Catechism was used for the small children. This was followed by the
Worcester Catechism, compiled in 1822 by the ministers of the
Worcester Association of Ministers, Dr. Joseph Allen being the real
author. The Geneva Catechism in its three successive parts, followed
in order. In the Bible class, 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 Association, 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 titles 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 assistants in
the ministry, at large.
[11] Memoir of James P. Walker, with Selections from his Writings, by
Thomas B. Fox. American Unitarian Association, 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 Association 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 God, 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; Noble Lives and Noble Deeds, Dole's
Catechism of Liberal Faith, Mott's History of Unitarianism,
Pulsford's various manuals on the Bible, Mrs. Jaynes's Illustrated
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 Illustrated
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 assist 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 Massachusetts 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
coarse yarn, while the heart throbbed with anxiety for the dear ones gone
to the war. A noble 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 noblest of Boston's sons passed through her
streets at their head, his mother 'thanked God for the privilege of seeing
that day.' The same spirit went into the work of educating the freedmen.
Young men and women, the noblest 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
associations 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 Association, and that we pledge ourselves to an
active and hearty support of those cherished convictions which constitute
our liberal faith." In response to their request, the conference selected
an assistant 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 assistance 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.
[Sidenote: Women's Auxiliary Conference.]
At the National Conference session of 1878, held at Saratoga, where much
enthusiasm had been awakened, it was suggested that the women, who had been
hitherto listeners only, should take an active part in, denominational
work. At a gathering in the parlor of the United States Hotel, called by
Mrs. Charles G. Ames, Mrs. Fielder Israel, Mrs. J.P. Lesley, and one or two
others, a plan of action was adopted that led, in 1880, to the formation of
the Women's Auxiliary Conference. The aim of this organization was to
quicken the religious life of the churches, to stimulate local charitable
and missionary undertakings, and to raise money for missionary enterprises;
but its work was to be done in connection with the National Conference, and
not as an independent organization. The purpose was stated in a circular
sent to the churches immediately after the organization was effected.
"Hitherto," it was said, "women have not been specially represented upon
the board of the National Conference, and have not fully recognized how
helpful they might be in its various undertakings or how much they
themselves might gain from a closer relation with it. But the time has now
come when our service is called for in the broad field, and also when we
feel the need of being at work there; for our faith in the great truths of
religion is no less vital than that of our brethren; and since the service
we can render, being different from theirs, is needed to supplement it, and
because it is peculiarly women's service, we must do it, or it will be left
undone. It is one of the glories of such a work as ours that there is need
and room in it for the best effort of every individual; indeed, without the
faithful service of all it must be incomplete."
In 1890, after ten years of active existence, the conference had about
eighty branches, with a membership of between 3,000 and 4,000 women. Much
of the success of the conference was due to its president, Abby W. May.
Miss May was well known as a philanthropist and educator, and had occupied
many prominent positions before she assumed the presidency of the
auxiliary; but this was her first active work in connection with the
denomination.
[Sidenote: The National Alliance.]
Admirable as were the aims, and excellent as was the work of this
organization, it was auxiliary to the National Conference, and had no
independent life. After the first enthusiasm was past, it failed to gain
ground rapidly, the membership remaining nearly stationary during the last
few years of its existence. As time went on, therefore, it became evident
that a more complete organization was needed in order to arouse enthusiasm
and to secure the loyalty of the women of all parts of the country. The New
York League of Unitarian Women, including those of New York, Brooklyn, and
New Jersey, organized in 1887, showed the advantages of a closer union and
a more definite purpose; and the desire to bring into one body all the
various local organizations hastened the change. It was seen that, in the
multiplication of organizations, there was danger of wasting the energies
used, and that one efficient body was greatly to be desired.
In May, 1888, a committee was formed for the purpose of drafting a
constitution for a new association, "to which all existing organizations
might subscribe." The constitution provided by this committee was adopted
October 24, 1890, and the new organization took the name of the National
Alliance of Unitarian and Other Liberal Christian Women. The object
proposed was "to quicken the life of our Unitarian churches, and to bring
the women of the denomination into closer acquaintance, co-operation, and
fellowship." In 1891 there were ninety branches, with about 5,000 members.
While the membership, doubled under the impulse of the new organization,
the increase in the amount of money raised was fivefold.
