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6 September 2006
DELAWARE MISSIONS IN KANSAS
[We are working on building this entry by combining Delaware Missions and Kansas Missions into the instant folder. Perhaps some day someone will consolidate the subject of mission schools in the area of the old Delaware Reserve, but as yet it has not been done. In the interim, we will keep stuffing data on missions on mission into the web site so that the material will be there for some ardent scholar to consolidate one day. Editor.]
The following is from the article "Methodist Missions Among the Indians in Kansas," The Kansas Historical Collections, Vol. IX, 1905-1906, pp. 203-207:
The history of the Delawares is intimately connected with that of the Shawnees. Their reservation originally extended from the mouth of Kansas river westward to the Kaw reservation, and embraced 2,208,000 acres. (From the Report United States Commissioner of Indian Affairs, 1836, p. 397.) It was on the north side of the Kansas river, a very fertile section, and embraced Wyandotte, practically all of Leavenworth and Jefferson and portions of Shawnee and Jackson counties. Their reservation fronted on the Missouri river, from the south of the Kansas river to Fort Leavenworth. (From Indian Affairs, Laws and Treaties, Washington, 1904, vol. 2, p. 304.) In numbers they did not differ greatly from the Shawnees. The Delaware lands were mostly fine prairie interspersed with good timber. Their lands were considered the most valuable of all the territory occupied by Indian tribes. Though the Delawares were considerably advanced in agriculture, they had but little literary culture. They were an energetic and enterprising people.
[The source for the following is being sought. Editor] Though the Delawares were advancing in agriculture and their fine prairie lands interspersed with timber were improved, they had but little culture. [Oh? Editor] Many of the elder members of the tribe retained their ancient prejudices against Christianity, and in consequence, the membership of the Methodist church was never large.
[Continuing from "Methodist Missions Among the Indians in Kansas," published by the Kansas State Historical Society] The mission among the Delawares was opened in 1832, Rev. Wm. Johnson and Rev. Thomas B. Markham having been appointed by the Missouri Conference of the Methodist Episcopal Church] to take charge of the mission and school. The first report of membership was made the following year--five whites and twenty-seven Indians. The fifteenth annual report of the missionary society, for 1834, contains the following:
The school has twenty-four native children, who are learning well. In the Sabbath-school are fourteen male and ten female scholars, conducted by three teachers and one superintendent. The children are catechized in the duties and doctrines of Christianity."
Reverend. Nathan Scarrett, in an unpublished manuscript, says:
Though many of the best members of the tribe embraced Christianity, the membership was never very large, owing, as we suppose, to the strong prejudice exhibited by the great majority against all Christian effort among them; but a better little body of professing Christians would be hard to find among any people than was gathered together by our faithful missionaries. Moses Grinter and family, the Ketchums, and others were of the salt of the earth.
Footnote: Moses R. Grinter came from Bardstown, Ky., and settled in what is now Wyandotte county, Kansas, in January, 1831. His place was about nine miles out from Kansas City, and for a while was known as a station on the Union Pacific named Secondine. He died June 12, 1878. His wife, Mrs. Anna Grinter, was born in Miami County, Ohio, January 8, 1820, and died in Wyandotte county, Kansas, June 28, 1905. Her father was a white man. and her mother a Delaware Indian. She came to Wyandotte with her parents in 1832. She was married to Moses R. Grinter, the first white man to locate in Wyandotte county. To this union there were born ten children, four of who survive her. There were twenty-one grandchildren, thirty-six great-grandchildren, and five great-great-grandchildren. She was very proud of the fact that she was an Indian. Her last audible prayer was in the musical Delaware-Indian language. She was converted and united with the Methodist church in childhood, and for more than seventy years lived a consistent Christian life. When the church separated, she adhered to the Southern church, in which she spent the remainder of her life. Her body rests in the cemetery at Grinter's chapel, where she held her membership for many years.
The highest membership , reported for many years, was 108, for 1844. In educational matters the Delawares did not make commendable progress as some of the other tribes. [Good for our independence. Editor] In February, 1844, an agreement was made with the superintendent, J. C. Berryman, by which the Delawares devoted all their school fund for the education of their children at the Shawnee manual-labor school for a term of ten years. The indifferences of the Delawares in the matter of their sending their children to the school was later a great disappointment to the superintendent, Rev. Thomas Johnson. [To encourage them the Methodist Missionary Board erected a grist mill as a means of industrial education, but they allowed it to become a complete wreck. (Transcribed from History of Wyandotte County Kansas and its People.) ]
Footnote: "We, the undersigned chiefs of the Delaware nation, being invested with full authority to act in the premises for our nation whom we represent, do agree and bind ourselves as follows, viz:
"That we will encourage and patronize the Indian manual-labor school now in operation on the Shawnees' land, near the Fort Leavenworth agency site: First, by using our influence to send and keep a suitable number of the children of our tribe in said institution; and, secondly, by applying our school funds to its support; and our great father, the president of the United States, s hereby instructed and respectfully requested to cause to be paid over to the Rev. J. C. Berryman, now superintendent of said institution, or to his successor in office, the entire proceeds or interesting arising on all our school funds annually, for the ensuing ten years, together with all the arrears due us at this time on said funds. And the said, J. C Berryman, in behalf of said institution, agrees to receive and educate any number of Delaware children - not exceeding fifty at any one time, without the consent of said superintendent of said institution. It is herein understood that the Delaware children from time to time sent to the above-named institution are to be comfortably clad and boarded at its expense. "And we, the undersigned chiefs, wish it to be understood that the instructions herein given to our great father, the president, respecting out school funds, are intended to supersede all instructions previously given contrary to the spirit and intention of this agreement, and our agent, Maj. R. W. Cummins, is hereby requested to forward this agreement to the department at Washington city, with such explanations as he might think proper to give."
"February 28, 1844. J. C. Berryman
CAPT. NAH-KOOMER, his X mark. SALT PETRE, his X mark.
CAPT. KETCHUM, his X mark. NAHGENNAN, his X mark.
SACKENDIATHER, his X mark. P. M. SCOTT, his X mark.
SANKOCHIA, his X mark. JOHN PETERS, his X mark.
COCHATOWHA, his X mark. CAPT. SWANAC, his X mark.
"Witness: Richard W. Cummins, Indian Agent."
[There follows, affirmations of a legal nature, of no great interest, except for the following: "The interest they are entitled to receive annually is $2844, and the arrears of unpaid interest are upwards of $2000. The terms I would impose are:
"1st. That there shall be always at least thirty Delaware children in a course of education at said school; and if at any time or for any period there shall be fewer than thirty under instruction, the sum to be paid the superintendent shall abate $100 for every scholar short of the required number of thirty.
"2d. That one-half of the scholars shall be female, as near as may be practicable.
"3d. That in addition to the comfortable board and clothing stipulated for, there shall be be furnished to every scholar, she he or she unfortunately require it, proper medical aid and advice; and still further, books, stationery and whatever else shall be necessary to the success for prosecution of their studies and to their comfort and health...
"Respectfully submitted, April 22, 1844. T. HARTLEY CRAWFORD." (Report United States Commissioner of Indian Affairs, 1844, pp. 368-370.)
The first church erected was in 1832 near a spring, in a beautiful grove, some of the trees of which are still standing. The church was about forty by sixty feet and the frame was black walnut, and it stood on the high divide on the site of the present town of White Church, facing east. The church was frame painted white, the structure thus giving name to the town,. It was about the center of Wyandotte county, and some eight miles west of Kansas City, Kan. It was destroyed by a tornado in May [on 11 May], 1886. A stone memorial church was erected on the site of the one destroyed [in which are memorial windows for those pioneer missionaries who gave their lives to this great work, and the list includes the names of many of these workers. After the inauguration of the mission and school by the William Johnson and Reverend Thomas B. Markham, E. T. Peery was in charge from 1833 to 1836 inclusive and afterwards at different times served five years. The Reverend Leamer B. Stateler, who came in 1837, served five consecutive years. M. J. Talbot, D. D. Doffelmeyer, B. H. Russell, the Reverend Nathan Scarrett for whom the Scarrett Bible Training School is named, and the Reverend Paschal Fish.]
