"Billy" Sunday, the Man and His Message With his own words which have won thousands for Christ — Inside the Classic
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The catalog record for "Billy" Sunday, the Man and His Message With his own words which have won thousands for Christ — Inside the Classic provides practical reading context through 148,957 words, 10 hr 48 min estimated reading time, and 37 detected text sections.
The text analysis averages about 17.5 words per sentence, while the detected sections provide another way to judge how the source is divided.
Project Gutenberg metadata also associates the work with “Sunday, Billy, 1862-1935,” connecting these edition facts with the source record’s subject description.
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Read the Text
Luther was God's laugh at ecclesiasticism.
While the brains and aristocracy and professional statesmanship of America struggled in vain with the nation's greatest crisis, God reached down close to the soil of the raw and ignored Middle West, and picked up a gaunt and untutored specimen of the common people--a man who reeked of the earth until the earth closed over him--and so saved the Union and freed a race, through ungainly Abraham Lincoln. Thus again Heaven laughed at exalted procedure and conventionality.
In our own day, with its blatant worldly wisdom, with its flaunting prosperity, with its fashionable churchliness, with its flood of "advanced" theology overwhelming the pulpit, God needed a prophet, to call his people back to simple faith and righteousness. A nation imperiled by luxury, greed, love of pleasure and unbelief cried aloud for a deliverer. Surely this crisis required a great man, learned in all the ways of the world, equipped with the best preparation of American and foreign universities and theological seminaries, a man trained in ecclesiastical leadership, and approved and honored by the courts of the Church? So worldly wisdom decreed. But God laughed--and produced, to the scandal of the correct and conventional, Billy Sunday, a common man from the common people, who, like Lincoln, so wears the signs and savor of the soil that fastidious folk, to whom sweat is vulgar and to whom calloused hands are "bad form," quite lose their suavity and poise in calling him "unrefined."
That he is God's tool is the first and last word about Billy Sunday. He is a "phenomenon" only as God is forever doing phenomenal things, and upsetting men's best-laid plans. He is simply a tool of God. For a special work he is the special instrument. God called, and he answered. All the many owlish attempts to "explain" Billy Sunday on psychological and sociological grounds fall flat when they ignore the fact that he is merely a handy man for the Lord's present use.
God is still, as ever, confounding all human wisdom by snatching the condemned baby of a Hebrew slave out of Egypt's river to become a nation's deliverer; by calling a shepherd boy from his sheep to be Israel's greatest warrior and king; and by sending his only-begotten Son to earth by way of a manger, and training him in a workingman's home and a village carpenter shop. "My ways are not your ways," is a remark of God, which he seems fond of repeating and illustrating.
There is no other explanation of Billy Sunday needed, or possible, than that he is God's man sent in God's time. And if God chooses the weak and foolish things of earth to confound the mighty, is not that but another one of his inscrutable ways of showing that he is God?
Why are we so confident that Billy Sunday is the Lord's own man, when so many learned critics have declared the contrary? Simply because he has led more persons to make a public confession of discipleship to Jesus Christ than any other man for a century past. Making Christians is, from all angles, the greatest work in the world. Approximately two hundred and fifty thousand persons, in the past twenty-five years, have taken Sunday's hand, in token that henceforth their lives belong to the Saviour.
That amazing statement is too big to be grasped at once. It requires thinking over. The huge total of dry figures needs to be broken up into its component parts of living human beings. Tens of thousands of those men were husbands--hundreds of whom had been separated from their wives and children by sin. Now, in reunited homes, whole families bless the memory of the man of God who gave them back husbands and fathers. Other tens of thousands were sons, over many of whom parents had long prayed and agonized. It would be hard to convince these mothers, whose sons have been given back to clean living and to Christian service, that there is anything seriously wrong with Mr. Sunday's language, methods or theology. Business men who find that a Sunday revival means the paying up of the bad bills of old customers are ready to approve on this evidence a man whose work restores integrity in commercial relations.
The catalog lists Billy Sunday as both evangelist and baseball player, but the excerpts reveal a work far more invested in his preaching than his athletic career. The author, William T. Ellis, states that Sunday did not see the manuscript or proofs, yet the book is authorized and includes Sunday's own words, which comprise over half the volume. This hybrid structure—biography plus sermon collection—shapes the reader's experience: Ellis's narrative frames Sunday's life, while the quoted sermons deliver his message directly.
The excerpts show Sunday addressing women, marriage, and divorce with forceful, colloquial language. He calls divorce laws "damnable" and claims America leads the world in divorce. His style is confrontational, using everyday imagery like "shell the woods" to urge action. The baseball background appears only in chapter titles and brief references, not in the sermon excerpts, which focus on moral reform.
A Biographer's Framing vs. Sunday's Voice
Ellis opens with a preface that acknowledges the impossibility of a final appraisal while Sunday is alive, calling it "unfinished work." He positions Sunday as a "conspicuous Christian leader" doing "unique and far-reaching work." Yet the excerpts from Sunday's own sermons show a preacher who uses blunt, even abrasive language—calling high-school curricula "mere fad" and describing flirting girls as "matinee-gadder and fudge-eater." The contrast between Ellis's respectful framing and Sunday's raw rhetoric is striking. Ellis credits assistants for collating Sunday's utterances, suggesting the sermons may be edited for print. Readers should note that the "authorized" label does not guarantee verbatim transcription; the book is a curated presentation.
The Catalog's Baseball Label: Evidence and Limits
The catalog lists "Baseball players — United States — Biography" as a subject, but the excerpts provide only indirect support. Chapter titles like "A Base-Ball 'Star'" and "Up from the Soil" hint at Sunday's early sports career, but the sermon excerpts contain no mention of baseball. The biographical narrative, not included in the excerpts, presumably covers his playing days. The catalog entry may overemphasize baseball relative to the book's actual content, which focuses on Sunday's evangelistic methods and moral teachings. Readers seeking detailed sports history will find only a framing device; the core is religious exhortation.
Sunday's Rhetoric on Gender and Society
Sunday's sermons in the excerpts target women directly, with a mix of praise and condemnation. He states, "Women live on a higher plane, morally, than men," yet also criticizes "the average girl today" for avoiding motherhood and turning homes into "gambling shops." His language is vivid and judgmental: he calls divorce laws "damnable" and warns that many women discover after marriage they would have preferred spinsterhood. The excerpts do not include his views on men or his conversion story, which the table of contents places in chapter IV. This selective excerpting means the reader only sees one facet of his message—his moral critique of women's behavior—without the full context of his theology or personal narrative.
This book is best approached as a period document of early 20th-century revivalism, not a neutral biography. The reader should weigh Ellis's editorial choices against Sunday's own words, recognizing that the sermons are arranged by subject and may be excerpted for effect. The baseball subject is a minor thread; the dominant note is Sunday's urgent, confrontational preaching on social morals. For a full picture, one would need to read beyond the excerpts, particularly the chapters on Sunday's conversion and his baseball career.
There's something touching about how Billy Sunday, that old ballplayer-turned-preacher, poured everything into saving souls — a single-minded urgency that feels foreign now. Reading his sermons, I found myself thinking of Timur’s own fiery convictions, preserved in The Mulfuzāt Timūry = — Background and Themes. Both men believed their moment demanded everything. Strange company, perhaps, but both left echoes worth sitting with quietly.
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