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.
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.
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, 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, (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.
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.
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.
| 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.
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, 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, 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.
"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.
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.
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.
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.
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.
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."
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.
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.
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.
"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."
The two following chapters, relating to the supreme importance of reading the Bible daily in every public school of the land, are a supplement to the brief discussion of this subject, that appears in the introductory part of this volume.
Queen Victoria said to the King of Siam: "England owes her greatness to this book—The Open Bible."
The Bible, and the public school to make known to all the children its moral principles and religious truths, have brought liberty, greatness and enlargement to the United States of America and Great Britain.
These two instrumentalities—the open Bible and public school—will bring the needed blessings of intelligence, happiness and prosperity to the people of the United States of Mexico, of Central and South America, when they are accorded a fair chance.
"Education is the cheap defense of a Nation."—Garfield.
"Wisdom is the principal thing, therefore get wisdom. The fear of the Lord is the beginning of wisdom."—Solomon.
The public school is the general and permanent agency for the education and uplift of the colored people. Religious and independent schools may do a splendid work in their several localities, but the public school is intended to be state-wide. It alone reaches the masses of colored children, and it should receive its due share of the public funds. The fact that they have not received any thing like a fair share of the public funds, for their equipment and support, has already been stated. This, to a great extent, is an act of injustice. Conditions however are gradually improving. They are made better as a good use is made of present educational facilities, and earnest appeal is made for more and better ones. A vast amount of self-sacrificing work, on the part of teachers and parents, is needed to bring the schools of the Freedmen up to their proper standard, and to secure them, where they are still needed both in city and rural district.
The Freedman alone cannot do all that is needed, to provide adequate educational facilities for all his people; but there is so much that may be done, in the way of awakening local interest, supplying local deficiencies, and appealing for more and better equipment, as to enlist the united and persistent co-operation of all intelligent, public spirited Freedmen.
The public school system, in the United States, is an outgrowth, or by-product of the Protestant Reformation of the sixteenth century in Europe. Harvard college was established at Cambridge, near Boston, in 1639, less than twenty years after the first arrival of the Pilgrim Fathers. Its object was to provide a supply of trained ministers and christian teachers, to meet the rapidly growing needs of the colony.
The Society for the Propagation of the Gospel in Foreign parts, organized in London, England, in 1701, aided the colonists in the establishment of free schools, by sending them donations and supplies of bibles and testaments. Christian teachers were employed in these free schools and two of the text books used were the Bible and the New England primer. This primer was illustrated with Bible pictures and contained the shorter catechism.
These colonial free schools of New England were gradually extended to the other colonies, but not without calling forth some opposition in some of them, especially where there was opposition to the use of the Bible. This fact has been rendered quite memorable, by the rather unenviable remark of Governor Berkeley of Virginia in 1670, to the effect, "I thank God, there are no free schools in Virginia."
The scattered condition of the population rendered difficult and greatly retarded the progress of free schools in the south. Planters were often widely separated, and many of them preferred to send their children away to school, or employ a private tutor for them. They did not care to provide schools for the Negroes.
When, by the adoption of the Constitution the colonies became states, the protection of religion and encouragement of education were left as they had been, as matters to be considered by the legislatures of the several states. As one state after another has been admitted to the Union, extending it over a vast extent of country, a system of public education has been adopted in each, ranging from the rural school to the state university. The system in every state is quite complete and more or less efficient to accomplish its objects. The entire system is due to the presence of the Bible in our land, and especially during the formative period of our government. The states have deemed it necessary to train the young and rising generation in the interest of good government and progress.
As the church of the Reformation in Europe, and of our forefathers in New England, found it necessary to establish academies, colleges and theological seminaries, in order to train a constantly increasing supply of christian teachers, statesmen and ministers, the states have realized that it is their duty to maintain public and high schools, in order to have an intelligent and prosperous citizenship; and to maintain normal schools and universities, in order to provide a sufficient number of professional teachers, legislators, jurists and efficient captains of industry.
The system of public education in all the states is one, of which every citizen of the land may well be proud, and endeavor to take every possible advantage of it as teachers, patrons and pupils.
