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A HISTORY OF THE CATOMA STREET by DURDEN STOUGH 1 FOREWORD
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. 2 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. 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. 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 EndJohn T. Poe. 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. 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. 3 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. 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. 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.
4 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. 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. 5 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 6 individuals. The community, as a whole, would soon forget the preacher and the message he had brought. This is what happened with regard to the work in the Strata community. 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- 7 thing that was new and indeed different to them. It was entirely new from the concept of religion and worship which they knew and had been taught, and as a result they listened with interest. 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 8 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:
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 9 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. 10 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:
11 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:
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13 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:
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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- 15 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. 16 Perry, J. L. Fitzpatrick, Mrs. A. M. Baldwin, the Peachers, Mrs. J. I. McKinney and a Mrs. Graves.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 1879the exact date unknownBrother 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
17 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- 18 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 yearshe moved to Montgomery in 1898he 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:
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 19 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- 20 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 citythe location of the place is not givenand 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 7Collections.......................... $9.81 Sunday School . ........... .50 May 14-Collections .................. 3.41 Sunday School .. .35 May 21Alabama Comer 1.00 Collections . 3.51 Sunday School ........ .29 May 28Collections ................ 1.51 Sunday School .................... .17 EXPENSES May 1-*A. Hunter, wages for April .. $4.00 May 2Gas bill for April .. 1.44 21 May 7Ice for church .. .. .05 Washing table linen ... .10 May 111 box carpet tacks .... .05 May 14Ice for church . .05 May 16Sunday School literature 2 Qtr. .. 3.50 1 Sunday School record .. 1.00 Post Office charge .10 May 29Ice for church .05 May 31A. 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 22 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:
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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 24 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:
25
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. 26 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 27 members of the Temple, Kahl Montgomery.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:
28 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 29 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 customto 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." 30 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 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 31 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." 33 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 32 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:
34
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 35 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. 36 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-
37 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 boysyoung, 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 38 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: 39
A later paper carried the following obituary notice:
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." 40 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 Tennesseethe 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 Tennesseethe 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. 41 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. 42 In 1920 the records show that the church gave another donation to the Nashville Bible College, and also helped in a financial way the church in Samson, Alabama. Brother Stubblefield notified the elders around the first of the year that he was planning to terminate his work with the church in September, thus giving them time to find someone to take his place before he left. Brother Stubblefield had been with the congregation almost four years, and during that time had had a great impact on the church. He had been instrumental in starting many of the members into taking an active part in the work and services of the church. Among those was Brother Warren Allen who began to lead the congregation in its worship through singing, a work in which he faithfully served for many years. Brother Stubblefield, on one occasion, conducted the funeral services for a man, who was a member of the church, by the name of Stone. This man had not been faithful, he had led a life of dissipation and had been in jail many times. He was in jail when he died of tuberculosis. At the services Brother Stubblefield began his remarks with these words, "Brother Stone was an auditor by profession, his books are now closed and his balance sheet has been turned into be audited; but yours and mine have not been closed yet and our