PART III

HISTORY ... OF THE ...

PRESBYTERY OF KIAMICHI ... AND THE ...

SYNOD OF CANADIAN

"My church is the place, where the Word of God is preached, the

power of God is felt, the Spirit of God is manifested and the unity

of God is perceived."

"There, I am to meet my Saviour, to meditate on his redemption, to

listen to his commands, to bow in reverence before him, to pray for

his guidance, to sing his praise, to ask for his help, and to sit

quietly in his house."

"It is the home of my soul, the altar of my devotion, the hearth of

my faith, the center of my affections and the foretaste of heaven."

"I have united with it in solemn covenant, pledging myself to attend

its services, to pray for its members, to give to its support, to

obey its laws, to protect its name, to reverence its building, to

honor its officers and to maintain its permanence."

"It claims the principal place in my activities, and its unity,

peace and progress, concern my life in this world and that which is

to come."--F. Hyatt Smith.

XLI

THE PRESBYTERY OF KIAMICHI

CONSTITUTED IN 1896.--ORGANIZED AT GRANT.--BOUNDARY ENLARGED IN

1907.--REPORT IN 1913.--GROWTH, 1868 TO 1913.--DEARTH OF

MINISTERS.--FAVORITE SONS.--NEW ERA.

"Neglect not the gift which was given thee, with the laying on of

the hands of the Presbytery."--Paul.

The ministers and group of churches, that first formed the Presbytery of

Kiamichi, belonged originally to the Presbytery of Choctaw; which

included the territory allotted in 1832 to the Choctaw Nation,

comprising the southeast one-fourth of Indian Territory, after the

establishment of Oklahoma Territory in 1890.

CONSTITUTED BY SYNOD

The Synod of Indian Territory, at the meeting held at South McAlester,

Oct. 22-25, 1896, in response to an overture for division from the

Presbytery of Choctaw, established the new Presbytery by the adoption of

the following resolutions:

1st. That the Choctaw Presbytery be divided into two Presbyteries,

according to the following geographical boundaries: First, beginning

at Durant on the M. K. & T. Railroad, east on the 34th parallel to

the Arkansas line, thence South to the Texas line, thence west with

the Texas line (Red river) to the M. K. & T. Railroad, thence north

with the M. K. & T. Railroad to Durant, the starting point; this

Presbytery to be known as the Presbytery of Tuskaloosa, and to

embrace the following churches now within its bounds: St. Paul, Oak

Hill, Bethany, Forest, Beaver Dam, Hebron, Sandy Branch, New Hope,

Oak Grove and Mt. Gilead--10; and to embrace the following

ministers, now members of the Presbytery of Choctaw: Rev. E. G.

Haymaker, (white) Rev. E. B. Evans, (white) Rev. Wiley Homer, Rev.

J. H. Sleeper, and Rev. Samuel Gladman--5.

2nd. That the Presbytery of Tuskaloosa meet at Beaver Dam (Grant) on

the Saturday before the third Sabbath in November, 1896, at 11

o'clock a.m. and be opened with a sermon by Rev. E. G. Haymaker, or

in his absence, by the oldest minister present, who shall preside

until a new Moderator is elected.

ORGANIZED AT GRANT

The first meeting of this new Presbytery was held at Grant, in the

Beaver Dam church of which Rev. Wiley Homer was pastor, Nov. 14-16,

1896, seven months after the death of Parson Stewart, who had organized

and developed all these churches. The meeting was opened with a sermon

by Rev. Edward G. Haymaker, superintendent of Oak Hill Academy, Clear

Creek; and he was chosen to serve as the first stated clerk. The first

annual report, April 1, 1897, showed an enrollment of 5 ministers, 11

churches and 292 communicant members. The name of the Choctaw church at

Wheelock, Garvin, P. O. was included in this report, and Richard D.

Colbert was enrolled as a licentiate and appointed stated supply of New

Hope and Sandy Branch churches.

The name given this new Presbytery, which was the name of a county and

county seat town in Alabama, was not entirely satisfactory to those, who

were included in it; and in making their first report to synod in the

fall of 1897, they requested the name be changed to Mountain Fork, the

name of a branch of Little river, that flows from the east end of

Kiamichi mountain. While this matter was under discussion at synod the

name of the principal river flowing through the bounds of the

Presbytery, "Kiamichi," (Ki a mish ee) signifying "Where you going," was

suggested by Rev. Wiley Homer; and it was approved both by the Synod

and Presbytery.

The roll of the Presbytery, at the time of its first report in the

spring of 1897, included two Choctaw churches, namely, Oak Grove at

Grant, and Wheelock, having 5 and 70 members respectively. During this

year Oak Grove was disbanded and dropped; and Wheelock, becoming vacant,

was transferred to the Presbytery of Choctaw; Rev. Evan B. Evans, its

last pastor, having gone to Mulhall, in the Presbytery of Oklahoma.

Bethany, a colored church previously reported as having 9 members was

also dropped. These changes reduced the Presbytery to one consisting

entirely of colored churches and of colored ministers, with the single

exception of Rev. E. G. Haymaker, superintendent of Oak Hill Academy,

who was engaged in the educational work among them.

The annual report for 1898, the first one under the new name, "Kiamichi"

that included only colored churches, shows that the Presbytery then

consisted of 4 ministers, E. G. Haymaker, Wiley Homer, John H. Sleeper

and Samuel Gladman; 2 licentiates, William Butler and R. D. Colbert; and

8 churches, Oak Hill, 40; Mount Gilead, 25; Saint Paul, 14; Beaver Dam,

34; Hebron, 13; New Hope, 25; Sandy Branch, 16; and Forest, 20; having

187 members and 248 Sunday school members.

BOUNDARY ENLARGED

In May 1907, when the General Assembly at Columbus, Ohio, united and

rearranged the synods and Presbyteries of the Presbyterian and

Cumberland churches, after the union of their Assemblies at Des Moines

the previous year, the boundary of the Presbytery of Kiamichi was

defined as follows:

The Presbytery of Kiamichi shall consist of all ministers and churches

of the Negro race in that part of the synod of Oklahoma, lying south of

the south Canadian river, and south of the Arkansas river, below the

point of confluence of these two rivers.--Min. G. A., 1907, 214.

The north half of Oklahoma was included in the Presbytery of Rendall,

then established and two men Rev. Burr Williams and Rev. David J.

Wallace, who had been members of Kiamichi, since 1899 were transferred

to it.

In 1910 the colored Presbyterian ministers and churches in east Texas

were added to the Presbytery of Kiamichi. These included Rev. J. A.

Loving, M. D., and the Mount Zion church, at Jacksonville, Texas; and

Rev. J. M. McKellar and the Mount Olivet church at Rusk, Texas.

ANNUAL REPORT IN 1913

In 1913, the Presbytery included 14 ministers and 16 churches as

follows:

S. M

S. i O

s f

M M s f S

E e e i e u

l m m o r S p

d b b n i e p

Minister Address Church e e e a n l o

r r r r g f r

s s s y s t

Wiley Homer, H. R. Grant, Okla.

Robert E. Flickinger,

H. R. Rockwell City,

Iowa

[2]Samuel Gladman,

Ev. Eufaula, Okla.

Thomas K. Bridges Lukfata, Okla. Mt. Gilead 2 26 25 $13 $25

William Butler Eagletown, Okla. St. Paul 4 27 38 8 98

Millerton, Okla. Forest 3 13 17 3 25

Lukfata, Okla. Pleasant

Valley 2 27 37 8 15

Richard D. Colbert Grant, Okla. Hebron 2 19 15 8 12

William J. Starks Garvin, Okla. Garvin 3 30 57 11 190

William H. Carroll Valliant, Okla. Oak Hill 3 69 85 55 78

Noah S. Alverson Griffin, Okla. Ebenezer 1 12 13 4

Plant S. Meadows Shawneetown,

Okla. Mt. Pleasant 2 8 10 3

Millerton, Okla. Bethany 3 23 30 10 10

Samuel J. Onque Grant, Okla. Beaver Dam 4 41 55 10 53

Julius W. Mallard Frogville, Okla. New Hope 8 26 59 11 24

Frogville, Okla. Sandy Branch 2 29 87 6 30

Pleasant

Hill, v 4

J. A. Loving Jacksonville,

Texas Mt. Zion 3 28 45 14

J. M. KcKeller--14 Rusk, Texas Mt. Olivet--16 1 18 60 6

---------------------

38 400 583 $170 $560

These churches now represent 38 elders; 400 members, and 583 Sunday

school members. They contributed $180.00 to our Missionary Boards and

$560.00, towards self-support.

At the next meeting of the synod in the fall of 1913, the two ministers

and churches in Texas were transferred to the Presbytery of White River,

Arkansas.

Other ministers and churches, that have been enrolled as members or a

part of this Presbytery, and their names have not yet been mentioned,

were as follows:

Rev. Thomas C. Ogburn, who in 1890 and 1891 served Beaver Dam, New Hope

and Hebron.

Rev. William G. Ogburn, who in 1890, served Saint Paul and Mount Gilead.

Rev. Burr Williams, who from 1899 to 1902 served Conwell chapel at

Springvale, and from 1902 to 1903, served Mount Zion at Monger, O. T.

Rev. David J. Wallace, Langston, in 1899, and in 1906 at Okmulgee, Ok.

Ter.

Rev. Hugh L. Harry, New Hope at Frogville in 1904 and 1905.

SUCCESSION OF STATED CLERKS

Edward G. Haymaker, Clear Creek, Nov. 14, 1896-1903.

John H. Sleeper, Frogville, 1903-1904.

Thompson K. Bridges, Lukfata, 1904-1906.

Samuel Gladman, Millerton 1906-1910.

William J. Starks, Garvin, 1910-1914.

