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Expansion of the Sunday School, ib. 1906; H. C. Trumbull, Yale Lectures on the Sunday School, New York, 1888; Marianna O. Brown, Sunday School Movements in America, ib. 1901; J. H. Harris, Story of the Sunday School, London, 1902; W. H. Groser, A Hundred Years' Work for the Children, ib. 1903; 0. S. Michael, Sunday School in the Development of the American Church, Milwaukee, 1904, W. Paret, Place and Function of the Sunday School in the Church, New York, 1906; Sunday Schools the World Around. The Official Reports of the World's Fifth Sunday-Schools Convention in Rome, 1907, London and Philadelphia, 1908; W. H. Watt son, First 60 Years of the Sunday School, London, n.d., and literature under R AI%ES, ROBERT; and the Records and Reports or Annual Reports of the following societies and conventions; First Day or Sunday School Society, Philadelphia, 1790 aqq.; Sunday School Union, London; Sunday School Society for Ireland; New York Female and Male Sunday School Unions, 1816-24; Philadelphia Sunday and Adult School Union, 1818-24 (nos. 1-7); Amer= ican Sunday School Union, 1825-1910; General Sunday School Convention, London, in 1862; National and International Sunday School Conventions, 1869-1910; World's Sunday School Conventions; Church of England Sunday School Institute, London.

On methods and principles consult: J. W. Alexander, The American Sunday School and its Adjuncts, Philadelphia, 1856; A. W. and C. E. Knox, The InfarU Sunday School, Cincinnati, 1870; J. S. Hart, Sunday School Idea, Philadelphia, 1871; W. Abbott, Our Sunday School and how to conduct it, new ed., Boston, 1872; J. H. Vincent, Church, School and its Ofcers, New York, 1872; W. F, Crafts, Through the Eye to the Heart, or, Eye-Teaching in the Sunday School, New York, 1873; idem, Plain Uses of the Blackboard and Slate, New York, 1881; W. H. H. Marsh, The Modern Sunday School, Philadelphia, 1874; E. W. Rice, Organization and Classification of Sunday Schools, Philadelphia, 1881; idem, Handy Helps for Busy Workers, ib. 1899; idem, The Sunday-achdol; how to start and keep it, ib. 1909; A. E. Dunning, Sunday School Library, Boston, 1883; B. Clarke, The Blackboard in the Sunday School, London, 1884; E. G. Harmer, By-Paths of Sunday-School Work, London, 1892; J. L. Hurlbut, Seven Graded Sunday Schools, New York, 1893; A. E. Winship, Methods and Principles in Bible Study, Boston, 1885; idem, Organizing and Building up the SundaySchool, New York, 1910; A. F. Schauffier, Ways of Working, Boston, 1895; E. Hobson, Principles and Practice of Teaching in their Application to Sunday Schools, London, 1896; J. Bailey, Sunday School Teaching, London, 1897; I. P. Glack, Practical Primary Plan, Philadelphia, 1898; W. H. Groser, Sunday School Teacher's Manual, 16th ed., London, 1898; A. P. Foster, Manual of Sunday School Methods, Philadelphia, 1899; P. DuBois, Point of Contact in Teaching, 4th ed., New York, 1900; J. E. Hor rocks, Suggestions towards Improving the Instruction in Sunday Schools, London, 1901; H. Williams, The Reformation of the Sunday School, London, 1902; E. D. Burton and S. Mathews, Principles arid Ideals for the Sunday School, Chicago, 1903; G. W. Mead, Modern Methods in Sunday School Work, New York, 1903; A. H. McKinney, After the Primary-What t New York, 1904; F. N. Peloubet, Front Line of the Sunday School Movement, Boston, 1904; A. R. Wells, Sunday School Problems; practical Plans for Sunday-School Teachers, New York and London, 1905; M. G. Brumbaugh, Making of a Teacher, Philadelphia, 1905; idem, Development of the Sunday School, Boston, 1906; M. Lawrence, How to Conduct a Sunday School, New York, 1905; R. F. Y. Pierce, Pencil Points for Preacher and Teacher, Chicago, 1906; J. Adams, A Primer on Teaching, with Especial Reference to Sunday School Work, Edinburgh, 1907; H. F. Cope, The Modern Sunday School in Principle and Practice, New York, 1907; E. A. Fox, The Pastor's Place of Privilege and Power in the Sunday School, Nashville, 1907; F. Johnson, ed., Bible Teaching by Modern Methods, London, 1907; H. T. Musselman, National Teacher-training Institute Text-books, Philadelphia, 1907 sqq.; M. S. Littlefield, Hand-Work in the Sunday-school; with an Introduction by P. DuBois, Philadelphia, 1908; G. H. Trull, A Manual of Missionary Methods for Sunday-School Workers, Philadelphia, 1908; G. H. Archibald, The Sunday School of To-Morrow, London, 1909; J. C. Gray and C. S. Carey, The Class and the Desk. A Manual for Sunday School Teachers, 4 vols., London, 1909; J. Gunn, Our

