A HISTORY OF THE CATOMA STREET
CHURCH OF CHRIST
1879—1973

by

DURDEN STOUGH

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FOREWORD

It would be impossible to record accurately all of the facts, dates, historical events, and works of the congregation, either benevolent or the preaching of the gospel, or to give full credit to all of those who, down through the years, have been a part of it, but my purpose in trying to record as much as possible of the history of the Catoma Street congregation has been a three-fold one.

First, to fulfill a commitment made to Brother E. R. Barnes and Brother N. L. Walker, esteemed Elders of this congregation for many years.

Second, to record dates, facts, names and events, associated with the congregation and its history, and also with the preaching of the gospel in this area in the early years of the restoration period, as related to me by Brother Barnes, Brother Walker and others. 

Third, to compile a permanent record of the history of the congregation that will contain, an account of the events leading to its establishment, its establishment, and its works, efforts and progress since that time.

I want to express my appreciation to John Westcott for designing the cover and for advising me in the arrangement of the material. 

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CONTENTS

Chapter One

Stoneites — Gospel Montgomery County 1825 — William McGauhy — Mary Lumpkin — Emotionalism — Dr. Hooker 1840 — Church established at Strata — Fair Prospect — J. M. Barnes — Strata Academy — Highland Home Institute J. M. Barnes, preacher.

Chapter Two

First sermon in Montgomery — Alexander Campbell's visits to Alabama — Regular preaching in Montgomery late 1870's — congregation established — Court House —names on first church roll — church on Herron street —W. J. Haynes — J. A. Harding — T. B. Larimore — F. D. Srygley — Cline and Carpenter — 6 weeks meeting —church record May 1899 — missionary society and instrumental music — Division. 

Chapter Three 

Jewish synagogue for sale — History of Synagogue — E. R. Barnes' visit to synagogue as a boy — church purchases synagogue building — Herron street building moved to West End—John T. Poe. 

Chapter Four 

J. A. Harding — T. B. Larimore — tent — Sammuel Jordon — picture of worship service in 1905 — Disciples of Christ — O. P. Spiegel — A. B. Dubber — S. P. Spiegel — church engages first full time preacher. 

Chapter Five 

John E. Dunn — Birmingham, Alabama — Highland Park work — G. A. Dunn — O. P. Spiegel — S. H. Hall — C. E. Holt — Death J. M. Barnes — funeral services — New Hope, Alabama — C. A. Buffington — Luverne, Alabama — Fort Deposit, Alabama — C. M. Stubblefield — Bowling Green Orphan Home — E. A. Elam. 

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Chapter Six 

Nashville Bible School — E. R. Barnes, N. L. Walker, Elders — Fred Little — W. T. Grider — C. R. Nichol — Debate (S. H. Hall - J. J. Walker) — Highland Park church — S. P. Pittman — T. B. Thompson — preacher's home — N. B. Hardeman — John L. Fitzpatrick death — S. K. Dong —Claude Woodruff — Highland Gardens church — D. Ellis Walker — annex built — C. A. Norred — Cuba - I. L. Boles. 

Chapter Seven 

James H. McBroom — Finley Ave. — R. L. Douglass, Rufus Furlong, Elders — Frate Bull, Flynn Cauthen, John Davis, Nix Lane, George Slauson, Bibb Stough, W. V. Stough, T. L. Perdue, deacons — fans in auditorium — Furman Cauthen — H. Leo Boles — Rawden Bullard — H. W. Busby — Athel Crowson — Dothan, Alabama — Cecil Perryman — James Smythe — Billy Norris — preacher's home sold — Potter Orphan Home — C. R. Brewer — Ray Dillard — Eufaula, Alabama — Hopewell, Virginia — J. M. Powell — Death of L. D. Cauthen and T. B. Thompson — support for church in Monroeville, Ala. — church building cleaned and tucked — Howard Allen — public address system installed in auditorium. 

Chapter Eight 

Elevator installed in building — Childhaven Orphan Home —Bible Chair at University of Alabama — Demopolis, Alabama — Warren Allen, song leader — Death of E. R. Barnes and R. L. Douglas, Elders — John Davis and T. L. Perdue ordained Elders — E. King and J. Britnell, deacons — Church in Wimona, Minn.—Linden, Alabama — E. C. McKenzie — Anthony Emmons — new heating system in building — Dr. Herndon ordained an Elder — Richard Rivers, song director — George L. Herring. 

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Chapter Nine 

Appleton church — Brother Herring at Hartford, Alabama — death of E. L. Cullom — article of tribute by E. R. Barnes — gifts to Childhaven and Alabama Christian College — Marvin Bryant at Gafney, S. C. — Jack Zorn, Donaldsonville, Georgia — Murray Stinson, song director — Sterl Watson meeting — Death of N. L. Walker, Elder — tribute written by E. L. Cullom — meeting G. K. Wallace — Don Latham, song director — meeting in October, different speakers each night — J. C. Bailey, India. 

Chapter Ten

Work in India — Carl Johnson — Cecil Bailey to India —church at Linden, Alabama — Journey to Eternity — church at Millidgeville and Macon, Georgia — meeting with Franklin Camp — Brother Herring in India — The Baileys return to Canada — Herb Weir plans to go to India being sent and supported by church — meeting with Foy E. Wallace, Jr. — The Weirs return from India — support for India work continues — meeting with Rex Turner. 

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Chapter One 

In the early 1800's the seeds of New Testament Christianity were first planted in this part of the state of Alabama. 

Brother N. L. Walker, a beloved member of this congregation, who served as a faithful and highly esteemed Elder for many years, said that if those in this part of the state, during that time, who were worshipping according to the pattern of the New Testament, had called themselves by a name other than Christians, it would not have been Campbellites, as they were often called, but should have been Stoneites, because the gospel was first preached here by men who were part of the movement undertaken by Barton W Stone, and those associated with him, to return to the principles of faith as revealed and taught in the New Testament. This movement began in Kentucky, spread into Tennessee, Ohio and Georgia, and from Georgia into the southern part of Alabama. 

The gospel, as found in the New Testament, was first preached in, and around, Montgomery county around 1825. One of those taking part in this work was a man named William McGauhy. In 1828, while working and preaching in the Strata community, some twenty miles south of Montgomery, he baptized a young woman named Mary Lumpkin, who later became a big influence in the work of the church in that area. In 1830 Miss Lumpkin married Elkana Barnes, and from that union a son would be born who would become one of the great pioneer preachers in the restoration movement. 