A splendid illustration of its inestimable value has just been received from Porto Rico. In 1898 when the United States received the transfer of Porto Rico from Spain, it had been for centuries under the control of Romanism. There was then only one building on the island, specially erected for school purposes, and more than eighty per cent of the population could neither read nor write; and only 26,000 children had been enrolled as attending school. So rapid has been the progress toward enlightenment and a better civilization under Protestant American rule, that at the end of fifteen years there are 40 school buildings and 162,000 children are enrolled as attending school; and the number of the illiterate has been reduced from 80 to 11 per cent.
One is now ready to inquire, "Wherein does our splendid system of public education differ from that provided by the various Protestant denominations, in their mission schools, academies, colleges and universities?"
Both are essential to the well-being of the state. They are two strong pillars that, supplementing and standing near each other, support the power and promote the material prosperity of the state. Their mutual relation is aptly expressed, by the sentiment of the two brothers on the shield of Kentucky, "United we stand, divided we fall." They look so nearly alike in buildings and equipment, the passing observer sees little or no difference in their outward appearance.
Nevertheless there is often a difference in their objects and products, which has already been noted, and in the means employed to accomplish these objects. This difference is fundamental. It is found in the law of their establishment.
In the admirable system of public education in the state of Iowa, which is second to none in the land for the goodness and greatness of its beneficent results, there is found the following statute, and it is a fair illustration of similar statutes in other states.
"The Bible shall not be excluded from any public school or institution in this state, nor shall any pupil be required to read it contrary to the wishes of his parents or guardian." Sec. 1764.
This statute takes it for granted the Bible is in the schools, and that is excellent; it has also a concession and the latter often prevails. Many Jews read only the old Testament, and many Catholics out of regard for the pope, a foreign potentate, think they ought not to read any part of the Bible. The state is a secular power and the result, of this concession to religious freedom, is, that the Bible and the Christian teacher, in many localities, are not regarded as essential features of its educational work.
This leaves the moral character and relative value of our public schools, to a considerable extent, to the caprice of those who are in the majority or authority, as directors and teachers in any particular community. In christian communities they are invariably found exerting a christian influence.
The Bible and the christian teacher are essential for the accomplishment of the greatest good. These are seldom separated, and when they are found together in the public school, it becomes a fountain of elevating christian influences. This privilege is enjoyed by many of our communities, where the supply of christian teachers is equal to the demand.
This discussion of the public school has been included here, for the general knowledge of christian families among the colored people. Since the enactment of laws, limiting the teachers in the public schools of the colored people, to those of the "colored persuasion," there is now and will continue to be, an ever increasing demand for capable christian teachers. Christian teachers come from christian homes and christian schools.
The historic facts, showing that the open Bible has been the corner-stone of the American public school system, have been so interesting and suggestive to the author, as to lead him to take the initiative, in effecting and maintaining a local Bible society in Fonda, and to make the distribution of the Scriptures among the people, a special feature of his ministry there, and later at Oak Hill Academy. The hope is indulged, that the following facts, relating to the place accorded the Bible in the schools of the colonies, will prove of interest to every reader, especially among the Freedmen.
Our fore fathers and the stalwart statesmen of their day, were not led astray by the "higher" or more properly called destructive criticism and infidelity, that is now permeating much of the literature of our day to the great injury of all who are influenced by it. Indebted to the Scriptures for their ideas of "life, liberty and the pursuit of happiness," and, prizing them as the foundation of their civil and ecclesiastical privileges, they manifested both their sense of obligation to them and dependence upon them, by making them the corner stone of every institution they established. The word of God in their hand, like a pillar of cloud by day and of fire by night, led them to locate in this land, awakened in them the spirit of heroism amid all their privations and sufferings, and served as their common guide and comforter, in all their struggles and progress.
If there are any who have the right to judge and to have their judgment respected, as to the nature of the education needed in this republic, surely those men of sagacity, patriotism, piety and comprehensive statesmanship, who founded both the system of education and the Republic, are among the number.
