In May, 1883, Rev. Henry G. Spaulding became the secretary; and the work of publishing modern manuals was largely extended.[13] At the suggestion and with the co-operation of the secretary there was organized, November 12, 1883, the Unitarian Sunday School Union of Boston, having for its object "to develop the best methods of Sunday-school work." At about the same time a lending library of reference books was established in connection with the work of the society. In the autumn of 1883 the society began to hold in Channing Hall weekly lectures for teachers. In 1885 The Dayspring was enlarged and became Every Other Sunday, being much improved in its literary contents as well as in its ill.u.s.trations. The same year the society was incorporated, and the number of directors was increased to include representatives from all sections of the country; while all Sunday-schools contributing to the society's treasury were given a delegate representation in its membership. Mr. Spaulding continued his connection with the society until January 1, 1892.

Rev. Edward A. Horton, who had for several years taken an active part in the work of the society, a.s.sumed charge February 1, 1892. Mr. Horton was made the president, it being deemed wise to have the head of the society its executive officer. During his administration there has been a steady growth in Sunday-school interest, which has demanded a rapid increase in the number and variety of publications. The book department has been taxed to the utmost to meet the demand. A new book of Song and Service, compiled by Mr. Horton, has reached a sale of nearly 25,000 copies. A simple statement of "Our Faith" has had a circulation of 40,000 copies, and in a form suitable for the walls of Sunday-school rooms it has been in considerable demand.[14] A series of lessons, covering a period of seven years, upon the three-grade, one-topic plan, has been largely used in the schools. Besides the twenty manuals published in this course of lessons, forty other text-books have been published, making a total of sixty in all, from 1892 to 1902.[15] There have also been many additions to Sunday-school helps by way of special services for festival days, free tracts, and statements of belief. The Channing Hall talks to Sunday-school teachers have been made to bear upon these courses of lessons. Every Other Sunday has been improved, and its circulation extended. The number of donating churches and schools has been steadily increased, the number in 1901 being 255, the largest by far yet reached. At the annual meeting of the society and at local conferences representative speakers have presented the newest methods of Sunday-school work. Sunday-school unions have been formed in various parts of the country, and churches are awakened to a new interest in the work of religious instruction. "Home and School Conferences" have been held with a view to bringing parents and teachers into closer sympathy and co-operation.

[Sidenote: Western Unitarian Sunday School Society.]

In the west the first movement towards Sunday-school activities began in 1871 with the publication of a four-page lesson-sheet at Janesville, Wis., by Rev. Jenkin Lloyd Jones. This was continued for two or three years.

Through the interest of Mr. Jones in Sunday-school work a meeting for organization was called in the fourth church, Chicago, October 14, 1873, when the Western Unitarian Sunday School Society was organized, with Rev.

Milton J. Miller as president and Mr. Jones as secretary. At the meeting the next year in St. Louis a committee was appointed to prepare a song-book for the schools, which resulted in the production of The Sunny Side, edited by Rev. Charles W. Wendte. The next step was to establish headquarters in Chicago, where all kinds of material could be furnished to the schools, with the necessary advice and encouragement. Through successive years the effort of the society was to systematize the work of Unitarian Sunday-schools, to put into them the best literature, the best song and service books, the best lesson papers, and other tools,--in short, to secure better and more definite teaching, such as is in accord with the best scholarship and thought of the age.[16]

In 1882 the society became incorporated, and its work from this time enlarged in all directions. To develop these results more fully, an Inst.i.tute was held in the Third Church, Chicago, in November, 1887, at which five sessions were given to Sunday-school work, and two to Unity Club interests. In the course of several years of encouraging success, the Inst.i.tute developed into a Summer a.s.sembly of two or more weeks'

continuance at Hillside, Helena Valley, Wis., which still continues its yearly sessions. In May, 1902, The Western Sunday School Society was consolidated with the national organization; and the plates and stock which it possessed were handed over to the Unitarian Sunday School Society. A western headquarters is maintained in Chicago, where all the publications of the two societies are kept on sale.

[Sidenote: Unity Clubs.]