EXHIBIT OF GROWTH, 1868 TO 1913

The following exhibit shows the comparative growth of the work among the

colored people of the Choctaw nation in Indian Territory, the summaries

commencing with the results of the work as left by Parson Charles W.

Stewart, when he was honorably retired from further active service

among the churches, on account of the infirmities of age, in 1890, from

Beaver Dam, New Hope, Hebron, St. Paul, and Mount Gilead, and in 1893,

from Oak Hill and Forest. The report for 1898 is the first one of the

new Presbytery of Kiamichi to include only colored churches.

Church Address Stewart Date of Members in

began organi- 1890 1893 1898 1913

services zation

Beaver Dam Grant 1874 1881 15 34 41

Hebron Messer 1868 1872 12 13 19

New Hope Frogville 1869 1872 38 25 26

St. Paul Eagletown 1877 1878 18 14 27

Mt. Gilead Lukfata 1883 1885 25 25 26

Oak Hill Valliant 1868 1869 30 40 69

Forest Millerton 1885 1887 7 20 13

Sandy Branch Sawyer 1895 16 29

Ebenezer Griffin 1903 12

Bethany Millerton 1904 23

Garvin Garvin 1905 30

Pleasant Valley Lukfata 1906 27

Mount Pleasant Shawneetown 1906 8

Pleasant Hill 4

------------------------

Total in Oklahoma 108(145) 37 187 354

Mount Zion Jacksonville, Texas 28

Mount Olivet Rusk, Texas 18

----

Total in Presbytery 400

DEARTH OF MINISTERS

This exhibit shows that the membership of the 7 churches, when

relinquished by Parson Stewart in 1890 and 1893, numbered 145, and in

1898, when the Presbytery under the name "Kiamichi" made its first

report, including only colored churches, the number was 187; suggesting

a gain of 42 members by his successors in 8 years. If, however, the 16

members at Sandy Branch be taken from the 1898 column, it shows the 7

churches served by Stewart, gained only 26 members during all those

eight years.

This lack of growth, during this important period, was in great measure

due to the fact most of the churches were left vacant, during a

considerable part of that period. Thirty years had passed since the

people had been accorded their freedom, but so great had been the lack

of educational facilities, a sufficient number of acceptable men, that

could read and expound the scriptures profitably to others, could not be

found. Other communities throughout the south were experiencing the same

need, and had no young men to spare for these needy fields.

FAVORITE SONS BECOME MINISTERS

It devolved upon each community to solve this problem, relating to the

supply of ministers, by encouraging their own brightest and best boys to

train for the ministry. That was the way this problem had to be solved

by the Choctaw Freedmen in the south part of Indian Territory.

While the native young men were under training, and the churches were

vacant, the services had to be maintained by the elders and most capable

women; and they deserve great credit for their faithfulness and

efficiency in maintaining them from year to year.

The church, that during this period made the greatest gain--13

members--was Beaver Dam, the one that was first to furnish from its own

membership, an acceptable and capable minister for its own pulpit, by

commending Wiley Homer for licensure in 1894, when he was appointed the

stated supply for that church and Hebron.

In 1897 the same church presented Richard D. Colbert, another of its

sons for licensure that he might take charge of the church at Frogville

and Sandy Branch.

Eagletown presented William Butler, as their favorite son, for

licensure; and beginning then, he is still serving that church and

Forest.

In 1905, Ebenezer church at Griffin presented Noah S. Alverson for

licensure, and beginning then, he is still faithfully serving that

field.

In 1905, Mount Gilead church at Lukfata presented for licensure John

Richards, a youth of considerable promise, who died at 25, in June 1907,

while pursuing his studies under the superintendent of Oak Hill Academy.

Under the ministry of these native youth, aided by several others who

have joined them, the membership of the Presbytery was increased from

187 to 350; or, nearly doubled, during the period from 1898 to 1913, and

five new churches have been organized.

Parson Stewart, serving all his seven churches life-long periods, and

these favorite sons, following loyally and faithfully in his footsteps,

have greatly honored the permanent pastorate, though none of them have

ever been installed. In this matter of long pastorates, these ministers

and people have made a record, worthy of the emulation of the church at

large; especially those congregations that seem to take pride in having

"itching ears" and the consequent doom of standing vacant and idle half

the time, and those perambulating ministers, who remind one of the

proverb of the "rolling stone that gathers no moss."

NEW ERA REQUIRES THAT PREACHERS BE TEACHERS

On the other hand it is proper to note, that, commencing with Parson

Stewart all of these worthy men were licensed and ordained to the full

work of the gospel ministry, after taking a very "short course" of

educational training. This was due to the fact they were needed to meet

an emergency, an unexpected and unusual condition, that called for

immediate action. The extraordinary call, these men were encouraged to

accept, came to them during the Territorial days, when there was no

adequate provision for public education. They were then abreast of their

times, and the very best their several communities could furnish.

Now the times are different. The change came with the allotment of lands

in 1904 and 1905, followed by statehood in 1907 and the establishment of

a public school system immediately afterwards. Public schools are now

found in every community, where there are a sufficient number of pupils

to justify the employment of a teacher. The demand for good teachers is

now greater than the supply, and with passing years the call will be for

better ones. There are many reasons now, why every candidate for

licensure should first prove himself to be an acceptable and successful

teacher, as well as a good speaker. Teaching is now, and for many years

will continue to be, the secondary employment of the colored minister in

the rural districts. Recognizing that fact, every future candidate for

the ministry should be animated with the noble ambition, to stand at the

front in the teacher's profession, in order that there may be a constant

demand for his services as a teacher, in the community he serves as a

preacher.

More ministers are needed, and promising young men, in every community,

should be encouraged to train for that sacred office. The church is

standing ready to co-operate with them, in their effort to secure a good

and thorough education, as a fitting preparation for their future work.

"Go and teach" is a divine call to a noble work, but "Go and preach," is

recognized as a divine call to a still nobler and greater work, as the

Bible and its mission are greater than that of any other book. A

greater work suggests the need of greater preparation. The extraordinary

incidents of the past were not intended to be regarded as precedents, or

as a rule for the future. The time is now at hand when all, who present

themselves to the Presbytery, before they have graduated from the

Grammar department, or 8th grade of a well accredited school, should be

enrolled and held merely as "candidates for the ministry," until they

have completed their studies to that extent, before "licensure to

preach" is accorded to them. Ordination should ordinarily be deferred,

until the licentiate has completed the theological course prescribed for

all in the standards of the church. Young men are frequently impatient

to enter upon their ministerial life work. They do not always know, that

expert or thorough training in youth, doubles their value in the

activities of life; and that this is especially true of the teacher and

preacher.

[2] Died, Eufaula, January 8, 1913, at 65.

XLII

HISTORIES OF CHURCHES

"I was glad when they said unto me, let us go into the House of the

Lord."--David.

"There's a church in the valley by the wildwood

No lovelier spot in the dale;

No place is so dear to my childhood,

As the little brown church in the vale."

BEAVER DAM CHURCH

The early history of the Beaver Dam Presbyterian church at Grant carries

us back to the year 1873, when Wiley Homer, one of the enterprising

young men of the community, built an arbor in the timber, and held the

first religious meetings among the colored people of that neighborhood.

Parson C. W. Stewart, of Doaksville, the next year held occasional

services in the arbor, and in 1875 secured the erection of the first

house of worship. It was built of saplings, and at the place previously

occupied by the arbor. Wiley Homer continued to serve as leader of the

regular Sabbath meetings, when the parson was not present.

In 1881 the church was organized with the following persons as original

members:

Wiley Homer, Laney Homer, his wife, Louisa Roebuck, Martha Folsom, Amy

Walton, Adaline Shoals, Rhoda Larkins.--7.

Wiley Homer was the only elder ordained at that time. A year or two

later, Richard Roebuck, and in 1888 Richard D. Colbert and Wellington

Bolden (died 1892) were ordained. Wiley Homer and Richard D. Colbert

continued to serve as elders until they were ordained to the full work

of the gospel ministry in 1895 and 1903, respectively.

The elders in 1913 are as follows:

William Goff, ordained 1892

Aaron Green, ordained 1894

Wiley Brown, ordained 1912

Walter McCulloch, ordained 1912

Others that served as elders were:

Nick Colbert, 1891 to 1894

Peter Nolan 1893 to 1896

Moses Folsom 1904 till death, 1912

The succession of pastors has been as follows:

Parson C. W. Stewart, Doaksville 1874 to 1890, 16 years

Thomas C. Ogburn, Goodland 1890 to 1892 2 years

Wiley Homer, Grant 1892 to 1912 20 years

Samuel J. Onque, Grant 1912 to date 1914

The comfortable and spacious chapel, now occupied by the congregation,

was built in 1904 during the pastorate of Wiley Homer, the God-fearing

cowboy, who 30 years before had built the arbor in the timber.

NEW HOPE CHURCH AT FROGVILLE

The New Hope Presbyterian church at Frogville, Choctaw county, was

organized about 1872 by Parson Charles W. Stewart, who had conducted

occasional services in this neighborhood for some time previous.

The first elders were Elias Radford, who died in 1908 after 36 years of

faithful service, and James Pratt, who, after 40 years of faithful

official service, is still living (1914) in his own cozy cottage home

near the church. In the interest of the church, which is located in the

Oak forest, along Red river southeast of Hugo, and still fifteen miles

from railway, he has from the first been the principal host, to receive

and entertain the Frogville circuit-riders, as in the days of Stewart

and Homer; and provided rooms in his own home for the resident ministers

as in the days of Sleeper, Harry and Starks. When the Presbytery meets

at Frogville, he generously plans to entertain about one half the people

that are present from a distance. The good he has already accomplished,

by his faithful, life-long service in the church and Sunday school, make

him worthy to be long and gratefully remembered, as one of the noblest

and most generous benefactors in the community in which he lives.

