Sunday School

Bishop Zook organized a Sunday school program in 1900, but after the first week he had a light stroke. In his absence the Sunday School was discontinued and was not organized again for over ten years.

The permanent Sunday school was begun on July 9, 1911. Oversight was provided by the ministers. Jonas D. Yoder served as superintendent while John L. Mast and Sam T. Yoder assisted him. Sadie E. Yoder was secretary, and E. M. Yoder treasurer. During the first four years of Sunday school, one of the ministers served as the superintendent and the two assistant superintendent roles were filled by a minister and another man from the congregation. From 1915 to 1926 a minister served as superintendent and one member of the church was his assistant. The first non-ministerial superintendents were Samuel K. Yoder in 1927, Aaron Peachey in 1928, and Gideon Peachey in 1930. From 1927 to 1929 a minister served as assistant superintendent, but in the years after 1930, a minister has not served in either role. This change was made when one of the ministers indicated that he thought ministers have enough to do with preaching and whatever other work falls to the lot of the preacher.

The process of selecting a superintendent was initiated by the ministers. The ministers appointed a committee to nominate three men from the congregation to serve as superintendent. The final selection was by the congregational members during a special time in a worship service when they would leave their seats and go to the back of the church. A minister would be standing at the door to an ante-room and would record the votes. Ministers then counted the votes and announced the result.

In the early years the superintendents organized the classes, appointed the teachers, provided an opening devotional meditation before the Sunday school classes met, and concluded the period with a summary of the lesson. The secretary would stand up and read a report of attendance and offerings as part of the summary at the conclusion of each Sunday school period before the worship service began. Around 1949 the superintendents no longer concluded the period with a summary. But the practice of introducing the lesson continued to 1993, when the congregation began to hold two morning worship services.

For the first four years, Sunday school was held every other Sunday, starting at 10:00 a.m. Records from the time are unclear whether Sunday school actually replaced the regular worship service on those Sundays. Very likely worship services were only held every other Sunday and Sunday school was scheduled for the days when no worship services were held. On some special occasions Sunday School was canceled. For example, on September 27, 1914 a visiting minister, Joseph Miller preached, and on October 25, 1914 Sunday School was canceled because of interior painting being done in the church building. Sunday School was also canceled on Sundays when communion was held.

When it first began, Sunday school was not universally accepted. Mollie S. (Zook) Glick, wife of Deacon Ben Glick, never attended because when she was still a young girl, she had promised her mother that she would never attend Sunday school. Nearly a dozen of the middle aged or older men refused to attend classes. They spent their Sunday morning visiting with each other outside the church building, in the buggy sheds. As time went on, the group resisting Sunday School became smaller and eventually disappeared.

For some reason, establishing the starting time for Sunday School presented a challenge. The first day that church and Sunday School were both held on the same Sunday was May 16, 1915. On that day, the starting time was 9:00 a.m. On April 30, 1916 the time was changed to 9:15; then on June 16, 1916 it was changed to 9:30. On July 23, it was changed back to 9:15, and on July 30 it became 9:00 once again. In the early 1920's the starting time fluctuated between 9:00 and 9:30 and eventually became 9:15. It remained 9:15 until in 1996 when the Sunday school and worship services were reversed. Worship services now begin at 9:15 with the Sunday school period lasting for one hour after the benediction.

In the early years, an offering for Sunday School expenses was received in the auditorium before classes were dismissed. The offering, known as the "penny collection," was received by two children who would pass the two berry box sized collection boxes. The "penny collection" aptly earned its name with early totals of about $1.00. The total for this offering did not exceed $100 until 1950. Money that was not needed for the Sunday School was given to mission projects. In 1913 the church contributed $37.50 to the Altoona mission. The following year, 1914, $25.00 that was not needed for expenses was sent to the Amish Mennonite Children's Home near Grantsville, Maryland, the first mission project of the Conservative Amish Mennonite Conference.

When Sunday school began there were no separate rooms for classes. All adult classes were held in the auditorium. Classes were usually formed by using two half benches, one in front of the other, with the teacher standing in front of a class of eight, more or less. Pews were divided in the middle which provided the only boundary between classes. The noise level in the auditorium could be quite distracting with the teachers all competing for their class's attention. Some students, however, enjoyed the privilege of listening in on other more interesting teachers and discussions when interest in their own class waned.

The children's classes were held in the men's anteroom. At times two and even three teachers conducted simultaneous classes in this one room, using the benches in front of each of the three walls. Several former students remember being squeezed into those benches like sardines. Pre-school children received tickets with scripture verses to memorize and picture cards that illustrated Bible stories. Older children were taught catechism in German. Young people twelve years old and over received a German-English New Testament and studied not only the Bible, but also the German language.

Some of the younger children were taught the German alphabet in Sunday School and they memorized Bible verses in German. One Sunday School teacher, Jemima Peachey, provided tickets for her students which had both German and English Bible verses printed on them. She wanted her students to memorize verses in German, but many preferred to memorize in English. English gradually began to be used in the lower classes during the 1920's and by 1930 most classes were in English.

