J. L. HURLBUT, D.D., and R. S. HOLMES, A.M., Instructors.

I. The course of instruction to be pursued in the Sunday-school Normal Department of the Chautauqua Assembly, at its session in 1884, will embrace lessons upon the following subjects, prepared by the instructors in the department. The full text of these lessons will be printed during the year in The Chautauquan, which should be taken by all who desire to prepare for the Normal Department.

Twelve Lessons on the Bible.—(1) The Divine Revelation; (2) The Bible from God through Man; (3) The Bible as an English Book; (4) The Canon of Scripture; (5) The World of the Bible; (6) The Land of the Bible; (7) The History in the Bible; (8) The Golden Age of Bible History; (9) The House of the Lord; (10) The Doctrines of the Bible; (11) Immanuel; (12) The Interpretation of the Bible.

Twelve Lessons on the Sunday-school and the Teacher’s Work.—(1) The Sunday-school—its Purpose, Place, and Prerogatives; (2) The Superintendent—his Qualifications, Duties, and Responsibility; (3) The Teacher’s Office and Work; (4) The Teacher’s Week-day Work; (5) The Teacher’s Preparation; (6) The Teacher’s Mistakes; (7) The Teaching Process—Adaptation; (8) The Teaching Process—Approach; (9) The Teaching Process—Attention; (10) The Teaching Process—Illustration; (11) The Teaching Process—Interrogation; (12) The Teaching Process—Reviews.

II. Students of the Normal Course should study in addition to the outlines in The Chautauquan, the following Chautauqua Text-Books (ten cents each): No. 18, “Christian Evidences;” No. 19, “The Book of Books;” No. 36, “Assembly Bible Outlines;” No. 37, “Assembly Normal Outlines;” No. 38, “The Life of Christ;” No. 39, “The Sunday-school Normal Class” (including the preparation of the Normal Praxes); and No. 41, “The Teacher Before his Class.”

III. Students of the Normal Course are also desired to read the following books: Chautauqua Text-Book No. 1, “Bible Exploration;” No. 8, “What Noted Men Think of the Bible;” No. 10, “What is Education?” No. 11, “Socrates;” and “Normal Outlines of Christian Theology,” by L. T. Townsend (price, forty cents). These books may be obtained of Phillips & Hunt, 805 Broadway, New York; or of Walden & Stowe, Cincinnati or Chicago.

IV. Students in special classes in churches or schools, or individual students who prosecute the course as given above, may receive by mail outline memoranda for examination, and if they can certify to having studied the lessons and text-books, and will also prepare the Normal Praxes named in Chautauqua Text-Book No. 39, and fill out the Outline Memoranda, may receive the diploma of the Chautauqua Teachers’ Union, and will be enrolled as members of the Chautauqua Society. Such students will send name and address, with twenty-five cents, to Rev. J. L. Hurlbut, D.D., Plainfield, N. J.

CHAUTAUQUA NORMAL CLASS—BIBLE SECTION.

Twelve Lessons on Bible Themes.

LESSON I.—THE DIVINE REVELATION.

I. There is in me a something which is called mind. I do not know what it is. I can neither tell whence it came, nor whither it will go when it ceases to inhabit this body. That in me, which is thus ignorant concerning the mind, is the mind itself. There are therefore matters beyond my mental range. That is, my mind is limited, bounded, finite in its powers. What is true of my mind is true of all human mind. Here then is one of the first results of consciousness: Finite mind in the world.

II. This finite mind did not produce itself; it sees in the body which it controls evidence of a design of which it is not the author. It turns to the phenomena of the universe and discovers in them the same evidences of design. It seeks the attributes and character of the designer or designers of human body and of natural phenomena, and finds them to be unlimited in action, unbounded by time or space, infinite in power, and uniform in manifestation. It therefore concludes that there is but one designer of all the phenomena of created nature, and that he is both intelligent and infinite. Here then is a second result of consciousness: Infinite mind in the universe.

III. We have so far brought to view two powers, infinite mind in the universe and finite mind in the world, and between them a distance immeasurable and impassable from the finite side. They are extremes in the progression of the universe. Let us notice some facts concerning each of these powers:

1. The infinite mind is self-existent; eternal.

2. The infinite mind created finite mind in its own likeness. Both these points will be considered in our lesson on the “Doctrines of the Bible.”

3. The infinite mind has provided a means of passing the distance between itself and the finite mind, so that the finite might know the infinite; i. e. it has revealed itself to the finite mind.