[The source of the following is not known at present. Editor] On the early years a log parsonage was erected and a camp ground was laid out in which great camp meetings for the Indians were held. These camp meetings were often visited by the bishop and presiding elders of the church. The present bishop, E. R. Hendrix, who was at the head of the academic department of the Shawnee manual Labor School, was one of the visiting preachers at the Delaware camp meetings. They were attended by Indians of various tribes, many coming in their blankets. Each tribe had its interpreters to follow the words of the preacher, or exhorter, and translate them into English. The two Ketchums, James and Charles, full-blood Delawares, were interpreters. Joab Spencer, one of the most powerful preachers of the period, once wrote" "Charles and James Ketchum have both interpreted for me. Charles interpreted a sermon at a Delaware camp meeting that resulted in fifteen to twenty conversions. He was a notable Christian character, such as Blue Jacket.
Prominent among the Delawares was Charles Ketchum, for many years a preacher in the Methodist church. He was large and portly and of manly appearance. He was illiterate, but a man of good intellect and a fluent talker. In the separation troubles, in 1845, the Delawares went with their church to the southern branch. But Charles Ketchum adhered to the northern branch, built a church himself and kept the little remnant of the church together. He had a good farm, yet he accepted appointment regularly from the Kansas conference.
James Ketchum, a brother of Charles, remained with the southern branch. He was born in 1819 and early became a Christian. He began preaching in the Indian language at White Church. He also preached at Wyandotte, on occasion, to a portion of the Delawares after their removal t the Indian Territory. He was considered one of the most eloquent orators of the tribe. Lewis Ketchum, a brother of Charles and James, was still living in 1903, ten miles south of Vinita, Indian Territory, nearly ninety years old and the oldest member of the tribe. The interpreters for the northern branch were Charles Ketchum, Paschal Fish, and Isaac Johnnycake. Those for the southern branch were James Ketchum, Jacob Ketchum and Ben Love. Henry Tiblow was the United States interpreter.
[Continuing from "Methodist Missions Among the Indians in Kansas," published by the Kansas Historical Society] In the separation troubles of 1845, the Delawares went with their church into the southern branch. The Methodist Episcopal Church South has a society of White Church at the present time [1905-1906] ... The following is an abstract from the report of Thos. Mosely, jr., Indian agent, for the year 1851:
In this tribe (Delawares], I find only one school; the report of the Rev. Mr. Pratt is herewith sent, marked 'D.' This indefatigable missionary deserves great praise for the management and conducting of this school, whose benefits are so valuable to the Delaware tribe, being the only school within the limits of the tribe.
From my experience among the Indians, which has been for years, I am of the opinion that, with the less-civilized Indians, schools should be scattered about in all the strong bands of a tribe. This would afford the parents an opportunity to often visit them. The Indians are remarkably fond of their children, and it is a difficult matter to get them to send the far from home.
The Delawares have disposed of their education fund for several years yet to come; it being vested in the Shawnee Mission manual-labor school. They have (for some cause not correctly known to me) refused to send their children to the Shawnee Mission school, which their fund sustains, for the space of a year. I feel in great hope that, with my aid, the Shawnee Mission superintendent will be able to get back to his school some twenty or thirty of the Delaware children.
The Delaware Mill, which was built by the Methodist missionary board as a boon for their education for a term of years, is now a complete wreck. I have visited it, and recommended the chiefs to retain $3000 out of the money they received from the Wyandot, which they did, for the purpose of rebuilding the mill; but whether they will expend it for that purpose is, I am fearful, uncertain. The tribe is anxious it should be rebuilt, as there is not a mill in the Indian country near, but the chiefs seem to feel indifferent.. (Report United States Commissioner of Indian Affairs, 1851, p. 80)
The quarterly meetings for the Delaware and Wyandot missions were held alternately between the two nations. Rev. W. H. Goode describes one held among the Delawares in 1855, which was largely attended, quite a number being present from the neighboring tribes 0f Delawares. Wyandots, Shawnees, Kickapoos and Stockbridges all participating in the exercises and each speaking in his own tongue.
Prominent among the missionaries among the Delawares were the brothers E. T. and J. Thompson Peery, Learner B. Statler, and N. M. Talbot. The name of Rev. W. C. Ellefrit occurs in the list of missionaries for 1837. He was no doubt a teacher, as his name does not appear in the list of missionaries.
Footnote: Rev. Learner Blackman Statler was born near Hartford, Ohio county, Kentucky, July 7, 1811. He was of German parentage. He was licensed to preach in 1830, and the next year made his way from Kentucky to Missouri on horseback. In 1833 he was sent as missionary to the Creek Indians. In 1837 he was appointed to the Delaware Indian mission, where he remained till 1840, when he was transferred to the Shawnee Mission, where he remained till 1844 ....
I am indebted in the preparation of this paper to Geo. U. S. Hovey, of White Church, Kan. Mr. Hovey died at White Church January 7, 1906.
THE DELAWARE MISSION
The mission among the Delawares was opened in 1832, Rev. Wm. Johnson and Rev. Thomas B. Markham having been appointed to take charge of the mission and school. The first report of membership was made the following year--five whites and twenty-seven Indians. The fifteenth annual report of the missionary society, for 1834, contains the following: Delaware, a gracious work of religion-forty church members, several of whom officiate as exhorters, regular in attendance at preaching and other means of grace. The school has twenty-four native children, who are learning well. In the Sabbath-school are fourteen male and ten female scholars, conducted by three teachers and one superintendent. The children are catechized in the duties and doctrines of Christianity." Rev. Nathan Scarrett, in an unpublished manuscript, says: Though many of the best members of the tribe embraced Christianity, the membership was never very large, owing, as we suppose, to the strong prejudice exhibited by the great majority against all Christian effort among them; but a better little body of professing Christians would be hard to find among any people than was gathered together by our faithful missionaries. Moses Grinter and family, the Ketchums, and others were of the salt of the earth. Moses R. Grinter came from Bardstown, Ky., and settled in what is now Wyandotte county, Kansas, in January, 1831. His place was about nine miles out from Kansas City, and for a while was known as a station on the Union Pacific named Secondine. He died June 12, 1878. His wife, Mrs. Anna Grinter, was born in Miami County, Ohio, January 8, 1820, and died in Wyandotte county, Kansas, June 28, 1905. Her father was a white man. and her mother a Delaware Indian. She came to Wyandotte with her parents in 1832. She was married to Moses R. Grinter, the first white man to locate in Wyandotte county. To this union there were born ten children, four of who survive her. There were twenty-one grandchildren, thirty-six great-grandchildren, and five great-great-grandchildren. She was very proud of the fact that she was an Indian. Her last audible prayer was in the musical Delaware-Indian language. She was converted and united with the Methodist church in childhood, and for more than seventy years lived a consistent Christian life. When the church separated, she adhered to the Southern church, in which she spent the remainder of her life. Her body rests in the cemetery at Grinter's chapel, where she held her membership for many years.
THE DELAWARE METHODIST MISSION
The Mission among the Delaware Indians was opened in 1832 by the Reverend William Johnson and the Reverend Thomas Markham, appointed by the Missouri Conference of the Methodist Episcopal church to take charge. Though the Delawares were advancing in agriculture and their fine prairie lands interspersed with timber were improved, they had but little culture. [Oh? Editor] Many of the elder members of the tribe retained their ancient prejudices against Christianity, and in consequence, the membership of the Methodist church was never large. But among them were some notable exceptions, such as Moses Grinter and family and the Ketchums who were as "the salt of the earth."
The Mission was erected in 1832 near a spring in a beautiful grove, some of the trees of which are still standing. The church was about forty by sixty feet and the frame was black walnut. It stood on the high divide on the site of the present town of White Church, facing east. The church was painted white, thus giving the name to the old town, which is about in the center of Wyandotte County. It was destroyed by a tornado on May 11, 1886. A stone memorial church was erected on the site of the one destroyed, in which are memorial windows for those pioneer missionaries who gave their lives to this great work, and the list includes the names of many of these workers. After the inauguration of the mission and school by the William Johnson and Reverend Thomas B. Markham, E. T. Peery was in charge from 1833 to 1836 inclusive and afterwards at different times served five years. The Reverend Leamer B. Stateler, who came in 1837, served five consecutive years. M. J. Talbot, D. D. Doffelmeyer, B. H. Russell, the Reverend Nathan Scarrett for whom the Scarrett Bible Training School is named, and the Reverend Paschal Fish.
