Univ.of 111. Library 51 19(7 ANCIENT AND MODERN SUNDAY-SCHOOL METHODS TEIR ORIGIN , ORGANIZATION , GOVERNMENT OFFICERS AND LITERATURE. BY R. H. BOYD, D. D., LL. D. FIRST EDITION. NASHVILLE. TENN.: NATIONAL BAPTIST PUBLISHING BOARD. 1 900 . COPYRIGHTED BY DR. R. H. BOYD, NASHVILLE, TENN. 1009 . PREFACE. The aim of this little book is to furnish the Sunday-school teacher, in compact form, a comprehensive statement of Sunday-school methods. The Sunday-school has become so essential in modern church life and has de- veloped such great complexity, both in or- ganization and method, in the growth of ideas with regard to education in general and the duties of the church in particular, that it has taken on new character of importance. The author has had thirty-five years of ex- perience ; first, as pastor ; second, as superin- tendent and teacher, and third, as Secretary of the National Baptist Publishing Board, which Board has had the supervision of both the Sunday-school and its literature, and has kept these continually in mind from three points of view. First, the organization and growth of the Sunday-school ; second, the gov- ernment and officers of the Sunday-school; ( 3 ) 4 PREFACE. third, the literature and teachings of the Sun- day-school, especially in the rural and desti- tute regions. Many admirable books have been written of late on Sunday-school and its work; and the intention and purpose of the author in this little lecture or booklet is not to supplant any of these, but it is his hope and highest ambition to stimulate and encourage the Sunday-school worker to a more thorough research and more complete study of both the ancient and modern Sunday-school methods, in order that he or she may become more thoroughly acquainted with and better equipped for the onward march of the great Sunday-school army that is doing so much to spread the Word of God systematically among the rising generation. If this booklet proves a help to one earnest Sunday-school worker, the author will feel richly rewarded for his labor and prayers spent in preparing it. He dedicates and sends it forth with the earnest prayer that it will be helpful and serviceable to the thousands of Sunday-school workers in the rural districts. I am respectfully, The Author. CONTENTS PAGB PREFACE 3 INTRODUCTION 7 CHAPTER I. THB SUNDAY-SCHOOL : ITS ORIGIN AND PURPOSE. . . 9 CHAPTER II. THB SUNDAY-SCHOOL : ITS ORGANIZATION AND GROWTH 19 CHAPTER III. THB SUNDAY-SCHOOL : ITS GOVERNMENT AND METHODS 28 CHAPTER IV. SUNDAY-SCHOOL OFFICERS: THEIR APPOINTMENT, CALLING, QUALIFICATION AND WORK, 38 CHAPTER V. OUR SUNDAY-SCHOOL LITERATURE*. ITS HISTORY, ITS PUBLICATION AND VALUE 49 CHAPTER VI. THE STATUS OF SUNDAY-SCHOOL WORK IN AMER- ICA 66 CHAPTER VII. SUNDAY-SCHOOL PUBLISHING PLANTS AND PERIOD- ICALS 71 ( 5 ) INTRODUCTION. The subject of which this little book treats must be of abiding interest to all Christian workers, especially to those who have de- light in the work of the Sunday-school. In these times when such particular attention is being given to the highest possible devel- opment of the young spirtually, it is very necessary that they who would lend them- selves and their talents to the Sunday-school movement shall be familiar with its origin, history, progress and present status. The reader cannot look through the pages of this volume, even hurriedly, without seeing the splendid arrangement of a vast amount of information in so small a compass. It seems to me that Dr. Boyd has given much time to this book to be able to gather so much information that could have been ob- tained only by consulting many sources. Busy ( 7 ) 8 INTRODUCTION. teachers will fird that each division of the work is a “ready reference,” a thing to be very much desired in these days, when so much knowledge is to be sought for by those who would serve as instructors in our Sun- day-schools. Indeed, it is not only essential that our teachers shall know how to teach, but it is necessary that they shall know wha,t to teach. To know the origin and history of any great movement is the first duty of one who enlists in the Cause. In order that one may give himself helpfully and intelligently to a cause, he must feel the inspiration that comes from a knowledge of the righteous- ness of its purpose and the solidity of its foundation. I commend this little volume to the great army of Sunday-school workers with the firm conviction that the author has done a great service to the movement by putting such a concise treatment of the subject pre- sented into their hands. Nathaniel H. Pius. ANCIENT AND MODERN SUN- DAY-SCHOOL METHODS. CHAPTER I. THE SUNDAY-SCHOOL : ITS ORIGIN AND PURPOSE. The term Sunday-school brings together two words, Sunday, the Christian Sabbath, and school, which convey the idea of a modern institution of learning. It is possi- ble that the words Bible institution convey a clearer meaning to the reader than the words Sunday-school. ITS ORIGIN. We have many Jewish traditions and sacred history examples of ancient Bible schools or institutions, where historv and (9) ANCIENT AND MODERN 10 i i: sacred oracles were taught to the young. Referring to the Jewish traditions. Dr. Trumbull in his Yale lectures tells us that Methuselah was taught by Mishna before the flood, and that after the flood Shem and Eber had a house or a school of instruction ; that Abraham was a student of one of the sacred books at three years of age, and that he was afterwards instructed by Melchizedek in matters concerning the priesthood ; that Moses taught a Bible school, and that Jethro and the young Joshua were his pupils. We are assured by tradition that King Heze- Jdah was a great friend to the Bible schools of his day, and used to go with his children to see that they were properly taught. Let us now turn from Jewish traditions to history. Josephus says that from the days of Moses down to his own days it was customary for the Jews to assemble in their synagogues every Sabbath to learn the law as it was taught by the rabbi, and that every Jew thus trained was so familiar with SUNDAY-SCHOOL METHODS. 11 the laws that he could repeat them as readily as he couid his own name. Other writers tell us that Bible schools were common throughout Palestine in connection with the synagogues at the beginning of the Christian era. The essential features in all these Bible schools resembled our modern Sunday- school. The Jewish children from five to ten years of age were taught the Bible texts only, and afterward they were instructed in other schools in what would correspond to our catechisms, commentaries and lesson helps. Such were the Bible schools at the time 6i our Lord’s birth. We must there- fore suppose that he, like other Jewish chil- dren, attended the Bible school at Nazareth. We are thus assured by both tradition and sacred history that God has provided in all ages for the religious training of the children. We have only to consult the Bible to find that it abounds in injunctions to teach the law of God to the young. When God gave his reasons for selecting Abraham as his 12 ANCIENT AND MODERN special agent for a great work, He says* “For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment.” We also find that Moses, in giving the law to the Israelites, said, “These words, which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy chil- dren.”] One cannot read the New Testament with- out seeing that the idea of teaching was as prevalent in the days of Christ and the apos- tles as it i3 in this day. We find Christ at the age of twelve years in the temple, amidst the doctors, teaching; that is, he was both asking and answering questions. Matthew says that Christ went about in all Galilee teaching in the synagogues. We find it recorded in the Acts of the Apostles that “they ceased not to teach and preach.” Again, “Paul and Barnabas con- SUNDAY-SCHOOL METHODS. 13 tinued in Antioch, teaching and preaching the word of the Lord.” One of the early ecclesiastical writers says, “The apostolic church made the school the connecting link between herself and the world.” He further says, “So popular and influential were the Christian schools of the fourth century, that Julian, the apostate, issued an edict suppressing Christian teach- ing in the schools he sought to take under his control.” Christians were persecuted and accused of propagating their cause by getting the children into their schools. AH these early schools, however, were only Bible schools. Writers differ as to the origin of the modern Sunday-school idea, but from what we can learn from history, the modern Sun- day-school movement originated in the latter part of the eighteenth century, almost con- temporaneously with the modern missionary movement. Wc, therefore, must conclude that the same divine impulse that moved the 14 ANCIENT AND MODERN Christian churches to organize societies for the propagation of the Gospel in home and foreign lands, prompted the organization of the Sunday-school movement for the moral and religious education of the ignorant and neglected children of Christian countries. ITS ORIGINAL PURPOSES. However widely historians may differ as to the origin of the modern Sunday-school, they all agree that the first Sunday-schools were missionary in their character and methods, being designated exclusively for the neglected children of the poor. They were, however, not at first a part of the regular organized church work, but were de- pendent upon the benevolent enterprises and supervision of individual men and women who felt called to the work by the Holy Spirit. In these schools the children were taught reading, writing and the sacred cate- chisms. In many instances these benevolent men and women did not teach the schools SUNDAY-SCHOOL METHODS. 