE METHODIST EPISCOPAL CHURCH
School Publications. From 1844 to 1908 both offices were held
by one person with, however, a very definitely marked division
of labor between that of the duties as editor and the duties as
administrator. As the Sunday school work rapidly expanded
there came the necessity of a division between the extension and
promotion activities and the editorial work of curriculum and lit-
erature. This the General Conference provided for in its legisla-
tion of 1908, Dr. J. T. McFarland, the former corresponding
secretary, taking the position of editor of Sunday School Publica-
tions, and Dr. David G. Downey being elected corresponding
secretary. The editor of Sunday School Publications became
in 1916 the chairman of the Curriculum Committee of the Board
of Sunday Schools.
17$
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
CHAPTER VI
THE NEW ORGANIZATION AND ITS ADVANCE,
1908-1916
§ 1. The Emphasis of the New Organization
"The Sunday School Renaissance" was the heading of
the record of the quadrennium's advance under the new Board
of Sunday Schools as given in Dr. David G. Downey's report
before the General Conference of 1912.1 The figures showed
the increase of schools to be 1,366; of officers and teachers.
13,164; of total enrollment, 656,954; and that the Methodist
Sunday school host had reached beyond the four-million line
( 4,003,4 1 o).2 The Constitution and By-Laws of the new Board
and the Certificate of Incorporation set forth the following
object significant for a vital forward movement :
The objects for which it is formed are to found Sunday
schools in needy neighborhoods ; to contribute to the support 1 if
Sunday schools which without assistance cannot continue; to
educate the church in all phases of Sunday school work, con-
stantly endeavoring to raise ideals, and to improve methods,
and to give impulse and direction in general to the study of the
Bible by the church.3
The General Conference of 1912 added:
"To determine the Sunday school curriculum, including the
courses for teacher training."
The Sunday school as an institution for "the study of the
Bible by the church" meant a great advance in the adult and
teen-age classes, as the eight years' record conclusively proves,
'General Conference Journal, 1912, p. 1235.
2Ibid.
"Ibid., p. 1228.
176
IN THE METHODIST EPISCOPAL CHURCH
15,382 adult and teen-age classes being enrolled by the Board
and given certificates of recognition.4 This indicates somewhat
Methodism's part in the general movement of Adult Bible Study.
In 1914 the Methodist Brotherhood was correlated tentatively
with the Adult Department of the Board of Sunday Schools, the
secretary of the Brotherhood becoming the superintendent of
the Adult Department.5 This action was ratified by the General
Conference in 1916.
But the Sunday school for the child was still the central
idea. The general secretary of the Board in speaking of Sunday
School Day (the first Sunday of October), set apart by the Gen-
eral Conference to be observed by the entire church, said :
The main purpose of the day is educational, inspirational,
and spiritual. On that day the gospel of the Sunday school, the
importance of the child, is to be proclaimed from every pulpit
and should be emphasized in every home.6
Speaking of "The Child and the Kingdom" the same author
wrote :
Are you alive to the spiritual import and possibility of the
child? To bring the child to the experience of spiritual con-
sciousness and to the expression of that consciousness in word
and deed is the supreme opportunity of the Church of Jesus
Christ.7
§ 2. The Goal of the Movement
The Board was charged with a distinctively educational
function by the General Conference in the words, "to educate
the church," "to raise ideals," and "to improve methods." Early
in the first quadrennium it sought to standardize Methodist Sun-
day schools by adopting certain requirements of excellence8
which crystallized into the following:
4Ibid., 1916, p. 1233.
"Ibid., p. 1246.
"Dr. David G. Downey, The Epworth Herald, June 5, 1909, p. 4.
See Discipline for 1916, 11 480, § 6.
TIbid., p. 1.
"General Conference Journal, 1912, pp. 1233, 1234.
177
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Organization. — Every Methodist Episcopal Sunday school
should have the following departments :
AGE
Cradle Roll i, 2
Beginners' Department 3, 4, 5
Primary Department 6, 7, 8
Junior Department 9, 10, 11, 12
Intermediate Department 13, 14, 15, 16
Senior Department 17, 18, 19, 20
Adult Department Over 20
(a) One or more Organized Adult Bible Classes.
(b) Teacher Training Department with teachers or mem-
bers engaged in the study of Correspondence Courses in teacher-
training, or with a teacher training class pursuing an approved
course of study.
Home Department.
A Sunday School Missionary Organization.
A Sunday School Temperance Organization.
A Committee on Sunday School Evangelism, with the ob-
servance of Decision Day or its equivalent.
Annual Promotion Day, on which scholars are promoted
•from grade to grade and department to department according to
some definitely determined plan.
Lesson Helps. — Every school should use the Lesson Helps
authorized by our General Conference and published by our
Book Concern, wherever possible the new Graded Lessons. (If
for any reason it is deemed inexpedient at present to adopt the
Graded Lessons, the Uniform Lessons may be used. In the
latter case supplemental lessons should be taught in the first four
departments.)
Rally Day. — Every school should observe Sunday School
Rally Day, at which time an offering should be taken for the
Board of Sunday Schools as authorized by the General Con-
ference.9
To make possible the attaining of the goals set certain vital
questions took first rank — curricula, teacher training, institutes,
publications, reports, agencies for extension work.
"General Conference Journal, pp. U44, 1245.
In 1917 the new classification adopted by the Board was as follows:
Junior Department 9-1 1, Intermediate 12-14, Seivor 15-17, Youiik People's
18 to not over 24, Adult 25 and over.
178
IN THE METHODIST EPISCOPAL CHURCH
§ 3. The Extension and Promotion Work
In January, 1909, under the direction of the Board of
Sunday Schools, Dr. David G. Downey, in cooperation with Dr.
J. T. McFarland, undertook the publishing of a correspondence
course for teacher training. This was developed department-
ally.10 The plan of teacher training included courses in con-
nection with the Senior Department of any local Sunday school
(years 2 to 4)11 and special training classes pursuing the courses
as outlined by the Board. Between 1908 and 1916 nearly 50,000
teachers were enrolled in teacher training.12 During 1916 there
were 1,098 training classes with 13,938 members.13
Much of the Sunday school revival of the two quadren-
niums was due to systematically planned institutes.14 During
19 16 the Board conducted 71 institutes in 17 states and 28 dif-
ferent conferences.15
One of the largest agencies of standardization is the quar-
terly report required of the superintendent of each local Sunday
school. The General Conference of 19 16 elaborated this to
include answers to nineteen questions.16
The By-Laws of the Board as adopted in 1908 required a
Department of Extension.17 In 1916 the Board was supporting
twenty- four missionaries and special workers in the United
States that were devoting all of their time to the organization of
new schools and the strengthening of needy ones. The report
reads :
"Epworth Herald, June 6, 1909, pp. 5, 9. General Conference Journal,
1912, pp. 1243, 1244.
"The Sunday School Journal, September, 1916, pp. 661-663.
"General Conference Journal, 1916, p. 1233.
"Annual Report of Corresponding Secretary to the Board, Year Book,
1916, p. 41.
"General Conference Journal, 1912, pp. 1245-1248; 1916, pp. 1231, 1232.
"Pittsburgh Christian Advocate, March 1, 1917, p. 17.
Also Annual Report of the Corresponding Secretary to the Board,
Year Book, 1916, p. 50.
"General Conference Journal, 1916, pp. 662, 663. Also see Appendix II.
"Ibid., 1912, p. 1231.
179
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
In less than eight years these splendid workers have or-
ganized 2,360 new Sunday schools, from which 616 church
organizations have been developed, and 295 churches and par-
sonages built, at a valuation of $486,500. For every $1,000 that
we have expended on our extension work we have given to the
church ten and one third new Sunday schools, nearly two new
church organizations, one and one half church buildings, and
approximately $2,000 in property value.18
The extension of Sunday school work in other countries was
organized under a Foreign Department. In 1916 seventeen per-
sons were supported by the Board in Sunday school work in
foreign fields.
1916 witnessed a reorganization of the American Section
of the World's Executive Committee. The agreement of the
constituent bodies was to the effect
that one half of the Executive Committee of the American Sec-
tion of the World's Association shall hereafter be composed of
denominational representatives, twelve of these representatives
from the Foreign Mission Conference, which represents all the
Mission Boards, and six from the Sunday School Council of
Evangelical Denominations, which represents ninety-three per
cent of the Sunday school membership of the country. The
other eighteen representatives upon the American Committee
will be nominated as heretofore by the triennial Sunday School
Convention, held at different world centers, and the convention
is to be recognized as the authority in the affairs of the Asso-
ciation.19
The pushing of missionary education and benevolence in local
Sunday schools under the direction of a Department of Mission-
ary Education created in 191 2, marks one of the large advances
of the past four years. The missionary offerings show an in-
crease of sixteen per cent over the previous four years.20 To
provide for the financial obligations of the Board of Sunday
"General Conference Journal, 1916, p. 1240.
'World-Wide Sunday School News, March, 1916.
"General Conference Journal, 1010, p. 1234.
180
IN THE METHODIST EPISCOPAL CHURCH
Schools, besides the regular collections from each church, the
General Conference of 1912 had ordered ten per cent of the
regular Sunday school missionary offerings paid to the Board.
Some people had feared that this division of funds would cripple
in a measure the Boards of Home and Foreign Missions that had
been up to that time the recipients of the entire Sunday school
missionary collection.
In 191 2 the Board of Sunday Schools presented to the
church through Dr. Edgar Blake, its secretary, a challenging plan
of organization :
The work of the Board is divided among the following
departments : Administration, Elementary, Teen Age, Adult,
Teacher Training, Missionary Education, Institute, Extension,
and Foreign. Each department is under a superintendent who is
responsible for the immediate supervision of the department
intrusted to his direction, with the correspondent secretary hav-
ing immediate supervision of those matters not committed to the
departments, and a general responsibility for the entire work of
the Board. We have followed the principle of centralization of
responsibility in one general administrative officer, with a distri-
bution of responsibility among departmental heads who are spe-
cialists in their particular fields of administration.21
Of these departments the last quadrennium saw installed — the
Elementary Department (1915), the Teen Age Department
(1915), the Missionary Education Department (1913), and the
Foreign Department (1914). While the work covered by these
departments had been carried on successfully before, the present
organization has been recently developed for the sake of greater
efficiency. Other special features are worthy of note in the
aggressive campaign carried on by the Board : the printing of
leaflets covering the work and methods of each department, so
priced as to be within the range of even the poorest school;
emphasis upon the dividing of the Teen Age into Intermediate,
Senior, and Young People's groups with separate organizations
'Report of the Corresponding Secretary" to the Board, 1916, p. 6.
181
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
and fitting nomenclature; careful adjustment of the work of the
Board of Sunday Schools to other boards of the church and
their activities. The following arrangement was ratified by the
1916 General Conference relative to foreign work:
( 1 ) We recognize the advisability and need of bringing
into the service of the foreign field the resources and services of
The Methodist Book Concern, the Board of Sunday Schools,
and the Board of Education.
(2) We recognize the primacy of the Board of Foreign
Missions in the foreign field and that the activities of the fore-
going agencies are supplementary to and are to be correlated
with the work of the Board of Foreign Missions.
(3) The functions of the several supplementary agencies
are defined as follows :
(a) The Methodist Book Concern shall be responsible for
such publishing plants and equipment, and in such manner, as
may be mutually agreed upon between The Methodist Book Con-
cern and the Board of Foreign Missions, and for the manu-
facture and marketing of such publications as the Board of For-
eign Missions and its committee may decide in consultation with
The Methodist Book Concern representatives.
(b) The Board of Sunday Schools shall be responsible for
such grants and aid as may be necessary to provide lesson helps,
supplies, etc., for the Sunday schools of the foreign field and
shall be responsible for the support and general direction of
such special Sunday school workers as the joint commission
may authorize; said workers shall be missionaries of the Board
of Foreign Missions and shall have in all respects the status of
regular missionaries. It shall also be responsible for the formu-
lation of lesson courses for the Sunday schools of the foreign
field subject to the approval of the joint commission.
(c) The Editor of Sunday School Publications shall be
responsible for the preparation of the lesson treatment of such
courses and textbooks as may be approved by the joint commis-
sion, said lesson preparation and textbooks to be subject to
adaptation by the responsible committees of the several fields.
(d) The Board of Education shall have an advisory rela-
tion to the educational work on the foreign field. It .shall In-
responsible for all possible assistance to the Board of Foreign
Missions in organizing and promoting the educational work
abroad and in helping to make it as strong ami efficient as the
182
IN THE METHODIST EPISCOPAL CHURCH
educational work of the church in the United States. It shall
not, however, undertake separate campaigns for work, such as
college endowment and equipment of institutions in the foreign
field, nor shall it appoint separate agents or formulate policies
for the foreign field except in consultation and cooperation with
the Board of Foreign Missions, but it may cooperate to the full-
est extent in the prosecution of campaigns or policies projected
by the Board of Foreign Missions and approved by the joint
commission herein provided.
(4) That a joint commission shall be created to decide all
matters of policy and ah interests affecting these several cooper-
ating agencies or any of them. This Commission shall have no
authority to expend funds, except on authorization of the Boards
involved. This commission shall be created as follows : Eight
from the Board of Foreign Missions; three from The Methodist
Book Concern; and two each from the Board of Sunday Schools
and the Board of Education.