As adjuncts to the Sunday-school, and to continue its work for adults and in other spheres of ethical training, the Unity Club came into existence about the year 1873, beginning with the work of Rev. Jenkin Ll. Jones at Janesville. In the course of the next ten years nearly every Unitarian church in the west organized such a club, and the movement to some degree extended to other parts of the country. In 1887 there was organized in Boston the National Bureau of Unity Clubs. These clubs devoted themselves to literary, sociological, and religious courses of study; and they furnished centres for the social activities of the churches. About the year 1878 began a movement to organize societies of young people for the cultivation of the spirit of worship and religious development. This resulted in 1889 in the organization of the National Guild Alliance; and in 1890 this organization joined with the Bureau of Unity Clubs and the Unitarian Temperance Society in supporting an agency in the Unitarian Building, Boston, with the aid of the Unitarian a.s.sociation. The Young People's Religious Union was organized in Boston, May 28, 1896; and in large degree, it took the place of the Bureau and the Alliance, uniting the two in a more efficient effort to interest the young people of the churches.[17]

[Sidenote: The Ladies' Commission on Sunday-school Books.]

In the autumn of 1865, Rev. Charles Lowe, then the secretary of the Unitarian a.s.sociation, invited a number of women to meet him for the purpose of conference on the subject of Sunday-school libraries. At his suggestion they organized themselves on October 12 as The Ladies'

Commission on Sunday-school Books, with the object of preparing a catalogue of books read and approved by competent persons. At the first meeting ten persons were present, but the number was soon enlarged to thirty; and it was still farther increased by the addition of corresponding members in cities too remote for personal attendance. Among those taking part in the work of the commission at first were Miss Lucretia P. Hale, Miss Anna C.

Lowell, Mrs. Edwin P. Whipple, Mrs. Ednah D. Cheney, Mrs. A.D.T. Whitney, Mrs. S. Bennett, Mrs. Caroline H. Dall, Mrs. E.E. Hale, Mrs. E.P. Tileston, and Miss Hannah E. Stevenson.

The commission not only aimed to select books for Sunday-school libraries, but also those for the home reading of young persons and for the use of teachers. It undertook also the procuring of the publication of suitable juvenile books. The first catalogue was issued in October, 1866, and contained a list of two hundred books, selected from twelve hundred examined. In the spring of 1867 a catalogue of five hundred and seventy-three books was printed, as the result of the reading of nineteen hundred volumes.

In the beginning of its work the commission did not confine its activities to the selecting of juvenile books; for the Sunday School Hymn and Tune Book, published in 1869, was largely due to its efforts. Under the administration of Mr. James P. Walker the Sunday School Society undertook to procure the publication of a number of books of fiction suitable for Sunday-school libraries, and offered prizes to this end. The commission gave its encouragement to this effort, read the ma.n.u.scripts, and aided in determining to whom the prizes should be given. The result was the publication of a half-dozen volumes by the Sunday School Society and the Unitarian a.s.sociation. The society also aided to some extent in meeting the expenses of the commission, though these were usually met by the a.s.sociation.

For many years the books approved by the commission were grouped under three heads: books especially recommended for Unitarian Sunday-school libraries; those highly recommended for their religious tone, but somewhat impaired for this purpose by the use of phrases and the adoption of a spirit not in accord with the Unitarian faith; and those profitable and valuable, but not adapted to the purposes of a Sunday-school library. Every book recommended was read and approved by at least five persons, discussed in committee of the whole, and accepted by a two-thirds vote of all the members. Books about which there was much diversity of opinion were read by a larger number of persons. This cla.s.sification proved rather c.u.mbersome, and it was often found difficult to decide into which list a book should be placed; and the result was that about 1890 the simpler plan was adopted of putting all t.i.tles in their alphabetical order, with explanatory notes for each book. In 1882 the list of books for teachers was discontinued as being no longer necessary.

Annual lists of books have been published by the commission since 1866; and, in addition, several catalogues have been issued, containing all the books approved during a period of five years. In the early days of the commission, supplementary lists for children and young persons were issued, containing books of a more secular character than were thought suitable for Sunday-school libraries. Gradually, it has extended its work to include the needs of all juvenile libraries; and these books are now incorporated into the one annual catalogue. In thirty-four years the commission has examined 10,957 books, and has approved 3,076, or about one-third.[18]

[1] Sunday School Times, September 15, 1860.

[2] Asa Bullard, Fifty Years with the Sabbath Schools, 37.

[3] C.A. Bartol, The West Church and its Ministers, Appendix.

[4] See the Remains of Nathaniel Appleton Haven, with a Memoir of his life, by George Ticknor.