The preaching of the gospel in those days was done mainly by itinerant preachers, men who would travel through the countryside, preaching for a while in a community, then taking their message of faith on to another one. As a result of this, in too many places, after the preacher left, there would be no one to follow up or maintain the work that had been done, and in time it would be lost, with maybe the exception of one or two 

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E. R. Barnes, son of J. M. Barnes, said, in an article describing those early times, "The religion accepted and practiced in early Alabama was dominated by emotionalism. People were taught that they had to feel their religion, that they had to be touched and moved by the Spirit. It was a religion of experience. People felt their fervor and they shouted to exhibit it. Preachers set forth the doctrine that God must be importuned and begged to save sinners. Much dependence was put upon divine help in conversion, and accordingly, saints prayed and had sinners to pray for salvation of sinners. 

About 1840 an evangelist from Tennessee, named Dr. W. H. Hooker, came into the community in south Alabama in which Sellers and Strata were located. He preached a doctrine that was different from the emotionalistic appeal which the people had been used to hearing. It had been some 12 or 13 years since William McGauhy had preached in the community, and, though there were a few who had been there and remembered his message, he was unknown to the community as a whole, and as a result, the doctrine taught by this evangelist, though similar to that taught by McGauhy, was a strange one to the people. 

Dr. Hooker taught that faith comes from an intelligent study of God's Word, and that obedience to the commands of our Lord, as found in the New Testament, was a prerequisite to salvation. He argued against sectarianism and for the unity of all Christians. 

This evangelist preached a return to apostolic teachings and methods of worship, with no man-devised ornamentations or interpretations. 

The people of the community, and those round about, all came out to hear him, because he was preaching some- 

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Elkana Barnes and his wife Mary, or Miss Polly as she was known to the people them, and their family still lived in the community. Mr. Barnes was well to do in that he owned a large amount of land and a number of slaves.

Mrs. Barnes could be considered unique for one in her day in that she was a diligent student of God's Word. She had studied it for many years and was known for her knowledge of it and for her clear reasoning with regard to religious subjects. She was known to be pious and abounding in faith in the promises of God. She was frank and she loved the truth. Among the people of the community, her words of advice and help were almost that of an oracle when they came to her for counsel and comfort. When a religious or Bible question would arise they knew who to go to for the answer. 

From her study and knowledge of the Bible she could not bring herself to accept, or take part in, the prevailing emotionalistic religious beliefs and practices of the day. They did not conform to what she knew the scriptures taught. 

When Dr. Hooker came into the community, preaching the gospel of salvation, she listened to him with great interest. She realized that, from his first sermon, he was preaching the truth, the very things she knew the Bible taught, the same message she had heard years before from the lips of William McGauhy. She readily accepted what he was preaching and made it known that she stood behind him and the principles that he taught. 

The people of the community listened with interest to the principles Dr. Hooker taught in his sermons, but having never heard them before, and not having the 

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knowledge and understanding of God's Word whereby they might know whether these things were true or not, and assuming that Mrs. Barnes would know, they waited to see what her reactions would be. When she accepted them they knew then that what he was preaching was the truth, was what the Bible taught, and, even though these principles were new to them, their respect for her, her judgment, and her knowledge of God's Word, was such that they then listened in full confidence that he was preaching the truths of God. As a result about sixty followed her example in accepting these truths and becoming Christians; and thus was established the first congregation, on a permanent basis, in Montgomery county. Mrs. Barnes, then with others, entered wholeheartedly into spreading the gospel after the church was established in the community.

From the outset this early congregation was vigorous and aggressive. It soon grew strong and influential. One church historian in an article published in 1906 wrote:

"For many years this congregation (Strata) possessed the distinction of being the strongest in the state. In her palmy days (1870's) she has had as many as 500 names on her roll book, and has raised as much as $1,000.00 in one great meeting for evangelizing purposes. The congregation first had its meeting place at Fair Prospect, a wooded hill two miles from the community of Strata, at which place it remained until sometime in the 1870's."

During the latter part of that decade the building was struck by lightning and partially destroyed by fire. The congregation decided not to rebuild there but to move their place of worship to Strata, to meet in one of the buildings belonging to the Strata Academy, which had been established by J. M. Barnes. They continued to meet in the building as it was until the Academy was moved to Highland Home, then the building, which was facing a 

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side road, was turned around to face the main highway going south from Montgomery. This building continued in use until the late 1960's when it was torn down and replaced with a new brick edifice. 

When the congregation decided to move its place of worship from Fair Prospect the old building was torn down and the lumber that had not been damaged by fire was used to build a meeting place for the colored congregation. This building was put up in the Strata community, not far from their's. 

The negro congregation came into being through the work and efforts mainly of Mrs. Barnes in teaching the slaves owned by her husband. They were all taught and were baptized for the remission of their sins. There were others in the community, but these formed the nucleus of the congregation. 

On February 10, 1836, a son was born to Elkana and Mary Barnes. To him they gave the name Justus McDuffie Barnes. When he was 18 years old he entered Bethany College in Virginia. This was the school Alexander Campbell had established, and, at the time young Barnes attended, Campbell was its president and principal Bible teacher. Justus Barnes spent two years there, finishing in 1856 with the A.B. degree. He then returned to his home in Strata and began teaching, and later preaching, works in which he continued for the next 57 years. 

Upon his return from Bethany College he was undecided as to what he wanted to do with his life, what career he should follow. There was no school in the community, so his father suggested that he open one and teach until he could decide, and to help him, his father, with his own funds, put up a building on his land for this purpose. On September 8, 1856 the school session opened with thirteen pupils. Thus was born the Strata Academy which remained in that community until 1881, when it was moved to Highland Home, Alabama, about eight miles south of Strata. 

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The move had come about because of an epidemic of sickness, which had resulted in death, among the students, during the last three years the school was at Strata. It was thought the move would help the situation. 

When the school was moved the name was changed to "Highland Home Institute" then later changed to "Highland Home College," under which name it continued until it closed in 1915. 

In 1898 Brother Barnes left the school and moved to Montgomery where he opened a school known as "The Barnes School."

Brother H. Leo Boles, in his book "Biographical Sketches of Gospel Preachers," says of Brother Barnes, as a teacher, and of the school, as follows:

"He had all the qualities of a successful teacher, and Strata Academy soon took rank among the best schools of the state.  His reputation as a teacher and his good judgment in selecting coworkers enabled him to maintain a school which attracted a great number of boys and girls from many sections of the state. Brother Barnes had associated with him in the school at Strata, and later at Highland Home, his two brothers-in-law, Samuel Jordan and M. L. Kirkpatrick.

Brother Barnes maintained his schools as private enterprises. All the support that his schools received came from his own resources and the small tuition fees which were charged. Any young man desiring to preach was educated without charge. Many worthy boys attended his school and received training without charge. Poor boys and girls were admitted on a credit. None were ever turned away from his school who wanted to qualify themselves better for usefulness in life."

