367.
March 21, 1880 (from the diary of Rev. Willis F. Folsom at OHS)
Sans Bois Circuit at Sans Bois Court House. Brother E.R. Shapard preached twice and I interpreted twice.
368.
May 1, 1880 (Nashville Christian Advocate)
New Hope Seminary, C.N. To fulfill the trust imposed upon me, as a member of the committee to visit Brother Shapard’s school, I find myself here and called upon to give a report of the same. Brother Shapard, as when Secretary of Indian Mission Conference, is at his post, holding the reins of discipline kindly, yet firmly, aiming at that exalted standard of complete education which affects head, hand and heart.
To carry out this purpose to successful results, many things are necessary. The Superintendant must have the confidence and cooperation of the people and the Church, a high regard for, and a conscientious compliance with, the contract made by the Church and the Choctaw Nation, on the part both of the officers of the Nation and the Mission Board; and last, but not least, he must have harmony, a singleness of aim and effort, inspiring every teacher and employee associated with him in the work. All of which conditions seem to be fully met. 1. There is now one more pupil than is anticipated by the terms of the contract. 2. Payments for the support of the Seminary have been more prompt this year than heretofore. 3. There is apparently entire unanimity on the part of the superintendant and teachers associated with him.
The sanitary condition to-day is not so good as in the first month of the session. A light type of measles has made its appearance, making it necessary that Dr. H.W. Fannin should occasionally visit the school. The Doctor reports four pupils under treatment now.
The Commissary Department exhibits a bountiful supply of bacon, lard, soap, meal, and flour, while from the garden near by, may be seen lettuce, onions, peas, beans, and potatoes, soon to take their place as necessary aids in teaching the young Indian “idea how to shoot.”
We find in the barn about four hundred bushels of corn, fat horses and mules, while hogs, in great variety and number, march around the premises otium cum dignitate.
The accounts of the Seminary are a model of neatness, and present at a glance the true financial condition. With the sum of $5,000 furnished by the Choctaw Nation, and $1,150 from the Missionary Treasury, Brother Shapard instructs, clothes, washes for, feeds, doctors, and preaches to, fifty-four pupils, and pays the salry of the presiding elder of the Choctaw District.
Mrs. S.E. Nickell is excellent in her department, which embraces the training of hand and taste, the control of pupils out of school-hours, and the care of the sick. The pupils are taught to iron, cook, sew, knit, crochet, embroider; and many articles of value and beauty are exhibited as specimens of their proficiency in these important branches of female education.
The school-room work proper is under the control of Miss Lulie Holmes, Principal, and Miss Jennie Wendell, Assistant, young ladies of refinement and culture, and with a missionary spirit which prompts to patience and fidelity in the discharge of duty. Unable to speak of the progress made by the pupils, having never visited the school before, I can , however, say the pupils, in the recitations of to-day, evince a commendable determination to overcome the difficulties presented in learning to read, write and cipher. To-day I witnessed interesting recitations in spelling, geography, arithmetic (mental and written), Fifth Reader, and Algebra.
The cuisine of the Seminary bears the impress of the quiet, pleasant, spirit of Sister Shapard, and in the dinning-hall we find presented a bill of fare substantial well-cooked, and superior in quality to that of any similar institution I have visited.
It was not my pleasure to spend a Sabbath at the Seminary, but Brother Shapard reports a good Sunday-school, managed in his absence by teachers, officers, and pupils of the Seminary. A number of the young ladies are members of the Methodist Church, others are applicants for membership, while all give serious attention to the preaching of the word. We feel to rejoice in the hope that in the near future the pleasure of the Lord will prosper, and this hand of Christian laborers will be given sheaves for hire, and stars to deck the crown of their rejoicing.
Upon the whole, I feel the New Hope Seminary is in good condition – financially, intellectually, and religiously – and in influence must proceed herefrom, carrying untold blessings in the civilization and Christian elevation of this people.
J.F. Thompson, Visiting Committee
New Hope Seminary, Oak Lodge, C.N., April 13, 1880
369.
May 9, 1880 (from the diary of Rev. Willis F. Folsom at OHS)
Harrell Chapel Sunday morning brother Shapard preached for me [I was sick]. Sugar Loaf, in the evening at 3:30 brother Shapard preached for me
370.
June 9, 1880 (letter from J.B. Hester, layman and dealer in general merchandise at Boggy Depot C.N.)
Rev. E.R. Shapard,
Dear Brother, I have your requesting my attendance at New Hope to renew contract. I regret to say that it will be out of my power to do so. Would like to be there, but it is not possible for me to do so. Hope that it will not make any difference. Yours truly,
J.B. Hester
371.
August 3, 1880 (Shapard family Bible)
Edwin and Jennie’s son, Edwin Ruthven Shapard, Jr., was born at New Hope Seminary.
372.
September 18, 1880 (Nashville Christian Advocate)
NOTE: This is an interesting article about the Indian Mission Conference.
“Watchman, what of the night” Among The Indians. By Rev. H.M. Granade
The Indian Mission Conference of the M.E. Church, South, includes the whole of the Indian Territory, and more, viz.: “Bound on the north by Kansas, east by Missouri and Arkansas, south by Red River, and west by the Rocky Mountains.” In the Territory proper there are five civilized Nations: Cherokee, Creeks, Seminoles, Chickasaws, and Choctaws, besides nearly thirty lesser tribes, each speaking their own language, having their peculiar customs. Our missionary operations are confined mainly to the five civilized Nations, numbering about 70,000 inhabitants, and occupying about 28,000 square miles of fine grass lands, some of which are also adapted to farming. Each Nation has its own individual government, with printed or written Constitution, modeled after that of the United States, and laws somewhat like those of the States. There are 200 free schools, 8 high schools, deaf and dumb, blind, and orphan asylums, with 15,000 students learning English and the arts of civilization, and a surplus school fund. Many young Indians, both male and female, are annually sent to the States to be educated in our best institutions, at public or private expense. Nearly every Indian is anxious for his children to learn English. All denominations of Christians are welcomed, and protected by law. There are 14,000 Church members, one-third of whom are Southern Methodists; hundreds of native preachers; thousands of children in Sunday-schools, and a universal thirst for literature.
The wildest tribes in the Territory – Comanches, Cheyennes, etc. – are anxious for schools, Churches, and civilization. I have heard hideous looking old chiefs and fierce looking warriors in their speeches declare: “We tired going and fighting, we want white man’s education and religion, and to learn how to build cabin, raise corn, raise pig; and we want to love everybody; O, white brothers and sisters, help us!” Old religions are abandoned, Christ is proclaimed King; these red nations are rallying (it may be slowly) to the great Christian army, and are ready to join in with “every nation, every tribe, on this terrestrial ball; and crown Him Lord of all!”
True, some old superstitions and semi-pagan practices are lingering among these people; but, all things considered, they are far advanced every way. Judge Parker, of the U.S. Court at Fort Smith, Arkansas, having jurisdiction over all the Indian country, declares crime no more prevalent here than in the States; and that in nearly every offense against law it is the white man’s whisky that instigates it. Southern Methodism is peculiarly adapted to this people, and our people are under great obligation to give them the gospel. Pass prohibitory liquor-laws in adjourning States, punish bad men for their crimes in this Territory, send over more white preachers and teachers, build churches and school-houses, circulate good literature; labor and wait, and the time is near when this “wilderness will blossom as the rose,” temporally, morally, and intellectually.
373.
October 1880 (Report, Commissioner Indian affairs, 1880 pp 95,96)
New Hope had 51 pupils in attendance. The school was flourishing.
374.
October 1, 1880 (Minute Book of the IMC at OHS)
New Hope Female School commenced its last term on September 22, 1879 and closed June 23, 1880. The health of the school has been very good, there having been less sickness during the past year than any year previous. The advance of the pupils has been more rapid and more thorough than during the same length of time before this. This can be attributed to a great extent to the stringency with which the rule regarding the pupils speak the English language only has been enforced. A religious feeling has pervaded the scholars, a number of the girls have voluntarily come and asked to be received into the church. My teachers have joined with me in this work. The food of the children has been wholesome, well cooked and plenty of it. A number of the pupils can prepare and cook a good meal, and preside if necessary at the table. The clothing of the school has been of plain substantial materials. All of their dressing is cut and made here. While in knitting, the raw material of wool or cotton is card, spun and knit by them. I try to teach them economy and industry. They wash and iron their own clothing, having a furnace, kettles, excellent wash water and everything convenient for such. I have the cooperation of all the Indians who are officially connected with the school and have also had the hearty support and sympathy of all the members of the church.
In my annual report to the Choctaw Council, I reported as follows concerning the financial condition of the school: Amount due to different persons - $1785.13; Amount due to school - $2600. Besides this the perishable property belonging to the school consisting of cattle, hogs, teams, etc., which really belong to the Missionary Board amounts to $700 or $800. I expect from Fort Coffee Farm, after paying for all repairs and other expenses about 1000 bushels of corn, which is enough to fatten my pork and supply the school for the next term.
During the eight years I have been Superintendent of the school, the improvements and repairs upon the place have amounted to $2500. This has been made without any extra expense to the Nation, but by monies saved from the regular appropriation.
My teacher Miss Julie Holmes and Miss Virginia Wendell have been faithful and have performed their duties with a true missionary spirit. One of the visiting Committee, appointed at the last Annual Conference, visited us. It is hoped that he will report to you during the Conference. I have in behalf of the Mission Board proposed to the Choctaw Council to renew the contract with some few changes. I have but little doubt that it will be renewed. We are grateful to God for the blessings which He extended to us and it is the effort of the teachers of the school to impress upon the pupils this obligation to God. Respectfully submitted,
E.R. Shapard, Supt. New Hope Female School
375.
October 6, 1880 (from the diary of Rev. Willis F. Folsom at OHS)
The annual Indian Mission Conference was held at Fort Gibson. I and brother W.B. Austin and E.R. Shapard came here on the 6th, Wednesday night.
376.
October 6-10, 1880 (Indian Mission Conference Minute Book)
35th Annual Indian Missions Conference held at Fort Gibson October 6-10, 1880. ER Shapard elected Conference Recording Secretary and appointed as Presiding Elder of the Choctaw District and as Superintendent of New Hope Seminary.
Clerical members present on the first day of Conference, September 6, 1880; Ewing, Thompson, Brewer, Shapard, Walker, Keith, Granade, Mitchell
Note: There were also lay members present as well as clerical members that may have arrived late. It is of interest to note that the order of their names was probably the order of how they seated themselves, and may reflect with whom they were better acquainted.
On October 9, 1880, S.P. Willis was found guilty of the specification of adultery and the charge of immorality and was expelled from the Conference and the Church. The trial was conducted by the Committee of Trial, composed of: McHenry, Thompson, Keith, Derrick, Granade, Sevier, Brewer, Shapard and Coward.
On October 9, 1880, the parchments of Thomas Yotah for Decon Orders** were surrendered by the Presiding Elder of the Choctaw District (E.R. Shapard).
**Note: This is the same parchment found in the garage of David Conger Shapard, Sr. among a collection of items belonging to his father David Evander Shapard, who was E.R. Shapard’s son.
On October 9, 1880, the Board of Missions, composed of H.M. Granade, E.R. Shapard, J. Walker and J.F. Thompson, gave a report to the members of the Conference.
On October 9, 1880, Bishop Pierce appointed E.R. Shapard and C.W. Myatt as the Committee of First Year. This committee would help the new preachers during their first year.
377.
November 13 - 14, 1880 (from the diary of Rev. Willis F. Folsom at OHS)
Lillokee on Sans Bois Circuit, first quarterly conference. Sunday evening, brother Shapard preached twice and I interpreted twice.
378.
December 29, 1880 (Letter to Shapards at New Hope from Grandpa Hall)
Madison Tennessee
December 29, 1880
Lizzie Shapard
My dear granddaughter,
Your kind and interesting letter came to hand several days ago, and I would have been more prompt on answering it but have been quite unwell the last two weeks past and then mother has been so cold too. My complaint is acwralgia (sp?) and a bad cough. I am not well yet but think I am now improving some. I was not a little astonished at seeing and reading your letter. I could hardly realize that my little grand-daughter had made such progress to be capable of executing such a letter both in penmanship and composition. It makes me real proud to think that I have such a smart little grand-daughter. It is the more gratifying from the fact that it is not common to children of your age – thus encouraging the belief that when you shall pass to the age of womanhood and (begin) upon the duties imposed upon you by the various __tatiory(sp?) of life you will be ____to act well your past. Lo this end may the good Lord give you health and strength. Your Grand-ma and I arrived home from Arkansas. Last Wednesday was two weeks ago. We had a pleasant time except that the weather the most of the time was cold and was making it disagreeable to get around. And then too apart of I was rather unwell. We left your Uncle J. , S. and W. well. Also your Uncle Will Hall’s family. Sam’s little girl, about 8 months old was a little miracle. Your Uncle Will H. is in Nashville now. We look for him to see us sometime this week. Your Uncle Willie expects to pay us a visit sometime in February next. Will William’s wife and children have gone to New Orleans, to stay a while with his father’s family. All the family expect to move soon on a large cotton farm given to them by Will’s mother. It is a great use to them for they were living in a poor miserable cabin on the Prain (sp?). We have not had much Christmas at our house. We got a box today from your Uncle H. containing a small present for each one of the family. Mine was a box to hang up on the mantle (?) to hold matches. Uncle David, Aunt Hattie and Sallie went to dinning at Dr. Coittendens on X (Christmas) day. They said they had a pleasant time. You all mustn’t think hard of your grand Ma and me for not coming to see you from Arkansas. For we would have been much pleased to have done so if circumstances had been more favorable. I hope it will suit you all to pay us a visit next summer. Write often to your aft grand-father,
S.S. Hall
E.R. Shapard
Dear one,
The check forwarded by National Bank W. Ark. For one hundred ($100) dollars no. 8935 to my order on Importers and Traders Nat. Bank New York is received by me.
S.S. Hall
379.
1881 (The Annual Report of the American Bible Society 1881)
E.R. Shapard of Oak Lodge, Indian Territory raised $15 from bible sales. He also donated $5 personally.
380.
January - June, 1881 (The Gospel in All Lands; an evangelical and undenominational missionary magazine by E. Smith, publisher N.Y. Vol. 3, Jan- June, 1881)
The Indian Mission Work in the Southern Methodist Church is confined chiefly to the Indian Mission Conference. From the last Annual Report we gather the following facts:
There are in this Conference four Presiding Elders' Districts, called by the names of the tribes to which they, for the most part, territorially belong—Cherokee, Creek, Choctaw, and Chickasaw. Four earnest and faithful laborers have charge of these divisions of the work, overseeing, directing, and aiding the preachers, Indian and white, in charge of the circuits. The work is laborious, extending over a large surface of country, and in the midst of populations only to be reached effectually through their own tongues, and wanting in many of the appliances of a thoroughly civilized life. Under all disadvantages the missionaries have labored assiduously and successfully. The Indians of the territory are by no means inaccessible to the influence of the gospel. The success of our own, as well as other missions among them, is proof sufficient that "the same Lord over all is rich" to them also. They have but little to give in return for the labor bestowed upon them, and it is imperative that the work among them be sustained by missionary contributions. Their claims are at least equal to any other, and the church cannot disregard them.
Besides the regular ministrations of the gospel, we have among them two schools—the Asbury Manuel Labor School, for boys, located in the Creek country, and the New Hope Seminary, for girls, in the Choctaw country. These combine instruction in the various departments of work suited to civilized life, with literary and religious training.
The Rev. E. R. Shapard, the Presiding Elder of the Choctaw District, is in charge of New Hope Seminary, assisted by his wife and a competent corps of instructors. This school has been drawn upon by the Woman's Missionary Society of our Church for its foreign work—the two sisters, Miss Lochie and Miss Dora Rankin, having been called from this Indian work to China. Their places have been well supplied, and the work has not been seriously interrupted. There are in the school fifty-three pupils—as many as can be accommodated. They have regular instruction in the ordinary branches of education, and are also taught to sew, knit, and spin, and take lessons in embroidery, crochet, etc. Sunday-school, preaching, class-meeting, and daily prayers, provide the religious training needed.
The Asbury Manual Labor School has under training a large number of boys, who give evidence of capacity by their proficiency in the studies assigned them. They are taught to work on the farm connected with the school, and in all departments are commended by the Superintendent, Brother W. N. Martin, and his assistants. Due attention is paid to their religious instruction, all the appliances of worship being furnished, and a careful supervision exercised over their deportment. Sixteen of the boys were last year received into the Church, and are very faithful in their religious life.
The statistics of this Conference are as 'follows: Traveling preachers, 25; superannuated preachers, 2; local preachers, 108; white members, 588; colored, 215; Indians, 4,785—total preachers and members, 5,72;); increase, 386. Infants baptized, 472; adults, 279; Sunday-schools. 64; Sunday-school teachers, 231; Sunday school scholars, 1,608; collected for missions, $273 23.
381.
April 2, 1881 (Contract for the continued operation of New Hope Seminary; J.Y. Bryce Collection, OHS)
Agreement made and entered into this 2nd day of April in the year 1881 between the Missionary Society of the Methodist Episcopal Church South, a religious corporation chartered under and in conformity to the law of the State of Tennessee of the first part, and the Superintendant and Trustees of Public Schools of the Choctaw Nation of the Second Part
That for and in consideration of the sum of five thousand dollars hereinafter agreed to be paid by the party of the second part to the party of the first part, and of the further agreements and covenants hereinafter contained the said parties have contracted and agreed to maintain and conduct a school for the education of girls of the Choctaw Nation upon the terms and conditions following, to wit.-
First – The grounds and buildings known as the New Hope Seminary and the Fort Coffee Farm, situated in the Choctaw Nation, Indian Territory, with the furniture, stock, provisions, moneys and all rights, privileges, properties and appurtenances thereto belonging or in any wise appertaining and heretofore occupied and used for the purpose of a school under and by virtue of an agreement made and entered into between the parties hereto of the first and second parties and bearing date July 25th 1871 be and continue in possession and under the control of the Superintendant of New Hope Seminary or his successors to be appointed as hereinafter provided in the same manner and with the same rights and powers as under the former agreement; provided that if any monies or other property not required to pay the expense of the management of said school and farm, shall on the fifth day of September 1881, be in the possession of said superintendant, it or they shall be applied to the repair of the buildings and such other improvements as may be necessary or advantageous to the school.
Second – The party of the first part shall appoint from time to time according to the regulations heretofore in force or such as it may hereafter adopt a competent superintendant and teachers for the school and provide all necessary officers and workmen, and shall furnish the pupils with board, clothing, and all necessary medical attendance, shall instruct the pupils in the ordinary English branches of study, including reading, writing, arithmetic, geography and English grammar, also algebra, botany, natural philosophy, chemistry, ancient and modern history, and mental and moral sciences, and shall instruct them in the use of the needle, teaching them to cut and make their clothing and to do such other work as may be necessary to qualify them for the duties of the household, and if any materials made by the girls which are not needed for the use of the school shall be sold, the proceeds shall be used for the benefit of the school; and shall provide instruction in music upon the piano or organ under a competent teacher for those who may desire it, provided that for such instruction in music a special fee shall be paid in addition to the gross amount hereinafter provided for.
Third – The said party of the first part hereby agrees to keep the aforesaid property in good order, damage by fire and necessary wear and tear excepted, provided the National Council upon application shall appropriate the sum not exceeding $200 annually, whenever needed to be paid for the purpose of keeping the property in such repair.
Fourth – The party of the first part shall through the Superintendant of the school furnish annually to the party of the second part a full report of the health, advancement of the pupils, and of such other matters and things in connection with the school as may be desired, and shall at all times during the session of the school have it open to the official visit and inspection of the said party of the second part.
Fifth – The aforesaid party of the second part shall select in such manner as the General Council of the Choctaw Nation shall direct or has directed fifty three girls of the following description, to wit. – They shall not be less than eight nor more than eighteen years of age, of sound body and mind, able to read the English language intelligibly, and so far advanced as to have completed the Second Reader of such course or series of readers as may be in general use in the Choctaw Nation.
Sixth – The said party of the second part shall pay to the Superintendant appointed as aforesaid by the party of the first part, the sum of five thousand dollars annually in equal installments, one half ($2500) at the opening of the school in September and one half ($2500) at the close of the school in June, for each and every year during the continuance of this agreement, said some of $5000 to be applied to the payment of board, clothing and medical attendance, tuition and all other things herein before agreed upon, and all receipts and profits from the above named Fort Coffee Farm be applied to the use and benefit of the school at New Hope Seminary.
Seventh – It is further agreed between the parties hereto that in case the party of the first part shall at any time at its own expense erect a church building upon the grounds attached to New Hope Seminary for the use and benefit of said school and adjacent neighborhood – said church building shall be erected not less than one hundred and fifty yards from the main school building – and said party of the second part for themselves and their successors in office do hereby release any and all claims which they may have to said building.
Eight – It is further agreed between the parties hereto that in case a Superintendant in charge of the school or any of the teachers should become unacceptable to the party of the second part – said party of the second part shall notify the party of the first part asking his removal, and the party of the first part agree to remove said Superintendant or teachers and place some other one in his stead.
Ninth – It is further agreed that if the Superintendant of New Hope Seminary should at any time notify the party of the second part that he is prepared to receive additional students over and above the number agreed upon heretofore, the party of the second part will select such students, in the same manner and with the same qualifications as heretofore agreed upon, the party of the second part agree to pay the party of the first part the additional sum of $75 for each additional and every additional scholar.
Tenth – The school shall be opened by the party of the first part on the first Monday in September in each and every year and shall close on the third Wednesday in June following.
Eleventh – This agreement shall continue in force for the full term of ten years from the fifth day of September in the year 1881, provided nevertheless that the said agreement may be discontinued and annulled by either party hereto upon service of written notice upon the party of the other part six months prior to its discontinuance.
Twelfth – It is further agreed between the parties that a detailed report of the receipts and expenditures of the school shall be submitted to each General Council for information, not later than the first of August, through the Superintendant of Public Schools.
382.
May 2, 1881 (Letter postmarked Madison Station Tennessee, May 8, to ERS at Oak Lodge Skullyville Co. I.T.)
Sycamore Bower May 2nd, 1881
Rev. ER Shapard
Dear one,
I received two letters from you last Friday, and I assure you I was glad to get them for I was getting quite anxious to hear from you. Saturday, Sallie, the children and I went to town. I went to do some shopping and intended to go to the Capital, but by dinner time I was completely broken down and hurried back home. I saw to many of my old friends that it took up nearly all the morning shaking hands and saying a few words to each one. I went into Hunter and Hassens (sp?) to get some paper, and Bro. Hunter did not know me. I meet Bro. Warsen (sp?) first and he knew me at once, but I had to tell Brother Hunter who I was. While I was in there Bro. McFerrin came in and I spoke to him and had to make myself known. He said, “ You don’t look like you did twenty five or thirty years ago, when you were May Queen over yonder in the woods.” I said you don’t know me yet you are thinking about my sister. “Well, aint this Emma?”
Lizzie and Sumner wanted everything they saw. They couldn’t rest until they had spent the fifty cents you gave them. They bought a book with it. I wanted Sumner to get a book that he could learn in, but no he wanted one like sister’s. I want to go to town again Wednesday or Friday, and see all I can, and Wednesday I want to go to Shelbyville, and stay a week or ten days.
Yesterday we went to the burial of Herbert Love. Bro. Lars (sp?)preached his funeral, he died without hope. His death was so sad. He was a favorite of everyone that knew him, he was just thirty one. So sad for one so young to be cut off and so frustrating too. For several years he has been living in Colorado, and had made quite a reputation there as a lawyer, he was judge at one time. Last fall his health failed and he went to Florida and spent the Winter, got back about two weeks ago. His wife and her mother were with him. It was so distressing to see how they took on. Poor Mrs. Love. I felt so sorry for her. I believe I saw nearly everybody I knew yesterday. There was a great many out.
Edwin can sit alone now. Occasionally he falls over and bump his head or nose. Hattie nurses him a great deal. I don’t know how I would get along without her. Sallie don’t know what to do with a baby. Hattie goes out very little on account of her eyes. They do not improve at all. She goes to see Dr. C. twice a week. For several days passed she has been almost sick with a bad cold. I sometimes think that I impose too much on her to make her nurse when I go away. But she is always so willing to do it. I haven’t been over to Ed’s but once. About the time it get dry enough to walk it rains again. I would have gone over this evening had it not been for writing you. Susie Anderson told me yesterday that I just had to come and stay some with her. I think I will try and spend a day and night with her. I did not get to speak to Bro. Travis (?) He was Asking Sallie not long since about you and said he loved seeing me. Said he was coming to see me when I came. The people here are so much pleased with him. It is though that he is very much in love with Miss Thornton who lives at the old Soule (SP?) place. He was there yesterday when we passed. Sumner is out following his grandpa around. I hear him calling him and asking him something. I think he has gotten over his home sickness some. He doesn’t say as much about as he did. Lizzie was crying this morning and I asked her what was the matter. She said “I want to see Papa so bad.” If crying would have done any good I think I would have cried a good many times. It seems to me that I can’t stand it sometimes. If I just could be at home with you how happy I would be. I have seen all of them here at home, and I feel like I could be satisfied now a long time if I just could be with you. But I must not talk about this for it makes me feel too bad.
I hear Edwin crying and I must go to him. I hope you are all getting along well, and have gotten used to being with me. Give my love to all.
Your loving wife (Jennie Shapard)
383.
May 10, 1881 (ledger from Skullyville merchant)
New Hope Seminary – 12 thimbles 20c, Thread 60c.
384.
May 26, 1881 (ledger from Skullyville merchant)
New Hope Seminary – 500 needles 85c, 500 envelopes 50c, 1 pair of shoes $1.25.
385.
June 27, 1881 (ledger from Skullyville merchant)
New Hope Seminary – 31 dozen eggs $3.00, corset $1.50, tucking comb 50c, lamp chimney 25c.
386.
July 8, 1881 (Daily American)
The Indian Territory
A Tennessee Settler Corrects Some Absurd Misstatements – The Real Condition of the Territory – Peaceful Temper of the People.
To the American,
In the Weekly American, of June 30, I see several pieces concerning the Indian Territory. The most of the assertions are rumors which have but little foundation in fact. I live in the Choctaw Nation – have lived here for nine years. There is no people in any country who are more quiet and harmless than the Choctaw Indians, and especially in their intercourse with white people.
Your dispatches state that J.W. Sage, Sheriff for this (Skullyville) county was killed in the discharge of duty. He has not been hurt, nor has any person attempting to resist the execution of the law. The dispatches also state that one man was killed by the Choctaw militia at McCurtain, Choctaw Nation. There is no such a place, no such a man living in the country and no probability of any white man ever being killed by Gov. McCurtain or his militia. The rumors, such as you have published, were a source of amusement to the people of this country until they came so fast that they are not noticed.
The Choctaw militia dare not disturb any white man. The U.S. Marshals would arrest any Indian who hurts a white man, negro or the property of either. We who are here have no fear of being hurt. The militia is camped within eight miles of here, some of them may be seen almost any day in our little town. They have been waiting for U.S. troops, which were promised. These troops alone could deal with white people or negros. It is not expected that they will appear. There is no necessity for them.
The militia called out by Gov. McCurtain was the occasion for much uneasiness. For fear of trouble, many families left the nation. Gov. McCurtain has urged upon all who have not gone to remain where they are, and gather their crops. In due time he will be around to see them and make some definite arrangements for them to remain.
As people who are not acquainted with the peculiar relation which this country sustains to other governments cannot fully understand their permit laws, their terms intruders, non-citizens, citizens, etc., it would be useless to attempt any explanation of the situation.
Enough to say, no white man is in any personal danger. He may lose part of his labor, will be invited to remain and conform to the laws of the country. If he thinks that he cannot conform to the requirements he will be requested to leave. If he does not leave he will be reported to the Interior Department, and “Uncle Sam” can do what he thinks proper with him.
The most of my life was spent in Middle Tennessee and many of your readers will remember me.
Yours truly,
E.R. Shapard, July 5, 1881
387.
July 14, 1881 (Indian Journal)
(New Hope Seminary Examination)
The readers of your most excellent paper, at least so far as the Choctaws are concerned, would be glad to hear of New Hope Female Seminary in Skullyville, Choctaw Nation. The school is under the control of the Methodist Episcopal Church South, under the Superintendant Rev. E.R. Shapard, with Misses Randell and Holmes as teachers, and Mrs. Nichols as teacher in sewing department. The affairs of the school are in a prosperous condition. We were not there on the first day of the examination; therefore we cannot say anything in regard to the progress of the primary classes. As to the advancement made by the advanced classes, as far as we are able to judge, they have made commendable progress reflecting much credit both to the pupils and teachers. Their examination proved that the school has improved their opportunities and they have made the same extraordinary acquisition in other studies as they did in the books on which they were examined, they must …(torn)…have a pretty fair English education. In addition to the advantages offered in the nation, it is desired by the nation that the young ladies, if they desire to obtain a higher course of education, the most advanced pupils can be selected to go to any seminary in the states to acquire a more complete education so as to qualify themselves for a higher sphere of usefulness.
Of later years the Choctaws are apparently taking less interest in female education than formerly, whereas equal advantage should be opened to both sexes. Since the year 1871, which was the commencement of a new era in the system of education, less than one-half are females who enjoy the provisions provided for the youth of our nation in the states. However those who have daughters to be educated are invariably anxious to get the benefit of education for their daughters, but so few can be accommodated, hence many brilliant daughter is denied a finished education. Up to the year of 1844 to 1866 four female boarding schools and one high school were in successful operation, accommodating in aggregate about one hundred and sixty or seventy pupils, and three male academies having about one hundred and ninety scholars, were such as any one could desire, promising a great future, the pride of the nation, but the hopes for the future have been blasted, and the prosperity has been reversed. Outsiders who do not know the reason why the number of our boarding schools have been reduced to one of each male and female schools we venture to inform. In the first place we would say, the so-called “Loyal Indians” set up claims in 1866 against the Choctaw Nation through …(torn)… of unprincipled claim agents, aided by some of the Interior Departments officials at Washington City, and obtained large amounts of invested funds in the hands of U.S. Government, intended to educate our youths, and also to support our local government. In the second place the Forty Youth’s Fund, which was usually used to enable our more advanced pupils of both sexes in obtaining the college education in the States, has been greatly crippled by the like unprincipled men inducing the same Interior Department to sell the gold interest-bearing bonds in their hands, so only about one-half of both sexes are now benefited. Neighborhood or district schools are greatly improved with limited means at our disposal we do not usually have more than about seven months in each year. On the whole our schools are doing better for the last few years than they have done for some years past. All the schools need the fostering care of our nation with great diligence. Sincerely yours,
Allen Wright, Supt. Public Schools
388.
September 1, 1881 (ledger from Skullyville merchant)
New Hope Seminary – credit by Choctaw warrant $2500.
389.
September 3 - 4, 1881 (from the diary of Rev. Willis F. Folsom at OHS)
Oak Grove fourth quarterly conference for Poteau Circuit. The church at this place was dedicated by E.R. Shapard on September 4, 1881
390.
September 28, 1881 (Minute Book of the IMC at OHS)
At the last session of the Conference, New Hope Female School was reported in a flourishing condition. Today we can report it, in its work in the school, in as good or better condition than it was a year ago. The health has been good. There has been no death during the year. We attribute the good health to several causes- the healthy location, the excellent water, the constant attention of a most excellent matron with the favor of God, have all conspired to produce this result. The food and clothing have been such to secure health and comfort. The advancement of the pupils has been more rapid and thorough than of other years. We had a greater proportion of advanced scholars, and consequently the advance was easier seen. A number of these advanced ones will not return, and our next advance will be formed from these who are now less advanced. The deportment of the pupils has been remarkably good. This may be attributed to a great extent to a religious influence which has pervaded. Some fifteen of them had united with the church and eight others are applicants for membership at the close of this session.
The financial condition of the school was never better. When the session closed June 23, the money assets of the school exceeded the liabilities about $1500, besides having bacon, beef, corn, etc., enough to supply the school for two months of next year. This $1500 I have used in making repairs upon the place and adding improvements to it and in other ways making arrangements for more effectual usefulness.
The pupils were very slow in coming to school. Though, before the close of the school we were full. There are many children through the country who desire to come to the school, paying their own way. But the uncertainty of receiving pay has prevented me from receiving them. The session which has commenced has filled up faster than any former one. There being today, September 25, forty-five pupils in the school.
I have found it necessary during the year to disagree with some of the officers of the Nation in carrying out the terms of the contract. Some of my actions have been severely criticized by the principal chief of the Nation. Whether or not there will be any complaint made to the Conference, I do not know. The authorities have interfered with the management of the school in such a way that if persisted it will embarrass the school in the future. These objections are not to the conduct of the school but to the management of the farm in connection with the school. On account of this disturbance, I have not rented Fort Coffee Farm for the next year. Nor do I feel at liberty to rent it until after the adjournment of council. The contract for the school for the next ten years has been renewed and signed by the Board of Missions and by the Superintendent of Public Schools of the Choctaw Nation.
During the nine years that I have had charge of the school, I have received $45,000 from the treasury of the Choctaw Nation and $35 turned over to me after the settlement with Brother Bryce, my predecessor. I have used this money and have not received another dime from the treasury of the Nation with this and the proceeds of Fort Coffee Farm the children have been boarded, clothed and all other expenses have been paid, except tuition. I have added to the premises six additional bedrooms and one recitation room, a laundry room, one kitchen, bathing room and barn. Having expended some $5000 on improvements, besides keeping the buildings in repair. Besides this, the grade of scholarship has been advanced. Though a great difficulty is felt in this from the fact that so many are sent who are poorly qualified to advance within the limited time. A music department has been added to the school and I am now prepared to give lessons upon the piano or organ to those who are willing to pay for it.
164 different girls have been in attendance at the school during the nine years. The average length of time per pupil has been a little over three years. God has helped us with continued good health until the last few weeks. My youngest child (ERS, Jr.) has been sorely affected and I may be prevented from attending Conference on this account. Respectfully Submitted,
E.R. Shapard, Supt. New Hope Female School
391.
October 5-9, 1881 (Minute Book of the Indian Mission Conference at OHS)
36th Annual Indian Missions Conference held at Caddo October 5-9, 1881. ER Shapard elected Conference Recording Secretary** and appointed as Presiding Elder of the Choctaw District and as Superintendent of New Hope Seminary. The Delegates for the General Conference in May of 1882 were elected.
**Note: E.R. Shapard was not in attendance the first day of the Conference. He arrived late to the Conference, yet was present for the second day on October 6, 1881. As a result J.F. Thompson was nominated and elected the first day as the Secretary of the Conference and J.S. Chapman as the Assistant Secretary. On October 6, 1881, J.F. Thompson resigned his position as Conference Recording Secretary and was appointed as the Statistical Secretary. Upon motion, E.R. Shapard was then elected Secretary.
Clerical members present on the first day of Conference, October 5, 1881; Ewing, Brewer, Bryant, Sevier, Walker, Myatt, Keith, Derrick, Mitchell, McHenry, Thompson, Parker, Siya, Butler, Austin, Mills.
Note: There were also lay members present as well as clerical members that may have arrived late. It is of interest to note that the order of their names was probably the order of how they seated themselves, and may reflect with whom they were better acquainted.
On October 7, 1881, the delegates were voted upon to attend the General Conference held in May of 1882 in Nashville, Tennessee. Young Ewing and J.H. Walker both were elected by the members of the Conference as Clerical Delegates, and G.B. Hester and B.L. Leflore were elected by the members as Lay Representatives to the General Conference. At some point, between October 9, 1881 and May 1, 1882, Rev. J.H. Walker could not attend the General Conference and E.R. Shapard would take his place as Clerical Delegate.
(Report of the Committee on Education)
The New Hope Female Academy under the Superintendence of Rev. E.R. Shapard appears to be in a more prosperous condition than at any previous year of its past history. We don’t feel that Bro. Shapard needs any commendation at our hands as his long and faithful management of this school sufficiently attest that he is the man for the work and that the work need him. We are sorry to learn of the disagreement between him and the Choctaw Authorities but hope that it will not in any way affect his connection with said school.
J.W. Bryant, J.C. Power, I. Parker
392.
1882 (Missions of the Methodist Episcopal Church South, by Alpheus Wilson, 1882)
In 1872 the New Hope School, in the Choctaw Nation, was put under our care, and the Rev. E.R. Shapard was appointed to the Superintendency. During the first year there were but thirty-three girls, but of these twenty were brought into the Church. They were carefully taught the rudiments of an English education, and trained to household work of every sort. A Sabbath-school was opened, and all facilities furnished for religious instruction. There were difficulties at the outset in the way of obtaining the funds which the nation was to contribute for the support of the school, but none of these things hindered the progress of the work. It has grown year by year, and is still doing excellent service under the competent management of the Rev. E.R. Shapard, who has continued in charge of it ever since it came under our care.
393.
January 1, 1882 (Indian Journal newspaper June 1, 1882)
Skullyville Sketches – The New Hope Seminary is doing well with 50 beautiful Indian maids. Conducted by my friend, Rev. E.R. Shapard.
Editor of Indian Journal
394.
February 5, 1882 (from the diary of Rev. Willis F. Folsom at OHS)
Folsom Chapel, Sabbath morning brother Shapard preached.
395.
April 2, 1882 (from the diary of Rev. Willis F. Folsom at OHS)
Sunday night I came to New Hope Seminary, brother Shapard preached.
396.
April 10, 1882 New Hope Sem. (letter to Jennie’s sister, Hattie)
Dear Hattie,
I know you think that I am a long time answering your letter, and I feel right mean that I have not written, but I have been so busy that I did not have time. I wrote to sister Nettie last week and was going to write you the same day but company came in and I couldn’t do it. It is out of the question to think about writing after supper. The children never go to bed until I get ready; some times Edwin (Jr.) does. Well, what do you think? I am fixing to go to Fort Smith to a wedding Wednesday night. Mr. Gibbitts and Miss Nellie Hamilton. You have heard me speak of Mr. Gibbitts. I don’t want to go much without Mr. Shapard but he doesn’t like for us both to be away at once. Mr. G. wanted Mr. Shapard to marry them but they will be married in the Episcopal church and no other minister can officiate. I have a new black cashmere to wear and I made an over skirt of my black lace point. I will have to get some lace for the body when I get to Fort Smith. I don’t think I would go if I didn’t have to go down anyway to have my teeth fixed. They all have been gegging me to go. I will go Tuesday and come back Thursday. Do you reckon I will know how to act in fashionable society? I am afraid I will be awkward. I reckon I will have to hide in one corner and look on. Mr. Shapard has been gone since Friday to his quarterly meeting about 18 miles. I am expecting him every minute now. He is going to Nashville in May to the General Conference. Mr. Parke from Fort Smith is a delegate. I expect he will come out to see you all. I wish you would come back with Mr. Shapard, cant you. You could go back with Miss Jennie and Miss Annie if you could not stay longer. Everything is just lovely now our yard is beautiful. I have been out this morning tying up the rose bushes. They are just as full of buds as they can be. If we just had someone to attend to our yard it could be made lovely. I do not have much time to spend with it. I haven’t much taste for it anyway. Edwin (Jr.) is learning fast to talk. The poor little fellow gets a great many hard falls, his face is bruised all over. I can’t get him to say Aunt Hattie but he will say “Gallie”. He calls Miss Jennie “Demmie”.
Write soon. Your loving sister, Jennie.
(PS)
Lizzie has learned “Forget me not - Waltz (?)” I think she learns very fast and think she likes music better than she did. I was afraid awhile that she was not going to do any good taking lessons.
I had to whip Sumner twice this morning to make him go to school. I hated to do it but I had it to do after I told him to go. I think he is too small to make go yet. He learns very well.
Edwin’s (Jr.) hand (outline of his baby hand)
397.
May, 1882
Revs. E.R. Shapard and Young Ewing attended the General Conference of 1882, in Nashville, Tennessee.**
**Note: On October 7, 1881, at the Annual Indian Mission Conference the delegates were voted upon for the General Conference held in May of 1882 in Nashville, Tennessee. Young Ewing and J.H. Walker both were elected by the members of the Conference as Clerical Delegates, and G.B. Hester and B.L. Leflore were elected by the members as Lay Representatives to the General Conference. At some point, between October 9, 1881 and May 1, 1882, Rev. J.H. Walker could not attend the General Conference and Rev. E.R. Shapard would take his place as the alternate Clerical Delegate.
From the 1884 Methodist Yearbook; The General Conference of the M.E. Church, South was held from May 3-25, 1882, in Nashville. All the Bishops were present and the number of delegates elected were 258, equally divided between ministers and laymen. Dr O.T. Summers were unanimously elected Secretary – he subsequently died three days later and Dr. J.S. Martin was elected Secretary. Bishop McTeire read the Episcopal address, reporting the church in a prosperous condition. Bishop Paine asked permission to retire from effective work, which was granted. Five new Bishops were elected: Wilson, Parker, Haygood, Granberry and Hargrove. The question of changing the name of the church to the ‘Methodist Episcopal Church of America’ was proposed and referred to the Annual Conferences for debate.
398.
May 5, 1882 (Letter to ERS in Tennessee from Jennie)
New Hope
May 5, 1882
Dear one (E.R. Shapard),
I have just come in from the dining room, and as I find Edwin asleep, I will write to you, though Lizzie has told you everything. I have missed you so much today, just because I know you are so far away. Nothing has occurred worth notice. Miss Myatle (sp?) has gone again tonight to stay with Mrs. Tibbitts, she is very sick. I would have gone to see her a little this evening, but Ruth had the sick headache, and could not take care of Edwin. She still has it right bad but she got supper. Brother Austin found Mrs. Austin right sick when he got back from Ft. Smith. The children said she was no better this morning. I have not heard from Judge Thompson and do not expect to hear much news while you are gone, unless we tell Mr. O. to inquire, and tell us when he comes, but I hardly think he would take that much time. I sewed the seed today and Mr. Osbourn planted them this evening. It has been very warm today, it looks very much like rain tonight. Edwin was delighted with his chair. When we asked him who sent it he said, “Papa”. While Ruth was sick today, he kept coming and pulling me to her, and then he would go after Mary and pull her. He misses Ruth as much as I miss you. Well, I am so sleepy I can’t see, so I will have to stop for tonight. You know when I get sleepy I can’t do anything.
I thought I would write some more this morning but Mr. Osbourn is ready to go to the (post) office. All well but two or three of the girls complaining. I reckon when this reaches you, you will have seen all of the home folks, Oh! How I wish I could be there. You all must think of me often. My love to each one. Your Loving,
Jennie (Shapard)
399.
May 6, 1882 (Daily American)
Young Ewing from the Indian Mission Conference was listed as arriving on the third day of the General Conference, May 6, 1882.
400.
May 11, 1882 (Nashville Tennessee, Letter to Lizzie from ERS)
Dear daughter,
I received yours and Mamas letters on yesterday. Was glad to hear from home, and was really glad to hear that all were well. I am well. I am now in the Publishing House, up stairs – in the morning before conference meets. I have made my head-quarters at cousin Lizzie’s, they have a comfortable house and everything is so pleasant around them. I have been running around so that I have been at the General Conference very little. I expect to go to Miss Ely’s today, as they specifically invited me to see them. Tomorrow evening I am going to Murfreesboro, remain there on Saturday, and go to Shelbyville Saturday evening, remain there until Tuesday. Bro. Ewing goes out to Shelbyville on Saturday and preaches there on Sunday. I found two little folks a nephew and niece and Uncle Ed – Uncle Sam has two children – these are four whom I never saw before. The conference will not adjourn for two weeks. Four new Bishops will be elected. Now I suppose you know to be good children. Everyone here asks about Lizzie and Sumner and that fat baby (ERS, Jr.). My love to all. Your father,
ERS
401.
Approx. September, 1882 (ERS Letter, not dated)
About the year 1842, the Choctaw Nation established several boarding schools within the bounds of the Nation. Among these were several male and several female. These were supported generally by appropriation from the Council and the Mission Boards of different denominations. The schools which are still in existence are Spencer Academy, under the control of the Presbyterian Mission Board, and New Hope Seminary, under the control of the M.E. Church, South.
The Indian Mission Conference has appointed regularly the Supt. and teachers for these schools at Fort Coffee (male) and New Hope (female). These Superintendents before the war were Goode, McAlister, Harrell, Mitchell, Tolbert and Payne. Since the war were Bryce and Shapard. The average number of pupils has been about fifty for each school. The present Superintendent is now entering upon his eleventh year. The great object of the school is the moral and mental improvement of the pupils. The remote object is the improvement of the people of the Nation through the scholars. The good which they have accomplished cannot be estimated. Through them more Choctaw children have been taught the English language than have been taught any other way. Having the children under the control of the Supt. and teachers, they are more thoroughly impressed with the doctrines and principles of Christianity. They are taught not only what can be found in books, but also those things which may make them useful in the household. Here I would say that while Carlisle and other schools are receiving great praise for what they do, my opinion is that Spencer, New Hope, Asbury, Tallahassee have accomplished more with limited means than Carlisle can possibly do with all of its government patronage.
New Hope has seen the Indian Mission advance from ignorance until now a larger proportion of Indians can now read the English language than can be found in most of the States. What becomes of the children sent forth from these schools? Do they make practical, useful citizens? We would answer that they do as well as we could hope under the circumstances. You take the best schools in the states and probably one out of every fifty of the scholars is heard of in after life, while many are passing through life, not known beyond their own neighborhoods.
402.
September 20-25, 1882 (Minute Book of the IMC at OHS)
37th Annual Indian Missions Conference held at Muskogee September 20-25, 1882. E.R. Shapard appointed as Presiding Elder of Choctaw District and as Superintendent of New Hope Seminary. J.F. Thompson elected Secretary.**
**Note: The Minute Book of the Indian Mission Conference for the years of 1882 – 1886 was destroyed by the fire at the Asbury Manuel Labor School on November 26, 1886, while in the possession of Rev. E.R. Shapard. Though the records were re-entered in a new Minute Book, it is only a partial recording of the actual events, lacking many details, including the daily proceedings and list of members present. 1882 was the only year that E.R. Shapard was not Recording Secretary. Because the records of this year were burned it is unknown if he attended the Conference of not, or if he declined to be Secretary due to health issues, or was not elected.
403.
October 3, 1882 (letter to Lizzie from ERS)
To Lizzie,
Love God, then you will serve him, and love everything that is good.
Your Father, ER Shapard
404.
(Chronicles of Oklahoma, Vol. 9, No. 3, September, 1931)
In September of 1882, Rev. T. F. Brewer started a monthly newspaper of the Indian Mission Conference, which was titled ‘Our Brother In Red.’ Brewer was born in Tennessee in 1845 and was transferred to the Indian Mission Conference in 1878. He founded the Harrell Institute for girls in 1883 at Muskogee. In September, 1887, the newspaper changed from a monthly to a weekly publication. In the 1890s it ceased production.
Edwin Ruthven Shapard was elected as Presiding Elder of the Cherokee District from 1883-1886. He would have attempted to travel to all the locations listed below to comply with the duties of his office. The quarterly meetings begin with first rounds after the Annual Conference, generally in September or October.
List of quarterly meetings for Cherokee District 1883
1st round: Salisaw at Sweet Town Oct 13, 14; Canadian Ct at Niven’s School House Oct 20, 21; Webber’s Falls Station Oct 27, 28; Tahlequah and Ft Gibson Ct Nov 3,4; Claremore Ct at Reeder’s Chapel Nov 10,11; Grand River Ct at Bryant’s Chapel Nov 17,18; Vinita Station at Vinita Nov 24,25; Russell Creek Ct at Honey Creek Dec 1, 2; Spring Creek Ct at Green’s School House Dec 8,9 Flint Ct at Clear Water Dec 15,16.