Another teacher that encouraged memorization of whole Psalms was Lydia Peachey. She also, according to one student, Ruth (Zook) Yoder, knew how to address social problems within the class. "We were a class of 10 girls and had a tendency to be clannish; well she fixed that. We had to sit in class according to our ages. We still get together once a year even if we are in different churches now."

Children between eight and eleven years old studied catechism or Biblical facts. They were given picture cards with questions on the back to answer. Those twelve years old and older received a German/English New Testament and learned to read the Bible in German, along with studying the books of the Bible.

Superintendents provided incentives for the students to memorize Bible verses as part of the Sunday School program. Students were given verses to memorize printed on tickets. When they memorized verses on three blue tickets, they would earn one red ticket. Ten red tickets earned them an award card, and after earning four award cards, students could select a new book.

Each adult class studied the same chapter of the Bible. Those chapters were likely chosen by the superintendent in advance. After the Sunday School period, he would share some comments about the lesson from the front of the church. Study guides or "lesson helps" were not used until the late 1920's. In about 1927, Ezra J. Peachey Sr., who taught a class of boys, drove to Scottdale, Pa to buy some "lesson helps." They were not widely accepted until 1930, and then with much resistance. One person asserted that lesson helps "came straight out of Paris, just like the fashions." Another said, "They came from Hollywood."

The first Sunday School Superintendents were all men. But in 1933 Naomi (Mrs. John K.) Yoder was appointed Sunday School Superintendent for the children in the Junior Department. Soon thereafter, a visiting minister from Michigan criticized this change. She was replaced during the year by Jacob P. Yoder, and Naomi became secretary. Jacob P. Yoder later served the Junior Department for many years. His interest in the children, enthusiasm, ready smile, singing, and creative teaching techniques shaped many lives. Superintendents today still give children oranges at Christmas time, a tradition that was begun when oranges were very hard to get. Obviously space was needed for this new Sunday School program. Within a few years, a basement was dug out under the auditorium with a set of stairs added in the back of the auditorium. A furnace was installed in the back of the basement, providing heat for the auditorium through a large grate in the middle of the aisle. This replaced two pot-bellied stoves used earlier. One stove was moved to the ladies anteroom which was then used as a nursery.

Worship Services

The format and order of worship varied little from one Sunday to another during the early decades of church life. Each ordained minister always took his place on a bench behind the pulpit in the front of the auditorium. A few songs, led by a church member while sitting with the congregation on a pew, usually opened the service. Then one of the three ministers would share some opening comments, often a scripture and prayer. The deacon would read a scripture and have silent prayer. Another minister would then preach for perhaps 45 minutes. After the sermon, the minister who had not yet spoken was given an opportunity to give a testimony of response to the sermon. The deacon also would respond and sometimes members were invited to share their responses or testimonies. Before 1930 the entire worship service was usually in the German language.

Early congregational singing was also entirely in German. The earliest song books were little black German books with no musical notes, titled Die Allgemeine Lieder Gammlung, which was printed in Elkhart, Indiana in 1883. In the early teens a green German song book was added that had notes and was used only for Sunday School. This book was the Ebangeliums Lieder 1 und 2, It was compiled by Walter Baulchenbulch and Ira Sankey, and published by the Biglow & Main Company and The John Church Company in 1897. This book was used until in the early 1940's.

Around 1920, the Church & Sunday School Hymnal, published by Herald Press in Scottdale, Pa., was accepted, primarily because it included 50 German songs. For a little while the English songs were only used on Sunday evenings, but by the early 1930's, all regular congregational singing was in English. Later, when Norman Yoder was song leader for Ascension Day services in 1942, he borrowed copies of the Life Songs, also published by Herald Press, from the Maple Grove and Barrville Mennonite congregations. To his delight, everyone enjoyed the songs and the church purchased Life Songs books later that year. The Life Songs books were replaced by the Mennonite Hymnal in 1969, but the Church and Sunday School Hymnal has seen continuous use for over 75 years.

A song leader in the early years was called the "vorsinger". Song leaders led singing by calling out the number of the song from where they were seated. After allowing time for everyone to find the song, they would simply start to sing it and others would join with them in singing. Jacob T. (Jake) Peachey was one of the early song leaders, as well as two of his sons, John and Gideon. Jake sat in an "amen corner." This was the area in front of the auditorium, on both sides of the platform that contained four short benches facing the pulpit. These pews were usually occupied with people over fifty years of age. Jake typically started the first song a couple of minutes before starting time, perhaps because the song was so long. That first song, sometimes called the "Loben Dich,"or "Das Lobsang", was traditionally used early in each Amish and Amish Mennonite worship service.

