SUNDAY SCHOOLS: THE NURSERIES OF THE CHURCH

By: Guillermo Santamaria

Narrated by: Virtual Voice

This book is a compact, historically anchored argument that treats Sunday School less as a neutral “church activity” and more as a modern institution with a theology baked into its machinery. It opens with a brief foreword framing the piece as a continuation of (and response to) ongoing criticism of the Old School Baptist position.

In the first movement, Sunday School is defined in its modern, recognizable form—an age-graded, volunteer-run “learning hour”—but its origins are located in late–late-18th-century social conditions: industrial poverty, child labor, and a push for literacy and moral formation, with Robert Raikes serving as the emblematic popularizer. From there the narrative shifts to the United States: early adoption in the 1790s, followed by rapid institutional scaling through networks and standardized materials, especially with the rise of what became the American Sunday School Union. The essay then makes a sociological claim with theological implications: Sunday School becomes an “evangelism-by-infrastructure” funnel, pulling children in and—by a kind of gravitational drag—bringing parents into proximity with church life.

The central polemical axis is the Old School/Primitive Baptist critique: the problem is not “teaching children,” but importing a religious institution not commanded in the New Testament and then treating it as a God-appointed instrument for conversion. The Black Rock Address is used as the crystallizing text: it is presented as objecting to Sunday Schools precisely insofar as they make conversion claims, adopt ecclesiastical authority, and function as church machinery without apostolic warrant—one more component in a broader “means system.”

A second, more lexical-historical strand tracks the slogan “nurseries of the church.” The essay argues it is not a single coined phrase but a reused metaphor: first attached to clerical training and the “seedbed” idea (including a Calvin reference), then applied to the household in Puritan-era thought, and finally repurposed in the 19th century as a Sunday-school rallying cry that openly frames schools as pipelines for church growth. It then identifies representative “Sunday-school world” usages, highlighting John Angell James’s explicit framing of Sunday schools as “nurseries for the church of God,” and later repetition as a budget-and-priority argument (e.g., Pardee’s Sabbath-School Index).

Finally, the book closes with a measured evaluation: whatever their historical benefits, Sunday Schools predictably risk outsourcing discipleship, drifting into moralism/decisionism, hardening age segregation inside the congregation, and producing institutional creep where the program becomes the church’s perceived vitality.