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The influence of the Strata Academy and the Highland Home College upon the church in this area was very strong, and is still felt to this day. They were not "church schools" in any sense of the word, but the Bible was taught and the teachers were faithful, God fearing men. As a result of this atmosphere and influence many of the young men attending were inspired to become preachers of the gospel, and through their work and efforts many congregations were established throughout this part of the state. 

J. M. Barnes began preaching when he was in his early twenties, and continued for over half a century. During those years he established congregations throughout the area and preached all over Alabama, and at times in neighboring states. He seldom accepted money for his services because he was a successful plantation operator. 

Brother H. Leo Boles says of him as a preacher:

"There has been but one J. M. Barnes. He imitated no man's style of preaching, and no one could copy his style. He preached with earnestness and fervor; he was logical in his arguments, convincing in his reasoning, and dramatic in his effect. He took the Bible as his only rule of faith and practice and the source of all spiritual truths; he found in it a rich supply of illustration; he needed no other book or literature for his material, and he used no other except the English Bible. His lessons were presented with such clearness and simplicity that even children could understand him. Late in his life he came to the Nashville Bible School, Nashville, Tenn. (now  David Lipscomb College), for a meeting. The writer of this sketch was off at a regular appointment when Brother Barnes came and began a meeting on Sunday. He came in Monday afternoon and met Brother Barnes and had a brief conversation with him. That night in the chapel  auditorium, Brother Barnes was

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preaching in his usual unique way. He had been preaching about twenty minutes and looked down and said: "Brother Boles, did you pray for this meeting before coming here tonight?" The reply was: "No." Brother Barnes stopped and said: "Let us all kneel while Brother Boles leads us in a word of prayer for this meeting."

No one could conduct a meeting as did Brother Barnes; few have been as successful as was he. When he began a meeting, he insisted that every one sing. He usually led the singing for his meetings. He usually put so much enthusiasm into his preaching and singing that the congregation could not help but share with him in the enthusiasm of the work. Few preachers have established more churches than did J. M. Barnes." 

Back To Contents

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Chapter Two

According to available records, the first time a sermon,  setting  forth  New  Testament  principles,  was preached in the city of Montgomery was in the late 1830's. This was done by Alexander Campbell in January of 1839 when he was making a tour through the south with his daughter, Lavinia, who later became the wife of W. K. Pendleton. The account of his visit, as written by him, is found in the May issue of the "Millennial Harbinger" of 1839. It is as follows:

"No sooner had we arrived in Montgomery, Alabama, than we were met by Brother Butler, so well known to our brethren as the herald of reformation in this state. He was accompanied by four other brethren: Kelly, of Hayneville; Duckworth of Dallas; Lavander of Illinois—men of high reputation among the brethren. Brother Davis of Montgomery, also met us in the spirit of the gospel on our arrival in that city.

The Presbyterian, Methodist, and Baptist meeting-houses were shut against us, and the people cautioned against our heresy.

Next morning, January 10, (1839) we addressed a considerable collection of gentlemen in the court-house. 

We had concluded to make no further effort to be heard in that city; but, on motion of Mr. J. F. Belser, Editor of the "Montgomery Advertiser," and judge Martin, friends of free discussion and gentlemen of liberal minds, a second appointment was made.

Through the activity of these gentlemen, the citizens, gentlemen and ladies, turned out en masse on the same evening, until there was no room to contain them, in vindication of themselves from any concurrence with the rulers of the synagogues, who had presumptuously locked the doors of the people's houses against their proper owners.

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We were much importuned to tarry with them but appointments ahead constrained us reluctantly to leave on the next day. Accompanied with those brethren, and helped forward on our journey by  them, we visited Hayneville, where we spoke twice; and Mount Willis (Mt. Willing), where we spoke once in the Baptist meeting house, called New Bethel;—the same evening at Carlowsville, Lowndes county, in the house usually occupied by the intelligent and liberal Elder Hartwell, of the Baptist church;—on the County Line, on the 14th, we also delivered a discourse in the Baptist meeting-house;—and again, on the same evening, at the house of brother Randal Duckworth, of the Baptist church. Next day we also addressed a congregation assembled in the Baptist meeting-house, near Portland, called Mount Pleasant; and again returned to enjoy the hospitalities of our good Baptist host, brother Duckworth.

In all these places we had as good a hearing as could have been expected under all the circumstances; and we scattered the seeds of reformation with as liberal a hand as possible for the time we occupied."

In 1857 Mr. Campbell made another tour of the south, and at the invitation of P. B. Lawson of Marion, Alabama, again visited this section of the state. He came from Mobile by boat up to Selma, arriving there on Saturday evening of April 4, 1857. On Sunday he preached to the congregation in Selma, then on Monday he delivered a lecture on education, and that evening preached again to a very attentive audience. A Baptist association was in progress that week-end but in spite of this many of their elders came to hear Campbell. On Tuesday he traveled to Marion, where he remained for several days. From here be made trips to Greensboro, Alabama and to Columbus, Mississippi, preaching and lecturing. When he arrived at Marion he found there a close friend of long standing, brother Jacob Creath, Jr. Brother Creath was one of the great preachers of the restoration movement. He was one of the first, if not the first, to preach the gospel, as re-

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vealed in the New Testament, in Mississippi and Louisiana. Brother Creath's home at the time was in Palmyra, Missouri, but his daughter, Mrs. William A. Corbin, her husband and family, were living in Marion and he and his wife had spent the winter with them. During those winter months sister Creath remained in Marion with their daughter while brother Creath was busy working and preaching in Mississippi, Louisiana, Tennessee and Alabama; however at the time of Mr. Campbell's visit he happened to be at his daughters' home in Marion. After his visit in that part of the state Mr. Campbell came back to Selma and from there came by boat up the Alabama river to Montgomery.  He left Selma one afternoon about 3 o'clock and arrived in Montgomery the next morning. He remained in the city most of the day but there is no record of his preaching or lecturing on that occasion. 

Two years later, in 1859, Mr. Campbell, after making a western tour came back into this section of the state on his way home. He visited in Marion and Selma, and delivered one discourse in Selma. After leaving Selma he came through Montgomery on his way to Virginia. 

There is no record of an effort being made to establish a church, after the New Testament order, in the city of Montgomery until the late 1870's. Up until that time Brother Barnes would occasionally preach in the city, the services being held usually in the county court house; however on some occasions it would be in someone's home, as there were a number of families in the city who believed after the New Testament order. Some of these were prominent families in the community. They had moved here from Kentucky, from Indiana and Missouri, and though some had been influenced toward the missionary society and the use of instrumental music in the worship, whenever Brother Barnes would preach in the city they would attend the services. Among those living here at the time were to be found the names of F. M. 

