American Sunday School Union



	By: Vickie R. Rumble

	Copyright: All rights reserved. May not be reproduced without the express permission of the author. Published in Citizen's Companion, Civilian Re-enactor's Journal March 2002 issue.

	The American Sunday School Union was organized in Philadelphia in l8l7 as the Sunday and Adult School Union. In l824 its name was changed to the American Sunday School Union. The Union drew from the Sabbath schools in Great Britain founded by Robert Raikes, Esq. in l782. Its purpose was two fold - to educate children and adults and teach them to read through the use of booklets published by the Union, and to send missionaries out to remote areas to bring Christ to the frontier.

	The first American sunday school was apparently formed in Philadelphia on January ll, l79l, the outcome of a meeting in which several religious leaders met in l790 for the purpose of creating such a Sabbath school. Soon two other schools opened and by l800 more than 2,000 pupils were in attendance. The ASSU was formed to meet the growing needs of such Sabbath schools in providing books and tracts of a moral nature for their pupils' use.

	Sunday schools were established in l809 in Pittsburgh, and after the War of l8l2 the years of l8l4 - l8l6 showed a great interest in the development of such schools. The New York Sunday School Union was established in l86 and was the first and oldest Union in the country.

	Mr. Eleazor Lord of New York had studied the system of Sunday schools in Philadelphia and saw a need for a union to promote the formation of suchj schools throughout the country. His efforts met with little success initially, but by l8l6 he had gained the support of Dr. J. M. Mason who made an eloquent appeal in support of the union, and thus the New York Sunday School Union was created.

	Similar societies were founded in Boston, Hartford, New Haven, Albany, Utica, Princeton, Baltimore, Columbia, Pittsburgh, and Charleston which soon became one of the more prominent religious centers for the South, and claimed its own Sunday School Union Society of Charleston.

	Mr. Lord and Dr. Mason allowed a group of New York ladies under the direction of Mrs. Divie Bethune and her mother, Mrs. Isabella Graham, to complete their plans for opening a female union prior to their lobbying for the formation of the NYSSU. Mr. and Mrs. Bethune had studied the Sabbath schools of England and upon returning to New York opened such a school in l803. In l8l4 they were ready to open a similar school for adults, however, Mrs. Graham died shortly before it opened its doors. The New York Female Sunday School Union Society had become an auxillary to the Sunday and Adult School Union prior to l824 when that organization changed its name to ASSU.

	The NYSSU was so successful that the need for a national union was recognized. The Philadelphia Sunday and Adult School Unions principals were so sound that it was generally felt prudent to build upon that foundation a national union which would oversee the establishment of Sabbath schools in every area of the country, and publish such books and tracts as was felt necessary to supply these schools with moral and religious literature.

	In l824 the ASSU was created, and it immediately set about publishing books and tracts for the use of Sabbath schools that had up to that time relied solely on the Bible for reading material. These books were loaned to Sabbath schools that couldn't afford to purchase their own for the use of the students, and it was from this practice of lending books that the idea of public school district libraries was born.

	The ASSU's publications were of two distinct classifications - small volumes for the young child and larger volumes for teens and adults. Through the ASSU's efforts to establish Sabbath schools in all remote regions of the frontier many Americans, including many adults, learned to read. It was not uncommon for adults and children to learn to read together with the help of a sunday school teacher from volumes which varied from a simple child's story to a historical work on Washington or some other famous leader.

	In l824 the ASSU claimed a total of 723 schools, 7,300 teachers, and nearly 50,000 pupils. Auxiliaries were soon formed across the country, many of which remained active for decades. Other denominational Sunday School Unions were formed over the years, but none was as successful as the nondenominational ASSU.

	The books published by the Union were strictly nondenominational so that they might reach a larger number of readers. This was a practice that occasionally drew criticism, but the fact that the Union remained a dominating force in the religious movement of this country for over a century attests to its success.

	Each book published carries the following notation:

	"No books are published by the American Sunday School Union
	without the sanction of the Committee of Publication, consisting
	of fourteen members, from the following denominations of
	Christians, viz. Baptist, Methodist, Congregational, Episcopal,
	Presbyterian, Lutheran, and Reformed Dutch. Not more than
	three of the members can be of the same denomination, and no
	book can be published to which any member of the Committee
	shall object."