15 themselves, but teachers were paid small sums for their services, the object being to furnish the children with a limited, ele- mentary education. Tne reader must bear in mind that there were no public schools at that day, either in Europe or America, and that education among the laboring classes was almost entirely neglected during the early part of the eighteenth century. The church, which has always been the schoolmistress of the world, had become so indifferent to the spiritual welfare of the people, especially of the lower classes, as to leave them without any religious instruc- tion. There was a corresponding decline of morals and piety in America. That colonial clergy were, like their brethren in England and the masses of the people, openly profane, or totally indifferent to religion. As strange as it may seem, it was at this critical period that the remarkable revival of religion that characterized the middle of the eighteenth century took place. The churches therefore 16 ANCIENT AND MODERN began laying great stress on the work among the children, although it is generally con- ceded that the honor of modern Sunday- school belongs to Mr. Robert Raikes, of Gloucester, England. It is said that a Chris- tian woman was conversing with Mr. Raikes one day in Gloucester on the subject of edu- cating the young, when he pointed to a group of neglected children on the streets and said, “What can we do with them?” She replied, “Let us teach them to read, and take them to church.” As to his purpose of establishing this modern Sunday-school, we will allow him to speak. He says, “I was expressing my con- cern to one at the forlorn and neglected state of the children, and was told if I were to pass through the streets on Sunday it would shock me indeed to see the crowd of chil- dren who were spending this sacred day in noise and riot to the extreme annoyance of all decent people. I was determined to make some little effort to remedy this evil. Hav- SUNDAY-SCHOOL METHODS. 17 ing four persons who had been accustomed to instruct children, I engaged to pay the same sum they required for receiving and instructing such children as I should send to them every Sunday morning. The chil- dren were to go soon after ten o’clock in the morning and stay until twelve; they were then to go home and return at one, and after reading the lesson they were to be conducted to the church. After church they were to be employed in reading the cate, chisms until half-past five, and then to be dismissed with the injunction to go home without making a noise, and by no means to play in the streets.” It will be seen from this quotation that the purposes of this modern Sunday-school were for both the secular and religious train- ing of the children. The Sunday-school of the present is essen- tially a Bible school. It is no longer the place designated to merely look after poor and neglected children, to get them off the 18 SUNDAY-SCHOOL METHODS. streets, nor to look after their physical needs. The public school of to-day has taken up these phases of work, and nobly is it per- forming the task. Specialists of all kinds are engaged there seeking the best possible means of improving the boy and the girl physically and mentally. Now the Sunday- school is working and praying for the spir- itual uplift of all the people, hence the “Cradle Roll” and the “Adult Classes." Con- secrated men and women are spending time, talent and money to fit themselves as Bible teachers. Indeed it has gone out that Bible trained and learned teachers must be de- veloped to meet the demand, and it may be well said now, that “The final test of the Sunday-school is the result. A well-or- ganized Sunday-school is organized for a purpose: to save the lost, to build up the right ideal of life, to increase in the knowl- edge of the Bible, to give the world wide vision." CHAPTER II. THE SUNDAY-SCHOOL: ITS ORGANIZATION AND GROWTH. ITS ORGANIZATION. Most writers date the organization of the modern Sunday-school movement from the work of Mr. Robert Raikes, Gloucester, Eng- land, which he started in the month of July, 1780. But for our purpose we must date it from the time it was taken in charge by and became a part of the different evangeli- cal Christian churches, or at least from the date that the Bible was introduced and made a text-book in these schools. Mr. Raikes as editor was able to direct the attention of the press and people to the new work. It is said that even the Queen of England soon became interested in this work, and sent (19) 20 ANCIENT AND MODERN for Mr. Raikes in order to learn something of his new movement. Due credit must be given to that apostle of religion, Mr. John Wesley, who was quick to see the value of this work and bring it to the attention of his followers both in Eng- land and America. Bishop Asbury, of the Methodist Episcopal Church of America, was the first to suggest the organization of the modern Sunday- school in connection with his church, and conducted this organization in Hanover County, Virginia, in 1786, six years after the work of Mr. Raikes had begun. It was, however, left to the Baptists, first to bring the open Bible into the Sunday- school as a text-book. It is said that Mr. Wm. Fox, of London, England, deacon of a Baptist church, in the year 1795, feeling that the aim of Mr. Raikes was secular rather than religious, put the Bible into the Sunday- school, and thus transformed it into a reli- gious as well as a moral institution. The SUNDAY-SCHOOL METHODS. 21 Baptists may well feel proud that one of their number performed so great a service for Christianity. It will not be out of place here to state that throughout all the modern Sunday-school movements the Baptists have been among the foremost in the work. The first Baptist Sunday-school in America was organized at Pawtucket, R. I., in 1797. The first Sunday-school organized in New York City was by a Negro woman, Kate Fergu- son. The first Sunday-school society in America was organized in Philadelphia, Pa., in 1791. and the first Sunday-school Convention of a national character held in America, was in New York City, October 3, 1832. It is said that there were 220 delegates in attendance, and fifteen states were represented. The most historic Sunday-school Conven- tion, the one that marked the beginning of the present modern international Sunday- school idea, was held in Indianapolis, Indi- ana, April 16, 1872. At this meeting twen- 22 ANCIENT AND MODERN ty-two states were represented, together with many foreign countries. It was at this historical meeting that the first international system of uniform Sunday-school lessons was adopted. This change, like the first, was at the suggestion and under the leadership of that noted Baptist layman and Bible scholar, Mr. B. F. Jacobs, superintendent of the Mich- igan Avenue Baptist Sunday-School, Chicago, 111. Upon his suggestion and under his leadership, a committee was appointed to arrange a course of limited texts from the Bible that would lead to a systematic study of the entire book during the period of seven years. This first committee consisted of twenty-three members representing the United States, Canada, Australia and India, and was composed of both laymen and cler- gymen, some of whom were among the most noted scholars of the age. The organization of the modem Sunday- school idea has long carried with it the church idea. SUNDAY-SCHOOL METHODS. 