During the Colonial period the towns were little republics, with the Bible for their foundation, and their schools were established for general instruction in that book. The exclusion of the Bible from those early schools would have been repugnant to their founders. They regarded the Bible not merely as an authoritative book in all matters of conscience, but as the charter of their liberty and their guide to the independent ownership of land.
The Colony of Massachusetts Bay, as early as 1647, less than twenty years from the date of their first charter, made provision by law, for the support of schools at the public expense; for instruction in reading and writing in every town containing fifty families, and grammar schools in those containing one hundred families. This noble foundation suggests the religious foresight that laid it. The preamble to this school law contained the following motives: "It being one chief object of Satan to keep men from the knowledge of the Scriptures, as in former times keeping them in unknown tongues, therefore, that learning may not be buried in the graves of our fore fathers, the Lord assisting our endeavors, it is ordered," etc.
Horace Mann, secretary of the Massachusetts Board of Education, has left on record this noble testimony for all the teachers of our country. "As educators, as friends and sustainers of the common school system, our great duty is to impart to the children of the commonwealth the greatest practicable amount of useful knowledge; to cultivate in them a sacred regard for truth, to keep them unspotted from the world; to train them to love God and also their fellow men; to make the perfect example of Jesus Christ lovely in their eyes; to give to all so much religious instruction, as is compatible with the rights of others and the gains of our government, so that, when they arrive at the years of maturity, they may intelligently enjoy the inviolable prerogatives of private judgment and self-direction, the acknowledged birthright of every human being."
Rufus Choate, the eminent statesman and jurist in one of his orations very emphatically exclaimed: "Banish the Bible from our public schools? Never! So long as a piece of Plymouth Rock remains big enough to make a gun-flint." This is an expression of true patriotism on the part of one, who knew well the history and cost of American freedom. "He is the freeman, whom the truth makes free."
In the Colony of Connecticut as early as 1656, explicit laws were added to the general law by which the schools were first established, and constables were required to take care, "That all their children and apprentices, as they grow capable, may through God's blessing attain at least so much as to be able to read the Scriptures, and other good books in the English tongue."
"The schools of this state" says the state school Journal, "were founded and supported chiefly for the purpose of perpetuating civil and religious knowledge and liberty, as the early laws of the colony explicitly declare. Those laws, published in the first number of this Journal declare, that the chief means to be used to attain these objects, was the reading of the Holy Scriptures."
This enlightened policy of the Puritans, in regard to the establishment of free schools, for the general dissemination of a knowledge of the Bible and the development of a pure morality among the young, was a great step in advance of all the countries in the old world. The results have wonderfully justified their wisdom and forethought. The schools they established, having the Bible as a universal text book and basis of moral instruction, became nurseries of piety and knowledge. The very thought of excluding the Bible from schools, they had established with great sacrifice for its special study, would have been received with a shudder of horror.
"The interests of education," says Chancellor Kent, chief justice of New York, "had engaged the attention of the New England colonists, from the earliest settlement of the country, and the system of common and grammar schools, and of academical and collegiate instruction, was interwoven with the primitive views of the Puritans. Everything in their genius and disposition was favorable to the growth of freedom and learning. They were a grave, thinking people, having a lofty and determined purpose. The first emigrants had studied the oracles of truth as a text book, and they were profoundly affected by the plain commands, awful sanctions, sublime views, hopes and consolations, that accompanied the revelation of life and immortality. The avowed object, of their emigration to New England, was to enjoy and propagate the Reformed faith, in the purity of its discipline and worship. They intended to found republics on the basis of Christianity, and to secure religious liberty, under the auspices of a commonwealth. With this primary view, they were early led to make strict provision for common school education, and the religious instruction of the people. The Word of God was at that time almost the sole object of their solicitude and studies, and the principal design, in emigrating to the banks of the Connecticut, was to preserve the liberty and purity of the gospel. We meet with the system of common schools, in the earliest of the Colonial records. Provision was made for the support of schools in each town, and a grammar school in each county. This system of free schools, sustained by law, has been attended with momentous results; and it has communicated to the people, the blessings of order and security, to an extent never before surpassed in the annals of mankind."
