Unitarianism in America: A History of its Origin and Development

by George Willis Cooke

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

[[15]] Among the publications under Mr. Horton's administration, which may justly be called significant, are: Beacon Lights of Christian History, in three grades; Noble Lives and Noble Deeds, Dole's Catechism of Liberal Faith, Mott's History of Unitarianism, Pulsford's various manuals on the Bible, Mrs. Jaynes's Illustrated Primary Leaflets, Miss Mulliken's Kindergarten Lessons, Story of Israel and Great Thoughts of Israel, in three grades, Fenn's Acts of the Apostles, Chadwick's Questions on the Old Testament Books in their Right Order, Mrs. Kate Gannett Wells's forty Illustrated Primary Lessons, and Walkley's Helps for Teachers. Mr. Horton, during this ten years, has written fourteen manuals on various subjects. Co-extensive with the large increase of text-books has been the enrichment of lessons by pictorial aids. Excellent half-tone pictures have been prepared from the best subjects.

[[16]] Among the publications of the Western Unitarian Sunday School Society have been Unity Services and Songs, edited by Rev. James Vila Blake, and published in 1878; a service book called The Way of Life, by Rev. Frederick L. Hosmer, issued in 1877; and Unity Festivals, services for special holidays, 1884. Of the lesson-books published by the society, those that have been most successful have been Corner-stones of Character, by Mrs. Kate Gannett Wells; A Chosen Nation, or the Growth of the Hebrew Religion, by Rev. William C. Gannett; and The More Wonderful Genesis, by Rev. Henry M. Simmons. In 1890 the society entered upon the publication of a six-year course of studies, which included Beginnings according to Legend and according to the Truer Story, by Rev. Allen W. Gould; The Flowering of the Hebrew Religion, by Rev. W.W. Fenn; In the Home, by Rev. W.C. Gannett; Mother Nature's Children, by Rev. A.W. Gould; and The Flowering of Christianity, the Liberal Christian Movement toward Universal Religion, by Rev. W.C. Gannett.

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

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

XII.
THE WOMEN'S ALLIANCE AND ITS PREDECESSORS.

The Unitarian body has been remarkable for the women of intellectual power and philanthropic achievement who have adorned its fellowship. In proportion to their numbers, they have done much for the improvement and uplifting of society. In the early Unitarian period, however, the special work of women was for the most part confined to the Sunday-school and the sewing circle. Whatever the name by which it was known, whether as the Dorcas Society, the Benevolent Society, or the Ladies' Aid, the sewing circle did a work that was in harmony with the needs of the time, and did it well. It helped the church with which it was connected in many quiet ways, and gave much aid to the poor and suffering members of the community. Nor did it limit its activities to purely local interests; for many a church was helped by it and the early missionary societies received its contributions gladly.

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

The civil war helped women to recognize the need of organization and co-operation, on their part. In working for the soldiers, not only in their homes and churches, but in connection with the Sanitary Commission, and later in seeking to aid the freedmen, they learned their own power and the value of combination with others. In Massachusetts the work of the Sanitary Commission was largely carried on by Unitarians. In describing this work, Mrs. Ednah D. Cheney has indicated what was done by Unitarian women. "During the late war," she wrote, "a woman's branch of the Sanitary Commission was organized in New England. Mary Dwight (Parkman) was its first president; but Abby Williams May soon took her place, which she held till the close of the war. With unwearied zeal Miss May presided over its councils, organized its action, and encouraged others to work. She went down to the hospitals and camps, to judge of their needs with her own eyes, and travelled from town to town in New England, arousing the women to new effort. These might be seen, young and old, rich and poor, bearing bundles of blue flannel through the streets, and unaccustomed fingers knitting the coarse yarn, while the heart throbbed with anxiety for the dear ones gone to the war. A noble band of nurses volunteered their services, and the strife was as to which should go soonest and do the hardest work. Hannah E. Stevenson, Helen Stetson, and many another name became as dear to the soldiers as that of mother or sister. A committee was formed to supply the colored soldiers with such help as other soldiers received from their relations; and, when one of the noblest of Boston's sons passed through her streets at their head, his mother 'thanked God for the privilege of seeing that day.' The same spirit went into the work of educating the freedmen. Young men and women, the noblest and best, went forth together to that work of danger and toil."[[1]]