	One source says in addition to the churches listed above it also drew from the Moravian, German Reformed, and Friends churches.

	The ASSU's management was composed of laymen, but its missionary effort was carried out almost entirely by clergymen. While women were not documented to have served as missionaries, they were known on ocasion to teach sunday school classes, a practice which became even more common during the War Between the States.

	The American Mennonites were greatly influenced by the ASSU which undertook to establish a sunday school in all new communities on the frontier. They sent out large numbers of missionaries to meet the needs of those communities. In l826 it introduced the "Uniform Lessons" which were used until l872, and soon after a series of Question and Answer books which were used in many early Mennonite Sunday schools which often contained large collections of ASSU books.

	The books were primarily published between the years of l8l7-l865, and taught moral conduct and good citizenship. In addition the books dealt with topics including socializing early l9th century youth, history, holidays, Native Americans, animals, travel, missionary accounts, death and dying, poverty, temperance, immigrants, and advice. To draw young readers many of the books contained engraved illustrations with a few being in color. The books are collectively a good example of l9th century publishing and binding. Several authors were also well known in their own right such as Jacob Abbott.

	The ASSU was located at ll22 Chestnut St., Philadelphia and the building most recognized as having served the Union was erected in l854. From this location it sent missionaries to all parts of the world. Their work was divided into two groups - its missionary work and its publications, the latter of which was the financial support of the former.

	The early books had marbelized covers of various colors and varying sized pattern. They were usually brown or blue and were small, approximately 3 l/2 x 5 l/2 inches. By the l850's the covers were changing to solid colors with the most often used colors being red, blue, brown, and black. The size had increased just a bit to approximately 4 x 6 l/2 inches. The early books varied in length, but might have been as short as 20 or 30 pages, or as long as 50 or 60. By l860 the page count was sometimes lengthened to as much as 200 or 300 pages.

	The Princeton Review and other such publications carried notices of various books released by the ASSU. These notices varied in the extent of their description of the books. In l842 the Review carried a note for The Holy War, made by Shaddai upon Diabolus, for the Regaining of the Metropolis of the World; or the Losing and Taking again of the Town of Mansoul by John Bunion, the author of Pilgrim's Progress. The book was released in l84l and contained 347 pages. It was described as "most inviting" with fine engravings which would appeal to the young and old alike.

	In l849 the Review carried a much more simple notation for Grace Raymond, or the Evil and Cure of a Passionate Temper. It contained l04 pages and the ad simply gave the name of the book, the publisher (ASSU), and page count sans description.

	The booklets and tracts were shipped via rail and by boat. The Ohio, Muskingum, Kanawha, Kentucky, Green, Wabash, Cumberland, Tennessee, Mississippi, and Arkansas rivers and canals were used to ship these publications to various locations. the books were said to be inexpensive enough that a pious traveler could afford to leave on everywhere he stopped.

	There was a school of thought in the early part of the nineteenth century that thought children should not waste their time reading fiction. The early authors and leaders of the ASSU, however, were among some of the more progressive thinkers in the land. They stood by their decision that fiction when used wisely could hold the attention of both children and adults fostering a love of literature and acceptance of Christian doctrine.

	Thus books like Visit to Derby, or Minnie and her Nurse, (l857) and Ruben Kent (l844) were published along with nonfiction books such as Kindness to Animals, (l845), The Arts of Life (l849) and multiple biographical books such as Memoirs of the Rev. Claudius Buchanan (l827). The fictional books generally carried a subtle moral lesson, but were quite entertaining for the times for their readers.

	For example, The Five Blue Eggs (l859) told the story of a young girl who found a bird's nest containing five eggs. She watched these eggs every day hoping the boys from school did not discover them and destroy the nest. The nest was eventually found and accidentally destroyed by a trusted friend, however, the deed was blamed on a school bully who was not above such behavior. In the end after a moral battle with his conscience the boy who destroyed the nest admitted his guilt and asked for and received forgiveness from his classmates.

	There were also books such as Union Questions (l835) which were intended soley to teach nondenominational Bible doctrine, and several hymnals intended to strengthen the religious training which was a matter of course in the Sabbath schools.