On the early years a log parsonage was erected and a camp ground was laid out in which great camp meetings for the Indians were held. These camp meetings were often visited by the bishop and presiding elders of the church. The present bishop, E. R. Hendrix, who was at the head of the academic department of the Shawnee manual Labor School, was one of the visiting preachers at the Delaware camp meetings. They were attended by Indians of various tribes, many coming in their blankets. Each tribe had its interpreters to follow the words of the preacher, or exhorter, and translate them into English. The two Ketchums, James and Charles, full-blood Delawares, were interpreters. Joab Spencer, one of the most powerful preachers of the period, once wrote" "Charles and James Ketchum have both interpreted for me. Charles interpreted a sermon at a Delaware camp meeting that resulted in fifteen to twenty conversions. He was a notable Christian character, such as Blue Jacket.
Prominent among the Delawares was Charles Ketchum, for many years a preacher in the Methodist church. He was large and portly and of manly appearance. He was illiterate, but a man of good intellect and a fluent talker. In the separation troubles, in 1845, the Delawares went with their church to the southern branch. But Charles Ketchum adhered to the northern branch, built a church himself and kept the little remnant of the church together. he had a good farm, yet he accepted appointment regularly from the Kansas conference.
James Ketchum, a brother of Charles, remained with the southern branch. He was born in 1919 and early became a Christian. He began preaching in the Indian language at White Church. He also preached at Wyandotte, on occasion, to a portion of the Delawares after their removal t the Indian Territory. He was considered one of the most eloquent orators of the tribe. Lewis Ketchum, a brother of Charles and James, was still living in 1903, ten miles south of Vinita, Indian Territory, nearly ninety years old and the oldest member of the tribe. The interpreters for the northern branch were Charles Ketchum, Paschal Fish, and Isaac Johnnycake. Those for the southern branch were James Ketchum, Jacob Ketchum and Ben Love. Henry Tiblow was the United States interpreter.
IN 1844 the Delaware Indians made an agreement with J. C. Berryman the superintendent, by which they devoted all their school fund for the education of their children to the Shawnee Manual Labor School for a term of ten years. The indifference of the Delawares in the matter of sending their children to the school was later a great disappointment to the founder of that school, the Rev. Thomas Johnson. The Delawares were indifferent also about manual education education. To encourage them the Methodist Missionary Board erected a grist mill as a means of industrial education, but they allowed it to become a complete wreck. (Transcribed from History of Wyandotte County Kansas and its People.)
Two Minute Books of Kansas Missions in the Forties
Kansas Historical Quarterly, August, 1933 (Vol. 2, No. 3), pages 227 to 250
IF the church records here reproduced have no other significance they prove that keeping the red man in the straight and narrow path was a most arduous task in Kansas a hundred years ago. In the continuous effort of the mission fathers to fit an almost puritanical shoe to those restless feet there is something of pathos; and in the naiveté of their accounts of the attempt there is, let it be said respectfully, also something of unintentional humor.
When, for example, a solemn entry reads, "Enquiry was then made as to the general appearance of religion in Mr. Towsey and a general expression was that he was a disgrace to the church," there certainly can be no irreverence in a smile. Or when a committee is "appointed to labor with Jonas Littleman, and Sally Konkapot, it being understood that their conduct had been unbecoming a profession of godliness"; or when "Bro T Hendric and H Skeekett refuse to be reconsiled with the church unless the missionaries cease to visit it," the decorum of religion surely may unbend for the moment in the presence of a more human emotion.
Although there are lighter moments for the readers of these minutes, the workers who penned them were painstakingly serious. The first set was recorded in one of the lined blank books of the period, 71/2 by 12 inches, bound in heavy paper, now brown and brittle with age; the second consists of eight leaves which have been torn from a ruled account book of approximately the same size. Both were written carefully in ink. It will at once be apparent that these church clerks were sometimes stronger in faith than orthography, for the originals, now preserved in the archives of the Kansas State Historical Society, have been copied exactly and are here presented without correction in either spelling or punctuation.
The date of the first entry in the earlier book is April 5, 1841. This is ten years after the establishment of the first Baptist mission to the Shawanoe Indians in Kansas, which the records of the American Baptist Board of Foreign Missions show was in 1831.1 The mission was located "three miles west of Missouri and about eight south of the Missouri river" in a tract of land granted to the
1. Baptist Missionary Magazine, v. XVI, p. 50. (227)
228 THE KANSAS HISTORICAL QUARTERLY
Shawanoes, or Shawnees, by the terms of a treaty made at St. Louis, November 7, 1825. To this remote outpost came a small band of workers under the leadership of Johnston Lykins and his wife. In 1833 activities were extended, and a mission station was established for the Delawares2 "north of the Kansas river near its junction with the Missouri."3 Ira D. Blanchard, who had some knowledge of the Delaware language, was employed as a teacher, and in 1835 was appointed a missionary to the tribe.
In January, 1840, Blanchard reported to the Baptist Board of Foreign Missions, "Our mission affairs were never so prosperous before. Our meetings are full. Last Sabbath all could not find seats . . . . Our school is full, so that we have been obliged to refuse many applications the last four weeks. Our present number is 16."4 In March of 1841 he writes that the Delaware chiefs oppose the gospel so that few or none attend religious worship, except those who are pious. "There is, nevertheless," he says, "the fullest evidence that the Lord is owning our unworthy efforts. Four are now waiting an opportunity of publicly avowing their faith in Christ. and we have reason to hope that several more are not far from the kingdom of God."5
Records indicate that until this time, 1841, religious work among the Delawares had been carried on under the direction of the mission at Shawanoe. It is somewhat difficult, after nearly a hundred years, to follow the lines of demarcation between group activities, especially in view of the rather loose application of terms. Study of the records leads to the conclusion that a group numbering twenty-six, including Blanchard and his wife and Sylvia Case, a teacher, originally organized as the Delaware branch of the Shawanoe mission, desired to form a separate church. A letter from F. Barker, preacher at Shawanoe, to the Baptist Board of Foreign Missions, dated at
2. The Annual Register of Indian Affairs Within the Indian (or Western) Territory, published by Isaac McCoy, January 1, 1835, states that the Baptist mission for the Delawares was commenced in 1832. A Baptist missionary, Charles E. Wilson, spent a few weeks among them in the autumn of that year. However, entries in McCoy's private journal, owned by the Kansas State Historical Society, indicate that work among the Delawares was not instituted until 1833. McCoy writes, on February 12, 1833 : "I have recently conferred with K Lykins, and we have agreed, the Lord willing, to institute preaching and a school among the Delawares. A Mr. Blanchard has spent nearly a year and a half among them on his own resources, in the study of their language. . Mr. Lykins and he expect to visit those Indians in the course of a few days in order to a commencement of operations." On Feb. 26, 1833, he writes: "On Saturday, Sunday and Monday last Mr. Lykins and Mr. French made a visit to the Delawares, some 13 miles from the Shawanoe mission House, with a view of instituting preaching among them and the establishing of a school among them. They report the prospect as favorable, and Mr. Lykins has written the Board, proposing to hire a school teacher.
3. Baptist Missionary Magazine, v. XVIII, p. 139.
4. Ibid., v. XX, p. 127.
5. Ibid., v. XXI, p. 173.
MINUTE BOOKS OF KANSAS MISSIONS 229
Shawanoe, Indian territory, July 9, 1841, contains the following item "April 5. I have just returned from the Delaware station, (br. Blanchard's,) where I assisted in organizing a church, according to previous arrangement. It was a solemn service; in one sense painful, to have our brethren separated from us; in another sense pleasing, as we hope it will be for the advancement of the cause, and for our mutual good; and we know that in every important sense we yet are one. After service we proceeded to the water side. Three were baptized; two of them members of br. Blanchard's school."6
In the journal of Jotham Meeker7 appear entries for June 3 and 4 as follows: "3. The church met for business. Two of Br. Blanchard's scholars, Stockbridges, related their christian experiences, and were received by the church for baptism. Br. Pratt8 was appointed ch. Clerk, who wrote a letter of dismission for the members residing north of the Kanzas. One brother made a good deal of difficulty. May the Lord forgive him. 4. Lord's day. The brethren and Sisters who were yesterday dismissed were organized into a separate church. Br. Barker preached the sermon, and I gave the charge and prayer. A Delaware man then related his christian experience. I preached from `The Lord's portion is his people.' Br. Barker then baptized the three candidates in the Kanzas river. I gave the right hand of fellowship; after which Br. B. and I administered the Lord's supper."
