The Cyclopedia of the Colored Baptists of Alabama: Their Leaders and Their Work

Charles Octavius Boothe

The Cyclopedia of the Colored Baptists of Alabama: Their Leaders and Their Work

EAN 8596547091981

DigiCat, 2022

Contact: [email protected]

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PREFACE.

HISTORY OF THE COLORED BAPTISTS OF ALABAMA.

I. INTRODUCTION.

ORIGIN.

CHANGES.

MOBILE.

HUNTSVILLE, MADISON COUNTY.

PERRY AND HALE COUNTIES.

MONTGOMERY CITY AND COUNTY.

TUSCALOOSA AND JEFFERSON COUNTIES.

LEE, MACON, BULLOCK AND BARBOUR COUNTIES.

GREENVILLE, BUTLER COUNTY.

SELMA.

DREAM TELLING.

THE BITTER BUD.

ORGANIZATION IN ALABAMA.

II. THE STATE CONVENTIONS

FIRST SESSION.

SECOND SESSION.

THIRD SESSION.

FOURTH SESSION.

FIFTH SESSION.

SIXTH SESSION.

SEVENTH SESSION.

EIGHTH SESSION.

NINTH SESSION.

TENTH SESSION.

ELEVENTH SESSION.

TWELFTH SESSION.

THIRTEENTH SESSION.

FOURTEENTH SESSION.

FIFTEENTH SESSION.

SIXTEENTH SESSION.

SEVENTEENTH SESSION.

EIGHTEENTH SESSION.

NINETEENTH SESSION.

TWENTIETH SESSION.

TWENTY-FIRST SESSION.

TWENTY-SECOND SESSION.

TWENTY-THIRD SESSION.

TWENTY-FOURTH SESSION.

TWENTY-FIFTH SESSION.

TWENTY-SIXTH SESSION.

TWENTY-SEVENTH SESSION.

COMPARISONS.

III. ASSOCIATIONS.

ALABAMA DISTRICT.

ALABAMA MIDLAND ASSOCIATION.

MONTGOMERY.

AUBURN ASSOCIATION.

AUTAUGA COUNTY ASSOCIATION.

BETHLEHEM ASSOCIATION.

BIBB COUNTY ASSOCIATION.

BLADEN SPRINGS ASSOCIATION.

BROWNVILLE ASSOCIATION.

CANAAN (PICKENSVILLE) ASSOCIATION.

THE COLORED BETHLEHEM ASSOCIATION.

DALLAS COUNTY ASSOCIATION.

EAST PERRY COUNTY ASSOCIATION.

EVERGREEN ASSOCIATION.

THE EUFAULA ASSOCIATION.

FLINT RIVER ASSOCIATION.

FRIENDSHIP WESTERN UNION ASSOCIATION.

GOOD SAMARITAN ASSOCIATION.

HOPE HILL ASSOCIATION.

LEBANON ASSOCIATION.

LILY STAR ASSOCIATION.

MOBILE SUNLIGHT ASSOCIATION.

MOUNT PLEASANT ASSOCIATION.

MORNING STAR ASSOCIATION.

MOUNT PILGRIM ASSOCIATION.

FOURTH ANNIVERSARY OF SHILOH BAPTIST CHURCH, OF BIRMINGHAM, ALA.

MT. PILGRIM WOMEN’S MISSIONARY ASSOCIATION.

WOMEN’S MISSIONARY ASSOCIATION.

FIFTH GENERAL MEETING OF THE BAPTIST YOUNG PEOPLE’S UNION OF MT. PILGRIM ASSOCIATION.

THE MULBERRY ASSOCIATION.

MUD CREEK ASSOCIATION.

MUSCLE SHOALS ASSOCIATION

NEW PINE GROVE ASSOCIATION.

NEW CAHABA ASSOCIATION.

OLD PINE GROVE ASSOCIATION.

PEROTE ASSOCIATION.

PIKE COUNTY ASSOCIATION.

RUSHING SPRINGS ASSOCIATION.

THE AFRICAN BAPTIST CHURCH.

SANDY RIDGE ASSOCIATION.

SALEM ASSOCIATION.

SHELBY SPRINGS ASSOCIATION.

SOUTHEAST ALABAMA ASSOCIATION.

SNOW CREEK ASSOCIATION.

SOUTHEAST DISTRICT ASSOCIATION.

SPRING HILL ASSOCIATION.

STAR OF HOPE ASSOCIATION.

TOWN CREEK ASSOCIATION.

UNION ASSOCIATION.

UNIONTOWN ASSOCIATION.

SALEM MISSIONARY BAPTIST CHURCH, GREENSBORO.

THE ST. PHILLIP STREET CHURCH, SELMA.

