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Sunday School Education in Upper Canada, 1811-1850

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Sunday School Education in Upper Canada, 1811-1850 More Than Sunday’s Lessons: Sunday School Education in Upper Canada, 1811-1850 by Patricia Kmiec A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Social Justice Education Ontario Institute for Studies in Education University of Toronto © Copyright by Patricia Kmiec 2015 More Than Sunday’s Lessons: Sunday School Education in Upper Canada, 1811-1850 Patricia Kmiec Doctor of Philosophy Department of Social Justice Education Ontario Institute For Studies in Education University of Toronto 2015 Abstract Attending Sunday school was an experience shared by most Protestant settler children in Upper Canada. The Sunday school was a local and community institution and its curriculum, pedagogy, and structure varied as each school’s purpose was determined by local needs. The motivations behind Sunday schooling varied and its purpose was never exclusively religious instruction. As a central tenant of Protestantism, literacy education, particularly reading and spelling, was central to Sunday school curriculum in this period. Likewise, virtues of Victorian Protestant behavior such as obedience, self-discipline, purity, and charity were reinforced in Sunday school classrooms and their supporting communities. Broader lessons in socialization and citizenship, particularly British imperial discourses, were prevalent in Sunday school literature as well as infused in both classroom and extracurricular activities. Unlike other institutions of the time, Sunday schools were never imposed on Upper Canadian settlers. Sunday schools emerged as a space created and defined for lay settlers themselves and their involvement was entirely voluntary. Sunday schools ii remained at a significant distance from both official church and state structures in this period, allowing Upper Canadians to actively participate at all stages in the development of this mass system of popular schooling. Though a central organization aided Sunday schools across the province, every school had its own local autonomy. This study documents and analyses how Upper Canadian settlers met their own self-defined educational needs through Sunday schools, both before and beyond mass state-run schooling in the province. It argues that the Sunday school was one avenue through which lay settlers in Upper Canada put the increasingly prevalent ideas of universal popular schooling for children into practice beyond the purview of both the state and the church. iii Acknowledgments I am grateful to many people for the support, encouragement, and patience that was necessary for me to complete this project. Elizabeth Smyth was especially generous with her time, ideas, and overall inspiration during this process. I thank Cecilia Morgan and Ruth Sandwell for their thoughtful comments and gentle suggestions on multiple proposals and drafts. Mark McGowan and Jane Errington were helpful in their role as examiners, and I greatly appreciate their thorough evaluations and feedback. A number of people supported this project when it was just an idea. David Levine, Paul Axelrod, Sharon Cook, Marilyn Barber, and Beatrice Craig all provided important encouragement that allowed me, and this project, to mature with confidence. This project was possible through the financial support of the Ontario Graduate Scholarship, the Department of Social Justice Education, and the Department of Curriculum, Teaching, and Learning. My students and colleagues in the Department of Historical Studies at the University of Toronto Mississauga and New College, University of Toronto, were also inspiring and encouraging throughout the process, and deserve much thanks. I owe thanks to Marian Press for aiding in my research early on in the process and to the team at OurDigitalWorld.org for their support (and awesome databases!). The friends and colleagues at OISE that I have had the pleasure of working with over the past six years are too many to name. I am grateful for the friendship of fellow OISE historians Rose Fine-Meyer and Kate Zankowicz, as well as my many kindred spirits in Philosophy of Education. My friends in the Department of Social Justice iv Education shared their passion and intellectual diversity with me, and I am grateful to have belonged to that community. Finally, I would like to thank my family for their many efforts in trying to understand exactly what this project is about, and supporting me regardless. My partner, Mathieu Brûlé was especially encouraging. I thank him for his patience, reassurance, critical eye, opinions on nineteenth-century religion, and skills as a copy- editor. His help has allowed this project, among other things, to become much stronger than it otherwise would have been. v Table of Contents Abstract .......................................................................................................................................................... ii Acknowledgments ..................................................................................................................................... iv List of Tables ................................................................................................................................................ vii List of Figures .............................................................................................................................................. viii Introduction ................................................................................................................................................. .1 Chapter 1 “Even Before the Village was Large Enough to Support a Church”: British, American, and Upper Canadian Sunday School Origins .................................................................................. .41 Chapter 2 “Differences Would Seem for a Time to be Forgotten”: Sunday Schools as Sites of Interdenominational Cooperation ..................................................................................................... ..93 Chapter 3 “Wishing to Have a Box of Books”: Sunday School Libraries and Literacy Education...151 Chapter 4 “Our Little Periodical”: The Missionary and Sabbath School Record and Sunday School Curriculum ....................................................................................................................................................... .190 Chapter 5 “Add Some Fun to Faith”: The Lessons of Sunday School Leisure Activities ................... 237 Conclusion ..................................................................................................................................................... .268 Appendices ................................................................................................................................................... .281 Bibliography ................................................................................................................................................. 283 vi List of Tables Table 1: Items Issued from the Book Depository of the Canada Sunday School Union………… . 172 Table 2: Recorded Attendance at Sunday Schools, 1828-1830……………………………..….... .. .......... 281 Table 3: Denominational Affiliation of Sunday Schools with Reports Submitted to Canadian Sunday School Union 1843……………………………………………………………………... ...... .......... 282 vii List of Figures Figure 1. Advertisement for Sunday School Library (1849)…………………………………….176 Figure 2. Cover of The Children’s Missionary and Sabbath School Record (1845) .......... 214 Figure 3. Robert Raikes Statue, Queen’s Park…………………………………………………………268 viii 1 Introduction In his collection of autobiographical childhood stories, John Carroll recalls one of his fondest Sunday school memories: The hat was passed along the class from the foot to the head; and each boy as it passed him was to put in his hand and take out one of the little billets. The hat came to me last, and there was but one left to take — it was really no choice; but, oh, joyful day to me! When they were unrolled all the rest were blank but mine, and I had drawn the prize! The first Sunday-school prize that I ever heard of being given in the town! […] In crossing the green in front of our house, and coming in sight of those looking from the door, I lifted up my prize and brandished it before their eyes, exclaiming, " I have got the book! I have got the book!" I need not say that my success occasioned great delight to all my friends, but especially to my tender mother[…] It was not a book about religion, strange to say, though obtained from a Sunday-school, and it exerted a beneficial influence on me, of a certain kind, all my life. It was a pretty 18mo., printed on nice clear paper, with a pasteboard cover of a wavy-like design. The title was, "Picture of the Seasons," and the matter a description of spring, summer, autumn, and winter as seen in Old England, adorned with pictures, and illustrated with poetry mostly from Thomson's Seasons. I read the book over and over again to myself and to my friends, particularly to my eldest brother, James, whose sight was so impaired that he could not see to read for himself.1 Carroll, who later became a central figure in Canadian Methodism, was ten years old when he won the prize book from his interdenominational Sunday school in York in 1819, one of the earliest Sunday schools in the province.2 His memories provide a rare glimpse into the informal, and often impromptu, space of a Sunday school classroom. As with most narratives of childhood experiences from the early nineteenth century, personal accounts
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