Others that have been ordained and are still serving as ruling elders in

this church are Willis Buffington, ordained Sept. 7, 1902; and Garfield

Pratt, son of James, April 9, 1911.

The succession of pastors of the New Hope church has been as follows:

Charles W. Stewart, Doaksville 1872--1889.

Thomas C. Ogburn, Goodland 1889--1891.

Wiley Homer, Grant 1891--1892.

Samuel Gladman, Atoka 1897--1899.

Richard D. Colbert, Grant 1899--1900.

John H. Sleeper, Frogville 1900--1904.

Hugh L. Harry, Frogville 1904--1905.

William J. Starks, Frogville 1905--1912.

Julius W. Mallard, Frogville since Jan. 4, 1913.

Wiley Homer, an elder and catechist in the Beaver Dam church at Grant,

as an aid to Parson Stewart conducted most of the services during his

last two years, 1887 to 1889.

This church in 1913 reports 26 members and 59 in the Sunday school. In

all probability it was the second church organized by Parson Stewart.

ST. PAUL CHURCH, EAGLETOWN

In 1877, Parson Charles W. Stewart of Doaksville began to hold

occasional religious services in the colored settlement at Eagletown,

and Saint Paul Presbyterian church was organized in 1878.

Rev. Charles Copling, a missionary to the Choctaws also conducted an

occasional service among the colored people, during the year preceding

the organization of the church.

The elders ordained at the time of organization were Elijah Butler,

Primas Richards and Solomon Pitchlyn. In 1885 William Butler was

ordained to supply the vacancy, occasioned by the removal of Elijah

Butler, and Primas Richards to Lukfata, where they became that year two

of the first elders of the Mount Gilead church. William Butler continued

to serve as an elder until 1897, when, as a licentiate of the

Presbytery, he became the stated supply of St. Paul and Forest

Presbyterian churches. Shepherd Riley served a number of years as an

elder of this church. Those serving as elders in 1913 are Calvin Burris,

Monroe Lewis, George Burris and Adam Lewis.

The ministers serving Saint Paul have been:

Parson Charles W. Stewart 1877 to 1889.

William G. Ogburn 1890 to 1891.

John H. Sleeper 1894 to 1897.

William Butler 1897 to date, 1914.

William Butler, a favorite son and elder of this church, continuing to

serve it acceptably in the pastorate ever since he was made a licentiate

in connection with Forest has made a very noble record. He is a pastor

who has acquired the art of emphasizing in a very pleasant way the word

"come."

"Oh, come to the church in the wildwood,

To the trees where the wild flowers bloom;

Where the parting hymn will be chanted,

We will weep by the side of the tomb.

"From the church in the valley by the wildwood,

When day fades away into night;

I would fain from this spot of my childhood,

Wing my way to the mansions of light.

"Come to the church in the wildwood,

Oh, come to the church in the vale,

No spot is so dear to my childhood

As the little brown church in the vale."

MOUNT GILEAD CHURCH, LUKFATA

The Mount Gilead church at Lukfata was organized July 26, 1885, by a

committee of the Presbytery of Choctaw, consisting of Rev. John Edwards,

superintendent of Wheelock Academy, and Elder Charley Morris, a Choctaw.

The members enrolled on this date were:

Elijah Butler and Amanda Butler, his wife; Elisha Butler and Vina

Butler, his wife; Easter Butler, Francis Butler, Jane Butler, Francis

Burris, Daniel Burris, Kate Burris, Primas Richards, Rhoda Butler,

Nelson Butler and Adaline Butler.--14.

Elijah Butler and Elisha Butler, his son, and Primas Richards were

elected and ordained as the first elders. On Jan. 29, 1896, Matthew

Richards was ordained an elder.

This church was called "Mount Gilead," the home of the prophet Elijah,

in honor of Elijah Butler, one of the first elders, who, having served a

few years as one of the first elders of Saint Paul church, conducted the

first religious meetings among the colored people, that led to the

organization of this Presbyterian church at Lukfata.

Parson Charles W. Stewart held occasional services in the neighborhood

of Lukfata, two or three years before the church was organized in 1885,

and then continued to be its monthly supply during the next five years.

In 1890 it was grouped with St. Paul church at Eagletown and supplied by

Rev. William G. Ogburn from that place. From 1895 to 1899 it was

supplied by Rev. John H. Sleeper, who then moved to Frogville. From 1901

to 1903 it was served by Rev. Samuel Gladman, who then took charge of

Bethany near Wheelock.

Rev. Thompson K. Bridges, after serving and organizing Ebenezer church

at Lehigh the previous year, located at Lukfata in the fall of 1903, and

has been the local teacher and regular supply of the church, since that

date, a period of eleven years.

XLIII

PARSON CHARLES W. STEWART

DOAKSVILLE, 1823-1896.

"A soldier of the cross,

A follower of the Lamb,

Who did not fear to own his cause,

Or blush to speak His name."

This pioneer circuit rider of the Choctaw Freedmen came forth from a

period of slavery, to the Choctaw Indians in the wilds of Indian

Territory, that covered the first 42 years of his life. His home was

afterwards located near the Kiamichi river, seven miles west of

Doaksville. He grew to manhood and always lived in an unimproved,

sparsely settled timber country in an obscure and inaccessible corner of

the world.

Taking John the Baptist, as his ideal of a good christian worker, he

became the leading herald of the gospel message to his people, first in

the valley of the Kiamichi, and then going forth in every direction in

the larger valley of Red river, he established a monthly circuit of

preaching stations, that included the most thickly settled neighborhoods

of the colored people in the territory, now included in Choctaw and

McCurtain counties. Like John, he seems never to have sat before a

camera long enough to leave the world his portrait, and, though serving

faithfully as a minister more than 25 years he never enjoyed the

privilege and pleasure of attending a meeting of the General Assembly.

Judging him, however, by the results of his work, the circle of churches

established and acceptably served for an unusually long period of years,

and the number of talented young men, whom he discovered, in the

communities visited, and enthused with the longing desire and ambition

to become leaders of their race especially useful and efficient teachers

and preachers of the gospel, he proved himself worthy to be rated as one

of the most aggressive and successful of the early leaders of his race.

"A man he was to all the country dear,

Remote from towns he ran his godly race,

Nor ever changed, nor wished to change his place."

PERIOD OF SLAVERY, 1823-1866

Charles W. Stewart was a native of Alabama, and, at the age of ten in

1833, was transported with the Choctaws, to whom as a slave he belonged,

to the southeastern part of Indian Territory. John Homer was then his

master, and he located about three miles northeast of the present town

of Grant, His first marriage occurred, while he was serving Homer. The

wedding of one of Homer's daughters occurred a few years later, and his

wife was assigned to serve in the home of the newly married daughter.

She located in a distant part of the reservation, and he was thus

deprived of his first wife, Charlotte Homer.

Charles Stewart, a white man, keeping store at Doaksville, soon

afterwards became his owner, and his previous name, "Homer" was then

changed to "Stewart", after the name of his new master. About the year

1860, Samson Folsom, a Choctaw who lived eight miles southeast of old

Goodland, became his new and last owner.

PERIOD OF FREEDOM, 1866-1896

He began to hold religious meetings as early as 1856, when he belonged

to Stewart, and lived at Doaksville. Mrs. Stewart, who had been a

missionary teacher, encouraged him to learn to read and furnished him

with books for that purpose. Rev. Cyrus Kingsbury, pastor of the Choctaw

church, gave him the instruction in the Bible, that fitted him for the

work of the ministry, and accorded to him the privilege of holding

meetings in the church, for his people, on occasional Sabbath

afternoons.

He was accorded ordination by the Presbytery of Indian (southern) in the

fall of 1870, and was then officially assigned the pastoral care of the

congregations he had previously developed at Doaksville and its

vicinity, and at Wheelock, or Oak Hill. He greatly appreciated the

recognitions accorded to him by the Presbytery, which had previously

given him a license to preach; and he endeavored to magnify his office,

as an evangelist, by going to the "regions beyond," as fast as the door

of opportunity opened for him. During the early sixties he gathered new

congregations for worship at his home on the Folsom farm and in the

Horse Prairie neighborhood. The Oak Hill appointment was established

soon after he was accorded his freedom.

During the year 1883, the evangelistic work among the Freedmen in Indian

Territory, was voluntarily transferred by the Southern to the Northern

Presbyterian church, with the conviction the latter was better prepared

to successfully prosecute it. At the time of this transfer Charles W.

Stewart was enrolled as an ordained minister and designated as the

Stated Supply of the following organized churches: Beaver Dam, Hebron,

New Hope, Oak Hill and St. Paul. During the next two years three more of

his appointments, Mt. Gilead, Forest and Horse Prairie were enrolled, as

the fruit of his labors, and added to his circuit. At this early date he

had also a preaching station at Caddo near Durant, and the distance

across his circuit of appointments, from Caddo eastward to St. Paul at

Eagletown, was 118 miles.

In 1886 when the Synod of Indian Territory was formed by the union of

three Presbyteries having 24 ministers, his circuit included 8 of the 43

churches that were then enrolled. He continued to serve all of these

churches four more years.

Previous to this latter date, 1890, he was the first and only

Presbyterian minister that preached the gospel to the colored people of

Indian Territory. During that period, he laid the foundation for most of

the churches, that are now enrolled in the Presbytery of Kiamichi and

give employment to a half dozen ministers. He was now advanced in years

and beginning to feel the infirmities of age. He relinquished, in favor

of two new men from a distance, all of his circuit of churches, except

Oak Hill and Forest, which he continued to serve three more years, or

until 1893. He was then at the age of 70 honorably retired by the

Presbytery, after a long and remarkably successful career in the gospel

ministry.

CIRCUIT OF CHURCHES

The following exhibit of the churches he established and served is as

nearly correct as it is possible at this date to make it.