4. The finite mind is the highest created existence. This is left without discussion for the student to amplify.

5. The finite mind exists because of the infinite mind. The gas jet burning above my head affords an illustration. It exists because of a well-stored gasometer two miles away; because of complicated machinery by which coal has been caused to yield up its hidden stores of light; because of a system of underground conductors that terminates in the burner on the wall. Without the burner and the light all these appliances would be useless; and they in turn exist only that there may be light. So the finite mind exists because of the infinite—nor can we think with satisfaction of infinite mind in the universe and no creation or correlated force.

6. The finite mind hungers to know the infinite; it peers into the measureless space which its eye can not pierce, and longs for the infinite to reveal itself. This fact is historical, “Canst thou by searching find out God?” has been the question of the ages; and the answer has been “the world by wisdom knew not God.” The cry of multitudes of hungering souls has been: “O, that I knew where I might find him.” As light is necessary to the eye, and air to the bird’s wing, and sound to the ear, that each may perform the work for which it is adapted, so a knowledge of the infinite mind that is of God, is essential that the finite mind—that is, man—may fulfill its destiny. And this knowledge is possible only through self-revelation by God to man. That such a revelation has been made we have already asserted. That the Bible is that revelation is our claim, which we will discuss in a future lesson. The present lesson will be content to inquire simply, how that revelation has been effected. We answer:

God wrought it out in the presence of the race in ways unmistakable, exhibiting every attribute of his character, even to those of mercy and forgiveness. God wrought (not wrote). What we call the inspired Word is a mediate, not an immediate act of God. God wrought, the work extending through many ages, perhaps not even yet finished.

Wrought (a) in nature, so that “the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made.” Creation then is itself a part of the revelation, but only a part; for out of it comes no hint of forgiveness or redemption.

(b) In man, by spiritual manifestations, by intellectual enlightenments, by illuminations of conscience, such as could not originate in the human soul. These revelations or workings of God in man mark a large portion of the history of thought through the ages; and in that dim twilight of the race, when men like Enoch walked with God, though history is but a shadow, yet it is the shadow of God working in man.

(c) In Providence—that is, in his ordering the work of the world. He not only “produced a supernatural history extending through centuries, ... and working out results which human wisdom could never have conceived, nor human power executed,”[J] but also he has directed all the workings of all history in accordance with the central purpose of his revelation.

(d) In grace, by his spirit revealing what the human mind could never have discovered for itself, redemption and atonement through forgiveness of sin.

IV. This divine revelation so wrought by God has been, and is being reported that all the world may know and confess that “the Lord, he is the God.” Reported:

1. Through Tradition.—There was an unwritten Bible before the written word, handed down from patriarchs to scribes; and even in lands destitute of the Scriptures, we trace the dim outlines of truth transmitted from ancient authority.

2. Through Philosophy.—Wise men and thinkers have read the revelation in nature and gathered it up from human thought, and the highest philosophy, as that of a Socrates and a Plato, finds God.

3. Through Prophecy.—In the earlier ages, and perhaps through all the ages, God has communed with chosen men who have lived in fellowship with himself; and has made them the mouthpiece uttering his will to the world.

4. Through Preaching.—The pulpit, when it is true to its mission, voices the message of God to man.

V. We find also that this divine revelation has been written out, under a divine direction:

1. In Various Books.—The Bible is not one book, but sixty-six books, a whole library, presenting the divine revelation under varied aspects, but all under one divine origin and supervision.

2. By Various Writers.—Not less than thirty authors, and probably many more, shared in the composition of the Scriptures, but all wrote under a divine control, and expressed, each in his own style, the mind of the Spirit.

3. Through Various Ages.—Moses may have begun the writing, doubtless from earlier documents. Samuel, David, Solomon, Isaiah, Ezra, Matthew, Paul, John, each in turn carried on the work through a period of sixteen hundred years. The book grew like a cathedral, rising through the centuries, under many successive master-builders, yet according to one plan of one divine Architect.

4. In Various Languages.—Two great tongues, one Semitic, the other Aryan, were employed, the Hebrew in the Old Testament, the Greek in the new; but the Hebrew of Moses is not that of Daniel a thousand years later.

VI. We find this divine revelation preserved:

1. By being stereotyped into Dead Languages.—A living language is ever changing the meaning of its words; and truth written in it is in danger of being misunderstood by another generation. But the words of a dead language, like the Hebrew and the Greek, are fixed in their meaning, and once understood are not likely to be perverted. Soon after the Bible was completed, both its languages ceased to be spoken, and have been kept since as the shrine for the great truths contained in the Word.