All the song leaders in the early years were men. Lomie Yoder, in 1933, was the first woman asked to lead songs, and Barbara (Yoder) Peachey was chosen the next year. Barbara was asked to lead again in 1935, but was afraid of what some of the older ones thought and so she declined. Thinking she would change her mind, those responsible waited until the first Sunday of the next year to ask Mose Yoder.

The usual practice for communion services during this time was for a service that extended throughout the morning and afternoon. Sermons followed the Biblical chronology with the preacher beginning to preach on communion Sunday morning with the account of the Children of Israel being delivered from Egypt, and continuing through the O.T. In the afternoon the preachers continued preaching through the New Testament. Sometimes communion services lasted until 4:00 p.m. Those living close by went home for lunch, and those from a distance shared a packed lunch at church. Non-members did not participate in communion services. Most children stayed home and others enjoyed outdoor ball games with their friends and neighbors during the afternoon service.

The emblems for communion were provided by the deacon and his wife, including the wine which was made at home from grapes. After Dave & Sadie Byler visited another church in 1929 and realized grape juice was used elsewhere, they returned home to suggest the church change to grape juice. The change was made in 1932. The wine or grape juice was served from two cups, one cup for the men and another for the women. The cups were refilled as often as necessary from a gallon jug.. The tubs used for washing feet were oxford red wooden buckets used until possibly the early 1930's when galvanized buckets were purchased.

Ascension Day services were congregational highlights. Services were planned for the entire day and most considered it a holiday. These events continued for several decades, but in the 1970's the services were held only on evenings due to conflicting work schedules. In the 1990's they were discontinued altogether. But many members, like Lydia Kennel today, have fond memories of Ascension Day church services at Locust Grove.

"It was a special time Mama arranged for my sisters and I to get out of public school for a day and attend church. Probably this would not be permissible now! Maybe it was exciting because it was nearing the end of the school year and a break was so welcome! But I can still recall some of those worship times. One occasion I distinctly remember was when a group of Christians from Kentucky presented the program. A quartet of ladies sang the song "Where Could I Go?" which really made an impression on me. That was probably my introduction to Southern gospel music which I enjoy greatly. Also the challenge of those ministers sharing Christ with lost people in the hills of Kentucky impressed me. The influence of those Ascension Day meetings have helped to chart the course of my life."

Conference Involvement

On November 24 and 25, 1910, a group of five ministers, all from unaffiliated Amish Mennonite churches, met at the Pigeon River congregation in Pigeon, Michigan at the invitation of Bishop Solomon J. Swartzendruber. Bishop Swartzendruber had visited Locust Grove in 1904 to assist with the ordinations of Jonas D. Yoder as minister and Ben Glick as Deacon. In 1909 Bishop Swartzendruber visited a number of Amish Mennonite churches in Indiana, Ohio, Pennsylvania, New York, and western Ontario that were listed in the Mennonite Yearbook as Conservative Amish Mennonite Churches, but which had no official conference affiliation. These congregations were not ready to identify with the more progressive Amish Mennonite Conferences, nor were they in fellowship with the Old Order Amish groups. Most of them were worshiping in meetinghouses, and some had Sunday Schools. Bishop Swartzendruber was concerned that these churches should be able to communicate with and support each other. It was also his conviction that nurturing a strong evangelistic fervor within these churches was not inconsistent with maintaining conservative social patterns like the German language and distinctive clothing standards.

In addition to the question already mentioned about preserving the use of the German language, other questions discussed by the five ministers in the Pigeon meeting included how to stimulate a greater interest among the young people in the work of the Lord, how to spread the Gospel, and how to help each other bring about peace when discord arises in one of the churches. They resolved to "stand more closely together in the work of the Lord, to maintain peace and unity in the so called Conservative Amish Mennonite churches."

Two of the five ministers in attendance at that first conference meeting were John L. Mast and Jonas D. Yoder from Locust Grove. From the very beginning, these ministers took a very active role in conference activities. In 1915 and 1920 Bishop Mast served as conference moderator. Jonas Yoder served on the first mission board in 1919, and was moderator in 1918, 1922, and 1926.

The second meeting of the conference was on May 27 and 28, 1912, this time at the Maple Glen congregation in Grantsville, Maryland. The meeting was attended by sixteen ordained ministers. One action of this meeting was the appointment of a missions committee. This action led to the founding of the Amish Mennonite Children's Home near Grantsville, Maryland in 1914 to provide for the needs of orphaned children. This was the first mission Locust Grove actively supported. This second meeting was followed by a two day Sunday School conference.

Locust Grove first hosted the annual gathering of the Conservative Mennonite Conference in 1917. Other years that conference met here were 1932, 1938, 1949, 1959, 1969, 1980, and 1989. Current plans call for conference to meet again at Belleville in 2000. Locust Grove ministers have taken a very active role within conference. In addition to John L. Mast and Jonas D. Yoder already mentioned, John B. Zook, Emanuel B. Peachey, Erie Renno, and Max Zook have each served as Conference Moderator. The ministers have also served on various committees and they nearly all accepted speaking assignments at conference sessions.