George Clinton, the first governor, in presenting the matter of public education to the first legislature of New York, used the following language: "Neglect of the education of youth is one of the evils consequent upon the evils of war. There is scarcely anything more worthy your attention, than the revival and encouragement of seminaries of learning; and nothing by which we can more satisfactorily express our gratitude to the Supreme Being for his past favors, since piety and virtue are generally the offspring of an enlightened understanding."
Later, when the phrase "Common schools" had come into use, he emphasized morals and religion as their fore-most objects. "The advantage to morals, religion, liberty and good government, arising from the general diffusion of knowledge, being universally admitted, permit me to recommend this subject to your deliberate attention."
In 1804, his successor, Governor Lewis, emphasized the necessity of establishing common schools in the following words: "In a government resting on public opinion, and deriving its chief support from the affections of the people, religion and morality cannot be too sedulously inculcated. Common schools, under the guidance of respectable teachers, should be established in every village and the poor be educated at the public expense."
In 1810, his successor, Governor Tompkins, brought the matter anew to the attention of the legislature. "I cannot omit inviting your attention to the means of instruction for the rising generation. To enable them to perceive and duly estimate their rights, to inculcate correct principles, and habits of morality and religion, and to render them useful citizens, a competent provision for their education is all essential."
In 1811, in response to these successive appeals, the legislature of New York appointed five commissioners, to report a system for the organization and establishment of common schools to carry forward the educational work, that had been previously maintained by the voluntary contributions of christian people in their various communities.
These commissioners, in their report, recommending the establishment of common schools for the state of New York, expressed their own sentiments and those of the people they represented, as follows:
"The people must possess both intelligence and virtue; intelligence to perceive what is right, and virtue to do what is right. Our republic may justly be said to be founded on the intelligence and virtue of the people, and to maintain it, 'the whole force of education is required.' The establishment of common schools appears to be the best plan, that can be devised, to disseminate religion, morality and learning, throughout a whole country."
In referring to the branches to be taught there is added in this report, as follows: "Reading, writing, arithmetic and the principles of morality (Bible) are essential to every person, however humble, his situation in life. Morality and religion are the foundation of all that is truly great and good and are consequently of primary importance."
After calling attention to the "absolute necessity of suitable qualifications on the part of the master," the report continues in regard to the Bible, as one of the books to be used:
"Connected with the introduction of suitable books, the commissioners take the liberty of suggesting that some observations and advice, touching the reading of the Bible in the schools, might be salutary. In order to render the sacred volume productive of the greatest advantage, it should be held in a very different light, from that of a common school book. It should be regarded not merely as a book for literary improvement, but as inculcating great and indispensable moral truths. With these impressions, the commissioners are induced to recommend the practice, introduced into the New York Free School, of having select chapters read at the opening of the school in the morning and the like at the close in the afternoon. This is deemed the best mode of preserving the religious regard, which is due to the sacred writings."
This admirable report closes with these significant words: "The American empire is founded, on the virtue and intelligence of the people. The commissioners cannot but hope that Being, who rules the universe in justice and mercy, who rewards virtue and punishes vice, will graciously deign to smile benignly, on the humble efforts of a people in a cause purely his own; and that he will manifest this pleasure, in the lasting prosperity of our country."
The public school system of New York, with the Bible as its corner stone, was established the next year, 1812. Ten years later, Governor DeWitt Clinton, encouraging their liberal support, said, "The first duty of a state is to render its citizens virtuous, by intellectual instruction and moral discipline, by enlightening their minds, purifying their hearts and teaching them their rights and obligations."
The status of the Bible, in the early schools of Pennsylvania, may be gathered from the following extract from a report, approved by the National Convention of the friends of public education, that met in Philadelphia in 1850.
"In the common schools, which are open for the instruction of the children of all denominations there are many whose religious education is neglected by their parents, and who will grow up in vice and irreligion, unless they receive it from the common school teacher. It seems to us to be the duty of the state, to provide for the education of all the children, morally as well as intellectually; and to require all teachers of youth, to train the children in the knowledge and practice of the principles of virtue and piety.