[5] The Hanc.o.c.k Sunday-school a.s.sembled at eight in the morning and at one in the afternoon, Moses Grant being the first superintendent.

[6] At the school of the Twelfth Congregational Society, Carpenter's Catechism was used for the small children. This was followed by the Worcester Catechism, compiled in 1822 by the ministers of the Worcester a.s.sociation of Ministers, Dr. Joseph Allen being the real author. The Geneva Catechism in its three successive parts, followed in order. In the Bible cla.s.s, use was made of Hannah Adams's Letters on the Gospels, under the immediate charge of the Pastor. A hymn-book issued by the Publishing Fund Society was in use by the whole school.

[7] Christian Examiner, March, 1830, VIII. 49.

[8] Ibid., May, 1838, XXIV. 182.

[9] Joseph Allen, History of the Worcester a.s.sociation, 261-264.

[10] In 1852 was published a graded series of eight manuals of Christian instruction for Sunday-schools and families,--a result of the activities of the Sunday School Society. The t.i.tles and authors of these books were Early Religious Lessons; Palestine and the Hebrew People, Stephen G. Bulfinch; Lessons on the Old Testament, Rev.

Ephraim Peabody; The Life of Christ, Rev. John H. Morison; The Books and Characters of the New Testament, Rev. Rufus Ellis; Lessons upon Religious Duties and Christian Morals, Rev. George W. Briggs; Doctrines of Scripture, Rev. Frederic D. Huntington; Scenes from Christian History, Rev. Edward E. Hale. Two other books connected with the early history of Unitarian Sunday-schools properly demand notice here. In 1847 was published The History of Sunday Schools and of Religious Education from the Earliest Times, by Lewis G. Pray, who was treasurer of the Boston Sunday School Society from 1834 to 1853, and chairman of its board of agents from 1841 to 1848. He was one of the first workers in the establishing of Sunday-schools in Boston, and he zealously interested himself in this cause so long as he lived. He compiled the first book of hymns used in Unitarian schools, and also the first book of devotional exercises. For twenty years he was superintendent of the school connected with the Twelfth Congregational Society, holding that place from its organization in 1827. In one of the concluding chapters of his book Mr. Pray gave an account of the early history of Unitarian Sunday-schools in Boston and its neighborhood. In 1852 was published a series of addresses which had been given by Rev. Frederick T. Gray at Sunday-school anniversaries and on other similar occasions. The volume contains most interesting information in regard to the origin of Sunday-schools in Boston, and the beginnings of the Sunday School Society, as well as the work of Dr. Tuckerman and his a.s.sistants in the ministry, at large.

[11] Memoir of James P. Walker, with Selections from his Writings, by Thomas B. Fox. American Unitarian a.s.sociation, 1869.

[12] The first of these was Rev. Edward H. Hall's First Lessons on the Bible, which appeared in 1882; and it was soon followed by Professor C.H. Toy's History of the Religion of Israel.

[13] Among these were Religions before Christianity, by Professor Charles Carroll Everett, D.D., 1883; Manual of Unitarian Belief, by Rev.

James Freeman Clarke, D.D., 1884; Lessons on the Life of St. Paul, by Rev. Edward H. Hall, 1885; Early Hebrew Stories, by Rev. Charles F.

Dole, 1886; Hebrew Prophets and Kings, by Rev. Henry G. Spaulding, 1887; The Later Heroes of Israel, by Mr. Spaulding, 1888; Lessons on the Gospel of Luke, by Mr. Spaulding and Rev. W.W. Fenn, 1889; A Story of the Sects, by Rev. William H. Lyon, in 1891. In 1890 appeared the Unitarian Catechism of Rev. Minot J. Savage, though not published by the Sunday School Society. These books attracted wide attention, were largely used in Unitarian schools, and were adopted into those of other sects to some extent. In 1886 the president of the American Social Science a.s.sociation publicly urged the use of the ethical manuals of the society by all Sunday-schools. Several of these books were republished in London, and Dr. Toy's manual was translated into Dutch. The society also published a new Service Book and Hymnal, which went into immediate use in a large number of schools, and did much for the enrichment of the devotional exercises and the promotion of an advanced standard of both words and music in the hymns.

[14] The Fatherhood of G.o.d, the Brotherhood of Man, the leadership of Jesus, salvation by character, the progress of mankind onward and upward forever.