(5) We recognize the inadvisability of competitive appeals
for the foreign field and agree upon the following:
(a) The Methodist Book Concern shall finance its work
from its regular funds.
(b) The Board of Sunday Schools shall finance its work
from its share of the Sunday School missionary offerings.
(c) The Board of Education shall finance its work.22
The Board of Home Missions and Church Extension and
the Board of Sunday Schools are jointly holding conferences
on the rural problem. These two Boards are consulting together
relative to a combined effort in the experiment of the Depart-
ment of Architecture.
The Board of Foreign Missions, the Board of Home Mis-
sions and Church Extension, and the Board of Sunday Schools,
sharing in the missionary collection of the Sunday school in the
ratio of forty-five per cent, forty- five per cent and ten per cent,
respectively, since the 1912 General Conference, have cooperated
in attempting to organize a Sunday School Missionary Society in
every church in Methodism and in seeking to increase the Sun-
"General Conference Journal, 1916, pp. 716-718.
183
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
day school contributions to missions. The following figures are
convincing: The missionary offering of the Sunday school for
three quadrenniums was23
1904-07 $2,057,868
1908-1 1 2,169,464
i9I2-J5 2,527,032
The total offerings of the Sunday schools to the missionary and
benevolent enterprises of the church were more than five and a
half million dollars from 1908 to 1915.24
The Sunday School Board through the Grant Department
has during the years 1908 to 1915 issued 5,514 grants to needy
Sunday schools at an expenditure of $42,119.29. During the
year 191 5 it issued 545 grants in aid in 96 Annual Conferences
at an expenditure for the year of $3,8oo.64.25
The Board of Sunday Schools is uniting with a similar
board of the Methodist Church, South, in preparing uniform
courses of teacher training.
Three experiments are attracting much attention — a school
of week-day religious instruction known as the Gary plan, enroll-
ing in the last month in 1916 one hundred and twenty children;
a rural experiment in Northern Ohio; and the organizing of the
previously referred to Department of Sunday School Archi-
tecture, with its model plans for churches costing from $1,500
to $ 1 50,000. 20
The Sunday school movement27 faces the future with a de-
MYear Book, 1915, p. 171. Compare with General Conference Journal,
1916, p. 1231.
"General Conference Journal, 1916, p. 1230.
"Leaflet entitled A Ministry to the Needy.
""Western Christian Advocate, February 31, 1917, p. 182. Also "Annual
Report of Corresponding Secretary" to the Board, Year Book. [916, pp. 08-80.
''The serious purpose in this undertaking is in part evidenced by the
fact that from 1902 to 1917 the number of those giving full time to the
office work in relation to the Sunday school movement increased from ie\ en
to about one hundred.
184
IN THE METHODIST EPISCOPAL CHURCH
termined plan and an unmistakable goal. The program of stand-
ardization reads as follows:
AIM:
1 . To win every available member of the community to the Sunday school.
2. To win the members of the Sunday school to Christ and the church;
to instruct and train them for intelligent and effective Christian living.
MEANS :
i. Graded Organization.
(Grouping by age, interest and capacity.)
2. Graded Instruction.
(Graded lessons and graded methods of instruction.)
3. Trained Teachers and Officers.
(Every teacher and officer a student or a graduate of an approved
training course.)
4. Continuous Evangelism.
5. Graded Service Activities.
6. Organization for Systematic Missionary Instruction and Giving.
7. Regular Church Attendance.
8. Annual Rally Day and Offering to the Board of Sunday Schools.
PRODUCT :
The measure of a school's efficiency is the character of its product. The
following tests should, therefore, be applied constantly :
1. Is the interest of the pupils in the school increasing? Does this mani-
fest itself in an increasing average attendance?
2. Is their knowledge of the Bible growing?
3. Is their devotional life steadily developing?
4. Do they show increasing interest and efficiency in Christian service?
5. Is the school increasing the number of its trained workers?
A school will attain this Standard when it accepts these aims, uses these
means and measures its product by these tests.38
§ 4. The Curriculum and Literature Plans
The Sunday school at its heart is the question of curricula
and literature. The curriculum of the Sunday school is not a
denominational matter. The first International Lesson Com-
mittee was appointed in 1872 by the Fifth Sunday School Con-
vention at which were present representatives from Canada,
Great Britain, and India. The Seventh Convention (1878) at
Atlanta, Georgia, approved the new uniform lessons entitled The
International Uniform Bible Lessons. The Lesson Committee
has not been during any of this time amenable to the denomina-
tions represented. April 22 to 23, 1914, The Sunday School
Council of Evangelical Denominations and the Executive Com-
^Leaflet, A Standard Methodist Episcopal Sunday School, p. 2.
185
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
mittee of the International Sunday School Association held a
joint meeting for the purpose of considering the method of elect-
ing the International Sunday School Lesson Committee. The
following agreement was entered into and ratified later by both
bodies represented :
The following general principles concerning the prepara-
tion of Lesson Courses were agreed to :
ist. Unity of Lesson Courses with denominational freedom
for any desired modification.
2d. The joint selection of all Courses on the part of the
International Sunday School Association, the Sunday School
Council of Evangelical Denominations and Denominational
Agencies.
3d. All Lesson Courses shall be available for all publishing
houses.
The following action was then agreed to concerning the or-
ganization and work of the Lesson Committee :
ist. That the International Sunday School Lesson Com-
mittee be created as follows :
1 a ) Eight members to be selected by the International Sun-
day School Asociation.
(b) Eight members to be selected by the Sunday School
Council of Evangelical Denominations.
(c) One member to be selected by each denomination repre-
sented in the Sunday School Council now having, or that in the
future may have, a Lesson Committee.
2d. It shall be the duty of the Lesson Committee thus
elected to construct lesson courses, to be submitted to the vari-
ous denominations, subject to such revision and modification as
each denomination may desire to make, in order to adapt the
courses to its own denominational needs.
3d No course shall be promulgated or discontinued by the
Lesson Committee unless the action is approved by a majority
of the members of each of the three sections of the committee.
4th. The Lesson Committee shall be created not Liter than
July i, 1914, and the Lesson Courses constructed by it shall take
effect at the close of the present cycle of Uniform Lessons end-
ing I December, 101 ~.
5th. Beginning July ist, [914, the members of the sections
of the Lesson Committee representing the International Associa-
tion and the Sunday School Council of Evangelical Denomina-
te
IN THE METHODIST EPISCOPAL CHURCH
tions shall be elected, one half for a period of three years and
one half for a period of six years, and thereafter for periods of
six years. The representatives of the denominations shall be
elected for a period of three years.29
The important change directed toward a more specifically
denominational representation is aiding greatly in the present
Sunday school revival.
The General Conference of 19 12 made it the duty of the
Board of Sunday Schools to determine the curriculum for Meth-
odist Sunday schools. In harmony with that action the Board
created a "Standing Committee on Lesson Courses." The pub-
lishing agents, representatives of the Editorial Office, the chair-
man of the Lesson Course Committee and the corresponding
secretary of the Board met on November 20, 1913, to consider
lesson courses. They passed the following resolution:
In view of the fact that the General Conference of the
Methodist Episcopal Church has made it the duty of the Board
of Sunday Schools to determine the lesson courses for our de-
nomination, and since that Board is engaged in the preparation
of such courses, it is the sense of the representatives that at the
conclusion of the preparation of the present cycle of uniform
lessons (1912-1917) the Methodist Church should assume full
responsibility for the preparation of lesson courses to be used in
its Sunday Schools.
Concerning the future policy of our denomination, we ex-
press the desire and purpose to cooperate, so far as practicable,
with all evangelical denominational agencies engaged in the
preparation of lesson courses to the end that a curriculum may
be created that will fully meet the demand for lessons in har-
mony with the progress being made in the field of religious edu-
cation, especially as illustrated in the spirit of interdenomina-
tional cooperation expressed in the organization of the Sunday
School Council of Evangelical Denominations, the Federal
Council of Churches of Christ in America, and other represent-
ative movements.30
The Board of Sunday Schools of the Methodist Episcopal
20Organized Sunday School Work in America, 1911-14, p. 390.
30Year Book, 1913, p. 36.
187
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Church at their 191 5 annual meeting instructed their Committee
on Curriculum to prepare a departmental system of instruction
that would provide separate lesson courses for each of the four
major departments in the Sunday school. The thought was to
substitute this departmental system for the International Uni-
form Lessons at the end of the current cycle (December, 191 7).
The reorganization of the International Lesson Committee, as
mentioned above, gave to the denominational boards and edi-
torial department direct representation. The reorganized com-
mittee included three members from the Methodist Sunday school
staff, the corresponding secretary, Dr. Edgar Blake, the editor
of Sunday school publications, Dr. Henry H. Meyer, and Mrs.
J. W. Barnes, the elementary specialist.
These adjustments in the interdenominational machinery
for lesson making opened the way for the adoption of a new
policy and program in the preparation of lesson courses for
Protestant Sunday schools under interdenominational auspices.
The Methodist representatives on the International Committee
therefore entered heartily into the spirit and work of this new
program of cooperation, with a view to obtaining through this
larger cooperative channel the departmental system of lesson-.
the preparation of which had been already authorized by our
Board.
The result of this cooperation is the new system of Im-
proved Uniform Lessons (or Departmental LTniform Lessons),
which provides a common theme, Bible passage, and Golden
Text for the whole school, and for various departments of the
school a separate subject and additional biblical material closely
related to the common theme for the day but better suited to the
age group represented in each department.31
The editors representing the denominations having a substantial
majority of the Sunday school constituency in America met to
discuss the problems arising from the substituting of the new
tern of lesson quarterlies in place of those of the Uni f« Tin 1 .ossons.
On the basis of the outline for departmental Uniform Lessons
for 1918 definite suggestions were made. The International
'Ninth Annual Report of Editor of Sunday School Publications, p. 16.
IN THE METHODIST EPISCOPAL CHURCH
Lesson Committee utilized these suggestions32 as far as possible
for i. 9 1 8 and made them the basis for the dealing with the out-
line of lessons for 1919. The approving of the recommenda-
tions of the conference of editors, presented to the editorial sec-
tion of the Sunday School Council of Evangelical Denomina-
tions and ratified by them, will result in great uniformity in the
32Findings of Informal Conference of Editors Regarding Improved
Uniform Lessons Beginning with 1918
1. Ultimate Objective.
The introduction of thoroughly graded religious instruction into all de-
partments of the Sunday school.
2. Improved Uniform Lessons.
We recognize in the Improved Uniform series an opportunity to lead
our schools in the direction of this objective.
3. Method.
In order to serve this purpose in the largest measure we deem it
necessary:
a. To adapt more perfectly the lesson themes to the special needs of each
department.
b. To introduce additional Scripture material likewise adapted to the
needs of the various departments.
4. Departments Affected
We believe that this plan can be best advanced by providing separate
lesson titles for the following departments: (a) Primary; (b) Junior; (c)
Intermediate; (d) Senior and Adult.
5. Publication Form — Quarterlies.
In order to avoid confusion in the introduction of the new scheme we
deem it advisable :
a. To publish in the periodicals for each department the general lesson
title in addition to the departmental theme. In the interests of depart-
mental adaptation, however, the departmental theme should be made most
prominent.
b. That for the present a brief, common passage for use in the opening
service should be printed in periodicals for all departments above the pri-
mary.
c. That in addition to this common passage there should be printed in
the periodicals for each department such portions of the specified Bible
material as may be necessary for the proper teaching of the departmental
lesson. (Ninth Annual Report of Editor of Sunday School Publications,
pp. 16, 17.)
189
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
publication forms of the editorial treatment of the new system
of lessons.
It will preserve intact, with proper modifications and adjust-
ments, the present system of denominational lesson quarterlies,
thus making possible the transition from the old system of abso-
lute uniformity of departmental lessons without confusion or
financial loss.33
The graded lessons ordered in 1908 and prepared as rapidly
as possible now come up for revision. The elementary grade
lessons are being revised under the supervision of the Editorial
Committee of the Graded Lesson Syndicate, of which Dr. Henry
H. Meyer is chairman. The first and second-year Intermediate
studies and the second-year Senior course will have new text
books for both teachers and pupils. Other revisions are to fol-
low.
The College Voluntary Study Courses are being extended
by the addition of new textbooks. These are gotten out under
the cooperating committees representing the Sunday School
Council of Evangelical Denominations and the Council of North
American Student Movements. Dr. McFarland had much to
do with the initial conferences. As the result of his experiences
as a college professor and president he early wrote to the pub-
lishers:
My thought is that there is an urgent need for the prepara-
tion of a series of textbooks providing for systematic Bible study
in secondary schools and colleges. No such set of books has
been prepared by anyone. Consequently the schools desiring to
furnish effective instruction in the Bible find no adequate text-
books for the purpose. The majority of the schools will not find
it possible to support a distinct chair of the English Bible. But
in all schools there are teachers who, while not competent to
formulate a complete course of Bible study, arc quite competent
to conduct effectively such study if provided with suitable text-
books. What is needed is an intelligently conceived graded series
""Ninth Annual Report of Editor of Sunday School Publications, pp.
17, 18.
190
IN THE METHODIST EPISCOPAL CHURCH
of books, beginning with books adapted for use in preparatory
and all secondary schools, followed by books suitable for college
classes.
The Editorial Department of the Board of Sunday Schools faces
as an unsolved problem the curriculum for week-day religious
instruction.