23 Dr. Blackall, in speaking of the relation of the Sunday-school work to the church, says in the following language: “No school can properly exist without direct relation to some church. Any other condition is abnormal. Whether a home- school or mission-school, it is the church at work, on the gospel plan, teaching the word of life. It bears a relation to the church as real as does the prayer-meeting. It is one of the strong arms of the church: the right hand that grasps and wields the sword of the Spirit to cut down error and slay sin. Viewed in this light, it may well be regarded as the teaching session of the church, next only to the preaching session, in which all have a part, and from which neither youth nor age should think of gradu- ating. “This being the case, it is obvious that the maintenance of the school should not devolve upon a few, but be the work of the church as such. Its needs ought to enter into the 24 ANCIENT AND MODERN estimates of the year, and provision should be made for it as cheerfully as for the pas- tor’s salary or other necessary items of ex- pense, leaving the contributions of the school, in the main, free from missionary purposes along the same lines and at the same times as are adopted by the church.” From the above statement we can readily see that our modern Sunday-schools must have system, and system is organization or systematic arrangement. The fundamental principles that are essential to a proper and complete organization of any body or insti- tution are: first, a purpose of organizing; second, the object to be accomplished; third, systematic arrangement of the several parts of a whole, so that each part will contribute to the object to be accomplished. It is with this fact in view that we have our modern Sunday-school idea. ITS GROWTH. Under this systematic arrangement, our modern Sunday-school has made rapid SUNDAY-SCHOOL METHODS. 25 growth. This rapid growth which is the outcome of our modern Sunday-school idea cannot readily be attributed to any one sect or denomination, as each knew and felt that its preparation as well as its office of dissemi- nating gospel training, depended largely upon its activity in teaching the rising gen- eration. Hence we find this awakening of all the religious denominations to the task set before them. The growth of the modern Sunday-school idea has made progress in proportion to the activity of Bible teaching. This Bible teach- ing may be profitably characterized or sys- tematized into three distinct periods, which for convenience we will give under three heads: First: the memorizing period. Second: the catechismal period. Third : the systematical period. The first idea of our modern Sunday- school teachings was to teach the youth to memorize verses, and even chapters of the 26 ANCIENT AND MODERN Bible. There are those still living who can recollect young men and women, living in the same village or community, who were noted for the number of Bible verses they could memorize. This teaching is not to be condemned, as its benefits are great bless- ings to those who avail themselves of it. The catechismal period grew possibly out of the sectarian or denominational idea, in which each denomination endeavored to formulate and deduce the Bible into creeds or doctrines suited to the particular needs of their own denomination. This period brought with it its blessings, and caused a rapid growth of Protestant ideals. The Baptists were not slow to discover their opportunity and seize upon it. A backward glance over Baptist statistics will show how rapid was the growth of the Bap- tist denomination during this period. A noted Baptist divine said upon one oc- casion : “If all the books were burned except the Bible, the Baptists would have nothing SUNDAY-SCHOOL METHODS. 27 to fear.” Again: “An open Bible without note or comment is a Baptist safeguard in any community.” The systematical period: “This period, as we have before stated, dates back to 1872, when each denomination began a systematic study of the Bible in concert. This period brought into activity both the pen and the press. Each sect or denomination found use for its ripest scholars. Men and women in every walk of life, from the day laborer to the President of the United States, from the servant girl to the mistress of the White House, have taken a part in the religious ac- tivity brought about by the rapid growth of this systematic teaching of the word of God in the modern Sunday-school, known as the International Sunday-School Lesson Helps. CHAPTER III. THE SUNDAY-SCHOOL : ITS GOVERNMENT AND METHODS. It is generally conceded by a majority of the best informed writers of the age, both religious and secular, that the beginning of the modern Sunday-school ideals was the beginning of the modern religious reform and has proven to be the great safeguard which .has conducted civil and religious liberty to its present high state of perfec- tion. It has proven to be one of the greatest human institutions, and I believe is accepted by all as a great divine agency, which is only surpassed by the church itself in its impor- tance in spreading and perpetuating divine truth. There has been considerable discus- sion both on the platform and by the press (28) SUNDAY-SCHOOL METHODS. 29 as to whether the Sunday-school is the church at work, or a working church. It is, however, certain that the two are insepara- ble. ITS GOVERNMENT. It makes a great difference whether we start with the right ideas in regard to Sun- day-school government, or whether we start with the wrong ideas. Therefore it is best here to state once for all, so that it may be definitely settled, that the Sunday-school is a branch of the church to which it is at- tached — whether this Sunday-school be a regular Sunday-school, held in the audito- rium, or in the lecture-room, or in the base- ment, or whether it is one of the mission branch schools, or a house school; whether the officers selected are appointed by the church or elected by pupils assembled, whether provision is made by the church for supplies, literature and library, or whether the pastors and officers attend in person, or only give their influence — the Sunday-school so ANCIENT AND MODERN is a branch of the church, and should be un- der the government and control of the same. There are Sunday-schools whose officers and teachers act as though they were en- tirely independent of the church, but this is a great mistake. There are churches also who treat their Sunday-schools as no parent would treat his child. They allow the Sun- day-school teachers and workers to raise all the money for current expenses. They take no heed to the needs of the schools in respect to furnishing it with music books, Bibles, lesson helps, libraries, or with any of the necessary paraphernalia that go to make up a well-regulated Sunday-school. This is negligence on the part of the church and its officers, and is therefore a great mistake. It is but natural under such conditions that the Sunday-school workers should feel that if they are compelled to provide all the “sinews of war,” they are able to direct the expenditure of the same, regardless of the wishes of the pastors and deacons, or eveD SUNDAY-SCHOOL METHODS. 31 of the church itself. Therefore the church is by duty bound to provide for the needs of the Sunday-school, and should be as care- ful at its regular meetings to make provi- sion for the current expenses of the Sunday- school as it is for the pastor’s salary or other incidental expenses. Any church having control of the Sunday- school has a perfect right to say who shall or who shall not superintend its school, even though it does not appoint the superintend- ent and officers or even nominate them. It is by necessity compelled to hold the veto power, and say who shall or who shall not exercise these functions. The pastor of the church is the pastor cf the Sunday-school also, and it is a fatal mistake if his face is unfamiliar in the Sunday-school, or his voice is rarely heard. The pastor whose school is loyal to him, will find that from the ranks of the Sunday-school, he will get his most active and best working members. In mission schools where there is no regu 32 ANCIENT AND MODERN lar organized church, the school may assume the responsibility of being self-governing, but even in such a case, as soon as a church is formed, though this church is made up of converts from the Sunday-school, the church should and must assume the au- thority. The foregoing statements are no new con- clusions in Baptists ranks, for you will notice In Hiscox’s Church Directory, which was adopted for use in Baptist churches as early as 1850, on page 117, in speaking of the mission of a Baptist church, under the head of Sabbath-schools, the following, which is worthy of note, as it has become the settled doctrine of the entire Baptist denomination. Dr. Hiscox says, “The school is created by, is dependent on, and under the absolute con- trol of the church. In this case the church appoints its officers and teachers, yearly per- haps, the same as they would appoint a com- mittee for any other specific work — either with or without instructions, with or with- SUNDAY-SCHOOL METHODS. out power to fill vacancies, as they may pre- fer. The church is responsible for its sup- port, and under obligations to maintain a watchful guardianship over its welfare, and the manner in which the work is performed. When the period of their office expires, they report to the church, which re-appoints them, or fills their places with others.” Dr. Blackall, one of the ablest Sunday- school