Thus the new church got under way. The following records of the organization show that faith was weak at times, and temptation strong, but zeal burned like a bright white flame.
6. Ibid., v. XXI, p. 283.
7. Jotham Meeker, missionary-printer, came to the Shawanoe Mission in 1833, bringing a printing press on which were printed, subsequently, many small books containing hymns, selections from the Scriptures and religious works, translated into Indian languages by Meeker and other missionaries. He removed to the country of the Ottawas in 1837 and founded a mission on the Marais des Cygnes river where the town of Ottawa now stands. His journal, owned by the Historical Society, covers a period of twenty-three years, 1832-1855.
8. John Gill Pratt was employed by the Baptist Missionary Society for work in the Indian territory immediately upon his graduation from Andover in 1836. In March, 1837, he married Olivia Evans, and two weeks later the couple left Boston for the territory, where they were to labor among the Shawanoes at the Shawanoe Baptist mission. They arrived may 11. Pratt had learned the trade of printing at the University Press, Cambridge, Mass., and on his arrival at Shawanoe took charge of the printing office. Pratt went to the Stockbridge Indians in 1844 and in 1848 took charge of the Delaware Baptist mission. He later acted as United States Indian agent to the Delawares.
230 THE KANSAS HISTORICAL QUARTERLY II. CHURCH BOOK
Church Book or Book of records for the Baptist Church Constituted at the Delaware Bap. Mission April 5th 1841
Breathren being presant from abroad on Saturday the third of April 1841 the subject of our separate organization was brought before us unitedly After much consultation it seemed that. no reasonable objection could be presented against our proceeding in the matter without further delay The following letter of dismission being received was laid before the whole for further considerationDelaware Bap Mission April 4 1841
At a meeting of the Potawatomie Baptist mission church held at the Ottawa Baptist mission Breathren & Sister Thomas T Hendrick Robert Konkaput Cornelius Charles Jonas Konkaput Henry Skeikett Cornelius Hendrick John W. Newcum, Hannah Konkaput Susan Hendrick, Dolly Doxtator, Cathorine Konkaput Phebe Skeikett Mary Hendrick, Sally Konkaput Mary Charles Mary Ann Doxtator Timoty Towsey Elisabeth Towsy Ira D. Blanchard Mary W Blanchard Sylvia Case, Hopehelase, Charles Joneycake, Rahpateetanksee, Betsy Hill Kliskoqha Betsy Zeigleer, Esther Fergusson asked to be dismissed for the purpose of forming themselves into a church of the same faith & order And whereas the church granted this request this is to certify that when such organization shall take place they will be no longer considered as members with us in behalf of the Church J. G. Pratt Clk
Also Brother Blanchard, Newcum, and Skeikett Having been apointed for that purpose reported the follow preamble constitution and covenent
Declaration Of our views of Divine truth, covenant. [Not of interest]
MINUTE BOOKS OF KANSAS MISSIONS 233
At our first Church and Covenant meeting after our organization as a separate body of believers in Christ from the Potawatomie Baptist Mission Church, held on the 24th of April 1841, at the house of Brother Thomas T. Hendrick in the Mohekunnuk Settlement Ind. Ter. Brother Blanchard opened the meeting by prayer, and other usual exercises that are generally required under such circumstances.
Proposition was brought forward, and laid before the brethren and sisters, for their consideration, which was that this Church ought to bear some certain name, under which it might be known and distinguished, the brethren unanimously voted that it should ever hereafter be called Deleware and Mohegan Baptist Mission Church.
The next thing that was done at the said meeting, the said Church nominated and appointed Brothers Jonas Konkapot and brother Charles Jonycake to wait upon brother Towsey, to exhort and admonish him, for disorderly walk as a christian; and for neglecting his duty generally, in not attending to the ordinances of the Church of Christ, particularly in the branch to which he professes to belong, and that they shall be called upon to report at our next Church meeting.
The Brethren of this Church further agreed that they would patiently wait a little longer upon brother Pah-pa-ta-tauk-thy, before they would conclude to excommunicate him from this Church.
Resolution was taken by the brethren and sisters of this Church, that for the future, their church meetings should be held on Saturday previous to the last Sunday of each month.
Another resolution was taken by this Church, that no members of other denominations, should be received without giving a previous notice to the Church, to which they belong. J. M. Newcom. (Church Clerk)
At a Church and Covenant meeting held at Brother Blanchard's house this 29th of May 1841, by the brethren & sisters of the said Mohegan and Deleware Baptist Mission Church, agreed unani-
234 THE KANSAS HISTORICAL QUARTERLY
mously by the brethren of this church, that Pau-pa-ta-tauk-tha be excommunicated from the Fellowship of this Church, and that he shall be notified of this dismission and that it is for his disorderly behaviour as a christian and member of this church The Committee brother Jonas Konkapot and brother Charles Joney Cake, having heretofore been duly appointed by this Church to go and labour with brother Timothy Towsey, brought report to the Church at this meeting and stated that the said Timothy Towsey complained and found fault which was that a certain brother who had brought complaint before the Church against him had not taken the legal step agreeable to the gospel, and that in consequence of this failure, he declared to the said Committee that all their labour should be in vain and that his standing in the Church as a member should still remain as good and permanent as ever and that all their labour should be in vain further resolution was taken by this Church, that the said Committee shall continue to stand as Committee in this case till the next Church meeting, and brother Blanchard was appointed additionaly to be one of the said Committee and to perform the duty that was required of them by the said Church and to make a report to the Church at the next Church meeting.
The constitution having been approved and adopted Bro Barker on Lord's day morning delivered an appropriate address to us from Ex The Lord said unto Moses why cryest thou unto me say unto the children of Israel that they go forward after which Bro Meeker gave to us the charge and right hand of fellowship.
Bro John W Newcom was then unanomosly chosen to make record of the for going and to act as Clk of the Church while we shall sit in church capacity.
Bro J Meeker was invited to sit as moderator- Oportunity being given James Jack came before us requesting baptism and membership. We heard from him the reason of the hope that was in him and voted that he be received by us.
Bro Blanchard moved & Bro Skeekett seconed that the church meet at Bro Thomas Hendricks on Saturday before the last Lords day in the presant Month.
The congregation having again collected bro Meeker addressed us upon the care of God over his people.
We then repaired to the Kanzas and waited upon the candidates for baptism viz James Jack George W Hendrick Nancy Anthony the two latter having been received by us before organization while siting in capacity of P. B. M. Church right hand of fellowship was given them in behalf of the church by Bro. Meeker.
MINUTE BOOKS OF KANSAS MISSIONS 2355
This being done we came round the table of our crusified but risen Lord. By candle light held a special church prayer meeting in which we trust the Lord was truly with us.
At a Church meeting held at the House of Brother Charles Joney Cake by the brethren and sisters of the Deleware and Mohegan Baptist Mission this 27th day of June 1841, enquiries were made, concerning the labour of the sd. Committee, and they reported that the said Towsey had reconciled his brother, and had settled the difficulty which had heretofore existed [between] them. The report was accepted by the Church as a satisfactory report.