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In the late 1870's Brother Barnes and others began to preach regularly in the city in an effort to establish the work on a permanent basis. With this in mind, sometime in 1879—the exact date unknown—Brother Barnes called a meeting to be held in the county court house for the purpose of establishing a congregation here. There were only two others at that meeting with Brother Barnes, C. A. Allen and Mrs. Annie J. Smith. There were, however, others in the city who were vitally interested in the establishment of the church here, but they were not, for reasons unknown, present on this occasion, so another meeting was scheduled for a later time. This meeting, too, was held in the county court house under the direction of Brother Barnes. Those present at this meeting were: 

J. M. Barnes

C. A. Allen

Annie J. Smith

Mattie Butler

John Peacher

Eliza Peacher 

At this meeting plans were made to meet regularly for worship each Lord's day; they would meet whether they would have someone to preach for them or not. The information was put in the paper and notices were posted designating the place of worship and the time of services. They planned to meet in the county court house until other arrangements could be made, and Brother Barnes agreed to do the preaching for them; however there would be times when he would be unable to be with them, and on those occasions he would try to make arrangements for some other preacher to be with them. 

From this beginning, came the Catoma Street Congregation. In a few months their number had grown to fifteen and they decided to begin keeping a church roll. This was 

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in the year 1880. On that first roll were the following names:

C. A. Allen

Annie J. Smith

Mattie Butler

John Peacher

Eliza Peacher

H. J. Baggett

Mary Braden

James A. Stewart

H. J. Morris

Elmira E. Bell

A. J. Bell

J. W. Henry

Fannie Henry

J. M. McDonald

Eliza B. Allen

They continued meeting in the county court house until the year 1888, at which time a small church building on the southwest corner of Herron and Hanrick streets was put up for sale. They decided to purchase this building as it would give them a permanent place for worship and a better opportunity for growth. During the eight years the congregation had been meeting in the court house it had not grown. The number fluctuated during that time, but due to their temporary situation, and to their place of meeting, they had not been able to work as they should have, so they thought that this would give them the opportunity they needed. At the time they purchased this building there were only fourteen names on the roll. 

The price they had to pay for the building was $1,200.00, and of this amount Brother Barnes agreed to pay $1,000.00 and the members of the congregation would pay the balance of $200.00. 

The wisdom of this move was seen in the growth of the church. By 1891 the church roll showed a member- 

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ship of 104, and by the close of the century there were around 200 names on the roll.

The church remained at this  location for about thirteen years. During those years Brother Barnes continued to preach for the congregation without receiving any pay for his services. During the first ten of those years—he moved to Montgomery in 1898—he would come from his home near Strata on Saturday afternoon or early Sunday morning, preach at the morning and evening services, and often would preach, either at the church building or somewhere in the city, during the afternoon. On occasions other preachers would be invited in, but principally Brother Barnes did the preaching during those years. The church announcement, which would appear in the papers, usually read something like this:

"Elder J. M. Barnes will preach at 11 o'clock A.M. and 7:30 P.M. The members are invited to attend."

From 1888, the year the church located on Herron street, through the year 1894 there is no permanent record of the work and activity of the congregation; however from the growth that took place during that time, and work done, as shown by later records, it is evident that Brother Barnes, Brother Haynes and others, were busy preaching and holding meetings throughout the city. 

Brother W. J. Haynes had been a student at Strata Academy under Brother Barnes. After the completion of his school work he gave his life to preaching the gospel and to teaching. He established a school at Dublin, Alabama which in time was moved to Grady, Alabama. Among the students who attended the school at Grady and came under the influence of Brother Haynes was "Tip" Grider who was later to become one of the most influential preachers in south Alabama. 

The records, which began in 1895, show that sometime before 1895 the church had purchased a tent which

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was to be used in evangelistic work, also it helped to support Brother Haynes in preaching the gospel in this section of the state. Places specifically mentioned where he preached were Geneva, Rutledge, and Seawright, all towns in Alabama. 

In the early part of the 1890's Brother Barnes began preaching regularly on Sunday afternoons in the west end section of Montgomery, and as a result established a congregation there, which for some time was supported by the congregation on Herron street. 

From the year 1895 to the close of the century, the church continued its work of preaching the gospel. During that time a number of gospel meetings were held in the city. Some of these were held in the church building and others under a tent in various parts of town. In 1895 Brother Haynes held two meetings for the church, one in March of that year, which lasted for two weeks, was a mission meeting somewhere on the east side of the city, then another in June which lasted two weeks. This meeting was held in the building on Herron street, and for this two weeks meeting he was paid $15.00. Another evangelist, O. P. Spiegel, came in March of 1896 and held a five day meeting for the Herron street congregation. Then in May and June of that year Brothers Barnes and Haynes held a meeting under a tent somewhere in the city. The records show that in 1897 a meeting was held in the West End section of the city in June by Brother Barnes and Brother Haynes. In March of 1898 Brother F. D. Srygley, of Nashville, Tennessee, held a two weeks meeting for the congregation, this was in the building on Herron street. He was paid $35.00 for the meeting. 

In June and July of 1898 Brother J. A. Harding, of Nashville, Tennessee, also held a meeting for the church. This meeting lasted for four weeks and was held under a tent which had been erected on a plot of ground at the corner of Mildred street and Pleasant avenue known then as Wilson's grove. At one of the night services dur- 

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ing the meeting there were four well known and outstanding preachers present, Brothers J. M. Barnes, T. B. Larimore, F. D. Srygley, and J. A. Harding, who was doing the preaching. Among those baptized during this meeting were Warren Allen, who was twelve years old at the time, Alma Mead and Joe Morris. They were baptized in the Alabama river, in  the vicinity of the old depot. Brother Harding was paid $100.00 for this four weeks meeting. In August of the same year the church supported Brother Haynes in a meeting with the congregation in West End.

The longest meeting in which the church was engaged in was held in July and August of 1899. It was held by Brothers Cline and Carpenter and lasted for six weeks. The meeting was not held in the church building but under a tent somewhere in the city—the location of the place is not given—and for this meeting they were paid $180.00.

As a matter of interest, and to show the contrast in values, the differences in the work of the church then and now, and the contributions and expenses, the following record of the church for May 1899 is shown:

CONTRIBUTIONS

            May       7—Collections.......................... $9.81

      Sunday School .……...........    .50

May    14—-Collections ..................……   3.41

      Sunday School ……………..    .35

May     21—Alabama Comer ……………  1.00

                              Collections ………………….   3.51

      Sunday School ………........      .29

May     28—Collections ................………  1.51

      Sunday School ....................    .17

EXPENSES 

May  1—-*A. Hunter, wages for April ….. $4.00

            May  2—Gas bill for April ………………..   1.44

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May   7—Ice for church  …………………..…..  .05

  Washing table linen ………………...  .10

May 11—1 box carpet tacks ………………....   .05

May 14—Ice for church ……………………….   .05

May 16—Sunday School literature 2 Qtr. …..  3.50

  1 Sunday School record …………..  1.00

  Post Office charge …………………    .10

May 29—Ice for church ………………………    .05

May 31—A. Hunter, wages for May ………...  4.00

*A Hunter was the janitor

In the spring of 1899 an event took place in the city that was of utmost concern to the leaders of the church, and that was a conference attended by many of the preachers and leaders of the Disciples of Christ, which espoused the missionary society and advocated the use of instrumental music in the worship. We know them today as the Christian church. 