writers, in speaking of the relation of the church and Sunday-school, says, "No school can properly exist without direct rela- tion to some church. Any other condition is abnormal.” Dr. Schauffier, who is indeed a noted writer and Sunday-school superintendent, says, "The church is not a branch of the Sunday-school, but the Sunday-school is a branch of the church.” Dr. Burton, speaking upon the same sub- ject, says in the following terse language: “The Sunday-school as now existing is an agency of the Christian church. It is to be 34 ANCIENT AND MODERN classed along with public worship, preaching, prayer-meeting, as one of the means by which the church seeks to accomplish its great aim, the conversion of men, and their salvation in Christian character.” We must conclude therefore that the church is the source of government for the Sunday-school. Each officer must of neces- sity be a member of the church of which the Sunday-school is a branch, in fellowship with the church, and subject to its discipline. ITS METHODS. The method in all intelligent, self-directed work is subordinate to the purpose. But it should be understood that it by no means follows that method is unimportant. A good method therefore consists simply in such an adjustment of means to the existing condi- tions as is conducive to the attainment of the end in view. We may further conclude that if the end is important to such an ad- SUNDAY-SCHOOL METHODS. 35 justment, then the method is inferior in im- portance only to the end itself. The best work can be done, and the most satisfactory results attained only by the use of the best means. When we are provided with good implements, we must learn the best way to use them. Such a knowledge does not come to us intuitively, but must be sought with diligence and patience, and of course this also involves some cost of time and effort, and perhaps money, but the re- sults will be abundant. People are accustomed to speak of success- ful Sunday-school management as if it were a great mystery. It is generally regarded as something requiring unusual conditions and an exceptional personnel. This is mis- apprehension pure and simple. The man- agement of a successful Sunday-school is none of these things. Misapprehension grows out of an overestimate of what really constitutes success, rrd rn underestimate of the ability of availiable people to achieve it, 36 ANCIENT AND MODERN together with misconception of the kind of work for which they are born. The trouble with most Sunday-school management is that there is too little com- mon sense in it. We are apt to overlook practical needs and practical methods when we assume its responsibilities. The founda- tion of all good Sunday-school management lies in thorough organization, and this in turn begins with the office creating power, and this office creating power is with the church. Sunday-school management de- pends largely for success upon the officers who are conducting it, together with the in- terest manifested by them, and the principle by which they manage and administer disci- pline in kindness tempered by love. In fact the sole reward for the Sunday-school worker is a labor of love — love for God, love for the human race, and love for the salvation of our souls. We close this chapter by asserting firmly that the best motto that can be adopted is SUNDAY-SCHOOL METHODS. 37 that of “Baptist Sunday-schools for Baptist Churches ” There is every reason why Bap- tist churches should maintain Baptist Sun- day-schools. It must not be forgotten that in a large sense Baptists stand alone, not accepting human tradition and influence, and are governed only by the principles that are taught in the Bible. In the face of all these difficulties that may arise, this shall be sufficient to demand that our children and youths shall be taught the whole truth. Where there is a Baptist church, there is a capacity to maintain a Baptist Sunday- school. No Baptist Sunday-school should be organized without direct relation to some church by which it can be sustained. The mission school should be planted only where it is likely to grow into a church, or to be- come a feeder to the church. CHAPTER IV. SUNDAY-SCHOOL OFFICERS : THEIR APPOINT- MENT, CALLING, QUALIFICATION AND WORK. Since it is definitely decided that the Sun- day-school is a branch of the church and under its control, it follows that the officers should be appointed by the same. The fol- lowing list of officers will be found useful to a well-organized and well-regulated Sun- day-school: First, the superintendent and associate or assistant superintendent ; second, teachers; third, organist, pianist or both, if necessary; fourth, chorister or a leader of the singing; fifth, secretary; sixth, treas- urer, and seventh, librarian. Special or standing committees for various objects are often found beneficial and. in fact, are almost indispensable to a well-regulated Sunday- (38) SUNDAY-SCHOOL METHODS. 39 school. The following is possibly some of the most needed of these committees: first, an executive committee; second, a libarry committee; third, social committee; fourth, an invitation committee; and beside these, extra occasions may require special commit- tees — for such occasions as Children’s Day, Bible Day, Christmas festivals, etc. All of these committees should be nominated by the superintendent at the teachers’ meeting, with some teacher as the chairman of each committee. APPOINTMENT OP SUNDAY-SCHOOL OFFICERS. The first and most important office to be filled in the modern or well-regulated Sun- day-school is that of the superintendent and his assistant or associate. Too much impor- tance cannot be placed upon this appoint- ment, for the Sunday-school being a branch of the church, the superintendent is the chief officer in the Sunday-school, while, of course, he is amenable to the power which 40 ANCIENT AND MODERN placed him in the office, whether that power be by the vote of the membership of the church assembled or an official board of the church, consisting of the pastor and deacons ; he is second in command in the Sunday- school. The pastor being the chief officer of the church in all of its departments of work, the superintendent is, therefore, a sub- ordinate to him, though more in name than in fact, as the character of his work necessarily renders his plans operative and his decisions final in nearly every thing connected with the management of the school. The appointment, therefore, of such an important officer is next in importance to the call of the pastor, and should be pre- ceded by great thought and prayer. As the pastor and deacons are best acquainted with the work and needs of the church the super- intendent should be nominated by the pastor with the consent of the deacons or possibly it would be of more importance, and bring the work in closer relation with the church, SUNDAY-SCHOOL METHODS. 41 if the pastor and deacons should nominate the superintendent and have his nomination confirmed by the church in its regular busi- ness meeting. It would certainly be out of place for the superintendent to be elected by the school and equally as awkward for him to be nominated from the floor by some irresponsible member for favoritism. After the appointment of the superintendent and his assistants it would be well to give him time and allow him the privilege of nominat- ing his associate officers, especially the teachers who must of necessity become his cabinet. THE SELECTION OR APPOINTMENT OF TEACHERS. While the teachers’ work differs from that of the superintendent, it is, indeed, not less important. We sometimes hear the ques- tion asked, “Who should teach ?” This, how- ever, never rises in a mind that has a clear conception of the aims and purposes of the Sunday-school. We should just as well ask 42 ANCIENT AND MODERN the question, “Who should preach?” or “who should pastor the church?” It follows that teachers should be selected after careful con- sideration with the following facts in view: first, his calling, his qualification and ability to teach. With these facts ascertained, the superintendent should consult with the pas- tor and deacons and bring the name of each teacher separately before them, as well as the number desired. The teachers, when appointed, should counsel with the assistant superintendent in the appointment of the organist, chorister, secretary, treasurer, librarian and other committees. THE CALLING AND QUALIFICATION OF SUNDAY-SCHOOL OFFICERS. While we have just discussed the methods and care with which officers should be se- lected, it is now in order to say a word con- cerning their calling and qualification. It must be kept in mind that all of this material of which officers are made is to be sought SUNDAY-SCHOOL METHODS. 