"The Bible should be introduced and read in all the schools in our land. It should be read as a devotional exercise, and be regarded by teachers and scholars, as the text book of morals and religion. The children should early be impressed with the conviction, that it was written by inspiration of God, and that their lives should be regulated by its precepts. They should be taught to regard it, as their manual of piety, justice, veracity, chastity, temperance, benevolence and of all excellent virtues. They should look upon this book, as the highest tribunal to which we can appeal, for the decision of moral questions; and its plain declarations, as the end of all debate."
It was about the year 1840, that the Catholics in Pennsylvania began to manifest opposition to the reading of the Bible, in the schools of that state. In view of this opposition the board of directors, for the Fourth section in Philadelphia, adopted the following resolutions:
"That we will ever insist on the reading of the Bible, without note or comment in our public schools; because we believe it to be the Word of God, and know that such is the will, of the vast majority of the commonwealth."
"That we look on the effort of sectarians to divide the school fund, as an insidious attempt to lay the axe at the root of our noble public school system, the benefits of which are every day manifested in the training of our youth."
"That we will use every means proper for christians and citizens to employ to maintain our present school system, and to insure the continuance of the reading of God's holy word in all our schools."
The constitution of the Board of National Popular Education contains in its sixth article, the following pledge, as one required of teachers, as well as the board. "The daily use of the Bible in their several schools, as the basis of that sound christian education, to the support and extension of which, the board is solemnly pledged."
In its fifth annual report, which is for the year 1852, the necessity of a free and open Bible in our common schools was emphasized as the only possible way, in which our nation can continue to be self-governed. The Bible, for the masses, is God's great instrument for governing men and nations. "There is but one alternative," said Mr. Sawtell, "God will have men and nations governed; and they must be governed by one of the two instruments, an open Bible with its hallowed influences, or a standing army with bristling bayonets. One is the product of God's wisdom; the other, of man's folly; and that nation that discards or will not yield to the moral power of the one, must submit to the brute force of the other. The open Bible, in our schools, is the secret of our ability to govern ourselves. Take from us the open Bible and, like Samson shorn of his locks, we would become as weak as any other people. Take away the Bible, and like Italy, Austria and Russia, we would need a despot on a throne, and a standing army of a half-million to keep the populace in subjection."
It was our Lord Jesus himself, who said, "Suffer little children to come unto me, and forbid them not." He did not suggest, that they be sent for moral instruction to the schools of the Pharisees, or the unbelieving Sadducees, but that they should come to him, and receive his word and blessing. He saw no sectarianism in the message of love, life and forgiveness, he brought from the Father; for he described it, as, "living water," "living bread which came down from heaven," "the light of the world," and its object, "that they might have life more abundantly." He knew, it was a matter of utmost importance to every individual, to receive that message in childhood and youth.
The Word of God is supreme in all matters of conscience or morality. The man, whose conscience is in harmony with the Word of God, must be recognized as on the side of God and right. Elijah on Mount Carmel, having only the Word of God, prevails over four hundred misguided prophets of Baal. When those, who were prejudiced against the gospel in the days of Peter, imprisoned and undertook to silence him and others, he gave the right answer, when he said, "We ought to obey God rather than men." Peter and Elijah, teaching the Word of God, were progressive up-builders of the Kingdom of God, while their suppressors were merely blind opposers and destructionists. The enlightened consciences of Peter and Elijah were of more value and more to be respected, than those of the hosts of souls, in the darkness of unbelief, arrayed against them. Whilst the work of Peter and the apostles tended to make the world better, and better men of all their opposers, the work of the latter, tended to put a real check, on the cause of human progress. Those, who oppose the reading of the Scriptures in the public schools of this, or any other land, commit the very same folly.
The Bible is the Word of God to all mankind. It is his provision for our intellectual, moral and spiritual natures, as the light, air, water and food have been provided for our physical natures. It was originally written in the language of the people to whom it was given, the Old Testament in Hebrew to the Hebrews; and the New Testament in Greek to the Greek speaking Jews, in the time of Christ.