Sometimes authors planned sequels to their books such as Ellen Carroll and Cousin Clara: Sequel to Ellen Carroll. This might have been partly a technique to tell a story too large for one of the smaller volumes, and partly to hold the reader's attention so that they would want to read further to find out what lay in store for the characters.

During the mid-ninettenth century when the mortality rate among children was at an unbelievably high level death was often a topic in Sabbath school books published by both the ASSU and other unions. A Visit to Derby, or Minnie and her Nurse is an example. Minnie's beloved nurse took her on a visit to a neighboring town to meet her mother. After a wonderful visit to the country they returned to Minnie's home where the nurse passed away some months afterward, sustained by her faith that she would enter Heaven's gates. Minnie, though devastated at the loss of her beloved friend, found great comfort in knowing she had a friend in Heaven - that "brighter home" she hoped to enter herself some day. The book ends by saying that Minnie had learned lessons from Louisa:

"l. Whatever our position may be, if we do our duty cheerfully
and faithfully, we shall be loved and respected
2. True Christians are contented with the station appointed
them by Providence
3. A busy, cheerful, Christian life is the best preparation for
the hour of death.
4. Death has no terrors to those who love the Lord Jesus Christ
and put their trust in him."

The ASSU cannot be considered a study in financial success as it was plagued by financial hardship many times over the years, and during these times it appealed to its supporters for donations to carry it through.

Many Philadephians made notable financial contributions over the years to support its work. The books often sold for barely above what it cost to print them, and were often given free charge when an area was badly in need of them, and couldn't afford to purchase them.

The books were sometimes given as rewards for memorization of scripture. Teachers would give tickets to students for memorizing a certain number of scriptures and every three months these tickets could be redeemed toward books or religious tracts. By l825 the ASSU was printing some 600,000 of these tickets annually.

Sadly the ASSU eventually reached a point where it had difficulty keeping up with larger publishing houses and its books ceased to sell in sufficient quantities at which point they continued to be produced to be given away by church congregations at the expense of the churches. This must have distressed its leaders who knew that since its organization the ASSU had dispensed over 5 million dollars worth of small works "of a moral and religious character".

Their catalog in l867 contained a list of over two thousand distinct publications of which 850 were bound books for children's reading or for the use of teachers and advanced pupils. The works were written by able authors and sold at a ridiculously low rate of l6 cents for a volume of 200 pages.

In l836 the Princeton Review carried a catalog of books and other publications of the ASSU. It counted among its holdings 25 books on missionaries, l4 concerning Jews, l0 on temperance, ll on apprentices, 2l on the relationship between children and parents, l3 on general family situations, and l2 on the Sabbath.

In addition to its books the ASSU also began publication of Sunday school journals much like the Sunday School Advocate which carried poems, short stories, historical articles, and religious teachings. These were The Sunday School Journal issued twice monthly, and The Youth's Friend issued monthly. By l827 these journals were being sent out at 2,500 copies and l0,000 copies per month respectively. Subscriptions were sold much like magazines and the journals mailed to both Sunday school teachers and individuals.

Volumes of Union Hymns also appeared over the years, the first being published prior to l836. Various colored pictures or diagrams were sold for use in Sunday School class rooms with great attention being paid to the correctness of the diagrams as outlined in Bible Scripture. The most popular of these included Life and Labours of the Apostle Paul, Palestine and its Citeis, Mountains of the Bible, Types of Scripture, Fulfilled Prophecy, and Literary History of the Bible.

To assist in achieving its goal of teaching a nation to read the Union also produced spelling books, alphabetical cards, and other items. By l825 the demand for the Union's books was so great that 90,000 pages per day were being printed. Mr. Dulles, who had compiled and edited the Union Primer, offered this work to the Union and it quickly sold a million copies.

When the Union set out to educate the men, women, and children on the frontier it counted among these people those of various races and colors. They took particular pride in their thirteen schools whose purpose was to educate Indian children. Three such schools were in New York state, four in the Cherokee nation, one for the Choctaws, two for the Chickasaws, and schools were located in Indiana, Arkansas, and Missouri for this purpose. There were likewise schools formed to educate Negroes and their children. A report in l820 stated, "Sunday-schools are formed in almost every considerable town and village. They have extended to the savages and the Indian tribes, and have spread particularly among the blacks."