Post office Church Services Church Work Members Years

began organ- dropped of

ized by service

Stewart

Doaksville 1856

Pine Ridge 1858

Caddo 1860

Horse Prairie 1863 1870? 1890 27

Wheelock Oak Hill 1868 1869 1893 30 25

Goodland Hebron 1868 1872 1890 12 22

Frogville New Hope 1869? 1872? 1890 38 21?

Grant Beaver Dam 1874 1881 1890 15 16

Eagletown St. Paul 1877 1878 1890 18 13

Lukfata Mt. Gilead 1883 1885 1890 25 7

Wheelock Forest 1885 1887 1893 7 8

----

145

About 1890, he moved to a home near Forest church, and died there at 73,

April 8, 1896; after an aggressive ministry of more than twenty-five

years after his licensure, which had been preceded by nearly ten years

of earnest volunteer service for the betterment of his people. He was

buried in the Crittenden grave yard.

He left three children, the offspring of his marriage to Catherine

Perry, namely, Thomas, Betty married to Benjamin Roebuck, and Harriet,

married to Rev. Pugh A. Edwards.

In 1886, after the death of Catherine, he married the widow of Jeffers

Perkins, and she died at 65 in 1905, survived by seven of twelve

children by her first marriage, namely, Charles and Louis Perkins, Mrs.

R. D. Arnold, Fredonia Allen, Virginia Williams (d. 1913), Fidelia

Murchison and Jane Parrish.

CHARACTERISTICS AS A PREACHER

Charles W. Stewart was a man of medium height and rather stout build.

The rugged features of his face suggested a man, possessing strong and

sturdy elements of character. He grew to manhood under circumstances

and changes that made an early education impossible. His education,

which was very limited was acquired by the private study of a primer,

catechism, Bible and other books, furnished him by Mrs. Stewart, his

real owner, and, Rev. Cyrus Kingsbury (d. 1870).

Parson Stewart was a faithful christian worker, who did not become weary

in well doing. He made his long journeys on horseback. He endeavored to

arrive at his monthly appointments the previous day so as to have time

for the discipline or reinstatement of wayward members, or hold an

evangelistic meeting. He manifested so much of hopeful enthusiasm in his

work that he seemed unmindful of the loneliness and wearisomeness of the

long journeys in the wilderness and regarded it merely as a passing

incident, when he had to spend a day or even a night in the timber,

waiting for the overflow of flooded streams to subside, so he could

safely ford them.

He was an aggressive christian worker. He strived to preach the gospel,

"not where Christ was named, lest he should build upon another man's

foundation," but, as it is written, "To whom he was not spoken of they

shall see, and they that have not heard shall understand." He was on the

alert to hear the cry of Macedonia, "Come over and help us," and he was

always ready to enter and hold a new field while his strength lasted.

When he was licensed, all the land of the Choctaw Nation seemed to be

spread out before him, as his field of effort, as the land of Canaan was

before Joshua, when the Lord encouraged him to be "strong, very

courageous and possess it," for his people. He knew he had the "book of

the law," that his people needed and his whole nature seemed to be

enthused with the promise, "Every place that the sole of your foot

shall tread upon, that have I given unto you." His ambition, to carry

the message of gospel light and liberty into new settlements of his

people, was limited by the necessity laid upon him, to continue to serve

those he had already acquired.

He was an enthusiastic Presbyterian. He frequently delighted, as well as

instructed the people, by explaining to them the Bible, by repeating

familiar portions of the shorter Catechism and Confession of Faith.

These were his most familiar and best commentaries on the Bible. He

encouraged the elders, to become leaders of meetings, and teachers of

the people, by maintaining regular Sabbath services, for the study of

the Bible and Catechism, to promote their spiritual welfare.

He was a forceful and acceptable preacher. In his later years he was

sometimes slow in finding the hymn, Scripture lesson and text. But when

he found the hymn, it was always one the people could sing, and in

leading them with his own powerful voice, he needed neither tuning fork

or organ accompaniment. He read the Scripture with such a variety of

emphasis, as to awaken the desire to catch every word. In the delivery

of his message he manifested so much sincerity and earnestness, that

every one felt he was speaking to them "direct from the shoulder."

He grew in favor with the people. He held, to the end of his life-long

ministry, the love and affection of the people, whom he served. He saw

their need of teachers and preachers, and encouraged the young people in

every neighborhood, to prepare themselves to supply that need. As a

direct result of his personal influence and encouragement, Wiley Homer,

Richard D. Colbert, William Butler, Elisha Butler, Simon Folsom and

others came to be recognized, as efficient Bible teachers and religious

leaders, in their respective settlements. Acceptable and permanent

preachers could not be found, for the group of churches from which

Stewart retired in 1890, until Homer, Colbert and Butler were licensed,

and two churches assigned to each of them.

The worthy veteran lived long enough to see Wiley Homer licensed in 1893

and become his successor at Beaver Dam and Hebron, The other two were

licensed in 1897, the year after he "entered into the joy of his Lord."

It was not until this year, when, John H. Sleeper continuing to serve

Mt. Gilead, William Butler became his successor at St. Paul and Forest,

and R. D. Colbert was assigned New Hope and Sandy Branch, that all of

the churches in the circuit of Stewart had regular supplies.

He was a real pioneer "circuit rider," who has left the good impression

of his personal work, upon the colored people of a large section of

country and of him it may well be said:

"This man never preached for money,

If he did he never got it;

He had some faults, but more virtues:

He was conscientious and devoted,

Persevering and determined;

Long his name will be remembered."

"He was a faithful circuit rider--though a slave in his youth; His

artless earnest sermons were the simple tale of truth, How the Son of

God who loved us, left a scepter, crown and throne, All the joys of

highest heaven, to go, seek and save his own."

"Soldier of Christ, well done!

Praise be your new employ,

And while eternal ages run

Rest in the Saviour's joy."

The opportunity to prepare the foregoing tribute to the memory of

Charles W. Stewart, and give it an historic setting in this volume, has

been greatly appreciated by the author. Rising above the limitations of

his condition as a slave, during the first half of his natural life, he

consecrated himself to the betterment of his race and thus, under the

most unfavorable circumstances, prepared himself for the wider field and

greater opportunities, that came to him with the dawn of freedom.

This story of noble achievement by one of their own number, is well

worthy of long and careful preservation; that it may thrill to noble

endeavor, the present and future generations of the Choctaw Freedmen.

"Let us labor for the Master,

From the dawn till setting sun;

Let us talk of all his wondrous love and care,

Then, when all of life is over,

And our work on earth is done,

And the roll is called up yonder, we'll be there."

XLIV

REV. WILEY HOMER

"Patience and Perseverance will perform great wonders."

It has been said, "some men are born great, some have greatness thrust

upon them, while others achieve greatness." Many, however, who have

inherited a great name, wealth or power have failed to meet the

expectation of their parents and friends. When, therefore, any one,

reared in the home of poverty and educated in the school of "hard

knocks," rises above the unfavorable limitations of his surroundings and

achieves a noble career of eminent usefulness in church or state, he

merits commendation.

The subject of this sketch is a good illustration of the self-made man.

He inherited good lungs, a strong voice and a splendid physique. He is

really a physical giant, his stalwart frame towering upward six feet,

and tipping the beam at 265 pounds. His erect and dignified movements

have made him a commanding figure among his people. His constant

endeavor to promote their best interests has made him a popular leader

among them. A slave by birth and denied the privilege of books and

papers, lest he should learn to read, his eager desire for knowledge led

him to devise ways and means of self-education, to enable him to rise

above the fetters that bound him in youth. His successful career as a

minister of the gospel, serving the same people amongst whom he was born

and raised during the entire period of his active ministerial life, was

as unusual and worthy of special commendation, as it was long and

useful.

Wiley Homer was born March 1, 1851, in the south part of the Choctaw

Nation, known as the Red river valley. His parents were Isam McCoy and

Adaline Shoals, who lived about three miles northeast of the present

town of Grant. As his parents were called after the family name of their

masters, in accordance with the usual custom in slavery times, he was

called "Homer" after the name of his master, John Homer, a full-blood

Choctaw.

LEARNING THE ALPHABET

His self-education began, when at fourteen, he was employed as a cowboy,

to herd cattle on the little prairies and hunt them, when scattered

through the timber. The timber was a general pasture for the cattle of

everybody, and their ownership was told by the brand which consisted of

the initial letters of the owner's names, burned on the hip, or back of

each. It became necessary for him, to learn how to distinguish these

brands, one from another, for he was sometimes asked to hunt the cattle

of other people. To do this he began by drawing the outline of familiar

brands in the dust or sand, where the ground was smooth, and then on

slips of paper. In a short time, the list on the paper slips included

the brand of every owner in the settlement, and nearly all the letters

of the alphabet.

A man once called on his employer, Samson Loring, to see if he could

hunt his cattle. When asked if he could identify the new brand, "A. B.",

he took a stick and, stooping down before them, drew the outline of

these letters, in the loose sand of the road. On seeing this performance

one remarked to the other, "That boy will make a smart nigger." That

remark was a source of considerable encouragement to him, and awakened

the desire, to take advantage of every opportunity to gain knowledge.

LEARNING TO READ

When, at 16 in 1867, he was accorded his freedom he obtained a primer

and first reader, and undertook to master these by private study. About

four years later, a testament and shorter Catechism were given him. He

now had what was regarded as a good library for a young man and he

applied himself to the reading and study of these books, in the evenings

and other periods of spare time. The testament was frequently taken to

the field when plowing, in order that he might learn to read a verse or

two, while the team was resting, or get a neighbor, passing on the road,

to read it for him. The reading of the testament soon awakened a desire

to be a teacher and preacher, and this greatly increased his interest in

the study of that book.