Church Meeting June 27 1841
Meeting opened with prayer by br Barker The committee appointed to labor with br Towsey reported that br Newcom & br Towsey had come to an understandin betwean themselves-and the committee were discharged
No other business being before the church oportunity was given for any one to tell us of their desire to follow the Savior. Jane wife of our Br Charles Joney Cake presented a letter of recomendation from the Delaware methodest class & related to us the ground of her hope in Christ, we were all satisfyed of her interest in his atonement and voted that she be received for baptism Lords day. 28th After religios exursize repared to the water Intimation being there given that others were present who wished to follow in all the Lords appointed ways The Church waited to hear from them. John Connor & his wife presented themselves for Baptism Their relation being satisfacory the vote was unanimos for their reception The three candidates were then baptised by Br Barker We then assembled round the table of our Lord and commemorated his dying love
Church Meeting July 23 1841 at Mohegan
Meeting opened with singing and prayer-Resolved that a committee of reconsilation be apointed to endeavor to harmonize any feelings of differance that may have grown out of a late neighborhood disturbanc occasioned by a vicious young man belonging to this place and that the committee consist of the following brethren Blanchard Newcom & Joney Cake & Corneleus Hendrick And Sisters Zeegler Towsey Ferguson & Mary Hendrick
236 THE KANSAS HISTORICAL QUARTERLY
Opertunity being given four related to us their love to christ and wish to be Baptised (Viz) Weh-hen-che-skondase Luttia-hing (Jones) John Hendrick & wife
No administrator being presant meeting adjourned to meett at the Mission 2 weeks from to morrow
Adjourned Meeting Aug 8 1841 at the Mission
The case of Brethern Cornelius Charles & Jonas Konkaput was brought before us Both had been guilty of intoxication the former was presant & made confession to us-but it was thought that the honor of the cause required their suspension the latter to be requested to appear at our next meeting Both were suspended from communion and all other church privaleges Three of the candidates for baptism only were presant (Jones being detained by sickness) they were waited upon by br Barker After which the Lords Supper was administered to us The season was rendered peculiarly sollem by the recent death of Br Robert Konkaput
Church Meeting Aug 28 1841 at the Mission
But few of the brethren being present it was proposed that attend to our church business tomorrow
Lords day after religious worship a door was opened for reception of members Sally Jonney Cake came befor us we herd her tell of her love to the Savior Resolved unanimosly that she be redemed
Jonas Konkaput came before us and made his humble confession.
Church meeting Oct 1841 at Stock
The committee appointed July 23 reported that the matter for which they were appointed were settled and were discharged
Communion dispensed with no administrator being present
Church Meeting Nov 1841 at bro Charles,
The weather exceeding inclemont and but few of the breathren present Solomon Journey cake appeared before the church preying for baptism No administrator being present no action was taken on the subject. Communion also dispensed with for the same reason
MINUTE BOOKS OF KANSAS MISSIONS 237
Church Meeting Dec 25 1841 at Mohegan
Meeting as usual opened by singing and prayer, bro Jonas Konkaputs case again came before us after again hearing from him It was unanimously agreed that he be restored to church privalages. The church being informed that br When-ge-skon-lose had been guilty of intoxication he was suspended from church privaleges and brothers Charles Journey Cake and Newcom were apointed to wait on him previous to our next meeting Communion again dispensed with because no administrator was present
Church Meeting May 28 1842 at Mohegan
Meeting as usual opened with singing and prayer Breathren and Sister from abroad were invited to a full participation in the privaleges and duties of the meeting.
The case of brother Cornelius Charles who was suspended at the August meeting for intoxication was again brought before us. After again hearing from him on the subject and his deep repentance being manifest uppon the motion of bro Newcom seconed by bro Konkaput it was unanimously agreed that he be restored to his former standing in the church
Br Newcom asked leave to call the attention of the church to an affair that was settled at the church meeting June 27 1841 and gave briefly his reason for so doing which were satisfactory. Br Blanchard requested that before the church proceede to examine the case br Pratt be requested to fill his place as moderator which was granted, Br Pratt in the chair the case proceeded Br Blanchard stated that he had been with three others of the breathren to see br Towsey and that he had refused to hear anything from them and that he had cited him to appear at the meeting to answer to charges that would there be brought against him to which he returned nothing but rating. Br Newcom was then asked for proof of the statements he had made br Cornelius Hendrick stated that Mr Towsey had told him previous to the settlement that br Newcom had made conffession and that was the way the difficulty was now being disposed His wife Sister Mary H. stated that she was present and heard Mr Towsey make the fore going statements Sister Betsey Zeeglear stated that Mr Towsey said in her presence
238 THE KANSAS HISTORICAL QUARTERLY
that Mr Newcom had written to br Blanchard and had carryed his own communication to him and got the matter hushed because he was affraid to have it go any farther. All this was at utter variance with the facts known to the committee Enquiry was then made as to the general appearance of religion in Mr Towsey, a general expression was that he was a disgrace [to the] church, that he was in constant habbit of lying and that he is and has been a sower of discord-Br Henry Skeekett motioned that the matter be postponed, got no second, br Jonas Konkakaput motioned that he be excluded without delay aleging as his reason that the church had already tolerated the case to its disgrace Br Cornelius Hendrick seconded the motion br H. Skeekett stated that the matter had got to a high pitch and that he should now be compled to come to the point said that things were charged upon Mr Towsey that were false that he had sought out one certain thing and it was not true Not saying what it was he was asked if the thing to which he alluded had been spoken of in the trial, He replied, "it has not The vote was then taken shall Timothy Towsey be excluded Afirmative eleven Negative five three of the five afterwards expressed approbation of this decision
Meeting adjourned by prayer
June 25 1842 Church met at the Mission
Opened by singing and prayer. No business being before the church spent the evening in conferance singing and prayer
July 30 1842 Church Meeting at br Charleses
Church met at bro Charleses according to appointment No business transacted much sympathetic feeling manifested in our conferance
Aug 27 1842 at Stockbridge
The church met at the time appointed-a division seems to be forming in our ranks which threatens much injury to the church After prayer it was agreed to spend a season in humileation and prayer before God in view of our condition
MINUTE BOOKS OF KANSAS MISSIONS 239
Sept 24 1842 Church meeting at the Mission
Meeting opened as usual with singing and prayer Few of the breathren presant Peter Hopehelase & John Jonney Cake presented themselves for membership the former was received and Bapt
Oct Meeting and Nov Passed our bro Blanchard being absent
Dec 24 1842 Church met at the Mission
Had a precious season of conferance and prayer. Those breatheren who have not been carried away by our trials seem to be much humbled and well prepared for spiritual food Communion on Lords day
Jany 28 1843 at bro Charleses Church Meeting
No business being before us spent the time in devotional exersize
Communion on Lords day
Feb 25 1843 Church Met at Stockbridge
Opened by singing and prayer. The subject of our division came before the church. Breathren Barker & Pratt being present they were invited to a full participation in the meeting.
After much consultation Breathren Blanchard Barker & Pratt were appointed to look after these difficulties and to report to morrow
Lords day 26
The committee of yesterday made the follow[ing] report as the result of their efforts
They have succeeded in reconciling Cathorin Lyttleman and Mary Chemawkun to each other the former expressing herself satisfied with the confessions of the latter
Bro T Hendric and H Skeekett refuse to be reconciled with the church unless the missionaries cease to visit it These terms were
240 THE KANSAS HISTORICAL QUARTERLY
unanimously rejected by the Stockbridge breathren Br Cornelius Charles motioned that these two breathren be suspended and also the wife of the former she occupying the same ground The motion prevaled and the three were suspended.
The committee were not discharged but requested to continue labor
March 28 Church Met at the Mission
Opened as usual by singing and prayer
The committee appointed at our last meeting beged further oportunity which was granted
No other business being before us spent the evening in devotional exercise
Communion on Lords day
Apl 29 1843 Church Meetin at the Mission by consent of the members
Singing and prayers The committee still asked indulgence which was granted
Oportunity being given Isaac Skeekett and George Washington presented themselves for membership Being satisfied with their relation both were received and baptised
Communion on Lords day
May 28 1843 Church Meeting at Stockbridge
The committee reported that they had continued their efforts without success No action of the church was taken
Bro Jones Konkaput made confession of his having again been over come by intemperance He was requested keep back from the communion till the church should be more entirely satisfyed of his repentance
June 24 1843 Church Meeting at the Mission
MINUTE BOOKS OF KANSAS MISSIONS 241
Church meeting at the Mission Nov 18 1843
Meeting opened with singing and prayer. The breatheren from aboroad invited to full participation in the meeting Reference.
The committee appointed Feb. 25, 1843 were called upon for a final repor[t] Br Pratt from the committee stated the result of their protracted labors.