43 out and found among the membership of tho church of which the Sunday-school is a branch. But' it might not possibly be out of place to make a selection from a sister Bap- tist church. This, however, should never be done unless it is thoroughly warranted by all the surrounding circumstances, and even then officers so selected should feel called upon to put themselves in closer relation with the church selecting them. As teaching is of divine origin, and the work to be accomplished must have divine sanction in order to attain its purpose, it naturally follows that, first of all, these ap- pointees should have divine calling, and there certainly could not be any divine call- ing of an alien or stranger. Hence divine calling can only come to consistent, regen- erated believers in Christ Jesus. It is not enough that a superintendent or teacher should be known as a moral, gentle, modest lady or gentleman in his or her community; he or she must first be members of a church 44 ANCIENT AND MODERN — members of a Baptist church — sound in the doctrines and principles of that church. They must be believers — firm believers — in the Bible which they are expected to teach. When the Savior was ready to turn over the divine mission to the Apostle Peter, he inquired of him diligently three times, “Lov- est thou me more than these?” Receiving the affirmative answer, he commanded him to “ Feed my lambs.” We see that the blessed Savior claims his followers as sheep, and their children as lambs. He was un- willing to commit the care of such a precious charge to the hands of any except a loving friend. If you love me, you will keep in memory my sayings; you will regard my wishes; you will guard with great care that which I hold precious and sacred. Hence he diligently inquires, “LovesL thou me?” And then commands, “Feed my lambs” This should be a settled question in the selection of Sunday-school officers. Those who are called upon to teach divine truth and SUNDAY-SCHOOL METHODS. 45 stamp indelibly upon the receptive minds of tender youth the commands of the doctrines of the Lord Jesus Christ, thereby moulding character, shaping the destiny, and fixing the immortality of souls, not only for the future generations, but for all time and eter- nity — I say that they should be firm be- lievers in Bible truth; they should be con- sistent, practical Christians; they should be active and useful members of the church; known to all as lovers of the Lord Jesus Christ, to undertake this all-important divine task. THE WORK OP SUNDAY-SCHOOL OFFICERS. The first and most important work to be accomplished by the officers in well-regu- lated, modern Sunday-schools is organiza- tion and classification of the school for its future work. They will of necessity be called upon to grade and regulate the pupils whom they are expected to teach. They are expected to teach the Bible, which is not 46 ANCIENT AND MODERN graded, yet the officers are called upon to not only grade the course of studies, but to grade the pupils themselves. They are expected to take the different sexes and ages, and fit them together in such a way as they will not only be arranged in harmony, but that they may be helpful one to the other. The teachers must also be graded to the classes and each teacher given a field in which to labor, as well as instru- ments with which to work. In grading these schools, officers may find five classes of material which must be selected from and fitted together. There is, first. Infancy, which we class from birth to three years of age. Second, Childhood, which we class from three to seven years of age. Third, Boyhood and Girlhood, which we class from seven to fourteen years of age. Fourth, Youthhood, which we class from fourteen to twenty years of age. Fifth, Manhood and Womanhood, which SUNDAY-SCHOOL METHODS. 47 we here class from twenty to sixty years of age. All these pupils of many different minds and different environments must be graded or so systematically arranged that each may contribute to the good of the whoie. Follow- ing the grading of the pupils, the teachers must be graded. Officers, therefore, who grade these teachers must themselves have a knowledge of the four following essential facts : First, Why we Teach. Second, Whom we Teach. Third, What we Teach. Fourth, How we Teach. Dr. Sehauffler has given us in two volumes which he has written on Sunday-school work the following mottoes for guidance along this line which he calls, “The Way of Work- ing,” and the second and more impressive he has called, “The Teacher, the Child and the Book.” Dr. Blaekall impressed it upon us in his subject, “ Our Sunday-School Work, 48 ANCIENT AND MODERN and How to Do It" Dr. Axtell calls it the ° Teaching Problem," Hence the principal work of the Sunday-school officers is, first, the grading, and secondly, the teaching. All other work is incidental to these two. Next to the work of the superintendent and teachers comes the work of the chorister and organist. To a great extent the spirit and life of the Sunday-school depend mon its music. If we have good and live music, we are pretty apt to have a good live Sun- day-school. The Superintendent and teach- ers are dependent upon the chorister and organist for music. Another great work is the selection of a competent ard accurate secretary and treas- urer. For if the proceedings and records of each class are carefully kept, the reviewing of them will be both encouraging and stimu- lating, also if the funds of the school are properly managed, carefully reported and economically expended, it aids greatly the pastor of the school and its work. CHAPTER V. OUR SUNDAY-SCHOOL LITERATURE: ITS HIS- TORY, ITS PUBLICATION AND ITS VALUE. The rapid growth of the modern Sunday- school ideals, and the progress made in Sun- day-school methods soon created a demand for a distinct class of literature for the Sun- day-schools of the world. It is not to be expected that the early modern Sunday-schools had a distinct litera- ture or any idea of it. None of the early ad- vocates of the modern Sunday-school idea, not even Mr. Raikes himself, thought of a distinctive Sunday-school literature. But it could not be expected that schools which were intended almost exclusively for the children of the poorer classes of people ( 49 ) 50 ANCIENT AND MODERN could have thought of a distinct literature adopted exclusively for their own use. We are told by early writers that the lit erature of these schools consisted of a few simple books, chiefly the spelling-book and catechism, with a few reading-books for such children as were learning to read, constituted the early Sunday-school libraries, both in England and in America. The American Sunday-schools, however, were composed of children of a different class of people from those of England, as both the laboring and middle class of peo- ple sent their children to the same school, and thus the American school soon became a mixed school. However most of the books that were in use in the early schools were cheap paper covers, and many of an inferior character. This condition soon brought the idea of a circulating library to be discussed by the more wide-awake, progressive American. The American Sunday-School Union began SUNDAY-SCHOOL METHODS. 51 at an early date the publication of Sunday- school books and tracts for the exclusive use of Sunday-schools. The American Tract Society also did much to furnish suitable literature for the early American Sunday- schools. Some of these publications date possibly as far back as 1810. Soon after this date private and denominational pub- lishing houses began to make this work a speciality. Hence these Sunday-school libra- ries began to grow numerous — so numerous that soon they attracted the attention of the U. S. Census Bureau. THE HISTORY OF MODERN SUNDAY- SCHOOL LITERATURE. For convenience we divide the Sunday- school literature into three classes, which we will call catechismal, library and periodical classes. As we have seen in another part of this treatise, books were first used in these Sun- day-schools, and societies were formed for U, OF ILL U3„ 52 ANCIENT AND MODERN their publication. But as it was soon found that the Sunday-school itself was a great ad- junct to the church, in fact, a branch of the church itself, and that its mission was re- ligious rather than secular, and each sect of evangelical Christians felt it could form its own Sunday-school in the auditoriums of its own churches, under the supervision of its own members, and as the Bible was the chief text-book, it was essentially neces- sary to have a literature that will instill the doctrinal truth of its own peculiar religious ideas. Hence, private and denominational publishing houses turned their attention in this direction, and began the publication of simple, doctrinal literature in the form of cards, verses, catechisms, etc. This was found profitable both to the publishers and to the churches. This led on to the introduction in the Sun- day-school of the denominational library. These libraries consisted chiefly of bio- graphical history, travels, moral lessons in SUNDAY-SCHOOL METHODS. 