Chapter XV: Part III: History ... of the (1)

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