Memory-1854, July 5

William H. Goode, a missionary with the Methodist Episcopal Church, North, distinctly anti-slavery, traveled to Kansas and in his book (Outpost of Zion), recounts his experiences and opinions of the “Johnson’s Mission.”

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   On the morning of the 5th [July 5, 1854] I crossed the line and entered the Territory upon the great Western thoroughfare, passing the Shawnee Manual-Labor school, of which I have already given an account in the previous part of this volume [page 98], and where, eleven years before, I had felt myself at home for some days at a cherished institution of our Church, surrounded by brethren whose loyalty to genuine Wesleyan Methodism had, up to that time, never been questioned. Great changes had passed upon it since. It was still flourishing place, bearing the appearance of wealth and pecuniary success. But its destination was no longer the same. I passed it now as a stranger.

   This establishment has of late years gained notoriety under the name of the “Methodist Mission,” or perhaps more frequently “Johnson’s Mission.” Being an appendage of Missouri Conference at the time of separation in 1845, it was carried into the Southern organization, notwithstanding its position in free territory, north of the then acknowledged limit of a slavery, and in the midst of Indian tribes among whom slavery was almost entirely unknown, except as it had been introduced and countenanced by the missionaries themselves who were about the institution. From the hour of separation forward it became a stronghold of pro-slavery influence. Its situation, just at the entrance of Kansas Territory, on the most public route, gave it prominence, and with the aid of a few allied places just over the line, it was able, in a great measure, to command “the gates” of the Territory in this direction. It was the place to which the first Territorial Legislature adjourned from Pawnee, where Governor Reeder had convened them. Here they held their session, and here were concocted and passed the bloody enactments that spread excitement in all the States of the Union. And these enactments were signed by the missionary, Rev. Thomas Johnson, as President of the Council, or upper branch of the Territorial Legislature. In various ways it had much to do in keeping up the desperate struggle that ensued in that long-distracted country. Circumstances of duty called me frequently to the place during the session of the Legislature, and the residence of the Governor and public officers there for the year following; but I never bet an act of recognition from its clerical conductor. And my experience was, so far as I learned, identical in this particular with that of all others remained firm in their adherence to the Methodist Episcopal Church.

   Adjoining to the lands of this institution on the west were those of the “Friends’ Establishment,” as called by themselves, but better known as the “Quaker Mission.” This was another institution of much the same character, upon a smaller scale. It had been supplied by good men and women of the Quaker persuasion, who have labored faithfully in the cause of Indian education, and exerted a wholesome moral and religious influence upon the contiguous tribes. Throughout the ensuing struggle they maintained a quiet but firm stand against the introduction of slavery, and the Establishment became a welcome stopping place to the friends of freedom, as they passed and repassed. Here I called, was kindly welcomed, and formed an agreeable Christian acquaintance, which continued during my stay in that country. This school is still kept up.

   Adjoining to this again was the Baptist Mission, for many years under the care of Rev. Dr. Barker, a faithful and devoted missionary. His labors among the Shawnee had been greatly blessed; an interesting Church had been organized, a good house of worship erected, and a flourishing school was in progress. But the Doctor was an uncompromising foe to slavery, and that sealed his fate. In the Shawnee treaty of the winter proceeding, his mission was almost entirely cut off from Government favor, and even greatly restricted in the amount and tenure of the lands occupied. From the same cause, or some other, the mission was poorly sustained by the Church, and, after the organization of the Territory, it was wholly abandoned.

   After the reorganization of the Missouri Conference of the Methodist Episcopal Church, in 1848, and effort was made to re-establish our mission-work among the Shawnee. The veteran pioneer, Dr. Abraham Still, was appointed to the charge. A site was selected upon the Wakarusa, some progress made in preparing a farm and buildings, and a small school was opened. But the same causes which weakened the Quaker institution and annihilated the Baptist were brought still more strongly to bear upon our infant mission establishment.

   Pro-slavery influences controlled the making of the treaties with the Indian tribes in Kansas and Nebraska, immediately preceding the organization of these Territories. In the treaties themselves this fact stands out as plainly as to be recognized by every candid man. Other religious denominations, besides these already referred to, had their missionary establishments within the Territories. The treaties seem to have been framed upon a scale of favor graduated in accordance with the positions occupied by the several missions, or the Churches they represented, upon the question of slavery. Its zealous friends and promoters were rewarded by a munificent provision. Lukewarm advocates and gentle opposers had a smaller or a mere nominal recognition. All received a passing notice, except the mission of the Methodist Episcopal Church, whose very existence is ignored in the treaties, for no other reason, doubtless, then it decided and effective antagonism of our Church to the peculiar institution sought to be cherished and built up. Our missionary effort, however, are still kept up among this people, without Government favor or freehold immunities.

   Having introduced the reader to the several establishments, and anticipated somewhat their history, I return to my route of travel crossing the Kansas river at Delaware ferry, I entered the Delaware lands, and called on Charles Ketcham, a Delaware preacher of seventeen years’ standing, of whom I shall say more hereafter. On entering the Wyandott lands, I lost my way; had long and serious difficulty in forcing a passage with carriage and horses through the dense woodlands; got quite off the course, and know not when or where I should have found myself but for meeting a drunken Indian, whom I took into my carriage, and, by feeding him, tied him on to my fortunes till I had reached the Indian settlements.

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[William H. Goode, Outpost of Zion, pp. 249-252; Read the book here.]