Saturday, June 27, 2015
This Week in Texas Methodist History June 28
O. F. Sensabaugh’s Son-in-law Goes on Criminal
Spree; Dallas Methodists Mourn. July,
1915
One of the most bizarre stories in Texas Methodist
history unfolded during the first week of July, 1915.
President Robert S. Hyer was putting the finishing
touches on the most important project of his distinguished life. Southern Methodist University
would open its doors to its students for the first time in a matter of
months. Hyer had resigned from his position
at Southwestern University
and had built the Dallas
university from the ground up. He raised
funds, built the campus, and hired faculty. One of those initial faculty members was a
son-in-law of the Rev. Oscar Sensabaugh, one of the founding trustees of
SMU.
The son-in-law was Frank Holt, who had married
Leona Sensabuagh, at Polk Street,
Amarillo, in 1910. Frank was fluent in several languages and used that fluency to obtain positions in several colleges..
Frank’s academic posts included Methodist institutions, Polytechnic (now
Texas Wesleyan in Fort Worth),
Vanderbilt, and Emory and Henry. In
1915, though, he was teaching at Cornell
University when he received the job offer from SMU. The new job must have thrilled Leona since it meant she and her two children, Oscar (b. 1913) and Daisy (b. 1914) would be living so near her parents.
Leona Holt left Ithaca, New York,
with their two young children to set up housekeeping near the SMU campus. Frank stayed behind and planned to come
later, but Leona never saw her husband alive again.–His dead body arrived in Dallas by
rail on July 11.
Here’s the sad, strange story. .
Frank Holt went to Washington D. C. on July 2. He placed a very sophisticated bomb in the
reception room of the U. S. Senate in the Capitol. The timer was set to explode at
midnight. Holt waited outside until he
heard the blast which fortunately did not cause any injuries in the deserted
building. He walked the few blocks to
Union Station where he caught a train.
He arrived in New
York City where he placed another bomb on the USS Minnehaha, a munitions ship loaded with materiel headed for France. That timer was set for a time when the vessel
would be at sea.
He then made his way to the Long Island Estate of
J. P. Morgan. It was 9:00 a.m. July 3. The Morgan family was still at
breakfast. Holt presented his card to
the attendant and said, “I’m a friend. I
want to see Mr. Morgan.” He was shown
into the breakfast room where he fired two non-fatal shots into Mr. Morgan
before being subdued.
A letter to a Washington newspaper explained that the
Capitol bomb was not intended to hurt anyone.
He just wanted to make people wake up to the horrors of the European war
now raging. In statement from his jail cell,
he explained that the bomb on the munitions ship and the attack on J. P. Morgan
were both intended to stop the war.
(Morgan had loaned both Russia
and France
vast sums to help their war efforts.)
As bizarre as this episode is, it becomes even
weirder. While he was in the Long Island jail, he revealed that he was not really
Frank Holt. His name was Erich Muenter, who
had immigrated from Germany
and lived first in Chicago, and later in Massachusetts where he
had been an instructor in languages at Harvard.
He left Harvard soon after the funeral of his wife. Her autopsy revealed death by arsenic
poisoning, and police investigations revealed Muenter to be the poisoner. He shaved his beard and fled to Mexico under
the name of Frank Holt. He worked in Mexico for a while before re-entering the US and working
at various colleges. In addition to
those previously named, he also taught at the University of Oklahoma.
Even his death was bizarre. After a short time in the jail cell in which
he wrote a letter to Oscar Sensabaugh, gave interviews, and tried to present
himself just a concerned person who wanted to end the war in Europe, he climbed
onto the door of his cell and dived headfirst onto the floor, thereby killing
himself.
Newspaper accounts of the funeral held at Brewer’s
Chapel show that many Methodist and civic dignitaries attended the 6:00 p.m.
interment at Grove
Hill Cemetery
(on Samuell just as it crosses White Rock Creek. Look south from I-30 at Ferguson and you can see the cemetery.) W. D. Bradfield, editor of the Advocate,
conducted the service. J. P. Mussett of Fort Worth delivered the eulogy. How does one eulogize such a man? Mussett did so be extolling the Senasbaugh
family for the courage with which they were enduring the tragedy.