List of quarterly meetings for Cherokee District 1884
2nd round: Salisaw Ct at Paine’s Chapel Jan 5,6; Webber’s Falls Sta Jan 17; Canadian Ct at Monroe Jan 19,20; Tahlequah and Ft Gibson at Fort Gibson Jan 26,27; Grand River at Rodger’s Feb 2,3; Claremore Ct at Paw Paw Feb 9,10; Vinita Sta Feb 11; Russell Creek Ct Feb 16,17; Spring Creek Ct Feb 23,24; Flint Ct Mar 1,2
3rd rounds: Salisaw Ct at Camp Creek Mar 29,30; Webber Falls Apr 12,13; Canadian Ct Apr 19,20; Tahlequah and Ft Gibson at Sehon Chapel Apr 26,27; Spring Creek Ct May 3,4; Claremore Ct at Tick Eaters May 10,11; Vinita Sta. May 12 (at night); Grand River Ct at Ballard’s May 17,18; Russell Creek Ct at Prairie City May 24,25; Flint Ct May31, June 1.
4th Round: Canadian Ct at Prairie View Jun 21,22, Webber’s Falls June 28,29; Flint at New Hope July 19,20; District Conference held at Camp Creek Salisaw Ct July 10-13, 1884; Tahlequah and Ft Gibson at Eureka July 26-27;Spring Creek at Kancowee Aug 2,3; Grand River at Bryant’s Aug 9,10; Vinita Aug 12; Claremore at Coodey’s Bluff Aug 16,17; Russell Creek at Hickory Grove Aug 23,24; Salisaw at Sweet Town Aug 30,31.
1st round: Tahlequah at Tahlequah Oct 11,12; Grand River and Claremore at Chelsea Oct 18,19; Caney Ct at Double Creek Oct 25,26; Vinita Ct at Vinita Nov 1,2 Neosho Ct at ___ Nov 8,9; Ft Gibson at Ft Gibson Nov 15,16; Flint at Starr’s Chapel Nov 29,30; Careys Ferry Ct at Sagar’s Dec 6,7; Spavanaugh Ct at Honey Creek Dec 13,14; Spring Creek Ct at ___ Dec 20,21.
List of quarterly meetings for Cherokee District 1885
(additions from Indian Chieftain newspaper, Vinita I.T.)
2nd rounds: Tahlequah Ct. Jan 9 at 11:00; Ft. Gibson Ct Jan 10,11; Grand River and Claremore Ct Jan 17,18; Caney Ct Jan 24,25; Vinita Feb 4; Careys Ferry Feb 7,8; Spavanaugh Feb 14,15; Spring Creek Feb 21,22; Flint Ct Feb 28-March 1.
3rd rounds: Ft Gibson Ct Mar 28,29; Grand River and Claremore Ct Apr 4,5; Caney Ct Apr 11,12; Vinita Sta Apr 18,19; Carey’s Ferry Ct Apr 25,26; Neosho Ct May 2,3; Spavanaugh Ct May 9,10; Spring Creek Ct May 16,17; Tahlequah Ct May 23,24; Flint Ct May 30,31; Cherokee District Conference held at Ft Gibson June 25-28.
4th rounds: Ft Gibson Ct at Ft. Gibson June 25,26; Spring Creek Ct at Fourteen Mile Creek July 4,5; Spavanaugh Ct at Beck’s July 11,12; Neosho Ct at Timbered Hill July 18,19; Carey’s Ferry Ct at Hickory Grove July 25,26; Vinita Ct at Vinita Aug 1,2; Caney Ct at Evan’s Aug 8,9; Grand River and Claremore Ct at Rider’s Aug 15,16; Tahlequah Ct at Eureka Aug 22,23; Flint Ct at New Hope Aug 29,30.
1st round: Tahlequah Ct and Spring Creek at Pecan Creek Oct 17,18; Ft Gibson Ct at South Bethel Oct 24,25; Grand River Ct at Choteau Oct 31,Nov1; Coody’s Bluff Ct at Coody’s Bluff Nov 7,8; Caney’s Ct at Twin Mounds Nov 14,15; Vinita Ct at Vinita Nov 21,22; Carey’s Ferry Ct at Duncan’s Nov 28,29; Flint Ct at Prairie Grove Dec 5,6.
List of quarterly meetings for Cherokee District 1886
2nd rounds: Ft. Gibson at Ft. Gibson Jan 9,10; Tahlequah at Tahlequah Jan 16,17; Spring Creek at Turks Jan 23,24; Grand River at West Point Jan 30,31; Coody’s Bluff at Martins Feb 6,7; Caneys at Hog Shooters Feb 13,14; Vinita at Vinita Feb 18; Carey’s Ferry at Ballards Feb 20,21; Flint at Starrs Feb 27,28.
3rd rounds: Tahlequah Ct Apr 3,4; Ft Gibson Ct Apr 10,11; Spring Creek Ct Apr 17,18; District Conference at Choteau April 22-25, 1886; Grand River Ct Apr 24,25; Caney Ct May 1,2; Coody’s Bluff Ct May 8,9; Vinita Ct May 15,16; Carey’s Ferry Ct May 22,23; Flint Ct May 29,30
4th rounds: Ft. Gibson July 17,18; Tahlequah Ct July 24,25; Spring Creek Ct July 31-Aug 1; Grand River Ct Aug 7,8; Caney Ct Aug 21,22; Coody’s Bluff Ct Aug 28,29; Vinita Ct Sept 2; Carey’s Ferry Ct Sept 4,5; Flint Ct Sept 11,12.
405.
January 1883 (Our Brother in Red)
Every Nation of people should be self-supporting. The produce of the year should be enough to support all the demands of the people. While everything which is consumed may not be raised within the boundary of the Nation, there should be enough surplus of one article to pay for the articles imported. We should not only be self-supporting while on a stand still, but in every advance we should supply the means of advance. Everyone will acknowledge the truth of these assertions. Everyone who spends more than his income will sooner or later be a poor man.
The Nations to whom we preach are gradually approaching the point of self support. The advance is not as rapid as it should be, still, we can see the advance. It is to be feared that the demand upon the resources is increasing faster than the increase of income. A few years ago corn, flower and other articles were sent to the Nation without any return of means to pay for it. Then we have seen the Indian drawing from his surplus government means to support the people, thus diminishing his yearly income. Any financer would know that soon there won’t be anything to draw from. That the country is able to support itself is a fact, whether it will, depends upon the education and action of the people.
The mental resources of the Indian is great. In political matters they have had men capable of contending with the master minds around them. An example of this is seen in the management of their political affairs. The anomalous relation which they sustain to other people presents embarrassments, which the Indian have handled with more success than could have been hoped for. It is for the politician to say whether this relation will continue. Certainly the Indian has given it an honest trial and has presented some lessons in political economy which are now puzzling the minds of statesmen.
No country can advance to permanency without the influence of Christianity. The ministry, books, periodicals, etc. of the church must be brought to bear upon every department of government, upon every individual in government, in order to secure the greatest advance. Every Nation should from its own resources supply the human means to accomplish the end had in view. Teachers, preachers, and other officers and workers of the church should be supplies from the people.
My own observations impresses me that these Nations have the material if properly used. Duncan, Thompson, Sevier, Chicote, McHenry, Folsom, Nelson, Grayson and many others of our church; while Wright, Stewart, Peter Folsom and others from other churches convinces us that the ability is here.
A lesson to be learned which has been neglected in the church training of this people. All of the human appliances necessary for the advancement of God’s cause should be supplied by the people who receive the benefits. All of our church economy should be adjusted so that this point may be reached soon. Mission boards have supported the preacher in this country. Their mission is to assist those who are not able to support themselves – not those who will not but those who cannot help themselves. Whenever a people is able to furnish and sustain its own ministers, able to supply means for its moral and religious advancement, then the work of the Mission Board ceases.
A long dependence upon another renders the faculties, which we have, useless. If the father supports his son until he is 30 years of age, that son will be incompetent to learn how to support himself. He must exercise his powers as his body and brain develop.
As the church in the Nations improves, there should be a gradual withdrawal of mission support, and efforts should be made to support the ministry by the country here. The day is approaching, if it is not already here, that your development will be such that you cannot adjust yourself to the work.
It has been said the a debt is due to the Indian; that the encroachment of another race has been marked by acts of injustice; that race has occupied lands, destroyed their wigwams, driven their game away and left the Indian poor. The good people of pale faces should show their good will to the Indian by helping him improve in morals and religion. Conceding this to be true and there is more reason and truth than poetry in it – Those good people may do you an injury by doing work for you and supplying means which you should do and supply yourself.
Let the people – church members and ministers – consider these thoughts. You say, worthy men, whom we love and whom we delight to honor, fill these places and we do not want to displace them. Ewing, Walker, Bryce, Wyatt, Brewer, etc. are worthy men and we do not wish to displace them. These men would rejoice to throw their mantles upon some native, and would be willing to remain in the background, or go to some other field where the people could not help themselves.
E.R.S., January 1, 1883
(Items)
It has always been the policy of the Methodist Church, both in and out of the Territory, to continue efficient men in charge of important educational interests. The Law of the Church makes the Indian Mission work an exception to the statue limiting the pastoral term to four years. The Rev. E.R. Shapard has served New Hope Seminary as Superintendant nearly eleven years, and Rev. W.A. Duncan was continued ten years at the Cherokee Orphan Asylum…
406.
February 1883 (Our Brother in Red)
The Rev. J.N. Moore has just returned from a visit to his old home in Boonville, Ark. He visited New Hope Seminary on his return, and reports Brother Shapard and family well, and the school in excellent condition.
407.
February 14, 1883 (Deed)
Edwin purchased four Lots of land on Lexington Avenue in Fort Smith, from Edward Fitzgerald (Catholic Bishop of Arkansas and Indian Territory) for the sum of $340. Lots described as ‘Parcels 3, 4, 5 and 6 in Block “P” as the same is described on Keleher & Burnham’s Plat of a part of Section 16, adjourning the City of Fort Smith, Ark’.
408.
March 1883 (Our Brother in Red)
(Letter from Rev. J.W. Cowan)
… The Indian Mission Conference, M.E. Church, South, embraces the whole Indian Territory, from the Kansas line on the north to the Red River on the south, and from the Arkansas line on the east to the Rocky Mountains west. In these bounds we have about 40 pastoral charges, as missions, circuits, and stations. In these charges we have between 5,000 and 6,000 members; a large proportion of our membership are Indians. The church has three schools, known as mission schools: New Hope Academy in the Choctaw Nation is a school for girls, under the superintendency of Rev. E.R. Shapard, a Christian gentleman and an educator. Seminole Academy, in the Seminole Nation-presided over by Rev. J.A. Walan… Asbury Manuel Labor School at Eufaula, Creek Nation is for boys exclusively.
409.
March 26, 1883 (Deed)
Edwin purchases half of a Lot of land from F.A. Jeffett** for the sum of $75. The Lot is described as ‘the undivided lot #2, in Block ‘P’ as the same as designated on Benjamin & Powell’s Plat of part of the west half of section 16 adjourning the City of Fort Smith, Ark’.
**Note: F.A. Jeffett was a minister of the M.E. Church South in Fort Smith.
410.
April 1883 (Our Brother in Red)
(Letter from Doaksville, Choctaw Nation)
…How it cheers us to read such articles as are given us occasionally by our beloved fathers in Israel, Brothers Walker, Ewing, and Shapard, and others, fresh from the field of battle where the Lord hath shown his power! Yes, brethren, write your words of cheer, your shouts of victory, stir the hearts of your younger brethren to attempt great things in the Master’s cause. Not only this, your articles call the attention of the world to our beloved Indian Mission Conference…
411.
May 1883 (Our Brother in Red)
(From the Field)
We hear good reports of Brother Shapard and the work in the Choctaw country. Since Conference last fall Rev. Jacoway Billy, supply on the Mashulatubbee Circuit, has died. Of the New Hope Seminary, Brother Shapard writes: “Our school is full. Music class fills up every minute. There has not been a death at New Hope among the pupils in seven years. The average yearly mortality for the last twelve years has been about 4 to the 1000.” We will be glad to have Brother Shapard write oftener for this paper.
ERS
412.
July, 1883
Due to the “ill health of his wife,” ERS resigns as Superintendent of New Hope Seminary and moves his family to Fort Smith, Arkansas. Four dwelling houses are eventually built on the land that he purchased in Fort Smith. His family will reside in one house and the others are used as rent houses (the first mention of rent homes is April 24, 1885).
LIFE AFTER NEW HOPE / THE CHEROKEE NATION
413.
July 20, 1883 (Letter to Lizzie from Grandpa Hall)
Davidson Co. Tennessee
July 20th, 1883
Lizzie Shapard
Dear Grand Daughter,
Your to hand several days ago, and I would have written you soon after its reception but have been too busy to do so. I have 30 head of cattle which I am pasturing for one half of the profits and they have been troubling me a good deal for the last 8 or 10 days, by breaking into my growing corn. It has kept me busy getting them out and fixing the fence – then to I have had many other little jobs to do. I was glad to get a letter from you as it had been so long since getting one from you before. I had begun to think you had forgotten me. Then too it was very gratifying to know that you had so well improved – as evidenced by your well dictated letter. You are laying a good foundation and it only remains for you to build a superstructure of useful knowledge – thus qualifying yourself to go out into the world – not as a drone – but as a busy and efficient worker for the cause of God and humanity. Keep both eyes and both ears wide open and embrace every opportunity to learn and treasure up everything of a practical and useful nature. Cultivate a spirit of kindness toward all with whom you associate and be careful to observe a reverence and respect due to those older than yourself, especially the aged.
We get letters from your Aunt Hattie nearly every week. Her eyes are improving as fast as could be expected from an affliction of so long standing. Your Grand-ma says tell your Ma that she must come home with Hattie if she comes by your house. You old Grand-mama is complaining this morning of sick head-ache and is in bed. There was a lawn party at Dr. Crillenden’s (sp?) last night. All went from here and Uncle Ed, but old Grand-ma, myself and the children. There was a good crowd and they had a pleasant time. I hope your Ma has got sound and will again. I suppose you will all feel very sad on leaving the old Seminary for your new home in Ft. Smith. For the last 3 days the weather here has been clear and pleasant. For the two weeks previous, it rained nearly every day. Much love to Mama and Papa and the children and accept a larger share for yourself. Write soon again to aft Grand-Pa,
S.S. Hall
414.
August 1883 (Our Brother in Red)
Rev. E.A. Gray the new Superintendent of New Hope Seminary has arrived and taken charge of his work. While our Choctaw friends loath to part with Brother Shapard, who served them faithfully and efficiently for 11 years, they are favorably impressed with Brother Gray.
415.
September 1883 (Our Brother in Red)
In reviewing the year we can see how and where we can and should improve. In our conference the difficulties are more complicated than in any other. In some respects the complications are greater than in any other mission field. Our settled membership are Indians. The improvements there are slow. It is difficult to increase in numbers, piety, etc. when there is a decrease in population. We have increased, but it has taken a great outlay of energy. Other mission boards have given up the struggle in this part of the country. There is but on missionary within the bounds of the Choctaw District, who derives a support or part of a support, from the Mission Board of another church. Hence the greater responsibility is on us.
The unsettled part of our membership are white, whom are not citizens – cannot own property. Thus they do not feel the ties of home, family or neighbor, for they know not how soon they may be removed. They cannot have interest in improvements that they would have if they were settled. Our churches are not built; if they are built, the titles are doubtful and the houses not improved, but soon go to ruin. We preach in schoolhouses, organize Societies in the woods, and dare not to invest our moneys in church houses. The standards of morality, of religion is not high among the white population. Too many of them hinder the cause of Christ. And we are compelled to preach in opposition to their examples. We tell the Nation how Christianity improves a people, and looking for examples we are often destitute of them.
We are not a preacher-making people. While our Nations have numbers of exhorters, they have but few preachers. These preachers have but little idea of discipline, and I have found it difficult, if not impossible to urge them to a successful execution of law. Political embarrassments have also hindered the advance of the church. No one except those who have lived here and have watched those things do fully understand this. Every excitement in the Nations withdraws the attention from the church. Under the care of
the church a native advances in wisdom, until he attracts general attention; then he is wanted as a councilman, judge or something else. Next comes lukewarmness, backsliding, etc. The person who can suggest some other plan by which these things may be remedied will be a benefactor.
Mr. Editor, you want to hear from the Choctaw District. Rev. E.A. Gray, from North Georgia Conference is preparing for the commencement of the New Hope Seminary. Brother Gray and his teachers have many qualifications which point to success. Ill health of my family has forced me away from the place which he now fills. I think the school is in safe hands. A revival spirit pervades almost all the district. New ideas, new views, renewed resolutions are taking hold of the members of the church. Skullyville Circuit will report considerable increase and the prospect is for greater increase. Sans Boise Circuit has an increase in every respect. I write this before my last visit to Mashulatubbee Circuit and cannot speak of that. The home of my family is Fort Smith. I come to see them and spend about half my time here. I write this and will be off tomorrow to wind up the fourth round of my quarterly meetings.
ERS
416.
September 20-24, 1883 (Minute Book of the IMC at OHS)
38th Annual Indian Missions Conference held at Webber Falls September 20-24, 1883. ER Shapard elected Conference Recording Secretary and appointed as Presiding Elder of the Cherokee District.
The New Hope Seminary under the superintendence of Rev. E.R. Shapard had a year of prosperity equaling any year of its history. We very much regret that Brother Shapard has been compelled to give up his position as Superintendent of the school on account of his wife’s ill health. For eleven years he has faithfully filled this position, in which he has accomplished great good for the course of Christ. While we greatly regret that Brother Shapard has to retire, we are glad that his place has been filled by Rev. E.A. Gray, who doubtless will be fully competent to meet the demands of the school for the future.
Note: The Minute Book of the Indian Mission Conference for the years of 1882 – 1886 was destroyed by the fire at the Asbury Manuel Labor School on November 26, 1886, while in the possession of Rev. E.R. Shapard. Though the records were re-entered in a new Minute Book, it is only a partial recording of the actual events, lacking many details, including the daily proceedings and list of members present.
417.
October 1883 (Our Brother in Red)
Lists appointments for the 38th session of the Indian Mission Conference at Webber Falls. Edwin R. Shapard, P.E of the Cherokee District. He was elected Secretary for the conference.
New Hope had a year of prosperity under E.R. Shapard, equaling any year of its history. Such regret that brother Shapard has compelled to give up his position on account of his wife’s ill health.
418.
Late 1883 (Dawes Packet, Choctaw by Blood, for Joseph Gott)
Rev. E.R. Shapard married Joseph M. Gott (a Cherokee) and “Loue” Maddox (a white woman) in 1883. Mr. and Mrs. Henry Dannenberg were witnesses.
419.
November 1883 (Our Brother in Red)
Since the Annual Convention, I have been preparing for and attending the work assigned to me. Three quarterly conferences have been held; viz. Sallisaw, Webber Falls and Canadian. The stewards propose to do liberal things for their pastors, and the preachers enter heartily into their work. My faith points to success in these three charges. I am now seated at Brother Butler’s room in his ‘hired house’ penning these lines. Our district and circuit need parsonages, comfortable houses where the preacher could enter immediately up on his study and work. Change, moving, etc. would not be dreaded then. If any preacher now occupies a parsonage, forget not to set out trees, prepare lots, gardens, etc. Why not have a preacher’s cow and such things? Think on these things brethren.
I have examined closely the statistics of last conference year. The Statistical Secretary from two years ago has done his duty. Some of the brethren are mistaken in their ideas that the statistics were kept wrong. The books now show an increase in the Cherokee and Choctaw districts, a small increase in the Chickasaw district, which may be attributed to a failure to report in full from one or two circuits. There is a large decrease in the Muskogee district. You know of the unfortunate civil war among the Muskogee and can very easily see the cause of the decrease. The year before the small pox swept over the country; last year, with bright prospects, brother Greathouse entered upon the work of Presiding Elder; sickness forced him to withdraw and another went into the work. Before the machinery was re-adjusted civil war kept preachers from their work, disturbed the collecting of the church together, and in many ways prevented the advancement of the church.
E.R. Shapard, Ft Gipson, Oct. 30 1883
420.
November 23, 1883 (The Chieftain)
(Notes from Vinita, I.T. November 23, 1883)
Rev. ER Shapard, presiding Elder of this district, will be present at the quarterly meeting, and preach in the Methodist church at this place Saturday and Sunday next. Mr. Shapard is well known as a scholarly and eloquent divine, and has for several years been superintendent of New Hope Seminary, in the Choctaw Nation.
421.
December 1883 (Our Brother in Red)
I have, since I last wrote you, visited four Quarterly Conferences; found the brethren at work with a fine prospect of success. It was my duty as well as a privilege to set apart a house for religious service at Tahlequah. The stewards are making more liberal assessments for the preachers than is usual for them. The assessments for conference claims, including mission, church-extensions, bishops and widows and orphans is assumed by the different charges, and we hope that they will be met.
I have visited the Female Seminary and Orphan Asylum Schools in the Cherokee Nation. The former has about 110 young ladies, the latter 144 orphans, equally divided between boys and girls. The educational facilities of the Cherokee Nation are remarkably good. While and outsider might look on, see great room for improvement and necessity for change, still the people are to be commended for their interest and efforts for improvement.
I have been enabled to attend every appointment so far, though temporary sickness forced me at one time to stop in the midst of a sermon.
I am glad to see in every appointment a kind of remembrance and many expressions of Christian regard for the former Presiding Elders and pastors. I pray that their successors may be as useful and successful in the work. Three circuits are yet to be visited. Then I hope to spend a few days with the loved ones at home.
To the brethren; the assessments for different purposes are heavier than ever before. Shall we meet them in full? An effort on your part, and extra effort, will enable you to meet the demands. Let the people know what is expected of them, and let every member of the church do something for the causes presented.
Our centenary approaches. Remember the days of prayer appointed. Can we not do something for the church institution of our own country? Let some liberal minded person build an institution to be under the control of the church for the education of any and all children who may live in the Nation. Some of the children of the church are excluded from the public schools of the Nation for reasons which the Nation considers proper. By having a church school at some central locality these could be accommodated.
Our Brother in Red is received and devoured whenever it is taken. May success crown your efforts.
E.R. Shapard, Vinita, Nov. 26, 1883
422.
December 15, 1883 (New York Times)
(A Shot through the Heart – A novel means of carrying out the death sentence in Arkansas)
Dec. 14 - A dispatch from Fort Smith, Ark., tells of the putting to death near there of Levi James for the murder of James Fulsom. Both were native Choctaws. James was the son of Judge Davis James, at one time Circuit Judge of Shelbyville County. Fulsom was the son of the Rev. Willis Fulsom, one of the best known ministers in the Territory. Last July 4, James attended a celebration at Haskett City, about three miles from his home. As usual on such occasions he drank quite freely, and by the time he was ready to start home was stupidly drunk. His victim accompanied him home to see that he reached there all right. Another young man also accompanied them. Upon arrival of the three at the house of James, the latter insisted on Fulsom’s staying over night and upon his declining, began quarreling with him. Fulsom and his friend started on, and Levi told him if he did not come back he would kill him. No attention was paid to the threat by the young men who rode leisurely along. After they had gone some distance, James started after them at a rapid gait, not having dismounted from his horse, and when in pistol range fired the fatal shot that robbed his young friend of his life, and for which he has paid the penalty with his own. After committing the bloody deed he fled the country and went to the Chickasaw Nation, where he remained until he was arrested , about four months afterwards, and was brought back to the scene of his crime. He was convicted in November last, and his putting to death was arranged for yesterday [Dec. 13]. After the reading of the death warrant James’s wife and four children were allowed to embrace him, and the scene as they were taken away from him was a very sad one. The Sherriff took hold of the right arm of the condemned man and the deputy took the left. Then the black cap was adjusted, after which a soldier approached, and taking aim, at the word “fire” sent a bullet clean through the body of James. It pierced the heart in its journey and caused instant death.
423.
(interview with Wingeon Watkins in 1938 and Mary Darneal in 1937. WPA)
An interesting item in the reminiscences of Mr. Watkins, is his great respect for Sheriff Bob Ward under whom his brother (Isom Watkins, Jr.) served as Deputy Sheriff. Of the ex-sheriff he relates concerning the execution of Levi James, a Choctaw Indian who was a hopeless cripple, that the sheriff declared he would resign his office rather than inflict the penalty of death which had been imposed by the court upon a helpless cripple without defense. In that instance, Levi James had been convicted of the murder of [Isaac] Folsom [on July 4, 1883], while he, James, was under the influence of liquor. [Both were Choctaws of prominent families of the area.] He was tried, convicted and was sentenced to be shot. [His death sentence was imposed by a decree of the Choctaw Court at the old Council House, four miles west of what is now Panama. This legal execution was by decree of Skullyville County and was the last legal execution fixed by the tribal court within the confines of Skullyville County.] On the arrival of the appointed day of execution [on December 13, 1883], Sheriff Ward called upon Deputy Sheriff Jim Darneal to put the decree of the court into execution. Deputy Sheriff Darneal remonstrated but upon being told by the sheriff that the Choctaw law so directed, he reluctantly agreed to perform his duty, …His trusty Winchester rifle sped the 'bullet which reached the vitals of Levi James and thus was atoned an offended Choctaw law.
Mr. Watkins, in company with Parson Shapard of the New Hope Female Academy, was present at that execution, but the two spared themselves the pain of witnessing the actual shooting by remaining behind the courthouse until after they had heard the fatal shot.
Mr. Watkins enjoyed an intimate acquaintance with Doctor Shapard and the missionary, Willis Folsom, and speaks of both as being men of most lovable character. They often rode together in making their circuits and were loved by all who knew them.
424.
(Interview with Mary Long Darneal on October 25-26, 1937, WPA)
Mr. Darneal did not wish this job as executioner, and often made efforts to have the condemned man chose someone else; however, because of his unrivaled marksmanship he would be forced to perform his duty. In his later years, the faces and forms of many men whom he had sped on their way into eternity, even though it was in the performance of his sworn duty, haunted him. He could not sleep unless all the windows and doors were closed and the window blinds lowered. In his troubled dreams he would see the unfortunate men who selected him as their executioner.
Note: The May 31, 1883 edition of the Indian Journal mentioned an execution similar to that of Levi James. A tent was constructed close to the execution site. The man to be executed entered the tent with his mother and sister who dressed him and painted a mark on his shirt over his heart for the marksman. When ready, he came out and knelt on the ground. He held hands with his sister and mother on either side of him. A few feet away the executioner leveled his weapon. He looked at his sister and then his mother and then looked up to heaven, and then “Bang”. There was no crying. His family held onto his arms to prevent him from falling face down on the earth. Indian tradition was to die with your face heavenward. The body was carried into the tent. The whole event, except for the rifle shot, was quiet.
425.
(The Lethbridge News – May 20, 1896)
…It was a cold and dreary December day. Two roads, rough and hard frozen, led to the scene of the execution. The vehicle was a stiff prairie buckboard. Our way was along the muddy lands through Poteau Bottom, through dense forests of pecan, walnut and oak. At Skullyville we were joined by the Indian Sherriff, who is ex-officio “Lord High Executioner.” It was about ten o’clock in the morning of our second day out, when we visited the Indian court house and jail, a rude, long structure, built on the style of most of the store houses and better class of Indian territory dwellings. Levi James, the unfortunate man whose death we were soon to witness was seated on a bench in the building with his weeping children beside him. He was a full-blooded Choctaw, about 25 years old, with a fair education. He belonged to one of the best families of his tribe. He had killed another Indian while drunk, and without cause or provocation. His victim belonged to an influential Choctaw family, who had persecuted the case against James very zealously. Efforts were made for a commutation of sentence, but without success. Family influence might have secured executive clemency, but under Indian laws no pardoning power is vested in the chief or governor of a tribe, the courts alone have the power to impose a penalty or grant a pardon. After sentence of death had been passed upon him, the Indian convict was released upon his own recognizance until a few days before the time set for his death, when he was placed in jail to prepare himself to meet the Great Spirit. He had made no effort during his liberty to flee the country or “go on the scout,” as dodging the officers of the law is called in the Indian territory. An Indian missionary prayed a while in the jail with the condemned man, and then went his way. James, who was a cripple, was assisted into the open woods, behind the jail, a blanket was spread upon the ground, and he took his seat upon it. His wife stood near, her baby in her arms and four-year old boy by her side. The executioner selected by the sheriff was an aged Indian, who had acted in that capacity for forty years, and had grown gray in his gory work. When he stepped out in front of the man to be shot and drew his pistol, the heart-broken wife wept as few Indians ever weep. Kneeling before her condemned husband, she was soon clasped to his arms for the last time in life. The two little children, without realizing the awful situation, sobbed and cried most bitterly because their mother was weeping, and the husband and father, whose impending fate had not unnerved him, and who, Indian like, had shown no emotion, was forced to give way to his feelings. No longer able to control himself, his tears mingled with those of his loved ones. To the few spectators of that sad scene, the situation was one never to be forgotten. The sheriff was finally forced to tear the weeping wife from the arms of her husband; thus, with one last lingering look, she clasped her baby to her bosom took her little boy by the hand, and hurried away through the woods, to be out of hearing the fatal shot. The sheriff unbuttoned the coat and vest of the condemned man bearing his left breast; then feeling for the beating of the heart, he pressed his fingers for an instant on the spot to give the executioner a mark at which to shoot. This done, he held one of James’ hands while the deputy sheriff held the other. The old executioner sat on a stump 20 feet away, and as soon as the officers stretched out James’ arms, he raised his six-shooter with both hands and instantly fired. His aim was true. The bullet struck the exact spot indicated by the finger mark. There was a quick jerk, both hands were torn loose from the grip of the officers, and a stream of blood spurted from a ghastly wound. A few spasmodic quivers and twitching of the muscles and Levi James was dead. The bullet had passed entirely through his body and blood trickled from the wound in his back, where the bullet had passed out. The old executioner blew the smoke from out of his pistol barrel, then placing the weapon back in its scabbard, walked off as unconcernedly as if he had shot a tree. A messenger was dispatched to inform the waiting wife that all was over. She came back with her children, and threw herself upon the prostrate body of her husband, weeping most plaintively. Then with an affectionate farewell kiss to the dead, she departed from the scene, her clothing soiled with blood of the man she had so faithfully loved. The dead man’s relatives soon came to claim the body and took it away for burial…
426.
January 1884 (Our Brother in Red)
The 100th year centennial of organized Methodism in the USA.
(Cherokee District)
Since I wrote I have finished the first round of quarterly meetings. The mission collections have gone beyond my expectations. During the first round almost without effort, one fourth has been raised and paid into general treasury. One brother is trying to persuade every member to pay something. He has thus far paid over half of his assessment for the year and expects to be able to pay all by the end of the second quarter, besides the claim for bishops, church extension and widows and orphans. The plan is good if attended to faithfully.
Several churches are in prospect. One on the Flint Circuit at New Hope. This will probably be built during the year.
In the number of Our Brother in Red you commence the centennial year of organized Methodism in the United States. Grateful to God for past blessings, we should exhibit gratitude by renewed consecrations for the future. Why not urge contributions, endowments, etc. for Harrell International Institute as well as for the building up of local schools and churches? After nine weeks abroad, I am spending my Christmas with my family. Though not well, I am able to be up.
E.R. Shapard, Fort Smith, Ark. Dec 25, 1883
(Our Brother in Red, Letter from W.H Morehead, ‘Sallisaw Circuit’)
We are again on Sallisaw circuit, our health is greatly improved and have had the pleasure of making one round and passing over our first quarterly conference held by our much beloved and efficient Elder, Rev. E.R. Shapard, who by the way preached two most excellent sermons, which were relished by your humble servant and was marrow and fat for the attentive congregation.
427.
February 1884 (Our Brother in Red, ‘Letter from C.S. Jones’)
I would like to write a few lines about the ‘church schools’ Brother Shapard made mention of in the December issue of Our Brother in Red. If there can be such a school it would be a blessing to us preachers who have families and children to be educated. As you know the law in this country prohibits all white children from going to national schools and we do not feel willing to send our ‘little ones’ away from home to attend schools in the states. We are most of all too poor to send them to the colleges or missionary schools in the territory.
Brother Shapard will certainly use his influence to help get a school. We want a school located on the Flint circuit at or near Mr. Dannenberg’s store. We are going to build a good church house here – something like the Methodist church house at Webber Falls
C.S. Jones Flint Circuit Jan 8, 1884
428.
February 7, 1884 (Indian Chieftain, Vinita newspaper)
Services at the Methodist Episcopal Church next Sabbath. Preaching in the morning by pastor Rev. L. Dobson and at night by the Presiding Elder Rev. Mr. Shapard. Quarterly conference will be held Monday morning.
429.
February 14, 1884 (Indian Chieftain, Vinita newspaper)
Rev. Mr. Shapard, Presiding Elder of the Methodist Episcopal Church in this district [Vinita], preached Sunday and during the week.
430.
March 1884 (Our Brother in Red)
Seven appointments on my second rounds have been attended to. One Quarterly Conference (Salisaw Circuit) I failed to reach, on account of floating ice.
Preachers are at work through the cold, ice, snow, rain and high waters they would go, leaving wife and children at the mercy of the changing weather. “The preacher’s wife” is a wonder to the outsider. How she manages the larder, the wood pile, the cow and the children and keeps her temper, I do not know. She always has a smile of welcome when the preacher returns and a word of encouragement when he starts his mission. I am sometimes sorry for them, but when I think that they are silent partners of the Lord, I know that the profits will be divided after a while.
I cannot particularize each work, hope the pastors will do that. Brother Butler reports the greatest number of additions to the Church, while every one is encouraged by hope that the shower of grace will soon descend. The school at Webber Falls is exceeding the expectations of the Church. Brother Brodie is calling for additional buildings, for the purpose of boarding pupils. He should have them. Brother Brewer, while there is no envious rivalry between you and Brother Brodie, you had better be advancing fast, or you will be eclipsed.
You would be more than pleased to see our Irish Brother Murphy going in and out before his people. The children love him, and run to him. The older ones listen to his exhortations and sermons, while the learned, and even hard-hearted are melted by his tears and zeal. The quarterly conference on his work (Claremore Circuit) showed an interest in every branch of Church work – two-thirds of the preacher’s salaries paid, one third of all other collections, many books sold, and orders for more ready to be mailed. The work extended to fields being settled up.
Much of the awakening interest in the bounds of this district due to the efforts of Mrs. Emma Mulloy, from Illinois, who came among us in November, in the interest of the temperance cause. She remained for some time, conducting “gospel meetings.” It is evident that God has given to her a mighty power over the people. Our preachers have assisted her because God has sanctified her efforts; the Church reaps the fruit. She expects to visit other points, and we pray for the blessing of God upon her work.
To-day, in Brother Dobson’s room at Vinita, I am hemmed in by rain, high water, etc. My next appointment is Russell Creek Circuit. As it is nearly a week off, I hope the waters will have subsided. Let me say Brother Brewer, as you are not permitted to erase my papers, that I was well-pleased with the cheerful prospect of the Harrell Institute. The harmony among teachers, the cheerfulness among the pupils, the interest manifest by all, is encouraging. Make haste and finish that new house, then all the minor defects can be remedied.
My own health was never better than it is now. The drawback with me is the thought that I am getting to be almost a stranger in my own home. I have spent four weeks at home since Conference; am now away for three weeks more.
Before I close, let me say that the members of the Vinita Church propose to meet all the demands upon it for support of preacher, Conference, collections, incidental expenses, etc. Brother D---- is looking forward to be able to report converts and additions to the Church.
E.R. Shapard, Vinita, C.N., Feb 11, 1884
(From New Hope, Flint Circuit Choctaw Nation)
The subject of our centenary Methodism…the next letter is from Brother Shapard – with which we should be encouraged more than ever and put all our shoulders to the wheel and the work in contemplation will be done, our cause for the Master will go on and nothing can hinder and our hopes buoyant and bright for the future.
(Cherokee District, Indian Mission Conference)
The District Conference will be held at Camp Creek, Salisaw Circuit, July 3-6. J.F. Thompson will preach the opening sermon Thursday, July 3 at 11 o’clock a.m. Some General Conference official is expected.
E.R. Shapard, P.E.
431.
April 4, 1884 (Cherokee Advocate)
(Gleanings from Flint)
Our new church** is still in contemplation, hope we will succeed, for it is much needed in the neighborhood and would be glad to get our neighbor, neighborhood’s to help us, you may want help sometime and we will try to be as just as you are generous.
** Note: This church is the future “Shapard Institute.”
Married by Rev E.R. Shapard P.E. on Sunday night…Mr. Joseph Gott to Miss Lou Mattox all of Flint C.N.
432.
May 1884 (Our Brother in Red, ‘Rev. C.S. Jones P.C. on Flint Circuit Writes’)
We are moving on slowly but surely with our new church building. We cannot help succeeding when such men as Col. R.W. Walker, J.H. Dannenberg and Wm. Cowart compose the building committee. We will name our house the Shapard Institute.
(From Claremore Circuit)
I am once more at home with my family after a wearisome ride of over 100 miles. As you may like to know what is being done for the cause of Christ on the Claremore Circuit and elsewhere, I conclude to drop you a line. I left home last Monday morning at an early hour. A short ride brought me to the Verdigris River. After crossing it, I turned my face westward to perform a duty which has been assigned to me by our much esteemed elder, Brother Shapard – i.e., to prospect all that country lying west of the Verdigris to the Osage line on the west and the Creek country on the south, with the view of ascertaining the wishes of the people in regard to having the Gospel of Christ preached to them. On the same night, by previous appointment, after having ridden 40 miles, I preached to a large, attentive, and intelligent congregation, many of whom had not heard the gospel since 1867. I found four old church members. The people were “hungry” for the Word, and a series of meetings was the result…
D.C. Murphy
(‘Sallisaw Circuit’)
Our third quarterly conference closed yesterday. Brother Shapard was at his post. He preached Saturday and Sunday and with power. His subject Sunday was on missions.
…We are looking for a grand time at our next district conference in July and Brother Shapard has the programme already arranged for publication.
W.H Morehead
(Our Brother in Red, ‘Programme Cherokee District Conference July10-13)
Thursday 9:30 – Organize, secretary elected, committee selected, opening sermon by T.F. Thompson. 3:00 – Reports from pastors on points designated in Discipline, section 3, question 1, answers 1-5. 8:00 – Preaching
Friday 9:00 – Missions “When should a mission cease to be a mission?” by M.L. Butler; “Our duty to support our own work, helping others.” by L. Dobson. 11:00 – Preaching. 3:00 – Financial “What system promises success.” by C.S. Jones; “Importance of stewards office.” by H. Denninberg; “Camp meeting suited to this country.” by W.A. Duncan; “Labor and reward inseparable.” by E.W. Brodie. 8:00 – preaching.
Saturday 9:00 – Sunday school – convention under the control of M.L. Butler and J.C. McSpaddin, members of Annual Conference Board. 11:00 – Preaching. 3:00 – Election of delegates of Annual Conference. Reports of committees. 8:00 – Preaching.
Sunday 9:00 – Love feast J.S. Williams. 11:00 - Preaching. Sacrament of Lord’s Supper. 3:00 – Preaching. 8:00 – Preaching
ERS Cherokee District, Indian Mission Conference
433.
May 8, 1884 (Indian Journal)
(New Hope Seminary)
Skullyville, I.T., April 13. Having had the pleasure of witnessing the laying of the corner stone of the new building of the New Hope Seminary to-day, I think that a brief sketch of that institution would be of interest to your readers and only justice to your patrons in the territory.
This seminary, located in the Choctaw Nation about sixteen miles from Fort Smith and one mile east of Skullyville, together with the Fort Coffee Academy, was established by a special contract between the M.E. Church South and the Choctaw Council in 1849, and the two were jointly conducted for a number of years, Mr. Clayborn Lewis, who died a few years ago at Wicherville, Ark., having charge of the agricultural department, and if I mistake not, Col. E.P. Walker, of Scott county, was connected with the school. After a number of years the male academy was removed to another part of the Nation and the Fort Coffee farm given to New Hope, which was closed in the beginning of the late war and afterward used as a Confederate hospital. In 1870 the school was opened, after a short time the Superintendant was succeed by Rev. E.R. Shapard, and the number of girls permitted to attend, fixed at fifty, for the support of whom the Nation paid $5,000 annually, with $400 more for the rent of the Fort Coffee farm, making it $5,400 in all, and the missionary board paying the expenses and salaries of the teachers and superintendant. Mr. Shapard did much to build up the school and regulate the different departments, which are divided into literary, musical and industrial pursuits. And he, in turn, after eleven years of successful management, was succeeded by Rev. E.A. Gray, who took charge after the last commencement.
Last October council made an additional appropriation of $5,000, and $5,000 for the erection of new building, and increased the number of pupils to one hundred. And to-day the corner stone of the new building was laid, with a copy of the original contract between the church and the Nation, Choctaw hymn book, photograph of the superintendant, several ___ and Indian curiosities____ The programme was as follows: First- music; second – prayer by the Superintendant; third-history of the seminary, by Miss Mary Cakes, a student, in which she displayed both talent and training; four-Bible reading and addresses by Rev. Gray, Atkins and Folsom. It is but justice to add that with the present faculty…(torn)…that its daughters will receive excellent training, both spiritual and intellectual, and that New Hope will soon become an important factor in enlightening of the Indians (-Ralph King in the Elevator)
434.
May 23, 1884 (Cherokee Advocate)
(Flint Cullings)
Flint is booming. Brother R.W. Walker has ordered lumber for our new Flint Church-School House. We want to have it up and ready, to commence School in, by the first of November. Wonder why the white folks don’t take a deeper interest in this school, as it is being erected specially for their benefits? The Cherokee have good schools already for their children, but no schools in this section for their renters children; and you know Mr. Editor, that no good man is going to keep his children in a country where he can have no school privileges, or at least they say they won’t. Then I ask why it is that they don’t take hold and help build this house which is being erected to this end.
We think the house is located in the proper place, in a high healthful country, where we have pure air, spring water, (and an abundance of it,) fruit and vegetables of all kinds, a strictly moral neighborhood, and the very best of society. Farmers living on the Arkansas and other sickly streams would certainly do well to send their little children who are not able to work, to this school, through the summer season at least, their board would not cost as much here as their doctors bills would amount to in the “bottom.”
Then we ask the reader again, why do you not help build a house to educate your own, and your renters children. It cannot be that you are afraid to trust your monies in the hands of the worthy building committee. We can assure you that every dollar you give will be properly invested – and credit given to the donor, besides this Bro. J.H. Dannenburg proposes to give any man a lot to build upon for the benefit of the school that contributes as much as ten dollars towards the erection of the house. Will you let this opportunity pass and not grasp it. We yet need $150 more to complete the building. Are there not 15 men in the Sequoyah District, who will raise and send this amount and have an interest in the school? If so send on your names and money as soon as practicable to J.H. Dannenburg, Flint C.N.
The name of our house, I believe, will be the “Shapard Institute.” As he has promised to help us more than any one else, he shall have the honor of the name.
Bro’s R.W. Walker, J.H. Dannenburg and Wm. Cowart, is the committee appointed to solicit contributions – buy the material, and in fact transact all the business invested in a regular authorized building committee. Please let the readers of the Advocate think about it and act according to their own interest and the interest of their renters…
C.S. Jones, P.C., Flint C.N., May 16th, 1884
435.
June 1884 (Our Brother in Red)
(Cherokee District)
The health of Brother Morehead has improved so that now he is able to do full and efficient work. The winter has been a time of gloom to him, but now we may expect to hear of conversions, and the building up of the church. The church at Webber’s Falls has assumed the habits of a small station, while it retains the fire of a country church. They are regular and faithful attendants at public worship. This is a promising work, and the man who is capable of filling it will always be loved and sustained.
Canadian Circuit, as you may know, has a “heavy man” upon it. His weight does not prevent him from visiting among the people. They know his wishes, designs, etc., while they hear his appeals to God around their firesides for their salvation. With you, Mr. Editor [T.F. Brewer], I spent two days, trying to do good. I rejoice with you that the clouds of mercy descended in copious showers. Your responsibility increase with an increase of membership. You may ask for help next year. The Bishop may give it to you. I am assured that whoever it may be he will have a faithful sympathizer and co-laborer in you. Should the Bishop see proper not to give assistance, I know that you will say, “I will do what I can.”
Coming to Brother Butler’s work, holding Quarterly Conference (3rd round Quarterly Conference held at Sehon Chapel** in Tahlequah April 26-27, 1884) on Saturday, after preaching two times, I felt at home with the brethren. Sehon Chapel was the place – named after a noble man, physically, intellectually, and morally. Who that has ever seen him will forget his looks or words?
Sunday morning, there appeared the teachers and students from the Cherokee Female Seminary, who, united with the crowd from the neighborhood, filled the church to overflowing. The church is a very large one - will hold 250-300 people. The church here reminds me of the ‘times before the war’. The large gallery in which once were seated the slaves of the neighborhood, how often has a hearty “amen” descended from the religious slave upon the ears of the audience below! The Lords Supper was a feast of love, the young and the aged renewed their faith. Six names were received as candidates for membership.
On Sunday evening I came to Tahlequah with its beautiful capital nestled among the hills, rock and pure water of the Cherokee Nation. Here I tried to explain some of the doctrines advocated by the Methodists. Six sermons were preached on the subjects as follows: Universal Redemption, Justification by Faith Alone, Possibility of Apostasy, Water Baptism, Infant Baptism and Christian Perfection. I know that I did not please every one, though I trust that God will sanctify the efforts to do good.
To-day I came in the rain to Brother Rattling Gourd’s, to hold a quarterly meeting. Rain, high water, etc. has forbidden the assemblage of the people. I hope to meet a crowd on tomorrows Sunday.
By the way, how come Cherokees have such funny names? Rattling Gourd may suggest the opposite of a full heart and sensible head of the brother who bears that name. Horse Fly is attached to a brother who is meek, pleasant and has no venom about him. Hog Shooter might shoot a hog possessed of the devil but his heart of love would not wantonly bring pain to any other. Musk rat how inappropriate. Other persons have names which are not suggested by their characters or reputation.
The collections are being taken with some degree of success. We enter upon the Centenary month and hope to present, by various means, the progress of the Church to the people, urging them to renewed efforts.
Next I went to the Claremore Circuit, visiting the Orphan Asylum on the way. Brother Thompson is always full of business, having the charge of 150 Cherokee children. There is some religious interest among the children.
On Claremore Circuit, at Tick Eaters, we had a large crowd on Saturday and Sunday. They came in wagons, buggies, on horseback bringing dinner. After eating, a sermon was preached by Brother Dobson, of Vinita.
All the western part of the nation is being filled up. A strong call for us to occupy the country beyond. Even beyond the Osages, the country is being filled by cattlemen, who have leased the lands. Thousands of people will soon be there living without law. Shall they be without the Gospel? Brother Murphy spares no pains, but is extending as far as he can reach. These ranchmen should have the ministry. Shall we supply them, or will we suffer others to supply them?
Brother Dodson is meeting with some success at Vinita, having received 18 into the Church. He has good congregations, good Sunday-schools, etc.
It is a pleasure to fall in with Brother J.S. Williams. He knows and loves every person in the country, while they all return the love. We wended our way from Vinita to Ballards on Friday and Saturday, stopping to see the people several times. A large congregation was here on Sunday.
On next Sunday I was with Brother Byrd at Hudson Creek, on a broad prairie, where two years ago no house could be seen. I preached on Sunday morning to 300 people. Russell Creek Circuit bids fair to become an important circuit in the Conference. The fine prairie lands, the pure water and air, are drawing hundreds of persons to this country, and they come with Church-letters, and have come to stay as long as they can succeed as they do now.
I am now at Brother Ewings; have complete possession. He and Sister Ewing left a few minutes ago to go to the home of his son. I believe every Methodist preacher feels at home with his brother-preachers. A peculiar freedom is about the house of Brother Ewing. He is much better. While he does not have the elasticity of former years about him, he is improving fast. I hope to see him soon among those who love him so much. Already brethren have called for him to attend the family work such as preaching funeral-sermons, visiting the sick, and such things.
The public collections have been far in advance of usual.
To-morrow I go to Flint Circuit. Brother Jones reports that assessments are all up, “the decks are clear.” This will wind up my third rounds. The preachers are generally well and in good spirits.