After the legislation of 1908 and the electing of an editor
of Sunday School Publications to give all of his time to the de-
velopment of Sunday school literature, the periodicals and lesson
quarterlies became greatly improved. One of the outstanding
developments of this new legislation is the high grade and exten-
sive character of the publications, a list of which follows :
ANNOTATED LIST OF SUNDAY SCHOOL PUBLICATIONS
BY AGE GROUPS AND DEPARTMENTS— DECEMBER, 1916
[This list was extensively revised in 1918]
Dr. Henry H. Meyer — Editor of Sunday School Publications
For Children Under Six Years of Age
Uniform Lesson Periodicals
Berean Lesson Pictures. 3 by 4 inches. Issued quarterly for weekly dis-
tribution. The lesson story in simple language is printed on the back of
each card. 10 cents per year.
The Berean Leaf Cluster. A wall roll, 2 by 3 feet, giving a picture in four
or five colors for each lesson. Issued quarterly. $3 per year.
Graded Lessons
Beginners' Stories, First Year. Issued quarterly. Single subscriptions,
36 cents a year. School subscriptions, 30 cents a year ; jl/2 cents a quarter.
Beginners' Stories, Second Year. Issued quarterly. Single subscription,
36 cents a year. School subscription, 30 cents a year ; 7J/2 cents a quarter.
For Children in the Primary Department (Age Six to Eight)
Uniform Lesson Periodicals
(In addition to those listed for children under six years of age.)
The Berean Primary Quarterly. Tells the lesson story in language easily
understood by the primary pupil. Contains also, each quarter, the words
and music of four or five easy songs. 15 cents a year.
Graded Lessons
Primary Stories, First Year. Issued quarterly. Single subscription, 30
cents a year. School subscriptions, 24 cents a year ; 6 cents a quarter.
191
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Primary Stories with Handwork, Second Year. Issued quarterly. Single
subscription, 40 cents a year. School subscriptions, 32 cents a year ; 8
cents a quarter.
Primary Stories with Handwork, Third Year. Issued quarterly. Single
subscription, 40 cents a year. School subscriptions, 32 cents a year; 8
cents a quarter.
Story Paper
Picture Story Paper. Issued monthly. Single copies, 30 cents a year. Six
or more to one address, 24 cents.
For Children in the Junior Department (Age Nine to Twelve)
Uniform Lesson Periodicals
The Boys' and Girls' Lesson Quarterly. Tells the lesson story in an inter-
esting manner. Contains also, each quarter, a map and the words and
music of two or three hymns. Well illustrated. Issued quarterly. 15
cents a year.
The Shorter Junior Lesson Quarterly. A condensed edition of the "Boys'
and Girls' Lesson Quarterly." 5 cents a year.
Graded Lessons
The Pupil's Book for Work and Study, First Year. A book arranged for
daily tasks in simple hand work bearing directly on the lesson for each
Sunday, with a special picture sheet for cutting and pasting. Compare
Junior Teacher's Textbook, First Year. Issued quarterly. 10 cents a
book or 40 cents a year.
The Pupil's Book for Work and Study, Second Year. Similar to the
corresponding books for the first year, slightly more advanced, and
offering handwork bearing on the second year Junior lessons. Compare
Junior Teacher's Textbook, Second Year. Issued quarterly. 10 cents a
book or 40 cents a year.
The Pupil's Book for Work and Study, Third Year. Offering handwork
bearing on the lessons for the third Junior year. Compare Junior Teach-
er's Textbook, Third Year. Issued quarterly. 10 cents a book or 40
cents a year.
The Pupil's Book for Work and Study, Fourth Year. Offering handwork
bearing on the lessons for the fourth Junior year, the year of transition
to the Intermediate Department (age 12). Compare Junior Teacher's
Textbook, Fourth Year. Issued quarterly. 10 cents a book or 40 cents a
year.
Story Paper
The Sunday School Advocate. Issued weekly. Single copies, 35 cents a
year ; six or more to one address, 30 cents.
For Intkrmediate Pupils (Age Thirteen to Sixteen)
Uniform Lesson Periodicals
The Illustrated Intermediate Lesson Quarterly. Forty pages. Gives a
full and interesting lesson treatment, test questions, and an application of
192
IN THE METHODIST EPISCOPAL CHURCH
the lesson to the every-day life of the pupil. Contains also a map each
quarter. 15 cents a year.
The Berean Intermediate Lesson Quarterly. Thirty pages. A con-
densed edition of the "Illustrated Intermediate Lesson Quarterly," with-
out illustrations. 2 cents per quarter ; 7 cents a year.
The Lesson Leaf. Issued quarterly, one leaf for each lesson, for weekly
distribution. 5 cents a year.
Graded Lessons
Pupil's Text Book, First Year. A nine-months' course in Leaders of
Israel, and a three-months' course in Religious Leaders of North Amer-
ica, presented in biographical form. Compare Intermediate Teacher's
Manual, First Year. Issued quarterly. 12J4 cents a book or 50 cents a
year.
Pupil's Text Book, Second Year. A nine-months' course in New Testament
biography, and a three-months' course in Modern Missionary Biography
(Alexander Mackay). Compare Intermediate Teacher's Manual, Second
Year. Issued quarterly. 12^2 cents a book or 50 cents a year.
Pupil's Text Book, Third Year. A nine-months' course of Studies in the
Life of Christ, written especially for pupils of intermediate age. A three-
months' course in Modern Missionary Biography (David Livingstone).
Compare Intermediate Teacher's Manual, Third Year. Issued quar-
terly. 12^2 cents a book or 50 cents a year.
Pupil's Text Book, Fourth Year. A twelve-months' course in Studies in
Christian Living, including "What It Means to be a Christian," "Problems
in Christian Life," "The Christian and the Church," and "The Word of
God in Life." Compare Intermediate Teacher's Manual, Fourth Year.
Issued quarterly. I2j4 cents a book or 50 cents a year.
Story Paper
The Classmate. Issued weekly. Intended also for senior pupils. 75 cents
a year ; in clubs of six or more to one address, 60 cents a year.
For Senior Pupils (Age Seventeen to Twenty)
Uniform Lessons
The Senior Berean Lesson Quarterly. 20 cents a year.
The Lesson Handbook. For Seniors and Adults. Vestpocket size. A con-
cise commentary on the International Uniform Lessons for the entire
year, with a practical application of each lesson to every-day life. By
Henry H. Meyer. Published annually. Price, 25 cents.
Graded Lessons
Student's Text Book, First Year. Six months' course on "The World: A
Field for Christian Service;" a three-months' course on "Problems of
Youth in Social Life;" and a three-months' course in "Studies in the
Books of Ruth and James." Compare Senior Teacher's Manual, First
Year. Issued quarterly. 12^2 cents a book or 50 cents a year.
Student's Text Book, Second Year. A twelve-months' course on "The His-
193
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
tory and Literature of the Hebrew People," being a survey of the Old
Testament. Compare Senior Teacher's Manual, Second Year. Issued
quarterly. 12^4 cents a book or 50 cents a year.
Student's Text Book, Third Year. A six-months' course on "The History
of New Testament Times ;" a three-months' "Survey of New Testament
Literature," and a three-months' course on "The First Century of the
Christian Church." Compare Senior Teacher's Manual, Third Year.
Issued quarterly. 12V2 cents a book or 50 cents a year.
Student's Text Book, Fourth Year. A twelve-months' course on "The
Bible and Social Living," dealing with the application of Bible teachings
to the family, community, the industrial order, the State, and the Church,
with concluding studies on "The Principal Bible Spokesmen for the
Kingdom of God." Compare Senior Teacher's Manual, Fourth Year.
Issued quarterly. i2l/2 cents a book or 50 cents a year.
College Voluntary Scries
A special course of voluntary Bible study for classes consisting of col-
lege students. Prepared in cooperation with other denominations by a joint
committee of the Sunday School Council and the Council of the North
American Student Movements.
Student Standards of Action. Twelve studies in personal conduct with
special reference to the problems of student life. By H. S. Elliott and
Ethel Cutler. 50 cents.
Christian Standards in Life. Twelve studies in Christian principles of
conduct from the student's point of view. By J. L. Murray and F. M.
Harris. 50 cents.
A Life at Its Best. Twelve studies in the life of Paul. By R. H. Edwards
and Ethel Cutler. 50 cents.
A Challenge to Life Service. Twelve studies in social and world conditions
that challenge the college trained man to consecrate his life to a pro-
gram of Christian service. By F. M. Harris and J. C. Robbins. 50 cents.
The Social Principles of Jesus. Twelve studies in the example and teach-
ings of Jesus bearing upon social problems. By Walter Rauschenbusch.
50 cents.
Christianizing Community Life. Twelve studies applying the Social Prin-
ciples of Jesus to modern community life. By Harry F. Ward and Rich-
ard H. Edwards. 50 cents.
For Adults
Periodicals
The Adult Bible Class Monthly. — A forty-eight-page, illustrated publica-
tion with two sets of lessons, the International Uniform Lessom and
"The Development of the Kingdom of God" Lessons, a special course for
adults outlined by the Committee on Curriculum of the Board of Sun-
day Schools. The magazine section carries the message of the Adult
Department of the Board of Sunday Schools, the Methodist Federation
for Social Service, and the Methodist Brotherhood, in addition to spe-
194
IN THE METHODIST EPISCOPAL CHURCH
cial articles relating to the adult Bible class movement. Single subscrip-
tions, 50 cents a year ; six or more to one address, 40 cents.
The Adult Worker's Manual. — A sixty-four-page quarterly devoted dur-
ing 1917 to a fuller exposition of the course on "The Development of
the Kingdom of God Since the Time of Christ," a briefer treatment of
which appears in the Adult Bible Class Monthly. 50 cents a year.
The Home Department Quarterly. — An eighty-page illustrated home mag-
azine, with several treatments of the International Uniform Lessons, ma-
terial for the devotional life, articles on religion and the home, com-
munity relationships, and the Bible. Single subscriptions, 30 cents a year ;
six or more to one address, 25 cents.
The Home Department Visitor. — A special edition of the Home Department
Quarterly with eight supplementary pages of special guidance for Home
Department officers and visitors. Single subscriptions, 35 cents a year;
six or more to one address, 30 cents.
Special Courses
Poverty and Wealth. Twelve studies in a Christian's attitude toward
property and its use. By Harry F. Ward. 50 cents.
The Liquor Problem. Twelve studies in the various social, economic, moral,
and religious problems arising from the use of alcohol. By Norman E.
Richardson. 50 cents.
International Peace. Twelve studies in the teachings of Christ in the New
Testament regarding human brotherhood and interracial sympathy and
good will. A Study in Christian Fraternity. Pamphlet form. 5 cents.
By Norman E. Richardson.
Development of the Kingdom of God in Old Testament Times. A
course of 52 studies setting forth the gradual growth of the Kingdom of
God in Israel down to the time of Christ. By John B. Ascham. (In pro-
cess of revision.)
Development of the Kingdom of God — Life and Teachings of Jesus
Christ. A course of 52 studies setting forth the relationship of the life
and teachings of Jesus to the development of his Kingdom in the world.
By Harris F. Rail and John W. Langdale. (In process of revision.)
Development of the Kingdom of God Since the Time of Christ. A course
of 52 studies showing how the Kingdom of God has continued to grow
among men from the time of Christ down to the present. By John B.
Ascham. (See Adult Worker's Manual.)
For Teachers Using the International Uniform Lessons
Periodicals
The Sunday School Journal furnishes the most varied and complete treat-
ment of the uniform lesson available in periodical form. Its magazine
section contains articles on all important phases of Sunday-school activ-
ity. It is the one indispensable help for all schools using the uniform
lesson. Sixty-four pages monthly. Single subscriptions, 60 cents a year.
In clubs of six or more to one address, 50 cents.
195
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
The Adult Bible Class Monthly. (See above.)
Adult Worker's Manual. (See above.)
The Berean Primary Teacher. Offering special help to teachers in the Pri-
mary Department. Published quarterly. 40 cents a year; 12 cents a
quarter.
Books
The Superintendent's Helper. By Jesse L. Hurlbut. Published annually.
Vestpocket size. 25 cents.
For Teachers Using the International Graded Lessons
General
The Graded Sunday School Magazine is an organ of the graded Sunday-
school movement and an index of its progress. It furnishes abundant
material on methods for all departments of the graded schools and on
principles of general Sunday-school administration and departmental ad-
ministration. A leading feature is the teachers' helps on the various
graded courses. Sixty-four pages monthly, profusely illustrated. Price,
single subscriptions, 75 cents per year ; in clubs of six to one address, 70
cents.
General Manual on the Introduction and Use of the Graded Lessons,
50 cents.
Beginners
Beginners' Teacher's Text Book, First Year. Issued quarterly. 25 cents
a book or $1 a year.
Beginners' Teacher's Text Book, Second Year. Issued quarterly. 25
cents a book or $1 a year.
Primary
Primary Manual on the Introduction and Use of the Graded Lessons,
50 cents.
Planbook Series :
Book One, 60 cents.
Book Two, 75 cents.
For Primary Superintendents. A series of guides for use in Primary
Departments in which Primary Graded Lessons are taught.
Primary Teacher's Text Book, First Year. Issued quarterly. 25 cents a
book or $1 a year.
Primary Teacher's Text Book, Second Year. Issued quarterly. 25 cents ■
book or $1 a year.
Primary Teacher's Text Book, Third Year. Issued quarterly. 25 cents a
book or $1 a year.