He learned to sing from his mother, who greatly enjoyed whiling away

spare hours on the Sabbath, singing the songs they used to sing in

slavery times. The only help of a teacher, that he enjoyed was a period

of three months, to enable him to read the Bible aloud correctly. This

instruction was given only on Sabbath afternoons, and for it he had to

cut and split for the teacher 250 oak rails.

THE MAN WHO BUILT THE ARBOR

The story of the incidents, that prepared the way and providentially led

him into the ministry, is as novel and interesting as the one relating

to his method of learning the alphabet.

When he had learned to read portions of the Testament and Catechism

there were no meetings held in his neighborhood on the Sabbath, for the

religious instruction of the colored people. He had a good voice and

loved to sing. He had experienced as much joy and delight in learning to

read the Bible, as many do, when they learn to play a musical

instrument. He longed for an opportunity to read the Bible for others.

This yearning first took the form of a prayer, that God would provide

for them a church or place for meeting. When this prayer had been

offered a few times, at the foot of an oak tree in the timber he told

others of his earnest desire for a church; and proposed to some friends,

that they unite with him in building an arbor in the timber for a

meeting place. This proposal was not taken very seriously, and yet none

of his friends cared to oppose it. A day was finally appointed and all,

who were interested, were requested to meet at the place selected for

the arbor, and help to build it.

On the morning of that day, he went alone to the appointed place, which

was near the oak tree at the foot of which he had before knelt in

prayer, and by noon he had cut and erected the frame. Another friend

arrived in the afternoon and assisted to cover it with branches of trees

and supply it with seats.

On the day following, which was the Sabbath, the colored people of the

neighborhood assembled to see the new arbor and enjoy a meeting. Now it

happened that no one present had ever led a meeting, and the first

question to be settled was, "who should lead the meeting?" Every one,

that was asked to lead it, insisted, "the man who built the arbor" must

serve as leader of the meeting.

Young Homer accepted the situation and led the meeting in the best

manner possible. The exercises consisted of a prayer, the reading of a

familiar passage from the Bible, some remarks by the leader and others,

and the singing from memory of a few plantation melodies, such as

"Kentucky Home," "Swanee River", and "The Angels Are Coming to Carry Me

Home."

At the second meeting, which was held on the following Sabbath, the

people were formed into a class for instruction in the Bible and

catechism, and Homer was chosen to be the leader. This was the

organization of the Sunday school for that neighborhood.

At this meeting Homer offered prayer the first time in the presence of

others; and it happened in this way. When he called on the friend, who

led in prayer at the first meeting to do so again, he politely declined,

saying: "Homer you lead in prayer, yourself."

A TEACHER, ELDER AND PREACHER

This arbor, which was the tiny beginning of the Beaver Dam church, was

built in 1873, the year after he became of age. The next year this place

was visited by Rev. Charles W. Stewart, and it then became one of his

regular monthly appointments. Homer was again appointed Bible teacher

and leader of the meetings, on the other Sabbaths.

In 1875 a church house or meeting place was built of saplings, near the

old arbor, that continued to be used for many years.

In 1881 he was elected as the first elder of the church, and in 1887 was

appointed a Catechist. Encouraged by these recognitions and duties he

secured a good library of religious books including a Bible dictionary

and a Webster. He read many of them with great profit, and was soon

recognized as an intelligent and valuable instructor of the people. The

Bible and the shorter Catechism, the one containing all of Bible truth

and the other, a brief compend of Bible doctrine, were the two books

that were studied most and proved most helpful.

In 1893 he was licensed to preach by the Presbytery of Choctaw and

assigned the pastoral care of Beaver Dam and Hebron churches. On Sept.

28, 1895, by the same Presbytery, meeting at Oak Hill Academy, now known

as the Alice Lee Memorial, he was ordained to the full work of the

gospel ministry. He continued to serve Beaver Dam, his old home church,

until Oct. 1, 1912, when, after a pastorate of twenty years, he was

honorably retired from the active work of the gospel ministry. In 1904

he secured the erection of a commodious chapel at Grant that, during the

next five years, served also as the most convenient place for holding

the neighborhood school. After serving Hebron about ten years on

alternate Sabbaths, in connection with Beaver Dam, he relinquished that

field and served Sandy Branch and Horse Prairie, each a short period.

When the Presbytery of Kiamichi met in the new chapel at Grant, in April

1905, he conducted the Bible lesson for the entire Sunday school, as had

been his custom ever since the early days. The writer was pleasantly

surprised and profoundly impressed, by his scholarly and highly

instructive management of it, and the many useful, practical lessons he

endeavored to impress.

THE POWER OF THE BIBLE

Wiley Homer is a good practical illustration of what the Bible is

intended to do for all men. If he were asked, what book, in the process

of his self-education, had proved most valuable to him, he would

unhesitatingly reply, "the Bible." His prayer in regard to it has been

that of David in the 119th Psalm, "Let my heart be sound in thy

statutes," and his testimony, that of David in the 19th Psalm, "The law

of the Lord is perfect, converting the soul; the testimony of the Lord

is sure making wise the simple. The statutes of the Lord are right,

rejoicing the heart, the commandment of the Lord is pure, enlightening

the eyes."

If he were to name the next most helpful book, it would be, The Shorter

Catechism, with the statement on its first page, that, "The chief end of

man is to glorify God, and to enjoy him forever."

The private study of the Bible and Catechism prepared him for life-long

usefulness as a teacher, discovered to him and his people his divine

call to the ministry and enabled him to do the most important work of

his life. He has been a faithful and efficient teacher of these two

books, but of these only, to all the people and, as a result, he has

become recognized as their spiritual leader.

The habit of private study, formed while learning to read the Bible,

fitted him to search for knowledge in other fields of literature, and he

has thus become one of the most intelligent, highly respected and

successful citizens of the community in which he lives.

He has been an ardent friend and promoter of education among his people.

When in 1889, it was decided to make the school at Oak Hill an

industrial institution, he donated two head of cattle to start the herd.

He has ever since taken a personal interest in the welfare of that

institution. During recent years, he has made one or two visits each

year, for the purpose of delivering special lectures and sermons to the

young people gathered there. He thus brought to them the encouragement

of his own word and example, in solving the problems of their education

and life-work.

A COMMISSIONER TO THE GENERAL ASSEMBLY, SIX TIMES

He has enjoyed the unusual distinction of having been chosen a

commissioner and to have represented his Presbytery in the General

Assembly, five times during the last fourteen years as a minister, and

once before as a ruling elder, making six times in 24 years. The times

and places of these meetings were as follows: In 1889, New York; in

1899, Minneapolis; in 1901, Philadelphia; in 1903, Los Angeles; in 1905,

Winona Lake, Ind.; in 1913, Atlanta, Georgia. In attending these great

meetings he has passed over the entire length and breadth of this land.

To appreciate the unusual character of this privilege and honor it is

merely necessary to state the fact, that the eminent man, who was chosen

Moderator of the Assembly at Atlanta in 1913, Rev. John Timothy Stone,

D. D. of Chicago, was attending the Assembly on that occasion, the first

time as a commissioner; and Rev. Charles W. Stewart, the worthy founder

of Presbyterianism among the Choctaw Freedmen, never so much as got

there once.

These frequent voluntary recognitions, on the part of his brethren in

the Presbytery, suggest the power of leadership he has modestly, but

always exercised among them. His brethren have found him a wise and

prudent counselor, and an unselfish helper; and he has always been held

in the highest esteem by them.

A LIFE-LONG LEADER OF THE CHURCH HE FOUNDED

He has been a man of strong and positive convictions and a persevering

worker for the moral and spiritual uplift of his people. He learned from

his own early experience as a slave, the trials and urgent needs of his

people and, as the way became clear before him, he consecrated himself

unreservedly to the promotion of their welfare.

As a preacher he has emphasized the necessity of repentance and

forgiveness of sins, willing obedience to all the commands of Christ,

and the joyous rewards of faithful service. As he surveys the progress

of recent years, he sees the fulfilment of Isaiah's prediction, "The

people, that walked in darkness, have seen a great light, they that

dwelt in the land of the shadow of death, upon them hath the light

shined."

Thirty years have now passed, since he began to hold the ever memorable

meetings, in the little arbor in the timber. Ever since that date he has

been the faithful Bible instructor of all the people, during the lesson

hour of the Sunday school, and the resident pastor of the Presbyterian

church for twenty years. The cozy chapel, and the good congregation of

happy christian people, that regularly meet there for worship and Bible

study, are visible reminders of his consecrated genius and unselfish

devotion to the best interests of his people.

"Dare to do right, dare to be true,

You have a work that no other can do."

"Since God is God and right is right,

Right the day shall win;

To doubt would be disloyalty,

To falter would be sin."

Wiley Homer and Laney Colbert were married in 1867 and their family

consisted of ten children, of whom five died in childhood and youth.

Those that are living are Susan, Mary Shoals, Hattie Lewis, Sarah

Williams and Lincoln.

In 1890, after the death of Laney, he married Rhody Tutt; and in 1906,

after her decease, Lizzie Homer.

In October 1912, he was granted by the Presbytery, an honorable

retirement from the performance of the public duties required of the

active ministry. As the sunset of life approaches, and the shadows

lengthen toward the closing day, he enjoys the consciousness of a well

spent life, as a source of comfort and consolation to sustain and

strengthen, until the recording angel shall proclaim, the gracious

benediction, "Well done good and faithful servant, enter thou into the

joy of thy Lord."

HAYSTACK MEETING

The use of the shadow of the oak tree, and later of the arbor near it,

as a place for prayer and worship, reminds one of the historic prayer

meeting that was held near Williamstown, in 1806, when Samuel J. Mills,

and four other students of Williams college, Newell, Nott, Hall and

Judson, met in the shadow of a haystack and united in prayer, that God

would fit them and prepare the way for them to carry the gospel into

heathen lands.