2. By being translated into Living Languages.—The Bible has been translated into all the tongues of earth, and thus its perpetuation to the end of time has been assured. No other work has been read by so many races, and no other is so capable of being understood by the masses of mankind.

3. By being incorporated into Literature.—If every copy of the Scriptures in the whole world were destroyed every sentence of it could be reproduced from the writings of men, since it has become an integral part of the thought of the world.

4. By being perpetuated in Institutions.—The Jewish church perpetuates the Old Testament; the Christian church the New; and while either endures, the Bible containing the divine revelation must endure.

VII. We find this divine revelation proved:

1. By Testimonies.—The child looking upon the opened page of the Bible at his mother’s knee, accepts her testimony that it is the word of God, and thus each generation receives the book from the preceding generation with a declaration of its divine origin.

2. By Probabilities.—Such has been the history of this book in its relation to the world, and its triumph over opposing forces; such has been its early, continuous and present acceptance; that there is every probability in favor of its being, what it appears to be, a divine book.

3. By Experience.—There are many who have put this book to the test in their own lives; have tried its promises; have tasted its spiritual experience; have brought it into contact with their own hearts; and have obtained from it a certain assurance that it comes from God.

4. By Evidences.—If any reader will not accept the Bible upon the testimonies of others; if he fails to see in its behalf the weight of probability; if he has not been able to put it to the test in his own experience, there is yet a strong line of argument appealing to his reason, and proving the book divine.

VIII. We find this divine revelation searched:

1. Through Curiosity.—There are some who read and study the Bible from no higher motive than desire to know its contents.

2. Through Literary Taste.—There are others who read the Bible from an appreciation of its value as a work of literature, recognizing the high poetic rank of David and Isaiah, the historic worth of Joshua and Samuel, the philosophic thought of Paul.

3. Through Opposition.—In every age there have been searchers of the Bible actuated by the motive of unbelief; men trying to find in it the weapons for its own destruction. Yet even their study has often proved serviceable to the believer in the divine revelation.

4. Through Spiritual Desire.—Multitudes have studied the Bible, multitudes are studying it now because they find in it that which their spiritual nature craves, the knowledge of God. They feed upon the Word because it satisfies the hunger of their spirits.

IX. We find this divine revelation circulated among men. The history of the Bible since its translation into English has been the history of multiplication. Language after language has had the Bible added to the library of its language. Unwritten languages have had characters invented for them to represent their words and the Bible has thus become the first book of the new-made written language of the people. All the leading languages of the world have thus been put in possession of the Bible, and the signs of the times point to a speedy realization of the hope that soon all the nations of the earth will know the divine revelation of our Father which is in heaven.

CHAUTAUQUA NORMAL CLASS.

Twelve Lessons on the Sunday-school and the Teacher’s Work.

LESSON I.—THE PLACE, PURPOSE AND PREROGATIVES OF THE SUNDAY-SCHOOL.

I. The place of the Sunday-school.

1. The Sunday-school is one of the means employed by the Church of Christ for bringing men under the influence of the Gospel. It is not designed to fill the place of any of the other accepted agencies of the church.

2. The Sunday-school does not, and should not accomplish the work belonging to the pulpit and the pastor, nor does it subserve the purpose of the church meeting for prayer and interchange of Christian experience.

3. The Sunday-school can in no sense do the work of the Christian home. It is an agency differing from all other agencies of the church, and is made necessary by the nature and extent of the body of truth accepted by the church, so necessary that without it the church would be to a certain extent crippled.

4. It is a school, organized and officered as such; occupying a well defined place in the religious system of the church, having a specific purpose, and entitled to certain prerogatives.

5. As a school, its constituency is a body of teachers and pupils, associated together voluntarily, but not without responsibility and accountability.

6. The Sunday-school in its theoretic constitution is the parallel of the secular school.

(a) As the latter derives its life from the community, so the Sunday-school derives its life from the religious community, the church.

(b) As the community delegates the power of control over the secular school to a representative body which exercises supreme authority over its affairs, so the church entrusts the management of the Sunday-school to her representative executive body, by whatever name known.

(c) As the representative body controlling the secular school places the oversight of the system and its details of management in the hands of a general executive officer, or superintendent, so the governing power of the church entrusts the management of the Sunday-school to one of similar name—a superintendent.

(d) As the secular school is within and subordinate to the community, and alongside of the home as its aid and supplement, so the Sunday-school is within and subordinate to the church, and beside the Christian home as its supplement.

Let us gather up these propositions concerning the Sunday-school into a general definition.