Junior
Junior Manual on the Introduction and Use OF tiik Graded I 1
50 cents.
Junior Teachbb's Tkxt Book, First Year. Nine months' lessons on "The
Story of the Patriarchs;" two months' lessons on "The Parables of
196
IN THE METHODIST EPISCOPAL CHURCH
Jesus;" one month's lessons on "The Journeys of Moses." Compare
Pupil's Book for Work and Study, First Year. Issued quarterly. 25
cents a book or $1 a year.
Junior Teacher's Text Book, Second Year. Four months' lessons in the
Old Testament, including "Stories of the Conquest of Canaan," "Stories
of the Judges ;" seven months' lessons in "Stories from the New Testa-
ment and Life of Jesus and His Followers;" one month's lessons on
"Modern Missionary Characters." Compare Pupil's Book for Work
and Study, Second Year. Issued quarterly. 25 cents a book or $1 a year.
Junior Teacher's Text Book, Third Year. Ten months' lessons in the Old
Testament from the establishment of the Kingdom to the return from
exile ; one month's lessons in Temperance ; one month's lessons on "Intro-
ductory Studies to Old Testament Times." Compare Pupil's Book for
Work and Study, Third Year. Issued quarterly. 25 cents a book or $1
a year.
Junior Teacher's Text Book, Fourth Year. Nine months' lessons in "The
Gospel According to Mark ;" two months' lessons on "Later Missionary
Stories;" one month's lessons on "The Bible, and How It Came to Us."
Compare Pupil's Book for Work and Study, Fourth Year. Issued
quarterly. 25 cents a book or $1 a year.
Intermediate
Intermediate Teacher's Manual, First Year. To accompany first year
Intermediate studies "Leaders of Israel" and "Religious Leaders of
North America." Compare Pupil's Text Book, First Year. Issued quar-
terly. 15 cents a book or 60 cents a year.
Intermediate Teacher's Manual, Second Year. To accompany second
year intermediate "Studies in New Testament Biography and Modern
Missionary Biography." Compare Pupil's Text Book, Second Year.
Issued quarterly. 15 cents a book or 60 cents a year.
Intermediate Teacher's Manual, Third Year. To accompany third year
intermediate "Studies in the Life of Christ" and "Modern Missionary
Biography." Compare Pupil's Text Book, Third Year. Issued quarterly.
15 cents a book or 60 cents a year.
Intermediate Teacher's Manual, Fourth Year. To accompany fourth
year intermediate "Studies in Christian Living." Compare Pupil's Text
Book, Fourth Year. Issued quarterly. 15 cents a book or 60 cents a year.
Senior Teacher's Manual, First Year. To accompany the first year senior
studies on "The World : A Field for Christian Service ;" "Problems of
Youth in Social Life;" and "Studies in the Books of Ruth and James."
Compare Student's Text Book, First Year. Issued quarterly. 15 cents a
book or 60 cents a year.
Senior Teacher's Manual, Second Year. To accompany the second year
senior studies on "The History and Literature of the Hebrew People."
Compare Student's Text Book, Second Year. Issued quarterly. 15 cents
a book or 60 cents a year.
Senior Teacher's Manual, Third Year. To accompany the third year
197
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
senior studies "The History of New Testament Times;" "A Survey of
New Testament Literature;" and "The First Century of the Christian
Church." Compare Student's Text Book, Third Year. Issued quarterly.
15 cents a book or 60 cents a year.
Senior Teacher's Manual, Fourth Year. To accompany the fourth year
senior course, on "The Bible and Social Living." Compare Student's
Text Book, Fourth Year. Issued quarterly. 15 cents a book or 60 cents
a year.
For Teachers of Special Courses
The. Adult Worker's Manual. (See above.)
Selected Quotations on Peace and War. With complete lessons on Inter-
national Peace. A study in Christian Fraternity. By Norman E. Rich-
ardson. $1.
Teacher-Training Courses
The Primer of Teacher Training. By Arlo A. Brown. 30 cents; by mail,
35 cents.
Guide to Teachers of the Primer, of Teacher. Training. By Arlo A.
Brown. 10. cents.
Teacher Training Lessons for the Sunday School. By J. L. Hurlbut.
50 cents ; by mail, 55 cents.
First Standard Manual of Teacher Training. By Wade Crawford Bar-
clay. 60 cents ; by mail, 70 cents
Modern Sunday School Manuals
The Graded Sunday School in Principle and Practice. By Henry H.
Meyer. 75 cents ; by mail, 83 cents.
Elements of Religious Pedagogy. By F. L. Pattee. 75 cents; by mail,
82 cents.
The Great Teachers of Judaism and Christianity. By Charles F. Kent.
75 cents ; by mail, 83 cents.
The Evolution of the Sunday School. By Henry F. Cope. 75 cents ; by
mail, 83 cents.
Organizing and Building Up the Sunday School. By Jesse L. Hurlbut.
65 cents; by mail, 72 cents.
Adult Class Study. By Irving F. Wood. 75 cents; by mail, 83 cents.
The Training of Sunday School Teachers and Officers. By Franklin
McElfresh. 75 cents; by mail, 83 cents.
Girlhood and Character. By Mary E. Moxcey. $1.50.
The Worker and Work Series
50 Cents per Volume
The Work er ami His Bible. A course of twenty studies on the Bible Bj
F. ('. Eiselen and Wade Crawford Barclay.
The Worker and His Church. A course of fifteen studios in history and
inization of the Methodist Episcopal Church Bj S. L Better.
The Am 1.1 Worxes ami liis Work. A course of twenty studies on the prin-
198
IN THE METHODIST EPISCOPAL CHURCH
ciples and methods of organized Adult Bible Class work. By Wade
Crawford Barclay.
The Senior Worker and His Work. A course of twenty studies on prin-
ciples and methods of work in the Senior Department. By E. S. Lewis.
The Intermediate Worker and His Work. A course of twenty studies on
principles and methods for Intermediate Department workers. By E. S.
Lewis.
The Junior Worker and His Work. A course of twenty studies on prin-
ciples and methods for workers in the Junior Department. By E. A.
Robinson.
The Elementary Worker and His Work. A course of twenty studies on
principles and methods for workers in the Elementary Department. By
Alice Jacobs and E. C. Lincoln.
The Superintendent and His Work. A course of twenty studies in general
Sunday-school organization and management. By F. L. Brown.
(Annual Report— Editor of Sunday School Publications to Book Com-
mittee, April, 191 7.)
The following tables to be found in the same report present the relative
growth in enrollment in the Sunday School and the circulation of Sunday
school publications.
Sunday School Enrollment, 1899-1915, by Quadrenniums
Per Cent
Per Cent Increase Inc. for
Year Enrollment34 Increase Increase for 8 yrs. 8 years.
1899 3-089,705
1903 3,246,409 156,704 5-0%
1907 3,512,116 265,707 8.0% 422,411 13-6%
1911 3,763,196 251,080 7-0%
1915 4,283,966 520,770 13-8% 771,950 21.9%
Circulation of Sunday School Publications, 1899-1915, by Quadrenniums
Per Cent
Per Cent Increase Inc. for
Year Circulation35 Increase Increase for 8 yrs. 8 years.
1899 3,162,883
1903 3,304,697 141,814 4-4%
1907 3,795,136 490,438 14.8% 632,253 19.9%
1911 4,169,945 374,809 9-8%
1915 4,667,307 497,362 11.9% 872,171 22.9%
34Does not include the Cradle Roll, statistics for which date back only
to 1909.
3sDoes not include (1) pictures of any kind; Leaf Cluster, Bercan Pic-
ture Cards, or pictures sold with the graded lessons ; or (2) lesson helps
issued in book form: the teacher-training and other text-books; or (3) Sun-
day school literature in foreign languages or printed in foreign fields. The
circulation of German Sunday school helps is approximately fifty thousand.
No figures are available for literature in other foreign languages. The
199
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
1916 was an historic year, the one hundred and fiftieth an-
niversary of the beginning of American Methodism under the
preaching of Philip Embury in New York and the one hundredth
anniversary of the death of the first Methodist bishop, Francis
Asbury, that great pioneer leader of the church in her religious
education of childhood and in the recognition of the Sunday
school movement. In the foregoing pages is Methodism's answer
in part to the one hundred and fifty years of her opportunity in
America.
number of pictures sold in 1915 was more than five hundred thousand; the
number of teacher-training and other text-books, about one hundred thou-
sand.
[The lesson system devised by Vincent, 1866-1868 (see pp. 135-136),
was called the Berean Series (see Acts 17:11), beginning with the publica-
tion of January, 1870. It included daily Bible readings, etc. The name
Berean has been applied to subsequent Sunday school lesson publications
denoting especially the method of treatment. It is now practically a trade
name only.]
IN THE METHODIST EPISCOPAL CHURCH
CHAPTER VII
SUMMARY OF THE SUNDAY SCHOOL MOVEMENT
IN AMERICAN METHODISM
§ i. The General View
For about one hundred and thirty years Methodism has had a
program of religious education through the agency of the Sun-
day school. Its work has been steady, assured. The transplant-
ing from English to American soil meant the delaying of its day
of richest fruitage, but that day has come. An enrollment of
4,679,120 names in American Methodist Sunday Schools at the
close of 1916 justifies the day of small things, and the early
years of faith in the yet unseen.
Certain clearly marked periods denote the development of
the Sunday school in American Methodism :
(1) The period of the transplanted institution.
(2) The organized advance of the Methodist Sunday School
Union, 1827- 1840.
(3) The reorganized Sunday School Union and the period of
enlarged plans and methods, 1840- 1908.
(4) The new vision and more systematized activities, 1908-
1916.
Preceding each bold step forward there was a time of dis-
satisfaction, of lessened activities, of a vain searching for the
seen but unattained, leading by its very struggle, restless and
imperative, to the glad day of fruition. At such times the newly
possessed tended to satisfy and found expression in the liter-
ature of the day. "True it is," said one Conference in 1854, "we
are verging toward a perfect system of instruction, so far as
books can enlighten the children's minds." x
'Annual Report for 1854, p. 29.
201
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Some years were meager in the opportunity of service held
by the Sunday School Union. In 1846 the Union appointed a
committee to collect second-hand books to be given out again,2
and May 5, 1845, the treasurer of the Board reorganized in 1840
reported on hand $265.67, the largest amount up to that time,3
though October 27 registered $621.75 on hand. How small in
comparison with 191 6, when the offerings to the Sunday School
Board were $162,993.53!
The church has had its world vision of service in its pro-
gram of religious education. The Sunday school has been its
advance agent in America, and has accompanied the missionary
on every foreign service of the church. Since 1869, the first
year of the Sunday School's recorded gift to missions, to the end
of 1916, $17,397,639 has been her offering. The foreign pro-
gram that the Board is enthusiastically prosecuting now is worthy
of its world parish.
Methodism has been an alert student of the problems of
religious education, as her records attest. From the beginning
of her organization of Sunday school forces there have been
gatherings of her people, printed page, and enthusiastic herald
to urge to the mastery of the present and the seeking of better
things.
In few things does Methodism claim to have blazed the trail
— religious instruction in the early Sunday school, gratuitous
teaching, adult instruction, the lesson leaf, institutes and
Chautauquas — but it has been her privilege at times to "set the
pace."
The records credit much of her successful service to her
magnificent leadership : Wesley, Asbury, Bangs, Kidder, Wise,
Vincent, Hurlbut, and not least, the lamented McFarland, among
its galaxy of officials, and a mighty host of those responsible in
lesser places of authority who have counted not the cost ol a
life's investment for the saving of childhood.
"Minutes of February 23, 1846.
'Ibid., May 5, 1845.
202
IN THE METHODIST EPISCOPAL CHURCH
§ 2. Elements Entering Into the Educational Program,
Historically Considered
To rightly characterize the Sunday school movement one
must consider those elements that enter into any educational
program. They may be listed under (i) organization, (2)
equipment, (3) method, including curriculum, (4) the teacher,
and (5) the goal. A summary of the Methodist Sunday school
activities may fittingly be considered under these headings.
Organization
From the establishing of Methodism in America, 1784, until
1824 Sunday schools were of local organization alone, urged by
the leaders of the church, but not unified or centralized even by
so much as reports to the conference of the church. From Meth-
odism's early inception the training of the young was made obli-
gatory upon each pastor, but the forming of Sunday schools
as such was merely an admonition from headquarters. When
the American Sunday School Union was organized in 1824 the
Methodist Sunday schools, as a rule, joined themselves to that
association. Some, however, withheld from this cooperative
work on account of differences in method and theological beliefs.
Hence, in 1827, under the leadership of the New York Methodist
Sunday school work, a Methodist Sunday School Union was
effected.
In 1840 it became necessary to reorganize the Union, largely
because of an unfortunate merging that had taken place in 1833
of the Bible, Sunday School and Tract Societies. In 1836 the
Bible Society was dissolved and the allegiance of the Methodist
Church was given to the American Bible Society. The other
two organizations continued under one board until the Sunday
school society assumed an independent existence in 1840. From
1844 to 1852 the editor of Sunday school books was also the
editor of tracts. At that time the Tract Society was reorganized.
The 1840 organization of the Sunday School Union continued
until January, 1907, when it was again a part of a merging plan,
the official title of which was the Sunday School Department of
203
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
the Board of Education, Freedmen's Aid and Sunday Schools.