The pall bearers constituted an interesting group
of Sensabaugh friends, including R. H. Shuttles
(wholesale jeweler), S. J. Hay (former mayor of
Dallas and one of the founders of Trinity MECS where he sometimes preached), and B. M. Burgher, postmaster and layman in
Oaklawn Methodist.
What about the grieving widow---two small
children, and having to live with the knowledge that her husband had pulled off
one of the grandest deceptions in U. S. History and most audacious attacks
ever?
Leona enrolled in SMU and received a master’s in
1916. She taught at Wesley College
( Greenville) then Alexander Collegiate
Institute (later Lon Morris College
in Jacksonville)
before returning to SMU as language instructor and then Acting Dean of Women.
Tragedy continued to follow her. Her daughter Daisy died in
dormitory fire at ACI in 1919. Leona died
on June 22, 1941 at the age of 54 and was buried in the same cemetery on Samuell, now called Oak
Hill. Flags on the SMU campus flew at half
mast to honor her. (a note of interest—both President
Hyer and Gov. William P. Clements are buried in the same cemetery.)
You are probably wondering about whether the bomb
on the Minnehaha exploded. Yes, it did, after Muenter/Holt had already committed suicide. Fortunately he had set the
dynamite so far away from the munitions that the bomb did only minor damage.
Saturday, June 20, 2015
This Week in Texas Methodist History June 21
Schuyler Hoes Signs Anti-Slavery Convention Proclamation,
June 23, 1841.
The strong connections between New England
Methodism and the Republic
of Texas may come as a
surprise to many readers. After all,
after the division of the MEC into northern and southern branches 1844-1846,
Texas Methodism assumed a predominately Southern cast, and its preachers
regularly denounced New Englanders as “radical abolitionists.”
Before 1846, though, several prominent New
Englanders came to the Republic
of Texas. Martin Ruter was born in Massachusetts
and grew up in Vermont. Abel Stevens left his family in Providence, R. I. when he came to Texas. Homer Thrall, who eventually wrote a
history of Texas and another one of Texas Methodism,
was born in Vermont. Chauncey Richardson was also born in Vermont.
Much of the connection was driven by the simple
law of supply and demand. Both New
England and the Ohio Valley had a surplus of preachers, and the Republic of Texas had a large demand, and a very
scant supply. Why didn’t more Southern
preachers come to Texas? Because the theft of Native American lands in
Mississippi and Alabama had produced a land rush and
accompanying development boom in those states.
One of the most interesting Methodist missionaries
to Texas was Schuyler
Hoes who came as an agent for the American Bible Society rather than under
appointment as a missionary. Hoes chose
the river route, down the Ohio and Mississippi to New Orleans,
then to Houston,
arriving in November, 1838. He cooled
his heels in Houston
for about a month, working with both Littleton Fowler and William Allen
(Presbyterian missionary) waiting for the shipment of Bibles, New Testaments,
and tracts to arrive. Once they did, he
set out on a grand tour of Texas
settlements. He organized local chapters
of the American Bible Society in settlements from Nacogdoches to Texana. He preached at camp meetings and solicited
donations for the cause.
Unlike so many missionaries, Hoes was a married
man, having wed Minerva Falley in 1833. Perhaps
that was the reason he returned to New England
after his organizing tour. On the other
hand, we can speculate that his tour through Texas gave him a close look at slavery, and
he was repulsed!
In 1841 Hoes was living in Ithaca,
New York, and was one of the signatories to
the call for the Christian Anti-Slavery Convention to be held in Auburn, New York,
June 23. The next year he was appointed
to Lowell, Massachusetts, and continued his
abolitionist activism.
When Littleton Fowler went to New York City as a delegate to the 1844
General Conference of the MEC, he reconnected with Hoes. One of his letters from New York reports that they dined
together. Fowler wrote that Hoes was an
abolitionist—one of the New England abolitionists
who had actually seen the evils of slavery first hand.