It is difficult today to realize the enormity of the task undertaken in teaching children and families to read in the early l800's. Many areas were so remote that transportation to and from them was almost an impossibility, yet where there were enough homes to make it feasible the ASSU attempted to establish a Sunday School and teach the word of God. It was felt that through such teachings not only were residents able to communicate by letter with family and loved ones in other areas, but they also became better citizens and took an interest in the legislative process.

In l855 a letter was sent to the New York Observer by the chaplain in the state prison at Sing Sing stating that he had interviewed the convicts in that facility, and out of more than 500 men he had found only two or three that had attended Sunday school as children. Both Dr. Adam Smith, author of Wealth of Nations, and Chief Justice Marshall then spoke out in support of the ASSU and its missions as a way to combat crime.

Parents were encouraged to study the Bible lessons with their children and refer to Bible Helps and other sources to supplement the lessons. They were also encouraged to demand punctual attendance from their children in the Sunday Schools. Ministers were asked to do their duty by the children and remember to direct part of their sermons and teachings toward the young people in attendance.

Some of the influential early leaders of the ASSU included notable men such as Alexander Henry, Joseph Dulles, Francis Scott Key, and Bushrod Washington, nephew of George Washington. Bushrod attended ASSU Board meetings after travelling from his Mount Vernon home.

Mr. Key was a statesman, patriot, orator, and poet. Having attained some distinction as a lawyer in various cases that came before the U.S. Supreme Court he was appointed diplomat and sent to Alabama to resolve differences between the Creek Indians and early settlers. During the War of l8l2 he went under flag of truce to secure the release of a fellow resident of Georgetown when he witnessed the night-time assault on Ft. McHenry. Upon seeing the U.S. flag still afloat at daybreak he penned the immortal lines of "The Star Spangled Banner".

Before he ever reached such lofty accomplishments Mr. Key had been a humble Sunday school teacher. He was chosen as one of the first managers of the ASSU in l824, a post he held for a number of years. He presided at a meeting in l830 through which the decision to promote the extension of Sunday schools in the Mississippi Valley was made. He was instrumental in bringing the name of ASSU to the attention of senators, legislative leaders, and even justices of the U.S. Supreme Court, and secured such notable men as Daniel Webster to deliver addresses in its behalf.

By l830 the Union realized that in order to educate the masses it had to increase the area in which its missionaries worked to establish Sunday-schools. The first area included in this expansion was the Mississippi Valley which indluced "all the country west of the Alleghenies to the Rockie Mountains, and from Michigan to Louisiana". This area was estimated to cover some l,300,000 square miles, and included the states of Ohio, Indiana, Illinois, Kentucky, Tennessee, Alabama, Louisiana, Mississippi, Missouri, and parts of Pennsylvania and Virginia.

A. W. Corey, one of the early missionaries who worked the Mississippi Expansion, recorded that for eighteen years he bought $l,000. worth of ASSU books annually which he donated to Sunday schools in the mid-west. All together he served over 50 years as a missionary in the mid-west. Another early missionary working with the Mississippi Valley project was Dr. John Adams, a close relative of two U.S. presidents. He worked for ll years in Illinois and organized 322 Sunday schools.

The need for such expansion was felt to be so important that a national meeting held in support of the expansion a U.S. Senator presided over the meeting and the Clerk of the House of Representatives acted as Secretary. Seven senators and congressmen and men such as Daniel Webster and Francis Scott Key delivered speeches in support of the expansion. Although unable to attend the meeting himself, the Hon. William Wirt, Attorney General of the U.S. sent a large donation and letter of support.

This area was divided into districts by the Union and missionaries were sent to the sections which showed the highest growth. Libraries valued at $l0. were distributed by almost l00 missionaries to schools which could raise half that amount themselves or through friends' donations for the purpose. It was soon reported that numerous Sabbath schools had been organized, and citizens taught to read. Educated citizens were felt to be better able to comprehend the legislative process, and thus be better citizens.

The Southern Enterprise was the result of the success of the Union in the MIssissippi Valley. In l833 the Rev. Dr. William S. Plumer of Virginia spoke out in support of the expansion of the Union's missions in the South. In l834 the Union reported that it has resolved to,
"in reliance upon the aid and blessing of Almighty God, to plant
and for five years sustain Sabbath schools in every neighborhood
(where such schools may be desired by the people and where in
other respects it may be practical) within the bounds of the states
of Maryland, Virginia, North Carolina, South Carolina, Georgia,
Alabama, the District of Coumbia, and the territory of Florida."