The admirable results secured by the Women's Alliance, which has finally
drawn all the sectional organizations into co-operation with itself, are in
no small measure due to the energy and the organizing skill of the women
who have been at the head of its activities. Mrs. Judith W. Andrews, of
Boston, was the president during the first year of its existence. From 1891
to 1901 the president was Mrs. B. Ward Dix, of Brooklyn, who was succeeded
by Miss Emma C. Low, of the same city. Mrs. Emily A. Fifield, of Boston,
has been the recording secretary; Mrs. Mary B. Davis, of New York, the
corresponding secretary; and Miss Flora L. Close, of Boston, the treasurer
from the first.
[Sidenote: Cheerful Letter and Post-office Missions.]
In 1891 the executive board appointed a committee to organize a Cheerful
Letter Exchange, of which Miss Lilian Freeman Clarke was made the chairman.
One of its chief purposes is to cheer the lonely and discouraged, invalids
and others, by interchange of letters and by gifts of books and
periodicals. To young persons in remote places it affords facilities for
securing a better education, with the aid of correspondence classes. By
means of a little monthly magazine, The Cheerful Letter, religious teaching
is brought to many persons, who in this find a substitute for church
attendance where that is not possible. Through the same channel, as well as
by correspondence, these workers help young mothers in the right training
of their children. Libraries have been started in communities destitute of
books, and struggling libraries have been aided with gifts. Forty
travelling libraries are kept in circulation.
Although much had been done to circulate Unitarian tracts and the other
publications of the American Unitarian Association, by means of
colporteurs, by the aid of the post-office, as well as by direct gift of
friend to friend, it remained for Miss Sallie Ellis, of Cincinnati, in
1881, to systematize this kind of missionary effort, and to make it one of
the most valuable of all agents for the dissemination of liberal religious
ideas. Miss Ellis was aided by the Cincinnati branch of the Women's
Auxiliary, but she was from the first the heart and soul of this mission.
"If there had been no Miss Ellis," says one who knew her work intimately,
"there would have been no Post-office Mission. Many helped about it in
various ways, but she was the mission."
Miss Ellis was a frail little woman, hopelessly deaf and suffering from an
incurable disease. Notwithstanding her physical limitations, she longed to
be of service to the faith she cherished; and the missionary spirit burned
strong within her. "I want," she said often, "to do something for
Unitarianism before I die"; but the usual avenues of opportunity seemed
firmly closed to her. At last, in the winter of 1877-78, Rev. Charles W.
Wendte, then her pastor, anxious to find something for her to do, proposed
that she should send the Association's tracts and copies of the Pamphlet
Mission to persons in the west who were interested in the liberal faith.
She took up this work gladly, and during that winter distributed 1,846
tracts and 211 copies of the Pamphlet Mission in twenty-six States.
A tract table in the vestibule of the church was started by Miss Ellis; and
she not only distributed sermons freely in this way, but she also sold
Unitarian books. It was in 1881 that she was made the secretary of the
newly organized Women's Auxiliary in Cincinnati, and that her work really
began systematically. At the suggestion of Mrs. Mary P. Wells Smith,
advertisements were inserted in the daily papers, and offers made to send
Unitarian publications, when requested. Many doubted the advisability of
such an enterprise, but the letters received soon indicated that an
important method of mission work had been discovered. Rev. William C.
Gannett christened this work the Post-office Mission, and that name it has
since retained.
Only four and one-half years were permitted to Miss Ellis in which to
accomplish her work,--a work dear to her heart, and one for which her many
losses and sufferings had prepared her. During this period she wrote 2,500
letters, sent out 22,000 tracts and papers, sold 286 books, and loaned 258.
The real value of such work cannot be rightly estimated in figures. Through
her influence, several young men entered the ministry who are to-day doing
effective work. She saved several persons from doubt and despair, gave
strength to the weak, and comfort to those who mourned. At her death, in
1885, the letters received from many of her correspondents showed how
strong and deep had been her influence.[3]
The movement initiated by Miss Ellis grew rapidly, and has become one of
the most valuable of all agents for the dissemination of liberal religious
ideas. In the year 1900 the number of correspondents was about 5,000, and
the number of tracts, sermons, periodicals, and books distributed was about
200,000. The extent of this mission is also seen in the fact that in that
year about 8,000 letters were written by the workers, and about 6,000 were
received.