These additions to, and innovations in, the work and worship of the church were not of recent origin. They go back many years. 

The idea out of which the missionary society came was around in the 1830's. At that time many of the churches had begun to have what they called cooperation meetings. Their purpose was to discuss the progress of the cause and to suggest ways and means of evangelizing the particular community in which member-congregations in the cooperation were located. In time these community cooperation meetings became state cooperation meetings, and from that they became brotherhood wide. This finally culminated in the formation of the "American Christian Missionary Society," on October 23, 1849 in Cincinnati, Ohio. 

There was opposition to these meetings from the very beginning. Many of the churches opposed them as being unscriptural and many of the preachers spoke out against them. Brother Barnes was one of those who opposed 

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them on the grounds that they were a departure from the scriptures. 

Many of the churches in Alabama were among those who favored the cooperation meetings and later endorsed the missionary society. There was a cooperative meeting held in Marion, Alabama in 1848, another there in 1860. In 1865 one was held at Pine Apple, Alabama. 

These meetings were not without opposition from Brother Barnes and others. They would attend them and voice their opposition; and their efforts were not all in vain, because many congregations in the state did not take part in these meetings. 

These cooperative meetings finally resulted in the founding of the Alabama Christian Missionary Co-operation in 1886. This took place at a meeting in Selma, Alabama. 

The issue concerning instrumental music in the worship was first raised in 1851, but it was not until after the civil war that it began to spread among the churches to any degree, and then there was no stopping it. 

History shows that the story of its introduction in most cases was a story of division, law suits and bitterness. In almost every case where it was brought into the worship service a serious eruption was occasioned. 

By 1886 division had come and the lines of fellowship were drawn. 

Brother J. M. Barnes was just as strong in his opposition to the instrument of music in worship as he was to the cooperation meetings and the missionary society which followed. In an article written by him, and appearing in the "American Christian Review" in 1885 he said:

"No doubt there are men who claim to be brethren that rejoice that he (Ben Franklin) is dead. But they should remember that, like Abel, "though dead, he yet speaketh."

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His great works will live far into the periods of the future, and the unborn will call him blessed. He was truly a great commander, one that could see far into the future, and as such often has he lifted his warning voice to the host, among whom he so nobly battled, and sought to lead to higher scenes and purer joys. Often has he pointed out to the brotherhood a Judas, with his innovations, and time has proven him correct. Men hated him then, and now they hate his name and influence. But, Brother Rice, there will grow out of the church of Christ, in the United States, a sectarian party. They will be composed of the progressive and organ element. Let them go; the sooner, the better. They are a curse to the cause we plead. I like Brother Lard's position, as expressed in his "Quarterly," in regard to the organ, not to preach for a congregation that uses the organ. We will fight for the truth against innovations." 

For some twenty or twenty-five years after the lines of fellowship were drawn in 1886 the division continued. Congregations divided, churches split, and in nearly every case with bitter feelings. The division would even be felt in families.  Brother N. L. Walker said that his father fussed at him and called him an "anti" for not going with the digressives. 

Many churches in this part of the state went with the digressive movement, such as Greenville, Plantersville, Mount Willing, Marion, Greensboro, Oxmore and Selma, to name a few; however the churches in this immediate area, due to the influence of Brother Barnes and those standing with him, remained faithful. They were the congregations here in Montgomery, at Strata, Highland Home and Berea. 

With the division, and all of the strife and bitterness engendered by it, fresh in their minds it is no wonder the leaders of the church were alarmed when they learned 

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that the conference was to be held here, and that O. P. Spiegel was the principal one connected with it. He was acquainted with most of the members of the church and it was felt that his influence might disrupt the peace and oneness of the congregation if a determined effort was put forth in the city. 

With this in mind, and in an effort to forestall the danger, Brother E. R. Barnes, the son of Brother J. M. Barnes, who was one of the leaders in the church, though not an elder at this time, invited Brother Spiegel, and a number of those with him, to come to his home for a meal and a meeting. Brother Barnes at this time was living on Mobile street, he was 29 years of age and his wife was 22. Also there from the Herron street congregation were Brothers, Morris, Macey, J. M. Garrett, and Fitzpatrick, elders of the church. 

The meeting was to be in the evening following the meal which had been prepared for all of them. The atmosphere during the meal was most cordial and friendly, no sign of differences or indications of disagreement were manifested in any way. It was a most pleasant period of fellowship; however after the meal, in the discussion of the purpose of their gathering, the feelings were somewhat different. The account of what took place, as given by Brother Barnes is as follows:

"I had planned the meeting in order to make an appeal. I spoke my best. I had polite attention. I got nowhere.  In my appeal  I said: "Brother Spiegel and visiting brethren. Mine is an unusual procedure. I perceive an unusual crisis coming. Montgomery, the city, is being taught: it is not a field for a missionary effort. After the regulations laid down in the New Testament for spreading the gospel; for congregational worship, the truth is being preached and practiced. My brethren in this city are largely at a oneness, doctrinally . . . . Your activities in other cities Brother Spiegel, always

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have aroused discord and brought about division.

In the blessed name of Jesus, our teacher, our Master, I appeal to you: Do not inaugurate a campaign in Montgomery; cease to do what already you are doing; transfer your activities to an uncultivated field." I got nowhere."

 Some seven or eight years passed before the Disciples of Christ established a permanent congregation in the city, but more about that later. 

From the growth of the church that had taken place since its establishment in the latter part of 1879 or in the early part of 1880, the work that had been done, and the many meetings that had been held in the city and surrounding vicinities, we can see that the church was active and busy during the years it was on Herron street.

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Chapter Three

One day in the spring of 1898, W. B. Davidson, a real estate dealer in the city, stopped J. M. Barnes on the street and told him that the Jewish synagogue on Catoma street, Temple KahI Montgomery, was for sale for $7,500.00. He suggested to Brother Barnes that it  would be a good place for his school, as there were a number of class rooms in the basement, and also a fine auditorium in which the church could meet. Brother Barnes told him that he would think about it and hurried on as he had an appointment to meet. When he reached home later in the day and told his family about it they were well pleased with the proposition. In the meantime Mr. Davidson went to see Brother C. A. Allen, who was in the grocery business on the first block of south Court street, and told him of the proposition and of his conversation with Brother Barnes. Brother Allen was in favor of making the move, so the next evening he and Mr. Davidson went to Brother Barnes home; the meeting added fuel to the flame that had started. They talked with others and then decided to put the matter before the entire congregation.

