“EDUCATION FOR GOD:” THE IDEOLOGICAL TRANSFORMATION OF THE AMERICAN SUNDAY ...

114 Pages·2013·1.06 MB·English

“EDUCATION FOR GOD:” THE IDEOLOGICAL TRANSFORMATION OF THE
AMERICAN SUNDAY SCHOOL MOVEMENT, 1790-1834

THESIS

Presented to the Graduate Council of
Texas State University-San Marcos
in Partial Fulfillment
of the Requirements

for the Degree

Master of ARTS

by

Katherine Elise Leal, B.A.

San Marcos, Texas
August 2013
“EDUCATION FOR GOD:” THE IDEOLOGICAL TRANSFORMATION
OF THE AMERICAN SUNDAY SCHOOL MOVEMENT, 1790-1834

Committee Members Approved:

___________________________________
Ronald Angelo Johnson, Chair

___________________________________
Shannon Duffy

___________________________________
James McWilliams

Approved:

_____________________________
J. Michael Willoughby
Dean of the Graduate College
COPYRIGHT
by
Katherine Elise Leal
2013
FAIR USE AND AUTHOR’S PERMISSION STATEMENT

Fair Use

This work is protected by the Copyright Laws of the United States (Public Law 94-553,
section 107). Consistent with fair use as defined in the Copyright Laws, brief quotations
from this material are allowed with proper acknowledgment. Use of this material for
financial gain without the author’s express written permission is not allowed.

Duplication Permission

As the copyright holder of this work I, Katherine Elise Leal, authorize duplication of this
work, in whole or in part, for educational or scholarly purposes only.
DEDICATION
To my parents, Roland and Janis Leal,
my first and greatest teachers
ACKNOWLEDGEMENTS
It is my pleasure and privilege to acknowledge the many wonderful people who
helped make this thesis a reality. First and foremost, I want to express my deepest
gratitude to my advisor, Dr. Ronald Angelo Johnson, who steered my interest in
American religious history with special care and learned wisdom. Dr. Johnson greeted
each of my chapters with enthusiasm and offered constructive critique that significantly
enhanced my understanding of the subject. His scholarly insight, editorial acumen, and
unfailing patience set an example of academic excellence that inspired me to become a
better historian. It was a true privilege to work with him. I am also immensely grateful for
the guidance of the rest of my committee, Dr. Shannon Duffy and Dr. James
McWilliams. Both Dr. Duffy and Dr. McWilliams offered many insightful comments on
the thesis that broadened my grasp of the topic, and I truly appreciate their assistance and
encouragement.
The supportive environment created by the History Department at Texas State
University-San Marcos also contributed significantly to the creation of this thesis. I owe a
debt of gratitude to the many professors who challenged and improved my writing and
critical thinking skills, particularly Dr. Jesus F. de la Teja, Dr. Angela Murphy, and Dr.
Joaquin Rivaya-Martinez. I am also incredibly thankful for the informed direction and
moral support of Dr. Mary Brennan and Dr. Paul Hart. Additionally, Madelyn Patlan
provided crucial administrative assistance, and I am grateful for her continual willingness
to answer my many questions.
vi
Last but certainly not least, I want to thank my family for their enthusiasm,
encouragement, and love. My grandparents, Jim and Dorothy Menke, expressed unfailing
interest in my thesis and provided vital assistance with proofreading. Their support means
more to me than I could ever say. Additionally, I have everlasting appreciation for my
nine wonderful siblings, Emilie, Caroline, Abbi, Luke, Ava, Josiah, Caleb, Eden, and
Ella. Whether through weekend movie nights, baking cookies, or simply listening to my
ideas, each of my brothers and sisters provided crucial support that kept me grounded
throughout my graduate career. Additional thanks to Emilie and Caroline for serving as
proofreaders. I am also grateful to Emilie for helping initiate this entire project by
pushing me to connect with my advisor. Most importantly, I want to express my immense
gratitude to my parents, Roland and Janis. My mother’s wisdom, encouragement, and
prayers were invaluable not only during my time at Texas State but throughout my life.
My father was an incredible example of personal and professional integrity that made me
proud to follow in his footsteps by becoming a fellow Bobcat. This thesis truly would not
have been possible without either of them.
This manuscript was submitted on July 5, 2013.
vii
TABLE OF CONTENTS