53 fiction, essays and even sermons. In pro- portion as the Sunday-school idea grew popu- lar, the demand for such distinctive litera- ture increased. The profits arising from the same en- couraged both the publishers and merchants to invest largely, and writers on the various subjects were in demand and the evangelical denominations vied with each other in the production of popular and attractive books for Sunday-school libraries, until these books grew numerous. It was not a great many years until the question of an annual series of question books was raised and discussed, and a selected lesson system adopted by the board of publishers. It is shown that one of these annual series of question books as early as 1840 had a circulation of 1,000,000 copies annually. It was not, however, until about 1865 that the idea of a Sunday-School Teachers' Magazine was introduced and pub- lished quarterly. This seems to be the be- ginning of the modern periodical idea. The 54 ANCIENT AND MODERN Teachers’ Magazine, however, was only in- tended to discuss modern Sunday-school methods and the art of teaching, etc. The periodical idea of Sunday-school literature did not attract universal attention until after the adoption of the International series or system of Sunday-school lesson studies. Thi3 brought about the demand for annual, quar- terly and monthly magazines for both scholars and teachers. The religious papers soon found it profit- able to take up the International Lessons for the benefit of their readers, as these lessons have grown in favor and popularity until a great number of the secular papers, both weekly and daily, have found it to their in- terest to circulate the International Texts and comments thereon. Each denominational publishing house soon took charge and published its own Sun- day-school literature. It will not be neces- sary here to attempt to give the dates of the publications of the various denomina- SUNDAY-SCHOOL METHODS. 55 tional publication houses — it is sufficient that it has long since been decided that ne- cessity compels each denomination to employ pen and press of its own followers, and to hold supervision over the circulation of such publications. Along with their Sunday-school literature must be classed the Sunday-school music. While the writers, thinkers and Sunday- school workers found the need for increased publications of Sunday-school literature, in catechismal, library and periodical form, it was discovered that music was a great fea- ture, in fact, the life and soul of the Sunday- school movement. Hence, the old meter, re- ligious tunes, that set to music doctrine in poetry, gave place to the bright, sparkling and spirited music that is spread through the modern Sunday-schools, catching the ear, and sinking in the minds of the young, until Sunday-school music books have wide- spread popularity, and have become as much of a necessity in the furtherance of the 56 ANCIENT AND MODERN modern Sunday-school idea as the other pub- lications and circulating Sunday-school li- braries. ITS PUBLICATION AND VALUE. As early as 1824-25, the Baptists found it necessary to have a Publishing Society espe- cially devoted to the publication of Baptist doctrines and ideas. They, like other de- nominations, increased in the publication of religious circulars, tracts, booklets, etc., for use in their own denominations, and for the purpose of inculcating Baptist ideas and Baptist doctrines. They have kept abreast with the times, and have furnished the public with such music books, periodicals, etc., that they felt would awaken the reading public to the Biblical soundness of Baptist tenets. As we have seen in a former chapter that Baptists were first to introduce the Bible in the Sunday-school, first to introduce the In- ternational Lesson Series in systematic form, It is not to be supposed that they were far SUNDAY-SCHOOL METHODS. 57 behind other denominations in publishing the periodical idea of Sunday-school litera- ture. The American Baptist Publication Society, together with several other private publish- ing concerns, began with their International Lesson Series to prepare Sunday-school texts with a view to disseminating doctrinal ideas in keeping with the popular Sunday-school movement. Private institutions soon began to give way as the idea grew more popular that the Sunday-school was a branch of the church, and it was soon found that in order to ac- commodate the mass of people a cheap series of Sunday-school publications was a neces- sity, if not essential, to Baptist progress. Hence, the field was left almost exclusively to the American Baptist Publication Society, until sometime about 1891, when the South - ern Baptists found it necessary to form and organize a Southern Baptist Sunday- School Board for the purpose of publishing 58 ANCIENT AND MODERN a series of Sunday-school periodicals adapted and suited to their own peculiar needs. About the same time the Colored or Negro Baptists of the United States, who had formed themselves into a separate national organization, began to discuss the idea of rep - resentation on the editorial staff that was preparing Sunday-school periodical litera- ture for use of the Baptist churches in America. In accordance with their wishes, the American Baptist Publication Society made a choice of four men of the most learned and leading ministers among the Negro Baptists of the United States, and placed them among the contributors. This, however, was not satisfactory to a number of the white brethren, both North and South, so the question began to be discussed, pro and con, through the newspapers, maga- zines and from the platform, until it was finally decided by the authorities of the American Baptist Publication Society that these brethren (only one of whom lives at SUNDAY-SCHOOL METHODS. 59 this writing) should be dropped as contrib- utors, and they were so notified. This, as was but natural, aroused the Ne- gro Baptists from Maine to California, and from the lakes to the gulf. The question was discussed by them pro and con in every district, state and national meeting, until finally, in 1896, it was decided by the Na- tional Baptist Convention that the Negro Baptists of America must establish a publish- ing concern of their own for the purpose of publishing and circulating Sunday-school periodicals, together with other religious and doctrinal literature from the pen of the best authors of their race and denomination, as a separate and destinctive, religious denomi- nation. We, therefore, see that to-day we have three distinct Baptist denominational pub- lishing houses, publishing and circulating de- nominational Sunday-school periodical liter- ature as follows: First, The American Baptist Publication 60 ANCIENT AND MODERN Society, (white) of Philadelphia, Pa., which publishes twenty-one (21) different periodi- cals with an annual circulation of 46,767, 645. Second, The Southern Baptist Sunday- School Board, (white) located at Nashville, Tenn., which publishes about twelve differ- ent Sunday-school periodicals with an annual circulation approximating about 23,000,000. Third, The National Baptist Publishing Board, organized September, 1896, and lo- cated at Nashville, Tenn., which publishes eleven different periodicals, with an annual circulation of 11,717,876, making a total an- nual circulation 82,494,521. This does not include the various books, tracts, etc., that are devoted to the advancement of Baptist Sunday-school ideas. THEIR VALUE. The value of these periodicals and libra- ries of Sunday-school literature can not be estimated in dollars and cents. It is suffi- SUNDAY-SCHOOL METHODS. 61 cient to say that the life and perpetuation of the Baptist denomination is dependent upon the soundness of this Sunday-school litera- ture that is flooding the country. As Bap- tist Sunday-schools are necessary for Bap- tist churches, it is but logical to conclude that Baptist literature is essential to Bap- tist Sunday-schools. If it is found necessary for our white brethren to have literature adapted and suited to the peculiar conditions of a different section of this country, it is particularly essential that the Negro Bap- tists should have Sunday-school literature produced from the brain and pen of their ablest and best informed editors, suited to the peculiar needs of a people whose envi- ronment is so restricting to an emancipated people, who have just emerged from slavery, and who are compelled, at considerable cost, to create for themselves literature for their own development. We desire to close this chapter with a few words concerning the value, first, of the 62 ANCIENT AND MODERN superintendents' and teachers' libraries; second, the circulating libraries; third, musi- cal libraries. THE SUPERINTENDENTS' AND TEACHERS’ LIBRARIES. The best workman uses the fewest tools, but they must be of the finest quality. So a few well-chosen books on Teachers' Work will be of great benefit. First. — The Teachers' Bible. This, above all other books should be the teachers’ and superintendents’ constant companion. It should be a well-bound Bible with index, con- cordance, table of pronunciation, explana- tions, analysis and history of the books of the Bible, together with other modem Bible helps. Second. — Next to the Bible should be a good Bible dictionary . Every teacher and superintendent should provide himself with a good Bible dictionary. Third. — Teachers’ Helps. As we have seen, all denominations provide their Sunday- SUNDAY-SCHOOL METHODS. 