Saturday, June 13, 2015
This Week in Texas Methodist History June 14
Caldwell
Methodists Protest Sunday Motion Pictures, June 14, 1934
One of the sources of continuing
fascination for this Methodist historian is constantly changing list of social
causes that have attracted the attention of the denomination. Armed with Biblical justification and
righteous zeal, Methodists have plunged into many social causes—and
incidentally ignored others. For
example, the issue of the prohibition of alcohol consumed the social conscience
of the church for more than a generation.
That same generation, with the exception of some brave women such as
Jessie Daniel Ames, seemed to ignore the systematic terrorism of African
Americans through lynching during the same period. Why did the church participate in a crusade
to rid the world of alcohol and turn a deaf ear to the cries of murder
victims?
Another issue that is only an
historical footnote today is the drive to make the injunction of the 4th
Commandment the law of the land—“Remember the Sabbath and keep it holy.”
Methodism spread into a young nation
divided on the subject. In New England and states populated by descendants of
Puritans there were usually “Blue Laws,” so called because they had been
printed on blue paper. These laws used
the power of the civil authority to restrict activities on Sunday, bringing
both commerce and recreation to a halt.
Presumably the citizens, freed from these distractions, would attend
church and listen to the 3-hour sermons for which Puritans were famous.
The southern states, on the other hand,
often had a different outlook on the Sabbath—in many southern states, including
Texas, Sunday was a day for horse racing, wrestling contests, shooting at
targets, --in other words excuses to get together and drink and gamble on the
outcome of contests. Horse racing for
stakes was so popular on Sunday afternoons that the small town of Washington on the Brazos
had two race tracks.
Methodists were attracted to the restrictions
on Sunday activities. Travel diaries
reveal that Methodist preachers usually refrained from travelling on Sunday,
even if not doing so represented a hardship.
When Methodists and Baptists became predominate denominations, they used
their new influence to enact blue laws.
The enactment of blue laws was in some
ways similar to the fight for prohibition in that the groups in that both were
attempts to impose Anglo-Southern mores on the whole population. Texans of Mexican and German ancestry were
accustomed to spending Sundays shopping, socializing, visiting family, or
participating in club activities such as the German Schutzen Vereins (shooting clubs), nine pin bowling, or Turner
Vereins (gymnastic, physical culture societies).
Just at the battle for prohibition was
won, so too was the campaign to enact Sunday closing laws. By the 1920’s and 1930’s Methodist
reformers could look with pride on the success of their efforts to create more
wholesome communities. It is difficult
for someone of my generation (b. 1946) to explain to younger persons how
thoroughly pervasive Sunday closing laws were as late as the 1950s.
There were always problems in the
details. For example, our family
sometimes patronized a cafeteria after Sunday morning worship. Did not our patronage mean that food service
employees had to work on Sunday?
Another issue was motion pictures, and
in 1934 the Methodist and Baptist preachers in Caldwell tried to get the motion picture
theater, the Matsonian (so named because it was owned by the Matson family).
Both preachers, Terry Wilson (Methodist) and W. O. Wright (Baptist), denounced
the Matsonian’s Sunday showings from their pulpits on a Sunday morning. After the Methodist service, the congregation
asked Rev. Wilson to write a protest letter to Mr. and Mrs. Matson—which he
did.
It should be noted that the Mr. and
Mrs. Matson had already made concessions to the churches. On Sundays, they had only two showings in the
afternoon so that no one would skip Sunday nigh services to attend a
movie.
The flap over Sunday movies seems
quaint in today’s world which seems to have discarded the 4th
Commandment injunction. There are a few
relics of the era such as the Texas
law that prohibits sale or public consumption of alcohol before noon on
Sunday. For the most part, however,
Methodists ignore their tradition of Sabbath observance. Just notice what happens on a Sunday after
church in the fall when the Cowboys have a 12:00 game. I recently heard of a Houston preacher who wears his Texans jersey under his clerical robes
so he can rush to the stadium after pronouncing the benediction.
On a personal note. . . I would welcome a swing back of the pendulum
toward recapturing the sacredness of the Sabbath. If such a pendulum swing would occur, it could
not be on the legalistic basis by which it was formerly justified. Instead, recapturing the Sabbath rest would
depend upon evidence from economics, sociology, and psychology that show the
benefits of the practice as a social justice issue for workers.