Thus, Alabama joined her sister Southern states in the Southern expansion and was no longer considered part of the Mississippi Valley Expansion.

It was common knowledge that the schools supported by public funds in some areas of the South were inadequate to teach the number of pupils, so support of the expansion of educational programs in the South was seen in Richmond, Petersburg, Charleston, Savannah, Columbia, and many other areas.

The following is typical of how many early Sabbath schools started. This account was written in l863 by Jonathan Cross.

"When I was in my twenty-third year, a devoted Christian settled
in a very wicked community about five miles from me, where he
started a Sabbath school. I went to see it and was greatly pleased
with it. At the close, I was introduced to Mr. P___; and to his
influence, under God, more than to that of any other individual
is to be traced all I have been enabled to do for the salvation of
souls. He told me all about the management of a Sabbath school
and how to get books from the American Sunday School Union,
which had just begin its heaven-born work in our country. I
immediately set to work, raised five dollars, procured ten dollars
' worth of books and opened a Sabbath-school in my own house.
The room soon became too small; but God put it into the heart
of an irreligious neighbor to offer a larger room, where the
school was continued for a year, and where I also held a weekly
meeting usually reading one of Burder's Village Sermons. More
room soon became necessary, and a large school-house was built;
and there, for twelve long years, the Sabbath-school and
religious meetings were kept up, until nearly all the youth and
most of the adult population in the neighborhood were brought
into the church."

The Rev. Benjamin W. Chidlaw and the Rev. John McLean were typical of the type men who exhibited leadership capabilities through their services with the ASSU.

Rev. Benjamin W. Chidlaw, b. July l4, l8ll in Bala, County of Merinoth, Wales received his primary education in a log school in Delaware Co., OH. He was ordained Pastor of the Presbytery of Oxford. He was plagued by financial difficulties and was contemplating leaving the ministry when introduced to B. J. Seward, an Agent of the ASSU in Cincinnati. Seward was at the time serving as Secretary for the organization. Within a few months he was employed by the Society and over time established hundreds of Sunday schools and preached in many places where the inhabitants seldom if ever heard the gospel.

During the War Between the States he served as Chaplain of the 39th Regt. Ohio Vol. Inf. and also worked for the Sanitary and Christian Commissions. In l866 he was voted commissioner of the Ohio Reform Farm School which had 500 boys registered - a position he retained for 9 years. He received a commission as a Missionary of the ASSU Feb. l2, l836, and remained for over 40 years. In l85l he served as General Agent for the ASSU Book Depository at 28 W. Fourth ST., Cincinnati. He married Rebecca Hughes in l843 and raised 6 children.

John McLean was appointed Judge of the Supreme Court in l8l6 and in l822 appointed by President Monroe commissioner of the General Land Office. He stayed l year after which he was appointed Post Master General on July l, l823. He was also offered The War Dept. and later Navy Dept. by Gen. Jackson in l829 but declined both. He was Supreme Court Judge - the highest judicial station in the Country - a position he held until his death. He was considered for a Candidate for President in l832 and l836, and even as late as l856 and l860 was thought by many to be the best qualified for the position. His views were conservative, and thought to harmonize the conflicting interests of the North and South. Rarely was he absent from court sessions. He received an Honorary Doctor of Laws from Harvard and Wesleyan University and two other colleges. He was a member of the Methodist church, and served for several years as PResident of the ASSU.

He married first Rebecca Edwards in l807 who died in l840. He then married (after 3 years of being a widower) Sara Bella Garrard, daughter of Israel Ludlow - one of the founders of Cincinnati. He died there April 4, l86l. ONe has to wonder if he truly could have held this country together in its greatest hour of need. If so, what a tragic loss that he was not elected.

The Mississippi Valley expansion and the Southern expansion though huge successes were nevertheless plagued by financial setbacks. A national financial crisis in l837 threatened a halt to the works of the ASSU in areas still so remote that the expense of travelling to them was very high. To reach many of these areas required the missionaries to travel by a combination of steamship, stage, private conveyance, and ultimately on horseback or on foot. Such travelling expenses coupled with the fact it had been far more difficult than imagined to find qualified persons to employ as missionaries to promote the ASSU's work threatened a halt to the growth.