This consolidation continued only a year, when the Sunday
school work was organized under the caption, "The Board of
Sunday Schools."
The secretaries number nine. Before 1844 the Sunday
School Union had merely the usual corresponding and recording
secretaries of any board. Three names stand out prominently ;
that of the widely honored Rev. Dr. Nathan Bangs, who was
one of the leading spirits in the years succeeding the original
organization in 1827; the others, Rev. George Coles, corre-
sponding secretary, and Alfred S. Purdy. M.D., recording
secretary, succeeding the organization of 1840. In 1844 the
General Conference elected a corresponding secretary. To this
office came Dr. D. P. Kidder, succeeded in 1855 by the Rev. Dr.
Daniel Wise, who was in turn succeeded in 1868 by the Rev. Dr.
(afterward Bishop) J. H. Vincent. After Vincent's twenty
years of far-famed activities, the Rev Dr. J. L. Hurlbut served
from 1888 to 1900. The following four years the Rev. Dr.
(now Bishop) Thomas B. Neely served. From 1904 to 1908 the
Rev. Dr. J. T. McFarland occupied the office. In 1908 the
Rev. Dr. David G. Downey became the corresponding secretary
and Dr. McFarland the editor of Sunday school publica-
tions. The Rev. Dr. Edgar Blake, Assistant Corresponding
Secretary, took up the duties of the secretaryship upon the selec-
tion of Dr. Downey as Book Editor in 191 2, and the Rev. Dr.
Henry H. Meyer, Assistant Editor of Sunday School Publica-
tions, served as editor after the death of Dr. McFarland in 1913.
At the next General Conference, 19 16, Dr. Blake and Dr. Meyer
were elected to the offices they had filled during the quardennium.
Sunday school agents or field workers were early a part of
the organization, though the itinerant pastor was everywhere the
Sunday school's best advance agent. In 1836 the bishops were
authorized to appoint Sunday school agents when requested to
do so by the Annual Conferences, which many did. In 1 .v
general agenl was appointed by the Board of Managers of the
Sunday School Union to travel at large, holding institutes and
204
IN THE METHODIST EPISCOPAL CHURCH
aiding in the work generally. Increasingly Sunday school agents
were considered essential for efficiency. In 1901 "field workers"
were sent out from the General Board, and have since been a
constant part of the organization. Their work has been on the
frontiers, among the Indians, Negroes, and foreign-speaking
peoples in America, and in the various foreign mission lands.
The Sunday school movement has had special departments
for its activities. In 1868 the General Conference created a
Department of Sunday School Instruction. The Conference of
1908 separated the work into definite departments for the
various groups in the Sunday school, according to age, with also
Departments of Missions, Teacher Training, etc.
The organization of the Sunday school has included rela-
tionship to the benevolent and educational agencies of the church.
Beginning with 1869 the contributions of the Sunday school to
missions, both home and foreign, became a separate item in the
report, and in 1912 ten per cent of all missionary contributions
of the Sunday school was to be set apart for the foreign work of
the Board of Sunday Schools. In 1872 the second Sunday in
June was appointed to be observed as Children's Day and a col-
lection ordered taken, wherever practicable, to aid in the Sun-
day School Fund of the Board of Education. In 1904 it was
directed that a collection be taken in each Sunday school for the
Sunday School Union. The local Methodist churches have never
had a budget for Sunday school expenses, but every benevolent
organization has looked to the Sunday school to aid in its support.
The relationship of the Sunday school movement to the
church organically has been a question of importance from the
beginning. In 1828 the General Conference appointed a Com-
mittee on Sunday Schools and Tracts. In 1832 it was made the
duty of preachers in charge to report Sunday school statistics.
In 1840 the presiding elder was directed to inquire at each Quar-
terly Conference whether the rules for the instruction of children
had been faithfully observed, and it was made the duty of the
preacher in charge to visit the Sunday school as often as practi-
cable and preach on the subject at least once in six months. The
205
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
same year the Sunday school was placed under the supervision of
the Quarterly Conference. In 1852 male superintendents who
were members of the church were admitted into the Quarterly
Conference, with the right to vote on Sunday school questions,
full membership being granted to them in 1856. In 1864 the
Quarterly Conference was invested with power to remove an un-
worthy or inefficient superintendent and was authorized to ap-
point a Sunday School Committee to aid the school in its activ-
ities. In 1876 a form of Sunday School Constitution was incor-
porated in the Discipline. In 1880 the word "male" was stricken
out from before the word "superintendents," and the pastor in
charge of the church was made chairman of the Sunday School
Board ex officio. In 1904 the president of the Missionary Society
of the Sunday school became a member of the Quarterly Confer-
ence.
The gathering of Sunday school statistics has been a matter
of repeated agitation. Great deficiency in their gathering appears
until 1846, though in 1832 the preacher in charge had been
directed to report Sunday school statistics. The Union drew up
a new form of report and submitted it to the Annual Confer-
ences of 1846. From 1904 additional emphasis has been laid
upon the careful gathering of statistics, that date recording the
beginning of the listing of the Cradle Roll as a separate item,
also the keeping of the contributions from the Sunday school to
the Sunday School Union as distinct from the collection from the
church in the reports. Since 1908 the accuracy of the reports
has been greatly increased. Beginning with the 1909 Year Book
of the Sunday school the statistical tables presented have been
much more comprehensive.
Equipment
The equipment of the Sunday school is in most of its
aspects a modern theme. However, reports dating back as
far as 1825 show that special Sunday school buildings wire
erected.4 When more attention was given to the apparatus of
'See pp. 56, 57.
206
IN THE METHODIST EPISCOPAL CHURCH
the Sunday school, pedagogical considerations entered into the
discussion of architectural plans.5 A Sunday school library was
an indispensable asset from 1824, when the General Conference
directed the Book Concern "to provide and keep on hand a good
assortment of books suitable for use of Sunday schools." But
with 1844 began the special effort in regard to Sunday school
publications. The more definite apparatus of the Sunday school
became the subject of agitation under Vincent's secretaryship,
Daniel Wise having efficiently led the church previously in its
devotion to securing suitable books. In the improved methods,
maps, charts, song books, Palestinian form maps, and even curio
cabinets became indispensable. It was left for the day of Graded
Lessons to make essential the equipment for expression work as
over against the apparatus for impression work which had been
the ideal up to this time. Sunday school architecture comes as
almost a new subject in the twentieth century and is forcing a
new type of church building.
Method, Including Curriculum
The method has been induced by the ideal that Sunday
school workers have held. The learning to read and write gave
place to memorization. This was supplemented and in part dis-
placed by the effort to win the pupils to lives of definite Christian
experience. Later, added to the memorizing of Scripture was
the giving of theological explanations, with the stories of the sin,
the conversions, and the death of children. An agitation begun
in 1846 for a graded course of study resulted in 1853 m the pre-
sentation of a "progressive system." Orange Judd, as early as
1850, selected topical lessons, with date, topic, chapter and verse
for each Sunday in the year. In 1862 the Judd Question Book
was prepared, giving connecting history, analysis, etc. In 1855
Vincent organized his first "Palestine Class" and in 1862 dis-
tributed widely a circular, proposing "A New Department of
Sunday School Instruction." In 1840 it had been directed that
6See pp. 149, 150.
207
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Bible classes should be formed "for the instruction of larger
children and youth," and in i860 "adults" was inserted in the
Discipline. With the admission of all ages and the wider scope
of Sunday school effort the method of instruction became varied.
From the days when Sunday school instruction had been secular
alone there remained always some extra-biblical material, though
the use of this was largely relegated to library reading. The
agitation in the middle of the nineteenth century became very
great for the Bible to be the only textbook for Sunday school
teaching. The revival of extra-biblical material as legitimate
for the Sunday school has marked the present twentieth-century
development. As practically a new method there has come the
place of handwork in the Sunday school, related, however, to
that earlier reformation of methods led in the Methodist Church
by Dr. Vincent.
The curriculum has been a matter of steady growth. The
subject-matter was left for the child's choice during the era of
memorization. Then there was the "Limited or Selected Lesson"
scheme introduced about the end of the first quarter of the nine-
teenth century. From then to 1862 the curriculum was that of
questions printed in question books on selected lessons. From
the time of Judd's effort in 1862 until the adoption of the first
year of Uniform Lessons in 1872, the Vincent system was
largely in vogue among the various denominations. His selected
courses of study were accompanied with analytical and illustra-
tive helps for the teacher and lesson helps for the scholar. When
the Uniform Lessons were adopted the first year's course com-
prised two quarters of the Eggleston outlines, one quarter from
the Berean and one selected by the committee of which Vincent
and Eggleston were members.0 Supplemental Lessons were
added during Vincent's secretaryship and became prominent as
a part of Sunday school activity in the ten years preceding the
adoption of the Graded Lessons in 1908. Sixteen wars from
I amill, H. M., The Genesis of the International Sunday School Les-
son, from The Development of the Sundaj School, [780-1905, p. .jj.
208
IN THE METHODIST EPISCOPAL CHURCH
the inauguration of Graded Lessons for Beginners in 1902 and
ten years since the authorization of Graded Lessons for all de-
partments, the old agitation for uniformity is crystallizing into a
cycle of Departmental Uniform Lessons, to which Methodism
is committed, in addition to its willing and enthusiastic adoption
of the Graded Lesson System.
The Teacher
In the earliest legislation relative to the instruction of chil-
dren the Methodist Discipline repeated the well-known phrase,
" 'I have no gift for this.' Gift or no gift, you are to do it. Do
it as you can till you can do it as you would. Pray earnestly for
the gift, and use the means for it." ' This became the injunction
in American Methodism. From 1827 the Christian Advocate
and Journal, the official organ of the newly formed Methodist
Sunday School Union, agitated teacher training. In 1829 they
began a series of studies entitled "Lessons for a Bible Class on
the Book of Genesis." In 1832 the General Conference ordered
the publication of a book on Sunday school teaching. In 1847
Dr. Kidder, in his annual report, suggested the formation of
"Sunday School Teachers' Institutes." The first Sunday school
institute of the modern plan was held in Freeport, Illinois, April
17, 1 861, conducted by Vincent. The record of institutes and
their outgrowth in the Chautauqua movement under Vincent's
direction in 1872 are well-known facts of history. Teacher train-
ing received renewed impulse the years following the adoption of
new methods and the new curriculum at about the middle of the
century, and again after the adopting of the new curriculum of
Graded Lessons, with the new ideals of religious pedagogy and
the method of expression work.
Since 1840, with the exception of 1841, until the present
time there have been yearly anniversaries where several days
have been given to the discussion of the problems of the Sunday
7See pp. 14, 44, 45-
209
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
school. These programs show an up-to-date appreciation of the
Sunday school work and difficulties. At the time of the Annual
Conferences, whenever possible, the Conference Sunday School
Board is instructed to hold an institute for pastors and Sunday
school workers. The Board is directed to hold a pastor's insti-
tute annually in each district, whenever practicable. To this
Sunday school workers in general are invited.
The Goal
The goal in the century and more of the Sunday school
activities of the Methodist Church has been practically only one
— the religious life of the child. Religious instruction was be-
queathed to American Methodism by the English Wesleyan
Church. With all the changed ideals as to methods in the middle
of the nineteenth century the same purpose actuated all effort.
The reports of the Sunday School Union hastened to show how
the number of conversions of the children had been increased
since the adoption of the new methods. In the statistics from
1846 the number of conversions was reported yearly as a sep-
arate statistical item. At the beginning of the new age the
emphasis was placed for a time upon the enlarged life of the
scholars, to come back again soon to the evangelical effort. In
the report of the corresponding secretary for 1915 Dr. Blake
says:
The spiritual results have been even more marked than the
numerical growth. The scholars converted within the past eight
years exceed the increase in the total membership by nearly
200,000. This means that since 1908 our Sunday schools have
reported the conversion of more than 1,400,000 scholars. Meth-
odism has witnessed many remarkable evangelistic achievements.
but never one of such immense magnitude as this one. It is the
greatest in our history. There has never been anything to equal
it since the days of Wesley. The fact stands out with striking
force that the Sunday school is the church's greatest evangelistic
field and factor.
Dr. Blake in his far-visioned report for 191 6 to the members of
IN THE METHODIST EPISCOPAL CHURCH
the Board of Sunday Schools of the Methodist Episcopal Church
closed with these words :
Week-day instruction is rapidly looming above the horizon
as a part of our larger program. Social and recreational min-
istries are being undertaken, and the Sunday school is now being
linked to the world enterprises of the church in a larger and more
vital way than ever before.
The Sunday school has ceased to be a minor phase of our
religious activities. It is the great educational, evangelistic, and
social agency of the church. Indeed, it is the church in action.
The educational consciousness of the church has crystal-
lized into an educational conscience which may be considered
also a goal. Dr. Downey, then secretary of the Methodist Board
of Sunday Schools, voiced the attitude of the church when he
said before the Religious Education Association in Chicago,
1909, that the principle in Sunday school work is "progressive
conservatism" and the aim "Be true to truth."
Early in 1909 Dr. McFarland reported to the Sunday
School Board with these closing words :8
It is inspiring and yet humbling to be permitted to stand at
the beginning of a new era and have something to do with the
organization of forces that are to influence deeply the life of the
church and society in the future. This is our present privilege
and high honor. Our hands are just touching the keys of anew
and mighty instrument of spiritual power, the lines of which will
shortly run out into all the earth. Not pride and boasting but
bowed hearts and appealing prayer are fitting as the new vision
begins to open to our eyes.