Definition.

The Sunday-school is a department of the church of Christ, in which the word of Christ is taught for the purpose of bringing souls to Christ and building up souls in Christ.

As suggested by this definition, we make the following propositions:

(1) The Sunday-school is a school.

(2) The Sunday-school is not a substitute for the church.

(3) The Sunday-school is not a substitute for the prayer meeting.

(4) The Sunday-school is not a substitute for home training.

(5) The Sunday-school is in the church as an integral part.

(6) The Sunday-school is subordinate to the church.

(7) The Sunday-school is an aid to the Christian home.

II. The Purpose of the Sunday-school.

1. The chief purpose of the Sunday-school is the spiritual education of the soul. By education we do not mean the mere putting in possession of knowledge. There have been learned men who were not educated men; men of wide knowledge, but with the power of self-control and self-use undeveloped. By education we mean leading the soul out of its natural condition, into a condition where it can do what God meant it to do, and be what God meant it to be. Spiritual education will therefore be the development of a soul by nature averse to divine control, into a condition of oneness with the divine will, such as is made possible by the at-one-ment of Jesus Christ. This process involves, (1) conversion, and (2) upbuilding in Christ, and would produce, if unhindered, a character that would reach toward the measure of the fulness of Christ.

But many souls in the church have never reached farther than the first or preparatory step in spiritual education—the step which we call conversion. Hence,

2. A second purpose of the Sunday-school is upbuilding in Christ, and this is possible only through searching study of the Word of God.

As the astronomer must know all the intricacies of his science, and be able with the telescope to read the heavens as an open book, and scan their farthest depths, so the Christian must know the hidden mysteries and deep things of God as revealed in the Bible, which is both text-book and telescope to the soul.

3. A third purpose of the Sunday-school is the development of the teaching power in the church. “Go teach,” in the Revised version becomes “Go disciple.” Sunday-school teaching therefore becomes disciple-making. In this respect its aim is the same as that of the church. To accomplish it by preaching, the church provides years of careful training for her ministers in special schools. As careful training is needed by the Sunday-school teacher, and the school itself is the only means by which the end can be secured.

III. The Prerogatives of the Sunday-school.

The Sunday-school exists within the church and because of the church. Yet though a part of the church, it maintains a separate organic life. As a member of the body it has certain rights which we call Prerogatives. We name the most important.

1. Care.—As no member of the body can be neglected without physical loss, so if any part of the body of Christ be left without watchful care, spiritual loss must ensue. The Sunday-school has a right to the care of the church, exercised (a) officially by the governing body, that no want may be left unsupplied, and (b) individually that sympathy, help, prayer and interest may never be lacking, and that ample provision may be made for the efficient working of the school.

2. Support.—The Sunday-school has a right to the pecuniary support of the church. It never should be crippled by lack of means to carry out its plans. The school should not be expected to provide for its own necessary expenses. The voluntary contributions of the school should never be applied to the support of the school as such. Systematic giving should be taught, and should include all the benevolent operations of the church, even to the extent of contributing toward the general church expenses, but that the school should use its funds for defraying its own expenses is clearly an evil.

(3) Recognition.—The school has a right to be recognized as an established agency of the church. This recognition should include (1) regular notice from the pulpit of the time and place of holding its sessions; (2) the same prominence to the annual meeting for the choice of officers that is given to the same meetings of the church, and (3) its importance as a church agency should be recognized by giving to the school official recognition in the governing body of the church.

(4) Pastoral Supervision.—The school has a right to the watchful oversight and regular presence of the pastor. It is not necessary that he should superintend the school—it is better not. It is not necessary that he should be burdened with its cares. But it is essential (1) that he use it as a field of pastoral labor; (2) that he give to it the encouragement of his commendation; (3) that he extend to it the sympathy of his presence; (4) that he know as to the character of the work being done within it.

(5) CoÖperation.—The Sunday-school has a right to the hearty coÖperation of the whole church, so that (1) there may be no lack of teachers to do the work of the school, and (2) that the work of the teacher may be understood and appreciated in the Christian family, which is the church unit; and (3) that teacher and parent may work in perfect harmony.

This is not intended as an exhaustive treatment of this subject. It presents in outline some salient points concerning the Sunday-school, and leaves the student to continue by himself the line of thought suggested, and to this end reference is made to “Hart’s Thoughts on Sunday-schools,” “Pardee’s Sunday-school Index,” and the “Chautauqua Normal Guide,” by J. H. Vincent, D.D., 1880.

[J] J. H. Vincent, D.D.