balance sheets have not been turned in - - -. During this year Brothers E. R. Barnes and N. L. Walker were installed as elders of the congregation. In an effort to find someone to take the place of Brother Stubblefield a number of preachers were invited to Catoma to consider the work. Brother J. W. Bradley from Dickson, Tennessee came in June, and in August Brother J. G. Malphurs from Chaplin, Kentucky came, but neither decided to make the move. 43 In September Brother Stubblefield left as he had planned, and since no one had been found to take his place, the church was without a regular preacher. Brother L. L. Jones of Wetumpka, Ala., preached for the congregation during that time. In October two other preachers came to consider the work here The first was Brother A. W. Wrye from Tennessee, then Brother Fred Little from Yuma, Tennessee came, and an agreement was made with him to come and work with the church, a work which he began in December. In 1921 the congregation gave financial help to a Brother G. C. Vincent, a missionary who spoke at the church. The records show that the church in Selma, Alabama was in need of financial help and that Brother J. H. Hines was sent over there to investigate their need. Later Brother Little was sent one Sunday to preach for the congregation and to take a sizeable donation from the church. Brother Moores, from Wetumpka, Alabama, preached for the church in the absence of Brother Little. Also, as the records show, Brother John A. Churchwell, one of the members at Catoma Street, preached at Selma, at Ozark, and at Strata. In 1922 the congregation began supporting, on a regular monthly basis, Brother W. T. Grider, who was preaching and working in South Alabama. This support was to continue for several years. Again the records show that Brother Churchwell was sent to preach for the churches in Selma, Ozark and Cold Springs, all in Alabama. A donation was sent to the church in Etowah, Tennessee to help in the construction of a building in which to meet for worship. A gospel meeting was conducted by the church in April. In this meeting Brother C. R. Nichol of Clifton, Texas did the preaching. In September, while Brother Little was away in a meeting, Brother Cottle of Elba, Ala- 44 bama preached for the church, and for the same reason, in September, Brother Buffington occupied the pulpit one Sunday. In December Brother Price Billingsley preached for the congregation one Sunday. The year 1923 was an eventful one for the church. The records show that in February Brother J. C. Mosely from Columbus, Georgia preached in the absence of Brother Little, then in April Brother C. R. Nichol, who had preached in a meeting for the church the previous year, returned to preach in another one. In June, as a result of the efforts of the Elders at Catoma Street, a debate was held in the city. This debate did not take place in the building on Catoma Street, but in, it is thought, an auditorium annex of the First Baptist church on south Perry street. The subject of the debate was instrumental music, and it was between S. H. Hall of Nashville, Tennessee, who was representing the church and J. J. Walker, representing the Christian Church. J. J. Walker was, at this time, one of the most able debaters among the preachers of the Christian Church. He was also a first cousin of brother N. L. Walker, one of the elders of the Catoma Street congregation. Sister N. L. Walker, on the day the debate began, prepared a noon meal to which she invited Brother Hall and the leaders of the church, along with, because of kinship, J. J. Walker, his mother and father and some of those who had come with him. There were some twenty or twenty-five present for the meal. When they had all gathered sister Walker said to them, "I have prepared this meal for your pleasure and enjoyment and have invited all of you for the association and fellowship you might have as you partake of it. Now the debate is to begin this afternoon, and there will be plenty of time for discussions then, so I am asking that it not be mentioned during this meal as I want you to enjoy it for the purpose for which it has been prepared." 45 During this year, also, financial assistance was sent to the church in Anniston, Alabama. Too, the Highland Avenue congregation, here in the city, was in the process of building a place for worship and to help with that the church gave $870.00. In 1924 Brother Little, besides his regular work with the Catoma street congregation, was busy in evangelistic work. He preached in a gospel meeting in Prattville, Alabama. This meeting was under a tent. He also held a tent meeting in the Chisholm section of the city, and was the speaker in a meeting in Troy, Alabama. While he was away in these meetings the records show that the pulpit at Catoma was filled by Brothers Moores and Jones of Wetumpka and Brother Allen Dillard from here in the city. Brother F. A. Howell also preached during that time. The church had promised to give $1,000.00 to help in the construction of the building on Highland Avenue for the Highland Park congregation. In 1923 all but $130.00 of this had been given, so that was given this year. The church continued its support for Brother Grider in his efforts to strengthen weak congregations and to establish new ones in south Alabama. This support was $50.00 each month. In 1925, as it had been in 1924, there was no gospel meeting scheduled for the Catoma Street congregation; however the church was active in its regular work and in the supporting of the preaching of the gospel in other places. Brother Little, as often as he could be spared, was sent to preach in the mission places in south Alabama; assisting Brother Tip Grider in that field of work, as he, Brother Grider, for the time being was working mostly with the congregation in Troy, Alabama in an effort to strengthen and build it up. The Catoma street congregation sent $500.00 to the church in Troy in addition to its continued support for Brother Grider. Financial assistance 46 was also sent to the church at Letohatchee, Alabama. The records for 1925 show that of every dollar contributed to the church, 71 cents