The second major financial crisis for the ASSU occurred with the outbreak of the Civil War. Missionaries found themselves cut off from the home office and their work in the South rendered impossible due to the lack of funds. While conditions in the North were not as liable to lead to financial ruin the havoc created by the war disrupted the activities in the North as well.

While contributions were greatly reduced the ASSU put forth an all out campaign to publish and distribute religious tracts to the soldiers. The distribution of such religious literature combined with packages from home were a great comfort to the troops, but the fact that the ASSU could supply these needs when financial contributions were at an all time low was nothing short of a miracle.

As homes North and South saw the men depart women and children were left to carry on in their absence. Death soon became commonplace and the need for churches to provide comfort and spiritual teaching throughout the land was realized more than at any other time in history. The missionaries of the ASSU met these needs admirably either by their support of the little country churches, or by volunteering as chaplains to carry the religious teachings to the field of battle. Some felt their duty lay with the North in saving the Union while many from the South supported the Confederacy and the South's right to secede.

With the outbreak of war the ASSU quickly saw diminished contributions which it had counted on to pay the missionaries, and could not employ additional missionaries because it could not afford to pay the ones already in its service. When all began to appear hopeless the missionaries announced that they were not willing to abandon those whose need of them was greatest, and along with most Southern civilians endured shortages of coffee, tea, and other items previously thought necessary to life.

Soldiers in both armies who faced disease, mortal wounds, and death reached out and embraced the religious teachings many of them had first received as youngsters in Sabbath schools. Chaplain William Chidlaw, who was affiliated with the ASSU for many years stated that practically every Sabbath school in the land had representatives on the tented fields of their country singing the songs of Zion and seeking comfort in the scriptures found in their Bibles.

It was perhaps during the war that the man most responsible for the expansion of missionaries and Sabbath schools in the South came to play his most important role. Superintendant John McCullagh's work was so far reaching that he became known as the "Sunday School Man of the South".

Having heard of the need for Christian teaching in Kentucky McCullagh settled in Henderson County in l839 and during that winter organized his first Sabbath school in Kentucky. In l840 he moved to the town of Henderson where he lived out the remainder of his life. He organized a Union Sunday school which brought about the organization of ten churches and fourteen Sunday Schools in Henderson.

In the spring of l840 McCullagh founded the Henderson Eclectic Institute for boys and young men. The school was a huge success and McCullagh saw the emergence of many of the brightest young minds in the surrounding country through the teachings of the Institute. He continued to work with the school until he felt the need to devote the whole of his attention to the American Sunday School Union in l84l.

John McCullagh during his work as a volunteer and commissioned missionary organized some l,000 Sunday schools and claimed a total of 66,200 members. Many fo the Sunday schools he organized later became churches and expanded their teachings. After working for a time as a teacher McCullagh went to Illinois where he worked as a surveyor and where he met Abraham Lincoln.

When war broke out McCullagh tried to carry on his duties as he had during times of peace. As he went about his missionary work he was often recognized by soldiers of both armies, adn was a personal friend of officers of both armies including Confederate General John Hunt Morgan. He was said to be one of the few men who could pass freely through both lines. During a time when not only neighbors but often family members accused each other of being spies, it was John McCullagh's diplomacy and wisdom that maintained a semblance of stability and peace.

One of the ASSU's missionaries was once carried under guard to Gen. Morgan who questioned him at length about his supposed efforts to establish a Sunday school. The missionary produced a letter signed by the ASSU's Secretary and by John McCullagh. Gen. Morgan recognized the signature of the latter at which point he felt certain the missionary was telling the truth. Times being what they were, however, as one last test Gen. Morgan commanded the missionary to sing one of the Sunday school songs. One can only imagine the discomfirture of the missionary as he sang the lines for the benefit of both officers and soldiers to prove his identity and purpose. When he had finished Morgan told his men, "This man is all right. Let him go." Thus the missionary resumed his journey and for one brief second he might have been in the midst of Sunday school scholars of a previous time, rather than hardened soldiers during America's bloodiest conflict.