The owners of the synagogue wanted $2,500.00 in cash, and there were some in the congregation who at first were not willing to the deal because of this, thinking that they would not be able to raise that amount, but after much prayer, and considering all things, the deal was approved; however it was not until 1901, three years later, that the deal was closed.

With the approval of the deal the members of the church began to try to raise the down payment. It was this effort that put the church to the test. Brother Barnes rode over the city and the county picking up fifty cents here and a dollar there. Other members were doing the same. There were many in Montgomery, who were not members of the church but were friends of those who were, who helped raise the money; also many businesses helped, some of them owned by those who were even 

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The congregation, too, should never forget the liberality of the churches at Highland Home, Letohatchee, and Fort Deposit for their help at this time. 

The owners of the synagogue would not agree to sell to the church as such, either because they did not want to sell to a religious group or because they wanted a specific individual responsible for the notes and payments. They said they would sell to Brother C. A. Allen, whom they all knew and respected as a business man in the city. Brother Allen agreed to assume the responsibility, knowing that the church would take the property off his hands, so he signed the notes and closed the deal, which was as follows: $2,500.00 was to be paid down in June of 1901, and five notes of $1,000.00 each to be paid on the first of September each year, the first to be paid in 1902 and the last in 1906.

The down payment was made and the notes were paid each year as they came due until the indebtedness was cleared.

In the meantime the congregation of KahI Montgomery had built a larger and more modern building of worship just one block away, on the southwest corner of Clayton and Sayre streets.

The building on Catoma street was not old at the time it was purchased, yet the history connected with it goes back many years. The story leading up to its construction, the people who worshipped there, their type and style of worship, are all facts that will add interest to our knowledge of its history.

From two booklets, "Diamond Jubilee of KahI Montgomery, 1852-1927" and "Original Constitution of KahI Montgomery," we learn the following facts:

"The revolution in Germany and the longing for religious and political freedom brought to American shores numbers of French, German, and Polish Jews, some of

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whom settled in Montgomery. These early immigrants had limited education and trades, but they were imbued with that early religious training which they had received in the Fatherland. The old Jewish traditions were firmly implanted in their hearts and minds. It was little wonder then that their longings and aspirations prompted them on March 17, 1846, to form an association. First, for the relief of their sick, and then on May 6, 1849, a small chevra or group who, amidst their new surroundings, could freely and untrammeled worship the God of their Fathers and keep aglow the religious torch of light and truth.

The congregation was orthodox in many of its outward forms and practices, for the leaders were not only chabarim, but shochetim, who killed fowls and cattle according to the old Rabbinic Law. The men wore their hats at service. The women sat apart from the men. The pulpit was in the center of the house of worship.

In  1858 the congregation or "KahI" received a gift of $2,000.00 from Judah Touro, a Sephardic Jew and philanthropist, who lived in New Orleans, Louisiana. This bequest served as a nucleus for a building fund for the Temple which was later erected.

During the Civil War on March 8, 1862, the first permanent synagogue was erected on Catoma street. Organ and choir, the first symbols of reform Judaism, were installed.

We have spoken of the time when we had a gallery, or balcony, where the women sat apart from the men, where hats were worn during the services and we had a pulpit on the center. The latter was removed in 1874. In the same year it became optional with the men to keep their hats on, but only a small number continued this practice.

The original constitution of KahI Montgomery was written in the German language. This was the language

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that was used when the congregation met at 100 Catoma street.

"Any member wishing to address the meeting must rise and address the chair in the German language, and only one person can be allowed to speak at the same time; every resolution to be decided by majority of the votes." Fines were imposed on members who were absent from meetings. Sickness or business out of the city was taken as an excuse, but "absence on pleasure, as hunting and such, will not be taken as an excuse."

Brother E. R. Barnes, who served for many years as an elder of the congregation, told of a visit he made to a service there with his father in 1877. He said: "When I was a little boy, my father carried me to this old building. On a night, our visit was, when worship was to be conducted. 

My father followed the course of the worship, I am sure, with intelligence and respect. Many of the men in the congregation were his friends — his merchants, his bankers, his cotton warehousemen. These had bidden him come to their service. 

My young eyes were taken with the bright gas lights. In the village in the tip end of Montgomery county where I lived kerosene lights were used. Here, at the front, stood two giant candelabra, each bearing seven brilliant lights. 

A yet more novel thing: the men worshippers kept their hats on all during the worship. Never had I known men to wear their hats indoors, even at a school concert. Here were serious and dignified men with their hats on during their own religious service. 

Years later I learned that the Jewish men kept their heads covered as a token of respect for Jehovah. They were not neglectful of the prevailing custom—to remove the hat in the house; but they were showing reverence for the Protector who so often had succored them in distress and delivered their nation from peril. They chose to remain covered in the presence of Jehovah." 

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This building is now one of the oldest in the city. As of this writing (1973) it is 111 years old. The construction of it began in 1861, and as has been previously mentioned, it was dedicated the Catoma street temple of KahI Montgomery in March of 1862. 

The land, which was purchased in 1859, cost $2,500.00, and the building was erected at a cost of $14,000.00.

The name and date can be read today in the top most circle on the building's front; it reads as follows:

KAHL MONTGOMERY
Erected A.M. 5621
Pelham J. Anderson
Supg. Architect
George M. Figh
Mason
David L. Cohen
Carpenter

The building, on the outside, looks today as it did when it was built, as there have been no major alterations or changes made; however some changes have been made in the auditorium. As was mentioned, when it was built the pulpit was in the center with the seats around it, but in 1874 the pulpit was moved to the dias in the front of the auditorium, under the picture showing the tables of stone and the all seeing eye, and the pews were rearranged in the order in which they are today. There was no baptistry in the auditorium at the time the church bought the property so one was built into the dias, under the pulpit, and for several years, whenever a baptism took place, the pulpit would have to be moved so that it could be opened up, causing some inconvenience. To alleviate this the pulpit was moved to a place in front of the drapes which set the dias apart. Other than this change the inside of the building is as it was in the long ago. 

The scene of the tables of stone inscribed with the finger of God was painted on the glass and then installed

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across the railroad tracks that came through the city, some twelve or fifteen blocks west of its first location on Herron street. 

There is an incident concerning this building and the West End congregation that is of interest. The congregation, once it was settled in a permanent place, began to grow. Among the preachers who would hold meetings for it was Brother John T. Poe of Clearview, Texas. Brother Poe had held a number of meetings for the church and was well acquainted with the members. At the time of one of his meetings the need for additional space was being discussed by the Elders and the members. The need for additional space was there, but the problem was what to do about it. Because of sentimental feelings attached to the building the members of the church were reluctant to change or alter it in any way. It was their first meeting house, and not only theirs, but had been the first meeting house of the church in Montgomery, and the desire was to keep it as it was. Brother Poe told them that he would take his knife and cut splinters from one of the boards and give a splinter to each member and when they felt sentimental about the building they could chew on the splinter, but that, regardless of their feelings, they needed to enlarge the building. 