The principle upon which the Sunday school editorial work was
done was voiced in the words of this same editor:9
The regnant thought with me in connection with all Sun-
day school work has been genuineness. Whatever we do, I have
felt, we must do honestly and sincerely, out of profound regard
for reality and truth. There must be no sham or hypocrisy.
"Statement to the Board of Sunday Schools, January, 1909.
9Year Book of the Board of Sunday Schools and the Department of
Sunday School Publications, of the Methodist Episcopal Church, 1908.
211
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
Whatever we do must at least have the merit of being honest.
We must face truth without fear; we must hate a lie in any
form; our work, if not finished, must at least be sound; we must
take no delight in vain show and pretension.
When Dr. McFarland with his far-sightedness became
sponsor for the graded system during the period of uncertainty
relative to the wisdom of such a departure, he committed Meth-
odism to a new pedagogical program and to a progressive theol-
ogy. At the General Conference of 1912 he scored a final victory
that put Methodism among the leaders in the Sunday school's
religious education program. His untimely death in 1913 would
have been a calamity indeed had his competent assistant,10 Dr.
Henry H. Meyer, not been capable of real leadership in the vital
matters to which the Editorial Department of the Sunday school
had committed the church.
The goal of Methodism has been translated into a concrete
standard, including aim, means, product (see p. 185), a standard
not unworthy of Methodism's great past nor of her future pos-
sibilities.
10Dr. Meyer had served as an assistant since Dr. Neely's second year
(1902) as corresponding secretary and editor of Sunday School Publications.
When Dr. McFarland became editor of publications, in harmony with the
legislation of 1008, Dr. Meyer became the editorial assistant and upon Dr.
McFarland's death in 1913 was appointed by the Board as editor of Sunday
School Publications, to which position he was elected by the General Con-
ference of 1916.
IN THE METHODIST EPISCOPAL CHURCH
APPENDICES
I. APPENDIX— STATISTICS
Table Showing the Annual Growth of the Sunday Schools of the
Methodist Episcopal Church from 1845 to the
Close of 1916.1
4
■ 8
c -g
•2 „,w
!
§1
OH
l
1
OHtc
IP
6.8 J
1845
5,005
47,252
268,775
$ 685.22
1846
6,111
61,090
320,630
2,336.88
2,603
1847
6,568
65,146
339,82o2
3,787.66
4, 188
1848
6,758
70,264
357,032
3,410.57
8,240
1849
7,334
73,874
392,233
4,058.74
9,014
1850
8,021
84,840
429,589
5,008.60
11,398
1851
8,706
93,56l
473,311
6,568.80
14,567
1852
9,074
98,031
504,679
7,258.09
13,243
1853
9,438
102,732
525,008
9,584.17
16,916
1854 •
9,908
107,649
553,o65
10,170.28
17,494
1855
10,469
H3,I59
579,126
U,38l.54
17,443
1856
10,600
H4,3I9
604,113
12,316.37
i6,775
1857
11,229
120,421
639,120
11,268.88
14,669
1858
11,834
131,344
695,302
11,299-57
32,315
1859
12,809
140,527
747,148
12,796.74
20,500
i860
13,447
148,632
807,988
12,007.32
I9,5i7
1861
13,600
149,705
826,239
11,214.64
17,498
1862
13,307
147,816
816,933
9,595.89
12,828
1863
13,088
148,582
841,706
12,978.48
20,233
1864
13,213
149,577
861,484
I7,839.47
18,892
1865
13,365
153,039
914,587
17,738.37
25,12-.'
1866
13,846
162,000
980,786
19,620.08
44,144
1867
15,292
171,695
1,083,525
23,203.82
31,270
1868
16,034
191,369
1,165,914
21,286.02
41,70s
1869
16,193
182,859
1,170,219
20,670.82
41,090
1870
16,440
181,230
1,197,674
22,406.83
48.2- i
'Figures taken from the Year Book, 1916.
! Annual Report gives the enrollment as 340,230 (see p. 27).
213
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
-4
- °
■
1
•0
s|
.2-o-S
1 £
sh
I
II
OH
J3
3
Ohu)
1871
17,244
192,197
1,250,493
$23,417 -57
50,163
1872
17,132
190,060
1,259,464
22,992.88
57,545
1873
17.936
195,484
1,324,187
21,473.20
60458
1874
18,475
201,534
1,380,978
19,274.60
87,700
1875
19,106
206,613
1,398,731
16,837.59
75,162
1876
19,473
210,020
1,446,027
15,742.48
102,024
1877
19,689
211,402
1,503,137
12,999.83
08,110
1878
19,904
212,442
1,511,389
32,968.27
77,644
1879
20,340
226,367
1,538,311
12,085.73
75,130
1880
20,835
221,545
1,595,900
17,693.19
75,363
1881
20,643
223,912
1,588,147
16,662.41
66,286
1882
21,152
226,702
1,638,895
16,564.37
75.821
1883
21,453
229,565
1,796,034
16,563.67
80,333
1884
22,176
237,472
1,760,436
16,969.19
86,082
1885
22,490
246,054
1,818,032
18,098.08
06,868
1886
23,104
257,849
1,897,368
18,563.08
110,996
1887
24,225
268,391
2,006,328
20,084 • 28
116,278
1888
25,096
278,017
2,086,348
20,453-9°
105,096
1889
25,828
286,768
2,188,077
22,524.05
"9,654
1890
26,919
296,785
2,313,644
25,581.52
103,841
1891
27,493
303,581
2,326,866
49,966.99
128,135
1892
28,223
310,162
2,369,782
25,241.81
116,966
1893
28,856
328,343
2,409,874
24.476.58
1 19.741
1894
29,862
348,685
2,510,539
22,542.78
154,082
1895
30,259
352,627
2,585,178
23,888.72
132,607
1896
30,917
357,329
2,608,514
21,265.16
126,424
1897"
31,175
349,o83
2,644,315
20,961.05
147,986
1898
31,686
350,388
2,679,246
25,205.85
124,910
1899
31,830
346,364
2,659,205
23.38i.47
107,378
1900
32,034
346,874
2,688,077
21,727.73
123.735
1 901
31.695
347,596
2,697,113
25,406.31
127,540
1902
32,390
351,402
2,758,429
26,340.18
130.855
1903
32,5"
349,895
2,774,747
26,865.38
127,386
1904
32,791
349,618
2,814,300
28,012.96
132,584
190s
33,184
354.402
2,872,974
29,918.68
150,623
1906
33,724
36i,439
2,934,327
30,084.30
164,118
1907
34.176
358,729
2,987,677
37,i27.96
144.252
'First year of reporting Home Department (that year 70,02.1), but its membership was not
to the enrollment of "scholars" until 1
IN THE METHODIST EPISCOPAL CHURCH
■o
1J
%
!
gj
iflS
s
M0 >v
■Sm.g
s£
W
OH
CO
OHco
Oiw
1908
34,663
362,404
3,071,087
$49,823.79
155,339
1909
34,783
366,712
3,482,946*
63,224.06
169,139
1910s
34,945
368,981
3,545,961
82,969.97
146,115
1911
35,528
372,594
3,629,758
97,480.86
155,107
1912
35,609
380,680
3,725,455
97,767.35
163,657
1913
35,799
384,044
3,843,654
134,679.90
177,923
1914
35,790
393,322
3,991,955
147,148.65
206,900
1915
36,028
403,787
4,598,69i6
161,850.05
236,525
1916
36,176
411,839
4,679,120
l62,993.53
204,717
2. Table of Sunday School Gifts to Missions, 1869-1916
1869 $117,661 1893 $401,266
1870 152,718 1894 393,793
1871 162,334 1895 379,9i6
1872 180,154 1896 382,004
1873 192,287 1897 373,713
1874 187,687 1898 382,520
1875 176,959 1899 38i,337
1876 163,066 1900 405,175
1877 i53,H4 1901 4H,334
1878 150,924 1902 432,531
1879 147,703 1903 470,295
1880 161,521 1904 484,332
1881 180,839 1905 510,773
1882 209,059 1906 537,9i 1
1883 225,932 1907 524,852
1884 240,841 1908 476,333
1885 243,816 1909 523,200
1886 278,333 1910 578,066
1887 324,666 1911 591,865
1888 351,871 1912 594,577
1889 375,767 1913 631,086
1890 385,061 1914 654,381
1891 392,283 1915 646,988
1892 398,576 1916 676,220
4 Cradle Roll and Home Department statistics were included beginning with 1909.
BThe statistics for 1910 and 191 1 seem to be inaccurate. In the annual reports the enroll-
ment of scholars for 1910 was 3.563,665 and for 191 1. 3.631.51"-
•These figures for 1915 and 1916 include officers and teachers, but in the Year Book for 1915
the designation is still "scholars," while in the 1916 Year Book the designation of the entire column
is changed from "scholars" to "total enrollment" without any change in figures.
215
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
3. Denominations Affiliated with the Sunday School Council, with
Sunday School Enrollment and Number of Communicants
as Shown in the Latest Reports7
Total Sunday
Communi- School Enroll-
cants, 1916 ment. 1916
Baptist, Ontario and Quebec 60,000 67,919
Baptist, National Convention 2,500,000 1,350,785
Baptist, Northern Convention 1.566,356 1,230,183
Baptist, Southern Convention 2,685,552 1 ,760,802
Baptist, Seventh Day 8,376 7,713
Brethren, Church of the 93,048 126,755
Christian "109,478 "100,000
Church of England, Canada 200,000 137,000
Congregational 780,414 766,103
Disciples 1,200,904 1,009,850
Evangelical Association 154,105 261,371
Evangelical (German Synod) 285,000 148,073
Evangelical, United "86,916 "147428
Friends 100,000 70,000
Lutheran (General Synod) 360,749 343>"8o
Methodist, Canada 378,802 461,927
Methodist Episcopal 4,033,123 4,679.120
Methodist Episcopal, South 2,111,118 1,924,698
Methodist, Free 37,212 74,897
Methodist Protestant 195,000 172,000
Presbyterian, Canada 333-457 340,4'3
Presbyterian, United 156.954 181,885
Presbyterian, United States 348,223 328.252
Presbyterian, U. S. A 1,560,000 1427,208
Protestant Episcopal 1,086,089 550,i 19
Reformed in America 130.943 131.890
Reformed in the United States 326,1 12 346,657
United Brethren 348,585 454-75
Total 21,236,516 18,601,103
II. APPENDIX-CONSTITUTION OF BOARD OF SUNDAY
SCHOOLS
CHAPTER IX
BOARD OF SUNDAY SCHOOLS
I. Incorporation
1 472, § 1. For the moral and religions instruction of our children, and
for the promotion of Bible knowledge among all our people, mere shall be a
7 Minutes Sunday School Coir.-. uary 10-18, lvi7. P- a
8 Last year's figures.
2l6
IN THE METHODIST EPISCOPAL CHURCH
Board of Sunday Schools, duly incorporated according to the laws of the
State of Illinois, and having its headquarters in the city of Chicago. The
said Board shall have general oversight of all the Sunday School interests of
the Methodist Episcopal Church, and shall be subject to such rules and regu-
lations as the General Conference from time to time may prescribe.
§ 2. The Board of Sunday Schools shall be composed of the Corre-
sponding Secretary of said Board and the Editor of Sunday School Publi-
cations, who shall be ex officio members thereof; three effective Bishops, one
member from each General Conference District, who shall reside therein, and
a sufficient number of members at large to make up the number of twenty-
nine as the entire membership of said Board. There shall be both lay and
clerical members, such as are expert in Sunday School work. All the mem-
bers of said Board except the two ex officio members shall be elected by the
General Conference upon nomination of the Board of Bishops.
§ 3. It shall be the duty of said Board to found Sunday Schools in
needy neighborhoods ; to contribute to the support of Sunday Schools re-
quiring assistance; to educate the Church in all phases of Sunday School
work, constantly endeavoring to raise ideals and improve methods; to de-
termine the Sunday School curriculum, including the courses for teacher
training; and, in general, to give impulse and direction to the study of the
Bible in the Church. It shall also be the duty of said Board, after consulta-
tion with the Editor of Sunday School Publications, to recommend to the
Book Committee the kind and character of literature, requisites, supplies, etc.
needed for use in our Sunday Schools ; and the Publishing Agents shall pro-
vide and publish such literature, requisites, and supplies as, in the judgment
of the Book Committee, the best interests of the Church may demand. It
shall also be the duty of said Board to promote such organizations of men
as the organized Bible classes, Brotherhoods, and kindred organizations.
§ 4. It shall be the duty of the Board of Sunday Schools to revise annu-
ally its list of members. In case any member representing a General Con-
ference District remove therefrom, it shall declare his office vacant, and in
case any member be inattentive to the duties of his office, or guilty of im-
proper conduct, it may remove him by a majority vote of all of the members
of said Board. All vacancies in said Board may be filled by a majority vote
of the remaining members thereof.
§ 5. The executive officers of the Board shall be the Corresponding
Secretary and the Editor of Sunday School Publications, whose duties shall
be as hereinafter defined.
§ 6. The German Editor of Sunday School Publications in Cincinnati
shall be the German Assistant Secretary of the Board of Sunday Schools,
without additional salary. He shall also be an advisory member of the
Board.