Alexander H. Stephens, the Vice President of the Confederacy, was also a personal friend of John McCullagh. McCullagh was often a welcome guest at Stephens' home, Liberty Hall. Mr. Stephens was, himself, a former Sunday school scholar, having attended class in a rough log schoolhouse, and years later served as Honorary Vice President of the American Sunday School Union. Later in life, this leading statesman of the South credited the books of the ASSU which he'd read as a boy with having inspired in him a desire to seek a higher level of education.

The ASSU continued to publish during the war and used the war to test their Sunday school training under the pressures of war. Books and pamphlets published by the ASSU during the l86l-l865 period avoided the issue of slavery, and included such titles as The Young Clerk (l86l), and The Book of One Hundred Pictures (l86l). The latter contains a brief glimpse of mid-l9th century life.

"The Wild Indians
Before we pass to another part of the world, we may see
some Indians of our own country. They are sitting round
a fire. Their long hair hangs loose on their backs, or is
dressed in a very odd fashion. But they think their way
of life is better than ours. They seem as if they were
going to war; for they have their bows and arrows with them.
They are a savage and wild people, and fond of fighting.
But we hope that they will soon be taught to live in peace
and love. That will be a good time when nations shall
learn war no more.

The Union claimed missionaries and Union leaders loyal to both armies. Because they had the foresight to realize the war would ultimately end and irregardless of which side was victorious they would have to pick up and carry on their work the ASSU remained neutral and neither supported nor condemned either side. War-time publications of the ASSU were not peppered with news of war, secession, or political sentiment, and in fact the books gave no indication the country had split into two and battle was being waged between North and South.

By not espousing political views of a derogatory nature towards either the North or South the leaders of the ASSU were able to provide comfort to both armies during the war, and to bring both peoples together again as one united nation when the conflict was resolved.

President Lincoln's Director of the Mint, James Pollock, proposed a motto for America's new coinage in l863 after religious leaders petitioned that the coinage reflect America's acceptance of religion. The war had seen a resurgence of religious values and Secretary of the Treasury Salmon Chase instructed Pollock to submit ideas for designs for the new coins. Pollock's original proposal was changed slightly to read, "In God We Trust", and in l864 this motto first appeared on a two cent coin.

In l865 and l866 legislation was passed to have this message of faith and healing placed on all other coins. James Pollock had at one time sat on the Board of Managers of the ASSU, and knew with amazing clarity that a spiritual healing was necessary in order for Americans to overcome the abysmal sacrifice of life and property suffered during that four years of chaos. This simple message would be a daily reminder that we were once again united - one land and one people.

The end of the war did not bring a swift return to pre-war status for the ASSU. The South was devastated and counted among its burned and shattered ruins many of the Sunday schools and churches so lovingly begun before the war, but in the South the war had taken a drastic toll. The freeing of some 4,000,000 slaves contributed to the hardships of the economy and the long days of Reconstruction would see slow progress in rebuilding the churches and Sunday schools so desperately needed to bring peace and comfort to a conqured nation.

Orders for l0,000 volues at a time of ASSU publications came pouring in. The South had seen death and desolation at every turn and hungered for the spiritual blessings it remembered from so long ago. The ASSU distributed without cost some $7l,000. worth of booklets, not to mention the gifts to auxilaries, and the cries for religious literature scarcely diminished over the next ten years. The ASSU was able to meet these needs only because its creditors suspended payments due them because of the hardships brought about by the war.

Following the war there was a great call for missionaries to the South. Sunday schools by the score had been abandoned when one teacher after another answered the call to arms, and in some areas there was not a single man to resume the post following the war. In a land so devastated it was indeed a miracle when a missionary came bearing books and children were once again able to return to their studies.

Even in the North a great healing was needed to cleanse the nation, and Dr. William Chidlaw was one of the missionaries who answered the call. Having served as both missionary and army chaplain working through the U.S. Sanitary and Christian Commissions he knew first hand the desperate need to reunite North and South.

In Washington in l866 he spoke at the last annual meeting of the Christian Commission of the work of the ASSU in the South and West. He devoted the remainder of his life to benevolent work. Dr. Chidlaw and John McCullagh both came to America as immigrants, and both are remembered for their heroic efforts to heal the wounds of a divided nation.