The building was enlarged to meet their needs, and of course changed in the process. It continued in use for many years until the congregation put up a modern brick building on Eugene street. The old building was then sold to a business concern which so used it for a number of years. Today, 1973, it is being used as a meeting house for a religious group calling themselves "Emmanuel Holiness Church." 

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in its present location, high above the dias and the pulpit, at the time the synagogue was built. It was painted by Mrs. Annie J. Smith, one of those who met with Brother J. M. Barnes in the county court house, some 17 years after the completion of the synagogue, when the church was established in the city. She was one of the original members, but she did not live to see the congregation move from Herron street to the building on Catoma street. 

When the congregation moved into the building there were some who wanted the picture removed, saying that it was a symbol of Jewish worship and should not be there now. Most of the members felt though that it would take nothing from the worship of the church and that as part of the building it would be fitting to leave it there. 

One of the leading architects of the city had this to say about the building, "This church is a perfect example of Italian Romanesque architecture. The intricate brickwork, round windows and arches are outstanding." In 1971 it was declared a historical landmark by the Alabama Historical Society.

When the decision was made to purchase the building on Catoma street and move the congregation there the question came up as to what would be done with the building on Herron street. It was decided that since Brother Barnes had put up a thousand dollars of the twelve hundred that was needed to buy it, and since the church had never paid him any of that amount back, that the property should be deeded in its entirety to him, and this is what was done. 

As has already been brought out, Brother Barnes, sometime before this, had established a congregation in the West End section of the city but it was lacking a permanent building in which to worship, so after the building on Herron street was deeded to him he decided to give it to the church in West End. It was then moved from the southwest corner of Herron and Hamrick streets to the southwest corner of Herron and Cullman streets. This was 

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Chapter Four

From 1901, the year the congregation moved from Herron street to Catoma street, through 1906 the church was busy in its efforts to raise the money in order to pay off the $1,000.00 notes that came due each September through 1906; however it was not neglecting its responsibility of teaching and preaching the gospel. In July of 1902 Brother J. A. Harding held another meeting here, and, this one too, lasted for four weeks; also during those years Brother F. W. Smith held a meeting for the church, but the time and date are not recorded. Brother T. B. Larimore, too, held a meeting for the church, and it is thought that it was also during this period of time. 

The tent, which the church had purchased some years back, was still being used by various preachers in meetings and mission work throughout the counties in this part of the state, some of these efforts being supported entirely by the Catoma street congregation. 

Brother J. M. Barnes was still doing most of the preaching for the church, receiving no remuneration for his work. Many times, when he would have to be away, Brother Sammuel Jordon from Highland Home, Alabama or Brother Will Haynes of Grady, Alabama would preach in his place. 

Brother E. L. Cullom, a faithful member of the Catoma street congregation for some 57 years, whose primary interest in life was the church, in an article written some years ago, gives us a glimpse of how it was when he came to Montgomery and to the services at the Catoma street congregation. He said:

"I have attended Catoma street since October 1,1905. At that time the elders were J. M. Barnes, J. M. Garrett, C. E. Walton, J. L. Fitzpatrick, C. A. Allen and J. W. Macey.

Brother Barnes was an able preacher, doing 

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most of the preaching for the congregation, and without any remuneration. He was also a musician and loved singing. Under his direction the bass occupied chairs arranged in front of the pulpit (at that time the pulpit was over the baptistry). There were ten or more of these men singing bass.

There were a number of men who could carry on the service in the absence of Brother Barnes. He would announce, "I am going to Selma next Sunday, Jim (Mr. Garrett) you will preach," again he would say, write Sammie (Brother Jordan) or Will Haynes to come up."

The year 1908 was not an ordinary one for the Catoma street congregation. Two events took place that year that caused it to be remembered. The first came in the early part of the year, and was one that brought utmost concern to Brother Barnes and the other leaders of the church. The church was to be faced with the influence of digression.

It was learned that a determined effort was to be made to establish in the city, on a permanent basis, a congregation of the Disciples of Christ.

An effort had been made in 1898 to establish a congregation here but it had not been too successful; then in 1899 the conference of many of the leaders and preachers of the Disciples of Christ was held here, at which time the leaders of the church saw that in time another effort would be made, because their plea, made at the meeting at the home of Brother E. R. Barnes, in which they asked Brother O. P. Spiegel, and those with him, not to endanger the peace and harmony which prevailed here with the issues which they advocated, went unheeded. They knew that in time the church would be faced with this danger, and now that time had come.

The Disciples of Christ sent in two preachers who were most capable, A. B. Dubber and S. P. Spiegel, brother 

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of O. P. Spiegel. They preached in the city auditorium in a meeting which lasted for four weeks, and through their efforts a congregation was established.

The fears of the leaders of the Catoma street congregation were realized because among the twenty-one members of this new congregation of the Disciples of Christ were a number who left Catoma to take their stand with them. 

The other event in 1908 that was of importance to the church was the engaging of a preacher to work on a full time basis with the congregation. 

When the building on Catoma street had been purchased, and the indebtedness incurred, Brother J. M. Barnes had agreed to preach for the church without remuneration until the indebtedness was paid off. That had now been done, and as the church had grown during those years, it was thought advisable to now find someone who could give full time to the church and its work. Brother Barnes planned, as soon as someone was found, to work with the congregation in West End to strengthen it and to help build it up. 

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Chapter Five

In June of 1908 Brother John E. Dunn came to Catoma to preach in a meeting for which he had been scheduled. He made such an impression on the members of the congregation that the elders asked him to come and work with the church. He accepted the invitation, and thus became the first preacher to work on a full time basis with the congregation. His salary was $100.00 a month. 

The records show that during that year help was given to support the preaching of the gospel in Birmingham, Alabama and in New Orleans, Louisiana; also that Brother Dunn, using the tent belonging to the church, began evangelistic work in Highland Park, in east Montgomery, which culminated two years later in the establishment of the Highland Avenue congregation. 

In 1909 the church again sent support for the preaching of the gospel in Birmingham, Alabama.  In May, Brother G. A. Dunn from Texas, brother to John E. Dunn, preached in a meeting for the Catoma street congregation. In September the church helped with the expenses of a meeting conducted by the West End church. The records also show that the tent, belonging to the church, was still being used in mission work. 

There was no meeting scheduled for the church during 1910 according to the records. The church did send its preacher, Brother John Dunn, to Greenville, Alabama, to preach in a meeting there. In his absence the preaching at Catoma street was done by Brothers Haynes, E. B. Jones of Wetumpka, Alabama, and Guy Renfro.