E.R. Shapard, May 29, 1884
** Sehon Chapel was located on a high point overlooking the Park Hill locality on the south (or to the east of Park Hill by 1 mile) it was ¼ of a mile east of the Cherokee Female Seminary. It was the second brick church ever built in the Cherokee Nation, being constructed in 1856. It had two stories and a broad gallery across the south end, with a stairway leading up to it, for the Negro slaves to hear the preaching and singing. In 1888, the M.E. Church, South razed the building and took the bricks to Tahlequah to be used in the construction of the Harrell Chapel, known as the ‘old Methodist church.’ Harrell Chapel was completed and dedicated in 1891. By 1911, a new church was designed and completed in 1916.
436.
July 1884 (Our Brother in Red)
(The Rev. W.F. Folsom)
“Them that honor the lord He will honor” is forcibly illustrated in the life of Rev. W.F. Folsom. A poor Indian boy was born in Mississippi A.D. 1826. When very young he was brought with his parents to the country now occupied by the Choctaw. His father first settled at the Brazile Creek near the crossing of the Fort Smith and Texas Road, remaining there for a year or two. They moved to Fourchmaline, where a permanent location was made. Brother Folsom was descended from one of two brothers, who came first across the Atlantic settled in North Carolina and about the beginning of this century located and married among the Choctaw in Mississippi. Two large families sprang from these, and they have increased, until now almost all of the Choctaw will claim Brother Folsom as “Uncle Willis” or “Cousin Willis”.
When he was 17 years of age he was married to the wife with whom he now lives. Shortly after he was married he was selected by the District Trustee as a student of Spensor Academy. Leaving his wife in the care of his father, he spent three years at Spensor Academy, returning to his father’s home during vacations. While at school he was converted or at least a seeker of religion. His experience is “I now know that I love the God and that he loves me.” He does not so much depend upon his early experience as upon his present knowledge of his relation to God. His father was not a member of the church. Willis continued to hold family prayer in his father’s family home as long as he was with them. The altar and incense have continued under his own roof ever since.
Meeting Rev. John Harrell, Brother Folsom was notified the Lord had a work for him. He was placed on a circuit when only an exhorter and from that day to this he has been serving the church and his God in some capacity. He never united with the Conference but has always been ready to fill any work as a supply.
Brother Folsom preaches either in English or Choctaw. He interpreted for me as Presiding Elder for nine years, while I knew him intimately for two years preceding his connection as interpreter for me.
He is no doctrinal preacher, though he understands the doctrine of the church. Experimental and practical religion is his theme. Love to God and God’s love to man is his particular favorite subject. He does not want to know anything but religion. He wants to associate with religious people here and with the saints hereafter. While upon the broad prairie he would often exclaim, “Glory to God.” Association with him is a religious pleasure – his presence sheds a hallowed influence over a crowd. He has always been poor, so far as the world is concerned, often destitute of the necessities of life. He would refuse political office, seldom voted in elections but always prompt at religious meetings. He honored God by devoting his life to His service in prosperity or adversity. He talks about God, loves Him, His cause and people – would be willing to walk to the stake if called upon. He shouts God’s praise and is always ready to relate his experience. I do not remember that I have ever known him to fail, whether the opportunity was presented. The members of the General Conference at Memphis were electrified when Brother Folsom raised his hands and exclaimed, “I am a lost Indian saved by grace.” Humble, retiring and timid in many things, but bold and outspoken when the cause of God demands it.
The Lord has honored him. He has the presence of God always. He has been in the church councils from the quarterly to the General Conference. Bishops have desired him to look at the Presiding Eldership, but he has always declined. Said he was not qualified but would always help. He is loved by the church. He has been associated with the principal members of the church. He has rejoiced with the General Officers as well as with the humble Indian.
Having raised a large family of children, he has buried half of them, and rejoices that they left behind encouraging evidences of safety with God. A halo of Christian light is around him. As he grows older he cares less for this world and more for the future. This eulogy would appear to some as overdrawn, but I know the man, and he is an illustration of the text, “Them that honor me I will honor.”
He is a poor councilor in worldly matters – no politician at all. He is easily imposed upon by pretenders and hypocrites but in advice to the earnest seeker, in encouragement to the desponding Christian in conforming the hopes of those who are converted, he has few equals. When God calls him form this earth, there will be a place which will be hard to fill. He has seen by association in the ministry departure. He alone remains in the Choctaw District from the old class of preachers. He has interpreted for Harrell, Mitchell, McAlester and others who have crossed the flood. He unites two or three generations in the ministry and the personal reminiscences of his life are rich with a sanctified association.
Rev. E.R. Shapard, June 6, 1884
Note: Rev. Willis F. Folsom (1826-1897) was married to Winnie (1848-1885) who was a Chickasaw. They had many children: Arnold (1844-?), Issac (1847-May 1, 1884), George (1849-Jan. 1879/1889), Jinsie (1850-?), Rhoda Folsom Stephens (1851-April 5, 1878), Marian “Mary” (1853-?), James W. (1855-July 6, 1882), Serena H. Folsom Hickman (1858-June 2, 1887), Frank (1864-?) and Elias (1868-?). The Folsom family cemetery is located SW, NW, Section 20, Township 9, N, Range 27 E, about ¼- ½ mile east of historical marker honoring Revs. Folsom and Page on highway 112 south of Pocola. It is on the North side of Wells Creek and no roads lead to it.
437.
August 1884 (Our Brother in Red)
(Rev. E.R. Shapard)
Almost twelve years ago Brother Shapard came from the Tennessee Conference - was sent by Bishop McTyeire to take charge of the New Hope Seminary. Then this school was in a dilapidated and almost ruined condition. Some of our prominent men thought to break it up entirely and do without it. Then there was some troubled connected with it in regards to other matters. It troubled us to know what to do with this school. There was also prejudice and hard feelings against some of the former Superintendants, although all of them were men whom we believe to be good and upright Christian gentlemen, and they were against our church government. They did not like it. At this time Brother Shapard took charge of this school, and by his well-directed thoughts and management he saved it and removed the prejudices and hard feelings that once existed among our people. I am now glad to say that this school is in a prosperous condition, and has been for twelve years. Brother Shapard is a good financer. He saved several thousands of dollars for the Nation. He never ran the institution in debt, but always had some surplus money at the close of every session, which he took and repaired houses and built some additional rooms, etc. The Choctaws will never forget his earnest labors and the good he has accomplished in this Nation. He was also our Presiding Elder on the Choctaw District for 9 or 10 years, which appointment he filled to the satisfaction of all concerned. I never saw any fault in the man. Have traveled with him 10 years as an interpreter. Never met up with a purer man than he. Have watched him closely, and never could find any stain on his character as a man, and also as a preacher. He did all the work assigned him well. I can safely say to the Cherokees they have got a well tried Presiding Elder over them. Depend upon it, when you hear him preach you will learn something from him.
W.F. Folsom, District Interpreter, Pocola, C.N. July 15, 1884
(Good News from the Cherokee District)
The Lord blesses those who ask him for blessings. Since the fourth Sunday in June I have attended meetings as follows: Canadian Circuit, Choctaw District Conference, Webber’s Falls, Cherokee District Conference, Flint Circuit, Tahlequah Circuit at Eureka. At these meetings more than 100 persons have been happily converted. Shouts of joy are heard every day and night. Brothers Jones and Dobson are assisting Brother Butler during this week. The altar is crowded with penitents, while fifteen have already been converted. The anxiety which the people have to hear preaching, is remarkable. On Sunday morning they were gathered from every district in the Nation. From one to four hundred have been on the grounds since. Some moved upon the ground, camping in wagons, old houses, etc… determined to stay until their children are converted. Your brother,
E.R. Shapard, Eureka I.T.
(Folsom Chapel)
On the third Sabbath of June, Brother Shapard preached the funeral sermon of my departed son, Isaac, to about 300 people, and what might be expected with the close of the services there where shouts of hallelujahs in the great congregation. The people were glad to hear their once well-tried Presiding Elder preach. It was a source of great comfort to our anxious souls. Our District Conference was held at this place (Folsom Chapel) on July 3. Brother Gray was on hand and attended to the business of the conference admirably. Brother Shapard was with us part time and fed us with two of his sermons. It was indeed nitrifying to our spiritual cravings and appetites.
(Committee of Third Year)
The class of the third year, consisting of J.L. Keener, Lacey Hawkins, J.C. Powell, Thos. Little, and Geo. W. Atkins will meet the Committee of Examination the day before the Conference commences. We cannot hope to have time to examine classes after Conference is in session.
J.F. Thompson and E.R. Shapard, Committee of Third Year.
438.
August 14, 1884 (Indian Journal)
(Laying of the Corner Stone)
On Wednesday last the corner stone of Harrell Institute was laid with appropriate ceremonies. A large number of people were present and services commenced about 10:00 in the M.E. Church. Below we give the order of exercises as carried out: Opening Hymn – Read by Rev. J.N. Moore. Prayer – Rev. S.W. Derrick, of Okmulgee. Scripture Lesson – Read by W.L. Clark, of Eufaula. Articles of deposit received by W.N. Martin. Speeches – By Revs. E.R. Shapard, I.W. Cowart, T.F. Brewer and Joshua Ross. The Articles – a copy of the Nashville Christian Advocate, Our Brother in Red, Indian Journal, Cherokee Advocate, catalogue of Harrell Institute, contract between the trustees and S.S. Legate, name and amount of subscription to building fund, historical items relating to the school, centennial medal, autograph of Young Ewing and photograph of Mrs. G.W. Elliott, were then deposited and the corner stone lowered to its place. After the benediction by Rev. M.L. Butler the spectators dispersed, all with the best wishes for the long life and continued prosperity of Harrell Institute.
439.
September 1884 (Our Brother in Red)
(Cherokee District)
Our work in Indian country is becoming more important every year. From the time that our bishop in 1822 entered upon the field, the energies of the church has been bestowed here. Our church, with the Baptists, have been the pioneers in hunting up sinners in obscure places and instructing them in ways to heaven. Though we sometimes have disputes with our Baptist brethren on doctrines, we cannot claim much the advantage of them hunting for the lost sheep. Other denominations have worked around schools and villages and have sent the States flaming circulars, but these denominations have successently worked. These have not had large salaries and sometimes preachers had to withdraw from the work on account of want of support. They have steadily advanced.
The late Civil War disorganized the forces of all churches. Hardly had the smoke passed away from the battle fields before the few scattered preachers headed by Harrell and Ewing, resided over by Bishop Marvin, organized and went to work. Their numbers gradually swelled. The scattered sheep from other denominations Presbyterians, congrationalists, etc. were invited to our feast until they should procure shepherds of their own. Within the last year or two these denominations have been hunting for those sheep. And here and there they find them and propose to house them. We have done the best we could for them and they frequently have helped us very much. If we had not been here they might have gone entirely.
Our preachers have come up annually, made their reports, consulted with the bishop, have returned to renewed labors. Today there are a new class of laborers. Brother Ewing with failing health ceases to go in and out with that activity which characterized him a few years ago. Brother Walker finds it impossible to travel that district which was 700 miles in circumference. These two remain of the preachers before The War. To us younger ones is committed the responsibility of representing the church and pushing forward the cause. We are happy to be able to say, that right noblely do they meet.
Since The War, our numbers have more than doubled but we have handed many over to the denominations to which they formally belonged. The preachers within these bounds of these districts have worked well and God has crowned their labors with success. Some 400 persons have united with the church this years and still they come.
I wrote to you from Eureka, Tahlequah and Gipson Circuit. While in the midst of a revival 53 were received into the church there. A request, met to the preacher in charge, to give others the opportunity to join. The preacher and the people were happy. He told me he would wind up the year in debt. By close economy our preachers make it through, when the doctor’s bill, or something of that kind has to be paid, they fall behind a little. At Eureka I had two very severe chills. I thought that the Lord was about to call for me. The friends were very attentive. Missing my quarterly meeting on Spring Creek, I am at work again. I left brother Williams at Grand Rivers Circuit, Bryan’s Chapel with five penitents at the altar and an increasing interest among the people. Now at Vinita we are expecting a revival. So far this year the membership here have almost doubled. We expect more, maybe God will grant it. I go from here to Claremore Circuit, then to Russell Creek, then to Sallisaw which will wind up the years work.
Every collections; missions, church extensions, conference, claimants, and bishops is in excess of former years, while the preachers are receiving more from the people than formerly. Should the bishop see proper to place someone else on the Cherokee District, we can say to him that he will have a good set of helpers. They love God and his course and they love each other. God has sanctified the efforts of his servants and we trust that when the final day comes, although they have gone out weeping and poor this year, they may be enabled to bear sheaves to the garner from this year’s work.
ERS Vinita Aug 13, 1884
(Our Brother in Red)
The corner stone of the new building for the Harrell Institute was laid with appropriate ceremony August 6. A large crowd was present – E.R. Shapard was in attendance and took part in the ceremony.
(Our Brother in Red, ‘Choctaw District Conference’)
The 14th session of the district conference of the Cherokee district, Indian Mission Conference was July 3, 1884 at Folsom Chapel Skullyville Circuit. Brother E.R. Shapard and Austin were present with us most of the time and did some good and faithful preaching. Those to whom they had ministered for so long appreciated their visit very much and we hope they may be permitted to come often in the future.
J.T. Leard, secretary
440.
September 5, 1884 (Cherokee Advocate)
A list of letters remaining in the Post Office at Tahlequah Cherokee Nation, Ind. Ter., August 31st, 1884, if not delivered in 30 days will be sent to the Dead Letter Office, Washington D.C. …[letter for] Shapard, Rev. E.R.
441.
September 18, 1884 (Indian Journal)
Very interesting memorial services were held at the M.E. Church on Sunday last, conducted by Bishop Hargrove, of Nashville, Dr. Kelly, of St. Louis, and Rev. Shapard, in honor of the late Samuel Checote and Bishop Pierce, of Georgia. The church was appropriately decorated, and the services were listened to by a very large congregation with marked attention.
442.
September 18-21, 1884 (Minute Book of the IMC at OHS)
39th Annual Indian Missions Conference held at White Bead Hill September 18-21, 1884. E.R. Shapard elected Conference Recording Secretary and appointed Presiding Elder of the Cherokee District.
E.R. Shapard and L. Dobson were appointed as the Visiting Committee to the Harrell Institute.
Note: The Minute Book of the Indian Mission Conference for the years of 1882 – 1886 was destroyed by the fire at the Asbury Manuel Labor School on November 26, 1886, while in the possession of Rev. E.R. Shapard. Though the records were re-entered in a new Minute Book, it is only a partial recording of the actual events, lacking many details, including the daily proceedings and list of members present.
443.
September 26, 1884 (Cherokee Advocate)
A list of letters remaining in the Post Office at Tahlequah Cherokee Nation, Ind. Ter., August 31st, 1884, if not delivered in 30 days will be sent to the Dead Letter Office, Washington D.C. …[letter for] Shapard, Rev. E.R.
444.
October 1884 (Our Brother in Red)
The 39th session of the Indian Mission Conference was held near White Bead Hill, Paul’s Valley, Indian Territory from September 18-22, 1884. E.R. Shapard was elected Recording Secretary. E.R. Shapard appointed as P.E. of Cherokee District
Statistics for the Conference of 1884, reported membership: 1,796 whites, 5,279 Indians, 23 colored, 128 local preachers. 64 churches valued at $23,251; 10 parsonages valued at $1,650; 94 Sunday schools. 3,775 scholars. 504 infants baptized during the year and 638 adults.
The memorial services held in Muskogee Indian Territory September 14 in memory of our departed Bishop Pierce and Rev. Samuel Checote was very impressive and solemn. The church was appropriately draped. Back of and above the pulpit, under a wreath of black, were the initials G.F.P and S.C. The Rev. E.R. Shapard delivered an interesting and appropriate discourse upon the life and labors of Brother Checote, after which Bishop Hargrove held for an hour, spell-bound, the vast audience present, as he presented the life and character of our great and good senior Bishop. This double bereavement has given a tinge of sadness to our Indian work. But God will carry on the work, though he bury his workmen.
( From Flint Circuit)
Brother Brewer let me tell you the best thing you have heard lately…We have one church in this circuit with about 90 members. They have prayer meetings three times a week. One night not long ago Brother Shapard was with us. We had a congregation of about 100 persons. After preaching he began to invite penitents forward to the alter for prayers. There were only two that came forward. He began to exhort with all his might, begging more to come forward. Just as he was growing eloquent I interrupted him and informed him there was not another sinner in the house. Before meeting was over those two were converted. The whole congregation was happy and the Elder too. Just think of a whole congregation of Christians and not a sinner in it, and all these happy.
Now, about the Shapard Institute, the building committee are doing their best, but the work is moving slowly. Don’t think now we will get the house ready to occupy as soon as we thought we would a month ago – but the house will be finished this winter**.
Now I want to say something about our new Presiding Elder, Brother Shapard. I will say it in as few words as possible as he don’t like to be “bragged on.” He is loved here by everyone. They call him a revivalist, and so he is. I notice when one is converted through his influence he is converted all over. He has religion, holds fast to that which is good, is a light in the church. Not ashamed to speak and pray in public.
C.S. Jones August 28, 1884
** Note: The Shapard Institute may not have been constructed, as reports from February 8, 1894, on Flint Circuit remark that they (Rev. E.M. Leming) were still raising funds for the “house that was set afoot several years ago,” and that they would soon have “a house of their own to worship in”. This may be referring to the Shapard Institute proposed in 1884, however, the name of “Shapard Institute” was not used after 1884 in Our Brother in Red.
(Salisaw Circuit)
To-morrow we start to our Annual Conference, in company with Brothers Shapard, Atkins, Caldwell, and Sevier, to meet other brethren on the road. We expect a fine time on our trip, seeing each other again face to face and telling of sorrows and triumphs. While life of an itinerant preacher is a checkered one, nevertheless they are the most contented and happy men on earth, and our Annual Conference is looked for with eager expectation, from the fact we see each other again. Another feature is we love one another truly, which is right according to the divine teaching. I have not the time just now to write much, but in my next will try to do better and give particulars in full. Yours fraternally,
W.H Morehead
445.
October 9, 1884 (Indian Chieftain, newspaper)
(Church Prosperity)
Editors of the Chieftan, it may be gratifying to your readers to know of the workings of the church in the Indian Country. The increase in membership of the Methodist Episcopal Church, South during the Conference year just closed was three hundred within the bounds of the Cherokee Nation. In 1866, the scattered members of our church from the whole Indian Country, five Nations, were counted and the number was less than six hundred. In the same territory a few days ago we number seven thousand two-hundred. Then we had only one house that we could call our own, Sehon Chapel. Now we have sixty-four church houses valued at twenty-five thousand dollars and ten parsonages, the increase in other respects is also remarkable. While the country is advancing in civilization, wealth, refinement and almost every respect, which tends to elevate the church leads. Other churches have advanced but as there is laying on my table the minutes of the Conference of the Methodist Episcopal Church for the last forty years, I am constrained to present the above facts. Certainly the Lord is working wonderfully. Who will fail to do his part? Or who will desire the Lord to stay his hand? We now have a little upwards of two-thousand members in the limits of the Cherokee Nation. There will be more territory occupied, more preachers at work in the Nation – pray for greater success.
E.R. Shapard
446.
October 10, 1884 (Cherokee Advocate, newspaper)
To the Editor of the Cherokee Advocate:
It will no doubt rejoice your readers to know of the advance of the church. The increase in membership of the M.E. Church, South; in the limits of the Cherokee Nation during the conference year just closed was three hundred; within the Five Nations one thousand.
In 1866 the scattered members of the Methodist church in the five Nations, or such as could be collected, numbered less than six hundred. In the same Territory a few days ago we numbered seven thousand and two hundred. Two thousand in the Cherokee Nation.
In 1866 we had only one house that we could call our own (Sehon Chapel), we now have sixty-four Church Houses, valued at twenty-five thousand Dollars, besides ten parsonages, school-houses, etc., belonging to the church.
The increase in other respects is also remarkable. Fifteen years ago the whole amount of money collected for all church purposes by our church was less than five hundred dollars, now the total collections are between nine and ten thousand, and increasing rapidly every year. With this increase for a few years, we will be self-supporting throughout the whole country, and will also be enabled to help other lands.
While the country is advancing in wealth, civilization, education, and refinement and in almost every respect which tends to elevate, the church leads. I write the above while the minutes of annual conferences of the church for the last forty years are laying before me. Other churches have advanced. With Christian emulation we are stimulated to press forward. Certainly the Lord is in the work. His hand is not shortened. Who will fail to do his part? Or who will hinder another from the work?
E.R. Shapard
447.
November 6, 1884 (The Chieftain)
(Notes from Vinita, I.T.)
Quarterly Meeting. – Last Saturday and Sunday the Quarterly Meeting of this district was held in the Methodist Episcopal Church at this place. The Presiding Elder, Rev. E.R. Shapard, of Fort Smith, preached very acceptably to good congregations while here. Quite a number of local ministers and officiating members from various parts of the Nation were present. From all sides accounts of the work were most flattering.
448.
November 19, 1884 ? (newspaper clipping – no date or name)
…Dr. Kelly preached at the Harrell Chapel Methodist church in Fort Smith on Sunday morning but was taken back to the conference in the afternoon by Rev. E.R. Shapard, superintendent of the New Hope Seminary, Rev. T.M.C. Birmingham delivered the sermon that night in Fort Smith. Bishop Hargrove had visited the New Hope Seminary in Scullyville (Spiro) and came to Fort Smith on Nov. 17 and rested until going to the conference at Van Buren. The weather was cold and rainy when the conference adjourned, making it very unpleasant for the preachers to move. The changes were mostly by land and they did not meet in furnished parsonages then.
Note: The Arkansas Conference of 1884 met at Van Buren on Nov. 19 and was presided over by Bishop Hargrove. This seems to be the only time when these facts match Arkansas conferences, though it seems to be in error that ERS was listed as Superintendant of New Hope.
449.
December 1884 (Our Brother in Red)
ERS writes from Ft. Smith, Arkansas,“ Coming home in haste from Ft. Gibson, I found Mrs. S [Shapard] very sick with Malarial fever. She has now (Nov 28) been confined to her bed three weeks. I expect her to sit up to-morrow. Her recovery will be very slow.
450.
** Undated article “Thoughts While Lost” (by ERS found in Lizzie’s scrapbook)
On Saturday night a Methodist preacher received a telegram stating that his family were sick. Filling his appointment of Sunday morning, he has determined to ride night and day until he reaches the bedside of the sick, probably dying dear one.
The shortest road is fixed upon, the stops by night and day are in his mind. Hurrying through the valleys and prairies, night comes. The mountains are to be crossed – “Mack” is given the bridle. He proves unreliable. The preacher is conscious that he is out of his road – lost! Dark, no moon nor stars, but dense darkness! Out of the road, among the rocks and caverns, no moon nor stars to direct the course. Afraid to travel for fear of plunging from some bluff. Knowing that no house is near, he can only build a fire and remain for the night.
Upon the leaves the lost traveler tries to rest; Mack is tied to a tree; the fire is burning; the saddle and saddle-bags are placed under the head. The hours pass slowly by. Ten o’clock comes and the weary eyes are about to be closed in unconsciousness. The weary one, ready to dream of home, waiting sick ones, he is startled by the howl of a wolf close to his resting place. Unused to such sounds, he is thoroughly awake. Thoughts like these rise: Are the wolves dangerous? Not much, unless there be a hungry pack. Should they rush upon him...
Setting a fire to the leaves, and stirring up his own fire, the howling is soon hushed, and the threatening animal retires.
Resting again upon his blanket, the eyelids begin to grow heavy, when the dripping rain begins to warn him that sleep must be given up. Standing up with a defective oil cloth over him, he keeps partially protected.
The hours are very slow in passing by. Day should begin to break at 6 o’clock. The watch is drawn from the pocket frequently. The hour has come. The breaking day delays its coming. Never did he doubt the coming of the day, but this thought, “How miserable would I be if I knew that the day would never break;” even here on terra firma, happy persons within a few miles of me, lost; how miserable, if day should never break.” No suffering, no stings of conscience, at peace with God, but lost.
How must it be with that soul, with weeping and gnashing of teeth, a burning conscience, surrounded by howling demons, in outer and eternal darkness!
I have wandered over the prairie and found pleasure in viewing the scenery alone, but the objects seen kept me company. Two nights before my interpreter (a friend) and I were lost, but we were company for each other. Here I, alone in dense darkness, the lonely howl of the wolf to break the monotony, I must say I felt lonesome.
How changed to-day! With wife and children; the sick one recovered; around the cheerful fire burning before us, the bright sun shining through the window. No howling wolf is here, no beating rain, no dense darkness – but a cheerful, happy home. I don’t want to be lost any more.
451.
February 5, 1885 (Indian Chieftain, newspaper)
Methodist Matters – E.R. Shapard of Fort Smith, Presiding Elder of this Conference, was in the city (Vinita) during the latter part of last week. He preached a sermon in the Methodist church last Thursday night and on Saturday held Quarterly Meeting in the Cornatzer neighborhood, some 12 miles below here. Steps were taken while the gentleman was here to secure another preacher for the Vinita charge in case Rev. Dobson cannot return.
452.
April 1885 (Our Brother in Red)
Rev. E.R. Shapard recently visited Muskogee and the Harrell Institute
(Note: Many reports that this was an especially cold winter.)
453.
April 24, 1885 Vinita (letter to Jennie Shapard)
Dearest, I have received two letters from you since I wrote last. I was water-bound for four days, left my horse, came across on the R.R. bridge. Walked four miles. I cannot get my horse until next week. I will borrow a horse here in the morning to go to my appointment. Return on Monday. Then leave here on Wednesday or Thursday of the next week for my next appointment. If anything should make it necessary for you to telegraph to me, any communication before next Thursday, care W.C. Patton and Co. should reach me. Any letter that you start by Tuesday will reach me at Vinita. Then I will go immediately to Prairie City, and remain for near a week.
I am sorry that you have the children to manage by yourself. I hope that you will get all the assistance that you can, or at least all the council that you can. I believe that the main idea is keep the measles out, until it dries up, being certain to keep them from taking cold.
This country has been covered with water. Along the creeks for half a mile on each side there has been a solid sheet of water. Cabin Creek, south of here, was up to the R.R. bridge. There has been only one train of cars here for three days, and the cars will not be in running order through and through for several days yet. The train which came in yesterday evening brought your letter. I am enjoying good health. Have plenty to eat, but really I feel bad to know that I am doing almost nothing while you are worrying over measles and the children. With your new renters it would be well to watch the point of keeping the rent paid up in advance.
I have been away from home for four weeks and have near six weeks before me. This will be the longest trip that I have ever made. If everything is favorable next trip I will have you come to Vinita and stay two or three weeks. Bro. McCrarey will be keeping house then and will have room for us. That will be the last of July and first of August. I know not how to advise you with the children. I suppose that the doctor gives to you full council. I hope that you will keep me informed of how they are getting along.
Love and kisses for the family, Your Husband, ER Shapard
454.
May 1885 (Our Brother in Red)
(Cherokee District, Indian Mission Conference)
The Cherokee District Conference will be held in Fort Gibson June 25-28. A full and prompt attendance is greatly desired.
E.R. Shapard, P.E.
455.
June 1885 (Our Brother in Red, ‘Cherokee District’)
The third round of quarterly meetings has nearly passed and it may interest you to hear from us. Ft. Gipson Circuit and Grand River and Claremore Circuit were visited without much more than regular conference business. The preachers, Brothers Williams and Jones, are living in hopes of better times. There have been some additions to the membership, and a bright prospect of continued increase. On Caney Circuit, I found Brother Murphy in favor with the people, though sickness and high water have prevented his filling every appointment, he still reported considerable increase. During the quarterly meeting we had three conversions and the church was left in good working order. At Vinita the church was alive under the ministry of Brother J.W. McCrarey, lately transferred from the Florida Conference. The grounds for encouragement are large good congregations of preaching and prayer meetings as well as a full and interesting Sabbath school. The members are looking after the comfort of the preacher as well as laying plans for the future of the church. Parsonages for the preacher in charge as well as well as for their Presiding Elder are discussed and determined upon. A bright future is before the church at this place. At Cary’s Ferry Circuit we had a pleasant and profitable quarterly meeting with considerable religious interest. Threatening weather and the necessity for the farmers to labor on their farms prevented a continuance beyond Sunday night. Neosho Circuit is new, though we had hopes for it. Brother Coward is attentive to the interest of the church. Spanavaugh Circuit under Brother Elam is being organized. Brother Sevier (interpreter), Brother Hawkins and I remained until Wednesday morning. Brother Elam was to continue with six or eight penitents at the altar, already there had been two or three conversions. Across Spavenaugh Hills by a trail way through deep creeks and rough canyons, three preachers wended their way and at night were welcomed by the Cherokee Orphan Asylum by ‘Uncle Joe’. They met and talked to 160 orphan children and remained for two days. The interest of the Cherokee people and their orphan children far exceeds that of any other people. There may be few other people who have a larger proportion of orphans under public care than do the Cherokee. Brother Thompson fill the place of a father to them all. By his assistance they are alive to the interests committed to them. Brother Thompson always does well in whatever position he may fill. That of Senior Editor may be an exception, for I believe that he throughs all work on the junior.
From there we proceeded to Spring Creek. We had a profitable time with the Cherokee-speaking congregation. A large crowd was in the woods. Brother Sevier carries through the Cherokee language the spirit of the preacher. Several united with the church, eight infants were baptized, and a serious impression was left upon the minds and hearts of the people.
I am now at Tahlequah and unable to preach because of horseness. A fine meeting is in progress. Up to date there have been five or six happy conversions. The alter is crowded with penitents and the interest is increasing. The quarterly conference will meet next Saturday. Next week I go to Flint, I hear good reports of Brother Austin work there, and expect to have a fine report at meeting. In summing up we are encouraged by the prospects of the spiritual state of the church. We expect a considerable increase before the year closes. In financial matters we are crushed, the people seem to be willing to contribute, but the depression in everything is alarming. About twenty percent of the cattle have died and the living ones cannot be sold for money. If a preacher’s faithfulness is to be measured by the amount of his collections, the preachers here, one and all, will be a failure this year. For 8 weeks I have been absent from home. Two weeks more will place me among the loved ones around my own hearthstone, while the preachers on this district are faithfully and earnestly at work.
ERS May 20, 1885
(Letter from Rev. John Sevier)
Dear Brother Brewer: - I have just returned from the Cherokee District. We had good meetings in many places. On Brother Elam’s work we began on Saturday before the second Sabbath in May. We left on Wednesday, and the meeting was yet going on. There were three conversions. The last night we were there was about twenty or twenty-five mourners. We went then to Spring Creek appointment. Coming over Spavanaugh Mountain, Brother Shapard thought we were outside the world. We went a little piece and found a house. He asked me if I thought these people had ever heard that John Ross** was dead. I told him I expected they had, but I didn’t expect they ever saw a white preacher there before. We went to the Asylum, and preached several nights. Then we came to Spring Creek Circuit. We had nearly all full-bloods. We had a large congregation. We baptized several children, and three joined the church.
John Sevier
**Note: John Ross was the Principal Chief of the Cherokee Nation from 1828-1866. He was considered the “Moses” of his people, as he led them through the exodus from their ancestral lands into Indian Territory during the Trail of Tears and through the turmoil of the Civil War.
456.
June 4, 1885 (Report of the Committee on Indian Affairs, United States Senate On the Conditions of the Indians In the Indian Territory, and Other Reservations, Etc. , Part Two; 1886)
Testimony of Rev. E. R. Shephard.
FORT SMITH, ARK., June 4, 1885.
Rev. E. R. SHEPHARD sworn and examined.
By the CHAIRMAN:
Question. What is your full name?—Answer. E. R. Shephard.
Q. What is your occupation ?—A. I am a clergyman.
Q. Of what denomination ?—A. Of the Methodist Church South.
Q. Where do you reside?—A. Here at Fort Smith.
Q. What is your held of labor ?—A. I am presiding elder, and have the supervision of the Methodist churches in the Cherokee Nation.
Q. How many members have you ?—A. We have 2,000 members.
Q. Divided among how many churches ?—A. I can't give the number of churches. We have thirteen different circuits, with a preacher on each circuit, and I visit them once in three months.
Q. How long have you been in that service ?—A. I have been in the Cherokee Nation two years; in the Choctaw Nation eleven years.
Q. How many churches have you in the Choctaw Nation ?—A. I could not give you that.
Q. Is the Methodist Church as strong there as in the Cherokee Nation ?—A. Yes, sir.
Q. Are they Cherokees mostly ?—A. The large majority are Cherokees by blood—three fourths of them.
Q. Are the full-bloods also members of your churches?—A. A good many are.
Q. Are they as much inclined as the half-breeds and mixed-bloods to become members of the church?—A. Yes, sir.
Q. Are they church members in good standing ?—A. We have to deal with them with a good deal of leniency.
Q. Are the Cherokees generally a religious people I—A. I think they are inclined to religious sentiments and influences.
Q. Have they some idea generally of the existence of a single God?— A. Yes, sir.
Q. What attributes does he ascribe to his Deity ?—A. The same as the white people.
Q. Do they maintain these churches?—A. In part, and the denomination besides support them.
Q. Are these churches on the increase?—A. Yes, sir; the churches and membership are increasing.
Q. Have you some native preachers ?—A. Yes, sir.
Q. Do they make good preachers I—A. Some do and some don't.
Q. Do they try to come up to the standard ?—A. Yes, sir.
Q. They are sincere ?—A. Yes, sir.
Q. Are the church members, as a general thing, sincere?—A. Yes,
Q. The Baptists among the Cherokees are about the same in number as the Methodists?—A. Yes, sir; and their religious system is about the same. They have in the nation a mission school, and they have a school near Muskogee that is not organized yet.
Q. Are there any other religious denominations that are doing any work among those people?—A. The Presbyterians and Congregationalists; but they don't number as many as the Baptists and Methodists.
Q. Do you have any educational work to do there ?—A. We have in the Choctaw Nation charge of one school under contract with the nation, that is one of the higher schools, and in the Seminole and Creek nations we have contracts also.
Q. The Choctaw Nation gives a certain sum of money to carry on its schools ?—A. Yes, sir; they give the church a certain amount of money. I was superintendent of that school for eleven years.
Q. How is it today as compared with what it was eleven years ago?— A. The standard has increased. Eleven years ago we had to take children who had not had religious instruction at home, as they have now.
Q. Do the Choctaws compel their children to go to school ?—A. Yes, sir.
Q. The Cherokees do also ?—A. No, sir.
Q. Did they not pass a law about two years ago ?—A. Not that I know of; they may have.
Q. Their chief seems to think so?—A. I suppose he is better authority than I am.
Q. But he said it was not put in force because it had the effect to make every one look out for his children. Who determines what pupils may attend the school you were superintendent of for eleven years?—A. They have a school board, selected by the council.
Q. How does the board select the pupils ?—A. They select from the neighborhood schools; those who have 57 graded record.
Q. Do they do it pretty fairly ?—A. I have often thought they did not; it was my business, however, to receive them. Many of them thought they selected favorites.
Q. Is that an evil that is very great there or only small?—A. It does not amount to much.
Q. It is the infirmity of our natures which is found there as well as elsewhere ?—A. Yes, sir.
Q. How do the Choctaws treat the freedmen?—A. There were never any freedmen in my school.
Q. Were there any in others ?—A. I don't know.
Q. Did you ever go to any of the other schools ?—A. No, sir.
Q. Did you ever see the child of a freedman there in any school ?—A. Only in the colored schools.
Q. Who supports the colored schools ?—A. I don't know. I can't say.
Q. Do you know anything about the Chickasaws ?—A. No, sir.
Q. Do you know anything about $10,000 being taken out of the funds of those two nations, and being devoted to schools for colored people, during the last two years?—A. There has been some stir among those nations during the last two years about the freedmen. Two years ago the Choctaws made some start as to the adoption of them as citizens.
Q. Do you know what they did ?—A. I have understood they have adopted them, but you Senators know more about that than I do.
Q. I am here to find out that.—A. I have not been among the Choctaws lately.
Q. How do the Cherokees treat their freedmen ?—A. I preach to them frequently.
Q. I did not inquire how true you were to your profession, but how do the Cherokees treat their freedmen ?—A. They are treated kindly.
Q. Who pays for their schools ?—A. I don't know that.
Q. Do they have the same rights as a Cherokee?—A. My understanding is that they have all the rights—that is, the citizen freedmen.
Q. Those made freedmen by the treaty?—A. Yes, sir.
Q. They have all the rights guaranteed by the treaty ?—A. Yes, sir.
Q. But what do they have in practice?—A. I know nothing to the contrary. I see they occupy land and have cattle.
Q. Do they vote?—A. Yes, sir.
Q. There is no trouble about their voting ?—A. No, sir.
Q. Is there any trouble about their getting into the high schools ?— A. I never met one in their high schools; I don't know what the law is in regard to that.
Q. Can you state whether the religious work in the Five Nations is encouraging or not?—A. I think it is.
Q. Do you think the Five Nations are becoming better from year to year, and observing the laws of society?—A. Yes, sir.
Q. They are improving?—A. Yes, sir.
Q. How is it? Is peace as well observed among them, individually, socially, privately, and publicly, as among good people of the States?— A. Among the good people, you might say it is.
Q. Is law and order regarded generally there ?—A. Yes, sir; there are, of course, violations of the law.
Q. Are men substantially safe in life and property there?—A. I always consider myself as safe there as anywhere. Nobody would harm you there.
Q. But people who are not entitled to that regard you are, how do they get along ?—A. There are many murders there, as in other places.
Q. Is life as secure there as in the States?—A. When the punish merit depended upon their own courts, I suppose not.
Q. I mean in the existing state of society ?—A. No. sir ; it is not.
Q. In that respect are they growing better or worse ? Is their regard for law and judicial proceedings increasing!—A. Yes, sir.
Q. Do you hear them say anything about their courts?—A. There is a great respect for the laws as enforced by the United States Government. They have a wholesome fear of the administration of law by the United States; they fear the court here, and the marshals.
Q. Do they say anything about becoming a part of the United States ?—A. It is frequently mentioned among them.
Q. What is their feeling or opinion?—A. They are cautious in the expression of their opinion.
Q. Why are they so cautious about expressing their opinion ?—A. I think if a man should express himself in opposition to the general sentiment of the people, he might be discountenanced. The ruling sentiment is against becoming a part of the United States.
Q. Is the real sentiment more favorable to the United States than that of the ruling element ?—A. I think so; but they are afraid.
Q. What are they afraid of?—A. They are afraid they would not receive their rights, or what was due them; they are afraid they would lose the title to their property.
Q. And their funds?—A. I don't know about that.
Q. There is an apprehension among the people outside of the ruling element that they will lose their lands?—A. Yes, sir; many of them with whom I have conversed would not object to becoming more intimately connected with the United States were it not for the fear that they would lose their possessions.
Q. Do the ruling class impress that idea upon the people generally, that they are in danger of losing their property?—A. What I meant by the ruling class are not those in office at present, but the leaders generally.
Q. They fear that ?—A. Yes, sir; whether they fear it or not they hold out that idea.
Q. What is the influence of the Federal court here over that country ? —A. I think the people could hardly get a long without it.
Q. What would be the effect of weakening its power over those people ?—A. It would be injurious.
Q. In what way ? — A. It would render the security for life and property less than it is now.
Q. Is the example of the enforcement of law here beneficial to them in the enforcement of law in their local courts?—A. That question has never come into my mind; but this court prevents a great deal of crime there; they have an idea that punishment is certain when necessary.
Q. What is your idea as to the practicability of establishing a court in the nation ?—A. I don't think it would be attended to as well as preach here.
Q. Why?—A. On account of jurors.
Q. The surrounding influences would affect the jurors ?—A. Yes, sir; but I don't pay much attention to court business; my business is preaching.
Q. What would be the effect of holding a term of this court at Tahlequah ?—A. I don't know where the jurors would "come from.
Q. You think there would be some difficulty in carrying out the machinery of the court ?—A. Yes, sir.
Q. You don't think the Cherokees could furnish the jurors?—A. Not the number required.
Q. Is there any other difficulty ?—A. That would be the greatest difficulty.
Q. Could not the two thousand Methodists furnish jurors enough ?— A. My understanding is that an Indian would not be a competent juror in a United States Court.
Q. You don't think jurors could be obtained for a court in the Territory?—A. Not taking non-citizens as jurors, or citizens of the United States.
Q. Do you think that without regard to the question of citizenship the proper jurors could be obtained from the body of the people ?—A. If those jurors could be relieved from intimidations there might.
Q. You think there might be difficulty in that regard—they would be laboring under restraint or fear?—A. Yes, sir.
Q. Is there any other objection that you see to it ?—A. I have not studied that. I can't suggest any other.
457.
September 6, 1885 (from the diary of Rev. Willis F. Folsom at OHS)
Brother Shapard preached my wife’s funeral sermon this day [at Folsom Chapel].
Note: Willis F. Folsom’s wife was named Sum E Cha Che and was known as “Winnie.”
458.
September 17-20, 1885 (Minute Book of IMC at OHS)
40th Annual Indian Missions Conference held at the Pierce Memorial Chapel (Oak Lodge Church) in Skullyville on September 17-20, 1885. ER Shapard elected Conference Recording Secretary and appointed Presiding Elder of the Cherokee District.
An election was held for delegates to attend the General Conference held in Richmond, Virginia in 1886. T.F. Brewer was elected Clerical Delegate and E.R. Shapard was his alternate. G.B. Hester was elected as the Lay Delegate with W.F. Folsom as his alternate.
E.R. Shapard and J. Keener were elected as the Visiting Committee to the Asbury Manuel Labor School.
Note: The Minute Book of the Indian Mission Conference for the years of 1882 – 1886 was destroyed by the fire at the Asbury Manuel Labor School on November 26, 1886, while in the possession of Rev. E.R. Shapard. Though the records were re-entered in a new Minute Book, it is only a partial recording of the actual events, lacking many details, including the daily proceedings and list of members present.
459.
September 26, 1885 (ERS Journal)
ERS preached John 1:12-13 at Lavaca (?)
460.
October 1885 (Our Brother in Red)
40th Annual Indian Missions Conference at Pierce Memorial Chapel near Skullyville, September 17, 1885. E.R. Shapard elected Recording Secretary. E.R. Shapard appointed as Presiding Elder of Cherokee District.
T.F. Brewer, clerical, and G.B. Hester, lay delegates, were elected to the General Conference which is to meet in Richmond, Va., next May. E.R. Shapard, clerical, and W.F. Folsom, lay members, were elected alternates.
Statistics of the 1885 Conference reported membership: 112 local preachers, 2,434 whites, 4,850 Indians, 23 colored. During the year there were 504 infants baptized and 566 adults baptized. 87 Sunday schools; 393 teachers; 3,354 scholars.
461.
October 15, 1885 (ERS Journal)
ERS preached Rom. 14:17 at New Hope
462.
October 17, 1885 (ERS Journal)
ERS preached Job 19:25 and Rev. 2:7 at Crittenden’s
463.
October 18, 1885 (ERS Journal)
ERS preached Eccl. 7:29 at Crittenden’s
464.
October 19, 1885 (ERS Journal)
ERS preached 1 John 2:15 at Tahlequah
465.
October 20, 1885 (ERS Journal)
ERS preached Rom 1:16 at Tahlequah
466.
October 22, 1885 (ERS Journal)
ERS preached Heb. 12:1 at Tahlequah
467.
October 23, 1885 (ERS Journal)
ERS preached Rm. 14:17 at Garfield
468.
October 25, 1885 (ERS Journal)
ERS preached Luke 16:21 at Bethel and James 1:12 at Muskogee
469.
October 26, 1885 (ERS Journal)
ERS preached Matt. 5:3 and Phil. 3:8 at Muskogee
470.
October 29, 1885 (ERS Journal)
ERS preached Rom. 12:1 at Choteau
471.
October 30, 1885 (ERS Journal)
ERS preached John 1:12 at Choteau
472.
October 31, 1885 (ERS Journal)
ERS preached Rev. 2:11 at Choteau
473.
November 1885 (Our Brother in Red)
ERS assisted at a revival at Muskogee Station.
474.
November 1, 1885 (ERS Journal)
ERS preached 1 John 2:15 and Rom. 1:16 at Choteau
475.
November 2, 1885 (ERS Journal)
ERS preached Matt. 7:7 at Choteau
476.
November 3, 1885 (ERS Journal)
ERS preached Matt. 7:17 at Choteau
477.
November 4, 1885 (ERS Journal)
ERS preached 2 Cor. 6:2 at Choteau
478.
November 7, 1885 (ERS Journal)
ERS preached Psalm 37:3 and Matt. 7:13-14 at Coody’s Bluff
479.
November 8, 1885 (ERS Journal)
ERS preached Rom. 8:1 and Phil 3:8 at Coody’s Bluff
480.
November 9, 1885 (ERS Journal)
ERS preached Heb. 12:1-2 at Coody’s Bluff
481.
November 10, 1885 (ERS Journal)
ERS preached Rom. 14:17 at Coody’s Bluff
482.
November 12, 1885 (ERS Journal)
ERS preached Matt. 1:23 at Double Mound
483.
November 13, 1885 (ERS Journal)
ERS preached James 1:12 at Double Mound
484.
November 14, 1885 (ERS Journal)
ERS preached Eccl. 7:29 and Rom 14:17 at Double Mound
485.
November 15, 1885 (ERS Journal)
ERS preached Rom. 1:16 and Matt 11:28 at Double Mound
486.
November 16, 1885 (ERS Journal)
ERS preached Matt. 5:3-8 at Double Mound
487.
November 17, 1885 (ERS Journal)
ERS preached Matt. 7:7 at Double Mound
488.
November 19, 1885 (ERS Journal)
ERS preached Acts 10:34-35 at Coody’s Bluff
489.
November 21, 1885 (ERS Journal)
ERS preached Eccl. 11:1 and Cor. 4:6 at Vinita
490.
November 22, 1885 (ERS Journal)
ERS preached Acts 10:34-35 and Rom 14:17 at Vinita
491.
November 26, 1885 (ERS Journal)
ERS preached John 5:39 at Pleasant Hill
492.
November 27, 1885 (ERS Journal)
ERS preached Psalms 37:3 at Duncans
493.
November 28, 1885 (ERS Journal)
ERS preached Matt. 1:23 at Duncans
494.
November 29, 1885 (ERS Journal)
ERS preached Heb. 12:1 and Rom. 8:1 at Duncans
495.
November 30, 1885 (ERS Journal)
ERS preached Psalms 1 at Orphan Asylum
496.
December 1885 (Our Brother in Red, ‘Cherokee District’)
The two weeks succeeding the Conference were spent by the writer transcribing the proceedings of the Conference and finishing reports etc., to headquarters, etc. In company with the large Presiding Elder of the Indian Mission Conference, a Sabbath was spent among the kind people of Oak Bower in the Fort Smith Circuit. This was the second Sabbath in thirteen years that the writer has spent on a special visit. At home, he had been several Sabbaths and with relatives in other states he had been a few times. All the balance has been spent in the Indian country at work. You know that I enjoy the company of Reverends Butte, Nailor, Wyatt, and the lay brethren. The third Sunday in October, I commenced the first round on Cherokee district. At Tahlequah, I found the people devising liberal things for their pastor. A parsonage was ready for him to move into. Two or three days were spent in preaching and visiting. I look forward to a good report from Brother Butler. Brother Yarbrough has been well received by Fort Gipson Circuit. The zeal of this Brother and his winning ways will no doubt draw the crowds to his ministry. My visit to your charge has been noticed, may God continue to prosper you and bless the children of your charge. On Grand River Circuit the people have been aroused to the importance of the occasion and opportunities. Brother Jones leads them and many have been converted and added to the church since conference. A parsonage is purchased, more liberal assessments for the preacher and a large attendance at public worship. Coody’s Bluff Circuit promises to be built up under Brother Shannon. Caney Circuit, an extensive field, is occupied by Brother Murphy assisted by some noble local preachers. We had a protracted quarterly conference and wound up the conference business with shouts and rejoicing something new. The Vinita people love Brother McCrary and he loves them. Both are worthy of this mutual affection. Vinita, the gateway, of the Indian country, should be thoroughly a representative town. The energies and the active interests of the church should be concentrated here. I am now entering Brother Byrd’s work. As you called for matter, I write before I see him or his people. Summery, I see more religious interest than usual all over the district. The preachers have entered their work with energy. The members are making greater efforts to sustain their preachers. You will no doubt hear from a number of them. Financially the Cherokee part of the conference is depressed. As there is no remunerative price for cattle the country has no source of income. We can get bread, meat and other provisions, but money is scarce. Every preacher is enjoying good health. My own heath is never better. We are rejoiced to hear of the success of the Harrell Institute. May its future be in proportion to the interest of the church and success will crown it.
