Part 26

The Hancock Sunday-school assembled at eight in the morning and at one in the afternoon, Moses Grant being the first superintendent.

At the school of the Twelfth Congregational Society, Carpenter's Catechism was used for the small children. This was followed by the Worcester Catechism, compiled in 1822 by the ministers of the Worcester 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.

Christian Examiner, March, 1830, VIII. 49.

Ibid., May, 1838, XXIV. 182.

Joseph Allen, History of the Worcester Association, 261-264.

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.

Memoir of James P. Walker, with Selections from his Writings, by Thomas B. Fox. American Unitarian Association, 1869.

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.

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.

The Fatherhood of God, the Brotherhood of Man, the leadership of Jesus, salvation by character, the progress of mankind onward and upward forever.

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.

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.

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.

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."

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. 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.

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.

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.

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."