II. Corresponding Secretary
1f 473, § I- The General Conference shall elect quadrennially a Corre-
sponding Secretary of the Board of Sunday Schools. Under the provisions
217
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
of the Discipline and the authority, direction, and control of said Board, he
shall conduct its correspondence and business, except in so far as they relate
to the duties of the Editor of Sunday School Publications. It shall be his
duty to recommend to the Book Committee the preparation and publication
of such Sunday School requisites and supplies as in his judgment may be
necessary. His salary shall be fixed by the Board of Sunday Schools and
paid out of the funds thereof. He shall be ex officio a member of the Board.
§ 2. The Corresponding Secretary of the Board of Sunday Schools may
be suspended by said Board for any cause it may deem sufficient. In case
of such suspension said Board shall fix a time, at as early a date as practic-
able, for the investigation of his conduct, and shall send due notice thereof
to the Board of Bishops, who shall select one of their number to be present
and preside at said investigation. After such investigation, said Correspond-
ing Secretary may be removed by a majority vote of the entire Board of
Sunday Schools.
§ 3. Any vacancy in this office caused by death, resignation, or otherwise,
shall be filled by the Board until the Bishops, or a majority of them, shall
fill the vacancy.
III. Editor of Sunday School Publications
H 474, § 1. The General Conference shall elect quadrennially an Editor
of Sunday School Publications.
§ 2. He shall prepare and edit all books and literature included in the
Sunday School Curriculum, and all other required Sunday School publica-
tions.
§ 3. He shall be ex officio a member of the Board of Sunday Schools,
but his salary shall be fixed by the Book Committee and paid by the Publish-
ing Agents. He shall be amenable to the Book Committee as provided in
the Discipline.
IV. Other Officers
H 475, § 1. The Board shall elect from among its members a President,
two Vice-Presidents, a Recording Secretary, and a Treasurer. It may, at its
discretion, elect an Assistant Corresponding Secretary and such other Assist-
ants as it may deem necessary for the proper and efficient conduct of the
work of the Board.
i 2. All these officers shall be amenable to the Board for the faithful
performance of their duties and may be discontinued or removed by a ma-
jority vote of the Board. Their compensation shall be fixed by the Board
and paid out of its funds.
V. Conference Board of Sunday Schools
I 476, § 1. It shall be the duty of each Annual Conference to organize
a Conference Board of Sunday Schools. Said Board shall consist of the
218
IN THE METHODIST EPISCOPAL CHURCH
Superintendent of each District ex officio and an equal number of Laymen
and Ministers from each District. The Conference Board shall be auxiliary
to the General Board of Sunday Schools of the Methodist Episcopal Church
and shall have oversight of the Sunday School interests of the Conference,
and shall cooperate with the General Board in promoting the Sunday School
work of the Conference and of the denomination at large.
§ 2. Among the duties of the Conference Board shall be the holding
of Sunday School Institutes and other meetings of Sunday School workers,
the presentation of Standard requirements for Methodist Episcopal Sunday
Schools, the recommendation of the lesson helps authorized by the General
Conference, the distribution of literature issued by the Board of Sunday
Schools and the Methodist Book Concern, the stimulation of effective Sunday
School organization, instruction and equipment, the promotion of Sunday
School growth and extension, the encouragement of wise plans for Evangel-
istic efforts in the Sunday Schools and the promotion of the financial inter-
ests of the General Board of Sunday Schools. This Board shall take the
place of the Annual Conference Committee on Sunday Schools and make
an annual report of Sunday School conditions and progress to the Confer-
ence and to the Corresponding Secretary of the Board of Sunday Schools.
VI. Local Sunday School Board
If 477, § i. Every Sunday School of the Methodist Episcopal Church
shall be under the supervision of a Local Sunday School Board, and shall be
auxiliary to the Board of Sunday Schools of the Methodist Episcopal
Church.
§ 2. The Local Sunday School Board shall consist of the Pastor, who
shall be ex officio Chairman, the Sunday School Committee appointed by the
Quarterly Conference, the Superintendent, who shall be ex officio Vice-Chair-
man, and all other officers and teachers of the Sunday School elected or con-
firmed by the Local Board. In case of the withdrawal of Officers and Teach-
ers from the school, they shall cease to be members of the Board.
§ 3. It shall be the duty of the Local Sunday School Board, wherever
practicable, to organize the Sunday Schools into Temperance Societies, under
such rules and regulations as the Local Board may prescribe. The duty of
such Societies shall be to see that temperance instruction is imparted in the
Sunday School, and to secure, so far as possible, the pledging of its members
to total abstinence.
§ 4. It shall be the duty of the local Sunday School Board to promote
the standard requirements for Methodist Episcopal Sunday Schools as de-
termined by the General Board of Sunday Schools, and especially shall it
be the duty of the Local Sunday School Board to provide a class or classes
for the training of officers and teachers in the principles and methods of
religious education and Sunday School work.
§ 5. It shall be the duty of the Superintendent, together with the Local
Sunday School Board, to observe Sunday School Rally Day in each School
219
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
under his charge as provided in 11 480, § 6, and to take a collection in said
School at least once a year for the Board of Sunday Schools.
VII. Sunday School Officers and Teachers
1 478, § 1. The Superintendent shall be elected annually by ballot by
the Local Sunday School Board, subject to confirmation by the Quarterly
Conference at its first session after such election, and in case of a vacancy
the Pastor shall superintend or secure the superintending of the School
until such time as a Superintendent elected by the Local Sunday School
Board shall be confirmed by the Quarterly Conference.
§ 2. The other Officers of the School shall be elected annually by ballot
by the Local Sunday School Board.
§ 3. The Teachers of the School shall be nominated by the Superin-
tendent, with the concurrence of the Pastor, and shall be elected annually
by the Local Sunday School Board.
§ 4. The place of any Officer or Teacher habitually neglectful, inefficient,
or guilty of improper conduct, or of teaching contrary to the accepted doc-
trines of our Church, may be declared vacant by a vote of two-thirds of the
Local Sunday School Board present at any regular or special meeting. When
a Teacher ceases to teach, without the consent of the Superintendent, his
membership in the Local Sunday School Board shall thereby be discontinued.
§ 5. It shall be the duty of the Superintendent to report to each Quar-
terly Conference:
1. Name of Sunday School.
2. Number of officers and teachers.
3. Scholars — not including Home Department and Cradle Roll.
4. Members in Home Department.
5. Children on Cradle Roll.
6. Total enrollment in all departments, including Cradle Roll, Home De-
partment, Scholars, Officers and Teachers.
7. Average attendance.
8. Members of school who are Church Members, or Preparatory Mem-
bers, (a) Teachers and Officers; (b) Home Department; (c) other scholars
not including Cradle Roll.
9. Professed conversions of Members of the Sunday School.
10. Accessions to the Church from the Sunday School.
11. Current exin
12. Given for Missions.
13. Given for Board of Sunday Scl
14. Other benevolent collections.
15. To what extenl are the schools graded?
.:■■ the Sunday Schools furnished with the publications authorized
by our Church? Graded or uniform lessons?
17. Have the Sunday Schools Missionary Superintendents an d
mittees?
IN THE METHODIST EPISCOPAL CHURCH
18. Are they organized into Temperance Societies?
19. Miscellaneous.
Note. — He shall also, at the Fourth Quarterly Conference, render an
annual report on the above items.
VIII. District Superintendents
H 479, § 1. It shall be the duty of the District Superintendent to aid in
all possible ways in developing the efficiency of the Sunday Schools of his
district. He shall be especially required to promote graded organization,
graded instruction, teacher training, and Evangelism ; he shall also urge in
all Schools the use of the literature authorized by the General Conference
published by The Methodist Book Concern. He shall provide an annual
institute for the instruction and training of the Sunday School workers of
his District in the most effective methods of Sunday School work.
§ 2. It shall be the duty of the District Superintendent to bring the
subject of Sunday Schools before the fourth Quarterly Conference; and said
Quarterly Conference shall appoint a Committee of members of our Church
of not less than three nor more than nine for each Sunday School in the
Charge, to be called the Committee on Sunday Schools, whose duty shall be
as hereinafter described.
IX. Pastors
II 480, § 1. It shall be the duty of the Pastor, aided by the Superintend-
ent and the Committee on Sunday Schools, to decide as to what books and
other publications shall be used in the Sunday Schools.
§ 2. It shall be the special duty of the Pastor, with the aid of the other
Preachers and the Committee on Sunday Schools, to form Sunday Schools
in all our Congregations where ten persons can be collected for that purpose,
which Schools shall be auxiliary to the Board of Sunday Schools of the
Methodist Episcopal Church ; to engage the cooperation of as many of our
members as he can ; to visit the Schools as often as practicable ; to preach
on the subject of Sunday Schools and the religious instruction of children in
each Congregation at least once in six months ; to form classes, wherever
practicable, for the instruction of the larger children, youth, and adults in the
Word of God; and where he cannot superintend them personally, to see
that suitable Teachers are provided for that purpose.
§ 3. It shall be the duty of the Pastor faithfully to enforce upon par-
ents and Sunday School Teachers the great importance of instructing chil-
dren in the doctrines and duties of our holy religion ; to see that our cate-
chisms be used as extensively as possible in our Sunday Schools and fam-
ilies; and to preach to the children and catechize them publicly in the Sun-
day Schools and at public meetings appointed for that purpose.
§ 4. It shall be the duty of the Pastor in his Pastoral visits to pay spe-
cial attention to the children ; to speak to them personally and kindly accord-
221
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
ing to their capacity on the subject of experimental and practical godliness;
to pray earnestly for them; and diligently to instruct and exhort all parents
to dedicate their children to the Lord in Baptism as early as convenient.
§ 5. Each Pastor shall lay before the Quarterly Conference, to be en-
tered on its Journal, the number and state of the Sunday Schools in his
Pastoral Charge, and the extent to which he has preached to the children and
catechized them, and shall make the required report on Sunday Schools to
his Annual Conference.
§ 6. It shall be the duty of every Pastor to cause each Church under his
Charge to observe the first Sunday in October, or such other Sunday as may
be more convenient, as Sunday School Rally Day, and upon said day as part
of the service he shall take a collection to be devoted to the maintenance and
advancement of Sunday School work throughout the bounds of the Church.
The Pastor shall forward the said collection directly to the Corresponding
Secretary of the Board of Sunday Schools.
§ 7. The monthly Missionary offering taken in the Sunday School, as
provided in H 428, § 5, shall be divided as follows : to the Board of Foreign
Missions, forty-five per cent; to the Board of Home Missions and Church
Extension, forty-five per cent; and to the Board of Sunday Schools, ten
per cent.
X. Quarterly Conference Sunday School Committee
11 481, § 1. It shall be the duty of the Sunday School Committee appointed
by the Quarterly Conference to be in regular attendance at the Sunday School
session, and to assist the Pastor and the local Sunday School Board; to
secure needed supplies and requisites for the Sunday School ; and to cooper-
ate in providing facilities for the week-day recreational life of the young
people.
§ 2. It shall further secure adequate time for the Sunday School ses-
sion ; provide for a Sunday School anniversary in the Church service every
year; promote an annual house-to-house visitation to increase Sunday School
membership, Bible study and family worship in the home, and also aim to
secure every member of the Church as a member of some department of the
Sunday School.
IN THE METHODIST EPISCOPAL CHURCH
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223
HISTORY OF THE SUNDAY SCHOOL MOVEMENT
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224
IN THE METHODIST EPISCOPAL CHURCH
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Vincent, J. H. : The Chautauqua Movement.
Vincent, J. H. : Helpful Hints for the Sunday School Teacher.
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Vincent, J. H. : Normal Class, Vol. II.
Vincent, J. H. : Sunday School Institutes and Normal Classes.
Vincent, J. H. : A Year with Moses.
Vincent, J. H. : First Year with Jesus.
Vincent, J. H. : Second Year with Jesus.
Wesley's Journal.
Western Christian Advocate, February 21, 1917.
Wheeler, Henry: One Thousand Questions and Answers.
Wickens, S. B. : The New Sunday School Manual.
Winchester, C T.: The Life of John Wesley (1906).
INDEX
Abingdon, 50, 51.
Adult Bible Class and Teacher Train-
ing Monthly, 129
Adults,
Bible classes, 88, 163, 178, 1981., 2071.
Department for, 155, 177, 178, 194L
Schools for
In Wales, 36 ff.
In England, 38 ff.
Agents of the Sunday school, 76, 78f.,
i63ff., 179 f., 204f.
American Bible Society, 76, 81, 163,
203
American Sunday School Union, 58, 64
Apparatus for the Sunday school, 80,
81, 147 ff., 153, 207
Architecture, Sunday school, 56, 57,
94f., I49f., 184, 2o6f.
Arminian Magazine,
American, 50
London, 18
Asbury, Francis
Arrival in America, 43
Journal, 5 if.
Plans for educational, institutions,
5if-, 53f-
Atmore, Charles, 2of.
Benevolent Boards and the Sunday
school, i7of., i82f.
Berean Lessons, I35f., 139, 191, 193,
196, 199, 200, 208
Bible Instruction
In England, 18, 22, 30, 31, 35L, 38L
In America, 46, 58, 59, 66, 73L, 88,
90, 112, 113, 119, 131, I35ff.,
145, 208
Bible school, 112, 142, 176L
Bingley Church Sunday School, i8f.
Blackboard, Use of, 147L
Blake, Edgar, 181, 188, 204, 2iof.