Page
ACKNOWLEDGEMENTS ................................................................................................vi
CHAPTER
I. INTRODUCTION ..................................................................................................1
II. REFORMING MORALS AND MANNERS: THE FIRST DAY
SOCIETY AND THE FOUNDING OF THE AMERICAN
SUNDAY SCHOOL MOVEMENT ......................................................................7

III. CO-WORKERS WITH THE LORD: THE SUNDAY AND ADULT
SCHOOL UNION AND THE RISE OF
EVANGELICAL SUNDAY SCHOOLS .........................................................36

IV. CREATING MORAL MACHINERY: THE AMERICAN SUNDAY
SCHOO UNION AND THE NATIONALIZATION
OF SUNDAY SCHOOLS..................................................................................64

V. CONCLUSION ....................................................................................................93

BIBLIOGRAPHY ............................................................................................................100

viii
CHAPTER I

INTRODUCTION

For nineteenth-century American Protestants the Sunday school was an accepted
and significant part of religious life. Founded in the late eighteenth century, the Sunday
school movement became a fixture of American Protestantism by the antebellum period
and played a vital role in educating religious adherents. Historian Lewis Glover Pray
wrote in his 1847 study, The History of Sunday Schools and of Religious Education from
the Earliest Times, that he was “not aware of any considerable body or denomination of
Christians which do not recognize the Sunday school as a regular, approved, and
1
established means for the early religious instruction and moral culture of the young.” In
his book The Sabbath-School Index, published in 1868, historian Richard Gay Pardee
defined the Sunday school as a strictly Christian institution used widely by churches to
foster “the immediate conversion” of children and to train them “for the worship and
2
service of God.” Modern religious historians define Sunday schools in a similar manner.
In the most recent study of the movement, now a quarter century old, historian Anne
Boylan describes Sunday schools as one of the institutional solutions created by

1
Lewis Glover Pray, The History of Sunday Schools and of Religious Education from the Earliest Times
(Boston: Crosby and H. P. Nichols, 1847), 231.
2
Richard Gay Pardee, The Sabbath -School Index. Pointing Out the History and Progress of Sunday-
Schools, with Approved Modes of Instruction (Philadelphia: J.C. Garrigues & Co., 1868), 7, 21.
1
2

evangelical reformers to address “the problems of educating and disciplining the young.”
According to Boylan, the movement became such a foundational part of American
religious education that by the 1850’s “a church without a Sunday school was
3
increasingly seen as an anomaly.”
While the Sunday school was an important part of nineteenth-century
Protestantism, most scholars of American religion give little attention to the institution.
The nature of American religious historiography is generally broad, focusing on
prevailing ideological trends rather than specific individuals or movements. Jon Butler’s
Awash in a Sea of Faith and Mark Noll’s America’s God consider the development of
Christianity from the colonial period to the Civil War. Both scholars characterize the
United States in the nineteenth century as dominated by a dynamic and democratized
evangelicalism that originated from the confluence of eighteenth-century ideologies and
events like religious disestablishment, the First Great Awakening, and Christian
4
republicanism. Numerous studies addressing smaller time periods s upport Noll’s and
Butler’s broad assertions. Thomas Kidd’s God of Liberty explores how evangelicalism
5
both shaped and was shaped by the American Revolution. Nathan Hatch’s The
Democratization of American Christianity convincingly argues that religion became
democratized during the early nineteenth century, which unleashed a torrent of spiritual
experimentation that resulted in the fragmentation of American Christianity and the

3
Anne M. Boylan, Sunday School: The Formation of an American Institution, 1790 -1880 (New Haven,
CT: Yale University Press, 1988), 1,162.
4
Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, MA: Harvard
University Press, 1990); Mark Noll, America’s God: From Jonathan Edwards to Abraham
Lincoln (New York: Oxford University Press, 2002).
5
Thomas S. Kidd, God of Liberty: A Religious History of the American Revolution. New York: Basic
Books, 2010). Although it is not specifically focused on religion, another work that addresses the
same theme is Gordon Wood, Empire of Liberty: A History of the Early Republic, 1789-1815
(New York: Oxford University Press, 2009).