Saturday, June 06, 2015
This Week in Texas Methodist History June 7
Abel Stevens Announces Plans for
Celebration of Methodist Centennial June
12, 1839
The Washington Circuit Spring, 1839, Quarterly Conference directed its circuit
rider, Abel Stevens, to write a letter to the newspapers of the region to
announce the circuit’s plans to celebrate the Centennial of Methodism.
The celebration was world-wide and
honored the formation of Methodist societies in and around London in 1739. In
1839 Texas
was a frontier of missionary activity stemming from those early societies that
had turned into one of the great mass movements of the 19th
century. Methodist missionaries in that
first century carried Wesleyan doctrines and practices to North America,
Europe, the Caribbean, Liberia,
Brazil,
and the Indian subcontinent.
Abel Stevens, the preacher for the
Washington Circuit in the Republic
of Texas, was just one of
hundreds of devout preachers willing to volunteer for hazardous missionary
duty. Stevens was a well-educated New
Englander, and unlike most mission volunteers, a married man. He left his wife in Providence,
Rhode Island, and arrived in Texas in December, 1838. Littleton Fowler, the presiding elder, had
assigned him to Galveston-Houston, but Stevens immediately began asking for a
transfer to the Washington Circuit, which in 1838-1839 was the strongest
Methodist circuit in Texas. Fowler finally agreed to the request, so
Stevens began riding the Washington Circuit in Feb. 1839.
His letter to the Houston Telegraph
and Texas Register which appeared on June 12, shows that Stevens threw
himself into his duties energetically. He
began making plans for the centennial celebration. Methodist preachers, then as now, realize
that every celebration is an excuse for fundraising. Stevens quickly learned that the Texas economy operated
mainly on a barter system. There was
very little coin in the Republic. Lots
of paper currency circulated, both Texian and from “wildcat” banks in the United States. Some of that paper currency was bogus, and
even the genuine notes were highly depreciated and constantly fluctuating in
value.
Texas did
have one great resource—land. Land scrip—that
is promises from the government for land to be surveyed later—circulated widely. Veterans of the War for Independence, new settlers, merchants who had
supplied provisions to the Army—all received land scrip in payment.
Since that was the main form of wealth
his parishioners possessed, that’s what Stevens asked for. His letter of June 12 reveals the success of
that campaign and incidentally gives the names of the most prominent churches
on his circuit.
Independence,
which was already in 1839 more Baptist than Methodist, was the only church to
donate money ($277 probably in notes),
but the other donations were in land, as follows.
San
Felipe—12 acres
This donation was for a parsonage. The church was on public land owned by the municipality
and shared by all denominations. That church still exists and is still used by a United
Methodist congregation, and it is still owned by the city government.
Piney
Creek -50 acres for a camp ground
This site was adjacent to the home of Rev.
William Medford. The settlement was
eventually incorporated into Bellville.
Center
Hill--25 acres
This was about three miles north of
Piney Creek and was the development project of David Ayres who thought it would
anchor a Methodist settlement. When it
lost the county seat election to Bellville, the town was abandoned.
Travis—2 acres
This town was about 8 miles northwest
of Piney. It was a thriving settlement until
1879-1880 when the Gulf Coast Santa Fe built its tracks about two miles to the
east. The town was abandoned in favor of
the new stop at Kenney, named for Rev. John Wesley Kenney (1799-1865) who made
his home in Travis.
Caney
Creek—5 acres
This tract included the grounds where
the 1834 and 1835 camp meetings were held.
Halloway-2
acres
Cedar
Creek==25 acres
This site was about 3 miles northwest
of Chappell Hill. When Chappell Hill was
created, the settlement was folded into it.
On June 14, 2015 there will be an historical marker dedication at Cedar
Creek. The marker text acknowledges its importance
in Methodist history.
Independence –4 acres
Stevens did not stay around long enough
to see his efforts develop into churches.
In June, 1839, he returned to the United States. He went by the Advocate offices in New York City and
submitted the same article for publication in that denominational organ. He also tried to get the Publishing House to
print forms for the donation of real property—fill in the blanks. He went on to become a famous Methodist
historian.