6J school workers with a sufficient quantity and quality of Sunday-school helps, such as Sun- day-school methods. Various writers have written upon this subject, and each Baptist Superintendent or Sunday-school teacher should provide himself with one or more of these books by the very best authors. Also he should have a good Sunday- school commentary, or annual note on the Sunday-school lessons, provided by his own denominational authors, in order that he may have the lessons in advance of his classes and have the best doctrinal teachings of the Bible before him in co-operation with the Sunday-school lessons. Next to these, the teacher should provide himself wih Sunday-school teachers’ maga- zines published by his own denomination, to keep up with the latest current issues of Sunday-school development. He should also provide himself with some good work on the teachers’ meetings and methods of conduct- ing them. 64 ANCIENT AND MODERN A CIRCULATING LIBRARY. There are hundreds of families who are too poor or for other reasons have not a sufficient library in their homes for the ben- efit of their children and the young people who are attending constantly public schools. Therefore a good Sunday-school library is a positive necessity to almost all of our Sun- day-schools. The books for this library should be carefully selected from the best writers. It should consist of religious works, historical and biographical works, missionary operations, and travels of the various leading men of their own denomina- tions, and it would not be out of place to have good works of fiction and other helpful books in such quantities as might be circu- lated among the scholars attending the Sun- day-school. SUNDAY-SCHOOL MUSICAL LIBRARY. Next in importance to teaching the Holy Word of God must be classed the singing SUNDAY-SCHOOL METHODS. 65 and musical services of the Sunday-school as music can be made to serve a wonderful purpose for good in the Sunday-school. It as music, can be made to serve a wonderful which the soul ascends to God. It is the most forceful enunciator of truth, and should be both vocal and instrumental. Every Sun- day-school should provide itself with a suffi- cient quantity and variety of song books. There should be a sufficient number of a given kind of book, at least one for every two scholars in the school. These books shcu’d be well selected by a committee, headed by the superintendent, organist and chorister. This committee should be careful to select these music books from among the musical publications of their own denomina- tion, as heresy set to music is indeed dan- gerous to the young mind. CHAPTER VI. THE STATUS OP SUNDAY-SCHOOL WORK IN AMERICA. Every Sunday-school teacher should have some idea — some definite idea — of the mag- nitude of the Sunday-school work as a whole, as well as a definite idea of the devel- opment and status of the work in his own denomination and in his own community. As to his immediate vicinity he can easily consult the minutes of the district and state Sunday-school conventions. But in this day of unproved Sunday-school methods and in- creasing interest in the Sunday-school move- ment he must have the larger vision. Through the agency of the government and the International Sunday-School Associa- tion we are able to give the statistics of both the denominational and the undenominational ( 66 ) SUNDAY-SCHOOL METHODS. 67 Sunday-schools. These statistics (Govern- ment’s report, 1909, ) show a total number of 192,722 Sunday-schools, with 1,746,074 officers and teachers, and 15,337,811 schol- ars. These divided between the denomina- tional and undenominational schools are as follows : Denominational — 178,214 schools, 1,648,664 officers and teachers, and 14,685,- 907 scholars ; undenominational — 14,503 schools, 97,410 officers and teachers, and 651,- 814 scholars. Thus the former class is 92.5 per cent of the whole number of schools. Perhaps it should be explained here that one or two denominations maintain mission Sun- day-schools not connected with local organi- zations and are consequently not reported. The number of these and the few scattered schools throughout the country cannot be given. The following is taken from the Government’s report (1909) for 1906: “The number of church organizations re- porting Sunday-schools in 1906 was 167,574 or 79 per cent of the total number of organ 6b ANCIENT AND MODERN izations. Among the Congregationalists, 93.2 per cent of the churches report Sunday- schools; among the Reformed bodies 90.7 per cent; in the German Evangelical Synod of North America, 90.1 per cent; among the Evangelical bodies, 89.6 per cent ; among the United Brethren bodies, 87.8 per cent; ar.d among the Latter Day Saints, 87.5 per cent. Of the three branches of the Baptist denom- ination the National Baptist Convention ( colored ) reports Sunday-schools for 91.3 per cent of its chu/rches (italicized by Author), the Northern Baptist Convention (white), 88.8 per cent, and the Southern Baptist Convention (white) 68.1 per cent. The percentage for the Baptist bodies as a whole is considerably lowered by the small percentage reported for the Southern Baptist Convention.” Of the total number of Sunday-schools, 165,128, or 92.7 per cent, are among the Protestant bodies, and 11,172, or 6.3 per cent, by the Roman Catholic Church. More SUNDAY-SCHOOL METHODS. 69 than half the number of schools of Protestant bodies are in the Methodist and Baptist bodies, the Methodists having 57,464 Sun- day-schools, or 32.2 per cent of the total, and the Baptists 43,178, or 24.2 per cent of the total. The Presbyterians with 14,452 Sun- day-schools; the Lutherans with 9,450, and the Disciples, or Christians, with 8,078 fol- lowers. These five bodies report 132,622 Sun- day-schools, or 74.4 per cent of the entire number, and 80.3 per cent of all those re- ported by Protestant bodies. Of the 57,464 Sunday-schools reported for all Methodist bodies, 73.8 per cent belong to the M. E. Church, with 28,102, and the M. E. Church, South, with 14,306. Of the 43,178 Sunday- schools reported for all Baptist bodies, the three branches of the denomination, the Northern Baptist Convention (white), the Southern Baptist Convention (white) and the National Baptist Convention (colored), together had 41,165, or 95.3 per cent of the entire number. 70 SUNDAY-SCHOOL. METHODS. Of the 1,746,074 officers and Sunday- school teachers, the total number in both de- nominational and undenominational schools, 1,564,821, or 89.6 per cent, are reported by the Protestant bodies. Of the 15,337,811 scholars, both denominational and undenom- inational, 13,018,434, or 84.2 per cent, are reported by the Protestant bodies. Of this number the Methodists have 4,472,930 schol- ars, or 30.5 per cent, and the Baptists, 2,898,- 914, or 19.7. The three branches of the (Regular) Baptist denomination together re- port 2,790,624 out of a total of 2,898,914 for all Baptist bodies — a percentage of 69.9. CHAPTER VII. SUNDAY-SCHOOL PUBLISHING PLANTS AND PERIODICALS. The following information concerning the publication of Sunday-school periodicals will give some idea of the magnitude of the Sunday-school work in the United States. It shows the amount of capital invested in Sunday-school publishing work, the number of single copies of Sunday-school papers published annually, and the weight of publi- cations mailed at second-class rates. The authenticity of these figures is assured, as they are taken from the record of the United States Postal Commission at its "Hearings” held in New York, October 3, 1906. The American Baptist Publication Society (white) , Philadelphia — Capital invested, $l r 242,256; number of Sunday-school papers (7i) 72 ANCIENT AND MODERN published annually (single copies), 48,091,- 580 ; weight of publications mailed at second- class rate, 1,167,813 pounds. Baptist Sunday-School Board, South (white), Nashville, Tenn. — Capital invested, $156,913; weight of publications (mail), 378,529; (express), 118,543. Methodist Episcopal Church (white) , New York Branch — Capital invested, $2,104,712; number of Sunday-school papers annually, 20,801,300; weight of publications, 1,733,- 834. Western Branch — Capital invested, $1,618,555; number of Sunday-school papers annually, 35,771,889 ; weight of publications, 4,739,780 pounds. Southern Methodist Church (white), Nashville — Capital invested, $1,004,159; number of Sunday-school papers annually, 29,585,969; weight of publications, 827,829 pounds. Methodist Protestant (white), Pittsburg, Pa. — Capital invested, $300,000; number of SUNDAY-SCHOOL METHODS. 