The church called for any information that any of the breathren or sister might be in possession of in the case. all the individual statements were corroberative of report of the committee That no hope remained of reclaiming the suspended members Br. Jones
Konkaput moved, "that the three suspended members (viz) Thomas Hendrick and wife and Henry Skeekett be excluded" Seconded by Br. Newcomb
Unanumously voted that they be excluded. Br Newcomb motioned that a committee be appointed to search out any breathren or sisters that may have become alienated from us Seconded by Br Cornelius Chemawkun unanumously voted in the affirmative Committee to consist of sisters Mary Chemawkun Sylvia Case and [illegible] Breathren Blanchard Pratt and Barker
Adjourned till evening
Evening meeting opened, singing prayer Br Cornelius Charles came before the church with confession for drunkenness. Subject waved till candlelight.
At candle light church resumed the case of br Charles confession. Motion by br Newcomb seconded by br James Konkaput that the church forgive br Charles and accept his confession Vote carried unanumous
Br. Blanchard moved that br James Jack be suspended from the privaleges of the church seconded by br Newcomb voted unanumous A committee to wait upon him to consist of brothrs Blanchard & Joneycake and Newcomb-------Br Barker presented the subject of Br Blanchards ordaination which was unanimously approved Covenant was read, and some remarks, and the meeting closed with devotional exursises singing prayer itc
Lords day 19
Br's Pratt and Blanchard were ordained
Sermon by br Barker prayer and charge by Br Meeker Righthand-of-fellowship by Br Barker.
Communion at the close of the exursises
242 THE KANSAS HISTORICAL QUARTERLY
Church Meeting At Stockbridge Dec 30 1843
Meeting opened by singing and prayer Report of [committee] called for Committee appointed to labor with br. Jim Jack were not ready to report Continued till next meeting
Br Pratt from the committee of enquiry reported labor with Washington Hendrick Without any satisfaction Motion by Br Cornelius Chemawkun to exclude seconded by br. G. Konkaput Vote in the affirmative unanimously prevailed Sister Case from the committee reported having vis[it]ed [it] ed Sisters Doxtater & Cathorine Kankaput & Skeekett Church were satisfied with the intelegence from Sister Doxtater-so far as it extended but the committee were requested to continue labor-Motion Made by br. J. W. Newcomb that Phebe Skeekett [sentence unfinished] Seconded by br Cornelius Chemawkun. Affirmative unanimously prevailed and she is excluded
The case of Sister Catharine Konkaput was considered as satisfactory after hearing from her in person, None of the Committees were discharged Sister Blanchard added to the committee of sisters
Saturday 28 1844 Church Meeting At the Mission
Meeting opened as usual by singing and prayer. Brother Cornelius Chemaukun presented a petition from six of the breathren and Sisters at Stockbridge praying for a dismis[sion] for the purpose of organising into a distinct church of the same faith and order viz Jonas Konkaput Cornelius Chemawkun, Hannah Kunkaput Sally Konkaput, Katharine Konkaput Mary A Chemawkun Request unanimously granted.
No further business being before us spent. the evening in devotional exersize
First mention of the Stockbridge Indians in the territory west of the Mississippi appears in reports of the Baptist Board of Foreign Missions in the Baptist Missionary Magazine for the item is as follows:
"On the 6th of December [18391 a party of Stockbridge Indians from Winnebago Lake (Wisconsin territory,) arrived, with the design of making the Delaware country their future home. The Delawares have acceeded to the proposition, and have located them below Fort Leavenworth. From eight to ten of these, including the principal chief, are expected to join the Delaware church,
MINUTE BOOKS OF KANSAS MISSIONS 243
two of whom have not before made a profession of faith in Christ. The native assistant is to labor among this tribe:"
In the report for 1843 appears the statement that Mr. and Mrs. J. G. Pratt have been authorized to remove to Stockbridge, at the earnest and repeated solicitation of the Indians of that place. "He [Pratt] has," reads the report, "for some time, regularly ministered to them every alternate Sabbath. He will take the press with him; the Stockbridges gladly engaging to aid in the erection of a printing-office, school-house, etc., to the utmost of their ability." Some difficulties for the Stockbridges arose over the "singular alienation of the Delaware chiefs" and Mr. Pratt was prevented from locating among them for a time, but troubles were adjusted and mission buildings were commenced in the autumn of 1844. The following records, copied verbatim, show activities of the Stockbridge Baptist Mission Church constituted April 13th, 1845:
IV. CHURCH BOOK RECORDS
The Stockbridge Baptist Mission Church, was organized, April 13th 1845. Present at the time, Brethren Jotham Meeker, Francis Barker, & Ira D. Blanchard.
At a meeting of members for organization previous to organization it was voted to adopt as ours the "Declaration of Faith," and "Covenant," as prepared by the Committee of the New Hampshire Baptist Convention.
At a meeting of the Church June 8, it was voted that the Church meet for Conference and Business on the 2d Saturday of each month.
Voted also to adopt the following Resolutions-Resolved-That we consider the habit of using intoxicating liquors, as a drink, to be sinful; and leads to fearful consequences, as the scriptures declare, no "drunkard shall inherit the kingdom of Heaven." We will abstain from the use of any, & all intoxicating drinks; and consider those under censure of the Church, who use, or become intoxicated in the use of them.
Resolved-That we consider Marriage am ordinance of Heaven, and require all persons (members of the Church,) expecting to enter that relation, to be publicly united, according to the usual manner of performing that ceremony among professed Christians.
In consequence of sickness, and the absence of most of the members, no meeting of the Church occurred after the above date until
244 THE KANSAS HISTORICAL QUARTERLY
January 25th, 46 when a meeting was held at the House of Bro Jonas Konkapot-at which time Bro. Cornelius Charles from the Delaware Baptist Church, John G. Pratt, and Mrs. Olivia E. Pratt from the Putawatomie Baptist Church, presented Letters, and were received as members of this Church. J. G. Pratt Pastor
February 7th Church met at the House of Sister Hannah Konkapot, at which time Levi Konkapot and Jacob Littleman related their religious exercises, and requested admission to the Church. Voted to meet Feb 14th to decide on their Reception.-Adjourned
February 14th Church met according to adjournment at the house of Pastor. After further hearing the above named individuals, and also listening to Mrs Josephine Littleman-It was voted, unanimously-that they be received as candidates for Baptis[m] and membership. After prayer Adjournment
Sabbath Afternoon Feb 15th these persons were all baptized, in presence of a solemn and interested congregation.
March 7, 1846 Church met at the House of J. G. Pratt Door being opened for the reception of member[s] Mr. Joseph Henry Killbuck, and his wife; Eli Hendrick and his wife; and the widow Lydia Konkapot, related their religious exercises and were received as Candidates for Baptism and Membership. Mr. Thomas T. Hendrick, made formal confession of error, asked the privilege of a union with us. Church requested him to wait until another meeting to which he consented-Adjourned
Sabbath morning March 8 the individuals received above were all Baptized; and in the evening, received the right hand of fellowship After which Church Commemorated the Suffering of our Savior, enjoying much of his presence, and much rejoicing in his favor.
April Church met at the House of Bro. Jonas Konkapot. After religious exercises voted to appoint second Sabbath in May as a season of religious worship, and to invite the Christian friends from Shawanoe and Delaware to be present
Also voted that at our meeting for business next week we will elect a brother to act for us as our Deacon.Adjourned by prayer J. G. Pratt Pastor
MINUTE BOOKS OF KANSAS MISSIONS 245
At an adjourned meeting held at the house of Bro. Thomas Hendrick, it was unanimously voted that Bro. Eli Hendrick be appointed to fill the office of Deacon of this Church Adjourned J. G. Pratt, Pastor
Church met. at Meeting House. No Business time spent in Religious exercises.
Adjourned J. G. Pratt, Pastor
Church met at Meeting House-Business-Bro. Cornelius Chemaukun, having been reported to have violated the rule of Christian conduct was, after having been labored with suspended from Church privileges-He however acknowledging his impropriety and hoping before long to be again restored to fellowship
Religious exercises followed
Adjourned J. G. Pratt, Pastor
Church met at Jonas Konkapot's
Business-Voted to appoint Bro. Jacob Littleman Interpreter.