[15] Among the publications under Mr. Horton's administration, which may justly be called significant, are: Beacon Lights of Christian History, in three grades; n.o.ble Lives and n.o.ble Deeds, Dole's Catechism of Liberal Faith, Mott's History of Unitarianism, Pulsford's various manuals on the Bible, Mrs. Jaynes's Ill.u.s.trated Primary Leaflets, Miss Mulliken's Kindergarten Lessons, Story of Israel and Great Thoughts of Israel, in three grades, Fenn's Acts of the Apostles, Chadwick's Questions on the Old Testament Books in their Right Order, Mrs. Kate Gannett Wells's forty Ill.u.s.trated Primary Lessons, and Walkley's Helps for Teachers. Mr. Horton, during this ten years, has written fourteen manuals on various subjects.

Co-extensive with the large increase of text-books has been the enrichment of lessons by pictorial aids. Excellent half-tone pictures have been prepared from the best subjects.

[16] Among the publications of the Western Unitarian Sunday School Society have been Unity Services and Songs, edited by Rev. James Vila Blake, and published in 1878; a service book called The Way of Life, by Rev.

Frederick L. Hosmer, issued in 1877; and Unity Festivals, services for special holidays, 1884. Of the lesson-books published by the society, those that have been most successful have been Corner-stones of Character, by Mrs. Kate Gannett Wells; A Chosen Nation, or the Growth of the Hebrew Religion, by Rev. William C. Gannett; and The More Wonderful Genesis, by Rev. Henry M. Simmons. In 1890 the society entered upon the publication of a six-year course of studies, which included Beginnings according to Legend and according to the Truer Story, by Rev. Allen W. Gould; The Flowering of the Hebrew Religion, by Rev. W.W. Fenn; In the Home, by Rev. W.C. Gannett; Mother Nature's Children, by Rev. A.W. Gould; and The Flowering of Christianity, the Liberal Christian Movement toward Universal Religion, by Rev. W.C.

Gannett.

[17] The objects of The Young People's Religious Union are: (a) to foster the religious life; (b) to bring the young into closer relations with one another; and (c) to spread rational views of religion, and to put into practice such principles of life and duty as tend to uplift mankind. The cardinal principles of the Union are truth, worship, and service. Any young people's society may become a member of the Union by affirming in writing its sympathy with the general objects of the Union, adopting its cardinal principles, making a contribution to its treasury, and sending the secretary a list of its officers. The annual meeting is held in May at such day and place as the executive board may appoint. Special union meetings are held as often as several societies may arrange. The Union has its headquarters at Room 11, in the Unitarian Building, Boston, in charge of the secretary, whose office hours are from 9 A.M. to 1 P.M. daily. Organization hints, hymnals, leaflets, helps for the national topics, and other suggestive materials are supplied. The national officers furnish speakers for initial meetings, visit unions, and help in other ways.

The Union maintains a department in The Christian Register, under the charge of the secretary, for notes, notices, helps on the topics, and all matters of interest to the unions, and also publishes a monthly bulletin in connection with the National Alliance of Unitarian Women.

[18] In the thirty-five years which comprise the life of the commission a gradual but marked change has been in operation. Sunday-school libraries are being used less and less, and town libraries have become much more numerous and better patronized by both old and young. In the spring of 1896 the question arose in the commission whether, with the decline of the Sunday-school library, the need which called it into being had not ceased to exist; and, in order to secure information as to the advisability of continuing its work, cards were sent to 305 ministers of the denomination and to 507 public libraries, mostly in New England, asking if the lists of the commission were found useful, and whether it was desired that the sending of them should be continued. From Unitarian ministers 209 replies were received, one-half using the lists frequently and the other half occasionally or for the selection of special books. From the town libraries cordial replies were received in 220 instances, most of them warmly approving of the lists, which had been found very useful. The result of this investigation was to bring the commission more directly into touch with the various libraries, and to give it a better understanding of their needs.

XII.

THE WOMEN'S ALLIANCE AND ITS PREDECESSORS.

The Unitarian body has been remarkable for the women of intellectual power and philanthropic achievement who have adorned its fellowship. In proportion to their numbers, they have done much for the improvement and uplifting of society. In the early Unitarian period, however, the special work of women was for the most part confined to the Sunday-school and the sewing circle. Whatever the name by which it was known, whether as the Dorcas Society, the Benevolent Society, or the Ladies' Aid, the sewing circle did a work that was in harmony with the needs of the time, and did it well. It helped the church with which it was connected in many quiet ways, and gave much aid to the poor and suffering members of the community.