WILL’S CREEK ASSOCIATION.

IV. BIOGRAPHICAL SKETCHES.

BIOGRAPHICAL SUPPLEMENT.

V. SUMMARY.

I. FROM WHENCE WE HAVE COME.

II. HOW WE HAVE COME.

III. THE POINT WE NOW OCCUPY.

THE WOMEN’S CONVENTION—A HIGH POINT.

MISSIONARY WORK IN BIRMINGHAM DISTRICT.

FINAL REMARKS.

CONCLUSION.

THE ALABAMA PUBLISHING COMPANY

The School of the People.

Rev. J. Q. A. Wilhite, Pastor Sixth Avenue Baptist Church, Birmingham, Ala.

PREFACE.

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This effort to give substantial and favorable testimony in the interest of the men and work of the Colored Baptists of Alabama grows out of certain aims and purposes, such as:

1. The desire to produce a picture of the negro associated with the gospel under the regime of slavery. Such a picture will serve to turn our eyes upon the social, moral and religious forces of the dark times and their fruits in the negro’s life.

2. The desire to make comparisons—to compare the colored man of 1865 with the colored man of 1895. Such a comparison will help the black man himself to see whether or not he is a growing man or a waning man. It will also serve to show the same thing to the friend and to the foe. Appeals to Pharaoh and to Cæsar are not so wise as appeals to facts, which prove the negro to be man just as other races are man.

The book is not all history, nor is it all biography; it is something of both and it is more. It gives certain information which can neither rank as history nor as biography: it is the record of special operations in the denomination in different sections of the State with a view to showing the mental status now prevailing. I have been engaged with the book for the past seven years, during which time I have searched and gleaned as best I could; I have not tried to obtain everything, nor have I had space to talk of every person who deserved honorable mention. To do this would require too large a book. I could not do more than get enough together to round out my testimony. Where I have spoken of anything that touches our white brethren or the white people, it has been in tenderest love for them, though my language has been plain and seemingly bold. I think I can risk the statement that I have no race prejudice: all men are in a sense my brethren and I am brother to all men—akin to Christ, akin to me.

If a brother among us deserving mention should not appear, remember that many failed to report to me as I desired them to do, and that I felt I could not do more than give what would make a full showing of our State. Those names that came after the work was done had to be put into a supplement.

It will be seen, therefore, that the purpose which gives birth to this little book is not a desire to present a vain show of names, appealing to pride for the sake of gain; but, that it is an humble aim to accomplish some good. It is an attempt to answer the questions: From whence have we come? What have we done? What have we attained to? What are the possibilities before us? The book is intended to be a simple statement of facts; which facts, it is believed, will be a sufficient apology for their appearance in book form. The reader may expect faults in arrangement and errors in composition, but it is to be hoped that the sweetness and beauty of the flower will not be rejected because of the thorns upon the stem which bears them. I have not tried to tell everything. If I speak of individuals, it is with a view to giving some of their best things, best deeds, etc. Straws show which way the wind is blowing, it is said; hence only enough of each biographical sketch is given to show the status and trend of the person spoken of. We are too young, as a people, to make lengthy biography. Coming times will give us this form of literature. It will be remembered that this short period suffices to give only a nucleal point in the matter of writings. I have churned the milk with an eye to obtaining the butter—the richest and best we have. My selection of material may not be the very best, but something is better than nothing, and I have done the best I could under the circumstances.

With these prefatory remarks, I present you the rose with its thorns, trusting that God will give sweetness and beauty to the former and allow the latter to do no harm. I cheerfully record my debt of gratitude to my faithful wife, Mattie Alice, who has been in this labor, as in all others, my abiding, sure support.

HISTORY

OF THE

COLORED BAPTISTS OF ALABAMA.

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I. INTRODUCTION.

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ORIGIN.

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In turning to the subject under consideration it seems fitting that we should first review those facts and events which gave us our denominational existence. Such a course, it seems to the writer, will serve to give us a proper setting. It is not definitely known just when, where and by whom, Baptist principles were first propagated upon the American continent; it is, however, an historic fact that these principles assumed organic form in Providence, R. I., in 1639, in the constitution of a Baptist church under Roger Williams as pastor. Other churches soon followed, out of the union of which there early rose Associations, Conventions and Missionary Societies.

In 1620, nineteen years before the organization of the church in Providence, the African was brought into Virginia as a slave. The North and the South joined heartily in the work of binding their black brother with the chains of cruel bondage. Thus the naked savage was taken from his freedom and from his gods and chained to the chariot wheels of Christian (?) civilization to be coerced, dragged into new observations, new experiences, and a new life.

CHANGES.