Religious exercises followed-
Adjourned J. G. Pratt, Pastor-
Church Meeting March 14,-1846
The services being opened by prayer and Singing-The case of Mr Thomas T. Hendrick was taken up, and he was received. Church Spent remainder of the evening in devotional exercises
Adjourned J. G. Pratt, Pastor
Church Met at Meeting House
Business of the meeting to receive such persons as might be prepared, and were desirous of joining. After prayer-door being opened for such to speak, four individuals, manifested their wish to become members of the Church-viz Jonas Littleman, Abigail H. Killbuck
246 THE KANSAS HISTORICAL QUARTERLY
The Church after careful examination voted unanimously to receive them
The day following, being Sabbath, the above mentioned individuals were all Baptized, in presence of a. numerous and solemn congregation. In the evening, the Lords Supper was administered, during which all seemed to enjoy a large measure of the Spirit's influence. There had been with us for several days, many dear brethren & Sisters from other Churches whose presence and exhortation had greatly encouraged and strengthened us The evening closed the Series of meeting[s] and it was indeed a precious and refreshing season, spent with evident toke [n] of divine favor, and presence of his Holy Spirit-and will not soon be forgone[n]
Adjourned J. G. Pratt Pastor
Church Meeting Sept. 12, 1846-
At this meeting Mrs Lucy Konkapot related to the Church her religious exercises; and requested the privilege of becoming a member of it-After proper consideration Church voted to receive her as a candidate for baptism and membership-Mrs Phebe Skigget was also received. On the following morning, Prudence Quinney, manifested to the Church while met for public worship a desire to unite, she was received; after which the ordinance of Baptism was administered to the two candidates
Adjourned J. G. Pratt Pastor
Church Meeting Oct 9, 1846.
At this meeting, Church voted to remove the censure resting upon Bro. Cornelius Chemaukun, and restore him again to all the privileges of the Church.
After the evening had been spent in religious exercises, Mrs. Abigail Hendrick, with much feeling stated her convictions of duty to unite with the Church if thought worthy-she was received as a candidate for Baptism & membership.
Adjourned J. G. Pratt Pastor
MINUTE BOOKS OF KANSAS MISSIONS 247
Nov. 7, 1846-
Church meeting at meeting house.
At this meeting two persons were dropped from fellowship, on account of improper conduct. Other business was introduced but deferred until a future meeting. The names of the two persons dropped were
J. G. Pratt Pastor-
Church Meeting Dec. 12, 1846-
Meeting opened as usual by prayer. The time was spent in conversation on several points of business, none in shape to be recorded was attended to-Spent a season in religious conference having reference to the sacrament to be administered to-morrow (sabbath)-.
Adjourned J. G. Pratt
Church Meeting Jan. 9 1847
Meeting opened by prayer. It was resolved at this meeting that it was inexpedient to bear longer with Brethren Jonas Konkapot, and Cornelius Charles, and that the hand of fellowship be considered as withdrawn from them-in consequence of improper condu[ct].
A Committee consisting of Brethren Jacob Littleman, & Levi Konkapot be appointed to labor with Jonas Littleman, and Sally Konkapot, it being understood that their conduct. had been unbecoming a profession of Godliness.
Miss Jemima Dockstater related to the Church her religious feelings, and expressed confidence in Christ, and asked for admission to the privileges of membership; which, after careful examination was voted, in her behalf after she shall have been baptized
Adjourned J. G. Pratt Pastor-
Church Meeting, Feb. 24, 1846
Meeting opened, as usual by prayer After which, business being introduced, Bro. Jacob Littlemen from a committee reported that three persons with whom they had labored were obstinate in wicked ways and requested to be released from their connection with the Church-The hand of fellowship was by unanimous vote accordingly withdrawn from Jonas Littleman--Sally Konkapot, and Lydia Konkapot.
248 THE KANSAS HISTORICAL QUARTERLY
Mr. Benjamin Towsy expressed to the Church an interest in religious truth, an intention [to] forsake sinful ways-an interest in a Saviour, and a desire to become a member with us of the Church of Christ-After careful examination he was unanimously received, as a candidate for Baptism & Membership.
J. G. Pratt
Note-On the following Sabbath Feb 28, Miss Doxstater, & Mr. Towsy were Baptised-and in the evening of the same day Church celebrated the communion of the Lord's Supper J. G. P.
Church Meeting, March 7.3, 1847
At this meeting Church voted to withdraw the hand of fellowship from Cornelius Chemaukun, and to suspend from Church privileges his wife Mary C. for alleged improper conduct,
Meeting adjourned, J. G. Pratt Pastor.
Church Meeting April 10, 1847
Time spent wholly in religious conference, there being no business
J. G. Pratt Pastor.
Church Meeting May 8, 1847
Church meeting at the house of Hannah Konkapot-At this meeting the church voted unanimously to Withdraw fellowship from all persons previously suspended for immoral conduct. They are therefore no longer regarded as under the watch-care and countenance of the Church Religious Conference followed
Adjourned-J. G. Pratt Pastor
Church Meeting June 12, 1847
At the house of Sister Hannah Konkapot-Church voted to exclude Prudence Quinney for grossly immoral conduct-Spent remainder of the evening in religious Conference.
Adjourned-J. G. Pratt Pastor
MINUTE BOOKS OF KANSAS MISSIONS 249
Church Meeting July 1849
At the house of Hannah Konkapot Time spent in Devotional exercises
Adjourned J. G. Pratt Pastor
Church Meeting August 1847
At the house of the Pastor This meeting being on Sabbath evening was preparative for the Lords Supper which was immediately after administered
J. G. Pratt Pastor
Church Meeting Sept 1847
At the house of the Pastor At this meeting Benjamin Towsy--and Phoebe skigget were excluded, for the sin of drunkenness-Devotional exercises followed.
J. G. Pratt Pastor
Church Meeting Oct. 1847
At the house of Hannah Konkapot. No business-time spent in religious exercises
Nov. & Dec-Meetings omitted.
J. G. Pratt Pastor-
Church meeting, Jan. 1848
At this meeting Cornelius Charles, was restored to the fellowship of the Church. Mrs. Susan Charles was also restored. (formerly member of Delaware Baptist Church.)
At this meeting no special business was transacted. Time spent in devotional exercises preparatory to the administration of the Lord's Supper on the Sabbath immediately following.
Adjourned. John G. Pratt Pastor
No meeting was held at Stockbridge, until August 1, when the Church voted to disband & become merged in the Mission Church at Delaware; which was accordingly done at a meeting held at Delaware, Aug. 12; 13; 1848.
J . G. Pratt.
250 THE KANSAS HISTORICAL QUARTERLY
This church having met with a severe visitation,9 and parted with its former Pastor, was re-organized on the 12th of Aug. 1848. In doing this it was found necessary to enroll such names only as were known to be in good standing in this and the disbanded Church at Stockbridge. This step became the more important as the book containing record of the Delaware Church, appeared either to have been mutilated or intentionally neglected, as no entries appeared to have been made for several years. The list of members immediately following contains only such names of persons as are known to be in good standing in both Churches at time of reorganization
List of Church Members As revised August 12th, 1848
1848 John G. Pratt-Pastor William Kaleb August 29 Olivia E. Pratt Jenny Kaleb Charles Johnycake Deceas'd James Rain Sally Johnycake Susan Killbuck Jane Johnycake Deceas'd Jacob Littleman Betsy Zeigler Deceas'd Hipelas Francis Pokelas Hannah Hipelas Ar-nark-tun-dut Macharch Excluded Wul-lun-da-nat-o'kwa Deceas'd Hipelas Eunice Eaton Ex. Nancy Konkapot Deceased Hannah Konkapot Louisa Littleman Deceas'd Susan Charles Mrs. Jacob Skicket Cornelius Charles Cousin of Charles Eli Hendrick Johnnycake Sally Hendrick 1849 E. S. Morse Dropped Joseph Killbuck August 1 Dropped His wife Dropped Abigail Killbuck
9. The nature of this visitation is not disclosed by the church records.
Times New Roman 12 point. Combined Delaware Missions and Kansas Missions into one folder on 6 December 2004. Photo check A. TH
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Jesus came to restore your sonship!
Son is a human race that aligns itself to the will of God!
God is your Daddy!