The ASSU ceased its publication program in l960. In l974 after a long and admirable service the American Sunday School Union changed its name to the American Missionary Fellowship, and it continues to function today under that name. Its goals today are, "outreach to unchurched persons in the United States". By virtue of its on-going missionary work it is today the oldest missionary society in the U.S. The AMF remains nondenominational, however, its missionary work now includes church planting, home Bible study groups, camp, and vacation Bible school programs in addition to Sunday Schools.

Bibliography:

The Great Question: Will you consider the subject of personal religion? 1855. Philadelphia. American Sunday School Union.

Five Years in the Alleghanies. Cross, Jonathan. 1863. New York. Publisher: American Tract Society.

Debates and Proceedings of the National Council of Congretational churches, held at Boston, Mass., June 14-24, l865. l866. Boston. National Council of Congregational Churches.

The Past of Ypsilanti: A Discourse Delivered on Leaving the Old Presbyterian church edifice, Lord's day September 20th, l857. Foster, G. L. l857. Detroit.

Through the Eye to the Heart: or, Eye-teching in the Sunday School. Crafts, Wilbur F. l873. New York. Publisher: Nelson & Phillips.

Philadelphia and its Manufactures; a hand-book of the great manufactories and representative mercantile houses of Philadelphia in l867. Freedley, Edwin T. l867. Philadelphia. Publisher: E. Yount & Co.

The Position of Christianity in the United States, in its Relations with our Political Institutions, and specially with Reference to Instruction in Public Schools. Colwell, Stephen. l854. Philadelphia. Publisher: Lippincott, Grambo & Co.

Sunday School Movement, l780-l9l7, and the American Sunday School Union l8l7-l9l7. Rice, Edwin Wilbur. l97l. American Sunday School Union.

The Sabbath School Index. Pointing out the history and progress of Sunday schools with approved modes of Instruction. Pardee, Richard Gay. l868. Philadelphia. Publisher: J. C. Carrigues & Co.

Quarterly List of New Books and Pamphlets. The Princeton Review. April l84l. New York. Publisher: G. & C. Carville.

Select List of Recent Publications. The Princeton Review. Apr. l830. New York. G. & C. Carvill.

The Seventh Annual Report of the American Sunday School Union. The Princeton Review. July l83l. G. & C. Carvill.

Sketches and Statistics of Cincinnati in l85l. Gist, Charles. l85l. Cincinnati. W. H. Moore & Co.

The American Year Book and National Register for l86l. Astronomical, historical, political, financial, commercial, agricultural, educational and religious. A general view of the United STates, including every department of the national and state governments: together with a brief account of foreign states. Embracing educational, religious, and industrial statistics; facts relating to public institutions and societies; miscellaneous essays, important events, obituaries, etc. Edited by David N. Camp. l869. Hartford. Publisher: O. D. Case & Co.

The Sunday School, its Past and Present. Mott. Rev. George S. The Princeton Review. July l873. New York. G. & C. Carvill.

A Presbyterian Clergyman looking for the church. Mines, Flavel S. l853. New York. Publisher: Gen. Protestant Episcopal Sunday School Union.

Union Prayer Meeting Hymns. Young Men's Christian Associations. l858. Philadelphia. Publisher: The American Sunday School Union.

Philadelphia and its Environs. l873. Philadelphia. J. B. Lippincott & Co.

The Biographical Encyclopedia of Ohio of the Nineteenth Century. l876. Cincinnati and Philadelphia. Galaxy Printing Co.

Descriptive Catalog of Books, and other Publications of the American Sunday School Union. Jan. l836. The Princeton Review. New York. G. & C. Carvill.

The Sunday School Man of the South: A sketch of the Life and Labors of the Rev. John McCullagh. McCullagh, Joseph H. Rev. l889. ASSU.

Sixty plus volumes of Sunday School books published by the ASSU in the author's collection.

Sunday School Advocate. Issues Jan-Dec. l849. Author's collection.

The Youth's Penny Gazette. ASSU. Two issues in the author's collection.

A Brief History of the American Sunday School Union. l969. Peterson, William J. ASSU.

I would like to thank Mr. Jim Gerhart of the American MIssionary Fellowship for his assistance, and for supplying additional information on both the ASSU and AMF in the form of magazines, videos, & etc.