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In order to give a glancing look at the progress and decline of slavery in the North, and at the sort of fruit the gospel was bearing in the soul and conduct of the slave, I copy the following from the Baptist Home Missions in America (Jubilee volume):

"By 1776 there were about 300,000 slaves in America. In 1793 there were comparatively few slaves to be found in the Northern States. * * * In 1790 there were 697,897 slaves in the United States; of this number there were 17 in Vermont, 158 in New Hampshire, 2,759 in Connecticut, 3,707 in Pennsylvania, 11,423 in New Jersey, and 20,000 in New York. * * * Before 1830 slavery disappeared from all the Northern States. In Vermont it was abolished in 1777; in Massachusetts in 1780; while acts for the gradual emancipation of slaves were passed in other States—in New York, 1799; in New Jersey, 1804. The final act of abolition in New York being passed in 1817, declaring all slaves free on July 4, 1827.

"The native African, fresh from his fetich worship, and incapable of comprehending even common religious statements, seemed an unpromising subject even for the Christian philanthropist. But, though degraded, he is recognized as human, sinful, accountable, in need and capable of redemption through Christ. The obligation to bring him to a knowledge of the truth as it is in Christ, is practically recognized by many Christian ministers as well as by many pious masters and mistresses. At family devotions in many Christian households the domestics are called in to hear the Scriptures read and bow reverently as prayer is offered to God. On Sunday in the same meeting house master and slave listen to the same sermon. Those who give evidence of conversion are received into the church on relation of their experience after baptism, and sit with their masters at the Lord’s table.

The First Colored Baptist Church of Savannah, Ga., dates its organization from 1788. Other colored Baptist churches appear in various parts of the country; in Portsmouth, Va., in 1798; the Second African of Savannah, in 1803; the Abysinian Church of New York City, in 1803; the African or Independent Church, Boston, Mass., in 1805; First African of Philadelphia, Pa., in 1809; the First African of St. Louis, in 1827; the Ebenezer of New York City, in 1825; the Union Church of Philadelphia, and a church in the District of Columbia, in 1832. One in Mobile in 1839, of which in 1848, it is said: They have a fine house of worship built by themselves, and some excellent leaders or licensed preachers among them.

Hon. A. H. Curtis, Ex-Senator to Alabama Legislature from Perry County.

We have it on good authority, that in 1850, there were in America about 150,000 negro Baptists. Thus we see that in 230 years the gospel of Christ, though hampered by the institution of slavery, had done much to redeem the fetich worshiper from his midnight darkness and consequent spiritual ruin—had done much to induce the black man to obtain and retain God in his knowledge.

Often we come upon plants which refuse to give out their sweetness so long as their parts are unbroken and unbleeding, but which will quickly yield up their odors when bruised. So it is with men. It is worthy of notice that these dark days of slavery gave birth to some strong colored preachers. Among others, the following are mentioned by their white brethren: Rev. George Leile, of South Carolina, who visiting Savannah, Ga., about 1782 or 1783, baptized the famous Rev. Andrew Bryan, of whom the Savannah Association, (white) in 1812, made the following mention: The association is sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the First Colored Church in Savannah. This son of Africa, after suffering inexpressible persecutions in the cause of his Divine Master, was at length permitted to discharge the duties of the ministry among his colored friends in peace and quiet, hundreds of whom through his instrumentality were brought to the knowledge of the truth as it is in Jesus.

In 1820, the Board of the Baptist General Convention of America adopted as their missionaries Revs. Collin Teague and Lot Cary, brethren of color, from the Baptist church of Richmond, Va. These men sailed from Norfolk, Va., to Liberia, Africa, in January, 1821. Rev. Thomas Paul, who was pastor of the church in Boston from 1805 to 1830, is spoken of after a very praiseworthy manner. Touching our own State, we begin at Mobile.

MOBILE.

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The rise of the work in the Southern section of Alabama appears in the following, copied from Brother Holcombe’s work, and originally written for the Christian Index, March 10, 1836:

"About 120 years ago a few Frenchmen came here and made the first little opening in the pine forest. Previously to 1817 it was occupied principally as a place of deposit and trade with the Indians. Now its population is not far from 10,000. Eighteen years ago a single steamboat found her way to this port, now forty-five are employed in the Mobile trade. The Baptist church was constituted March, 1835, by J. G. Collins, R. L. Barnes and P. Stout with ten members. Rev. G. F. Heard was called to begin the pastorate February 14, 1836.

At that time they had no house of worship, but met in the court house, and for a time they met in the house belonging to the African Baptist Church. The African Church is in a prosperous condition; their number is about 90.