After making two tours to the southwest as far as New Orleans,

distributing and selling Bibles and organizing Bible societies, Mills

made the suggestion, that led to the organization of the American Bible

society in New York, May 11, 1816; and to the Synod of New York, the

plan of educating negroes to carry the gospel to Africa. In 1817 he was

sent as a missionary to Western Africa, including Sierra Leone. He died

on the homeward voyage and like his friend Adoniram Judson, who went to

farther India and translated the Bible for the Burmese, was buried in

the sea.

XLV

TRIBUTES TO OTHER MINISTERS AND ELDERS

BUTLER.--COLBERT.--GLADMAN.--BRIDGES.--STARKS.--MEADOWS.--AND ELDERS

CRITTENDEN.--SHOALS.--FOLSOM.--BUTLER.

"Walk about Zion and go round about her; tell the towers thereof.

Mark ye well her bulwarks, consider her palaces; that ye may tell it

to the generation following."--David.

REV. WILLIAM BUTLER

"The kindly word, how far it goes along life's way!

The kindly smile, how it lights up a sad, gray day;

The kindly deed, how it repays the doer."

--Mary D. Brine.

Rev. William Butler (B. 1859), pastor of St. Paul Presbyterian church at

Eagletown, and of Forest church near Red River south of Millerton, is a

native of the community in which he still lives. His parents, Abraham

and Nellie Butler, were the slaves of Pitchlyn and Howell, Choctaws; and

William was about seven, when freedom was accorded the family in 1866.

His home and work as a minister until recently have been in localities

remote from the railway and good schools. The short period of one and a

half months was all the time he ever went to school. He learned to read

by a regular attendance at Sabbath school, and by private study at the

fireside. The Bible and the Shorter Catechism were the books that

occupied his spare time and attention. As a natural result, he became a

christian and united with the church at an early age.

In 1885, at the age of twenty-six, he was ordained an elder in the St.

Paul Presbyterian church. He then began to read the Bible to the

congregation and to hold religious meetings. While preparing himself for

the work then in hand, he was led to see the great need of more teachers

and preachers for the colored people, and, believing he could render

efficient service as a minister, he undertook a special course of

reading and instruction under Rev. John Sleeper, his pastor, and later

of Rev. E. G. Haymaker, superintendent of Oak Hill Academy, instructors

who lived 12 and 35 miles distant, respectively.

In 1894 he was enrolled as a candidate for the ministry under the

Presbytery of Choctaw, Three years later he was licensed by the

Presbytery of Kiamichi and appointed the stated supply of St. Paul and

Forest churches. He has continued to serve these two congregations,

faithfully and acceptably ever since that date, a period now of sixteen

years. His ordination occurred in 1902. Other fields, that he developed

and served for short periods are, Bethany, two years; Mount Gilead, one

year; and Mount Pleasant, one year.

A WINNER OF SOULS

Mr. Butler is a man, who experienced a hard struggle in early life, in

the effort to train himself for his life's work, as a minister and

farmer. He has overcome many of these difficulties in a manner, that is

very praiseworthy and commendable.

He is a man, who carries with him a happy, hopeful spirit, and a

countenance full of good cheer. Seeing the need of a religious leader

among the people of his home community, he decided to fit himself to

supply that need, and has done so hitherto in an efficient and admirable

manner. To win souls to Christ and instruct them aright from the word of

God, have been his aims during his ministry. He has been to the people

an example in righteousness, and has labored with faith and zeal in the

vineyard of the Lord.

His annual visits to Oak Hill Academy during term time, were always

anticipated with considerable interest. They were made the occasion for

special evangelistic services, followed with an opportunity for

decisions; and many times his heart was gladdened at the close of the

sermon, by seeing more than a dozen of the young people manifest their

decision to live a Christian life.

The people, whom he serves regularly, have shown their appreciation of

his efficient and long continued work among them, by according to him a

loyal and constant support. He has always lived in the wilderness far

removed from the railway, notwithstanding the fact the Frisco railway in

1902 passed through the country, lying between Eagletown on the north

and Forest church on the south. He has always had a pony circuit, of two

or more rural churches, widely separated. The faithful and acceptable

service rendered these widely distant churches, makes him a good

representative of the itinerant work of Parson Stewart, his pioneer

predecessor.

The following lines by Hastings, are an appropriate prayer for all, who

like Bro. Butler faithfully and patiently minister to those, who dwell

in the wilderness.

"O thou, who in the wilderness

The sheep, without a shepherd, didst bless,

Oh, bless thy servants, who proclaim

In every place thy wondrous name.

"May voices in the wilderness,

Still with glad news the nations bless;

And, as of old, in deserts cry,

'Repent', God's kingdom draweth nigh."

REV. RICHARD D. COLBERT

Rev. Richard D. Colbert of Grant, is one of the young men, enlisted in

the work of the church, by Parson Stewart. He attended Biddle University

from October 1884 to June 1887, three years, when he returned home, on

account of impaired health. Regaining his health after a few months, he

became a teacher and taught school eleven years during the territorial

period.

In the spring of 1897, he became a licentiate of the Presbytery of

Kiamichi, and two years later was assigned the pastoral oversight of New

Hope and Sandy Branch churches. He was ordained in 1903. Most of his

ministerial labors have been devoted to Sandy Branch and Hebron

churches, serving the latter until 1913. As a result of accidents that

happened in making the journey to the Hebron church in 1911, he

experienced the loss of an eye and other injuries that resulted in total

blindness in 1913. He endeavored to make a good record as a teacher and

preacher, and has served his generation faithfully.

REV. SAMUEL GLADMAN

Rev. Samuel Gladman, who died Jan. 11, 1913, at Eufaula, Okla., was a

native of Westchester, Chester county, Pa. During the early seventies he

went to western Texas and engaged in teaching. Sometime afterwards he

was licensed and ordained to the work of the gospel ministry.

In 1896, when the Presbytery of Kiamichi was organized, he was enrolled

as one of its charter members. He was then living at Atoka. During the

next year he served New Hope and Sandy Branch churches, but continued

to reside in Atoka until 1900, when he located at Lukfata. Three years

later he took charge of Bethany, near Wheelock, and in 1905, effected

the organization of the church in the new town of Garvin. In 1910, he

voluntarily resigned the work at Bethany and the office of stated clerk

of the Presbytery, and located at Eufaula.

As a minister and life-long teacher, he rendered a very helpful service

to the various communities, in which he lived and labored.

REV. THOMPSON K. BRIDGES

Rev. Thompson K. Bridges, (B. Dec. 6, 1856), Lukfata, is a native of

Ellisville, Jones county, Miss. He grew to manhood and received his

early education at Claiborne, Jasper county. Later he attended the city

school at Meridian, and then took a course in theology at Biddle

university. He began to teach public school at the age of 21 in 1877,

and taught fourteen years in Mississippi. In 1891, he located in Indian

Territory, and has now taught sixteen years in Oklahoma. In 1899 he was

licensed to preach by the Presbytery of Catawba and in April 1902 was

ordained by the same Presbytery. His first ministerial labors were at

Griffin, Indian Territory, where in 1903 he effected the organization of

the Ebenezer church. The next year he continued to serve Ebenezer, but

located at Lukfata, where he has since continued to serve as the stated

supply of the Mount Gilead church, and teacher of the local school. He

served two years, 1904 and 1905, as stated clerk of the Presbytery of

Kiamichi.

Mr. Bridges has been a progressive teacher and minister. In his youth,

he formed the habit of having a good book or paper always at hand to

occupy his attention profitably, whenever he had a spare moment. That

habit of private study in spare moments has enabled him to keep abreast

of the times, and the changes that have taken place in recent years, by

the addition of new branches of study to the public school course. Ever

since he began to render service to his people as a teacher, he has made

a highly creditable record for efficiency and faithfulness. As he looks

forward to the future it is full of hope and bright prospects.

He has never ceased to be grateful, for the benevolent aid, generously

furnished him by the Presbyterian church and Sunday school at Purcell,

Okla., while he was pursuing his theological studies at Biddle

university. The persons, whose names are most associated with these

grateful memories, are those of the pastor, Rev. S. G. Fisher, and two

of the elders, Mr. Lotting and Will Blanchard. This generous aid, which

made possible an education for the gospel ministry, has led the

recipient ever since to feel, that he is under a special but very

delightful obligation, to render to the church a faithful and efficient

service, as long as he lives.

REV. WILLIAM J. STARKS

The Lord Jesus, who brought to the world the glad tidings of the gospel

often finds his messengers in strange or unexpected places; and leads

them, in remarkable ways to the accomplishment of his purposes. No one

can tell, what is going on in the mind of a young man, brought under the

influence of the divine Spirit; nor how deep the impressions, that may

have been made upon the heart of those, who naturally seem most unlikely

to become heralds of the gospel.

William J. Starks (born March 14, 1876), Garvin, is a native of

Chambersburg, Pennsylvania. After completing the grammar course in the

public school of that place, he prepared for college under special

teachers.

The Falling Spring Presbyterian church of that city, maintained a

mission, that was attended by white and black. Mr. J. M. McDowell, a

white lawyer, was the superintendent of this mission. His special

interest was awakened in young Starks, by the fact he committed the

entire list of 107 questions and answers in the shorter catechism, in

one week after a copy was placed in his hands. The superintendent

proposed, he undertake special studies under him as his teacher. In

1897, he entered the college at Lincoln university and graduated from it

in 1901, and from the Theological department in 1904.

After one year spent in mission work at Mercersburg, Pa., he became in

1905 the stated supply of the New Hope church at Frogville, and in 1908,

also of Sandy Branch. On November 1, 1912, he became the successor of

Rev. W. H. Carroll at Garvin.

During his residence of seven years at Frogville, he maintained a six

months term of school every year in the chapel, serving the first five

years as a mission teacher under our Freedmen's Board, and the last two

as a teacher of public school. In September, 1910, he was elected stated

clerk of the Presbytery of Kiamichi, and is still serving in that

capacity. In October, 1910, he served as moderator of the synod of

Canadian at Little Rock, Ark.