Nor did it limit its activities to purely local interests; for many a church was helped by it and the early missionary societies received its contributions gladly.

Before the organization of the Benevolent Fraternity of Churches, the women of Boston raised the money necessary for the support of the ministry at large in that city. One of the earliest societies organized for general service, was the Tuckerman Sewing Circle, formed in 1827. Its purpose was to a.s.sist Dr. Tuckerman in his work for the poor of the city by providing clothing and otherwise aiding the needy. The work of this circle is still going on in connection, with the Bulfinch Place Church; and every year it raises a large sum of money for the charitable work of the ministry at large.

The civil war helped women to recognize the need of organization and co-operation, on their part. In working for the soldiers, not only in their homes and churches, but in connection with the Sanitary Commission, and later in seeking to aid the freedmen, they learned their own power and the value of combination with others. In Ma.s.sachusetts the work of the Sanitary Commission was largely carried on by Unitarians. In describing this work, Mrs. Ednah D. Cheney has indicated what was done by Unitarian women.

"During the late war," she wrote, "a woman's branch of the Sanitary Commission was organized in New England. Mary Dwight (Parkman) was its first president; but Abby Williams May soon took her place, which she held till the close of the war. With unwearied zeal Miss May presided over its councils, organized its action, and encouraged others to work. She went down to the hospitals and camps, to judge of their needs with her own eyes, and travelled from town to town in New England, arousing the women to new effort. These might be seen, young and old, rich and poor, bearing bundles of blue flannel through the streets, and unaccustomed fingers knitting the coa.r.s.e yarn, while the heart throbbed with anxiety for the dear ones gone to the war. A n.o.ble band of nurses volunteered their services, and the strife was as to which should go soonest and do the hardest work. Hannah E.

Stevenson, Helen Stetson, and many another name became as dear to the soldiers as that of mother or sister. A committee was formed to supply the colored soldiers with such help as other soldiers received from their relations; and, when one of the n.o.blest of Boston's sons pa.s.sed through her streets at their head, his mother 'thanked G.o.d for the privilege of seeing that day.' The same spirit went into the work of educating the freedmen.

Young men and women, the n.o.blest and best, went forth together to that work of danger and toil."[1]

[Sidenote: Women's Western Unitarian Conference.]

It was such experiences as these that encouraged Unitarian women to enter upon other philanthropic and educational labors when the civil war had come to an end. Leaders had been trained during this period who were capable of guiding such movements to a successful issue. The example of the women of the evangelical churches in organizing their home and foreign missionary a.s.sociations also undoubtedly influenced, to a greater or lesser degree, the women of the liberal churches. After the organization of the National Conference, Unitarian women began to realize, as never before, the need of co-operation in behalf of the cause they had at heart.[2] It was in the central west, however, that the first effort was made to organize women in the interest of denominational activities. In 1877, at the meeting of the Western Unitarian Conference held in Toledo, it was voted that the women connected with that body be requested to organize immediately for the purpose of co-operating in the general work of the conference. At this meeting two women, Mrs. E.P. Allis of Milwaukee and Mrs. Mary P. Wells Smith of Cincinnati, were placed on the board of directors.

At the next annual meeting of the Western Conference, held in Chicago, the committee on organization, consisting of thirteen women, reported the readiness of the women to give their aid to the conference work, saying in their report "that we signify not only our willingness, but our earnest desire to share henceforth with our brothers in the labors and responsibilities of this a.s.sociation, and that we pledge ourselves to an active and hearty support of those cherished convictions which const.i.tute our liberal faith." In response to their request, the conference selected an a.s.sistant secretary to have charge of everything relating to the work of women. They also recommended that the women of the several churches connected with the conference should organize for "the study and dissemination of the principles of free thought and liberal religious culture, and the practical a.s.sistance of all worthy schemes and enterprises intended for the spread and upholding of these principles." In 1881, at St.

Louis, there was organized the Women's Western Unitarian Conference, with Mrs. Eliza Sunderland as president and Miss F.L. Roberts as secretary.

During the seventeen years of its existence this conference raised much money for denominational work, developed many earnest workers, and accomplished much in behalf of the principles for which it stood. It aided in the support of several missionaries, organized the Post-office Mission and made it effective, and encouraged a number of women to enter the ministry.