73 Sunday-school papers annually, 8 publica- tions ; weight, 52,400 pounds. Free Methodist Church (white) of N. A., Chicago — Capital invested, $50.00; number of Sunday-school paoers annually, 3,275,- 000 ; weight of publications, 83,481 pounds. Presbyterian Church of the U. S. A. (white), Philadelphia — Capital invested, $1,213,134; number of Sunday-school pa- pers annually, 46,455,564; weight of publi- cations, 1,527,448 pounds. Southern Presbyterian Church (white), Richmond, Va. — Capital invested, $125,000; number of Sunday-school papers annually, 7,572,294; weight of publications (mail), 179,973 pounds; (express), 39,075 pounds. United Presbyterians (white), Pittsburg — Capital invested, $285,000; number of Sun- day-school papers annually, 6,383,527; weight of publications, 411,011 pounds. Cumberland Presbyterian Church fwh'te), — Capital invested, $200,000; number of 74 ANCIENT AND MODERN Sunday-school papers annually, 3,333,000; weight of publications, 95,000 pounds. Reformed (Dutch) Church (white), New York — Capital invested, $30,000; number of Sunday-school papers published annually, 263,000 ; weight of publications, 17,000 pounds. Reformed Church in U. S. (white), Phil- adelphia — Capital invested, $70,000; num- ber of Sunday-school papers annually, 4,952,- 038; weight of publications, 140,000 pounds. Episcopal Church (white), New York — Capital invested, not given; number of Sun- day-school papers annually, 8,605,500; weight of publications, 588,300 pounds. Congregational Church (white), Boston- Capital invested, $150,000; number of Sun- day-school papers annually, 8,605,500; weight of publications, 588,300 pounds. Disciples of Christ (white), Cincinnati, O. — Capital invested, $329,617; number of Sunday-school papers annually, 600,000; weight of publications, 402,681 pounds. SUNDAY-SCHOOL METHODS. 75 Joint Synod, Evangelical Lutheran (white) — Capital invested, not given; num- ber of Sunday-school papers annually, 342,- 000 . German Methodist (white), Cincinnati, 0. — Capital invested, not given; number of Sunday-school papers annually, 1.589,000; weight of publications, 63,700 pounds. German Baptist of Quaker Brethren (white), Elgin, 111. — Capital invested, not given; number of Sunday-school papers an- nually, 1,924,000; weight of publications, 290,000 pounds. The General Synod Lutheran Church (white) , Philadelphia — Capital invested, $5,- 097,000. Evanglical Association (white), Cleve- land, O. — Capital invested, $316,000; num- ber of Sunday-school papers annually, 2,219,- 600; weight of publications, 203,925 pounds. United Brethren (white), Dayton, O. — Capital invested, $375,000; number of Sun- 76 ANCIENT AND MODERN day-school papers annually, 5,000,000 ; weight of publications, 800,000 pounds. National Baptist Publishing Board ( col- ored ) , Nashville , Tenn. — Capital invested, $300,000; number of Sunday-school papers annually, 11,717,876; weight of publications, 322,708 pounds. The A. M. E. Publishing House (colored), Nashville, Tenn. — Capital invested, $50,000; number of Sunday-school papers annually, 928,100; weight of publications, 49,688 pounds. A. M. E. Zion Publishing House (colored), Charlotte, N. C. — Capital invested, $142,743 ; number of Sunday-school papers annually, 2,978,780; weight of publications, 94,768 pounds. American Sunday-School Union (white), Philadelphia. — Capital invested, not given; number of Sunday-school papers annually, 5,741,500; weight of publications, 118,356 pounds. SUNDAY-SCHOOL METHODS. 77 Harris-Jones & Co. (white), Providence, R. I. — Capital invested, $190,000; number of Sunday-school papers annually, 627,000; weight of publications, 79,047 pounds. W. A. Wilde & Co. (white), Boston. — Cap- ital invested, $75,000; number of Sunday- school papers annually, 2,250,000; weight of publications, 190,000 pounds. Sunday School Times (white) — Capital invested, not given; number of Sunday- school papers annually, 5,137,000; weight of publications, 619,872 pounds. D. C. Cook & Co. (white), Chicago — Weight of publications, 3,650,000 pounds. World Sunday-School Evangel (white), Cleveland, O. — Number of Sunday-school pa- pers annually, 350,000; weight of publica- tions, 36,000 pounds. From a r°b‘able source we find the figures for the C. M. E. Publishing House (colored), Jackson, Tenn., as follows : Capital in- vested, $80,000; number of Sunday-school 78 ANCIENT AND MODERN papers annually, 590,500; weight of publi- cations, 53,145 pounds. The totals from white Sunday-school pub- lishing work — Capital invested, including plants, real estate, accounts and merchan- dise, $10,140,346; number of Sunday-school papers published annually (single copies), 259,069,995; weight of publications, mailed at second-class rates, 19.752,994 pounds. Totals for Colored Sunday-school publish- ing work — Capital invested, including plants, real estate, accounts and merchan- dise, $572,743; number of papers published annually (single copies), 16,215,256; weight of publication, mailed at second-class rates, 820,309 pounds. Grand total for white and colored publish- ing work — Capital invested, including plants, real estate, accounts and merchan- dise, $10,713,089; number of Sunday-school papers published annually (single copies), 275,285,251; weight of publications, mailed at second-class rates, 20,278,303. SUNDAY-SCHOOL METHODS, 70 The 16*215,256 copies of Sunday-school periodicals reported as published and circu ated annually by the lour colored publishing houses do not represent the lull amount of Sunday-school periodicals used in col- ored Sunday-schools, for the reason there are col- ored denomination® that have as large a percentage of Sunday-schools in their churches, if not larger, than the four denominations that own their own pub- lishing houses, but they obtain their religious periodi- cals from the white publishing house of the same de- nomination, For instance, the Methodist Episcopal Church has a large colored constituency, in fact, it is possibly next in size to the African Methodist Episcopal Church. It has a great number of con- ferences made up exclusively of colored churches in every Southern state and in some of the Western and Middle states. It has one colored Bishop for Africa, four or five general officers, a great number of presiding elders and ordained ministers. This would show that they are compelled to have a large number of colored Sunday-schools and use large Quantities of literature, but this is published exclu- sively by the whites. The same can he said of the Methodist Protestants* the Free Methodists, the Presbyterians U. S. A., the United Presbyterians and the Cumberland Presbyterians, the Reformed Church, the Episcopal Church, the Congregational Church, the Disciples of Christ, and the United Brethren, all have colored churches, hut none of these colored denominations have their own publish- ing houses separate and apart from the whites. It is, therefore, impossible to give the Sunday-school teacher benefit of knowing how many single conies of Sunday-school periodicals are used annually by the 80 SUNDAY-SCHOOL METHODS, great army of colored Sunday-school workers. All of these are credited to the whites, which is incor- rect; but it is the best that can be done under the circumstances. Every reader must draw his iwn conclusion and make his own calculation. What is said of Sunday- school literature is equally true of Sunday-school teachers and pupils, for it is impossible to give any accurate statistics of the percentage of col- ored people who attend Sunday-school. By refer- ence to the percentage of Sunday-schools, as shown by the last census on page 68 of this little book, it will be seen that while the white churches be- longing to the Southern Baptist Convention (white) have only sixty-eight and one-tenth per cent, and the churches of the Northern Baptist Convention (white), eighty-eight and eight-tenths per cent., the churches of the National Baptist Convention (colored) have a percentage of ninety-four and three-tenths. From these figures it would be but just to conclude that the colored people have a larger percentage of Sunday-schools than have the whites. This can be easily accounted for, as the colored people are a young race. The older people, being deprived of an early education, are making strenuous efforts to religiously educate their chil- dren, hence this large percentage of Sunday-schools in the churches. In closing this little volume, the author begs that •each Sunday-school teacher who may chance to pe- ruse this book will be stimulated to more thor- oughly acquaint himself with the great Sunday- School Movement of America. \