He brings you right into His immediate family!
“…Jesus came to restore you to your sonship. You are the righteousness of God in Christ Jesus to function as sons of God. Son is a human race that aligns itself to the will of God. He is the firstborn in many brothers. You are the firstborn. You must come to the standard of God. That standard is Son of God. To get righteousness, you must first accept your sonship. If you accept sonship by revelation, there can be no sin in sonship. The Spirit of His Son is upon you. God wants everyone to be His Son. Jesus came to that standard by laying down His life, and submitting His will to His Father. On the cross, He realigned everything. He reconciled Son to Him, and God as Father to us. He took away the sins of the world. It is fundamental to understand that He is your Daddy. Through His actions, He restored your righteousness to become the righteousness of God in Him. Reconciliation is God bringing you into the most intimate relationship with Him. He brings you right into His immediate family…” – Dr. Ben Kleynhans
Romans 5:17-21 (NKJV)
17 For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ).
18 Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life.
19 For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.
20 Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more,
21 so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
2 February: The Doctrine of First Fruits, by Dr. Ben Kleynhans: “When you give the first, you secure the whole harvest for the rest of the year”.
Proverbs 3:8-10 (GNT)
8 If you do, it will be like good medicine, healing your wounds and easing your pains.
9 Honor the Lord by making him an offering from the best of all that your land produces.
10 If you do, your barns will be filled with grain, and you will have too much wine to store it all.
9 February: Righteousness, Part 3.2, by Dr. Ben Kleynhans: “When you accept Him, He pours His life into you and the compliance to the righteous standard. It is now your duty to live that life out”.
Romans 5:17-21 (GNT)
17 It is true that through the sin of one man death began to rule because of that one man. But how much greater is the result of what was done by the one man, Jesus Christ! All who receive God’s abundant grace and are freely put right with him will rule in life through Christ.
18 So then, as the one sin condemned all people, in the same way the one righteous act sets all people free and gives them life.
19 And just as all people were made sinners as the result of the disobedience of one man, in the same way they will all be put right with God as the result of the obedience of the one man.
20 Law was introduced in order to increase wrongdoing; but where sin increased, God’s grace increased much more.
21 So then, just as sin ruled by means of death, so also God’s grace rules by means of righteousness, leading us to eternal life through Jesus Christ our Lord.
16 February: Living and Loving Abundantly, by Ps. Charles van Onselen: “Be more vulnerable to His abundant love”.
Romans 5:5 (GNT)
5 This hope does not disappoint us, for God has poured out his love into our hearts by means of the Holy Spirit, who is God’s gift to us.
23 February: The Fruit of the Spirit, by Ps. Jan van Schalkwyk: “If we have faith to believe that the Word of God is true, we will have peace and joy”.
Isaiah 55:10 (GNT)
10 “My word is like the snow and the rain that come down from the sky to water the earth. They make the crops grow and provide seed for planting and food to eat.
Church in the City Gatherings
20-22 March 2020:
42nd Generation Youth Camp, at Woord in Aksie Camp Grounds in Pretoria. Enquiries: firstname.lastname@example.org
3 April 2020:
42nd Generation Celebration, starting 19h00 at Shiloh. Register at www.cicity.co.za
4 April 2020:
Apostolic Forum (AF), starting 09h00 at Shiloh. Register at www.cicity.co.za


What does the Bible say about caring for the sick? How do the roles of the various team members within the healing-hospital blueprint address caring for the sick from a biblical standpoint?Please include references. Thanks.What does the Bible say about caring for the sick? How do the roles of the various team members within the healing-hospital blueprint address caring for the sick from a biblical standpoint?Ezekiel 34:3-4 ESV
You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. Jeremiah 30:17 ESV
For I will restore health to you, and your wounds I will heal, declares the Lord, because they have called you …This solution discusses what the Bible has to say about caring for the sick, and looks at the roles of the various team members within the healing-hospital blueprint from a biblical standpoint.
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Who We Are
We believe in the humanity of all individuals and that every person is a gift to the world. We believe that all individuals can contribute to the community regardless of talent, intellect, or ability. The goal of Capernaum ministries is to impact the individual, the family, and then the community. In Capernaum, we reach out to adolescents and young adults of every ability level, loving them just the way they are with a vision for who they can become.
Young Life leaders have the privilege of knowing and sharing their lives with teenagers and young adults with disabilities. While all Young Life activities are open to every high school student, many Young Life areas have dedicated programs for students and young adults with disabilities, typically referred to as Young Life Capernaum Ministries.
Young Life Capernaum gives young people with intellectual and developmental disabilities the chance to experience fun and adventure, to develop fulfilling friendships and to challenge their limits while building self-esteem through club, camp and other exciting activities. Young Life staff and volunteers model Christ’s unconditional love and acceptance as they walk alongside these young adults — filling their lives with love and support.


Her Year in Review
We've decided to begin a tradition: write a new vow to each other every anniversary and read it to the other in front of God. Here's mine.
I remember the day in fragmented, fleeting moments. We were wide-eyed newlyweds basking in the glory of the beautiful sacrament. You in a handsome, tailored suit; me in a lacey, immaculate gown. Us in the center of our circle of family and friends, receiving wishes enough to last a lifetime. A bride and a groom celebrating, dancing, making merry.
And a year after, here we are: Stripped off the adornment, decoration, and finery characteristic of a wedding day. Removed from the fanciful dreams and delights painted by half-truths. Handed reality, rawness, and vulnerability on a not-so-silver plate. Outsiders will say, ‘What despair!’ But marked with my own blood, I say, ‘What peace!’
Because there is nothing that can awash my soul with serenity more than a marriage with you. There were the big adventures: traveling to new worlds, seeing the amazing and the majestic, making memories in foreign lands. But more importantly, there was the ordinary miraculous that you and I only know of: decorating a home, creating a routine, writing about our days, establishing weekend brunch traditions, fighting our fights, making up, dreaming of children, praying on bended knees, cheering for each other. It’s been proven: it’s the tiny things that are beautiful. Because they are the everyday.
We’ve done a lot but we’ve actually only just begun. There are still so many dreams to unfold, things to do, and a marriage to build. I vow to be a nobler wife, prodding you through life with only gentleness and kindness. I vow to laugh with you, without fear of the future. I vow to step into your world and get to know the corners like my own. I vow to be grateful, always, especially during the ugly moments. I vow to never ever give up on our hopes even when they seem impossible, even if they say negative for now.
These are the things you deserve because… wow, what a year you have given me. Thank you teaching me how to be a wife first; how to live my life solely for you; how to clothe myself with a singular, wondrous love directed to you and you alone. Never have I ever thought that I would be taught this breathtaking pursuit so soon in life. I will never trade it for the world.
I’ve heard it said, let your wedding be a wonder. Well I say, let our marriage be a wonder and infinitely more. God knows our first year was exactly that (I think He made sure of that). Happy Anniversary, Buddy! I love you, through the ordinary and the miraculous, always and forever.


The Baselios Poulose Second College is one among the five colleges managed by Malankara Jacobite Syrian Christian Education Trust, Malecruz. The college is affiliated to Mahatma Gandhi University, Kottayam and is approved by Govt. of Kerala and is one among the best arts and science colleges of the university. It is a minority community institution. The college is blessed with the Holy Light of our Holy Father H H Moran Mor Ignatius Apherem II, the Prince Patriarch of the Universal Syrian Orthodox Church. This institution is named after the former supreme head of the Jacobite Syrian Church in India, H B Baselios Poulose Second, the Catholicose.
This institution is established in 2003 with a Vision and a Mission. The institution is governed by a charitable trust with H B Dr. Baselios Thomas I, Catholicose of the East as its Chairman and H G Joseph Mor Gregorios as its Manager.
Baselios Poulose Second College is situated on a hillock with a calm and serene atmosphere for learning and education. Here there is a vast panoramic view with beautiful and lucrative vegetation. It is 10Km away from Muvattupuzha and 3Km from Pampakuda on the Muvattupuzha – Piravom route.
Well experienced and dedicated staff is the backbone of the college. The college has excelled in curricular and co-curricular fields. Outstanding academic results in the university examinations are the major attraction and achievement of our institution.
Baselios Poulose Second College