Board of Sunday Schools of the Meth-
odist Episcopal Church
Organization, 174L
Objects, 176.
Standardization of Sunday Schools,
178, i84f
Departments, 181, 205
Grants, 184
Constitution, 2i6ff.
Bolton Sunday School, 19L, 2lf.
Book Concern, Methodist, and Sunday
schools, 55, 69L, 74L, 76, 81, 149,
I53f-, 207.
Bradburn, Mrs. Sophia Cooke, 17
British and Foreign Bible Society, 35
Bunting, Jabez, 24, 29
B
Baldwin University, Ohio, 124
Ball, Hannah, 16
Bangs, Nathan
History of the Methodist Episcopal
Church, 61
Secretary of the Board of Sunday
School Union, 61, 204
Barnes, Mrs. J. W., 173, 174, 188
Baxter, Richard, "Gildas Salvianus,"
13. H5f-
Bayley, Cornelius, 23
Calamities and the Sunday school
work
Burning of the Methodist Book Con-
cern, 76
European War, 95L
Civil War, 88f., 97ft.
Cholera, g6i.
Catechetical instruction, 29, 3 if., 34,
35, 38, 53. 54. 73. 87, 108, 116, 168
Catechism
In England, 108
227
228
INDEX
In Wales, 37L
In America, 53, 54, 55, 83, 107, 108,
140, 145
Charles, Thomas, 35ff.
Chautauqua Movement, I25ff., 209
Chester Sunday School, 23
Child Nurture, 14, i8f., 3of., 34, 112,
ii4f.
Child's Magazine, 67
Children's Church, 161
Children's classes, 15, 44ff.
Children's Day, I70f., 205
Children's meetings, isgf.
Children's societies, 12, 14
Church membership and the Sunday
school, 85, 89
Cincinnati Wesleyan Female College,
I24f.
Classification of the Sunday School,
i3of., I42f., 178
Coke, Thomas, Journal of, 50
Cokesbury College, 5off.
Collections
For the Sunday School Union, 82,
83f., 85, 103, 205, 206
For the Board of Sunday Schools,
178, i8of., i83f., 202, 205
For Missions, 144, 170, i8of., i83f.,
202, 205
For the Board of Education, i7of.,
205
College Voluntary Study Courses, 190L
Conversions and the Sunday school, 31,
34. 59. 67, 68, 73, 79, 86, 91, 94,
ioof., 107, io8ff., 112, 147, i62f.,
210
Cooke, Sophia, 17
Council of North American Student
Movements, 190
Courses of Study, 73f., 76, 107, i3off.,
I35tf-, I73f-, i85ff., 190, 2o8f.
Cradle Roll, 115, 206
Department of Extension, 179L
Department of Missionary Education,
180, 206
Department of Sunday School Instruc-
tion, 99L, 125, 205, 207
Dickins, John, 55
Dike, S. W., 116.
Doering, C. H., 168
Dougharty, George, 47ff.
Downey, David G., 175, 176, 179, 204,
211.
Duncan, W. A., 116
Durbin, John P., 55
Eclectic Sunday school library, 140
Editor of Sunday school books, 82f.,
95, I74f., 204, 212
Educational program of Methodism,
1 if., soff., 53f., I27f.
Eggleston, Edward, 138, 152, 156,
208
Elliott, William, 46f.
Ep worth League, 104
Examinations in the Sunday school
67, 141
Federal Council of Churches of Christ
in America, 187
First Methodist Sunday schools in
America, 46ff.
Fletcher, John, 22f.
Floy, Rev. James, 132
Foreigners, Sunday schools among.
103, 104, i66ff., 180 ,
Frontier, Sunday schools on the, 58,
167
Garrettson, Freeborn, 43, 44, 55, 59
Gary Plan, 184
German Sunday school work, 103, 166,
168, 199
Graded Curriculum, i3off., 135, I42f.,
I72ff., 178, 207
Graded Lesson Conference, The, 173
Gratuitous instruction in the Sunday
school, 19, 20, 21, 23, 25, 26, 40,
52,54
INDEX
229
H
Handwork in the Sunday school, 208
Hill, Rowland, 23
Home Department, 115, 116, 178
Huntingdon, Lady, 11
Hurlbut, Jesse L., 102, 204
Hymn books for the Sunday school,
70, 1 501.
I
Improved Uniform Lessons, i88ff., 209
Infant Department, 143.
Infant School, 80, 81, 129L
Inspectors and visitors, 21, 26
Institutes, conventions and Chautau-
quas, 100, 120, 121, I25ff., 129,
J47t 179. 209, 210
Instruction in the home, I2ff.
Instruction of Children, 26, 52, 54
Instructions for Children, 13, 14, 45
International Improved Uniform Les-
sons, i88ff., 209
International Lesson Committee, 139,
185, 186, 188
International Primary Union, 172
International Uniform Bible Lessons,
100, 105, 137ft., 163, 172L, i85ff.,
208
Irish Methodism and the Sunday
school, 24L
J
Jacobs, B. F., 138
Jacoby, Ludwig S., 168
James, J. A., 35
Janes, Edmund S., 163L
Kidder, Daniel Parish, 82L, 121, I30ff.,
158, 204, 209
Kingswood School, 12, 27
Lancaster, John, 23
Leeds School, 12, 23
Lesson Leaves, 100, 133, 135L, 207
Library Books for the Sunday school,
55, 74, 81, 82, 83, 88f., 91, 95, U2f.,
140, I53ff., 207
Liebhart, Henry, 168
Louisville Convention, 173
Lyceum Courses, 128
M
Manchester Sunday School, 23
Marriott, William, 24
Marsden, William, 26
Martin, S. W., 164L
Massachusetts Union Sabbath School
Society, 57f., 63L
McFarland, John T., I73f., 175, 179,
204, 2 1 if.
Memoriter Instruction, 27, 37, 66, 129,
141
Methodist Brotherhood, 177
Methodist Episcopal Church, South,
89, 140
Methodist Episcopal Sunday School
Association, New York, 58
Methodist Magazine,
London, 18
American, 50
Methodist Sunday schools (see Meth-
odist Sunday School Union)
First in America, 46ft.
Early schools, 55ft., 65L
Methodist Sunday School Society,
London, 25, 26
Methodist Sunday School Union,
Organization, 6 if., 203
Object, 62L
Early schools, 65L
Problems, 66f.
First aggressive steps, 67ff.
Merger with the Bible and Tract
Society, 74, 203
Decline, 76
Reorganization, 78L, 203
Resources of, 8if., 83!, 85, 103, 202
Ideals, 85
Incorporation and new charter, 101
Merger with the Board of Education
and Freedmen's Aid Society,
203L
230
INDEX
Reorganization under the title of the
Board of Sunday Schools of the
Methodist Episcopal Church,
174
Methods of instruction, I3f., i8ff., 42L,
58ff., 73f., I36ff., I42ff., 171, 207
Formal repetitions, 54, 65L, I45f.
Palestine Classes, 132, 133, 207.
Use of objects, I48f.
Meyer, Henry H., 188, 190, 204, 212
Missionary Circles, 170
Museums, biblical, 148L
Music in the Sunday school, 150ft.
N
Nast, William, 168
National Sunday School Teacher, 159
Neely, Thomas B., 128L, 204
Newcastle Orphan House, 12
Newcastle Sunday school, 21.
New York Sunday School Union, 7of.
Nipper t, L., 168
Normal Class, The, 140, 146
Normal College, 12 1, 166
Normal Department, 126, 129, I48f.
Normal Sunday School, 121, 1221.
Nuelsen, Henry, 168
Official recognition of the Sunday
school, First, 52
Organization of the Sunday school,
94, I52f., I59f., 178
Oxford League, 104
Palestine Classes, 132, 133, 207
Parental responsibility and the Sunday
school, 14, 16, 27, 32, 44, 45, 54,
107, H4ff.
Pastoral responsibility, I2ff., 44f., 52,
54, 69, 71, 76, 78, 79, 871-, 9of.
106, 107, 108, 114, ii7ff., 121, 205
People's Bible Institute, 129
Periodicals of the Sunday School
(American)! 92, i9iff.
Youth's Instructor and Guardian, 49
Child's Magazine, 67, 70
Sunday School Messenger, 76
Youth's Magazine (American), 80
Sunday School Advocate, 76, 80, 91,
99
The Sunday School Teacher, 135,
148, 156
The Normal Class, 140, 146
Sunday School Journal — Sunday
School Teachers' Journal — Sun-
day School Journal for Teachers
and Young People, 105
Sunday School Classmate, 80
The Adult Bible Class and Teacher
Training Monthly, 129
Periods in the development of Meth-
odist Sunday Schools in America,
201
Picnics for the Sunday school, 161
Pole, Dr. Thomas, 36
Printing press at Abingdon, 50, 51
Progressive System of instruction
i3off., 207
Purdy, Dr. Alfred S., 204
Prust, Stephen, 39
Raikes, Robert, 11, 16L, 18, 116
RaUy Day, 178
Recreation and the Sunday school, 161
Religious Education Association, 173,
211
Religious Tract Society (London), 35,
83
Rindge Fund, 104
Rodda, Richard, 23
Rural Problem and the Sunday school,
161, 183, 184
Secular Education in the Sunday school,
28ff., 53, 58£., 63, 129
Seminary Normal class, 123
Sessions of the Sunday school, 16, 94,
140, I57ff.
Slavery ami the Sunday school, 98L
Smith, William, 39L
INDEX
231
Social service work and the Sunday-
school. (See also Sunday school
work on the Frontier, among the
Indians, among the Negroes,
among Foreigners.)
Service to the poor
In England, 17, 20, 22, 25, 28, 29,
36f.
In America, 46, 53, 77, i6of., 162
Spanish department for New Mexico
and California, 168
Special agents of the Sunday school,
76, 78f., i63ff., I79f., 204L
Standardization of the Sunday school,
177L, 184L, 211
Standing committee on Lesson Courses,
187
Statistical reports of the Sunday school,
74,78,90, 179,205
Statistics of the Sunday school
In England, 18, 21, 34f
In America before 1827, 56f., 59
from 1 82 7- 1 840, 65f., 7off.
from 1840-1908, 8if., 85, 86, 87, 88,
89ff., 101, io2ff., 155
from 1908-1916, 199, 201, 206,
2i3ff-
Summary of the Sunday school move-
ment, 20lff.
Sunday School Advocate, 76, 80, 90, 99
Sunday school, The, and the church,
25, 28, 29, 32, 34, 88, 90, 205f.
Sunday School Classmate, 80
Sunday School Council of Evangelical
Denominations, 173, 185L, 187,
190
Sunday School Day, 177
Sunday School Editorial Association,
173
Sunday schools in Asia, Early, 4of.
Sunday school institutes, 105, 120, 121,
I25ff., 179, 209L
Sunday School Journal, 105
Sunday school legislation
In England, 27ff., 33L
In America, 51, 52L, 54L, 71, 76,
78f., 87L, 105, 106L, 174, 176,
182L, 2l6ff.
Sunday School Messenger, 76
Sunday school pastor, 69
Sunday school prayer meeting, 68, 1 1 1,
138
Sunday school problems, 66f., 69, 209L
Sunday schools and tracts, 35f., 71, 74,
75, 82, 121, 155,203,205
Sunday School Teacher, 135, 148, 156;
The National, 159
Sunday School visitors, 26, 160
Sunday school work among special
classes
On the Frontier, 58, 167
Among the Indians, 52, 58ff., 166
Among the Negroes, 47ff., 52, 65,
8of., 166
Among Foreigners, 103, 104, i66ff.,
180
Supplemental Lessons, 105, 141L, 178,
208
Swedish, Norwegian and Danish de-
partment, 168, 169
Teachers' meetings, 121
Teacher training, 68, 74, 100, U9ff.r
171, 178, 179, 184, 209
Text books of the Sunday school, 52,
55, 68f., 70, 73L, 79L, 83, 90, 113,
130, 132, 133L, 135L, I9iff.
Tract Society, 74L, 203
U
Uniform Lesson System, International,
100, 105, I37ff., 163, 172L, 185 ff.,
208
Uniform Lesson System, Improved In-
ternational, i88ff., 209
Vincent, B. T., 159
Vincent, John H., 133, 172, 204, 207,
208
General Agent Sunday School Union,
99, 165L
General Secretary of Sunday School
Union, 100
2T,2
INDEX
Relation to institutes and Chautau-
quas, ioo, I25f£.
Publications, 115
Methods, I36f.
Relation to the Home Department,
116
Vocational Guidance in the Sunday-
school, 160
W
Wales, Sunday schools in, 35ft.
Weekday instruction, 184, 191, 211
In England, 131., 16, 29
In America, 51
Wesleyan Sunday schools, state of, 341.
Wesley, Charles, 18
Wesley, John
Editor of Arminian Magazine, 1 1
School in his own house, 12
Relation to Zinzendorf, 1 5
Relation to Sunday School, 18, 19
On the instruction of children, I2ff.,
26, 27
In America, 15, 42, 43
Founding of American Methodism,
43.44
Wesley, Mrs. Susannah, 16
Winter sessions of the Sunday school,
91, 142, 143. 158
Wise, Daniel, 95, 165, 204, 207
Youth's Instructor and Guardian, 49
Youth's Magazine (America), 80
Youth's Magazine, The (England), 24
Zinzendorf, classes, 15
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