was used for the preaching of the gospel and helping those in need. In 1926 the church continued its support for Brother Grider as he worked with the church in Troy, Alabama and in his preaching in south Alabama, and Brother Little, as often as he could be spared, was sent to assist him in these places. Financial assistance was also given to the colored congregation on Holt street here in the city. In June of that year Brother S. P. Pittman from Nashville, Tennessee preached in a gospel meeting for the Catoma street congregation. In November Brother Little informed the Elders that he would give up his regular work with the church effective April 1, 1927; by which time he would have been with the church a little over six years. In March of 1927 he, Brother Little, wrote a letter to the Elders in which he listed some suggestions that he thought the new preacher and the church should consider in the immediate future. There were several suggestions listed, but only two of them might be of interest to us: 1. Establish a congregation in Capitol Heights. 2. Work toward either building an entirely new house of worship or remodeling this one within four or five years. This might be of interest too as it concerns the building. In the business meeting in April, of 1927, Brother N. L. Walker said that an offer of $35,000.00 had been made for the church property. There were a number of families living in the Capitol Heights area of the city who were interested in establishing a congregation there, and in April a meeting, with this in mind, was held in the home of one of the families. To this meeting some of the leaders from the Catoma street 47 congregation went, but no definite results came from it at that time. Brother C. J. Copeland from Nashville, Tennessee came down to consider the work but no agreement was made with him. Then Brother T. B. Thompson, who was preaching and working with the church in Lakeland, Florida, came to preach and discuss the work here, and as a result he agreed to come and work with the church, beginning in June. During the time the congregation was without a regular preacher the records show the following filling in and preaching on Sundays: J. C. Dixon, Elba, Alabama; J. P. Hanlin, Guy I. Renfro; J. S. Moores; L. L. Jones, and Sammuel Jordan. Financial assistance was also sent during the year to the congregation in Coffee Springs, Alabama to help them in the construction of a building in which to meet for worship. After Brother Little terminated his work with the church in April of 1927 he spent the rest of the year in preaching in south Alabama. His support in this work came not only from the Catoma street church, which was giving $50.00 a month, but from other churches in that section of the state. To show how active he was and how extensive the work in which he was engaged, the report he made for June is shown as follows: Preached at: Repton in school building, June 1st, 8 P.M. Jones Mill in Methodist church, June 2nd, 8 P.M. Monroeville in court house, June 3rd, 8 P.M. Excel Church of Christ, June 4th, 8 P.M., June 5th, 11 A.M. & 8 P.M. Fort Deposit, June 12th, 11 A.M. & 8 P.M. Providence rural church, June 12th, 11 A.M. & 8 P.M. Fort Deposit, June 19th, 11 A.M. & 8 P.M. 48 Awin, near Pine Apple, June 15th 8 P.M. Dickey's school house near Calhoun, June 19th, 3 P.M. Evergreen, June 26th, 11 A.M. Spring Hill in Methodist church near Repton Mission meeting, preaching twice daily from June 26th to June 30thpreached ten sermons. Meeting at Pine Apple postponed on account of Methodist revival in the town. The support for this work in south Alabama was discontinued at the close of December; however the support for Brother Grider was continued. He was working with the church in Troy, Alabama as well as preaching throughout that section of the state. In his report for the year he preached in eight meetings in which eighty persons were baptized. In 1928 Brother Thompson preached in meetings in Biloxi, Mississippi, Troy and Selma, both in Alabama. During his absence Brother Guy Renfro preached for the church here. Financial help was sent to the congregation in West Palm Beach, Florida during the year. An effort was made to have a gospel meeting for the church in the fall but the preachers who were contacted were unable to come at that time, so the Elders suggested that Brother Thompson do the preaching, and that he bring in someone, of his choice, to conduct the song service. He contacted Brother C. H. Woodruff of Kentucky who agreed to come and help with the meeting in that respect. For some time the Elders had been looking for a house which might be bought to be used for the preacher's home. After considering several locations the house at 128 Sayre street was purchased in February of 1929. In March of that year, 1929, a gospel meeting was held at Catoma Street, in which N. B. Hardeman, President of Freed-Hardeman college at Henderson, Tennessee, 49 did the preaching. This was a city-wide meeting as far as the churches here were concerned. It was planned and paid for by the churches in the city, and the reason it was held at the building of the Catoma Street congregation, was because of the size of the auditorium and the location of the building to the center of the city. During that meeting the balcony was used to seat the people; it has not been used for that purpose since. On June 24 Brother John L. Fitzpatrick died. He had served as one of the elders of the church for more than twenty-five years, and for many of those years had also served as superintendent of the Bible school department. The church contributed to the support of Brother Floyd Heaton, who was attending Dasher Bible School in Georgia to prepare himself to preach the gospel. The suggestion made by Brother Little in 1927 regarding the establishment of a congregation in the Capitol Heights section of the city became a reality in May of that year, 1929. He, Brother Little came back to Montgomery and preached in a gospel meetingwhere the present building is locatedand as a result of that meeting the congregation came into being. In 1930 the church began sending regular financial su |