REV. PLANT SENIOR MEADOWS

Plant Senior Meadows, (Born Feb. 15, 1841) Shawneetown, is a native of

Lewis county, Mo. At 17 in 1859, he was sold by the administrator of the

Cecil Home, and a sugar planter at St. Mary's Parish, La., became his

master. Here he was employed at various kinds of mechanical work, until

he was accorded his freedom, at 26 in 1865. Mrs. Cecil taught him to

read, and during this early period, he made the best possible use of his

spare moments, by reading all the good books that were available. As

soon as he was free, he became a teacher and in connection with

ministerial duties taught twenty-two years in Texas, and since 1908, in

Shawneetown, Okla.

On Nov. 10, 1867, he was licensed and in 1869, ordained to the full work

of the gospel ministry, by the A. M. E. church of Texas. After 41 years

of faithful service in that church, which included a term as presiding

elder, in 1908 he located within the Presbytery of Kiamichi, Okla., and,

becoming a member of it, was placed in charge of the Presbyterian church

at Shawneetown. Bethany and Pleasant Hill have since been added to his

field. He has made a good record and is still doing splendid work at 73.

OAK HILL PIONEERS

Henry Crittenden, 1830-1894.

Teena Crittenden 1831-1898.

John Ross Shoals 1849-1885.

Hattie Crittenden Shoals, 1850-1909.

Henry Crittenden and Teena Crittenden his wife, John Ross Shoals, his

son-in-law and Hattie C. Shoals, his wife, all of whom were buried in

the Crittenden Burying Ground near the old Crittenden pioneer home east

of Valliant, were four of the six original members of the Oak Hill church

in 1869.

During the last years of the slavery period, they lived in the

neighborhood of Doaksville, and there enjoyed the occasional privilege

of attending Sabbath afternoon meetings for the colored people, in the

Choctaw Presbyterian church. These meetings were at first conducted, by

Rev. Cyrus Kingsbury and Mrs. Charles Stewart, wife of the storekeeper,

and later by Parson Stewart. The instruction, given by the parson,

consisted principally in reading selections from the Bible and shorter

catechism. The rest of the time was spent in singing familiar hymns and

giving testimonies. They became Presbyterians and formed a part of

Parson Stewart's first congregation at that place.

When they were accorded their freedom about the year 1865, they chose

their permanent location in the Oak Hill neighborhood, about fifteen

miles eastward. Parson Stewart followed them, and began to hold

occasional services at the home of Henry Crittenden. He became the first

elder of the Oak Hill church, when it was organized in 1869, and during

the remaining 25 years of his life rendered a zealous and faithful

service.

Henry Crittenden enjoyed the reputation of being a "master mechanic."

During the slavery period, he was trained as a blacksmith, tinsmith and

carpenter, and later acquired the art of repairing jewelry. Soon after

he located on the Crittenden land, he built a shop. His intelligence and

skill as a workman enabled him to attract customers from long distances.

He was industrious and economical, and accumulated savings more rapidly

than any of his neighbors.

He was a firm believer in the Bible and a regular attendant at church.

He encouraged the establishment of the Oak Hill Sunday school, of which

J. Ross Shoals, his son-in-law in 1875, became the first teacher. He

furnished most of the materials for the first frame school house in the

Oak Hill district in 1878, and in 1887, when it was used in the erection

of a larger building near the "Old Log House" and since known as Oak

Hill Academy, he covered the deficit on the building estimated at

$100.00.

[Illustration: HENRY CRITTENDEN]

[Illustration: SIMON FOLSOM]

[Illustration: ELIJAH BUTLER]

[Illustration: MRS. PERKINS STEWART]

[Illustration: REV. C. L. PERKINS]

[Illustration: MRS. R. D. ARNOLD]

[Illustration: JOHNSON W. SHOALS]

[Illustration: JAMES G. SHOALS]

[Illustration: ISAAC JOHNSON]

[Illustration: MATT AND MRS. BROWN]

[Illustration: THE TEACHERS, 1899

Photo by Mottle Hunter]

He and Parson Stewart were the most influential of the Choctaw Freedmen,

in securing the establishment of Oak Hill Academy, as a training school

for teachers. He manifested his joy, not only on the day of its lowly

establishment by Miss Hartford in February 1886, but at every successive

enlargement of its work, while he lived. He knew better, than many of

his fellow Freedmen, the value of youthful training, and was

enthusiastic in his zeal, to have every family far and near take

advantage of its open door. An early teacher, who frequently heard him,

writes: "He was a dear, good old man, a remarkable man in many ways. His

ability to read was quite limited, but his voice was splendid for

service in meetings."

Teena Crittenden, his amiable wife, was as industrious and frugal in the

home, as her husband, in the shop and on the farm. She was a devout

christian, one that loved the Bible and enjoyed the privilege of having

a place at the meeting for prayer. She died at 67 in 1898, having

outlived her husband four years.

John Ross Shoals, in addition to the Sabbath afternoon meetings at

Doaksville, took some additional night work, that fitted him to become

the first Sunday school teacher in the Oak Hill neighborhood in 1875,

and an efficient elder in the church. He died at 36 in 1885, leaving to

Hattie, his wife, the responsibility of raising and educating a family

of nine children.

Hattie Crittenden Shoals inherited the industrious and religious traits

of her parents, in or near whose home she always lived. She surpassed

many of her people, in the intelligent forethought she manifested in all

her plans, and in the ability to exercise a correct judgment of men and

conditions.

"I mean to have my children begin life, at a higher step than I did."

This was an ambition oft expressed in the presence of her children. She

succeeded in giving all of them a good education, by sending them first

to Oak Hill and then to other institutions, including Biddle university,

Scotia Seminary, Tuskeegee and the Iowa State Agricultural college.

SIMON FOLSOM

Simon Folsom, one of the first elders of the Forest Presbyterian church

is now one of the oldest living representatives of the slavery period.

Nancy Brashears, his third and present wife, enjoys the distinction of

having been the most influential of the early leaders in effecting the

organization of that church. He became an elder in 1887. After

twenty-six years of faithful service under very unfavorable

circumstances, he is still trying "to hold up for the faith."

In 1901 he enjoyed the privilege of being one of the commissioners of

the Presbytery of Kiamichi, and attended the meeting of the General

Assembly in Philadelphia. Many of the good things heard and fine

impressions received on that occasion, have never been forgotten, and

they have furnished him interesting themes, for many subsequent

addresses. Though unable to read, he quotes the Bible as one very

familiar with that sacred book. He inherited a good memory, that serves

him well in public address, and he is always happy and ready when it

comes his turn to "speak in meeting." His messages are always notes of

joy and gladness, and the ebb and flow of his voice in prayer often seem

like the chanting of a sacred melody.

He was an ardent supporter of the Oak Hill school and two of his sons,

Samuel and David, both now deceased, were among the brightest and most

promising, that have attended that institution. He has been for many

years the coffin maker, for the people of his community, and both of

these boys became skilled carpenters. Samuel, after completing the

grammar course at Oak Hill, spent two years 1903-5 at Biddle University

and served one year as a teacher at Oak Hill. His skill as a workman and

ability to serve as a foreman of the carpenters, made it possible for

the superintendent in 1910, to erect Elliott Hall by the labor of the

students and patrons of the Academy. Both worked faithfully on this

building and died soon after its completion, during the early months of

1912. Both were members and Samuel an elder of the Oak Hill church.[3]

ELIJAH BUTLER

Elijah Butler, Lukfata, was an uncle of Rev. William Butler. He was one

of the early leaders in christian work in what is now the northeast part

of McCurtain county. In 1878, when St. Paul church was organized at

Eagletown, he was ordained as one of its first elders, and became an

active christian worker. A few years later he moved to Lukfata, and when

the Presbyterian church of that locality was organized, July 26, 1885,

he and his son, Elisha Butler, were chosen as two of the first elders of

that church.

Elijah Butler, like Apollos of old, was a man, "fervent in spirit," and

was teaching others of the people, what he knew of God and the Bible,

when Parson Stewart first visited the Lukfata neighborhood. His zeal and

faithfulness, in magnifying the call of God to him to be a christian

leader among his people, suggested to them the propriety of naming their

church, at the time of its organization "Mount Gilead," the home of the

prophet, Elijah, in his honor. As an elder and christian worker, he

"kept the faith" and "finished his course with joy."

[3] Simon died May 17, 1914.

XLVI

THE SYNOD OF CANADIAN

FIRST MEETING AT OKLAHOMA.--SECOND AT OAK HILL.--AT GARVIN IN 1912.--AN

UNINTENTIONAL INJUSTICE.--GRATEFUL RECOGNITION.--WOMEN'S SYNODICAL

MISSIONARY SOCIETY.--DEPENDENT CONDITION OF THE CHURCHES.--UNSYMPATHETIC

ISOLATION.--EDUCATIONAL INSTITUTIONS.--POPULAR MEETINGS.

"Christ loved the church and gave himself for it; that he might

sanctify and cleanse it with the washing of water by the word. That

he might present it unto himself a glorious church."--Paul.

CONSTITUTED IN 1907

The following is the enabling act of the General Assembly at Columbus,

Ohio, May 24, 1907, establishing the synod of Canadian, to consist of

the colored Presbyterian ministers and churches in the states of

Arkansas and Oklahoma.

IT IS HEREBY ENACTED BY THE GENERAL ASSEMBLY

"That the Synod of Canadian is hereby erected and constituted, to

consist of the Presbyteries of White River, Kiamichi and Rendall;

and the synod of Canadian, as thus constituted, shall meet in the

meeting place of the First Colored Presbyterian congregation in

Oklahoma City, on Tuesday, the 8th day of October, 1907, at 7:30

o'clock p.m.; that the Rev. W. L. Bethel shall preside until the

election of a Moderator, that the Rev. W. D. Feaster preach the

opening sermon and that elder J. H. A. Brazleton act as temporary

clerk, until the election of a stated and permanent clerk."