ERS
497.
December 2, 1885 (ERS Journal)
ERS preached Rom. 8:1 at Tahlequah
498.
December 5, 1885 (ERS Journal)
ERS preached John 2:24 at Prairie Grove
499.
December 6, 1885 (ERS Journal)
ERS preached Psalms 37:3 at Prairie Grove
500.
January 1886 (Our Brother in Red)
Letter by Ruthven (ERS) titled “Race Between a Bishop and a Cowboy”
Men are grown up children. Preachers are men generally quiet, earnest, and respectful to those in authority. There are times when the priest’s robes may be laid aside and all become children, delighting in amusement and enjoying a spirited emulation. Just less than 10 years ago, on the Western prairie, a crowd of preachers (a Bishop, two Presiding Elders, General Conference Officer, Editor, et al.) was met by a Western means of conveyance – two horse wagons – piloted by Western boys who would enjoy fun anywhere. Two days had passed, the Bishop and Elders had been delayed in the start but driving good horses – and urgent business demanded that they should pass the train. The horses were pulled to one side and they passed the wagons except the front one. The driver, a real cowboy, did not want to be headed even by a Bishop and Elder. The sleepy mules showed renewed life under the lash. For several hundreds of yards side by side the Elders and the cowboy’s teams were in full trot, the Elders team trying to turn in, in front. I was in the crowd that day and hurrahed just as I used to do when we boys were at play. I forgot whether my new hat was swung around my head or not. At the end of the prairie, the cowboy reigned up and let the officials pass. In dust, thick dust we passed on and the conference grounds were reached. All became men there, passing the cowboy was a thing of the past. P.S. The 4 a.m. morning signal for the preachers to wake up was a volley from the cowboy’s six-shooter!
Ruthven [E.R. Shapard]
(‘Cherokee District’)
In my last I informed you that I had just entered Brother Byrd’s work, Carey’s Ferry Circuit. Brother Byrd is well received by his people. He enters upon the third year with bright prospects. We expect the circuit to soon take rank among the first in the Conference. From there by a circuitous route, I came to Flint Circuit. Our beloved Brother Austin enters upon his work here on Flint. The members love him and I think that they will minister to his physical wants, for he looks after the spiritual. For seven years, he and I had been on the same district. The great objection that I can urge against him is he keeps too much noise while asleep. In my humble opinion, this is the important year of our church. He who suffers this year to pass without great improvement has lost the opportune year. Many will come into the church, and press upon them the necessity of work and self support. Our members are spiritual, they can remain so by working in the cause. In looking around we see uncultivated fields that we ought to occupy. With our own boarders we could occupy more ground. Several sections are entirely uncultivated. Besides this a number of bordering tribes can now be reached by us. The Osage have never been cared for by us since they settled in their present boundaries. Other smaller tribes are beyond the Osage. While scattered over the country, bordering other districts, are fields which we have not improved. Mr. Editor, can you not reach the ears of the church in appeals for these, suppose you try it. Now I am now with my family after an absence of 8 weeks. I hope to spend Christmas here. Then during January and February I will be out again. I sometimes wish for a railroad running to my door so that I might be at home oftener, though God protects them and ministers unto them.
ERS Dec 24, 1885
(Letter from Missouri)
…I see that all the Indian Mission brethren are doing well. I am glad to see it, for I love all the preachers as my brothers. I would like so much to see them all. I am glad to hear of Brother Shapard’s improved health…
501.
January 8, 1886 (Annual Report of the Board of Missions of the Methodist Episcopal Church South)
E.R. Shapard, P.E. sent in to the Board of Missions - $33.75.
502.
January 16, 1886 (ERS Journal)
ERS preached Rom. 8:28 and Matt. 5:14 at Tahlequah
503.
January 17, 1886 (ERS Journal)
ERS preached Matt. 3:2 and 2 Cor. 12:9 at Tahlequah
504.
January 18, 1886 (ERS Journal)
ERS preached Matt. 16:24 at Tahlequah
505.
January 20, 1886 (ERS Journal)
ERS preached James 1:12 at Tahlequah
506.
January 24, 1886 (ERS Journal)
ERS preached Matt. 3:2 at Turks and Matt. 16:24 at Asylum
507.
January 31, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 at West Point
508.
February 14, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 at Coody’s Bluff
509.
February 17, 1886 (ERS Journal)
ERS preached Matt. 3:2 at Vinita
510.
February 18, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 at Vinita
511.
February 20, 1886 (ERS Journal)
ERS preached 1 Peter 1:7 and Luke 12:8-9 at Ballard’s
512.
February 21, 1886 (ERS Journal)
ERS preached Matt 16:18 and Matt. 3:2 at Ballard’s
513.
February 22, 1886 (ERS Journal)
ERS preached Matt. 16:24 at Ballard’s
514.
February 27, 1886 (ERS Journal)
ERS preached Luke 12:8-9 at Stairs
515.
February 28, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 at Stairs and Matt. 3:2 at Evansville, Ark.
516.
April 1886 (Our Brother in Red)
ERS visited Harrell Institute in Muskogee
517.
April 1, 1886 (ERS Journal)
ERS preached Eph. 4:14 at New Hope
518.
April 4, 1886 (ERS Journal)
ERS preached John 4:24 at Sehon Chapel and Acts 15:10 at Tahlequah
519.
April 5, 1886 (ERS Journal)
ERS preached Eph. 4:14 at Tahlequah
520.
April 7, 1886 (ERS Journal)
ERS preached John 2:23-24 at Ft. Gibson
521.
April 9, 1886 (ERS Journal)
ERS preached Eph. 4:7 at Ft. Gibson
522.
April 10, 1886 (ERS Journal)
ERS preached Luke 12:8-10 at Ft. Gibson
523.
April 11, 1886 (ERS Journal)
ERS preached Matt. 16:24 and Matt. 3:2 at Ft. Gibson
524.
April 17, 1886 (ERS Journal)
ERS preached Psalms 1 at Asylum
525.
April 18, 1886 (ERS Journal)
ERS preached John 3:16-17 and Matt. 3:2 at Turks
526.
April 19, 1886 (ERS Journal)
ERS preached Psalms 37:7 at Asylum
527.
April 25, 1886 (ERS Journal)
ERS preached John 4:24 at Choteau
528.
April 28, 1886 (ERS Journal)
ERS preached Luke 19:24 at Double Mound
529.
April 29, 1886 (ERS Journal)
ERS preached John 4:34 at Double Mound
530.
April 30, 1886 (ERS Journal)
ERS preached Matt. 3:2 at Brushy Creek
531.
May 1886 (Our Brother in Red, ‘Cherokee District Conference’)
The Cherokee District Conference met at Chouteau, Cherokee Nation, Indian Territory April 22, 1886. All the traveling preachers were there except for Brother Byrd. Our humble Presiding Elder, E.R. Shapard ruled with diligence. The brethren all came up to conference worn and dusty, like faithful soldiers of the cross. Some have had a hard struggle to get through the long cold winter, yet everyone, to a man, came out bearing the flag of victory…
Brother Shapard of course filled the pulpit on Sabbath to the satisfaction of all.
C.S. Jones, Secretary
532.
May 1, 1886 (ERS Journal)
ERS preached Gal. 6:14 at Brushy Creek
533.
May 2, 1886 (ERS Journal)
ERS preached Psalms 1:1-6 and Matt. 16:24 at Brushy Creek
534.
May 3, 1886 (ERS Journal)
ERS preached 2 Chron. 11:16 at Pleasant Grove
535.
May 4, 1886 (ERS Journal)
ERS preached 2 Timothy 1:7 at Pleasant Grove
536.
May 8, 1886 (ERS Journal)
ERS preached Matt 3:2 at Martin’s
537.
May 9, 1886 (ERS Journal)
ERS preached Job 19:25-27 and John 4:34 at Martin’s
538.
May 11, 1886 (ERS Journal)
ERS preached 2 Timothy 1:7 at Vinita
539.
May 13, 1886 (ERS Journal)
ERS preached John 4:34 at Vinita
540.
May 15, 1886 (ERS Journal)
ERS preached Psalms 37:3 and Matt. 5:16 at Buffington
541.
May 16, 1886 (ERS Journal)
ERS preached Rom. 2:29 and John 1:12 at Buffington
542.
May 17, 1886 (ERS Journal)
ERS preached Matt. 3:2 at Buffington
543.
May 19, 1886 (ERS Journal)
ERS preached 1 John 3:8 at Vinita
544.
May 20, 1886 (The Chieftain)
(Notes from Vinita, I.T.)
Elder Shapard, has been spending a week in our neighborhood in his official capacity, as presiding elder.
545.
May 20, 1886 (ERS Journal)
ERS preached James 4:3 at Rodger’s School House
546.
May 22, 1886 (ERS Journal)
ERS preached 2 Timothy 1:7 at Rodger’s School House
547.
May 23, 1886 (ERS Journal)
ERS preached 2 Timothy 3:16-17 and Matt. 16:24 at Rodger’s School House
548.
May 25, 1886 (ERS Journal)
ERS preached Matt 13:31-32 at Asylum
549.
May 27, 1886 (ERS Journal)
ERS preached James 4:3 at New Hope
550.
May 29, 1886 (ERS Journal)
ERS preached 2 Tim. 1:7 at Oak Grove
551.
May 30, 1886 (ERS Journal)
ERS preached 2 Tim. 3:16-17 at Oak Grove and Matt 16:24 at Lee Creek
552.
June 13, 1886 (ERS Journal)
ERS preached Matt. 3:2 at Shelbyville, Tennessee
553.
July 9, 1886 (ERS Journal)
ERS preached 2 Tim 1:7 at Hasket City, Arkansas
554.
July 13, 1886 (ERS Journal)
ERS preached 1 Cor. 4:4 at Evansville, Arkansas
555.
July 14, 1886 (ERS Journal)
ERS preached Micah 6:8 at New Hope
556.
July 15 1886 (ERS Journal)
ERS preached John 17:17 at Tahlequah
557.
July 16, 1886 (ERS Journal)
ERS preached John 9:1-4 at Green’s School House
558.
July 17, 1886 (ERS Journal)
ERS preached 1 Cor. 4:4 and Psalms 1:6 at Green’s School House
559.
July 18, 1886 (ERS Journal)
ERS preached 2 Tim. 1:7 and John 17:17 at Green’s School House
560.
July 22, 1886 (ERS Journal)
ERS preached Rev. 22:9 at Tahlequah
561.
July 23, 1886 (ERS Journal)
ERS preached James 4:3 at Crittenden’s School House
562.
July 24, 1886 (ERS Journal)
ERS preached Rom. 5:20-21 at Crittenden’s School House
563.
July 25, 1886 (ERS Journal)
ERS preached Micah 5:7-8 at Crittenden’s School House
564.
July 31, 1886 (ERS Journal)
ERS preached Matt. 6:9 at Batte School House
565.
August 1886 (Our Brother in Red)
(‘Notes from the Field – Cherokee District’)
The Cherokee district has been represented by preachers on the different circuits during several months. You may desire from me a general view of things. I have finished the third round of quarterly meetings and have now started upon the fourth round. There is a deep religious interest all over the district. Thus far, on the ground, I have passed through Flint circuit, held quarterly meetings in Ft. Gipson Circuit and Tahlequah Circuit. The preachers in all of these circuits are working faithfully. On Ft. Gipson Circuit there have been some 20 accessions to the church within two weeks, besides others since our last quarterly meeting. On Tahlequah Circuit, the numbers of the session is not so great. We trust that we are just ready to commence a glorious work. Brother Austin, on Flint, is engaged at a revival at Oak Grove. The preachers are being better sustained financially than ever before and I think that the other collections are running up to the amounts assessed. Our church is now stronger than ever before. We have more members, better working members, and the members are more spiritual and have the interest of God’s kingdom near their hearts. We have thus far contended among strong opposition. Some years ago we opened our doors to others and sheltered them when they had no house of worship. Gaining some strength, these same one have tried to embarrass our movement and hinder our progress. Examples; a neighborhood raises money to build a house to be used as a church house and church. A minister says, my church will pay some additional to have the house dedicated as a church of my denomination. It is secured and we are embarrassed. God knows the trick and he will some day send his judgment. Another neighborhood had money to raise to build a house almost enough. My church will give several hundred dollars but the house must be dedicated to my church. I as Presiding Elder am asked to bid on the church. I notify them that I will not bid for the religious sentiment of a community. Another denomination secures it. We can have no Sunday schools only buy courtesy can we preach there or hold our meetings. Since that house was build there have been but very few new conversion in that neighborhood, if any. I cannot call to mind a single one. God will embarrass such trickery. These two instances are not alone but others similar have occurred. In every instance, the neighborhood is worse off than it was before. A few weeks ago a preacher left our church and joined another because they proposed to pay him more than we would, so he says. In spite of all these hindering causes, we are prospering, increasing faster than any other church, and I think that there is more spirituality than any other. We are doing what we can. I congratulate you Brother Brewer upon your success with Harrell Institute. I hope that you will prosper in you new relation. Being controlled now by the woman, you may do better than formally. You are authorized to check on me for sympathy and whatever aid I can render unto you. The Conference is approaching, preachers must be changed and many things done. Social relations of families must be broken up and new relations formed. Methodist preachers ought to be used to such things, but it is like doing without something to eat…we may die before we love it.
ERS July 27, 1886
566.
August 1, 1886 (ERS Journal)
ERS preached Matt. 16:24 and Eph. 5:21 at Batte School House
567.
August 3, 1886 (ERS Journal)
ERS preached James 1:27 at Choteau
568.
August 4, 1886 (ERS Journal)
ERS preached Rom. 12 at Choteau
569.
August 5, 1886 (ERS Journal)
ERS preached Matt. 16:24 at Choteau
570.
August 7, 1886 (ERS Journal)
ERS preached 2 Tim. 1:7 and John 3:17 at Bryant’s
571.
August 8, 1886 (ERS Journal)
ERS preached Gen 35:7 and Matt. 3:2 at Bryant’s
572.
August 9, 1886 (ERS Journal)
ERS preached Eph. 4 at Bryant’s
573.
August 10, 1886 (ERS Journal)
ERS preached Rom. 5:20-21 at Bryant’s
574.
August 11, 1886 (ERS Journal)
ERS preached Rev. 22:9 at Bryant’s
575.
August 12, 1886 (Indian Chieftain)
Choteau Notes – A revival, conducted by Elder Shapard, Parsons Jones, Thompson and Yarbrough, has just closed. Many wandering sheep have been reclaimed and a goodly number of lambs added to the Master’s fold. Next week the Cumberland Presbyterian church expects to continue the good work already so well begun.
The new Methodist church just rebuilt on the site where Bryant’s chapel was burned, was today dedicated to the Lord. A large concourse gathered to witness the solemn and interesting rite. The house, although commodious and convenient, could not seat the vast crowd, but they gathered in the beautiful grove within hearing of the eloquent discourses and after morning services a sumptuous repast was spread for all.
August 8, 1886
576.
August 14, 1886 (ERS Journal)
ERS preached 1 Cor. 13 at Bryant’s
577.
August 20, 1886 (ERS Journal)
ERS preached Isaiah 59:1 and Micah 5:7-8 at Pleasant Grove
578.
August 22, 1886 (ERS Journal)
ERS preached Matt. 5:44-45 at Pleasant Grove
579.
August 23, 1886 (ERS Journal)
ERS preached Eph. 4 and 1 Cor. 15:19 at Pleasant Grove
580.
August 24, 1886 (ERS Journal)
ERS preached 2 Cor. 6:1 and Matt. 8:23 at Pleasant Grove
581.
August 25, 1886 (ERS Journal)
ERS preached Rev. 22:9 at Pleasant Grove
582.
August 27, 1886 (ERS Journal)
ERS preached Psalm 37:3 at Chelsea
583.
August 28, 1886 (ERS Journal)
ERS preached Rom. 16:1 at Chelsea
584.
August 29, 1886 (ERS Journal)
ERS preached John 4:34 and Rom. 12:1 at Chelsea
585.
August 30, 1886 (ERS Journal)
ERS preached Matt. 7:21 at Riders
586.
August 31, 1886 (ERS Journal)
ERS preached Rom. 11:36 Riders
587.
September 1886 (Our Brother in Red)
(‘Cherokee District’)
The Rev. E.R. Shapard in a private note on other business says, “We have had a few meetings on Coody and Caney Circuit. At the meetings I have attended thus far on this round, about 80 persons have joined the church, while many more were reported as having joined during the quarter.
588.
September 1, 1886 (ERS Journal)
ERS preached Rom. 11:36 at Vinita
589.
September 2, 1886 (ERS Journal)
ERS preached Matt. 7:21 at Vinita
590.
September 4, 1886 (ERS Journal)
ERS preached 2 Tim. 3:16-17 and Matt. 8:23 at Sagurs School House
591.
September 5, 1886 (ERS Journal)
ERS preached John 4:34, 2 Cor. 6:1 and Rev. 22:9 at Sagurs School House
592.
September 8, 1886 (ERS Journal)
ERS preached Matt. 8:23 at Caney
593.
September 9, 1886 (ERS Journal)
ERS preached Matt. 16:24 and Micah 6:8 at Caney
594.
September 10, 1886 (ERS Journal)
ERS preached Matt. 7:21 at New Hope
595.
September 12, 1886 (ERS Journal)
ERS preached John 17:17 at New Hope
596.
September 22, 1886 (Letter to Lizzie Shapard from her Grand-pa, SS Hall)
My dear Grand Daughter,
It has been some time since I received your kind and welcome letter and I am afraid my failure to answer sooner has caused you to think that I did not appreciate it. Not so. I appreciated it very much and was proud of you superior penmanship and good dictation. At the time and for two or three weeks after its reception, My time was employed nearly every day and night going to church, which, with the many little chores that devolved on me gave me but little time to write. We are all getting along about the same as when you were her. We felt quite lonesome and sad for sometime after you all left, but we have recovered from it in great measure now… (news on Hall family, etc.) …Write me soon. Love to all. Your Aft Grand Father,
SS Hall
597.
October 1886 (Our Brother in Red)
ERS, Presiding Elder on the Cherokee District, has been quite sick recently and we are glad to learn that he is improving and will most likely be able to attend the session of our Conference at Eufaula, Indian Territory.
598.
October 10, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 at Ft. Smith, Arkansas
599.
October 17, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 and Matt. 5:13 at Skullyville, C.N.
600.
October 20-25, 1886 (Minute Book of the IMC at OHS)
41st Annual Indian Missions Conference at the Methodist Church at Eufaula. E.R. Shapard elected Conference Recording Secretary and no longer Presiding Elder. He is appointed to Muskogee District: Eufaula to be Superintendent of the Asbury Manuel Labor School.
On October 20, 1886 E.R. Shapard called the roll of the Clerical members. The following were present: Austin, Atkins, Butler, Brewer, Bryce, Coward, Clark, Derrick, Jones, Keener, Myatt, Moore, Rowan, Shapard, Shanks, Thompson, Williams, Ewing.
Note: There were also lay members present as well as clerical members that may have arrived late.
On October 22, 1886, Rev. E.R. Shapard gave the benediction at the adjournment of the conference meeting for that day.
Resolved that T.F. Brewer and E.R. Shapard be a Committee to Edit and Publish the Minutes of this session, they receiving payment from subscriptions for same.
Bishop Galloway appointed a Committee to look into the establishment of a male college in Indian Territory (Note: The future Galloway College). The Committee appointed consisted of Clark, Brewer, Shapard, Bryce and Methvin.
“After Sunday morning service, October 24, in the Methodist Church, I ordained the following Decons, Traveling and Local. They were presented by E.R. Shapard – Dr. L.G. John read the Epistle and E.R. Shapard the Gospel. Traveling: T.E. Shanks – Local: A.B. Kirkpatrick, C.E. Gooding, S. Folges, L. Stuckey, J.T. Hall. After sermon by Dr. L.G. John in the Methodist Church in the afternoon, I ordained the following Elders. He was presented by E.R. Shapard. Young Ewing read the Epistle and C.W. Myatt the Gospel. Young Ewing, C.W. Myatt and E.R. Shapard joined in the laying of hands. Local: Morgan A. Smith.”
Bishop C.B. Galloway
**Note: The Minute Book of the Indian Mission Conference for the years of 1882 – 1886 was destroyed by the fire at the Asbury Manuel Labor School on November 26, 1886, while in the possession of Rev. E.R. Shapard. Because the fire occurred so soon after the Annual Conference of 1886 and due to the fortunate circumstance of the minutes being published, the year 1886 was re-recorded in the new minute book in its near entirety.
601.
October 1886 (Bishop Charles Betts Galloway, a Prince of Preachers and a Christian Statesman, page 79)
Rev. E.R. Shapard wrote to the Nashville Christian Advocate about Bishop Galloway; “He charmed everyone. He was kind, while firm. Every preacher felt that the Bishop was specifically interested in him. He did not hurry through the proceedings, but seemed to understand every step that he took. We would cheerfully welcome him next week.
ASBURY SCHOOL IN EUFAULA, CREEK NATION
602.
(Asbury Manuel Labor School history recorded, in part, from the presentation given at the Asbury Memorial Dedication on May 30, 1964)
On November 4, 1847, the Fourth session of the annual Indian Mission Conference authorized the establishment of the Asbury Manuel Labor School. Rev. Thomas Ruble was appointed by Bishop William Capers to initiate the endeavor and superintend the school. Thomas B. Ruble was born in 1811 in Virginia. He was a founding member of the Indian Mission Conference in 1844. After many years of service, he died on May 8, 1876 and is buried McClellan Cemetery in Washington County, Arkansas.
Rev. Ruble commenced on the task of selecting a site for the school, assisted by Colonel Logan, a US Indian Agent, and Colonel Rutherford, the Superintendent of Western Territory, In January 1848 a site was selected about a mile and a half northwest of North Fork town. In the 1830s, the Creek Indians had established the town of North Fork, which was located within the fork of the Canadian and North Canadian rivers, due to its location at the intersection of the Texas and California Roads. In 1855 Robert E. Lee camped at North Fork town which was a stopping place on the ‘Texas Road’ running from Missouri to Texas. The town site consisted of homes and businesses which flourished until 1872 when G.W. Stidham, Capt. Sam Grayson, G.E. Scales, D.B. Whitlow and J.D. McCoody paid $1000 to R.S. Stevens, the manager of the MKT Railroad, that was being constructed, to bypass North Fork and build the train station at the present site of Eufaula, which is where these men had land interests. Over time the businesses fled North Fork for Eufaula.
The Asbury school grounds, in 1848, consisted of 80 acres, 30 of these which were fenced. Other improvements included a log house twenty feet square with a front porch and kitchen, a stable and a chicken house, and “a tolerable supply of fruit trees”.
Plans were enacted to erect a school building 110 feet long, 34 feet wide and three stories high. Contracts were let to Webster and Reed of Ft. Smith, Arkansas, for the stone and brick work, and to J.J. Denny of Louisville, Kentucky, for the wood work, Materials and furnishings were shipped by boat from Louisville, up the Arkansas River, and then overland to the site by ox wagons. The corner stone was laid on July 19, 1848. The building was completed in October of 1849 at a total cost of $9169. It contained 21 rooms, with spacious halls, and could accommodate 100 students, plus faculty
During the Civil War the smaller buildings of Asbury were burned, and the large building was put in much disrepair. To Rev. Thomas Bertholf, Superintendant during the entire course of the War was given the task of rebuilding and reestablishing the school. He began this work in 1866, and died at his labors in 1867, being buried at the schools cemetery. Rev. John Harrell took up the work for the remainder of the Conference year and was relieved by Rev. T B. Ruble in 1868. Rev. Ruble’s work was barely begun when fire destroyed the main building in 1869. In 1870, Rev. John Harrell returned to Asbury School, and before 1871 had rebuilt the buildings and restarted the school. Rev. Harrell was assigned this task because of his excellent relations with all parties involved in this project. Rev. Harrell died in 1876, and was buried alongside his wife at the Asbury school cemetery which was located approximately half a mile north of the school.
Asbury School was host to the Annual Conference of the Indian Mission Conference in 1855 and 1874. It was noted that the approach to the school led through a beautiful timbered field with a wide lane that separated the fields of corn, wheat and oats. There were vegetable gardens near the buildings. They had hogs, chickens, cattle, and horses. The main building, located in a grove of forest trees, was an east-facing three-story brick school with a porch that ran the entire length of the front. The basement level was constructed of stone and the rest of the exterior walls were brick. Asbury Manuel Labor School burned 1881 and again in 1886, under the superintendence of Rev. E.R. Shapard, and was not rebuilt. The school grounds and all remaining property within were sold on March 17, 1888. In 1892 Eufaula Boarding School, known first as Eufaula High School, was established at a different location to continue the work so nobly begun by the Asbury School.
In 1946, congress approved the establishment of a large lake in the vicinity of Eufaula. The graves at the Asbury school cemetery, including Rev. John Harrell, his wife Eliza, Rev. Bertholf, et al, were relocated to Greenwood Cemetery at Eufaula. Stones from the foundation of the Asbury school were moved to Greenwood Cemetery to establish the Asbury Memorial which stands near the graves and honors the memory of those pioneer ministers. A dam was constructed and on September 25, 1964, the area was officially flooded, creating Lake Eufaula. Today the location of the school grounds and the town of North Fork lies deep beneath the waters of the lake.
The Names of the Superintendants of Asbury Manuel Labor School and the year of their appointment follows: T.B. Ruble 1847-1858, Thomas Bertholf 1859-1867, John Harrell 1867 (middle), T.B. Ruble 1868-1869, John Harrell 1870, David T. Holmes 1871-1872, Young Ewing 1873-1875, John Harrell 1876, supply 1877, W.N. Martin 1878-1879, J.F. Thompson 1880-1881, B.H. Greathouse 1882, Young Ewing 1883, M.A. Clark 1884, C.C. Spence 1885, E.R. Shapard 1886.
The original Methodist church of Eufaula was established and located at the Asbury school. In 1872, the town of Eufaula was founded and by 1874 it was becoming a booming community. In 1878, the church separated from the school and was moved to the business district of Eufaula. The Church burned in the 1890s and was rebuilt. Since then it has been moved and rebuilt a few times though still remains in Eufaula, and is the oldest continual Methodist church in Oklahoma (1847-present day).
603.
October 31, 1886 (ERS Journal)
ERS preached Matt. 5:14 at Eufaula and 2 Cor. 12:9 at Fishertown
604.
November 1886 (Our Brother in Red)
41st Annual Indian Missions Conference at Eufaula October 20-25, 1886
ERS elected secretary
ERS no longer Presiding Elder he is appointed to Muskogee District: Eufaula to be Superintendent of the Asbury Manuel Labor School.
ERS and his family moved from Fort Smith to Eufaula.
The statistics for the Conference of October, 1886, reported membership; 2,932 white, 5,485 Indian, 22 colored. 115 local preachers; 1,126 adults baptized; 96 Sunday schools; 44 officers and teachers; 3,797 scholars; 688 volumes in library; 51 churches valued at $31,945; 16 parsonages valued at $5,530.
605.
November 1, 1886 (Letter to Lizzie from Grandpa Hall)
Sycamore Bower
November 1, 1886
Miss Lizzie Shapard
My dear grand-daughter,
Yours of the 25th ultimo came to hand several days ago, and I embrace this, the first opportunity to answer. But have time now only to write a few lines. Your Aunt Hattie has continued to improve and is now able to sit up in a chair some. The baby has also taken a start to grow some and has improved every way considerably. Your Grand-ma there. She thinks it will not be necessary for her to stay longer than the last of this week. Dr. C. was much afflicted several days ago, so much so indeed that he had to take his bed a day or so but was up yesterday and able to wait on Hattie and the baby some. You Aunt Sallie left this morning for the city – went by Edwin’s expecting him and Mattie to accompany her as they promised to do so. We have had no rain for many days past, and the water in the wells and springs is quite low. Tomorrow is our election day for the Governor and members to the Legislature. The last Legislation proposed an amendment to the Constitution of the State prohibiting the manufacture and sale if intoxicating liquors. It declared, on the incoming legislation to vote on it, and if passed by two-third majority it will then go before the voters of the state to be ratified or rejected. The prospect for electing a legislation favorable to a submission of the amendment is very flattering. I will direct this to Ft. Smith, but in all probability you will have moved to your new home before it reaches there. In that case, I suppose some friend will remail it to you. If not before, write to me when you get to your new home, and tell me how you like it, etc. I got a letter a short time since from my Niece Emily Alexander. She is widow with 4 children and Keep a hotel in Cabot Lomake County, Ark. Said her brother Dick lived 12 miles from her – is moved and has 4 children. Give my best love to your Pa and Ma and the children. Your aft Grand-Father,
S.S. Hall
606.
November 3, 1886 (ERS Journal)
ERS preached Rom. 14:17 at Asbury Manuel Labor School
607.
November 4, 1886 (Indian Journal)
Rev. E.R. Shapard preached for us Sunday. (Fishertown)
608.
November 7, 1886 (ERS Journal)
ERS preached John 4:34 and 1 Cor. 1:31 at Eufaula
609.
November 14, 1886 (ERS Journal)
ERS preached Matt. 7:7 and 2 Tim. 1:7 at Eufaula and Matt. 2 at Asbury Manuel Labor School
610.
November 21, 1886 (ERS Journal)
ERS preached Psalms 1:6 at Fishertown
611.
November 26, 1886
The Asbury School burned down
Note: The Minute Book of the Indian Mission Conference for the years 1882-1886, was destroyed in the fire, however, all other Minute Books were rescued. The Annual Conference of 1887, would assign E.R. Shapard and T.F. Brewer the task of finding and re-recording the lost information, of which they did.
612.
December 1886 (Our Brother in Red)
(The Burning of Asbury Mission)
For the third time the building for the Asbury Manuel Labor School is burned. This unfortunate occurrence happened the night of the 23 of November [Note: actually on the 26th]. The fire was discovered in the third story of the building just as the school was assembling for evening prayers. It is supposed the fire originated from accident occasioned by a carelessness of one of the students, though the precise way the accident occurred is not known.
Our hearts have been made sad twice in the last five years by looking at the lone walls of this old institution after the ravages of the fire fiend. The Trustees met promptly after the fire and resolved to reopen the school and the commodious residence of Judge G.W. Stidham has been rented for that purpose. Brother Shapard, the Superintendant, is hard at work arranging the move.
Whether or not another house will be built on the place of the one just burned remains for the Nation and church to decide. We hope it will and trust the future usefulness of the school will be even greater that it ever has been.
**Note: G.W. Stidham was a Creek Indian, a Mason, and the Chief Justice of the Creek Nation. His Eufaula residence was rented by ER Shapard to house the faculty and students and continue the school.
(Letter submitted by ERS)
Your paper this morning bore to me and my family sad intelligence, viz. the death of Miss Dora Rankin. For two years she was an inmate of my family, when and where we appreciated the presence and association of young ladies of her character. In 1877, when she was seventeen years of age, I procured her services as assistant teacher in the New Hope Seminary, Choctaw Nation – Miss Lochie Rankin being principal teacher. For one year she filled the place of assistant teacher. Her sister being called to China, Miss Dora took the place of principal teacher, with Miss Lula Holmes assistant. Then, when nineteen years of age, she went in obedience to the call of the Church, to China. There she has remained ever since, excepting a visit to her people in Tennessee during last summer.
As a teacher at New Hope Seminary I will say of her, though so young, she proved that she was competent, earnest and devoted, ever bearing the evidence of a noble Christian heart. It was always a matter of satisfaction to me and my family that the first mission work by those who were our first missionaries of the Woman’s Board in China was performed in connection with us. While the whole Church will feel her loss, my family will be deprived of those letters of friendship which were doubly dear to us. Always prominent in my room are the pictures of her and her sister, and my children feel today toward them as if they were the older sisters of the family.
E.R. Shapard, Eufaula, I.T. Dec 18, 1886
(‘Harrell Institute Locals’)
Misses Lizzie Shapard of Eufaula, Indian Territory has been added to the number of boarding students (at Harrell Institute). She has been appointed as librarian for the McGavock Library.
(On a side note, a donation of the ‘new Irving’ set of 9 volumes were donated by one of the ‘Harrell Institutes best friends of which we are not at liberty to reveal. This with many other good deeds will be known on the last day’…perhaps donated by ERS?)
(‘Male College’)
The committee appointed by the Indian Mission Annual Conference to consider the subject of establishing a male college within the bounds of the conference met at the call of M.A. Clark in Eufaula, November 27, 1886. M.A. Clark in the chair, there were present; M.A. Clark, J.Y. Bryce, T.F. Brewer, E.R. Shapard, absent J.J. Methven. Prayer was officiated by M.A. Clark. T.F. Brewer was elected chairman and E.R. Shapard was elected secretary. T.F. Brewer took the chair and announced the object of the meeting. Remarks were made by M.A. Clark, J.Y. Bryce, E.R. Shapard and T.F. Brewer. Upon motion Dr. B.F. Fortner of Vinita, being present, was invited to address the committee upon the subject, which he did.
The following resolution was offered by J.Y. Bryce and E.R. Shapard and adopted adopted by committee. Resolved, that we as a committee regard that the interest of the church demands that we should have some central educational institution for the education of the young men of this country. This institution should be international in its character and sustained by the whole conference. The school should be under the control of the church. Now is the time for us to act, and we hereby resolve that so far, as in us lies, we shall secure the building as such a school.
J.Y. Bryce and E.R. Shapard
E.R. Shapard moved, seconded by J.Y. Bryce, that the chairman be requested to call the committee together at Muskogee, C.N. on January 14, 1887 to select a location and consider such other subjects as are in its authority. Those persons and places having proposition for the location are requested to present them to T.F. Brewer on or before said day. After which the committee adjourned with benediction.
Theo. F. Brewer, Chairman and E.R. Shapard, Secretary
613.
December 5, 1886 (ERS Journal)
ERS preached Rom. 11:36 at Eufaula
614.
December 8, 1886 (Eufaula letter sent to Lizzie c/o Rev Brewer at Muskogee I.T.)
Miss Lizzie Shapard
My dear sister,
Mama got a letter from Mrs. Nickel this evening and she sent me a pretty card. I am learning how to jump. I can almost come up to Joe, only jumping over a wheel. I will send you this pretty card for treating me so good, for writing me that letter I was so glad to get it. Mr. Garner (sp?) and Miss Eva have gone to prayer meeting to get married. We have got no water here to drink. We have to borrow a tank to haul water in. We have a right comfortable little room. Upstairs in two room it is full of dirt daubers nest. Joe has a little box that he had rather sit on than a chair. They killed lots of big old hogs over at the mission. Papa and mama and Miss Claude (sp?) and myself took such a nice ride over there yesterday. I will close now. I want to see you mighty bad.
Your devoted little brother, Edwin
You must write to me again.
Dear Lizzie,
I have written Edwin’s letter just as he worded it. He and Joe and myself are all that is left at home tonight. The rest have all gone to prayer meeting. Mr. Garner (Sp?) and Miss Eva went to Dr. Bennett’s until after service and then they were going to the church. Miss Claude and Mr. Stidham are to stand with them. We will give them a little extra dinner tomorrow. I wish you could be here. Mr. Price fixed the flue today. I think now we will get along better, I am so glad for my eyes are nearly smoked out. We have invited Mr. And Mrs. Hunt to take dinner. Well! They all came home before I got through last night and it is now three o’clock. I have been busy all day with the sausage meat. I have left Johnson and his wife to finish. Mrs. Hunt was sick today and could not come; so we all had our dinner to ourselves. Mr. Garner and Miss Eva are putting in glass this evening and your papa is making bedsteads. Miss Ammie and Emma are fixing beds and pillows. I hope you got your bundle all night. Mrs. Harverson (sp?) and Mrs. Bennett have called and it is nearly supper time so I will have to close. You have not said what you have to do. Do you have to do anything besides clean up your own room? I hope you are still well pleased; and getting along nicely. Have you commenced music? Be a good girl and write often to your mother who loves you dearly. Goodbye,
Jennie Shapard
615.
December 12, 1886 (ERS Journal)
ERS preached 2 Cor. 12:9 and Rev. 21:8 at Eufaula
616.
December 12, 1886 (Our Brother in Red)
Rev. W.F. Folsom was united in marriage to Mrs. Mary E. Plaxco of Pocola I.T. Rev. J.W. Cowart officiating.
617.
December 13, 1886
Eufaula
December 13th 1886
Miss Lizzie Shapard
My dear Lizzie daughter,
I have hunted the house over, for the ink and it cannot be found, so I will have to write with a pencil. We have been in confusion all day. The boys came in rapidly today, we had about forty for dinner, besides a table full of visitors, and they had to wait this evening until the Trustees decided who should stay. We now have 35 boys. The others are yet to come, we are so crowded in the dining room, when we get in we can’t get out, unless we go around the home.
You say you want a new dress? I will try to fix you one when you come home. I thought I would get some pretty strips and make you a skirt to that brown polosian (sp?) Hattie gave me. If I can’t do that why then I will have to see about getting you a new one. I will send you some money and you can get you a pair of new shoes, and another thing you really need, you know I want you to always appear neat and nice, but you must not be extravagant, for you know money is right tense (sp?) now with your papa. In regard to the pin for Leona, I would hate to give her a cheap one, and you can’t afford another.
I would like so much to be at your concert. I hope you will act your part well. We will expect you to come home Christmas. I don’t know whether any one will be down then or not, if not, you can come alone can’t you? I am getting very anxious to see you. It seems such a long time since you left. How in the world do you ever get up to make Miss Hay’s fire? I am glad you have improved. So what time do you get up?
Sumner wants to write some so I will stop.
Your mother (Jennie Shapard)
I am going to make your aprons just as soon as I can, you know I have been very busy.
Dear sister,
When I got you letter I had been thinking you was treating me right bad for not writing to me sooner. The Trustees met here today and decided upon which boys were to stay among the number I will mention a few of them Lonese Bruner, Sandy Johnson, and Sam Fisher. I guess these are all you care about knowing anything about. They left out of those who stayed here after the fire Joe and Wilson. We have a better crowd here now than we had before. They are most all good boys. I guess Mama has told you about everything. Consider this as a long letter for we are scarce of paper. Your brother,
Sumner
618.
Dec 15, 1886 (Indian Journal newspaper)
Thos. Tann to Miss Eva Harlen – Wedding last Wednesday night [in Muskogee]. Rev. E.R. Shapard officiating. Wedding parties left same night for Red Fork.
619.
December 19, 1886 (ERS Journal)
ERS preached Matt 6:13 at Fishertown
620.
December 25, 1886 (ERS Journal)
ERS preached Rom. Matt. 1 at Eufaula
621.
December 26, 1886 (ERS Journal)
ERS preached Rom. Matt. 5:44 and 2 Cor. 3 at Eufaula
622.
January 5, 1887 (Indian Journal)
(Married)
At the Creek House last Wednesday by Rev. E.R. Shapard, John Hoyt to Miss Maggie Shook.
623.
January 8, 1887 (Letter postmarked Eufaula, Jan 8, 1887 to Lizzie Shapard c/o Rev. TF Brewer, Muskogee I.T.)
Eufaula C.N.
Jan 8th, 1887
Miss Lizzie Shapard
Dear daughter
As no one is writing to you today, I concluded that I would as well write. It is very cold, so cold that I have not sent the boys out to work today. We are doing nothing today but cooking and eating. Several of the boys are sick and I fear that some of them are right sick. Turner Taylor has been in bed for three or four days, and is not much better yet. It is hard to keep them from exposing themselves during this cold weather.
I expect to come up to Muskogee Thursday night and come back on Friday night. Edwin expects to come with me. I suppose that I will have to bring him, though I fear that he will be in the way. I will though turn him over to you to take care of him until I get ready to start back.
I fear that the weather is going to be so bad that there will not be much crowd at the meeting to be held at Muskogee, - On last Sunday we could not have any meeting here, the prospect is that tomorrow we will have a bad time. I did think of going to Ft. Smith about the first of February, but fear that I cannot go until toward the first of April, - I have some business there to attend to, but will have to leave it all in Bro. Butte hands until I can conveniently go down. – I do not expect to receive any monies until the first of February, and hence cannot expect to settle with bro. B. until I receive some monies.
Your Mamma keeps as busy as ever in the dining room, etc. Miss Eva is busy with the boys, while Miss Emma is patching, sewing, etc. Miss Annie has gone to South Canadian to remain some time.
Your Mamma received a letter from your Aunt Sallie Yeatman on yesterday. She tells no particular news of the neighborhood – all are well except Grand – Ma, who has been right sick though is now much better.
I want you to do the best you can in studying, study hard, and even study those books which you may not be called upon to recite if it is for your good. – One great object which I have in sending you there is that you may learn music. – While I want you to carry up your other studies.- As soon as I am able I will send you off to the States some-where – I want to qualify you for work in this country as a teacher or in whatever capacity the church may need you for. Be sure to take care of your health. – And above everything else live the life of a Christian. Do not be ashamed to answer questions with regard to Christian experience. Try to make your prayers not only formal but spiritual.
As I hope to see you on Thursday night or Friday morning, I suppose there is no necessity of writing farther. Kindest regards to Bro. and Sister B. Bro and Sister Shanks. – And all other friends. Tell Miss Alice that I may have been mistaken in Bro. S. – I thought that she would do well to marry him, but I fear that she got cheated. Your Papa,
E.R. Shapard
624.
January 9, 1887 (ERS Journal)
ERS preached Psalms 71:5 at Eufaula
625.
January 16, 1887 (ERS Journal)
ERS preached Matt 10 at Fishertown and James 5 at Asbury Manuel Labor School
626.
January 1887 (Our Brother in Red)
(Death repot of Dora Rankin – missionary of the Woman’s Board of Missions of the Methodist Episcopal Church, South died suddenly and unexpectedly at her post in China. She was the second missionary sent to a foreign field by the Woman’s Board of Missions, who went to China in 1879. She worked at New Hope Seminary for two years.)
In 1877 a notice appeared in the Nashville Christian Advocate calling for a teacher for New Hope Seminary, Choctaw Nation, - answers to be addressed to Dr. Kelley or to me. Some twenty-five answers came. Among the number forwarded to me by Dr. Kelley was one which had this notice on the back, written by Dr. Kelley; “This is the teacher whom you want.” Before I turned to Dr. Kelley’s post-script, I was impressed with the spirit of the letter. I wrote to her references, and to her, and employed her.
In this letter she stated that she desired to enter into a foreign field of mission work whenever the church would need her. This was Miss Lochie Rankin. She served two years at New Hope, filling the place of Principal Teacher to the satisfaction of every one. Her first letter passing through the hands of Dr. Kelley was providential, for when the Woman’s Board of Missions asked for a woman for China, he immediately asked me where Miss Rankin was. I reluctantly submitted to the annulling and agreement for future service; only this for she was desired for a foreign field.
The above is related to introduce some history connected with Miss Dora Rankin. When Miss Lochie had served for one year, a vacancy occurring in the Assistant Teacher’s place, Miss Dora offered her services. My only objection was her extreme youth, for she was just entering her eighteenth year. Being with her sister, and experienced teacher, I thought she might be able to do the work. She was assistant teacher for one year. At the close of this year Miss Lochie was called to China. Miss Dora entered upon the duties of principal teacher with Miss Lula Holmes, of Murfreesboro, Tenn., (now Mrs. Rev. Coney, of Butte city, Montana), as assistant teacher.
Miss Dora, though so young, managed the school with judgment and discipline which we would expect from one far beyond her age. As a tribute to her, I would say, form the day that she entered the school to the day that she retired, to follow her sister to China, she was fully consecrated to the work. The Woman’s Board of Missions called for her, and she followed her sister. From that time, the lives of the two were constantly before the whole church.
Their names are held sacred to the Choctaw people. Loved by their pupils, the memory of them is cherished around the rude hearth-stones, and in many places do we hear now the little children called by the name of Lochie or Dora. Though eight years have passed, the mere mention of their names aroused the emotional affections of the Choctaw women. Miss Dora impressed upon her pupils by her precepts the importance of uniting to their literary studies, the study and obedience to the teachings of God’s word. By her purity of character, her dignity combined with modesty in her deportment, she rendered the Christian life attractive. The impression made upon the children of the school by these young ladies was so thorough and so near perfect, that the labor of succeeding teachers was easier than it would have been otherwise.
My wife and children mourn the death of her with a different feeling from the balance of the church, for she belonged to our family. Her picture hangs upon our wall. The love for her while living and the fond remembrance of her when departed (not dead) are pleasant to the whole family, even to those who have never seen her face.
Consecrated early in life, faithful and earnest all the time, never shrinking from duty, and never laying aside her extreme modesty, nor her dignity, there is a perfection of a Christian woman’s character seldom found. Why she should be removed by the providence of God, we cannot understand. She died at her post. Those who knew her best, would never have suspected that the end of her life would be any where else. It is to be hoped that the church will furnish to Miss Lochie such assistance as may lighten her burden, but be you assured that she will never asked to be relieved, even from burdensome work until God removes her.
E.R. Shapard, Eufaula, C.N. Jan 18, 1887
627.
January 19, 1887 (Indian Journal)
A series of Bible readings and consecration meetings were held at the M.E. church last week, beginning Wednesday and closing Sunday night, though services were held after that day. Bible readings and study, prayer and experience meetings, with regular sermons every evening made up their programme, and no doubt Muskogee will be better for their visit, and the ministers themselves greatly strengthened and better prepared for their work by the meetings. Those present were: E.R. Shapard, Eufaula (and 17 others)
628.
January 23, 1887 (ERS Journal)
ERS preached Matt. 28 and Prov. 28:13 at Eufaula
629.
January 30, 1887 (ERS Journal)
ERS preached 2 Cor. 3 at Fishertown
630.
February 1887 (Our Brother in Red)
The Juvenile Mission Society met at the residence of Mrs. Sixkiller. Lizzie Shapard elected Corresponding Secretary. The Society is named the “Mary Watson Society.”
(Church Extension; Woman’s Department)
The first regular meeting of the Parsonage** Society of Muskogee met in the chapel of Harrell Institute February 1, 1887 at 7:30 pm. The meeting was opened by singing No. 30, in “prayer and Praise,” and reading a portion of Ps. Cv. By the pastor, Rev. J.O. Shanks, who then made a bow and left the ladies to conduct the regular business of the Society. The following are the officers: President Lula Elliott; First Vice-President, Chorena Crustsinger; Second Vice-President, Rachel Sixkiller; Recording Secretary, Lizzie Shapard; Corresponding Secretary, Lucinda Matubby. The first order of business was to receive new members, and the following were enrolled; Coochie Blackstone, Mary Severs, Bessie Severs, Jennie C. Wolfe, Mrs. M.E. Brewer, Mrs. M.E. Locke, Mrs. G.W. Elliot. The second order was to receive dues, which amounted to $3. By a vote of the Society the meeting was changed from 7p.m., Tuesday, to 4 p.m., Thursday, on the first Thursday in May. The following were appointed Visiting Committee: Bessie Severs, Mary Hosmer, Minnie Davis. Owing to the fact that the Society has just been organized, there was little business to transact, and the Society adjourned after repeating the Lord’s Prayer.
Lizzie Shapard, Rec. Sec.