Sunday Schools. Studies for Teachers in Principles and Practice, London, 1909; P. J. Sloan, The Sunday-School Director's Guide to Success, New York, 1909; H. H. Meyer, The Graded Sunday-School in Principle and Practice, New York, 1910; R. P. Shepherd, Religious Pedagogy in the Modern Sunday School, St Louis, 1911.

SUNDAY, WILLIAM ASHLEY: Presbyterian and revivalist; b. at Ames, Ia., Nov. 19, 1863. He received his education at the high school, Nevada, Ia., and at Northwestern University; was a professional baseball player, 1883-90; assistant secretary of the Young Men's Christian Association, Chicago, 1891-95; became an evangelist in 1896, and has since devoted himself with great success to that work, receiving Presbyterian ordination in Chicago in 1903.

SUPEREROGATION, WORKS OF: A concept in Roman Catholic theology which has its place in the doctrine of indulgences was justified by the great scholastics through the notion of the organic unity of the Church. They asserted that the sum total of the merits of Christ was greater than was required for the salvation of man, and that the saints also had done more and suffered more than was absolutely required to insure their own salvation, that these superabundant merits were placed in the " spiritual treasury " of the Church, at the disposal of its visible head; that as the Church is one, in this world and the next, they may be applied to such of its members as are still lacking in the required amount of works necessary to satisfy the divine demands. This is effected by indulgences, as an exercise of judicial power for the living and per modum sufragii for the souls in purgatory. The doctrine is set forth in the Constitution Unigenitus Dei filius of Clement VI. (1343), and implicitly sanctioned by the Council of Trent in its affirmation of the doctrine of indulgences. It was further established in the condemnation of contradictory propositions of Luther by Leo X. (1520) and of Bajus by Pius V. (1567), Gregory XII. (1569), and Urban VIII. (1641), as well as by Pius VI. in the constitution Auctorem fidei of 1794, against the Synod of Pistoja.

The Roman Catholic doctrine of good works has a threefold basis. It rests first upon the Augustinian doctrine of grace together with the idea of the universal operation of God. Thus considered, a meritorious work in the strict sense is inconceivable; but another complementary idea comes inthat free man is bound to acquire merit before God and through it to make satisfaction for his sins. This idea, found as early as Tertullian, is the joint product of Jewish legalism. and Stoic moralism. A third element comes in from the Stoic distinction between the medium and the perfectum, to say nothing of the Jewish emphasizing of special and extraordinary virtues (cf. Tob. xii. 8). An apparent sanction for the notion of a gradation in the value of works was found in Matt. xix. 16-22 and I Cor. vii. 25, 40. By degrees the doctrine of " Evangelical counsels " (see CONSILIA EVANGELICA) was developed, and took ever deeper root with the establishment of the ascetic life in the Church.