The assembly at this time enlarged the boundary of the Presbytery of

Kiamichi so as to include the south half of the state of Oklahoma and

established the Presbytery of Kendall to include the north half of it,

the Canadian river, and below its mouth the Arkansas river, forming the

boundary line between them.

It also enlarged the boundary of White River Presbytery to include all

the colored Presbyterian ministers and churches in the synod, or state,

of Arkansas.

FIRST MEETING AT OKLAHOMA

The first meeting of the synod of Canadian, was held in the colored

Methodist church of Oklahoma City. The Presbytery of Kiamichi was

represented by 3 ministers and one elder, namely, Rev. R. E. Flickinger,

and Elder Jack A. Thomas, representing Oak Hill church at Valliant, Rev.

W. H. Carroll, Garvin, and Rev. T. K. Bridges, Lukfata.

The Presbytery of Rendall was represented by Rev. W. L. Bethel of

Oklahoma, who served as moderator, John S. May of Watonga; William T.

Wilson, Reevesville; Oscar A. Williams, M. D. Okmulgee; Samuel J. Grier,

Guthrie; and elder J. H. A. Brazleton of Oklahoma, who served as

temporary clerk.

The Presbytery of White River was not represented by any ministers or

elders.

The Oak Hill church was also represented by Miss Malinda A. Hall,

representing the Women's Missionary and Christian Endeavor societies,

and by Solomon H. Buchanan, representing the Sunday school and Oak Hill

Aid society.

At the first meeting, held on Tuesday evening, Oct. 8th, a special

address was delivered by Rev. William A. Provine, D. D., representing

the Board of Publication of the Cumberland Presbyterian church at

Nashville, Tennessee. Another visitor, who was present with him at this

first meeting, also delivered a short address in behalf of the cause he

represented.

Inasmuch as White River Presbytery was not represented by a minister or

elder, the sentiment prevailed, that those present did not form a

quorum, and nothing further was done save to adjourn until the next

morning.

At the meetings held on Wednesday morning and afternoon considerable

indisposition to organize was manifested by most of those participating

in the discussions, because the colored people had not been previously

consulted as to their wishes, before the Synod of Canadian was

established by the General Assembly. As nothing further was accomplished

the meeting was adjourned a third time.

On Wednesday evening Oct. 9th, after a sermon by Rev. R. E. Flickinger,

the Synod of Canadian was organized. Kev. William L. Bethel was elected

Moderator and elder J. H. A. Brazleton, clerk. The principal business

transacted was the enrollment of delegates, the arrangement of the

standing committees and the appointment of a special committee, to

prepare a set of standing rules to be submitted at the next meeting.

SECOND MEETING AT OAK HILL

The second meeting of the Synod of Canadian was held at Oak Hill Academy

Oct. 1-4, 1908. The Presbytery of Kendall was represented by Rev. W. L.

Bethel, who delivered the opening sermon, and elder J. H. A. Brazleton

of Oklahoma. The Presbytery of White River was represented only by Rev.

W. A. Byrd, Ph.D., of Cotton Plant, Ark., and he was elected Moderator.

Rev. William H. Carroll of Garvin was elected stated clerk, after the

adoption of the standing rules presented by Rev. R. E. Flickinger. The

meetings, which included one in behalf of the Women's work, were

continued over Sabbath.

In 1909 the Synod met at Okmulgee, Oklahoma. In 1910 it met at Little

Rock, Arkansas, and Rev. W. J. Starks of Frogville served as moderator.

At this meeting a resolution was adopted establishing a Synodical

Women's Missionary society by the appointment of Mrs. C. S. Mebane of

Hot Springs, president, and Miss Cassie Hollingsworth of Little Rock,

Ark., secretary. The next meeting of synod was held at Hot Springs,

Ark., Oct. 6, 1911, and the foregoing resolution was re-approved.

AT GARVIN IN 1912

On Oct. 3, 1912, the Synod of Canadian met in the new Presbyterian

church at Garvin, Okla., and the opening sermon was delivered by Rev. C.

S. Mebane, D. D., of Hot Springs, in the absence of the moderator, Rev.

A. M. Caldwell. Rev. Virgil McPherson of Camden, Ark., was elected

moderator and Rev. M. L. Bethel of Oklahoma, temporary clerk.

The representation and attendance at this meeting, the sixth one, was

greater than at any previous one. It consisted of 15 ministers and 5

elders as follows:

C. S. Mebane, A. E. Rankin and Virgil McPherson from the Presbytery of

White River.

Martin L. Bethel, the Synodical Sunday school missionary, and J. S. May

from the Presbytery of Kendall.

Wiley Homer, T. K. Bridges, R. E. Flickinger, William Butler, R. D.

Colbert, W. J. Starks, W. H. Carroll, the stated clerk, N. S. Alverson,

P. S. Meadows, J. A. Loving, and elders, Calvin Burris, St. Paul,

Solomon H. Buchanan, Oak Hill; Lee V. Bibbs, Forest; T. H. Murchison,

Garvin, and William Harris, Hebron; from the Presbytery of Kiamichi.

At this meeting Rev. R. E. Flickinger presented his fifth and last

report on the work of the Board of Missions for Freedmen. He had

performed a leading part in effecting the organization of the Synod, at

a time when it lacked a legal quorum, because of the previous order of

the General Assembly establishing it. The General Assembly at its next

meeting approved the organization and made it effective.

GRATEFUL RECOGNITION

The following words of grateful recognition have been taken from the

minutes of the synod of 1912, the first year they have been printed.

Rev. R. E. Flickinger, superintendent of Alice Lee Elliott School, in a

lengthy and very pathetic address, made known to synod his intention of

giving up his charge and returning to his home in Iowa.

The period of eight years which he spent in our midst was ended with

many deep regrets on the part of all with and for whom he labored.

"His work as superintendent of Oak Hill Academy, now called Alice Lee

Elliott school, will be long remembered, for he secured and permanently

established the Oak Hill Farm, and developed industrial features in the

school far beyond what was even expected. We cherish for him the

feelings of gratitude and appreciation, that belong to the unselfish

worker he was."

WOMEN'S SYNODICAL MISSIONARY SOCIETY

The Women's Missionary meeting at synod in Garvin in 1912 was the first

one at which a complete organization was effected. It is therefore of

historic interest.

The meeting was opened by Mrs. C. S. Mebane of Hot Springs, convener,

and she was later elected president. Mrs. W. H. Carroll was elected

secretary, Mrs. W. J. Stark, treasurer, Mrs. Emma P. White president of

the Young People's Work, and Miss Bertha L. Ahrens, corresponding

secretary.

Others who were present and enrolled as members were Mrs. M. L. Bethel,

Mrs. Martha Folsom, Mrs. L. Walker, Mrs. Nellie Milton, Sarah Milton,

Ledocia Milton, Mrs. Fidelia Murchison, Mrs. Garfield Lewis, Mrs. Ed.

Thomas, Mrs. Violet Shelton, Emma Beams, and Emma L. Carroll.

The address at their popular meeting in the evening was delivered by

Rev. A. E. Rankin of Crockett, Texas; and a paper from Mrs. D. J.

Wallace of Okmulgee was read by Mrs. M. L. Bethel. Muskogee was chosen

as the place for the synodical meeting in 1913.

DEPENDENT CONDITION OF THE CHURCHES

The synod in 1913 the sixth year after its organization, represents

three Presbyteries, that include all our colored ministers and churches

in the states of Arkansas and Oklahoma, and, since 1910, those also that

are in the east half of Texas. Its roll includes 42 ministers and 46

churches, whose membership of 1269 contributed to all local purposes,

such as maintenance of buildings and pastoral support, the sum of

$3,212.00. This is an average of less than $70.00 for each church in the

synod and less than $48.00 each, for the churches in Oklahoma and east

Texas. This statement indicates, that the ministers serving these

churches are almost wholly dependent for their income, on what they

receive from other sources, than the dependent congregations they serve,

and, that only by the practice of the most rigid economy, in personal

expenses, is it possible for them to make ends meet and maintain a good

name in their respective communities.

POPULAR EVENING MEETINGS

The evening meetings of synod and a part of the afternoon sessions may

be made very profitable to the local congregation, by arranging before

hand for special addresses on the part of representatives of the Boards,

or members of the synod. There are some causes, such as education,

evangelism, the Freedmen and Women's work that are of popular interest,

and a stirring address on these subjects is always appreciated. Such

addresses are a means of instruction and serve to awaken popular

enthusiasm.

Some synods have adopted the plan of holding an annual Sunday school

convention during the evening and day preceding the meeting of the

synod. These endeavor to bring before the young Sunday school workers,

the very best speakers available, on the subjects to be discussed.

The arrangements for the popular addresses should be made several weeks

in advance, so the speakers may be prepared and the people be duly

notified.

BENEDICTION

"May the God of peace that brought again from the dead our Lord

Jesus, the great shepherd of the sheep, through the blood of the

everlasting covenant, make you perfect in every good work to do his

will, working in you, that which is well pleasing in his sight

through Jesus Christ; to whom be dominion and glory for ever and

ever. Amen."

[Illustration: REV. R. D. COLBERT]

[Illustration: REV. M. L. BETHEL]

[Illustration: THE SWEET POTATO FIELD. 1911

Looking north from the Frisco railway: the boys' temporary hall at the

right.]

[Illustration: TWO SETS OF PORTABLE ROOFS FOR SWEET POTATO PITS

1. A set of roofs set aside on their edges for the summer.

2. A set as they appear when set over a pit. The ends are closed during

Winter. Looking northwest toward the rear of Elliot Hall.]