** Parsonage: A house, owned by the pastoral charge, provided as the residence for the family of a pastor.
(‘Male College’)
The Committee appointed by the Annual Conference of the Methodist Episcopal Church, South in the interest of a Male College, met according to adjournment, at Muskogee Jan 14, 1887, at 9 o’clock am, T.F. Brewer in the chair, and E.R. Shapard, Secretary. There were present T.F. Brewer, M.A. Clark, J.Y. Bryce, J.J. Methvin, and E.R. Shapard. A number of the members of the Annual Conference were present besides several lay brethren. Prayer was offered by Rev. J.W. McCrarey. Upon motion, the propositions of different places were called for. J.Y. Bryce presented a proposition from the citizens of Perryville, Choctaw Nation. T.F. Brewer, Chairman, presented a proposition from Oaks, Cherokee Nation. B.F. Fortner presented a proposition from Vinita, Cherokee Nation. Samuel Grayson presented a proposition from Eufaula, Creek Nation. W. N. Martin presented a proposition from Muskogee, Creek Nation. Remarks were made by J.W. McCrarey, B.F. Fortner, J.S. Williams, Samuel Grayson, W.N. Martin, L.W. Rivers, and a number of others, in the interest of different places. The audience having retired, the committee proceeded to consider the proposals and to select the place. The result was the choice of Vinita as the place. The chairmen was requested to call the committee at such a time and place as was proper to select and receive the grant of land from the Cherokee authorities. Upon motion, the committee adjourned to meet upon the call of the chairman.
Theo. F. Brewer, Ch’n., E.R. Shapard, Sec. Muskogee, C.N., Jan. 14, 1887
(Indian Mission Conference)
In obedience to the request of the Missions Board, and by appointment of Bishop Wightman, The writer [ERS] entered upon the duties of Superintendent of New Hope Seminary of Choctaw Nation in A.D., 1872, thus becoming a member of the Indian Mission Conference by transfer from the Tennessee Conference. Separated from the body of the body of the conference, I met but few preachers during the year. J.Y. Bryce, my presiding elder, John Harrell, Superintendant of Conference and one or two other members were all with whom I was acquainted at the next Conference. Tahlequah was the meeting place. Bishop Pierce was to preside. In the company of S. P. Hicks, a member of the Conference, and a number of the local preachers and laymen, we traveled on the north side of the Arkansas River to the mouth of the Illinois, all on horseback;, then across mountains - the roughest country that I have ever traveled - with happy hearts and buoyant spirits. We were up and down the mountains for about 35 miles, until upon the summit of a mountain we beheld a beautiful prairie dotted here and there with evidences of civilization and refinement. A large building to our left was said to be the Insane Asylum of the Cherokees; to our right was a magnificent structure for this country - the Cherokee Female Seminary. Tahlequah was soon in sight. Though Tahlequah was not then what it is to-day, it presented a wonderful contrast to the wild mountain scenery which we had just passed. I was assigned to quarters at the house of Mr. Reese and to room with that man of God, John Harrell**.
“Brother Shapard,” said Brother Harrell, “we want you to act as Secretary.” I insisted upon my incompetency, my ignorance of the preachers, customs of the country. Nevertheless, I was nominated and from that day to this, with the exception of one year, I have served as Secretary of the Indian Mission Conference. Our visitors were Drs. McFerrin, Sargent, and some others. It was a pleasure to the aged ones to renew the acquaintance of Dr. McFerrin, and their children to hear the incidents of his early ministerial life; for forty-six years before that he preached to their parents in Alabama. Dr. Sargent seemed happy in viewing the field of usefulness and in contemplating the great result of the past work of the Church.
The roll was called, and if the same roll were called to-day, what would the answer be? Let us see. John Harrell, D.B. Cummings, T. Ruble and Robinson – The fathers of the Church – gone to heaven. McSpaddin, Isaac Sanders, Samuel Chicote, James McHenry and others – they have crossed the flood triumphantly. Walter Duncan, G.W. Davis, S.P. Hicks and others, located at their own request. The ones who were then and are now full members of the Indian Missions Conference are Young Ewing, Jesse Walker, J.Y. Bryce and the writer of this [ERS].
The Conference held its session in the Capital building. Bishop Pierce presided. Every one knows how he always presided over the Conferences – always to the satisfaction of every one. I must say that I was not favorably impressed with the business of the Conference. Having been used to Dr. R.A. Young at the Secretary’s table in the Tennessee Conference, I never dreamed of being called to that position in any Conference. Then with men as Green, Hughes, Kelly, West, Pitts, Hanner, etc., to do the talking, the contrast was not very favorable to the Indian Mission Conference.
Father Harrell was the leading Spirit. His judgment was almost law to the Conference. It was well for the Church that his judgment was almost always right. He loved everybody and everybody loved him. Next to him in readiness to speak was Brother Ewing. As all the members of the Conference are familiar with his powers as a speaker, we need not dwell here only to say that he always carried his point unless he should come in contact with Brother Harrell, which was seldom. Brother Ruble had nearly finished his course, his mind had lost its vigor, and he was tottering toward the grave. This was the only time I ever beheld that noble man, whose memory is sacred in all this Conference.
Brother David B. Cummings was present. He had come through with great difficulty, with the assistance of one of the brethren, from his home. It was sad to see these old soldiers. Once afterwards I met this brother at Conference, though then too feeble to do anything but pronounce his benediction upon the Conference which he loved so well and so long. I consider myself fortunate in hearing the last blessings of these fathers.
Brothers Harrell and Walker were elected delegates to the General Conference, Brothers Thompson and Hester lay Delegates. The appointments were made. I had never been into a Bishop’s Cabinet, and knew not how the appointments were made; hence I waited patiently until the Bishop read them out. One brother was disappointed and hurt because he was made a presiding elder and another showed his disappointment and displeasure at not being made presiding elder. I know not how the majority of preachers took their appointments, but these two forcibly impressed me. Those two brethren are now in the local ranks. Brother Bryce transferred to Texas; but his love for this work would not permit him to remain there, for in one year he was back in our ranks again. Brother Jessie H. Walker was there, doing the full work of a Methodist preacher in modesty characteristic of him. He is in the ranks to-day, and has without intermission received and appointment of an effective preacher every year since. J.F. Thompson was received on trial, and W.S. Derrick continued on trial.
E.R. Shapard
**Rev. John Harrell. In 1831 John was transferred from the Tennessee Conference to the Missouri Conference to work with Indians. In 1850, He was transferred to the Indian Mission Conference where he served, among other places, Fort Coffee and Asbury. He died in 1876 and is buried with his wife at Asbury.
631.
February 13, 1887 (ERS Journal)
ERS preached Rev. 18:3 and Rom. 1:17 at Eufaula
632.
February 20, 1887 (ERS Journal)
ERS preached Eph. 5:14 at Fishertown
633.
February 23, 1887 (ERS Journal)
(Fishertown Flashes)
Rev. E.R. Shapard, of Asbury Mission, Eufaula, preached for us Sunday.
634.
February 27, 1887 (ERS Journal)
ERS preached Matt. 25:27 and Eph. 5:14 at Eufaula
635.
March 6, 1887 (ERS Journal)
ERS preached Rom. 12:1 and Eph. 4:13 at Eufaula
636.
March 9, 1887 (Letter to Lizzie from her Grandfather Hall)
Sycamore Bower, Tennessee
March 9th,1887
Miss Lizzie Shapard
My dear grand-daughter,
The Brother In Red received. Many thanks to Bro. Brewer and yourself for such kindness – for such I so regard it, so far at least, as Bro. Brewer is concerned., as I am an entire stranger (personally) to him. And I highly appreciate also his excellent paper. I have always felt a deep interest in the welfare of the poor unfortunate Indian. And my prayer is that God may, out of the abundance of his rich mercy abundantly bless and sustain those who have sacrificed the comforts and conveniences of civilization and Christianized homes to labor for the amelioration of the less fortunate Red Man. And that he may crown their labors with great success.
Your Uncle Ed has just come in and reported that Mrs. W.F. Gray died yesterday. Her funeral will be preached at Midway Church tomorrow at 10 o’clock by Bro. Davis, her pastor. I suppose she has passed away from earth a most excellent Christian woman. The main stay of Midway Ch. Mrs. Wilkerson, a sister of Mr. Gray died last Thursday. Her funeral was preached at Madison Ch. The next day by Bro. Davis. She was a worthy member of the church At Midway. Your old Grand-ma was taken quite sick about a week ago, but is now much better and able to get up and dress herself. Well, I see from reading the Brother in Red that you are making yourself useful. That is right my dear Lizzie – life is short and the sooner one enters upon its duties, the better for him and the world. Your Aunt Sallie Y. staid all night with us night before last. She is very nearly fixed at Edgefield Junction. Your Uncle Willie set to work last Monday as foreman of the Place factory in Nashville. I received a letter a few days ago from your Aunt Sallie W. making inquires about bee raising. She wanted to go into the business on a small scale by way of experiment. I wrote her a long letter on the subject and sent her the Beekeepers Textbook. We have had a great deal of rain here the last six weeks, and the consequence is that very little has been done in the way sowing oats and breaking up corn ground. The peach trees are now in blooming. Dinner over and thought with smoking my old cob pipe, I will bring my letter to a close. Your Uncle Will. H. has been with us for several days, but expects to leave tomorrow for his home in Nashville. Real estate in Nashville is still booming. The Constitutional Amendment prohibiting the manufacture and sale of intoxicating liquor has now passed both houses of the law. Legislatures have appointed the last Thursday in September 1887 to be voted on by the people for ratification or rejection. So the war against old thing alcohol is now fully declared and the ..along their forces and the conflict promises to be fierce and hot. But I hope and pray that the prohibition will come out victorious, and thus release our state from a great and shipencious evil. As your Uncle Ed is now ready to leave for home and as I wish to send this to the P. Office by him, I must bring my letter to a close. Give my best regard to Bro. Brewer and Pa’s family when you see them. And accept a large share of love for yourself from your aft. Grand -father,
S.S. Hall
637.
March 13, 1887 (ERS Journal)
ERS preached Isaiah 55:2 and Matt. 6:10 at Eufaula
638.
March 20, 1887 (ERS Journal)
ERS preached Matt. 13:31-32 at Fishertown
639.
March 22, 1887 (Shapard Bible)
David Evander Shapard was born at Eufaula, I.T.
640.
March 23, 1887 (Indian Journal)
Rev. E.R. Shapard, of Asbury Mission preached for us Sunday. (Fishertown)
641.
March 26, 1887 (ERS Journal)
ERS preached Phil. 4:13 and Matt. 13:31-33 at Eufaula
642.
April 1887 (Our Brother in Red)
ERS reports that a Women’s Missionary Society was organized at Eufaula, Indian Territory. He also reports that, “Our congregation is increasing in number of attendants and I think in attention. A class is held regularly with spiritual profit to its members”.
(‘Flint Circuit’)
I do feel to thank God that he ever planted that grand old church (Methodist Episcopal Church, South) in this country, and I do feel to bless His holy name that he ever sent men as the saintly Harrell, Ewing, Bertholf and a host of others. And come down to later years and find E.R. Shapard, M.L. Butler, C.S. Jones, W.B. Austin and last but not least G.W. Atkins.
The District Conference will be held at this place (New Hope) this year. Brother Brewer, the latch string hangs on the outside for all. If this should meet the eye of Brother Shapard, he will understand the old corner by the fireplace – the one he is so familiar with – will be reserved for him.
Layman
643.
April 3, 1887 (ERS Journal)
ERS preached Prov. 24:30-33 and John 3:1-6 at Eufaula
644.
April 17, 1887 (ERS Journal)
ERS preached 1 Cor. 15:16 at Eufaula and 1 cor. 15:16 at Fishertown
645.
April 18, 1887 (ERS Journal)
ERS preached John 3:7 at Eufaula
646.
April 19, 1887 (ERS Journal)
ERS preached John 3:17 at Eufaula
647.
April 20, 1887 (ERS Journal)
ERS preached Matt. 11:31 at Eufaula
648.
April 26, 1887 (ERS Journal)
ERS preached Matt. 4:7 at Eufaula
649.
April 27, 1887 (ERS Journal)
ERS preached Job 19:25 at Eufaula
650.
April 30, 1887 (ERS Journal)
ERS preached Rom. 14:17 at McAlister
651.
May 1, 1887 (ERS Journal)
ERS preached Matt. 15:33 and John 2:24 at Eufaula
652.
May 1, 1887 (Our Brother in Red)
Euna Bryce, infant daughter of Brother and Sister J.Y. Bryce, died at their home in McAlester, I.T., April 27, 1887. She was three years of age. It is only the removal of a part of the family in advance.
E.R. Shapard
653.
May 5, 1887 (Indian Journal)
Rev. E.R. Shapard was called to McAlester last Sunday on account of the death of “Little” Euna, the sweet and interesting daughter of Rev. J.Y. Bryce.
654.
May 8, 1887 (ERS Journal)
ERS preached Heb. 10:1 and Eph. 2:14 at Eufaula
655.
May 15, 1887 (ERS Journal)
ERS preached Matt. 6 at Fishertown
656.
May 22, 1887 (ERS Journal)
ERS preached Isaiah 43:12 and James 4:3 at Eufaula
657.
May 26, 1887 (Indian Journal)
Rev. E.R. Shapard started overland for Ft. Smith on Tuesday. We wish him a pleasant and profitable journey.
658.
May 29, 1887 (ERS Journal)
ERS preached Eph. 4:13 at Ft. Smith
659.
May 30, 1887 (ERS Journal)
ERS preached John 3:7 at Skullyville
660.
June 1, 1887 (Our Brother in Red)
(Indian Mission Conference)
Our capital city is Austin. Among the B’s we have a Brewer and a Butler –not very noble callings, but may be useful. We also have among us a Coward, though he is strong, and sometimes bold. For lifting heavy weights we use a Derrick.. The oldest man in the Conference is Young (Ewing), his name indicating his spirit and not his years. Our favorite color is Gray. When we wish for game we go Hawkin’. Our presiding elders are peculiarly eminent; in one place Myhat (with silent h) is uppermost, in another place there is More above, another District has a Keener man. Although we are all keepers of sheep, the nearest in name to shepherd is the mispronounced Sha-pard. One of our preachers is Little. Among workmen we have a Sawyer and a Smith. We have twin Shanks, very necessary for our only mode of locomotion – a Walker. Among our juniors we have the Vick-ens, shown by the beauty of our city, Florence, and our lovely country, Holland, though these are marred by a name wanting in elegance – Stuckey. Our second year has as its place of worship a Hall; by them the choice of apples is Shannon. Our choice of fowls is a Byrd. Our source of supply for the table is the Spence. Among the streams we have Rivers, where we enjoy ourselves Row-an. You will have to search in other languages for Yarbrough, Methvin, Scivally, and others though we might in the ancient English find Robertsman, Thompson, Grayson, and from some Irish brogue obtain McCrary. We leave for some person of sense to pun Atkins, Branham, Barnett, Bryce, Clark, Jones, Williams, and others, for the good looks of the last name demands it.
Dunce
(Harrell Institute – Closing Exercises)
The sixth Annual Term of Harrell Institute closed May 18, 1887. The commencement sermon was preached Sunday May 15, by rev. J.Y. Bryce, of Indian Mission Conference…Monday the 16th, classes in the Primary Department were examined. At night the students in this department entertained a large audience with recitations, etc. Tuesday classes in the Intermediate Department were examined, and at night gave a literary entertainment. Wednesday was occupied by examining classes in the Collegiate Department, and at night a musical concert, interspersed with recitations, compositions, and dialogues, was given… The following members of the Indian Mission Conference were present, viz; Revs. J.Y. Bryce, E.R. Shapard, J.O. Shanks, F.E. Shanks, and G.S. Yarbrough…
Note: there were approx 114 students matriculated at the school this year, one of which was Lizzie Shapard. She was listed as a student of the music department.
Article by Ruthven (ERS) “26 years ago”
Twenty-six years ago a timid student of Florence Wesleyan University stepped up to Dr. Rivers, who was then president…and said,” Dr. I wish to apply for license to preach.” The doctor said,” I will call your class together, and procure your recommendation to the Quarterly Conference. Be at the Quarterly Conference next Saturday evening.” The Presiding Elder, W.M. Doss, was there. The Quarterly Conference was in session, the student was examined, retired, returned when called and he was declared a licensed preacher.
This was the end of a struggle. For years a contest was going on in my mind and heart. Early in life, I felt a call to preach. The vividness of this impression had increased as the years went by. I had never given my consent. Raised in a store – devoted the last three years to study – I was ready to make a fortune. I debated to question with the Lord. My mind, temperament, disposition and training fitted me for another vocation. I was willing to devote my profits to the Lord’s cause, but I prayed to him to have me excused from preaching. I had painted the life of an itinerant** Methodist preacher in its most unpleasant colors. Poverty, want, loneliness, hardships, even persecutions and afflictions were the result which I anticipated. “Please excuse me. I will make money and educate others to take my place, who will fill the place better than I can.” “No!” was always the answer of the Spirit. Then,” restore unto me the joy of thy salvation; then I will go.” The Spirit knew human nature better than I. Had joy been given and continued, I would have done as often before – vis, withdrawn my consent. “Can I preach without religion?” For I had ceased to enjoy religion. “Do your duty in the light or in the dark,” was the answer returned. I shuddered, preach without the joy of religion! “Go preach and trust God for the balance.” I talked to friends among whom was our loved teacher, they advised and their deep interest and good advice is ever remembered by me.
In this spirit the church recommended me. Some degree of relief prepared me for the examination at the Quarterly Conference. I was licensed. What a heavy load was upon my heart! I was not fully convinced, the joy had not come as I wished it. I had determined to do what God bid me to do, though I must acknowledge my heart, my affections were not in the work. That night my roommate had retired, was sound asleep. I knelt before God, the dark coloring of an itinerant Methodist preacher’s life was before me; I was entering upon it, I had crossed the Rubicon.** I agonized with God as I had never agonized before. I did not ask him to take one single burden away nor relieve me from the cross; but pleaded with Him to go with me. He promised and there for one hour or more was the most precious communion with God that I had ever had. I placed myself a living sacrifice, God accepted and the Shekinah** descended.
That was 26 years ago, my experience since then is just as you would expect from that consecration. I suppose that I have had the usual trials, difficulties, persecutions, and hardships of the ministry. To whites, blacks and to Indians I have preached; I have been among the rich and the poor. I have slept in well-furnished rooms, in hovels and under trees. I have had plenty and I have wanted. I have been among friends and seldom foes. God’s promise to go with me has been verified. I have communed with him under varying circumstances. I have been enabled to shout His name in crowds who could not understand my words, but we enjoyed the same spirit.
The repulsive life of a traveling preacher has been a happy life, and is becoming happier and happier every year. My trust is in the being who said, “I will never leave thee, nor forsake thee.” I have not seen the dark spots, for where the flesh is weak, the spirit is strong. I ask not to be relieved or to be excused, for this is a happy life. Let the burdens, crosses and trials come if they are in duties path. He makes the hardest lot feel “soft as downy pillows are.” When I am excused, I hope it will be from labor to eternal rest.
** Itinerant: An itinerant is a person who travels from place to place with no real home.
** "Crossing the Rubicon" is a popular idiom meaning to pass a point of no return. It refers to Caesar’s 49BC crossing of the river, which was considered an act of war.
** Shekinah - Hebrew word that means the dwelling or settling, and is used to denote the dwelling or settling presence of God.
[March 1884 (Our Brother in Red, Letter from Rev. Jessie H. Walker)]
(An article relating to Edwin’s experience of being and becoming a missionary described in June, 1887)
In our work as missionary, we have had what the world would call hardships and provisions. Let us look at some of the difficulties in traveling. We have come to a swollen stream, it is dashing madly, we must measure its depth. A long pole is secured then a short one is tied to its end. We reach out into the stream. The short pole hangs perpendicular, lower it to the bottom, then measure our buggy and team. If the water be five feet deep, it will swim a horse or mule fifteen hands high, but a tall man can hold his nose five and a half or six feet high. We plunge in and swim the team over, tie a rope to the buggy tongue and pull it through. If the water be ten or fifteen feet deep, we hook up some logs, tie them together with rope, skid on one with a pole, push off and land somewhere. I have crossed Boggy perhaps twenty times in this way, to say nothing of many other streams, in some instances not losing more than thirty minutes. There is not much fun in it after the novelty wears off, but it is better than to miss an appointment. Our appointments are far apart, and in order to meet them we are often compelled to camp out alone. The country is and has been infested with panthers, wildcats, bears, wolves, etc. But there is the weary missionary, his team secured with long ropes, the blanket is spread down, the buggy is rolled over to protect it from falling dew or the stampede of his team. He eats his supper then kneeling down he begs protection from on high. Weary with fatigue, he soon passes into sweet slumber. But hark, that wolf is quite near, the shriek of that panther is frightful, a loud snort from the faithful team gives the alarm. Sleep is gone. Like Paul, he wishes for the day. The question, ‘what am I here for’ rushes to his mind. An answer; ‘I am a missionary, the church has sent me forth, the blessed Master says go’. Is this all? No. Jesus says , ‘Lo I am with you always’. Then let the panther scream, the muffled tread of the bear be heard and the wolf howl. The missionary is not afraid. The lion of the tribe of Judah is his defense. The angel of the Lord encampeth around them, but fear him and deliver them of these provision. Nay verily, are they hardships? No, they only show us where are strength is. We have met with so many trials and difficulties, yet we are not overcome by them. We are forced to the conclusion that our God is equal to Elijah’s who made the iron to swim, or the God of Daniel who stopped the mouth of the lion. Either one, thank the good Lord that I was ever accounted worthy to be a missionary. I regret my shortcomings and misdoings. Some of my happiest hours have been spent alone in the deep woods on the boundless prairie with the sense of his protecting power. Let me say to the young missionary, be afraid of nothing but sin. Go and be sure, the Master is with you, in the woods, across the streams, in the pulpit, everywhere.]
661.
June 2, 1887 (Indian Journal)
Rev. E.R. Shapard, superintendant of Asbury Mission school at this place, has returned home from a ten days trip to Fort Smith.
662.
June 12, 1887 (ERS Journal)
ERS preached John 3:7 at Folsom’s Chapel
663.
June 16, 1887 (Indian Journal, Eufaula)
Rev. E.R. Shapard was called to Fort Smith, Ark., on Thursday last to attend to some important business for the church. He returned yesterday in time to take his usual leadership in our home church. Bro. Shapard is a faithful worker in the Lord’s vineyard.
Miss Lizzie Shaphard found a nice gold watch charm near the Mission Tuesday last, which she will be pleased to restore to the owner on proper identification. It no doubt belongs to some cattle man.
664.
June 19, 1887 (ERS Journal)
ERS preached Rev. 21:8 and Col 3:11 at Eufaula and 1 Peter 4:3-4 at Fishertown
665.
June 23, 1887 (Indian Journal)
Rev. E.R. Shapard will soon hold protracted services at Fishertown.
Asbury Mission closed last Friday and Mr. Shapard, the superintendant, has moved into town to spend the summer.
666.
June 27, 1887 (ERS Journal)
ERS preached John 6:27 and Col. 3:11 at Eufaula
667.
July 1887 (Our Brother in Red)
Muskogee District 4th round district meetings held at Okmulgee Ct Aug 20, 21.
668.
July 1, 1887 (Our Brother in Red)
(Notes from the Field)
From Salisaw Circuit. …when people are converted under doctrinal preaching they are generally converted all over. We need about fifty such preachers as Brother Shapard, who can take it easy and point out every foot of the way. A majority of our people do not like that kind of preaching. Neither does a sick man like quinine, but I honor the man who will give strong medicine and cure the disease…
C.S. Jones
669.
July 3, 1887 (ERS Journal)
ERS preached Isaiah 55:2 and Matt. 2:2 at Eufaula
670.
July 14, 1887 (Indian Journal)
Sermons by Revs. Shapard and McGee on Sabbath last was particularly interesting, treating as they did of the most inviting of all subjects “Jesus” and “Eternal Life.” Truly our daily walks may be straighter and our lives purer had we more of Jesus in our every word and deed.
671.
July 17, 1887 (ERS Journal)
ERS preached Job 19:25 at Eufaula and John 1:29 at Fishertown
672.
July 21, 1887 (Indian Journal)
Rev. Mr. Shapard will soon begin a series of protracted meetings at Fishertown church. We will give the exact date in our next issue.
673.
July 24, 1887 (ERS Journal)
ERS preached Isaiah 50:7 and Matt. 25:46 at Eufaula and Job 19:25 at South Canadian
674.
July 26, 1887 (ERS Journal)
ERS preached James 5 and Matt. 25:46 at South Canadian
675.
July 27, 1887 (ERS Journal)
ERS preached Matt. 11:28 at South Canadian
676.
July 28, 1887 (Indian Journal)
Rev. Mr. Shapard went to South Canadian Monday to assist in the protracted meeting now being carried on there. We learn that a good work is being done in the conviction of sinners. Thirty-six persons have united with the church and the altar is full of penitents.
(Obituary)
Died near Okmulgee, Muskogee Nation, July 12, 1887, Mr. Lonie Bruner. Lonie was one of the class at Asbury Manuel Labor school, which was the most advanced class. For seven years he had been to this school. His progress was slow at first, though increasing in rapidity of advance every year. Being of a weak constitution his death was not unexpected, though we all hoped that removal from school during vacation would help him. He was agreeable as a student, moral in character; sometimes would be enabled to claim evidences of being a Christian. The teachers and pupils of the school unite with the family in mourning his death.
E.R. Shapard
677.
July 31, 1887 (ERS Journal)
ERS preached Rom. 11:33 at Fishertown
678.
August 1, 1887 (Our Brother in Red)
(Muskogee District Conference)
The Conference met Thursday, July 7, Presiding Elder Clark in the chair. Brother G.W. Tiger was elected secretary… Eufaula Station was represented by Rev. S.W. Rogers, the pastor, Brother Shapard being absent on account of sickness. One protracted meeting during the year, several accessions and conversions, enjoyable semi-monthly class-meetings, successful Sunday-School.
(Walnut Grove, I.T.)
…The elder informs me that the last Quarterly Conference held at Wise’s Chapel, by a vote of a majority of the members present, dropped Walnut Grove off as one of the Sunday appointments on Poteau Circuit, and the preacher was excused from coming here at all. Now there are some considerations for the Church in this move. We have at Walnut Grove about three acres of ground deeded to the Methodist Church in the Indian Mission Conference, and a very good little church-building dedicated to God by Brother Shapard. The action of the Quarterly Conference is based on the plea of whisky being sold at Jenson, a new railroad town near by. We are not willing to accept this as a legal excuse, as we have been attending preaching and Sabbath school there nearly every Sunday this spring, and never seen or heard of a congregation being disturbed by any one under the influence of whisky…
T.B. Bailey
(Indian Mission Conference [of 1874])
We are obligated to Bishop Kavanaugh for the use of his minutes from which are drawn the following items: The Indian Mission Conference was held at North Fork, Oct. 22-24 – Bishop Kavanaugh, President and E.R. Shapard, Secretary…We took a sleeping car on the Missouri, Kansas, and Texas railroad, which conveyed us without change to the new town of Eufaula, the present landing point of the Indian Mission Conference. Startling to a new work without definite instruction as to the point of stop, landing at seven o’clock at night, no gas-illuminated city to welcome our approach, only some dim lights in a few buildings that have gone up in that new town…There was light all along the way, for the clear bright moon shed her rays over the path, enabling us to avoid the projecting limbs and washed gullies incident to the [two mile] dirt road. At ten o’clock we were comfortably resting at the home of Dr. Buckner, Baptist missionary of the Creek Nation…We were conveyed back and forth to the mission school, in company with a number of preachers and about 40 or 50 of the Indian students, most of the male students having been dismissed for a few days to make room for the Conference. The Conference continued in session three days – very pleasant and satisfactory session, nearly all the preachers, I think – numbering seventeen. The citizens came in from the surrounding country to attend Conference and the afternoon preaching at 3 o’clock. The appointments were read out at five o’clock Saturday afternoon.
679.
August 7, 1887 (ERS Journal)
ERS preached Amos 6:1 at Eufaula
680.
August 10, 1887 (ERS Journal)
ERS preached Isaiah 55:6 at Eufaula
681.
August 21, 1887 (ERS Journal)
ERS preached Matt. 5:1-10 at Fishertown
682.
August 25, 1887 (Indian Journal)
(Wooden Wedding)
On Monday evening last a large number of the citizens of Eufaula gathered at the home of Mr. and Mrs. T.C. Harvison to celebrate the fifth anniversary of their marriage. The evening passed very pleasantly and the occasion was one long to be remembered. The following is a list of those present, many of whom brought kind remembrances in the shape of wooden ware; …Messrs. Moore, Burdette and Rogers and Misses Lizzie Shapard, Sudie Crabtree and Minnie Fryer, dressing case;…..
683.
August 27, 1887 (ERS Journal)
ERS preached James 5:16 and Psalm 71:17 at Eufaula
684.
September 3, 1887 (Our Brother in Red)
It is plane in the mind of every thinking man that the day is rapidly approaching when there will be change in the political relation of the Indians to the nation which surrounds them. The history of the Indian is sad in many respects; the bright and happy part of his history is when he has been embracing Christ and adopting the teachings of Christianity. Urge them to turn their minds away from earthly possessions and look for a home and possessions beyond the grave. Their hunting grounds disappear, their title to lands are not regarded when in contract with other laws, their appeals, petitions and remonstrances amount to but little. Everyday the cloud becomes darker and their efforts are to deter the inevitable. It will come; in what form we cannot tell. The missionaries of the cross have been faithful to the Indian. Their political rights have been respected by the missionaries. Whenever they could be of any service in appeals to the United States we have been there, ready to join the appeal of their churches to those of the Indian. I do not believe there is a missionary of any denomination who would hesitate in making an effort to advert oppression upon the Indian – with all this we see the mind and spirit of the people is settling down to the fact that the independent nationality of the Indian is soon to cease. Let us urge them, invite them to a heavenly possession as earth and its attractions fade, as the hopes of other years are blighted, assure them that they can have a home with God. Through Christ, their titles are assured. We missionaries have been doing this all the time. There has been Faithfulness and consistently among the servants of the church in this country that is particular to the country. Without hope of a home for the wife and children with the smallest remuneration from Mission Boards, our children even excluded to some extent, to the advantages of an education which our own efforts have secured to the Indian. The missionary from the first to the last has looked after the red man – his practical, social and religious interests. Now may be our special opportunity, as his political prospects are becoming less and less encouraging, his mind and heart seeking for something solid and secure; let renewed efforts be made to direct him the Christ and to heaven.
To our Indian friends we urge you to consider that your salvation is through Christ, not through Congress or courts – it is obtained through Christ by repentance and prayer, not by petitions, appeals and such to Congress or the President. This is the opportune time for you. Our prayer and effort is that you apply to the proper tribunal for effective and permanent relief.
ERS
Rev. E.R. Shapard, pastor of Eufaula Station, reports collections for missions, church extension, widows and orphans and bishops all in hand. Good – let all the brethren report likewise at Conference.
685.
September 4, 1887 (ERS Journal)
ERS preached Rom. 2:6 at Eufaula
686.
September 8, 1887 (Indian Journal)
The 4th Quarterly Meeting of Eufaula Station of the Methodist Episcopal Church South will be held on Saturday and Sunday, September 17th and 18th Rev. M.A. Clark Presiding Elder. All the members of the church are urged to attend church Conference on Wednesday evening September 14.
E.R. Shapard, Presiding Elder
687.
September 10, 1887 (Our Brother in Red)
Years ago the church of this country made arrangements and contracts with the councils of the Nations, took control of the schools and conducted them for years with varying degrees of success. Whether or not that was the proper plan, we do not now say. A bad plan may have been better than no plan at all. Should such a plan be our mode of procedure any longer? Our church today is released from contracts with councils in regards to schools. Is it advisable now to renew these contracts or to propose to renew any of them? Here is the question that is facing us at the present, one that we are compelled to consider. Shall we make new propositions to the Nations to make new contracts? Or if the Nations should propose, should we accept?
It is true that in our church economy we as a Conference, have no decision in this matter. It is with our General Board of Missions. The question is, should we as a Conference establish and build up schools entirely under our own control or should these schools be cared for by the parent Board of Missions in partnership with the Nations? I present these questions for the consideration of all the brethren. Let them consider them and form their own conclusions, the questions are upon us, any remarks from me might prejudice the conclusion of some of the brothers, though Our Brother in Red is open for the candid consideration of the question.
Ruthven
(Locals)
Our Baptist brethren are to have a camp-meeting at Eufaula church, two miles from the town of Eufaula, embracing the second Sunday in September. That all may have the privilege of attending, Brother Shapard will not preach in Eufaula on Sunday morning.
(Locals)
The charming Miss Lizzie Shapard, daughter of our popular minister, Rev. E.R. Shapard, left Tuesday for Brookhaven, Mississippi, where she goes to enter the Methodist school. We wish the young lady a pleasant and profitable journey and trust that she may early return to her loving parents and many friends who greatly miss her – Indian Journal
Miss Lizzie was a Harrell Institute student last year. We commend her to the love and confidence of our Whitworth friends.
(Take Notice)
I hope the brethren will be certain to fill the blanks for statistics which I have furnished to them through their Presiding Elders. By doing so they will lighten the work of the statistical secretary very much.
E.R. Shapard, Secretary Indian Mission Conference August 26, 1887
688.
September 13, 1887 (ERS Journal)
ERS preached Col. 3:1 at Stringtown C.N.
689.
September 17, 1887 (ERS Journal)
ERS preached Col. 3:1 at Eufaula
690.
September 18, 1887 (ERS Journal)
ERS preached Matt. 5:17-20 at Eufaula
691.
September 23, 1887 (Letter to Lizzie from her dad)
Eufaula C. N.
Sept 23, 1887
Miss Lizzie M. Shapard
Dear daughter,
Several letters have been received from you and several have been written to you by Sumner, and one by your Mamma. I think that ought to satisfy you. As we know that you are in good hands we do not feel great anxiety about you. You have also received the papers etc. We are now all well, and the health of the community is good.
I suppose that Sumner keeps you posted on the news. Miss Sudie and Mr. Burdette were married Thursday night in the church. Attendants Mr. Moore and Miss Carter. Mr. Farmer cousin of Mr. B. and Miss Lena Grayson. A grand supper was given at the Hotel Adams. I think that almost every person in town were invited. Your Mamma went to the church but not to the supper.
Dr. Cutler is now Post Master or he will be as soon as papers etc. are arranged. He has offered to Mr. Turner a position in the office, which I suppose he will accept.
Brother J. N. Moore and Miss Toole are to be married on October 10th, to proceed immediately to Conference, spending the first night at Harrell Institute. The teachers, etc, at Harrell, I understand, are eminently qualified and give general satisfaction. Brother Brewer informed me on yesterday that if the health of Sister Brewer did not change he would be compelled to resign at Conference.
You have no doubt heard of the death of Bro. Brodie. This is a stroke to me for he was my dependence for Secretary of the Conference. One of Bro. Austin’s children was sick but is improving.
I hope Lizzie you will turn your whole attention to your studies. Lay aside all nonsense. You wrote to Sumner about “making a mask” etc. I hope all such nonsense will be laid aside. I sent you to Brookhaven that you might have the best of associations and I hope that you will prove yourself worthy of it. You will be noticed by different persons because you are the daughter of one of the missionaries of the church in the Indian Country. Preserve that dignity etc, which would be expected of such. And know too that you will be thrown with those who are your equals and probably superiors in intelligence, polish, etc.
Place what monies you may have in the hands of Mr. Fitzhugh and you can draw on it as you have to spend it. Keep and account yourself as he will also keep an account. The reason for this are many which it is not necessary to name. It might be stolen from you and would be lost. If stolen from him he is responsible for it. I have received a letter from Mr. F. stating that his wife and daughter had called to see you.
I appreciate the kindness of Bishop Galloway and family in inviting you to their home. This strengthens the attachment which I have had to him. I hope that they will not regret having done so. I will no doubt see him October 12th at Vinita and will get from him a full report of you.
We are all well. Sumner is getting fat. Brother Brewer, Your Mamma, Sumner, Edwin, David and I took dinner at Dr. Cutler’s on yesterday. I have no idea yet where I will be next year, or at least no more idea than I had when you left. Brother J. Shanks stopped, spent half a day on his way to help Bro. Pickens, returning stopped a few minutes.
We hope to hear from you at least every week, and hope to hear good reports from your advance in the school etc, etc. All send love, etc, Your father,
ER Shapard
692.
September 24, 1887 (Our Brother in Red)
(Church Discipline)
As the weather grows warmer, so does the battle, but while the war is raging and the banners are floating grandly over our heads, it seems that few, very few, are being liberated from the thralldom of sin. It seems to me that this is the time our dear Brother Shapard used to call the “crisis.” He said it was bound to come in the history of this conference, “when the tree must be trimmed,” but woe to that preacher who undertakes the task. Many have been brought into the church who refuse to take up arms against the enemy of souls. What shall we do with them? Is the question: I, for one, have taken the steps of the masters. I have tried to heal the wounded, but many have absolutely and refused to be healed. The blind refuse to receive their site. After working faithfully for six months to heal the sick of our flock, and they refuse to be healed, we have given them over to a reprobacy of mind… Brethren you ought to teach our people that we have a discipline, and every preacher should have the moral courage to enforce it. I have found, by experience, that if you want a paying church, or a church-going people, we must hold the bible in one hand and the discipline in the other…
C.S. Jones, Camp Creek Aug. 20, 1887
(ERS writes an article about the finances of the church)
…I [ERS] have been a member of the distributing board....(discussion about an article written by Rev. Clark) …My own experience might answer this. I have been in schools twelve years of the fifteen which I have spent in the Indian Mission Conference. Within that twelve years, fifty dollars would cover the whole amount which I received from the people. My only support was from the schools. I have collected hundreds of dollars for other preachers and it has been paid to them. These difficulties have often been discussed and I am happy to say that the ___ is adjusting itself to them. My experience has been about like the experience of other men connected with schools.
Brother Clark says: “We have waited long for an increase of appropriation from the board.” The appropriation for next year is $1,795 in excess of this year. He seems concerned about “the contributions from the church within its own boarders.” This has increased from almost nothing five years ago to $5,231 this year, for the direct support of the preachers; and then $1,500 missionary money which increased the pay of the preachers though in a round about way. Brother Clark’s other means of support is “work with his own hands and the use of his own means.” This truly is self-support, but it is contrary to the urgent appeals which we often make urging the church to support the ministry. This question would lead out into a limitless field. I would say that the more time the preacher has to devote to preaching, the better for the church and for his own spiritual interest.
E.R. Shapard
On Thursday night at the Methodist church at Eufaula, Mr. Joshua Burdett and Miss Sudie Crabtree were united in marriage by Rev. E.R. Shapard. The reception was given at the Hotel Adams.
693.
September 25, 1887 (ERS Journal)
ERS preached Jude 6 and Heb. 1:14 at Eufaula
694.
September 25, 1887 (ERS Journal)
ERS preached Jude 6 at Atoka
695.
September 27, 1887 (ERS Journal)
ERS preached Heb 1:14 at Atoka
696.
October 1, 1887 (Our Brother in Red)
(“Incidents in a preacher’s life #1” a letter by Ruthven [E.R. Shapard])
A few years ago, a distressed father and brother reached New Hope school a few hours after we had consigned his loved daughter to the grave. He desired brother Folsom and me to attend the funeral exercises at some future time. We had been with her during her sickness and had buried her near the place where her schoolmates could scatter the flowers over the grave. The time and place were fixed upon near her father’s home, among her own people, at a time when her schoolmates would be home enjoying the summer vacation (probably July 1877 – see entry for July 28, 1877 and report Oct. 21, 1876).
In a few weeks Brother Walker, the Presiding Elder, (Note: J.H. Walker P.E. of Chickasaw District 1875-1880?) notified me that he would hold his Quarterly Meeting at the same time and place. Thus it was to be a camp meeting and a funeral sermon. The novelty of the trip was the attraction to me and also drew a neighbor young man, John, to go with us.
Three Indian ponies and riders, saddle-bags, coffee-pot, drinking cups, blankets, etc., we were ready and we plunged into the hills with one hundred and twenty-five miles before us. The Eastern men would have laughed at our outfit, but we had learned that buggies, large horses and such things were out of place in this country.
The first day was without incident only the rough rocks, narrow, lonesome deserted roads; we had often traveled these in attending appointments from home. At night we rest with a friend who had gathered around a country store some of the comforts of life, which he would always cheerfully divide with itinerant preachers. From his house (store) we wind up a circuitous ravine, which rushes down for 16 miles between two mountains. No human being, or human habitation do we see; in fact, there was no room for a farm to make a living upon, and a house would be placed upon stilts to make the floor level.
Suddenly facing a mountain side, we looked up and see zig-zag steps up the hill above us. “This,” says Brother Folsom, “is the noted ‘Winding Stair,’ the crossing place of the old military roads.” Years ago many of Uncle Sam’s driver’s, raved at their mules urging them up this flight of steps; but their voices are hushed and the sight of a man would have made us start with surprise. Just as we are about to reach the top, right by our side, rushes out a beautiful spring, which no doubt, had slaked the thirst of almost every weary pilgrim who had wandered over the mountains, whether for fight, plunder or preaching, he had traveled. Of course we stop and turn our ponies loose upon the grass at the top of the ascent. John makes a fire, brother Folsom prepares the coffee (he excels at this) while I spread the blankets to rest for an hour or two.
Raising my eyes, conscious that from my feet the waters wound in two directions, one way to the Arkansas, the other to Red River – what a view! 60 miles away are the valleys around Fort Smith and Van Buren, while beyond rise the Boston mountains, which gives the hardness to the Association of Northwest Arkansas. To the right of this vision I see the familiar Sugar Loaf 30 miles away from me. At this moment my own family may be looking upon the same place from the porch in front of their door. The scenery there is familiar, for hardly a day, for years, have passed but that I have viewed that peak. Turning around another site is before me, a stream, in wild lonesome, winds its way at the base of mountains on its southern side, while a broad prairie is north, and between me and the stream. Kiametia river seems to climb until it is lost from view, hunting a passageway between two peaks, 25 miles away. Nature’s grand display is here, and no uncouth hand of man has marred the scene.
Today is A.D., 1887, this place has lost its solitude for now the stillness of nature is interrupted upon by the noise of the “Iron Horse” (train), which presses along through the ruggedness, hunting for fairer fields beyond.
Down the mountain we move, the road being almost deserted. Ten miles we go, following, as we thought, the road, our direction has changed; somehow and somewhere we took the wrong road. Turning at a right angle we strike for the road which we left, finding it after several miles travel. Night overtakes us several miles away from our intended resting place, Brother Bryant’s.
John and I having to, succumb to tired nature, dismounted. We tied our horses, spread our blankets upon the ground, and tried to sleep. The trip has lost its beauty to our young friend. No doubt he wishes that he was back by his mother’s side, or reclining upon a pleasant bed dreaming of the things he was then realizing. I was up and down, thinking of wolves, bears, rattlesnakes, tyrantulas, centipedes, etc., in all of which this country abounded. Brother Folsom slept and snored, and I envied him, his unconsciousness of the surroundings. The night wore away, and as the light drove the darkness, we were upon our ponies passing on. We reached the governor’s at about eight o’clock. Breakfast was prepared, our ponies were fed, and after a pleasant chat with the family we start again.
“How far to Spencer Academy?” “Forty-five miles across the roughest road in this Nation.” An abandoned road, no wagon has passed it in years. We stick to the road, though the horsemen have found a nearer way. We were not posted. We cross the ‘seven devils.’ The wildest description would be tame when compared to the reality of the surroundings. Up and down one mountain after another, we have lost count and know not whether we are on the sixth or seventh ‘devils back.’ Forty miles are passed without the sight of human habitation, unless it be once we saw around the break of a ridge, a lonely hut, that rejoiced in its own seclusion.
Night comes again, dinnerless and supperless we spread our blankets waiting for the moon to rise. Up it comes, we move forward and bewildered, we can hardly tell whether we go north or south. We know that we are in the neighborhood of Spencer’s Academy. Weariness has robbed us of mind and judgment. Brother Folsom was our pilot. A bold stream passes under our feet. Brother Folsom asserts that, “this is a ‘new creek’ for it was not here the last time I passed here.” We are often amused in the most serious times, so I had to laugh outright at the way our brother had gotten mixed. We stopped and slept upon the ground. I do not know if there were any varmints or reptiles about or not. I did not care much, for sleep had asserted its authority.
Seven o’clock a.m. found us talking to a kind lady who pitied us in our weariness and hunger, gave us immediately, bread and meat, a fore-taste of breakfast which would not be for an hour or so. We were at Spencer’s Academy. I will never forget Brother Reed, for he took us in, fed us, and gave to us beds upon which to rest until we should be forced to go further. I had read the rough travels of the itinerant Methodist preachers of other days, wondered if this was anything like their trips. There is an attractiveness about such that robs it of its gloom. In this country our preachers are used to such. I only give this that those who rest in reclining chairs and study their sermons to suit the people of the cast, may know how we sometimes may even hunt up the scattered ones to minister to them. Incidents, tame to us our west, are full of spirit to those in older fields. I hope that this may prove such to you. At some other time I may finish this trip (to be continued)
697.
October 2, 1887 (Letter to Lizzie from Grandpa Hall)
Sycamore Bower
October 2, 1887
Lizzie Shapard
My dear Granddaughter,
Your s received several days ago and I have thought of writing to you every day since, but one thing and another has interposed to prevent my doing so until now. In fact your letter right on the spur of the election for and against the constitutional amendment prohibiting the manufacture and sale of intoxicating, including wine and beer, and my time was so much occupied and my mind so much abroad that I was not at all inclined to write letters. I am sorry to say that the returns show that the amendment is defeated, but as the returns are only partial as yet it is not known by what majority- probably 15 or 20 thousand. Today, I suppose, you have entered school. Well, I hope and trust that the Good Lord will give you health to prosecute your studies to the best advantage and when you shall finish you will have laid a good foundation upon which to build a good superstructure. Your Aunt Hattie came over today and she and your Grand-ma are so busy making pickle out of cabbage and green tomatoes. Mrs. Ragsdale has been with us for the last 6 or 8 weeks, but will go sometime this month to Alabama to spend the winter with a niece living near Athens. Old Grand-ma keeps well she is now in her 89th. Your Grand-ma is well except that she has a sore finger – something like a felan (sp?). Henry is going to school to Mr. Cowan (our preacher) at Madison. Your Uncle Ed and family will move sometime this year to near Lynchburg Va. Where he will take charge of a farm belonging to his brother-in-law Horner. Since the long dry spell ended, we have pretty pleasant weather, and nice copious showers of rain. We will look forward to next summer when you and your Ma will be with us, with a great deal of pleasure. I hope you have had the pleasure of receiving a letter from home on this. Your Aunt Sallie still lives at Edgefield Junction. We have three new neighbors since you were here; Mr. Collins, where your Uncle Ed used to live, Mr. Armistean, in the brick houses you go to the station, and Mr. Murray on the old Walker place – all joining our place. I hope you will have time to write to us occasionally, as we will like to hear how your getting along. Your aft Grand-Father,
S.S. Hall
698.
October 2, 1887 (ERS Journal)
ERS preached Deut. 8:11 and 1 Cor. 1:14 at Eufaula
699.
October 8, 1887 (Indian Journal newspaper)
Rev. E.R. Shapard took the Monday morning train for the Conference at Vinita. He is authorized to receive subscriptions for the Journal (Indian Journal newspaper).
700.
October 8, 1887 (Our Brother in Red)
(Incidents in a preacher’s life #2)
We felt at home with our good Presbyterian Brother at Spencer’s Academy, we and our ponies rested on Friday. Truly it was a rest of body and mind. We communed together on religious things. Attachments were formed which have not been severed, although some of us have not met each other since that day.
On Saturday morning we settled our ponies. Brother Reed, Folsom and John and I started to Choctaw Academy, the place where the meeting was to be. Half a day’s travel brought us to the place. What a union was here. Two Presbyterian preachers, 4 or 5 Methodist itinerants and a multitude of local preachers. Here were 7 or 8 of my pupils - several who had formally been my pupils - 500 to 600 people gathered from 40 miles around. We submitted ourselves into the hands of the Presiding Elder and he used us too. Brother Folsom and Reed and I had to do all the preaching. Brother Turnbull interpreted and others did the interpreting for Brother Reed and myself, while Brother Folsom had the full swing in his native tongue. It is useless for me to say to those who have attended meeting in Indian country, that all was quietness. No people in the world are better listeners than the Choctaws. We had plenty to eat for all, while everyone, except the preachers, looked after his own sleeping. It was a happy meeting; the spirit of Christ abounded, sometimes to overflowing. Song after song in native tongue rose in praise of God.