In the early part of 1911 the congregation was again faced with the danger of losing some more of its members to the congregation of the Disciples of Christ, or the Christian church. 

This possibility arose because of the preacher who was coming to work on a full time basis with that con-

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gregation. He was O. P. Spiegel, brother to the one who had helped establish it some three years before.

O. P. Spiegel was a man of exceptional ability. His home had been in north Alabama, and as a youth he had gone to Mars Hill Bible School, there studying the Bible under Brother T. B. Larimore, who said of him, "He is one of the very best and most promising of the Mars' Hill boys—young, fine looking and destined to make his mark in the world." He was one of the most active and influential preachers of the Christian church, establishing over thirty congregations during his lifetime of work. 

The reason his coming here caused concern among the leaders of the Catoma street congregation was because of his being so well acquainted with many of its members. He had held a meeting for the church in 1896, when it was meeting in the building on Herron street, had made friends then, and since that time had been in and out of the city, maintaining his ties of friendship with many of the people, and the leaders and elders, aware of these ties, were fearful that he would be an influence upon some of the members of the congregation to leave and take their stand with the Christian church with which he was working. 

On April 1, 1911 Brother Spiegel began his work here with the Christian church, which at that time was meeting in the basement of the old Y.M.C.A. In 1914 a lot was purchased on the southwest corner of Sayre street and West Jeff Davis avenue and a small building was erected on it. The congregation remained there until moving to its present location at High and Perry streets. 

As had been feared by the leaders at Catoma street his coming did influence some of the members to leave and cast their lot with the Christian church; however his influence, and that of those associated with him, was not what it might have been, had it not been for the stand taken by Brother J. M. Barnes, and those of like mind with

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him in this part of the state, against the missionary society and the use of instrumental music in the worship. Because of them most of the churches in this area stood firm in their convictions against these innovations and the digressive influence was never able to make much headway here.

In May of 1911 a gospel meeting was held for the church on Catoma street with Brother S. H. Hall of Nashville, Tennessee doing the preaching and Brother E. L. Jorgenson of Kentucky leading the song service. In October of that year Brother John Dunn, after a little over three years, terminated his work with the church. The elders then contacted Brother C. E. Holt of Florence, Alabama about working with the church here. He came down to see them and as a result agreed to make the move. He came in December to begin his work. During the time the church was without a regular preacher Brothers Guy Renfro, Sammuel Jordan, Charlie Landers and Will Haynes did the preaching.

In 1912 the congregation again sent financial help to the church in New Orleans, Louisiana. The records also show that Brother Holt held a meeting for the church in Lebanon, Tennessee, and one for the church in Fort Deposit, Alabama in September. There was no meeting conducted for the Catoma street congregation that year according to the records, nor, as a matter of fact, for the next four years.

In April of 1913 Christians throughout the state, and especially in this part of it, were saddened by the news of the death of Brother J. M. Barnes. His death came as a result of an accident. He was in his automobile traveling south of Montgomery on the highway leading to Snowdoun, near the bridge which crosses Catoma creek, when he lost control of the car and it went into the ditch, throwing him from it. His injuries, resulting from this accident, brought on his death a few days later. 

The Montgomery Advertiser of April 29,1913 carried this announcement:

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"After an illness of two days J. M. Barnes, one of the most widely known men in the state died at 2:15 o'clock Monday afternoon at his home in Cloverdale.

Mr. Barnes was injured Friday when he was thrown from his automobile down a twenty-foot embankment several miles from Montgomery. He received a broken collar bone and internal injuries. Surgeons, who attended Mr. Barnes, were of the opinion that he would recover, but the patient suffered a relapse at 1 o'clock Monday afternoon."

A later paper carried the following obituary notice:

"The funeral services of J. M. Barnes, who died at his residence in Cloverdale Monday afternoon after an illness of two days was held at 3:30 o'clock Tuesday afternoon from the Catoma Street Church of Christ. Reverend E. C. Holt, pastor of the church, assisted by Reverend J. T. Poe, Reverend Charles Landers and Reverend W. J. Haynes, officiated. Interment was in Greenwood Cemetery.

The following acted as pall-bearers: from the Catoma Street Church of Christ, J. L. Fitzpatrick, C. E. Walton, and F. C. Schwend; from the West End Church of Christ, J. B. Clements, John Durden and J. L. Churchwell; from Highland Home Church of Christ, P. A. Langford, and from the Birmingham Church of Christ, John T. Lewis. Many floral designs accompanied the body to its final resting place." 

Brother John T. Poe was from Glenview, Texas. At the time of Brother Barnes' death he was conducting a gospel meeting for one of the congregations in the city, and having been a friend of long standing to Brother Barnes, he was asked to have a part in the funeral services.

Brother Poe began his remarks with these words, "I feel like Elisha did when Elijah was taken away."

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The records for the year 1913 show that the church helped support the preaching of the gospel being done at New Hope, Alabama; and  though it is not shown, Brother Holt must have been away working in a number of meetings as several preachers filled the pulpit during the year in his absence. Among those were Brothers Boyd of Highland Home, Renfro, Jerry Watson and a Brother Smith. 

The records for 1914 show no events of unusual interest. There is no indication that Brother Holt was away in any gospel meetings. It seems that the entire year was spent in working with the church here. 

In 1915 Brother Holt preached in a number of gospel meetings. In April he was with the church in Luverne, Alabama, and the Sunday he was there, Brother C. A. Buffington, who worked with that congregation, preached for the Catoma street church. In July Brother Holt preached in a meeting in Gadsden, Alabama, and in his absence Brother Jordan from Highland Home, Alabama preached at Catoma Street. In September Brother Holt was in a meeting somewhere in Tennessee—the name of the congregation is not given.  His last gospel meeting for the year was with the church in Fort Deposit, Alabama. This was in November. 

During the first half of 1916 Brother Holt preached in a number of meetings in Tennessee—the locations not being shown. In September, after nearly four years with the church here, he gave up the work. The church was without a regular preacher until November when Brother C. M. Stubblefield moved here to take up the work. 

The records for 1917 show, besides the regular activities carried on by the church, that a gospel meeting was held for the congregation in March with Brother C. M. Pullias of Nashville, Tennessee doing the preaching. This was the first meeting the church had had in several years. 

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In 1918 we find the church sending financial help to the Belgium Relief Fund and also to the Bowling Green Orphan Home in Kentucky. These were the only two places, as shown by the records, other than the regular work, in which the church had a part.

In 1919 Brother E. A. Elam of Nashville, Tennessee, preached in a gospel meeting for the church. This was in the spring of the year, in the month of May. The records also show that a financial donation was made to the Nashville Bible College in Nashville, Tennessee.

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