In this city and county the colored people had more liberty and better treatment than in any other section of the State. The free people and those who hired their time often supported schools for the education of their children. Revs. Wm. Dossey, P. Stout, A. Travis, J. H. Schroebel, Mr. Hawthorne and Mr. Spence (all white) are mentioned as pioneers and fathers of the work at this point. Near this old French town, June 13, 1845, the writer was born, and in this county and city he spent the first fourteen years of his life, and many years since. For some years prior to the late civil war, the Stone Street and St. Louis Street churches (colored) were both noted for their numbers and their financial strength.

STONE STREET CHURCH.

This is the mother church. The father of the Rev. J. B. Hawthorne, in the early part of their history, served them as pastor, receiving a regular salary of them. At the close of the war, Mr. Spence was their pastor, since which time they have been under the leadership of the Rev. B. J. Burke, a man who in many regards is as strong as he is peculiar. This church, however, has not done much in the way of missions, and not a great deal for education. One of the peculiar customs of the pastor is to bless children. Standing in the pulpit, he holds the child up in his arms while he prays God’s blessings upon it.

A case of discipline which came up in this church many years ago, led to the formation of the St. Louis Street Church, and I am sorry to say gave birth to a very bitter sectional feeling between the two bodies, which feeling has long been a blight to the Baptist cause in South Alabama.

This church is stubbornly set against all secret societies, so that no secret society people are allowed in its membership. The pastor is elected for life. For the support of its poor it has a fund which is called the Church Treasury.

ST. LOUIS STREET CHURCH.

This church was for many years especially noted for its missionary enterprise. To this church Alabama owes many of her pioneer preachers. The late Rev. Charles Leavens, who was pastor just after the close of the war, sought to send a pioneer, an organizer, into every section of the State. Their present house of worship cost, I am told, about $24,000, and is a two-story brick structure. Since the war their pastors have been: Revs. Charles Leavens, I. Grant, A. Butler, C. C. Richardson, and the present occupant, Rev. Mr. Frazier. This church seems now in full sympathy with its past missionary record, over which no one rejoices more than the writer, since it is from this church that he, under God, received his commission to preach the gospel of the Son of Righteousness.

ST. ANTHONY STREET CHURCH—NOW FRANKLYN STREET.

This church deserves honorable mention. Rev. A. F. Owens led to the purchase of the property on St. Anthony street, and served as pastor for several years—1878 to 1889. Rev. A. N. McEwen, the present pastor, advised the church to sell and purchase at a more desirable point. They are now buying a building on Franklyn street. This church has had an earnest class of workers, who have made great and painful sacrifices for the cause.

UNION CHURCH.

This church is another secession from Stone Street. It, too, has some strong people in it. Rev. A. F. Owens is pastor.

There are other churches around worthy of mention. So much is said only to show the rise and progress of the Baptist cause in this section of Alabama. The great need here is more brotherly love, instead of the bitter prejudice which withers every hope of united effort. Of course, many of the good people are already free from its fearful influence, but far too many are still slaves to it.

Among the founders, or ante-bellum members of the colored Baptist work in Mobile, we find the names of Rev. Charles Leavens and wife, James Somerville, Judge Europe, Thomas Sawyer, Rev. B. J. Burke, and Crawley Johnson.

HUNTSVILLE, MADISON COUNTY.

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Here is where our Statehood was born, the Constitution being formed here in 1819. Huntsville is our State’s first capital. Taking Mr. Hosea Holcombe as authority, the first Baptist church organized in Alabama was constituted within a few miles of Huntsville, in 1808. Their constitutional membership was eleven, and Rev. John Nicholson was their first pastor. The first negro Baptist church constituted in this section of the State was the African Baptist Church of Huntsville, organized about the year 1820. I say 1820, for the reason that in 1821 they are recorded as entering into the Flint River Association, with seventy-six members. Rev. William Harris, a free colored man, is mentioned as their first pastor. It seems that Brother Harris soon fell under the influence of a white preacher, William Crutcher, and became established in the faith of the Primitive Baptists. Over seventy years have passed away, and still Rev. Bartlett Harris, a grandson of Rev. William Harris, is preaching the election of grace. Instead of seventy-six Missionary members, there are now about two thousand Primitives. The Rev. W. H. Gaston is the leading educator among them. He is a man of quiet and humble spirit, and is now trying to establish a school at Huntsville. How we Missionaries need a school in Madison county! Our little Missionary church seems bound hand and foot. At this writing, Rev. Oscar Gray is pastor, and he seems to do as well as circumstances allow.

Perhaps I cannot close this notice of Madison county more profitably than by directing the attention of the reader to the vast consequences, in the form of false views and false practices, which came of one man’s decisions. Rev. William Harris decided to follow Mr. Crutcher, and now thousands of people walk in his track as anti-Missionaries.

PERRY AND HALE COUNTIES.

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At Salem