I do not love to preach funeral sermons, but in this one I was not embarrassed by the subject, and had full scope for a thorough discussion. Brethren, I have forgotten many places but this place and the incidents are ever fresh in my mind.
On Monday we all broke up and scattered to our different fields. Brothers Folsom, John and I took a round about way to get home. Tuesday we were with a pilot who knew the country. He did not confine himself to the roads, but went the direct way - across hills and valleys and streams. Tuesday night is fresh in my mind; stopping about 4 o’clock, we talked and read until night. I was very inquisitive. Brother Folsom got tired of interpreting for me – even told me that I ought not ask so many questions. I was at his mercy, for I could not talk to anyone except John, unless Brother Folsom would help me. I was too hot to sleep in the house; we spread our blankets upon the porch, our saddle bags for pillows. Let me describe it. We were right down where the three mountain ridges come to points at Little River. Across the river is a range of mountains. We were late in the morning to see the sun, while it hid itself soon in the evening. Well, we three and six dogs slept upon the porch together. Twenty feet from us was a huge bear, a pet of the family - in his pen. The dogs started in their madness, after the wolves, such barking and howling - right in my head I had never heard before and never want to hear again. The night, too, wore away and we started in the morning.
Our pilot was to pilot us to the election grounds across the mountain. We reached the place. I was hungry; dinner was over. I never relished the scraps so much before but ate, with relish, the fragments left from the luxurious dinner which the people had eaten. We also had enough to fill our saddlebags. That evening we crossed the dividing ridge and stopped at the first stream of water. John reports that a few yards back he had seen a huge rattlesnake cross the road. This made me nervous for a while. The wolves were howling a short distance from us - these things did not bother my sleep - the trip had acclimated me, and I had no occasion to envy Brother Folsom his unconsciousness, for I was as much so as he was.
Eating the next morning, traveling a few miles down that narrow way between the mountains, we bid John goodbye. He had had enough of the novelty of the trip, and we told him to let our people know that we were well and would reach home as soon as we had attended another camp–meeting. Brother Folsom and I spend the next three days at preaching to the people and returning home. We have often talked to each other of the trip to Choctaw Academy.
My name may be fictitious, but many of your readers will not have to inquire, “Who is Ruthven”.
701.
October 1887 (Bishop Charles Betts Galloway, a Prince of Preachers and a Christian Statesman, page 95)
“While in Eufaula I had the pleasure of preaching to a crowded congregation in our spacious church and of visiting the Asbury Manuel Labor School, under the superintendency of Rev. E.R. Shapard. The school was reduced in number, and confined in narrow quarters made necessary by the burning of the old buildings in November last.”
Bishop Charles Betts Galloway
702.
October 12-17, 1887 (Minute Book of the IMC at OHS)
42nd Annual Indian Missions Conference held at Vinita October 12-17, 1887. Rev. E.R. Shapard was elected Conference Recording Secretary and appointed to Choctaw District; Railroad Circuit.
E.R. Shapard called the roll of members on the morning of October 12, 1887. The following clerical members were present: Austin, Atkins, Butler, Brewer, Bryce, Clark, Ewing, Hawkin, Jones, Keener, McCrarey, Myatt, Moore, Rivers, Roberts, Shapard, Smith, Shanks, Williams, Walker, Yarbrough.
Note: There were also lay members present as well as clerical members that may have arrived late.
ER Shapard was on the Committee on Memoirs with Young Ewing, T.F. Brewer and J.F. Thompson.
Bishop Galloway appointed the following a Committee of Trial in the case against Thomas Barnett; Ewing (Chairman), Shapard (Secretary), Thompson, Keith, Williams, Atkins, Butler, Coward, Walker, Derrick, McCrary.
Rev. Shapard gave a report of the burning of the Asbury School and read the report by the Conference Board of the Missions of the Indian Mission Conference Methodist Episcopal Church South whereby it was resolved to encourage to the people to subscribe to the magazines; Our Brother in Red, Nashville Christian Advocate and Missionary Record (Nashville).
On October 15, 1887, “Resolved that T.F. Brewer and E.R. Shapard be appointed a committee to collect from such sources as they can the minutes of the Conferences from 1882-1886 A.D., the records of which were lost in the fire at Asbury Manuel Labor School, and that they gather the historical information asked for by the Missionary Secretary.”
E.R. Shapard and T.F. Brewer were appointed to publish the Minutes of the Conference and distribute them as they may judge for the best interest of the Church.
Bishop Galloway appointed the Trustees of the male College (future Galloway College) as: B.F. Fortner, J.O. Shanks, W.C. Patton, E. R. Shapard, Wm. Halsell, J.W. McCrary, G.B. Hester, J.F. Thompson, T.F. Brewer.
Note: Babcock and Bryce. History of Methodism in Oklahoma, Vol. 1, 1935. During the 42nd Indian Mission Conference, John J. Methvin was appointed as a missionary to the Western “wild tribes.”
703.
October 13, 1887 (Indian Journal newspaper)
Asbury Manuel Labor School – The following was presented on yesterday to the Conference in session at Vinita;
To the Bishop and Members of the Indian Mission Annual Conference of the Methodist Episcopal Church South: Dear Fathers and Brethren,
The success of Asbury Labor School has not been __ as former years. I received from the former Superintendant Rev. C.C. Spence, the institution out of debt with $310 to pay expenses for 20 days – a supply of corn on hand, fat hogs about two-thirds the amount necessary to last 80 pupils for 1 year, cattle and farming utensils. In fast the institution was well supplied for advancement.
I took charge with two teachers and hands enough to conduct the institution. It was succeeding as well as could be expected until the 26th of November where by the carelessness of one of the boys, the building burned. We were compelled to discontinue the school.
The Trustees rented a house of limited room and we continued on December 14th with 40 pupils. The Trustees and Chief of the Nation placed a different construction upon the contract from my own construction, and refused to pay to me the full amount appropriated by the Nation. Consulting with the Board of Missions and with Bishop Galloway I determined to run the school as long as the money paid would last. I protested against the reduction, notified the Trustees of my determination, conducted the school until June 17th. Though the regular time for dismissal would have been June 30th. Until the 26th of November we had 80 pupils, after that we had 40.
I received from the former Superintendant $310. 75
Warrants upon National Treasurer
$2,852.50
Sale of stock
$358.54
-----------
$3,521.79
The first quarter was drawn by the Former Superintendant and he turned over to me what remained. I have paid all the expenses of the school and have on hand at the close $117.95. I believe that by a strict construction of the contract this balance belongs to the Board of Missions, but consulting with brethren, and following the precedent which was established, I have reported this surplus to the Council now in session and have notified them that I hold it subject to their order.
The advance of the pupils was not satisfactory. The burnout, the crowded conditions of the building, the want of discipline incident to derangement of regular proceedings prevented the advancement desirable. I have turned over to the Trustees the property belonging to the institution and hold the receipt for the same. Thus virtually closing our connection with Asbury Manuel Labor School. If we assume control of it again it will be by a new construction. It is for the Conference or the Board of Missions to determine what to propose.
Respectfully submitted,
E.R. Shapard, Superintendant Asbury Manuel Labor School
Eufaula C.N. October 8, 1887
704.
October 13, 1887 (Indian Journal newspaper)
Rev E.R. Shapard took the Monday morning train for the conference at Vinita. He is authorized to receive subscriptions for the [Indian] Journal.
705.
October 15, 1887 (Our Brother in Red)
I am a Methodist and sometimes I think that any belief in Methodist doctrine, discipline and economy is so complete, I am unwilling to look at its faults. Be that as it may, I regard it as the best system for the spread of Christianity in these lands.
The best interpretation of the doctrines of the bible are found in Wesley’s, Fletcher’s and Watson’s works. It is our duty as preachers to present the doctrine of the church. The doctrine can stand investigation, criticism or any other opposition and still triumph.
Discipline. Everything to succeed must have a government. Though no specific form of church government is given in the bible, the good judgment of our legislatures, the success of our system, the conformity of one to the rules of the principles laid down in the scripture, evidence to us that ours is the best adapted to the necessity of the case.
Our fields are ripe for the harvest, new fields are opening to us, and by working with systems, we may cultivate the grounds already sown and extend our efforts beyond.
Ruthven Oct. 7, 1887
The brethren will furnish us with their post offices within two weeks, or if the presiding elders can give us the post offices of all their district do so. Write to me for two weeks at Eufaula.
E.R. Shapard, Secretary
SAVANNA, CHOCTAW NATION
706.
October 22, 1887 (Our Brother in Red)
Annual Conference at Vinita. 21 preachers attended and a number of lay delegates. ERS was elected Secretary. He was a member of the Committee on Memoirs with Young Ewing, T.F. Brewer and J.F. Thompson. The committee were to gather up and record the lost minutes, historical facts, etc. ERS gave a report on the Asbury Manuel Labor School. ERS was appointed to Choctaw District; Railroad Circuit.
ERS and his family move from Eufaula to Savanna Indian Territory.
(Article about a proposed male college (Galloway College) for the Indian Mission Conference)
At the 42nd Annual Conference, the Bishop appointed a committee of five regarding the development of a male college for the Indian Mission Conference. The committee secured a favorable location and a desirable grant of land from the Cherokee National Council. This seems to indicate a bright future. A request was made for the Bishop to appoint the following board of trustees to-wit; B.F. Fortner, J.O. Shanks, W.C. Patton, E. R. Shapard, Wm. Halsell, J.W. McCrary, G.B. Hester, J.F. Thompson, T.F. Brewer.
(Report of E.R. Shapard to the Board of Indian Commissioners)
The report of Rev. E.R. Shapard, Superintendant of the Asbury School, is before us. ‘Asbury Manuel Labor School was in prosperous condition from the sitting of our last conference till the 26th of November, when the building was again unfortunately burned. This of course turned the Superintendent (ERS) and 80 students out-of-doors and the school was suspended until December 14th, when the trustees rented a house, and by the authority of the bishop and mission board, the school was reopened again with 40 pupils and ran until June 17th, which was as long as the money allowed by the authority of the Nation would last. The Superintendent (ERS) has turned over all property to the Nation and has a receipt for the same. So the school has virtually passed out of our hands. Resolved, that the bishop be requested to appoint a committee of three to take into consideration, and if necessary, make a new contract, subject to the action of the board of missions, for the continuance of the school. The following committee was appointed; T.F. Brewer, E.R.Shapard, and M.A. Clark’.
O.J. Shanks, Chairman
707.
October 23, 1887 (ERS Journal)
ERS preached Phil 4:4 and 1 Cor. 1:21 at South Canadian
708.
October 29, 1887 (Our Brother in Red)
(‘Educated Ministry’)
God calls men to preach, in his province, he surrounds them with opportunities to qualify them for the work. He who fails to use the advantage for which he has, has failed to obey the call of God. The amount of education that is necessary is a difficult matter to settle upon. So difficult that God has taken the decision out of your hands. Years ago, only those who were versed in Hebrew, Greek, Latin and their own language were allowed to fill the pulpit. An untutored man cannot be admitted. He had to pass through some noted school to prepare him for the ministry. The ministry thus increased in learning but lost in power. It was considered profane for Wesley to urge the minors and other ignorant persons to talk in public. They, using the means of education which God had placed in their way, became the most effective reformers of the last century. In our country, some of our bishops would not have passed an examination in the freshman class of an inferior college. They became, by using the means which God have given them, the most powerful instruments in overcoming infidelity in establishing Christianity. It is a fact, that not many noble are called to the work of the ministry. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty. One grand design in this is that no flesh or human things should glory. It may not be that we as a Methodist church are drifting back into the old ruts from which the efforts of our fathers delivered the church. If we were to stick tenaciously to our course of study many who are now in the ministry would be excluded. Then the disposition is to elevate the standard of human learning requisite for the ministry. We can fix some rules. The man who will not try to learn is not fit for the ministry. The man who will not use the opportunities which he has is not fit for the work. If his opportunities are limited, the thorough improvement of what he has will qualify him for the work before him; while the neglect of those who have the best opportunities will disqualify them.
ERS
ERS is in poor health. His physician has ordered him to rest awhile. We sincerely hope his disability will prove to be only temporary. The prayers of the church will be offered up for this faithful servant.
(Letter reprinted in Our Brother in Red from the Indian Journal)
In parting with ERS our minister for the last year, Eufaula loses one of the most zealous and earnest laborers in the Lords vineyard, who has ever had charge of this station. Our people all extend the kindest wishes to Brother Shapard for his future spiritual and temporal welfare
(Board of Trustees of Galloway College)
E.R. Shapard, T.F. Brewer, B.F. Fortner, W.C. Patton, J.O. Shanks and J. W. McCrarey, and J.F. Thompson, met at 10 o’clock p.m., Oct. 16, 1887, in W.C. Patton’s parlor, B.F. Fortner in the chair and called the meeting to order. J.F. Thompson was appointed temporary secretary.
Motion made to organize the Board of Trustees, which motion carried. The following officers were elected: B.F. Fortner, president; J.F. Thompson, vice-president; E.R, Shapard, secretary; W.C. Patton, treasurer.
It was moved and seconded that the proposed institution be named Galloway College, which motion carried.
On motion of E.R. Shapard, J.O. Shanks and J.F. Thompson, were appointed a committee to wait on the Principal Chief of the Cherokee Nation, and see what action, if any, is necessary to perfect the title to a grant of land in Vinita.
A motion was made and carried that the Board of Trustees give to Mr. Halsell their joint note if he requires it, bearing ten percent interest for the $1700 now due on the tract of land.
On motion a committee of two, B.F. Fortner and T.F. Brewer, were appointed to wait on Bishop Galloway and ask that he put in to operation, such agencies as may most effectually and immediately aid us in putting into operation this important enterprise.
Moved and carried to adjourn.
B.F. Fortner, Pres.
** Galloway College opened in September 1888 in Vinita, Indian Territory (I.T.). In 1886, in Eufaula, I.T., plans for the institution were developed at a meeting of the Methodist Episcopal Church South's Indian Mission Conference, with Bishop Charles B. Galloway presiding. The Cherokee Council granted 160 acres for the school, and local citizens and merchants helped raise needed funds. Opened as an all-male institution the primary and secondary school held classes in the Methodist Episcopal Church until a four-story, brick-and-stone building was completed in 1889. Early in the school's history, "W. E." Halsell, a prominent cattleman and landowner, donated funds that helped save the heavily indebted school. In July 1891 Galloway College was renamed Willie Halsell College, in honor of Halsell's daughter. In 1893 the college became coeducational and had an enrollment of 209. In 1908, when the college was no longer financially viable, its campus was sold to Halsell and the institution closed. The short-lived school helped shape the career of a famous, part-Cherokee Oklahoman; humorist Will Rogers. Although not known for academic achievement, young Will Rogers made the school's honor roll in 1892 and 1893.
709.
October 30, 1887 (ERS Journal)
ERS preached Gal. 6:5 at Kiowa
710.
November 7, 1887 (ERS Journal)
ERS preached Luke 19:40 and James 4:3 at McAlister
711.
November 13, 1887 (ERS Journal)
ERS preached Phil. 3:8 at Kiowa
712.
November 15, 1887 (Letter to Lizzie from her mother)
November 15, 1887
Savanna I.T.
My dear daughter,
I know you have looked in vain for a letter from Mama. I mailed a letter to you last Monday…, and I have not had an opportunity to write since… day we commenced to pack to (move) at least I did. I packed some Monday, and Sunday we ironed, Wednesday we packed all of our things and Thursday we took up the carpets and put all the mission things in one room. Thursday about four o’clock we bid our little home good bye, and went over to Mrs. Cutless (sp?) and stayed until the next morning. When we came down here, we were met at the train by Mr. Culbertson and escorted to his house where we stayed until the next morning. And then we moved into our mansion. And since then I have been just as busy as I could be, I find it right hard work to do any work with the baby. We left Sumner in Eufaula to stay until Saturday morning. He was the bluest thing you ever saw when he came. His Papa sent him back up there yesterday to attend to some business, and he was the happiest boy you ever saw. Bro. Rogers bought your Papa’s horse, and if he will let him have it back, Sumner is to aid it back tomorrow.
Well, of course you would like a description of our new home. We have three rooms, in one we have a stove, a box for a wash stand, and a box for a table, and three trunks, in one corner there is a closet without any door. I have put my white curtains up to that. And in the other room we have a bedstead, (as nice a one as you had in your room at Eufaula). Sumner’s and Edwin’s bed is on the floor, and the (washing?) machine. The other is the kitchen, of course you know what is in that. We bought new dishes since we came. I wish you could just take a peep in on us tonight, your Papa has gone to preach tonight for the first time here, and Edwin and I are alone. David is asleep. This is a beautiful country, although the town is deserted. I think if we were comfortably fix…(torn)..with the people, we would like it very well. I never thought, though, that I could like the prairie. Especially in cold weather. Stella LeFlores house is next to ours, but she has not lived there for some time. It is vacant, like a good many others here. Well, it is bed time so I must stop until morning.
I thought I would get my letter in the mail this morning, but I could not. Our dinner is just over and I will try to write with David in my lap. He wants me to nurse him all the time. I’m looking over this letter in that I have made a mistake, it was Thursday we came down here. Edwin says you must tell the bishop next summer that we want to go to Ft. S. (Ft. Smith). Your Papa has been real blue for a day or two. He is not well, and being worried over a place to live is too much for him. Well, I will have to close, I cannot write any more this time. David is so bad. Bro. Byrd’s address is Camp Creek.
Your loving mother (Jennie Shapard)
(P.S.) My love to the girls
713.
November 16, 1887 (ERS Journal)
ERS preached Psalm 1:1-7 at Savanna
714.
November 19, 1887 (Our Brother in Red)
I am a Methodist itinerant whether I have any method to my moving or not. Within the last 13 months I have had one burnout (Asbury) and four moves. The first part of my life in Indian country I have spent without moving my family much, but as I grow older I am setting a good example to those who may follow. I am on my work – have been to 4 out of 5 appointments. Mrs. Shapard and children are located at Savanna, near the center of the work. We are in a house that will not due to winter in; hence, it has to be fixed up before it grows very cold. I expect by the grace and mercy of God to succeed. The people wish to listen to preaching and I think they will profit by it.
My health is much better than it was immediately after Conference. My friends and Brothers thought that I might be called away any day but I am happy to inform them that I am getting well. I have an experience that may profit some of your readers – as many of you well know, I have been a constant user of tobacco. 33 years ago I got into the habit of chewing and smoking. For 6 months at one time I stopped the use of it. For years I have tried to cease the use of it but would, like a hog, return to the old habit. I at last came to the conclusion that my will power on that subject was gone. Shame, affliction and almost every mortification was mine. I confess weakness and was satisfied that depending upon myself I could not overcome the habit. I knelt before God with concession, repentance and prayer. I asked God to take away the appetite for tobacco. He answered my prayer. I received such evidence of an answer as the man feels conviction. I was happy I have not wanted tobacco since. I was the abject slave of the filthy practice, unable to quit until God took the appetite away. I give you this experience that others may profit by it. I have never used antidotes but now use the grace of God. This piece is long enough I recken.
ERS
715.
November 20, 1887 (Letter to Lizzie from her brother)
Savanna
November 20, (1887)
Miss Lizzie Shapard
My dear sister,
I have been wanting to write to you for a long time, but Mama did not have time to write for me. I have started to school now. When Sumner came home from Eufaula, he didn’t like the place he had staid a little while down at Eufaula after we left. He does not like the school we are going to. Mrs. Culbertson is the school teacher. We let Sumner go back to Eufaula after he had come home, and bring the last horse back that Papa had sold to Mr. Rogers. He fooled Mrs. Cutler, he told her he had run away. We are going to move away from this house we are living in. What I have heard Papa and Mama say of that house, I think I will like it. It has five rooms to it. I haven’t been there yet. Papa rented the house today. We will move tomorrow or day after tomorrow. Sumner, when he went down to Eufaula, he sent us a looking glass. There is a store here they are going to tear down. This is a weedy yard all up in front, but that yard we are going to move in I don’t think will be that way. I went to Sunday school last Sunday for the first time since we have been here. And I went in a little class, one of the boys gave me a little wooden dog. There is an old black cat that stays here. We never feed it for the last two days. Sumner is begging to go back to Eufaula this evening. I recite three times a day. I have one in the morning before recess and one before recess in the evening and one after. Bhar (sp?) Store, that they are tearing down, they removed the goods over weeks…the building they are going to take to the mines. Sumner got a speech out of your scrap book, two speeches. It was about the old woman bent with the chill of a winter day. My dear sister I must close, write soon. Your loving brother,
Edwin (Jr.)
716.
November 20, 1887 (ERS Journal)
ERS preached Rom. 11 at McAlister Mines
717.
November 23, 1887 (ERS Journal)
ERS preached Psalm 34:15 at Savanna
718.
November 27, 1887 (ERS Journal)
ERS preached Matt. 12:1-4 and Rom. 11:16 at South Canadian
719.
November 30, 1887 (ERS Journal)
ERS preached John 3:17 at Savanna
720.
December – February Our Brother in Red reports a very cold winter from many sources
721.
December 3, 1887 (Our Brother in Red)
ERS officiated the funeral services for Mary McNett at Eufaula on October 1, 1887
There are five appointments with in the bounds of the present Rail Road Circuit. Four of them I fill on Sundays and one I fill on Wednesday night. Thursday at four places I preach two times a month. I have also proposed to fill some appointments on Saturday, or on such a day as is pleasing to the neighborhood. This is called the Rail Road Circuit because the appointments are along the railroad. It has been filled by my predecessors without the use of a horse. Success has crowned the efforts of all of them from the start. The original Rail Road Circuit is divided in to five different circuits filled by five different preachers. These people were the first in the Indian Mission Conference who volunteered to support the preachers that the Bishop might send to them. The Lord has blessed them more abundantly than almost any other portion of the Conference. They started with 40 members on this programme and now number 500 or more. This circuit embraces one among the poorest strips of country in the Conference, only the two ends of it being suited for cultivation. While the richest sections of the country have been asking for increased help, this work has determined to live by its own resources, if help cannot be otherwise procured. Several lessons may be learned here. God helps those who are willing to help themselves. As we use the grace which we have, more grace is given unto us.
If all this country, in all denominations, were to cut loose from mission appropriation, we would soon be self sustaining and advance rapidly.
The day is close at hand when there will be a readjustment of work here. This circuit will be divided up. In fact, our preventative to building a parsonage is the fact that the circuit must soon be divided, then the parsonage would not be in the right place. We do not have many church houses, school houses and houses which are used for preaching, lecturing or any public exercise seemed to have been preferred to houses dedicated to the service of God alone. I do not meet with preachers as frequently as I did at Eufaula. I would say to them that I am at Savanna, and would be glad to see any preacher at any time. If I have not enough to satisfy hunger, there is a beef market convenient. My health continues to improve and I hope within a few weeks to improve so that you will have to take a second look to recognize me.
ERS
722.
December 9, 1887 (Letter postmarked Eufaula to Lizzie shapard c/o Rev. T.F. Brewer at Muskogee C.N.)
Savanna C.N.
December 9th, 1887
Miss Lizzie Shapard
Dear daughter,
You have received letters from all the home folks within the last day or two. You need not expect any news from me. I expect to leave tomorrow for my appointment at Kiowa, eight miles off. I will return on next Monday or Tuesday. My health is much better than it has been. In fact I am in better health now than I have been for twelve months before. I want you as soon as you receive the money from the Merchants Bank, acknowledge the receipt of it. Pay Mr. Fitzhugh what you can and send his receipt for same. We were visited this morning by Bro. Keener, the P.E. – who spent an hour or two with us. He will be back next week and spend a day or two. The weather has been very bad for several days. It has rained and rained and the ground has more water in it than it has had before for years. One object of Bro. Keeners visit was I think to get me to move to Stonewall to take charge of a school there. I asked him to excuse me. I would not be surprised if they would force me into such work again next year, though I shall protest with all my might. I am satisfied that my health is so much affected that I cannot fill such an appointment as I have for another year. And it may be better for me to accept a school than to locate, - I will think of it until next Fall. If I should be placed in a school again I would expect to spend the balance of my days there. I would hate to give up the active ministry. You Ma is becoming some better satisfied here, though the citizens around here have held themselves aloof from us. I met Bro. Brewer last Sunday. He represents Harrell as getting along splendidly. I do not hear from Ft. Smith any, except through the Elevator. The town is still on a boom. A big coal vein has been discovered within the corporation. You object about our proposed arrangements about next year. I will say that we have not decided upon things, yet. And will certainly consider your happiness and convenience. Your momma is anxious to go to Tennessee to be with grandma once more. We will wait to see what transpires.
Your father, ER Shapard
723.
December 10, 1887 (ERS Journal)
ERS preached Matt. 6:10 at Jenifer’s Ranch and Psalm 1:7 at Bryce’s Valley
Note: Bryce’s Valley was located about 3 miles south and east of Kiowa. It was Named after Rev. J.Y. Bryce, Sr. who erected there a church and school. (Indian Pioneer Papers – Fanny J. Bell).
724.
December 11, 1887 (ERS Journal)
ERS preached Isaiah 59:1 at Kiowa
725.
December 18, 1887 (ERS Journal)
ERS preached Matt. 6:10 and Matt. 2:1-2 at McAlister Mines
726.
December 14, 1887 (ERS Journal)
ERS preached Matt. 6:10 at Savanna
727.
December 17, 1887 (Our Brother in Red)
Eleven years ago the Indian Mission Annual Conference met in Vinita on October 26. This year with the same secretary (ERS) it met on October 12. The roll was called and the following persons answered to both rolls: Ewing, Walker, Bryce and Shapard. During the session of the conference W.C. Derrick and J.F. Thompson made their appearance. Also, J.W. Cowart was preset but not a member of the conference. John Harrell and D.B. Cummings there met us for the last time. Though D.B. Cummings lived several years after, he was never able to meet us at conference. A few days after conference John Harrell attempted to preach in the church where the conference held its session but being compelled to stop in the midst of a sermon he was carried to the house of a friend to die.
John Harrell and Young Ewing were the Committee on Memoirs and presented the names of J.C. Robinson and Thomas Ruble as having died during the year. Truly this was the year that the veterans yielded. Since that conference, we have buried from those who were then members; John Harrell, DB Cummings, James McHenry, T.K.B. McSpaddin, Samuel Checote, Issac Sanders, S.B. Willis, and John Sevier. Others have tried to fill their places but, in abundant and successful labors, their places are hard to fill. The numbers of the members of the conference have increased, their work has extended. The familiar faces have disappeared and the new ones are prominent.
During that year, we had as many members of the churches: 4800 members. Our last conference reported 8900 members. A grand change in our Sunday school report, we have awakened from apathy on Sunday school question. The numbers of scholars have swelled from 972 to 3981. A great difference is seen in our contributions for different purposes. For support of ministry in 1876: $1074.87. In 1886: $5665.40. For mission then, $282.95; This year $1734.65. Besides these causes, we now have church extensions, lady missionary and parsonage societies. Then we had no school belonging to our church, now we have Harrell Institute, Pierce Institute and Andrew Marvin Institute, with a prospect for other institutions to be established soon. The women of today are not more beautiful than they were then, nor are they more zealous, but they have found out more ways to work. In some cases they are shaming the men into work.
The writer remembers well that he enjoyed the hospitalities of Dr. and Mrs. Adair. Sister A. (Adair) has since gone to a better world. Dr. McFerrin took dinner with us one day. In his inquiries he learned who the parents of the Dr. and wife were. Dr. McFerrin knew more of their history than they did and he talked as familiarly of the Cherokee back in the old Nation as could the Indians themselves. How the Cherokees loved for Dr. McFerrin to visit them. Sister Taylor wanted to know what tribe that large rough looking Indian belonged to, alluding to Dr. McFerrin. He talks good English, though broken.
While the conference has changed, Vinita has also changed. Two or three of the old residents are now there. New houses and better houses are now built. I I did not know the country around, but from the appointments I would judge that the wild uninhabited country is filled with thrifty industrious Indians. Georgia has sent some of its thrifty Cherokees to inhabit this land and has also spared some of her faithful preachers to minister to them. Before their P.E. and P.C. are from the former home of the Cherokees. We look forward to the future. What will our conference be when we meet again in Vinita? It is probably that those who now are sprinkled with gray will not meet. It is almost certain that Brother Ewing will have ceased to be the chairman of the committee on memoirs. It is a happy thought among those who have been faithful in attending the conference, their sun went down in glory. One among the members ceased to be punctual at conference and a cloud gathered about him and his death was in gloom. From then until now, excepting one year, I have been secretary. It was then hard to find an efficient assistant. Now half a dozen of the brethren could fill the place of secretary or assistant. Then the bishop seemed to stick to the older P.E.s to fill the places, now a number of them are found who fill the places with energy and success. Brother Ewing and Walker have worn out in service. May God spare them the days to encourage the younger ones with their council and cheer. A few others: William, Cowart, Bryce and some of the others feel, no doubt, in another eleven years will place them either on the Superannuated list or at home with God. We can only do what God has opened before us today and trust the consequences with Him.
E.R. Shapard
728.
December 24, 1887 (Our Brother in Red)
(The Power of the Methodist Ministry)
We have lately heard the Methodist church condemned because of power vested by the minister. I assert, and history will bear me out in the assertion, that the Methodist church receives less impress from individuals than any other church. While the whole church absorbs the zeal of Asbury, the devotedness of McKendree, the spirit of Christian honor and independence of Soule, the mellow spirit of Pierce, the outbursts of spiritual power of Bascom and Kavanaugh, there is no one peculiarity of one man that impresses itself upon one community more than upon all communities. In the ministry, one preacher is not so given that he can control a society. New York Congregationalism has the impress of Beecher. English Baptists follow Spurgeon. Kentucky Presbyterians will idle the image of Brekenridge. The local societies of these churches have the impress of the individual ministers and these denominations often lose site of the church in devotedness to the man. A denomination among the Cherokee has the geniality of Worcester. One among the Creeks will never shake off the sway of Buckner, though he has gone to a better world. While the Methodists honor the memory of Cummings, Harrell, McAlester, Mitchell and such men, no one man has left the impress independent of or in opposition to the others. Whenever Methodism consents to be controlled by the men and not by the spirit of her work, she has lost her power. May we always be devoted to the work of Cummings. May we be impressed with the holy, lofty, spiritual communion of Harrell and the earnest, precise, sanctified tact and zeal of McAlester. The economy of our church enables it to absorb the excellences of its ministry, though no one as minister in opposition to the rest.
E.R. Shapard
729.
December 24, 1887 (ERS Journal)
ERS preached Matt. 6:10 at Bethel
730.
December 25, 1887 (ERS Journal)
ERS preached Matt. 2:1-2 at South Canadian
731.
December 28, 1887 (letter to Lizzie Shapard from ERS, Jr. in Savana, I.T.)
Miss Lizzie Shapard
My darling sister,
Why don’t you write to me? I have been looking for a letter from you for a long time. On Monday we had a x-mas turkey that Mr. Calbertson gave to us. Mr. and Mrs. Calbertson ate dinner with us. We borrowed Mrs. Calbertsons big turkey dish and have not sent it back yet. I got a set of set of tools for x-mas, two sacks of candy and a ball of popcorn and a horn, and the horn is broke now. What did you get? Mama got a box and it had in it a cake, mince pie and two cans of tomatoes and a can of strawberry jelly, two cans of corn, two packages of coffee, some sugar and cheese, and a dressed ham. Guess what – David got, a sack of candy, Sumner got a ball of popcorn. My box of tools is just like Bob Brewer’s. Sumner and me put a little doll on for Ada. And there was three pin cushions on the tree and there was one man got a baby doll, and he tried to get out of the door to keep from getting his baby doll and old Santa Clause said, “Hold him in there, hold him in there,” and he went and got it and old Santa Claus said, ”Take it home with you.”
Dec. 29 – I was writing to you last night – when papa brought our presents. I enjoyed it ever so much and I think it is very pretty. Sumner is up at Eufaula, visiting Mr. Moore and he has not seen his yet. I am nearly through my first reader, just like three or four lessons. Dr. Cutler sent us a box of pecans and nuts. They had a spelling match at the school house last Friday. I never went to it. I have put my perfume bag in the box Dr. Cutler sent the candy in, it just fits, only I have to bend it in a little at the top. The pond is frozen over so the horses can’t drink. David is sitting on the floor enjoying himself. You could not help but love David now, he is so sweet. He has got a risen in his head. He can almost stand alone. Old Santa Claus knocked the stove pipe down that night of the x-mas tree, and the ladies knocked the stove over, and old Santa Claus said, “Keep you seats or you won’t get your presents.” A whole lot of men got dolls over there, and a boy got a little mule, and his head would come off. And a girl thought he had broken it, and she went and told her Papa and said she had so many things she could not carry them. I can’t tell you all in one letter, so I must close. Write soon to your affectionate little brother.
(ERS, Jr.)
732.
1888 (ERS Journal)
Sometime during the year of 1888, E.R. Shapard purchased the following items from Judge Gardner**; 1 bedstead, 2 heating stoves, 2 carpets, 1 wash stand, 1 mattress, 1 extensions table, books for Sumner, 2 curtains, millet and corn.
**Note: “Judge Gardner” may be Judge Green W. Gardner, of the Choctaw tribe, who was elected Judge from 1877-1886 and then reelected in 1888. There is another possibility - that of Judge Jeffery Gardner of the Choctaw tribe who was elected Supreme Judge of the Second District in 1888.
733.
January 1, 1888 (ERS Journal)
ERS preached Matt. 6:6 and Rom. 2:29 at McAlister
734.
January 4, 1888 (ERS Journal)
ERS preached Matt. 6:6 at Savanna
735.
January 7, 1888 (Our Brother in Red)
Rev. E.R. Shapard is listed as giving $50 to the establishment of Galloway College.
736.
January 18, 1888 (ERS Journal)
ERS preached Rom. 2:29 at Savanna
737.
January 21, 1888 (Our Brother in Red)
(Railroad Circuit)
On the first Sunday after Conference, I commenced preaching upon my work, the Rail Road Circuit. Although I was in very feeble health at the time, I met my appointments, and have not so far been forced to miss a single appointment. At several appointments I used a substitute to whom I and the congregation listened. My first Quarterly Meeting was on last Sunday at Kiowa. The Presiding Elder was present. The extreme cold weather prevented us from having a large crowd. All the interests of the church were looked after, in fact the P.E. is a man who tries to bring out every point, while he urges upon everyone the necessity of doing his whole duty.
It is my opinion that the section of the country that I am in is bound to be the important work of this Conference. This is in the belt of the coal fields extending across the Choctaw Nation. Now there are some 3000 people here that are drawn to work in coal, besides there is a large number south of here in Brother Hall’s work. Every year there will be an increase in laborers in the mines and we will need to have houses of worship for them. If we anticipate the location of coal shafts, should build houses of worship, our work would be lightened. The policy has been to preach in open houses or out of doors until we could build a house. In this we have failed to some extent, for we have suffered persons to come, lose their membership or wander off into other churches.
Again there is no parsonage in this country, houses are in great demand. The present preacher (ERS) had to rent a home wherever he could get it, then furnish it from his own credit and trust to the circuit to repay him. So far I have looked to plans for the future. What will be the result I do not know. I am satisfied that I have a set of stewards who are interested and a Presiding Elder who is ready to work for the interest of the church. My own feebleness has prevented me from doing the work I would desire to do.
I question your judgment as editor in permitting your paper to be open for the discussion about which our Church has already given its official decision (Sunday Schools) P. 106. Ans. 2. As you would not permit a Methodist preacher to argue against our discipline in a church paper, how can you permit those of other denominations? More space has been filled in your paper discussing Union Sunday Schools than any other subject. If I am a loyal Methodist preacher it is my business to follow the directions given. So far as I am concerned, I endorse fully the requirements of the General Conference.
E.R. Shapard, January 9,1888
738.
January 22, 1888 (ERS Journal)
ERS preached 1 Peter 1:28-29 at Savanna
739.
January 23, 1888 (ERS Journal)
ERS preached Rom. 2:24-25 at Atoka
740.
January 28, 1888 (ERS Journal)
ERS preached Rom. 12:1 at Atoka
741.
January 28, 1888 (Annual Report of the Board of Indian Commissioners, Asbury Manuel Labor School’)
Rev. E. R. Shapard was placed in charge of this school (Asbury) at the last conference. Since
then the building has been burned, and under discouraging circumstances the superintendent has been carrying on the work.
742.
January 30, 1888 (ERS Journal)
ERS preached Matt. 6:33 at Atoka
743.
February 1, 1888 (ERS Journal)
ERS preached Job 19:25-26 at Atoka
744.
February 5, 1888 (ERS Journal)
ERS preached 2 Cor. 5:1 and Col. 3:1 at McAlister
745.
February 7, 1888 (Letter to Lizzie)
Eufaula C. N.
February 7th, 1888
Miss Lizzie Shapard
Dear daughter,
I wrote you last week before I left for my appointment at McAlister. I also directed the Merchants Bank to send to you Fifty dollars.- which I suppose they did immediately. You will see that your tuition bills, etc. are paid, and use the balance as economically as possible. If you should be compelled to have more you can let me know, though I do not expect to have any money before the 10th of April.
Your Ma asked me about your Art Lessons. – My idea of such was that after an advance as you have made there is no necessity of a teacher, but you could pursue your studies or practice at home as well as at school. By dropping it you would save some money, a considerable time, etc. Though you must be certain to use the time to profit. The president of the school has been kind in his redactions to me that I would not under any considerations give to him any trouble.
My health has improved very much, I am now able to do full work. Though for fear of the weather I am restraining myself in my visits. I was with Bro. Butler last week. I went as much for recreation as anything else. Not proposing to preach. I preached oftener than anyone else, being five times within one week. Last Sunday I was at McAlester. Waded the mud and preached two times , on Monday I married a couple and buried a good sister and visited six or eight families. As you see I am not broke down entirely.
Tonight I preached here (Savanna). Start to the mines (Krebs) tomorrow, spend two days in visiting and on Saturday evening I am to meet a crowd and attend to the baptism of several infants.
Your mother is doing as well as could be expected. Sumner and Edwin are at school, and you know that Mamma has a lonesome time when I am gone. She constantly thinks of you and is expecting much joy and comfort when you come home this summer. I do not think that we will get off to Tennessee, as my finances will be depressed considerably.
Your school I believe is just half out. I hope that you will improve your time well and be ready as soon as you are through to work in this country in doing good.
The baby gets about on the floor wherever he pleases, gets up to a chair and pushes it along.
We are all lonesome in Savanna, for we have a town which was once the rival of McAlester, but on account of an explosion in the mines last Summer, the mines, town and everything else was abandoned. I could occupy half a dozen houses and not discommode any person. We have several nice families though not very social, unless you enter into their clubs which engage in exercises that I would certainly forbid in my family. Kindest regard to the Bishop’s family and all friends. Your father,
ER Shapard
You spoke of sitting up late one night to study your lesson. I hope that you will not hereafter violate the regulations of the school. Do not do so any more.
Your Pa and Ma
746.
February 8, 1888 (ERS Journal)
ERS preached Eph. 4:4 at Savanna
747.
February 11, 1888 (Our Brother in Red)
(The Atoka Meeting)
I do not believe in “the second blessing.” I believe in many blessings. In fact the Christian who lives as God requires him to live is blessed every day, and is better qualified to do the work which God calls upon him to do. Many Christians achieving just as I do, oppose the work which those who are enthusiastic for a second blessing engage in. I recognize the fact that the great difference between the representative ones and other good persons is in an improper use of expressions by one or the other. One great objection that is urged is the extreme fanaticism which the profession of holiness leads many persons to. While we are ready to, and consider it our duty to oppose fanaticism – should we place a veto upon the whole profession because of the fanaticism of the cautious ones.
One hundred years ago John Wesley and his followers were opposed “in toto” by many good men – their opposition aroused by some fanatics who were incidentally associated with Wesley. So we find to-day our rivals opposed by good men whose opposition is aroused by actions and expressions which are not a part of, but an abuse of the revival. Would it not be the better policy to guard our own actions and expressions? Instead of preaching less on holiness, preach more on this subject; restrain brethren and sisters from extremes instead of condemning them in that which is good.
I write the above statement because of an experience a few days ago. A number of preachers of the Indian Mission Conference met at Atoka. Some of them believed in what is denominated as ‘the second blessing’, while a majority of them couldn’t accept the term. We talked, preached, exhorted, praised God, and argued with sinners and Christians. For five days we were together. We talked of justification, regeneration, consecration, sanctification and such doctrines and divine influences as accompany these, but at no time as a body could we concede the distinctive term ‘the second blessing’. I do not think that any person’s opinion was changed upon this point, but as we were Methodist preachers we could take the doctrine and expressions of Wesley, Fletcher, Watson, &c., and preach them, profess them and resolve to go toward to renewed and more earnest work in the Lords vineyard. We had nothing to conceal but what was truly Methodistic, and therefore scriptural we could endorse and claim. The result was everybody was benefitted by the meeting; the spirit of God was with us in power. Every preacher preached with unusual effect, because the spirit was with him. When they returned to their homes, there was left a fine revival influence at Atoka. Numbers of sinners have been converted, the church strengthened, the faith in God increased. I suppose Bro. Butler will give to you a full account at the proper time.
As an exhortation to preachers and all: Preach more earnestly and understandingly the doctrines of our church; oppose sin and the work of sinners. We as Methodists have a wide field in preaching the doctrines upon which we all agree in theory and terms to be used in expressing without hunting for a few points in which we may differ in terms. Many had a clearer understanding of the doctrine of our church in its teaching sanctification than they ever had before.
E.R. Shapard, February 4, 1888
Died: - February 4th, 1888, at McAlister, Ind. Ter., Mrs. Sarah Jackson, wife of Mr. R.H. Jackson. She was thirty -eight years old, having been a consistent and exemplary member of our church for a number of years. She leaves a husband, four children ( one of whom is only a month old) and many friends. She retained her consciousness to the last, her experience was clear, her faith being without doubt. To the family we would say comfort yourselves with the assurance that she is with the angels.
E.R. Shapard
748.
February 12, 1888 (ERS Journal)
ERS preached Eph. 4:4 at McAlister Mines
749.
February 18, 1888 (ERS Journal)
ERS preached James 5:16 at Bryce’s Valley
750.
February 19, 1888 (ERS Journal)
ERS preached John 1:4 and John 5:39 at Kiowa
751.
February 26, 1888 (ERS Journal)
ERS preached Job 7:17 at Savanna and John 1:4 at McAlister Mines
752.
February 29, 1888 (ERS Journal)
ERS preached Rom. 10:12 at Savanna
753.
March 1, 1888 (Muskogee Phoenix)
There is preaching once a month by Rev. E.R. Shapard. Also religious service of some sort every Wednesday evening.
754.
March 4, 1888 (ERS Journal)
ERS preached John 4:34 and Heb. 12:6 at McAlister
755.
March 7, 1888 (ERS Journal)
ERS preached Matt. 18:3 at Savanna
756.
March 10, 1888 (ERS Journal)
ERS preached Heb. 12:6 and Matt. 18:3 at McAlister Mines
757.
March 10, 1888 (Our Brother in Red)
(Gospel Dispensation)
Romans: 10-12, There is no difference between the Jew and the Greek for the same lord over all is rich unto all that call upon Him. Salvation was attained in the same way before the incarnation of Christ….We learn from Paul’s arguments in Romans that all were included. Death passed upon all men. Paul directs Jesus to Abraham, their father, and the father of the faithful states that Abraham was justified by faith and his faith was imputed to him for righteousness. In Hebrews, we see in the 11th chapter that Able, Enoch, Noah, Moses, Daniel, making a cloud of witnesses, were justified by faith and attained the promises. Today we are justified just as this cloud of witnesses were not a whit of difference by faith in the blood of Christ through grace. What about the law and obedience to it and other things which rendered the Jew’s way hard, and ours easy? Obedience to the law is our duty just as it was the duty of Abraham, Moses and all since. We must obey as they did, whatever law is in force. Christ removed the guilt of those before His incarnation just as He does after His incarnation. We might ask what prophet is there of living under what is called the Gospel Dispensation? Much every way. For unto us is committed even more revelations than the Jew had before Christ. Only that part of the law which was fulfilled and abrogated in and by Christ ceases to be binding. We are not to submit to the circumcision nor after bulls and goats and such things. Nor are we to worship through priests as was done before incarnation. We are our own priests and are to offer ourselves a living sacrifice. Paul teaches these things in the figure of death of the husband, the wife is not bound to him but can marry another. He urges us with reason to obey them who have rule over us and to obey the laws which are over us. What part of the law is permanent in its character and hence binding upon all ages? First, the moral law is for all ages suited to all people and even to the angels of heaven. It as a law has never been abrogated but is reaffirmed in the days since the incarnation. Second, we are to worship God. The form of the worship may be changed but the spirit of it is always the same. Faith in Christ permeates all worship of God and no worship from Able to the present has ever been acceptable unless Christ was in it. Circumcision is changed into baptism, and the Passover into the Lord’s Supper. The offering of beasts is not required now in our worship but in faith through Christ’s blood we offer ourselves. We are not to summon the priests nor go to temple to make our offering, for by faith in Christ we are our own priest offering ourselves. We are not released from the observance of the law. Who after reading from the 12th chapter of Romans through the Epistle can argue as such? Paul addresses this to both Jews and gentiles and in the earnestness of heart he writes, as the spirit of God dictated him the write, We are as much bound to worship God as were Abraham, Moses, Elijah, Daniel, etc… We today are as much bound to worship God as they were. The flimsy excuses of those who refuse to worship God according to the laws of today would vanish if they had the proper conceptions of the duty to worship. The Ten Commandments are in force today and every one of them, both in their active and passive character, are for us. We are to do deeds of kindness; assist the needy, relieve the distressed. According to the grace that is given unto us, we are to prophecy, minister, teach, rule, exhort, give, show mercy and all other things that are required before the incarceration of Christ. (See the later part of Paul’s Epistle to the Romans). Then we are ready to say that there is no difference between the Jew or the Greek, for the same Lord over all is rich unto all who call upon Him. The same God, the same Christ, the same manner of approach to God, the same faith, the same spirit, the same moral requirement have always been binding upon all who being justified in the site of God through grace by faith in the blood of Christ. These changes in the economy of God have been as men received more light from revelation and could appreciate the grand plan of salvation more and more. How foolish does the teachings of antinomianism seem when placed by the side of inspiration given to Paul. Let us then fellow Christians, work out our own salvation for it is God who worketh in us.
Ruthven
(Reflections after the Preachers’ Meeting at Atoka)
9th. Now in closing these reflections let me join hands with Bro. Shapard and help him to enforce that exhortation he made at the close of his recent article in Our Brother in Red. He says to preach more earnestly and understand the doctrine of our church. I say amen! And preach all the doctrines of our church, not leaving out even the doctrine of entire satisfaction or perfect love. There is beauty and symmetry in the whole from conviction and repentance to perfect love, and while you hold up the first to sinners don’t fail to present to God’s hungering children the last. That is what they need, and that is where they ought to go, and there is where they will go if we are faithful in leading them. Preach it then earnestly and understandingly. Amen!
J.J. Methvin, Anadarko, I.T., Feb 28,1888
758.
March 14, 1888 (ERS Journal)
ERS preached John 1:4 and Matt 18:3 at Stringtown, C.N.
759.
March 15, 1888 (ERS Journal)
ERS preached Psalm 32 and Heb. 12:6 at Stringtown, C.N.
760.
March 15, 1888 (Muskogee Phoenix)
Bro. E.R. Shapard preaches for us once a month and holds prayer meeting Wednesday evenings.
761.
March 17, 1888 (ERS Journal)
ERS preached Matt. 5:3-12 at Jenifer’s Ranch and Isaiah 55:2 at Bryce’s Valley
762.
March 17, 1888 (Our Brother in Red)
(Atoka Notes )
Rev J.T. Hall is engaged in a revival service at Stringtown of great power. He is assisted by Revs. E.R. Shapard and M.L. Butler.
(Indians and Tobacco)
If there is any one thing that the Indian as a class likes better than any other on this earth, it is tobacco. The expression is often herd, “I would rather do without my dinner than without my accustomed chew of tobacco.” If the money spent for tobacco in the Creek and Seminole Nations were used in building churches and school houses, it would not be many years before every neighborhood would have a commodious church and comfortable school house. Then there would be a sufficiency accumulated to pay preacher and teacher. Then again, let the money spent in tobacco be used in making homes more comfortable, and in improving and enlarging farms. A general and important change would come over these nations. There is nothing that is so much needed among these Indians as good, Comfortable homes.
Not long since I was holding a Quarterly Meeting where there were a number of Creeks and Seminoles. The tobacco question was brought up in a conversation which took place between the public services. The costliness of the habit and the injury of it were set forth. I told them of the experience of Brothers Methvin, Maphy, Shapard, Yaboraugh, who had once used it but had quit it because they believed to use it would be wrong, and that God had delivered them from the appetite of tobacco. I told them that few preachers in the Indian Mission Conference used it. One of the Indian preachers looked at me and said, “Has Brother J____ quit?” Another said, “Has Brother C___ quit it?” I had to reply in the negative so far as I knew. “Well,” said one, “when Brother J___ and Brother C____ quit it, then we Indians will quit it.”
I suppose these two brethren were the only two in the conference whom they knew to be using tobacco. Had they known there were others they would have put them in also. Now, I know using anything because others use it, or quitting it because other quit, is not a correct motive. But their example will have an influence upon others. It may be that abstaining from the use of tobacco by these brethren would have some influence upon our Indian brethren. What say you brethren of the Indian Mission Conference?
Milton A. Clark, Okmulgee, I.T. Feb. 17, 1888
763.
March 18, 1888 (ERS Journal)
ERS preached Matt. 4:7 at Kiowa
764.
March 21, 1888 (ERS Journal)
ERS preached Psalm 91 at Savanna
765.
March 25, 1888 (ERS Journal)
ERS preached Ex. 31:13 at Savanna and Luke 12:7 at McAlister Mines
766.
March 28, 1888 (ERS Journal)
ERS preached Phil. 3 at Savanna
767.
April 1, 1888 (ERS Journal)
ERS preached 1 Cor. 15:19 and Matt. 4:7 at McAlister
768.
April 2, 1888 (ERS Journal)
ERS preached Rev. 22:17 at McAlister
769.
April 4, 1888 (ERS Journal)
ERS preached Gal 6:5 at Savanna
770.
April 7, 1888 (ERS Journal)
ERS preached Prov. 28:13 at Savanna and Gal. 6:5 at McAlister Mines
771.
April 14, 1888 (ERS Journal)
ERS preached John 5:39 at Jenifer’s Ranch and Deut. 8:11 at Bryce’s Valley
772.
April 14, 1888 (Our Brother in Red)
(T.K.B. McSpaddin)
The true worth of men is not estimated by the impression which they make while living. The influence they exert upon the future generations is the criterion of worth. A few years ago a preacher came to this conference and settled among us with his family. His preaching was not of that character that the world calls “eloquent.” It was sound in doctrine, and was delivered in plain language devoid of all foolishness in action or expression. His earnestness was shown in his faithful and continued work; his loyalty to his obligations was evinced by his filling the appointments assigned to him by the authorities of the church, whether those circuits were pleasant or not. The eloquence of his life consisted in his godly walk and impressive example.
The result of his life so far as developed may be summed up as follows: Everything said or done by him has had a good influence – there is no alloy in it. If his spiritual children are not counted by the hundred, we can at least say that he fed many of the children of God with good food, and did not dose them with food that was not nourishing. A prominent result of his life and ministry is in his own family. All of his children are now faithful workers in the church in whose service the father spent his days. The companion and children of Rev. T.K.B. McSpadden are living witnesses of the influence that he exerted upon the world and will continue to exert. Although he has been separated for some ten years, his children and grandchildren are at work in the fields where he labored. Will there be any from his immediate family to fill his place in the pulpit?
E.R. Shapard
(Minutes of the First Session of the Indian Mission)
The Indian Mission Conference was organized at Riley’s Chapel (near Tahlequah) Cherokee Nation, October 23, 1844. Bishop Morris presiding. The first roll at the opening of that conference was as follows: J.B. Berryman, E.T. Perry, N.M. Talbot, T.B. Ruble, D.B. Cummings, W.H. Goode, Johnson Fields, Thos. Bertholf, Jas. Essex, Saml. G. Patterson, John M. Steele, E.B. Duncan, Isaac F. Collins, Wm McIntosh, L.B. Stateler. Only one of this list is now living, and [having] the spirit of his youth working in the west. During the session of the conference I find the names of Thos. Hurlburt and Wm. W. Oakchiah added. John Page, Walter D. Collins and Henry C. Benson were admitted into full connection. As the people in general do not have access to the old minutes, it might be gratifying to publish the first list of appointments: (list of appointments and names). The above roll would be incomplete did we not state that at the next conference, Wesley Browning, Wilson L. McAlister and W.G. Montgomery were added by transfer from other conferences.
In the darkest hour of Methodism in the United States, this conference was organized. The agreement for a division between the two parts of the church was submitted to this conference for their consideration. This conference adhered to the south. Two of the brethren, W.H. Goode and H.C. Benson were transferred during the year to North Indian Conference. If the life of every one of these men was written upon the minds and hearts of the [church, it] would not permit the ___ and privation of that day to be repeated.
I do not know the history of these brethren, I have looked into the face of Bros. Cummings, Ruble and E.B. Duncan [when in] feebleness; they had retired from the active work. The ____ of almost everyone have been ____ in the households of the places where I have been. The work extended from across the river from where [Kansas?] City now stands, including Kansas, the whole of the Indian Territory, and bordered upon the Republic of Texas. These few men commenced the conference, and under difficulties, privation and sometimes persecutions. It has continued, and today we begin to occupy positions equal to other conferences. “God takes the workmen, but carries on the work.”
E.R. Shapard
P.S. – In the minutes of the conference held at Muddy Springs, Cherokee Nation, in 1848 (Bishop Andrew presiding) the General Conference was memorialized to have the Kansas District attached to the St. Louis or Missouri Conference. This corresponds with Bro. J.W. Cunningham’s letters. Unfortunately for several years about this time is no list of appointments on record, though the regular minutes and a few reports are given.
E.R.S.
773.
April 15, 1888 (ERS Journal)
ERS preached Phil. 3:8 and Prov. 28:13 at Kiowa
774.
April 22, 1888 (ERS Journal)
ERS preached Matt. 6:33 at Savanna
775.
April 29, 1888 (ERS Journal)
ERS preached Job 19:25-26 and Rev. 22:17 at Muskogee C.N.
776.
May 5, 1888 (Our Brother in Red)
ERS and his wife spent several days this week at the Harrell Institute. We hope that they will honor us with such a visit again soon.
ERS preached two good sermons last Sunday in the chapel at the Harrell Institute.
(‘Eufaula Locals’)
Brother and sister Shapard, with master Edwin and the baby [David Evander Shapard, 1 year old], came up last Wednesday and stayed until Saturday visiting friends. We were glad to have them with us. Come again.
777.
May 2, 1888 (ERS Journal)
ERS preached Matt. 7:1-10 at Savanna
778.
May 3, 1888 (Muskogee Phoenix)
Rev. E.R. Shapard and family, of Savanna, I.T., came up to Muskogee last Saturday evening and remained over Sunday. Mr. Shapard filled Rev. Bryce’s pulpit on Sunday evening.
(Eufaula Items)
Rev. E.R. Shapard and wife have been visiting friends in Eufaula. Bro. Shapard is very dear to the people of this his former charge, and we love to have him visit us.
779.
May 5, 1888 (Our Brother in Red)
Rev. and Mrs. E.R. Shapard spent several days this week at Harrell Institute. We hope they will honor us with a visit again soon.
780.
May 6, 1888 (ERS Journal)
ERS preached Matt. 6:25-26 and 1 Cor. 6:19-20 at McAlister
781.
May 12, 1888 (Our Brother in Red)
Trustees Meeting – Trustees of Galloway College will please meet in Vinita I.T. may 19, at 3 pm. ERS, W.C. Patton, B.F. Fortner, O.J. Shanks, W.E. Hasell, J.W. McCrarey, C.B. Hester, J.F. Thompson, T.F. Brewer. A full attendance of the board is greatly desired.
(New Hope)
In 1847, a contract was entered into by the Choctaw Nation and the Mission Board of the M.E. Church, South, agreeing that a school for females be established and conducted near Skullyville. The school was to be called New Hope Seminary. 50 girls were to be fed, clothed and educated by the church with money paid by the Choctaw Nation. The building occupied an eminence from which water flowed in all directions. It was about 16 miles from Fort Smith Arkansas, and was easy access from all parts of the Choctaw Nation. Thus it commenced its career and was conducted year after year, sometimes in conjunction with Fort Coffee, sometimes alone.
Before the late War, the following were the superintendent appointments: 1850, John Harrell; 1851-3, N. M. Talbor; 1854, W.L. McAlester; 1855, F.M. Paine; 1856-7, T.W. Mitchell; 1859-61, F.M. Paine.
It would be useless to say that the school succeeded under their management. Their names indicate the success of the institution. The War interfered with the management of the school and its continuance was impossible. F.M. Paine, the Superintendent, conveyed everything over to the authorities of the nation. New Hope Buildings were used as a hospital by both sides or for any purpose to which the armies could apply them. The War closed and want of means prevented immediate resumption of the school.
A contract was made in 1871 between the Choctaw Nation and the Mission Board by which the board agreed to conduct the school for 10 years, the Nation paying part of the expense and the Mission Board the balance. J.Y. Bryce had conducted the school for several months before this contract was made. The building, fences, etc. were repaired or rebuilt, stock, furniture and all other things necessary were purchased and the school commenced in 1871 under a 10 year contract with J. Y. Bryce as Superintendent.
In 1872 E.R. Shapard was appointed Superintendent and continued this position for 11 years in succession. The health of his family compelled him to ask to be relieved.
In 1883 E. A. Gray was appointed Superintendent and continued for two years. In 1885 J.J. Methvin succeeded Gray. During this year the authorities of the Nation thought proper to rescind the contract with the Mission Board, and proposed to conduct the institution without the assistance of the church. On this account, a final settlement was made with the Choctaw authorities in 1886, and the school ceased to be controlled by the church.
ERS
782.
May 17, 1888 (Muskogee Phoenix)
(Eufaula Items)
Master Sumner Shapard is now with our popular druggist, Chas. G. Moore. Sumner is a deserving boy and will surely make his mark in the coming race of life.
783.
May 19, 1888 (Our Brother in Red)
Eufaula Locals: Master Sumner Shapard is again behind the counter at Mr. Moore’s Drug Store*.
*Note: Charles Gates Moore was born on February 7, 1863 in Missouri and was the son of a merchant. At 15 he clerked in Fulton, Missouri and eventually acquired a thorough knowledge of drugs. He moved to Eufaula, Creek Nation, Indian Territory in June of 1887 at the age of 24 and became one of the first licensed pharmacists in the territory. His store was located on Main Street in Eufaula. He was a member of the Methodist Episcopal Church South and was a Mason. He married Harriett Morris Simpson on January 20, 1904. He died at the age of 83 years on July 11, 1946.
His advertisement in 1888 stated; C.G. Moore. Dealer in drugs, chemicals, patient medicine, toilet goods, brushes, paints, oils, etc., prescriptions carefully compounded. Eufaula, Indian Territory.
Sumner Shapard worked for Mr. Moore at his pharmacy and developed a long-term friendship, which eventually lead to the development of a business partnership between the two men. Mr. Moore was the financial backer to a grocery store that Sumner operated from 1895-1897 at South McAlester.
Choctaw District 3rd rounds meeting Railroad Ct. at McAlester June 30, July 1.
784.
May 20, 1888 (ERS Journal)
ERS preached Heb. 12:6 at Vinita
785.
May 23, 1888 (ERS Journal)
ERS preached Heb. 12:6 at Savanna
786.
May 24, 1888 (Indian Journal)
(Neighborhood Notes, McAlester, May 21)
The festival at the Methodist church for Rev. Mr. E.R. Shaphard on Tuesday night was well attended and a nice amount of money received. He is an eminent Christian gentleman and minister of the Gospel of Christ and we are glad his services are sufficiently appreciated by this community to receive their support.
787.
May 26, 1888 (Our Brother in Red)
(Fort Coffee)
Mission Boards have always considered that the education of the people a power in leading people to Christ. With this idea, every effort has been made to educate the people in their charge. In the appointment of the first Indian Mission Conference, we see that two schools were under our charge, one of which was Fort Coffee in the Choctaw District and the other in Kansas.
Sixteen miles above Ft. Smith on a high rock bluff stood a fort named after General Coffee of the U.S. Army. Here the Choctaws landed when removed from Mississippi. These buildings were changed from army uses and additions made to them and in about 1842, W.H. Goode took charge of 50 Choctaw boys. His effort was to educate them, train them, to do a labor and in every way prepare them for usefulness in life. The school ran until the War. The War Between the States of the Union left the Choctaw Nation financially embarrassed, so that it was impossible to continue the school. F. M. Paine (Superintendent) collected together all the property of the institution and settled with the authorities of the nation and dismissed the pupils to return to their houses. This closed the existence of Fort Coffee.
ERS
(Trustees Meeting)
The Trustees of Galloway College met at Vinita upon call of the Pres. May 19th - B. F. Fortner, president, and E.R. Shapard, Secretary. They received an account of the Board of Missions from B.F. Fortner. In substance it was as follows; “We were listened to attentively by the Board and after considering our wants, there was an appropriate $5000 upon the condition that we increase our collections to a like amount.” There was already subscribers $3650 of this $5000. The trustees were so confident that the balance would be raised that they offered to become personally responsible for that amount if necessary. T.F. Brewer and J.W. McCrarey were authorized to act as agents to increase the subscriptions, Territory being assigned to each. A building committee of B.F. Fortner, W.C. Patton, W.E. Halsell, J.W. McCrarey and T.F. Brewer were appointed to procure plans and specifications, to be submitted to a meeting of this Board upon call of the President. The financial committee are T.F. Brewer, J.W. McCrary, W.E. Halsell, W. Patton and E. R. Shapard.
Thus it will be seen that Galloway Male College is a certainty. Perfect harmony and enthusiasm with the trustees, and the same spirit was transferred to the community. You who wish to increase the amount you subscribed or you who are ready to subscribe, will please notify T.F. Brewer at Muskogee, without delay. All monies sent will be directed to W.C. Patton, Treasurer, Galloway college Vinita, I.T. who will receipt for the same. It is expected that the school will be ready for the reception of pupils the first Monday in next September.
E.R. Shapard
(‘Vinita Locals’)
Rev. Brewer and Rev. E.R. Shapard were present at the meeting of the Board of Trustee of Galloway College last Saturday afternoon. They reported all obstacles to establishing the college at this place removed. ERS remained on Sunday and preached a very excellent sermon on Sunday evening.
(Eufaula Locals)
Mrs. M.E. Griffith, of Kansas, spent two days in our town lecturing on temperance. Mrs. Griffith is a fluent speaker and we think did good. She organized a society of Loyal Legions among the young folks. There were about twenty names enrolled. Rev. S.W. Rogers, leader, Mrs. Dr. Cutler, assistant leader, Miss Kate Bailey, treasurer, Master Sumner Shapard, secretary.
(Locals)
The McAlester correspondent to the Muskogee Phoenix has this pleasant item: The festival at the Methodist church for Rev. Mr. Shapard on Tuesday night was well attended and a nice amount of money received. He is an eminent Christian gentleman and minister of the gospel of Christ, and we are glad his services are sufficiently appreciated by this community to receive their support.
788.
May 27, 1888 (ERS Journal)
ERS preached Phil. 3:8 at Savanna
789.
May 30, 1888 (ERS Journal)
ERS preached Num. 14:11-12 at Savanna
790.
June 2, 1888 (Our Brother in Red)
Little Boggy Locals: ERS spent Thursday and Friday in our vicinity**. Come again Brother.
**Note: the 3rd round of district meetings were held at Boggy Depot at Wahponucka May 26, 27.
791.
June 3, 1888 (ERS Journal)
ERS preached Eph. 1:13-14 at McAlister
792.
June 4, 1888 (ERS Journal)
ERS preached Isaiah 43:12 at McAlister
793.
June 6, 1888 (ERS Journal)
ERS preached Eph. 1:13-14 at Savanna
794.
June 10, 1888 (ERS Journal)
ERS preached Isaiah 43:12 and Heb. 3:12 at McAlister Mines
795.
June 13, 1888 (ERS Journal)
ERS preached 2 Cor. 4:6 at Savanna
796.
June 16, 1888 (ERS Journal)
ERS preached Deut. 32:15 at Jenifer’s Ranch and Rev. 22:17 at Bryce’s Valley
797.
June 16, 1888 (Our Brother in Red)
Asbury Manuel Labor School. In 1839, a contract was entered into with the Mission Board of the M.E. Church, South and a superintendent was supplied for education of 40 boys and 40 girls under control of the Methodists. A building was eventually erected in Northfolk Town. The boys were taught to cultivate a farm and learn to work with different tools. The girls were taught to cook, knit, spin, sew and all necessary house work. In approximately 1874 it became an all male institution with 80 boys. The institution had eleven superintendents over 36 years. E.R. Shapard was superintendent in 1886 (from October 1886 – October 1887)
Three times the building burned; 1868, 1881 and 1886. Twice it was rebuilt by the authorities of the Muscogee (Creek) Nation. Since 1886 it has remained in ruins. A final settlement was made by E.R. Shapard (the last superintendent) with the national trustees and with the House of Kings and Warriors. The burned walls and cultivated grounds remain awaiting the action of some future bodies to determine what will be the future history of this institution. This ground is hallowed by the buried remains of Brother Bertholf and Harrell – our fathers in missionary work, both of whom died while serving as superintendent of the school. Memories of hundreds now living around the place call for efforts to build another school to take the place of this – rebuilding if not on the same ground, adjacent to it. Will it be done? Or must the plowshare of some heartless generation desecrate those hallowed precincts.**
ERS, Savanna I.T. May 30, 1888
** Note: The site of the Asbury Manuel Labor School was at North Fork Town, approximately one mile east of Eufaula. This ‘hallowed precinct’ resides underwater since Lake Eufaula was created in 1964.
798.
June 17, 1888 (ERS Journal)
ERS preached John 2 Cor. 4:6 and Eph. 1:13-14 at Kiowa
799.
June 20, 1888 (ERS Journal)
ERS preached Rom. 14:17 at Savanna
800.
June 24, 1888 (ERS Journal)
ERS preached Psalm 48:12-15 and 2 Cor. 4:6 at McAlister Mines
801.
June 25, 1888 (ERS Journal)
ERS preached Rom. 14:17 at McAlister Mines
802.
June 27, 1888 (ERS Journal)
ERS preached Rev. 22:17 at Savanna
803.
June 30, 1888 (ERS Journal)
ERS preached Rev. 22:9 at McAlister
804.
July 1, 1888 (ERS Journal)
ERS preached Num. 14:11-12 at McAlister
805.
July 6, 1888 (ERS Journal)
ERS preached 2 Cor. 4:6 at Buffalo (Creek)
806.
July 8, 1888 (ERS Journal)
ERS preached Psalm 48:12-14 at Buffalo (Creek) and John 16 at Atoka
807.
July 9, 1888 (ERS Journal)
ERS preached Deut 32:15 at Atoka
808.
July 10, 1888 (ERS Journal)
ERS preached Rev. 22:9 at Stonewall
809.
July 11, 1888 (ERS Journal)
ERS preached Rom. 14:17 at Stonewall
810.
July 14, 1888 (ERS Journal)
ERS preached Matt. 25:29 at Jenifer’s Ranch and Matt. 6:10 at Bryce’s Valley
811.
July 14, 1888 (Our Brother in Red)
Atoka Items: Rev. E.R. Shapard and J.L. Keener went to Stonewall last Tuesday by appointment of Bishop Galloway to contract with the Chickasaw authorities for Collins Institute.**
**Note: Collins Institute was a Chickasaw Indian School operated from about 1885 to 1905, was located about three miles southwest of Stonewall, now Frisco, Oklahoma.
ERS visited Atoka this week
ERS delivered an able sermon last Sunday night at the Methodist church. His subject was the personality and power of the Holy Ghost. The scriptural arguments used by our brother fully refuted the infidel theories denying the power and personality of the Holy Ghost.
Choctaw District Conference July 4-8 held at Buffalo Creek. Conference held in full-blooded Indian neighborhood. We all camped on the ground (ERS attended).
812.
July 15, 1888 (ERS Journal)
ERS preached 1 Peter 1:24-25 at Kiowa
813.
July 16, 1888 (ERS Journal)
ERS preached James 5:16 at Kiowa
814.
July 22, 1888 (ERS Journal)
ERS preached Phil. 2:12-13 at Savanna and Phil. 2:12-13 at McAlister Mines
815.
July 26, 1888 (Muskogee Phoenix)
Miss Lizzie Shapard is visiting Mrs. J. Burdette and meets a warm welcome from her many friends in Eufaula. Miss Lizzie has been benefitted by her sojourns at Brookhaven, Mississippi.
816.
July 28, 1888 (Our Brother in Red)
Miss Lizzie Shapard of Savanna Indian Territory, made the inmates (students) of the Harrell Institute glad with a visit this week. She spent last year attending school at the Brookhaven, Mississippi Female Institute.**
**Note: This is the current day Whitworth College. From 1859-1928, Whitworth College operated as a 4-year women's college affiliated with the Mississippi Methodist Conference.
817.
August 2, 1888 (Muskogee Phoenix)
Miss Lizzie Shapard visited Muskogee last Thursday. Sorry we were not at home.
818.
August 4, 1888 (ERS Journal)
ERS preached Rom. 3:1-2 at Eufaula
819.
August 5, 1888 (ERS Journal)
ERS preached Rom. 12:1-2 and Rom 3:1-2 at McAlister
820.
August 8, 1888 (ERS Journal)
ERS preached John 3:7 at Savanna
821.
August 9, 1888 (Our Brother in Red)
Revs. Austin, Shapard and Powell were among their friends in Eufaula last week at Quarterly Conference.
822.
August 11, 1888 (Our Brother in Red)
This is called the Indian Mission Conference. The outside world thinks that there are vast amounts of Indians here and a few white people. The traveler is astonished when he sees so few full-blooded Indians. In our conference we have nearly 3000 white and near 6000 Indians. These white members are in the towns and in parts of the country best suited for agriculture. The Indians are located generally upon inferior lands or in good lands and have the whites to till the ground. We have in Choctaw country an amount of coal and two or three considerable towns have sprung up in these mining districts. Krebs and Lehigh are the principle towns each has a population of 3000 whites and the numbers are increasing daily. At Lehigh our church has not been represented until the last month or two. At Krebs we had a weak organization, but have increased very slowly. In Fact our zeal has been directed towards the natives, while infidels, Catholics, and such have increased much faster than the converted Indians have increased.
The result of this is damage to our Indian work by the increase of ungodly examples among whites. The miners** are composed of mostly foreign birth, a large proportion of them from catholic countries. They came directly to these mines where there are no municipal laws in fact, very little law of any kind that applies to the non-citizen. They bring many wicked habits with them, as swearing, Sabbath breaking, etc. Almost the first English word that a foreigner learns is an oath. On Sabbath around mining camps we see shooting, ball-playing and such (poor copy for the Indians), would it do well for our Conference to be considered not only an Indian mission but a mission conference for all classes. Let our attention be directed to the infidelity that is creeping into our midsts.
ERS
** Few Choctaw Indians were interested in working in the mines. To obtain employees, the Mining Companies brought in miners from Europe (Italy, Poland, Russia, Germany, Belgium, France and especially Wales). Foreign workers settled together in towns, such as Krebs.
823.
August 12, 1888 (ERS Journal)
ERS preached Rom. 12:1-2 at McAlister Mines
824.
August 15, 1888 (ERS Journal)
ERS preached Prov. 6:16-19 at Savanna
825.
August 17, 1888 (ERS Journal)
ERS preached Matt. 5:3-7 at Camp Meeting
826.
August 16, 1888 (Muskogee Phoenix)
Rev. J.Y. Bryce left for Kiowa last Monday to assist Bro. Shapard in a protracted meeting in progress at that place.
827.
August 19, 1888 (ERS Journal)
ERS preached Rom. 11:24 at Camp Meeting
828.
August 23, 1888 (Muskogee Phoenix)
Master Sumner Shapard visited the “old folks home” at Savanna last week.
829.
September 1, 1888 (Our Brother in Red)
Atoka Items: Your correspondent spent last week assisting Rev. E.R. Shapard in his camp meeting at Kiowa. God honored us with his presence; several souls were happily converted.
Choctaw District Fourth round Conference Railroad Circuit at Savanna September 29-30, 1888.
830.
September 2, 1888 (ERS Journal)
ERS preached Isaiah 26:3 and Matt. 26:41 at McAlister
831.
September 9, 1888 (ERS Journal)
ERS preached Isaiah 26:3 and Matt. 26:41 at McAlister Mines
832.
September 12, 1888 (ERS Journal)
ERS preached Psalm 1:1-7 at Savanna
833.
September 15, 1888 (ERS Journal)
ERS preached Psalm 1:1-6 at Jenifer’s Ranch
834.
September 16, 1888 (ERS Journal)
ERS preached Heb. 3:19 and 1 Thes. 5:22 at Kiowa
835.
September 19, 1888 (ERS Journal)
ERS preached Malachi 3:17 at Savanna
836.
September 23, 1888 (ERS Journal)
ERS preached 1 Kings 18:21 at McAlister Mines
837.
September 26, 1888 (ERS Journal)
ERS preached Gal. 5 at Savanna
838.
September 30, 1888 (ERS Journal)
ERS preached Amos 8:11 at Savanna
839.
October 3, 1888 (ERS Journal)
ERS preached Matt. 13:31 at Savanna
840.
October 6, 1888 (Our Brother in Red)
(Railroad Circuit)
The work of this year on the Railroad Circuit will long be remembered by me. The first two months I was in very bad health. I was almost ready to give up. Then I found the church almost in rebellion in some places. The congregations were small and the opportunity of reaching the people through the pulpit was but limited. I was physically unable to visit from house to house and also unable to study because of sickness. I rented a house in the center of my work locating my family in it and proceeded to adjust myself as best as I could to the demands of the work.
Six months passes away almost without a single foundation for hope of success. Quarterly Conference was attended by the P.E. and P.C. and the local steward, class meetings were shunned, and spiritual religion was deferred by most of the people to camp meeting. Thus we passed the first six months of the year. I tried to preach the plain truth, deterring sin and urging godliness. I was under no personal obligation to anyone and I demanded of them that they should favor me only for Christ’s sake. The mists began to clear away, the people and the preacher understood each other better – all went to God in prayer. The regular monthly appointments became sessions of religious enjoyment. Members of the church who were guilty of sin repented; God forgave and almost every one adjusted himself to the harness that fit him.
Railroad Circuit with half the members of other years has paid for the conference collections thrice (3) as much as usual. The preacher’s salary is not paid in full but four-fifths of it will be paid before I get to Conference.
Today there is no rebellion in the church, the members one and all are ready to work. If they had been in this condition six months ago, much could have been accomplished. A few have been faithful under all circumstances. Several things are to be done by the next preacher, which I have failed to do. A church house is to be built a parsonage is to be paid for, the members are to be visited. My great defect has been my inability to visit from house to house. The year closes and I command the people now to visit my successor. The experience of this year has been a lesson to them and to me. My own health is good. I am not in debt; I own no man anything. Any man who is sent by the Conference and works in the name of the Master, will be heartily received.
ERS
The 4th quarterly meeting of the Railroad Circuit has just closed. A good attendance of official members. Rev. J.L. Keener, P.E. was in place and conducted business to the satisfaction of everyone. While the success in accessions is but little, I am satisfied that the church is in a better spiritual condition than it was a year ago. My successor will have a church that is ready to behold him in his efforts to advance the cause of Christ.
ERS
841.
October 10-15, 1888 (Minute Book of the IMC at OHS)
43rd Annual Indian Mission Conference held at White Bead Hill October 10-15, 1888. ER Shapard is elected Conference Recording Secretary but declined on account of physical inability, the members then elected M.L. Butler to serve as Conference Recording Secretary. E.R. Shapard appointed to Canadian District; Eufaula Circuit. W. Austin was P. E. of Canadian District.
On the morning of October 10, 1888, E.R. Shapard called the roll of members. The following Clerical members were present: Austin, Atkins, Brewer, Butler, Bryce, Byrd, Clark, Coward, Hal, Keener, Keith, McCrary, Myatt, Methvin, Moore, Powell, Rivers, Roberts, Shapard, Shannon, J.O. Shanks, F. Shanks, Smith, Williams, Yarbrough.
Note: There were also lay members present as well as clerical members that may have arrived late.
On October 14, 1888, the Committee of Memoirs, consisting of E.R. Shapard, J. Thompson and T.F. Brewer gave an account of the life of Young Ewing who had died during the year. “E.R. Shapard, a member of the Brethren, made speeches in which he offered a benefiting tribute to his [Young Ewing’s] sacred memory.
On October 15, 1888, Bishop Key appointed Brewer, E.R. Shapard and Clark a commission to confer with Creek authorities in reference to Asbury Manuel Labor School.
E.R. Shapard and J.O. Shanks were appointed the Visiting Committee to the Harrell Institute.
“On yesterday morning after preaching, I ordained to Deacon’s Orders A. Pickens, A.N. Averyt of the Conference and C.B. Carlton, W. Pipkin, W. Hawkins, J.F. Wagnon, J.A. Bates Local Preachers. They were presented by M.L. Butler. J.M. Binkly read the Epistle and E.R. Shapard the Gospel…”
Bishop J.S. Key, White Bead Hill, Oct. 15, 1888
842.
October 12, 1888 (ERS Journal)
ERS preached Rom. 1:17 at White Bead Hill
EUFAULA, CREEK NATION
843.
October 25, 1888 (Muskogee Phoenix)
Master Sumner Shapard is at Savanna, having been called there on account of the sickness of his father. Master Simpson fills his place at the drug store.
844.
October 28, 1888 (ERS Journal)
ERS preached 1 Cor. 1:21 at Eufaula
845.
November 1, 1888 (Muskogee Phoenix)
Rev. E.R. Shapard and family are now comfortably ensconced in their new home at the parsonage. We may sincerely hope Bro. Shapard’s health may improve speedily. We are in a position to know and take pleasure in stating that there is general satisfaction that Bro. Shapard has been returned to this charge.
846.
November 3, 1888 (Our Brother in Red)
ERS is listed as living in Eufaula (previously listed as living in Savanna)
(Nobody Struck)
I suppose that neither Brother Methvin nor I were made to quarrel. We hunt up for the points of agreement and dwell upon them. Bro. Methvin says that he did not strike at a member of our Conference. He is ready to agree with me that the Presbyterian, Baptist and Campbellite churches, as a rule open their doors for us and we for them. Brother M. catches at my expression “as a rule” and makes the foundation of criticism. No church is responsible for all the wrong doings of its weak members. My effort was to uphold the church and condemn the “littleness” which is not upheld by any church. Bro. M. quotes from me “some littleness do not deserve the requirements of courtesy, &c.” I never wrote such a sentence until this minute and I think that almost everyone would see that there is some mistake about that sentence. My expression was “some little ones do not observe the requirements of courtesy, &c.” the printer made the mistake I suppose. Bro. M. says he knows of no such. Then O would ask, why his former piece? Our preachers, Presbyterian, Baptist and Campbellite churches are free, - then there is no “extreme case.” Why did he hit at any one? I joined him in his strike at the editor, for I thought that the editor could endure a little friendly criticism, and profit by it. Again he says that Major White had no idea to conform to, and that Bro.S. and Major White agree. What a wonderful to do about nothing. I think that Bro. M. and I had better fix upon some general principles by which churches should be governed, and condemn those who denounce churches because of the littleness of some few unworthy ones. When a denomination builds a house and asks a preacher from another denomination to temporarily occupy the pulpit, it is unkind and unchristian to attack the doctrines of the owner of the house. Bro. M. will agree with me. When some little one does such a thing unite with the church in excluding him. Bro. M. will agree with me there. When it is my duty to preach the possibility of apostasy, free-grace and such doctrines as are exclusively Methodist, go to the Methodist church or to the woods to do it. Build ___ houses which are open for the presentation of any doctrine, but observe the courtesies due the owners of the house. My final conclusion is that Bro. Methvin and I were dabbling in things that we had but little business in. We had better be directly attacking sin, or urging Christians to a purer life on personal points. The trouble with me – was that Br. M. seems to attack my brethren when I was satisfied that they were innocent. He acknowledges that they were innocent. The only one hard thing now is in his opinion that the ideas of Major White and me agree, and that Major White had no idea. Conclusion, I had no idea. Right rough isn’t it?
E.R. Shapard
(From Siloam Springs)
Please allow me to acknowledge through Our Brother In Red a letter from Bro. E.R. Shapard, containing a check for fifty dollars, which he stated the brethren and others had contributed at Conference for my benefit. I wish I could find words to express my gratitude to kind donors for this heaven sent purse. I have many things even in this dark hour to be thankful for. The same day I received a letter from a friend, though a stranger, from Ft. Sill containing ten dollars. When I read those letters I both laughed and cried. O how much it helps us to feel that we have kind friends who care for us, and “a friend in need is a friend indeed.”…
C.S. Jones
847.
November 11, 1888 (ERS Journal)
ERS preached Matt. 6:13 at Eufaula
848.
November 18, 1888 (ERS Journal)
ERS preached 1 Peter 1:25 and Phil. 4:8 at Eufaula
849.
November 22, 1888 (Muskogee Phoenix)
George Scott, one of the most popular brakemen on the M.K. & T. , and Miss Cora Evans of Checotah, were married in the parlors of the Forest house, Tuesday morning, being “chained up” by Rev. E.R. Shapard.
(Eufaula Items)
Miss Lizzie Shapard reached home on Saturday last, to recover from the chills.
850.
November 24, 1888 (ERS Journal)
ERS preached Matt. 7:1-5 at Fishertown
851.
November 29, 1888 (Muskogee Phoenix)
(Eufaula Items)
Rev. E.R. Shappard and wife are visiting in Ft. Smith.
852.
December 2, 1888 (ERS Journal)
ERS preached Matt. 7:1-5 and Heb. 12:6 at Eufaula
853.
December 9, 1888 (ERS Journal)
ERS preached 1 Cor. 11:26 and John 1:4 at Eufaula
854.
December 16, 1888 (ERS Journal)
ERS preached Rom. 12:2 at Eufaula and Jude 6 at Fishertown
855.
December 23, 1888 (ERS Journal)
ERS preached Luke 2:10-11 and Jude 6 at Eufaula
856.
December 30, 1888 (ERS Journal)
ERS preached Matt. 28:19-20 at Eufaula
857.
January 3, 1889 (Indian Journal newspaper)
Miss Lizzie Shapard bade her Eufaula friends adieu Monday morning and took the South-bound passenger for Sherman, Texas, where she will resume her studies at school. Miss Lizzie is bright, intelligent and popular and has a host of friends who regretted to part with her even for a brief season.
The Christmas tree at the church on Christmas eve attracted a crowded house. Artistic hands had preceded the audience and arrayed with dexterous skill the multitude of handsome presents which were to be distributed, one by one, among the expectant gathering. At an appropriate hour after the fall of night the church was illuminated, the many colored candles and Chinese lanterns which hung pendant from the branches of an elegant cedar were touched and the variegated decorations of the tree had flashed upon them in equal number of brilliant, scintillating colors which converted it into one magnificent scene of translucent beauty. While admiring eyes rested upon this exquisite grandeur, Rev. Mr. Shapard, in a brief manner and appropriate words, announced a short programme of sacred services. This completed, Santa Clause was searched for, found and presented to the audience. It was in his place to make a talk and then proceed with the distribution of presents. Everybody laughed at his grotesque appearance, and he tried to make the expected talk, but his voice trembled, his knees smote together, and he soon found himself handing out the gifts. This was a long task, for he presents were numerous and all had been remembered. Therefore the children all went away happy while the more advanced found no cause for complaint. It was a pleasant evening and one that will linger long in the memory of each auditor.
858.
January 6, 1889 (ERS Journal)
ERS preached 1 John 1:6 and Matt. 6:12 at Eufaula
859.
January 17, 1889 (Muskogee Phoenix)
The following preachers were in attendance at the preachers’ meeting held at the M.E. church this week. A great many were converted and the meeting was a great success: Revs. E.R. Shappard, F.E. Shanks, J.F. Halls, M.E. Smith, C.H. Thompson, A.C. Pickens, J.I. Keener, M.L. Butler.
860.
January 20, 1889 (ERS Journal)
ERS preached Prov. 12:3 at Eufaula
861.
February 3, 1889 (ERS Journal)
ERS preached 1 Cor. 15:10 at Eufaula
862.
February 11, 1889 (Sebastian County, AR court document) Last Will and Testament of E.R. Shapard
Believing that a long continuance of my earthly existence is improbable; also believing that it is my duty to my family to dispose of my possessions in such a manner that my wife and children will be least troubled in dividing my property I hereby make this my Last Will and Testament which will be my last unless some will be found stating that this is amended.
I do here by direct that at the time of my death all of my debts be paid and whatever property I have be thereafter owned by my wife Jennie Shapard in her name and Title to be used and disposed of by her as she may think proper. My property to day consists of four dwelling houses on four and one half lots on Lexington Avenue Fort Smith Arkansas. Also there are at present three shares in the undivided Neely Farm, upon which my wife’s father, S.S. Hall, now lives, near Madison, Davidson County Tennessee. One of these shares was purchased by me from Joseph A. Hall and recorded in the proper record books in Davidson County Tennessee in A.D. 1871 or 1872. One of the three shares conveyed by the Will of my wife’s grand father, she being and equal sharer with the balance of the heirs. One of the three shares bought from Edwin E. Hall some years after the above and recorded in the same book.
All of this property together with whatever property in horses, cows, household and kitchen goods, books (Note: he was known for his large library of books), etc., I may possess at the time of my death shall belong to my wife Jennie Shapard, and she can dispose of whenever and however she pleases after my death. The design in making this will is to enable my wife to have the means to educate those children who are not educated until their education is equal to that of those who are grown. Should she be called upon or deem it proper to let any of the children have means either in property or monies take their notes without or with interest as she may choose and hold it against this to be commuted in a division of property. Also that she never divide the property until her own support is assessed.
This is my Last Will and Testament and is signed by me while in my right mind at Eufaula Indian Territory in the presence of Rev. W.B. Austin and Thos. F Turner, and this will is to be left in the hands of one of these and in the hands of Rev. T.F. Brewer. I trusting to them to see that it be recorded in the clerk’s office in Sebastian County State of Arkansas. I also asking them to give my wife and children such advice as they may judge proper in her affliction. If I should in my affliction before my death be so afflicted in mind that I should become incompetent to transact my business and these persons wish my wife should think best to record this Will before my death, I hereby suggest and request that it be recorded.
Done in the town of Eufaula Indian Territory February 11th, A.D. 1889, E.R. Shapard
863.
February 28, 1889 (Muskogee Phoenix)
On account of failing health Rev. E.R. Shapard has gone to Madison Tennessee, in which salubrious clime and by proper rest from his labors it is prayerfully hoped he will rapidly recover his wonted strength. The kind wishes and sincere offerings of our people go with him, trusting him to the care of an all-wise Father.
864.
March 2, 1889 (Our Brother in Red)
(Errata)
Your or my mistakes are awkward, and must be corrected. I have not acknowledged that I would not do the work of a Methodist preacher, I do acknowledge that I cannot at present. I once took a supernumerary relation, but not a superannuated. These two blunders must be corrected.
E.R. Shapard
865.
March 25, 1889 (Letter postmarked Nashville Tennessee March 25, 5 pm, 1889 to Lizzie at North Texas Female College)
Edgefield
March 25, (1889)
My dear daughter,
I have not had a letter from you in such a long time. What is the matter? I came down here Saturday and before I left Pa’s, I was so sure I would get a letter, that I sent all the way to the office before I left – but I was disappointed. We started down here Saturday morn and when we got about two miles from the home we met Hattie and one of her neighbors, going home to spend the day. So I got out of our Barasnche (Sp? wagon) and got in hers and went back with her, and your Papa and Uncle Ed. came on to town. Your Papa went up to Springfield Saturday evening. Will be back tomorrow, and then we will visit around here some. I went in to see Bro. Boswell last week. He is building and very far from Hattie’s on the field that goes out home. I saw him, Ruth and Millie out there as we came in. I think your Papa is getting home sick. He says he is going home the middle of April. He seems to be improving all the time. I am going to keep him just as long as I can. I am getting anxious about the house. I am so afraid the bugs will get on the beds, and you know I would be very much ashamed of that. I am very busy making David some aprons, I have made him three, and I want to make him five or six more, for he has to have a clean one every day. David has the chicken pox, they made him right sick the first day and after that he did mind them. I think in a few days he will be all right. He has been fretful all the morning. He is taking a nap now. Edwin (Jr.) and Mary have fine times, but Mary goes to school and then Edwin seems lost. I haven’t been to church since I have been here. It rained all day yesterday and we couldn’t go and besides Dr. C. was too busy to go with us and it is too far to walk. For two week after I came I had such a cold I couldn’t go anywhere. I have had four chills since I have been here and I tell you they were sure enough chills too. The last one I had lasted me about two hours. I am taking quinine today to keep them from returning. I told Dr. Cottenden (sp?) we were in such a good place to get sick. Dr. C. is busy all the time. He is almost sick himself with a cold. Is there anything you will need this Summer that I can get here for you? I can’t get much for money is so scarce, but your Papa keeps telling me to get everything I want, but he will have to borrow the money and I hate for him to do it. Your Papa went up the Shelbyville and they seem to hate it very much that I did not come, so we concluded to go up there but I am about out of the notion to go, because it will take so much money. Well: I will stop as dinner is nearly ready. Write often to me. Goodbye
Your devoted Mother (Jennie Shapard)
Your kin folks here are all anxious for one of your pictures. Have you any to send them?
866.
April 6, 1889 (Our Brother in Red)
(Correspondence – Letter from Tennessee)
Some little men with little minds may receive impressions which are different from those of great men. In fact greatness does not always insure correctness. I was in Nashville on Monday which is the day for the meeting of preachers of the city. The tall Dr. Young P.E. invited me to be present. I accepted and met several of my former acquaintances, as well as some who had more recently traveled and are now traveling over my trail. Well Dr. and Brother this and that, gave accounts of their different works the day before in and around the city. Then our worthy missionary from Brazil, who is at home to recruit and I were asked to give and account of our works for the benefit of the younger brethren. I must say that I felt embarrassed. My observation is that the boys who fill mission work need less information on the subject of missions than those who presume to need no information. Here were several who were filling mission work in the city. I love too, to talk for the benefit of the whole crowd, I suppose that is the way they do it in the big cities.
A city daily, hearing that there was in the city a missionary from the far away Indians had a reporter to interview me. I think that he was astonished that he did not hear some wonderful things about murders and ignorance and filth and papooses, etc. He opened his eyes when I told him that I traveled from house to house without fear; that wife and children felt just as safe in Eufaula with Henry Sixkiller as policeman, the only policeman for miles, as the lordly residents of Spruce, Vine and High Streets did with a portly policeman at every corner of the street. Well take it all in all, Nashville has a fine set of preachers good and true men. I expect to meet them all in heaven. They know a great deal more than I do about most things but I must believe that I could instruct them all about the Indians, though some do not want to know anything about them.
I have enjoyed the company of the brethren around here; but I must say that I would rather be circulating among the Indians with Brother Folsom or some other Brother by my side. I have not attempted to preach nor do I expect to while I am here.
ERS from Madison, Tennessee March 19, 1889
867.
April 13, 1889 (Letter postmarked 1889 to Lizzie Shapard at North Texas Female College, Sherman TX)
Eufaula Ind. Ter.)
April 13th, 1889
Miss Lizzie Shapard
Sherman Texas
Dear sister,
I received your letter this evening and was not all sorry about it either. I didn’t shed any tears over it, don’t you forget it.
You didn’t say anything about my picture, did you get it. If you did please let me know.
The mumps got tired of me and quit. I have resumed work and am now working like a Turk. I have all my hoed out and will plant some more tomorrow, it being Saturday.
This town is as dull as a hole, nothing going on at all. Muskogee is on the boom though, and I think this town will be almost depopulated. Dr. K.R. Cutler will leave for Muskogee. I understand Mr. Adams will also move there and establish a 60 room hotel. This I know to be a fact. These two men you know to be the men of the town, therefore when they leave the town will have very little spirit in it. When Dr. C. leaves I don’t know what the men here will do for someone to talk about. And when Mr. Adams leaves it will (be) death on the drummers. I think there is very little probability of Dr. C. leaving.
We have two close neighbors now, one is Mr. Bowman, the other is Mr. Somebody I don’t know who.
I guess Miss Sudie told me you were going to send Mr. Moore and Mr. Bickley an invitation to the commencement. I would like to be there myself if I could.
Our school will close the twenty-eighth of this month and we will be liberated for a month or two. I don’t know what I will do in that time. I had my good looks struck a week or so ago and just got them a few days ago. When I sent you one, and I will send Mamma one tomorrow. I will commend my little sister for refusing to correspond with some great unknown.
There want any use of being uneasy about such a tough piece of dirt as me, even if it was a little out of fix. I wish you would quit coming at me about being so cool in my letters, for my love is just as good as yours, and will stick like glue even if I don’t use such stuff as darling, dear, sugar-lump, and sweet and such.
We were just thinking about having a car load of girls shipped in here to supply the country, as there were so few here, and probably some of these fellows will have a chance to get married.
Papa and Mama I think are coming back a little too soon, but I wouldn’t want them to stay until June, for that would be too much of a good thing. I took pains to have some paper in the house. This time I write, and I think this ought to satisfy you for a while. As the Prof. is in bed, I will close and follow him. I am well at present. Prof. is a curious fellow, for he goes to bed and lays there and talks to himself and laughs until he goes to sleep.
Your loving, darling, sugar, molasses, pie, pudding, sugar lump, candy and orange and anything else you want. And brother I guess,
Sumner Shapard
868.
April 28, 1889 (ERS Journal)
ERS preached 2 Peter 1:5-7 and Matt. 25:14-30 at Eufaula
869.
May 5, 1889 (ERS Journal)
ERS preached Psalm 12:8 and Matt. 12:30 at Eufaula
870.
May 12, 1889 (ERS Journal)
ERS preached Psalm 35:10 and Jer. 9:23-24 at Eufaula
871.
May 25, 1889 (Our Brother in Red)
Yesterday Eufaula was almost depopulated. The quarterly meeting for the circuit was held at Fishertown, six miles east of here. The Baptist brethren had a church dedication two miles west of here. So Eufaula could not even support a Sunday School for the day. Our Quarterly Conference passed off very pleasantly the Presiding Elder, brother Pickens doing all the preaching. The assistant for foreign missions as reported paid in full and part of the collection for domestic missions was paid. No appointment in the conference is more strict in paying its assessments than Eufaula.
ERS from Eufaula May 20, 1889
(A Review)
It is profitable frequently to review the history of an organization. Let us look at the Indian Mission Conference for a period within the knowledge of several who are now connected with it – say for the last sixteen years. The struggles, contests against sin and satin as well as the anxieties not be considered, but take the facts then and compare with now.
Then we were just recovering from the backset received during the civil war, and our districts, circuits and schools were just organized. We now have three times the number of preachers we had then; we have two and one-half times the number of members, while the territory is at twice as much, and we are preparing to enter a space only lately inhabited. The character of our work has improved, our statistics are better kept. We have a more liberal and working membership. Our appropriations have increased. We raise for missions now $3,000. Then we thought that $250 was liberal. We then raised nothing for the assessments by the General Conference; now we are assessed and …(torn)… I believe that within the next ten years our conference will be self-sustaining, except for a few special cases.
We speak a delicate question and compare the ministry. We had then a few brethren to whom the present generation will not compare. The sound theology, the forcible and earnest delivery of Bro. Harrell, together with the weighty impression which his sanctified walk and character made is not equaled by any preacher of to-day. Bro. Ewing was then in his prime, standing side by side with Bro. Harrell. The natural brilliancy, eloquence, earnestness and zeal of the man, combined with his knowledge of the work and his business judgment, gave him a power next to Bro. Harrell. He has not been equaled by any of the present preachers. We now have more good preachers in proportion to the number than then, but we do not expect any of them to arise to the eminence which they reached. There is more pastoral work, and a closer observance of prayer and class meetings. Then almost everything was deferred to quarterly meetings when the assistance of these two brethren could be obtained. Now our quarterly meetings have their prominence only as business meetings.
Bro. Harrell was carried from the pulpit to his death-bed, in the zenith of his power and influence. Bro. Ewing filled our most responsible positions to within one or two years of his death. Now there seems to be a giving way in the active work at an early age in the ministry. While the brethren…(torn)… We are now just in a condition to improve more rapidly than we ever did before. The work being done is more thorough, and the members of the church are more religious. While political changes are effecting the country, the children of God are drawing nearer tot eh cross. While now antagonists are springing up on every side our church is keeping abreast with the times and there is hardly a Sabbath passes but that every member is within reach of the preached word.
In some things it may be said that we are retrograding. Some say that that we are not so self-sacrificing. There is not the necessity of manifesting it as there was then. Some of the brethren of to-day have lived upon a pittance, and would be ready to do so again if necessary. Let me exhort the brethren. Keep closer to Jesus, and let a holy life exert the influence to accompany your logical and studied sermons.
E.R. Shapard
872.
May 26, 1889 (ERS Journal)
ERS preached Amos 3:3 and John 3:6 at Eufaula
873.
June 2, 1889 (ERS Journal)
ERS preached Hebrews 11:1 at Eufaula, Matt. 2:6 (at A.M.E. Church) and Matt 3:2 at Eufaula
874.
June 8, 1889 (Our Brother in Red)
The Indian Journal reports the return to her home in Eufaula of Miss Lizzie Shapard. Miss Lizzie has been attending the school at North Texas Female College at Sherman this term.
875.
June 9, 1889 (ERS Journal)
ERS preached Heb. 12:6 at Eufaula
876.
June 16, 1889 (ERS Journal)
ERS preached James 4:14 at Fishertown
877.
June 23, 1889 (ERS Journal)
ERS preached Job 19:25 and Matt. 11:28 at Eufaula
878.
June 30, 1889 (ERS Journal)
ERS preached Ex. 20:3 at Eufaula
879.
July 2, 1889 (ERS Journal)
ERS preached Rev. 22:9 and Rev. 22:17 at Fishertown
880.
July 7, 1889 (ERS Journal)
ERS preached Matt. 13:49-50 and psalm 12:6 at Eufaula
881.
July 11, 1889 (Indian Journal)
(In and Around McAlester)
The funeral of Mrs. Bailey took place on the 4th. From all we can learn she was a truly devoted Christian. Rev. Messrs. Shappard and Smith officiated…
882.
July 20, 1889 (Our Brother in Red)
Rev. Wm. Shapard D.D. of Austin Texas, who has been visiting his brother E.R. Shapard at Eufaula, left Monday evening for Nashville Tennessee.
883.
July 28, 1889 (ERS Journal)
ERS preached Exodus 20: 7 and Rom. 1:28 at Eufaula
884.
August 4, 1889 (ERS Journal)
ERS preached Acts 10:38 and Acts 13:2 at Eufaula
885.
August 31,1889 (Our Brother in Red)
(Schools Among The Indians)
No question has been so hard to manage as, How shall the General Government or the Church manage the education of the Indians? I have not the statistics before me of the schools of the General Government, but I am satisfied that their success is not satisfactory. We propose to look at the success of our own church, and in this we have about the same success that has attended other religious denominations. We will confine our history to the tribes now occupying the Indian Territory.
In Alabama, Mississippi and Tennessee, our first preachers were teachers as well as preachers. Different denominations had their preachers to teach school and preach in the neighborhood. Coming to this country the same plan was pursued to some extent. Today there is pointed out to us locations, from Red River as far north as we have ever traveled, by private conveyance, where these schools were located, though now all but one or two are in ruins. This includes those of our denomination and of others.
It is useless for us to ask why these schools, conducted in this way, have been abandoned by all. It is enough to know that conscientious men have changed their places. The next move was, Academies, Manuel Labor Schools, and Seminaries to be run by the nations were built by them. The councils would make the contracts with the Mission Boards, of the different denominations, - the churches would supply the teachers while the nations would furnish money to pay all other expenses. In the Choctaw Nation the M.E. Church, South, conducted New Hope (female) and Ft. Coffee (male) Academies. Among the Chickasaws, Robertson and Stonewall Academies, and probably another school. Among the Creeks, Asbury M. L. School, and Sasakwa among the Seminoles. Our Presbyterian brethren had about the same number of schools under their charge; while the Baptists did not seem so much inclined to conduct schools upon this plan.
Today we are conducting only one school upon this plan, and that school a new one, commenced only last year. The Baptists and Northern Presbyterians are conducting several upon this plan. Our church has spent thousands upon thousands of dollars in conducting these schools, and have used some of the best talent of the church, clerical and lay, mal and female. Now not one of the original schools is in our hands having passed from us for various reasons, some have been burned and not rebuilt or renewed; with others, conditions were required to which we were unwilling to agree. The main reasons in several cases were, political bodies in the councils wished to control the schools and found it necessary to dislodge the church that they might gain their object. Since these actions our church has not tried to renew the contracts, except in one case, then the effort was made after another denomination had contracted and the papers were ready to sign.
Upon the ___?___ one church made a contract that year, for a school near Stonewall, Chickasaw Nation. Except this one, all of the schools which we run, belong to us in to-to, - these are, - White Bead Hill, Chickasaw Nation; Webbers Falls, Cherokee Nation; Harrell Institute, Creek Nation; and the Anadarko School (Brother Methvin, Supt.), thus making four schools entirely under the control of our church, and one school supported by the church and Nation. The Presbyterians, Baptists, Moravians, and Northern Methodists are conducting schools on the plans above mentioned. Besides the denominational schools, the nations conduct some schools entirely among themselves. In the Cherokee Nation, there is a fund used to employ teachers pay all the expenses of their Academic Seminaries and day schools, as well as their Orphan and Insane Asylums. I am compelled to say that the success of their system for Academic Education is equaled by few of the states. I believe that there is a smaller proportion of the Cherokees who are unable to read and write English than in nine tenths of the states of the union. The great difficulty, in these Academies is to introduce any religious organization, as no denomination is permitted to organize a church in the schools. The Choctaws and Creeks have not succeeded in their school system as the Cherokees have. The Chickasaws have excelled the Creeks and Choctaws. The religious denominations of the country have acted in a way which they considered for the best interest of the church and nations. They have frequently failed, no doubt. It is much more congenial to the church to preach the gospel than to conduct a school.
E.R. Shapard
The Editor [T.F. Brewer] and wife spent last Sunday in Eufaula; worshiping in the morning at Fishertown and at night in Eufaula. The services at both places were interesting.
At Fishertown we witnessed the novel sight of the members presenting their pastor, Rev. E.R. Shapard, with six barrels of money. Think of it. A Methodist preacher receiving at one time six barrels of “quarterage.” And this is not all of it, the Steward, Mrs. Wm. Fisher, informed her pastor that there were yet to be heard from six barrels more. This money was raised by the young folks of the neighborhood. Sister Fisher offered a prize to the one whose barrel contained the most money. Miss Anna Fisher, one of our Harrell Institute students, got the prize.
We were sorry to find Bro. Shapard in poor health, he will hardly be able to take work in the Conference next year. This charge is in good condition. Blessed will be the preacher who succeeds him next year in Eufaula station.
886.
September 7, 1889 (Our Brother in Red)
The Rev. E.R. Shapard of Eufaula spent Wednesday night in Muskogee. He and the editor left Thursday morning for Vinita to meet Bishop Hendrix and the trustees of Galloway College.
(Schools Among The Indians)
Neighborhood-day schools. Success in establishing and conducting a number of day-schools throughout the Territory, by the church, is impractical. First – Our first argument on this point is, every religious denomination occupying this country, having followed this plan at first, have abandoned it. Of course they had reasons for it, and in our first consideration of the question, we enter the reasonings upon the subject with precedent against those schools. One or two of the old schools are now standing and have a few scholars, who live upon the quarter-section of land donated probably fifty years ago, for the sole purpose of a school. If they abandon it for a while the land reverts to the Nation. These schools are costing, some mission boards say, one thousand dollars a piece, having only twenty or thirty scholars each.
Second – The cost of conducting these schools would far exceed the ability of any missionary board in the United States with its present collections. If we had full control, a house must be built in every neighborhood, a teacher at the cost of, say eight hundred dollars, must be employed for every one. We would thus incur debts to commence on, and during the first year for seventy-five schools. This would amount to say, two hundred thousand dollars, for the first year, and half that amount for every succeeding year. Could we commence it? Then could we continue? In every neighborhood there is a public school where the teacher is supported by the funds of the different nations. The average pay to each teacher is two dollars per month for each pupil. Of course these schools would draw the scholars. Although many of these public day-schools amount to but little, so far the advance of pupils is concerned, they would receive the scholars. We would thus be brought into opposition to the public schools which would awaken the opposition of the nations themselves. Some day-schools are operated in towns, tuition required. The main support of these schools is the non-citizens who are called here as merchants, traders, miners and other such purposes. These are conducted with less expense to the churches there than the country day-schools could be.
Third – The success would not justify the effort! It is the duty of the church to use its means and talent where the greatest good can be accomplished. In this country our success has been greatest in those neighborhoods where the gospel has been preached from the pulpit and in pastoral work. With the expense of one thousand dollars and influence could be exercised over twenty-five children. Would it not be better to send, with that thousand dollars, several young men through the country preaching from the pulpit and visiting the different families? Also visit these public schools when he could and make, if possible, some religious impression upon the people. It may be said that the result in schools may not be seen for years, and we cannot afford to wait because of the more important results. Very few persons could be persuaded to remain in neighborhood schools and wait for developments, when with the same zeal and energy they could see many converted around them if they could go forth in the itinerancy.
Fourth – It may be said that these arguments will suit those nations which have settled homes, and school funds of their own. You may acknowledge that there is not the necessity for these schools, but there is a necessity for them in the wild tribes. We acknowledge this, while at the same time, we say that it is more difficult to make religious impressions upon them than upon other nations, and we must be continuous in our work there. We have an example within our conference, of the most through effort that could be made by a most earnest and Christian man. Two years have passed, several thousand dollars have been expended, a foundation has been laid for the expenditure of thousands more. So far, not one dozen persons have united with the church, and if all who listen to the gospel could be impressed, we would be liable to have the influence of wicked U.S. officers to counteract, to some extent, the influence thus exercised.
Again, while we are now making our strongest efforts, the U.S. Government is discussing the propriety of moving these tribes to another place, thus leaving the improvements already made. We are not disposed to disparage the efforts of others, but we had rather see five hundred persons converted this year than listen to the many possible probabilities of the future.
While it may be prudent and profitable for the church in some states to run primary schools, in some places, so it may be profitable among the Indians, sometimes. If we could persuade the officers of the law to place religious teachers in the public schools it would be well and meet the end desired.
E.R. Shapard
887.
September 14, 1889 (Our Brother in Red)
(Schools Among The Indians – Contract Schools)
Every civilized nation has a school fund, derived from interests upon monies in the hands of the U.S. Government. These funds are to be used for the education of the Indian children in such a way as they may judge proper. They are appropriated by the councils for the support of day-schools, academies, seminaries, and asylums.
These higher schools and asylums among the Cherokees are placed in the charge of superintendants and teachers, who render their accounts directly to the councils of the Nation. Hence there is no contract, but direct employment for a specified work at a fixed salary. This has been their manner of procedure for years.
The Creeks, Choctaws , and Seminoles lease their high schools to some person, or body of Christians to be conducted by them for a number of years. The church generally furnishes the Supt. and teachers, paying their salaries, while the nation pays money to be used for board, clothing etc. for a specified number of children.
The Chickasaws vary their actions to suit the circumstances. Sometimes they contract to individuals, sometimes to churches, etc.
This contract plan is a fine one if every thing could be made to work in harmony. The Supt. of the school represents the church; the Trustees, appointed by the nation, represents the Nation. Conflicts between these two representative bodies generally result to the detriment of the school. These conflicts are frequent when each party tries to do their whole duty.
Some in every nation prefer that these schools be conducted by some citizens of the nation, and that no contract be made with any church. At every renewal of a contract, this proposal is made. If any disagreement, or any doubt of the ability or correctness of the superintendant or teachers springs up, there may be trouble. The difference causes may affect the interests of a school.
There is also danger that after a superintendant, appointed by the church, has conducted a school with success for years, a change proves fatal to the school and a contract may be rescinded, and the school passes into other hands. A change in the board of trustees, by the nation, will sometimes bring about the same result. Thus the hope of years may be blasted in a day; the church deprived of reaping the rewards of its labors, or denied the privilege of correcting its mistakes.
On account of these objections, the church has not had the anxiety to enter into contract schools, that it once had. Some years ago, in conversation with our Missionary Treasurer, I said to him that the day was close at hand when we would change our plans, and be very reluctant to make a contract to run a school. The Treasurer and I differed in opinion then, I thing that the developments, have satisfied the observations that I was correct in my opinion. We now have only one contract school (Collins Institute) which I understand is running successfully.
Our Present Plans are; The church should build its own school buildings, establish there such schools as the church thinks best for the interests of Christian education. It should select its own trustees, appoint its own superintendants and teachers, and have everything under its own control. If any thing is wrong the church can correct it.
We now have under the control of the church – Andrew Marvin Institute, Pierce Institute, Anadarko School. The Woman’s Board has Harrell Institute, while Galloway College is in course of erection. The success in these schools depends upon the wisdom of the action of the church. To say that the future of this country, or the future of the Indian is to a great extent in the control of these schools, and similar schools, would be saying too little. Harmony of action between whites and Indians, and mutual sympathy between the two peoples is aroused here which may never be obliterated.
The only permanency of our school operations may be found here; We gather pupils from the day-schools of the nations, and at home teach them in advanced studies. In these schools we can place the beneficiaries of the church, and if they are not in safe hands, the church can correct the temporary mistakes. From these schools can proceed teachers for the day schools. Other advantages are in them which none but those who have the opportunity of seeing can fully understand. Notwithstanding many blunders, the church is adjusting its action to the necessities which surround it. Union of effort and continued harmonious action will bring about the ends desired.
We have thus, in three pieces, reviewed the ‘Schools Among the Indians,’ past, present and prospective. We give honor to superintendants and teachers; they deserve it. With due deference to these, I must say that he who, with wife and children, settles in some lonely spot and night and day preaches the gospel through this country deserves the greater honor. To the wife thus alone who impresses the duties of the house and Christian obligation upon her neighbors, is due more abundant honor. May God grant His presence, power and wisdom to all the laborers.
E.R. Shapard
888.
September 22, 1889 (ERS Journal)
ERS preached 1 Cor. 1:30 at Eufaula
889.
September 28, 1889 (Our Brother in Red)
(The Prospect) (A letter about the effects of the 1889 Land Run)
The Indian Mission is assuming such a shape and adopting itself to such modes as will cause it to be noticed as a conference. Being a mission, we have heretofore submitted ourselves entirely to the direction of the General Mission Board. It has done our thinking, our acting and we have obeyed their commands without going any farther. Within the last few years, we have changed and today our conference is conducted more like the conferences of other states. Some things are yet wanting. While we are not able to support ourselves entirely, and we need the extra assistance of the Mission Board in many things, we need that wisdom which can adapt our efforts to the circumstances. In the development of any institution the time when some marked change is necessary in trying times, we realize that one such period is upon us now. Unoccupied ground a country which was suddenly burst forth from an uninhabited wilderness to a settled country, calling for preachers and organization is here. Are we ready or able to adapt ourselves to the demand? The Parent Board has its readiness to help to do its part. This is evident from the fact that during the interim, when the necessity was upon us, she sent preachers to the work that was opened to us. It is probable that during the next year additional work will be opened, additional workmen will be needed. In fact we cannot anticipate the necessity of the case. The economy of the church is such that in sudden emergencies we meet the necessity through the bishop. We as a conference may soon expect to be one of the great conferences of the connection. Already with seven districts and some of these as large as some annual conferences. We have, when opened to settlement, room for half a dozen more districts. These new districts will need preachers to be among the first to occupy the ground and take care of the immigrants as they may establish their homes. To the neighboring conferences, we would say we will need your help. We are a nucleus upon which the work may form and grow. How important is our position! May God help us to do our part well.
ERS
890.
October 3, 1889 (Indian Journal)
Rev. E.R. Shapard left for Atoka Tuesday morning to attend Conference.
891.
October 2-7, 1889 (Minute Book of the IMC at OHS)
44th Annual Indian Missions Conference held at Methodist church in Atoka October 2-7, 1889. Bishop Hendrix granted ER Shapard ‘superannuate relation’.
Clerical members present on October 2, 1889, were: Averyt, Austin, Atkins, Brewer, Bryce, Butler, Clark, Coward, Hall, Keener, Myatt, Moore, Powell, Pickens, Rivers, Roberts, Shapard, Shannon, J.O. Shanks, F. E. Shanks, Scivilly, Smith, Thompson, Williams, Yarbrough.
Note: There were also lay members present as well as clerical members that may have arrived late.
The Committee of Memoirs were: E.R. Shapard, Thompson and Hester. On October 4, 1889, they presented the memoir of C.S. Jones who had died during the year.
On October 5, 1889, E.R. Shapard, J.Y. Bryce and J.H. Walker asked the Committee on Conference Relations to Superannuated, and thus retire from active service. The Report of the Committee on Conference Relations stated that, “We your Committee on Conference Relations beg leave to report that we have carefully considered the cases referred to us and would recommend that Superannuated Relation be granted to Brothers J.H. Walker, E.R. Shapard and J.Y. Bryce and a Supernumery Relation be granted to Brother J.W. McCrary.”
Respectfully,
T.F. Brewer, Chairman.
892.
October 5, 1889 (Our Brother in Red)
Information about the 44th Annual Conference held at Atoka October 2-6. Roll was called by the Secretary of the last Conference (M.L. Butler). ERS was present as a member. ERS was listed as on the Committee on Memoirs. ERS was found blameless in life and official administration and the name of ERS was referred to the Committee on Conference Relations (the committee that allows for Superannuated status).
(Brother Methvin’s Objections)
Bro. Methvin objects to part of my piece on schools, which was published in the Bro. In Red on Sept. 7th. Even with his objections, I see no necessity of changing any item of my piece. I spoke of a considerable amount of money having been spent in Anadarko and a foundation for spending thousands more. This he acknowledged to be a fact when we summed up his statements, though he says that none of it has been spent for schools. I must say that I was, and most of the members of the Indian Mission Conference were under the impression that Bro. Methvin was conducting a school at or near Anadarko. I had that idea when I saw the donations from abroad, and when I saw the enthusiasm awakened abroad for the assistance of Bro. M. in his work, I thought that he and his assistant were teaching as well as preaching – we are to understand that there is no school there. We stand corrected thus far.
As I was not writing about pastoral work I deem it unnecessary to say that “one dozen” should be changed to fifteen conversions – I was attributing the conversion to the influence of the school. “Bro. Shapard is too old to insinuate that the wild Indians is impervious to the gospel and that the work among them is in vain. But his reference to it may have that effect on some who are too ready to believe that way any how.” I am a Methodist, and as such I believe that the gospel can reach and have its influence upon all colors of the human race. Again no person who subscribes to the doctrines of the Methodist church can possibly believe that the Indians are “impervious to the gospel” – There are many who do believe that much money and sympathy has been wasted in this country. They have not seen the results which they expected, or they might reasonably look for.
The impression which I tried to make in my pieces was that the conference after making a number of blunders has awakened to its true interests. Now it proposes to conduct its schools on a proper basis and in a proper way – One good is already seen, etc. Where we thought we had a school we have none.
Another point is not understood by me. Whose prerogative is it to locate schools? The annual conference or the Parent Mission Board? Is it the duty of the Parent Board to expend money on schools, without the knowledge of the annual conference? If these should prove a failure, the conference would receive the blame. Thus we have two authorities at work in the same field – The Mission Board in the extra efforts at Anadarko is certainly ignoring the annual conference. We Should as an annual conference awake to the responsibilities that are upon us, be ready to assume them, and repel charges where we are not responsible. I do not know whether the establishing a school at Anadarko would be endorsed by the conference or not. I think they who are in the field are proper judges of such matters.
E.R. Shapard
893.
October 12, 1889 (Our Brother in Red)
Information from Our Brother in Red that at the 44th Annual Conference on October 5th, ERS was listed as being Superannuated**, along with J.Y. Bryce and J.H. Walker.
**Note: A superannuated preacher is one who is worn out in the itinerant service (i.e. one who has reached retirement age from the active service).
It is further requested that Rev. E.R. Shapard be appointed to preach the opening sermon of our next Annual Conference on Tuesday night before Conference convene, should it convene on Wednesday, at the close of which the Sacrament of the Lord’s Supper be administered by J.Y. Bryce.
894.
October 19, 1889 (Our Brother in Red)
Rev. E.R. Shapard and family spent Sunday night in Muskogee. They were in route for Fort Smith, their future home.
FORT SMITH, ARKANSAS
895.
October 26, 1889 (Our Brother in Red)
As soon as Conference was over, I prepared to move to Fort Smith Arkansas. We remained for three days in Eufaula before starting. Mrs. S [Shapard] dropped down to Muskogee to spend a day with friends there before bidding farewell to the Territory. Leaving Muskogee on Monday October 14th, we reached Ft. Smith that same day. Entering the house where we lived once before, we unpacked and adjusted everything that we had in its proper place. We are a wearied, broken down family.
Now what are we to do? A dilapidated Methodist preacher, without physical strength enough to work. Dr. S. [E.H. Stevenson], friends and others say that I must not study hard, still a living must be made for wife and children. 30 years have been spent in the ministry of the Methodist Episcopal Church, South. 17 of the 30 were spent in working the Indian Mission Conference. I never asked for an appointment in my life and always tried to fulfill whatever work was signed to me.
The hardest duty which I ever attempted to perform was to ask the conference to refer my case to the committee on Conference Relations. Not so much to ask them as to get the consent from my heart that I could work no more. Once satisfied on this point I wanted to be out of the way.
With my experience I say the life of a Methodist preacher is a happy life. The hardships of it are visionary, when the soul is in the work. My desire was to die in the active work the Lord seems to will otherwise, I submit, I cannot say that I submit cheerfully to the providence of God in this case. I would have preferred to die with the close of ministerial work. I love the church, the ministry and more especially the ministry of the Indian Mission Conference. What I shall do I do not now know. I hope to get into some business that will not hinder me from attending to some duties as a preacher.
My family I suppose will have their headquarters here all of the time. I have gotten too weak to be moving them about as I have done for several years. Besides this, my children can here be in the public schools and thus will have the advantage of other places. There is nothing that I appreciated higher than the universal and hearty sympathy of the brethren. This though could not supply the desire to have shoulder to the wheel and to be a co-worker with them. I hope to be able to write often, though my future work is altogether in trust in God, not knowing now what a day may bring forth.
As to church news here, on last Sunday I attended Central Church** and heard a sermon from the pastor J.L. Massey. My family and I were not compelled to join for their membership had never been changed. Brother Massey announced our location in the city and extended to us a hearty welcome. His people will insist upon his being returned to fill out his fourth year as pastor of Ft. Smith. He has a membership of 250 people and has a net increase of fifty during the year. He has a fine Sunday school and an active church. On Sunday night I was at First Church J.A. Anderson P.C. The pastor did not preach, but we enjoyed the lecture from the lips of B.H. Tabor, Esq., a lay member of the church. The subject was the conversion of ‘Saul of Tarsus.’ It was thoughtful and learned and while I appreciate the delivery of such by a layman, we could but think that it would do better for each to do as Paul did. Go and preach and endure as Paul did, and insist upon others throughout the whole land. Both of the churches of this place are prospering, having good congregations. They have good church houses and earnest membership. Fort Smith has more churches and saloons than any place of its size in the West, and we might say a larger proportion of the population are lawyers than any place except Muskogee. Muskogee has one lawyer out of every 15 inhabitants which should beat the law schools themselves.
Letter by ERS dated Oct 23, 1889
**Note: Central Church was destroyed by a tornado that hit Fort Smith in 1898.
(From unknown newspaper article entitled, ‘Fort Smith Methodism Now 78 Years of Age’)
First church established here in 1842 by Rev. Andrew Hunter when city incooperated.
The following history of the First Methodist Episcopal church, South, the cornerstone of whose new building was laid yesterday, was written for the Times Record by Mrs. E.D. Sheppard
To Rev. Andrew Hunter goes the honor of organizing the Methodist church in Fort Smith in 1842, the year of the in cooperation of the city. For many years worship was conducted in a union church.
The first structure erected was a brick located at 110 North Fifth Street, named Harrell Chapel, after the serving pastor, Rev. John Harrell. On March 26, 1854, the Methodist Sunday school was organized by Dr. A.R. Winfield presiding elder, assisted by Rev. Harrell.
Pastors were regularly assigned by the conference and the flourishing church lost members only by the forming of other denominations until the War Between the States in 1861. Then the Methodist church was put in use as a hospital, it being the most suitable building in town for such purpose. In the autumn of 1863, when the Southern army evacuated Fort Smith and the Federal army occupied Fort Smith, the later confiscated the building for a church of their own. After several years, the Methodist recovered the edifice through litigation, but the congregation was so weakened that only untiring effort on part of God’s faithful ministers put it back in a flourishing condition.
In time it was necessary to move into more commodious quarters but alas, the membership failed to agree on the location, one faction favoring the location on North Seventh and A streets and the other favoring the location on at North thirteenth and B. So the church divided, each party building in its own location. The cornerstone on North Seventh street was laid in 1887 by the Masonic fraternity, are address being by Rev. H. R. Withers. Rev. J.A. Anderson was the first pastor, Rev. T.M.C. Birmingham, presiding elder. It was dedicated as First Methodist Church, South by Bishop Duncan, about 1891, the Bishop himself raising about $4000 to pay off the indebtedness. In 1887, the congregation of the Central Methodist church was organized and erected a frame building on North Thirteenth and B streets. It was destroyed by the cyclone of January 1898, and the present structure replaced it.
The last pastor to serve the Seventh Street was Rev. James S. Senekr, who went to conference with all bills paid and about $50 in the church treasurer. The last pastor to serve Central was Rev. James M. Hughly. At the conference of 1916 Bishop Mouzon united the two churches under the name of First M.E. church, South. The combined membership was approximately 1,200. The first pastor was Rev. H.B. Trimble, who was succeeded by Dr. J.T. McClure.
The pastors of the First Methodist church have been as follows; Rev. John Harrell, R.T. Colburn, A.R. Winfield, I.J. Roberts, R.W. Hammett, Russell Reno, George A. Schafer, A.H. Kennedy, Rev. Peterson, T.B. Runle, L. Wainwright, H.M. Granade, S.S. Key, S.H. Babcock, R.W. Tydings, V.V. Harlon, B.H. Greathouse, John W. Boswell, F.A. Jeffett, J.L. Massey, J.A. Anderson, Julian C. Brown, J.T. Bagwell, F.S.H. Johnson, O.E. Goddard, J.M. Hughey, M.N. Waldruip, William Sherman, G.G. Davidson, J.S. Seneker
Central church – J.L Massey, J.B. Stevenson, F.T. Reynolds, B.H. Greathouse, Stonewall J. Anderson, George McGlumphy, C.P. Smith, Casper S. Wright, P.C. Fletcher, E. Steel, L.M. Broyles, J.M. Hughey.
Note: The original Central Methodist Church building was destroyed by the tornado of 1898. It was rebuilt and sold to the Knights of Columbus after the Methodist churches of Fort Smith united in 1916. At some point, the roof and steeple of the building burned and the Knights of Columbus rebuilt the structure with a flat roof. They used the old church until the 1990s. Today, 2010, it is used as restaurant. Jennie and ER Shapard attended church in the pre-1898 building. Jennie, Lizzie, Sumner, Edwin and David attended church in the post-1898 building.
Note: The present day First Methodist Church of Fort Smith was constructed after the conference of 1916 when Bishop Mouzon united the two churches under the name of First M.E. church, South. David Evander Shapard attended this church and was on the board of stewards.
896.
November 7, 1889 (Muskogee Phoenix)
Rev. E.R. Shapard visited us on Wednesday. He is now agent for the New York Life Insurance Company for the Indian Territory. He hopes to be able to visit through different portions of the Territory. As all know him we need only tell them that he will be round.
897.
November 16, 1889 (Death Record from Ft. Smith)
Edwin A. Shephard, 50 years old, male, white, married, preacher, born in Murfreesboro, Tennessee; last place of residence was Ft. Smith; How long was he in Arkansas? – 3 weeks, the last time; he died in Ft. Smith; cause of death was from “softening of the bronchioles, capillary pneumonia”; duration of illness was seven days; his physician was Dr. E.H. Stevenson; he was buried in Ft. Smith City Cemetery (Oak Cemetery).
898.
November 21, 1889 (Indian Journal)
Last Sunday morning our people were shocked at the intelligence from Fort Smith that Rev. E.R. Shapard had passed to his eternal rest. No minister of the gospel was more generally known nor more universally admired in Indian Territory than Mr. Shapard, and although the taking away of this truly good man has for some time been regarded as a sad certainty that was likely to overtake him at any moment, yet his entrance upon that bourn from whence no traveler returns gave a shock that vibrated tender chords of purest love and reverence throughout almost the entirety of the five civilized tribes. For a number of years Mr. Shapard has worked among this people preaching God’s word and instructing the benighted wicked in the ways that lead to everlasting light and life. So earnest was he, and so clear did he make it and so free from the taint of sin was his every lesson and example, that he won the esteem and confidence of all who saw and heard him, and many a soldier has been added to the list of cross-bearers through his holy instrumentality, some of whom he has no doubt already clasped hands with in that home immortal in the heavens, while there are others on this perplexing world that his Christian soul has just left who will sing his praises here below while life lasts and will so live that when their summons comes they, too, will greet him on that land where sorrow and death are unknown. Truly he was a good man and the widowed wife and orphaned children have the sympathy of a large concourse of friends who extend them condolence in their great grief and commend them to the tender care of the same Savior who has gathered home the devoted husband, the loving father and the Christian benefactor.
899.
November 21, 1889 (Muskogee Phoenix)
Died at Ft. Smith Saturday night last, after a short illness, Rev. E.R. Shapard. Mr. Shapard was in Muskogee about two weeks ago and his friends here little thought he would be called away so soon. Mr. Shapard was for many years a preacher in the territory, being stationed at Eufaula and other points. On account of ill health he gave up preaching about a year ago and moved to Ft. Smith with his family. The funeral services were held Monday.
Rev. T.F. Brewer was called to Ft. Smith the latter part of last week, on account of the sickness of Rev. E.R. Shapard, who died Saturday evening.
900.
November 22, 1889 (Ft. Smith Elevator, ‘Death of E.R. Shapard’)
Rev. E.R. Shapard died at his home on this [last] Saturday morning. He was in the 51st year of his age. Funeral services were conducted over his remains at the Central Methodist church, Monday afternoon at 3 o’clock. Mr. Shapard has been a resident of this country for many years. Much of his time has been spent since he came here as Superintendent of New Hope Seminary, in the Choctaw Nation. His unceasing labors there, coupled with his arduous service in the gospel field, broke down his constitution and caused his early death. He was widely known all over the Indian Territory, and possessed the confidence and esteem of all who knew him.
901.
November 23, 1889 (Our Brother in Red)
We received a telegram last Saturday morning from Mayor Baker (Note: Daniel Baker, Mayor of Ft. Smith from 1889-1890), announcing that the Rev. E.R. Shapard was dying at his home in Fort Smith. We left on Sunday mornings train, arriving in Fort Smith in the afternoon, but found that Brother Shapard had died at 11 o’clock the night before. He was buried from Central Methodist Church Monday at 3 o’clock p.m. The following persons took part in the burial service, vis: Mayor D. Baker, Dr. E.H. Stevenson, J.W. Patrick, Joel McKenna, B.F. Gannaway and D.N. Weaver were the pall-bearers; the Rev. J.A. Anderson conducted the introductory service; the Rev. J.M. Massey read the funeral Psalm and the Rev. S. H. Babcock the lesson in the 15th chapter of First Corinthians. After prayer by Brother Massey the Rev. Theo F. Brewer addressed the audience giving a brief history of the life and death of his departed friend and co-laborer. The following is the substance of his remarks:
The Rev. Edwin Ruthven Shapard was born December 16, 1838; joined the M. E. Church, South, December 14th, 1849; was converted December 17th 1849; was licensed to preach in Florence Alabama, March 12, 1859, the Rev. William Doss was the Presiding Elder. Joined the Tennessee Conference on trial, October 1859. The Conference met that year in Colombia Tennessee, Bishop Early presided. He was sent that year with the Rev. J.G. Myers to the Middleton Circuit. In 1860 he was returned by Bishop Paine to the same circuit with the Rev. C.C. Mayhew. He was ordained deacon in Athens by Bishop Early in 1861 and sent to Tuscumbia station. His health failed him during the year and in 1862 he was sent to the Sumner Circuit with B.F. Ferrell. He remained on this circuit three years. In 1865 he was ordained Elder by Bishop Kavanaugh in Edgefield and was given a supernumerary relation to the conference. In 1866 he was sent by Bishop McTyeire to Springfield station, in 1867 to Hobson’s Chapel. He was married to Miss Jennie Hall, June 15th, 1869, and was sent this year to Bellbuckle and War trace station. In 1870 he was sent to Fountain Head Circuit and in 1871 to the Gallatin Circuit. In 1872 he was transferred to the Indian Mission Conference and appointed to superintend the New Hope Female Seminary in the Choctaw Nation. This position he held for 11 years. The greater part of the time he also served the Choctaw District as Presiding Elder. On account of the failing health of his wife, he asked for other work, and in 1883 was appointed to the Cherokee District and remained on this work for three years. In 1886 he was appointed Superintendent of Asbury Manuel Labor School. The next year he was sent to the Railroad Circuit and the year following to Eufaula Station. Here his health, which had for several years been bad, so much declined that at the last Annual Conference which met at Atoka October 2nd, 1889, he was given Superannuated Relation. Soon after conference he moved his family to Fort Smith Arkansas and engaged, as his health would permit, to work for a Life Insurance Company. He made one trip only, visiting Muskogee and Tahlequah. At the latter place he was taken worse and hurried home, reaching there on Thursday afternoon before his death which occurred Saturday, November 11 (actually died on the 16th), 1889, at 11 p.m.
Thus ended the life of a noble, true man. We will miss him greatly, but no other man will be called upon to do in this Conference the kind of work he did. The times and the work have changed. Hereafter our work and sufferings will be different. Railroads, legislation, and change in customs and habits have ushered in a new order of things and we look back upon the old as a thing of the past.
“Servant of God, well done! Rest from thy loved employ; The battle fought, the victory won, Enter thy Master’s joy.”
902.
(A variation of his OBR obituary was found in the book, Brief History of Missionary Work in the Indian Territory of the Indian Mission Conference, 1899 by F.M. Moore, OHS)
…The next year, 1888, he received his last appointment from the conference. This was Eufaula Station, a pleasant work and where Brother Shapard was much esteemed. He was however, in poor health and unable to do much work. His health had been steadily declining for some time and had become such that he did not feel able to take work another year, and the Conference granted him a superannuated relation.
Having some property interests at Fort Smith, Ark., he immediately moved his family to that city. Looking about for something to do to make a support for his family, he accepted what seemed to be the most available thing in sight, which was as field canvassing agent for a life insurance company. He immediately entered upon his work and made a visit to the Cherokee Nation. He had been out but a short time and had done but little business when taken ill at Tahlequah, and seeming to have a premonition that his illness would result fatally, he hurried his efforts to reach his home and succeeded, his death occurring two or three days after his arrival.
Brother Shapard was not a great preacher. He belonged to that large and respectable class of men who are spoken of as “safe” men. He could do any of the work our Conference had to do and do it well. He was successful in the educational work. As a preacher he was logical, his themes were suggestive to the thoughtful. In his manners he was inclined to be distant and reserved, unless with persons with whom he was intimate. In addition to his regular appointments he had been elected and served the Conference as secretary for a number of years. Brother Shapard was a spiritually minded man, and his life was blameless; there was no reproach ever attached to his personal conduct or to his official administration of church business.
903.
November 28, 1889 (Indian Chieftan newspaper)
Rev. E.R. Shapard – who some years ago was Presiding Elder of this District (Cherokee) – a good man – Died at Fort Smith on the 16th inst.
904.
November 30, 1889 (Our Brother in Red)
I [M. L. Butler] received the sad news of Rev. E.R. Shapard’s death yesterday morning. No intelligence ever gave me such a shock. While I knew our departed brother was liable to pass away at any time, because of feeble health, still I did not think the end was so near.
The Indian Mission Conference in the death of Brother Shapard has sustained an irreparable loss. And especially has the young preachers of the conference suffered great loss for he took special interest in the new beginner. He always gave words of sympathy and encouragement to the young preacher and whenever he gave advice or counsel it could be relied upon. Indeed we have lost one of our ablest and best men.
It is certainly a heavy blow to his family, his home always seemed to be an earthly paradise, to-night that home is in morning. A great sorrow has come to that house but the Lord will protect those who are left behind to battle with life’s difficulties, but thanks to God brother Shapard was indeed the Lord’s and now rests with his Master.
I have known Brother Shapard nine years, part of that time we were intimately associated. Three years of that time he was my P.E. I will never forget the first visit he made to my humble home. I was young and inexperienced. After looking through my small stack of books he suggested I get certain books and give them a close study. I followed his advice, have had reason ever since to thank God E.R Shapard made that visit to my home. During the three years he was my P.E. he spent much of that time with us. My work being in the center of his district his visits were always hailed with delight. We had our differences of opinion and never hesitated to express them, but as the years passed we were drawn closer and yet closer together. Brother Shapard always had the courage of his convictions. He always told a Brother what he thought of his course and if he did not approve of it he had no hesitancy in telling him so, but always in a kind manner. With an aching heart I pen these few lines in memory of my departed Father in Christ. I realize that I have lost the best friend I had in the Indian Mission Conference, one that understood me better than all others. His work is done. He has left the savor of a good name. May God bless the preachers of this conference and help us to follow our dear departed Brother as he followed Christ.
M. L. Butler
Our heart was made sad on hearing of the death of Bro. Shapard. May the good Lord comfort and bless Bro. Shapard’s bereaved family.
J.A. Rowman, Nov. 26, 1889
905.
January 4, 1890 (Our Brother in Red)
I was sorry to hear of Bro. Shapards death. A good man has finished his work and gone home.
Rev. W.M. Keith
906.
October 22, 1890
45th Annual Indian Missions Conference held at Muskogee October 22, 1890. Official announcement of the death of ER Shapard to the Indian Mission Conference.
907.
May 4, 1912 (Forest Park Cemetery records)
The body of Rev. E.R. Shapard was exhumed from Oak Cemetery and buried in the Shapard family plot located at Forest Park Cemetery, Fort Smith, Arkansas. He resides next to his wife, Jennie, and his sons, David and Edwin Jr.
908.
1928 (The J.Y. Bryce Collection, OHS)
In the late 1920s and early 1930s, Rev. J.Y. Bryce was assigned the task, by the East Oklahoma Conference, of writing the history of Methodism in Oklahoma. He issued letters to friends and families of many of the known preachers from the early era of the Indian Mission Conference, in hopes of writing biographies and obtaining photos for the book, ‘History of Methodism in Oklahoma; Story of the Indian Mission Conference.’ He wrote to David Evander Shapard, Sr. at Fort Smith in 1928.
909.
September 26, 1928 (The J.Y. Bryce Collection, OHS)
Dear Mr. Bryce,
Your letter of September 13th was forwarded to me at Atlantic City. This is the cause for the delay in answering.
I have a picture of my father, E.R. Shapard, but in sending it to you would appreciate very much if you will return it to me as soon as you have used it for the purpose mentioned in your letter of the above date. I will send this to you under separate cover.
With best personal regards, I beg to remain,
Sincerely,
David Shapard
910.
October 14, 1928 (The J.Y. Bryce Collection, OHS)
Dear Mr. Bryce,
I have just mailed you under separate cover a picture** of my father.
Any information that you have about my father I would appreciate having a copy of it, at his death I was two years old and have missed the association that a great many boys have and enjoy.
This picture is the only one I have and would appreciate it very much if you would let me have it as soon as you are through with it.
With kindest regards, I am yours very truly,
David E. Shapard
**Note: This is the familiar portrait of Rev. Shapard in his clerical robe. It was originally a tintype photograph which was cut in an oval shape to fit the broach worn by Rev. Shapard’s wife, Jennie. The whereabouts of the original image is unknown, however, duplicates can be found in New Hope Seminary article published in the 1944 Oklahoma Chronicles, as well as the 1935 book by J.Y. Bryce; ‘History of Methodism in Oklahoma; Story of the Indian Mission Conference.’
911.
October 16, 1928 (The J.Y. Bryce Collection, OHS)
My dear Mr. Shapard:
Since writing you last the picture of your father has come. I have it in the hands of the photographer, and just as soon as he furnishes me with copy will return to you. You asked me to tell you any thing I might know concerning your father, to comply with this request would be a pleasure if I had the time, for I knew him intimately for a long period of years and to my mind there were few men, if any, that were greater than he. Your father had as much to do with shaping my life as any man out side of my own father, in fact more. I met him first when a mere child, about eight years of age, we were then living in old Skullyville, and all through the years after, until God called him home, he was a frequent visitor in our home, than whom none were more welcome. Your father was my pastor when I was recommended for admission on trial in the Indian Mission Conference, the year 1888, he lived that year in Savana I.T. just north of our old home, about six miles. Were you born in Savana, or Eufaula? From your letter I know you must have been born at one of these places.
I have a letter at home written to [my] wife and I by your father the year 1888, after we had gone to our first work, Thackerville, located on the Red River north of Gainsville, Texas, in this letter he gave us some fatherly advice which we cherished all along through the years. Yours was a goodly heritage, though you did not have the pleasure of growing up with him as your advisor, you had the influence of his life, which is better than all the wealth of the world. It is better to be rich in friend-ship towards God and man than to be rich in money. I never had much money, but I can say that I have always been rich in friend-ship with God and man; this largely due to your saintly father. I am writing a History of Methodism in Oklahoma, not from choice, but by authority of the East Oklahoma Conference.
I am a little anxious to get the picture of Rev. W.L. McAlister, who took charge of the Ft. Coffee and New Hope Female Academy after the division, when W.H. Goode went back to Indiana.
I cherish the memory of your father, and always will. Wishing for all that is possible in good things, joy and happiness, I am most sincerely,
J.Y. Bryce.
912.
October 19, 1928 (The J.Y. Bryce Collection, OHS)
Dear Brother Bryce,
Your letter of October 16th received and I want to assure you that I appreciate you taking the time to write me at length the letter that you have. I certainly would appreciate meeting you and hearing more of your friendship with my father.
You asked in your letter if I was born in Savana or Eufaula. Will say that it was the latter and was on March 22nd, 1887.
I cannot give you any idea as to where you could get the pictures of Rev. W.L. McAlister.
Thanking you again for your interesting letter which is very much appreciated, I am,
Most sincerely,
David Shapard
913.
1928? (Article by J.Y. Bryce. Unknown publication and date)
About Some Indian Mission Conference Worthies Whose Names are Immortal
The true measure of a man is determined by his range of interest in man. We say this in appreciation of the men, of the old Indian Mission Conference, who gave their lives and service as a labor of love on the frontier, where they counted it a joy to endure the rough and rugged edge of civilization if by any odds they might win men for Christ.
In the catalogue of names that go to make up God’s army of great men, we find the names of a host who have wrought worthily in this Indian country, enduring hardships, suffering privations, braving the cold of winter and the heat of summer, if by any means they might bring the Gospel to a dying people.
In this list of names we find the name of Rev. E.R. Shapard, who was born in the State of Alabama, the year 1838. Licensed to preach the year 1859. In 1872 he was received by transfer into the Indian Mission Conference.
Brother Shapard’s first appointment in this Conference was that of Superintendant of the New Hope Female Seminary; he was reappointed to this position for about a dozen years, serving most of the time as presiding elder of the Choctaw District, in connection with his school work. He afterwards served well on circuits, stations and districts. No man of his day was held in higher esteem by all who knew him. His preaching was of high order, his disposition pleasing and his character above suspicion.
Brother Shapard was my pastor when I was recommended for admission on trial into the traveling connection in the year 1888. The Conference was held in White Bead Hill, Bishop Key presiding. M.L. Butler was elected Secretary at the request of Brother S., who had served fourteen years…
…During the fall of 1888, this saintly man, Brother S., wrote a letter to the “Old Sister” and myself which we have kept sacred all these years regarding it as almost divine in its origin, because of the commendations and admonitions, very similar to St. Paul’s letters to Timothy, his son in the Gospel. Brother Shapard’s last charge was Eufaula Station. He superannuated in the fall of 1889 at the Conference held in Atoka, Bishop Hendrix presiding, and died before the end of the year. God permitted him to be at home with his family when the end came. They laid his body to rest in the Fort Smith Cemetery, State of Arkansas. We loved him. He was my friend. …
914.
1944 (Oklahoma Chronicles Vol. 22, Number 3; New Hope Seminary by Carolyn Foreman)
Edwin Ruthven Shapard, Jr. was interviewed by Carolyn Foreman in 1944, as research for her article regarding the New Hope Seminary. She visited Muskogee Oklahoma and documented many of the resources that were held by E.R. Shapard, Jr. in his family archives. She noted a scrapbook by Lizzie Shapard as well as newspaper articles, letters and photographs of Rev. Shapard. One of the illustrations printed with the article was of Rev. Shapard standing out in front of the New Hope Seminary. The location of the original image is unknown.
Mrs. Foreman noted from Edwin Jr., that Rev. Shapard “felt safer among Indians than a camp meeting of whites.” That he was a “Latin and Greek scholar” and that he “Had a good library.”
915.
2009-2012
As a child (early 1980s) I remember sitting on my grandfather’s (David Conger Shapard, Sr.) floor and him in his chair showing me all his genealogy research on the Shapard family. He showed me how to fill out a family tree. I remember him showing me one page in particular regarding Rev. Shapard who “taught the Indians.” It was a single page of text with an oval image of Rev. Shapard at the top. After my grandfather passed away in 1983, I came in possession of his research, I was 10 years old. It was kept in a safe place for many years, though rarely looked at. During early 1990s, my older cousin became interested in genealogy and at my father’s request, all my grandfathers research was handed over to my cousin. Unfortunately he discarded everything that was given to him and all of my grandfather’s notes, etc. were lost. Periodically, I would think back on that page and try to remember what I saw and what I read.
In 2009, I felt a fire grow in me about my family history and I became engrossed with locating information on Rev. Shapard, as if it was my main calling in life. The next years were spent in pursuit of any mention of his life in journals, books, newspapers, etc. I have spent countless hours in research. I have traveled states and have visited the places he visited during his life. I have tried to find the whispers of his past existence that are obscured from present view. I have grown to care for him and his family and attempt to connect to and understand the times in which he lived. This journey has brought me in to contact with total strangers that I now call friends, and have brought me closer to my own father of who has traveled with me on many of my trips. I have developed a perspective on life and family through the life of those that have gone before me. I have developed a heartfelt sincerity in preserving their memories to influence the future members of our great family.
