Churches: "A Faithful Witness" A History of First Baptist Church of Homer, Claiborne Parish, LA Submitted for the LAGenWeb Archives by: Barbara Smith, Homer, LA, Nov 1999 ************************************************ Submitted to the LAGenWeb Archives http:/www.usgwarchives.org/la/lafiles.htm ************************************************ Copyright. All rights reserved. http://www.usgwarchives.org/copyright.htm ************************************************ Author's Permission Notice: I hereby give permission for the free dissemination of any and all material included within the book and permit any non profit use of that material. Should any agency wish to use the material in a profit context, permission must be secured from the church body of First Baptist Church, Homer, LA 71040. Barbara Smith [NOTE: This file has been converted to .txt format per USGW requirements. Some formatting is lost in conversion. For instance, superscripted footnote numbers are converted to regular number format, therefore, you will see in the text below numbers at the end of some sentences. Keep in mind that these are footnote references. Also, this is in book format .... it will be necessary to scroll past blank space at certain points in the file due to page breaks.] A FAITHFUL WITNESS A HISTORY OF FIRST BAPTIST CHURCH OF HOMER, LOUISIANA by Barbara Smith ---------------------------------------------------------- DEDICATION This book is dedicated to the memory of those tireless workers for Christ who began this church and have maintained its ministry through the years. Your faithful witness remains a shining example for all to follow. ------------------------------------------------------------ TABLE OF CONTENTS CHAPTER PAGE I. BEFORE WE WERE A PEOPLE II. THE YEARS PRIOR TO 1845 III. GOD OUR KEEPER IV. THE SHADOW OF WAR V. A TIME OF HEALING VI. A LAY RENEWAL VII. A GROWING CHURCH VIII. TEARS AND LAUGHTER IX. BIOGRAPHICAL SKETCHES X. A TASTE FOR HISTORY FOOTNOTE REFERENCES BIBLIOGRAPHY INDEX ------------------------------------------------------------------ BEFORE WE WERE A PEOPLE 'Your society are much more like other folk than they were when I was young. Then there was a company of them in the back part of our town, and an outlandish set of people they certainly were. For yourself would say so if you had seen them. As it was told to me, you could hardly find one or more of them but what was deformed in some way or other. Some of them were hare-lipped; others were blear-eyed, or humped- backed, or bow-legged, or clump-footed, hardly any of them looked like other people. But they were all strong for plunging, and let their poor ignorant children run wild, and never had the seal of the covenant put on them." 1 Hard to believe the staid and respectable Baptists of the now well-buckled Bible Belt could ever have inspired such fear and disgust among their neighbors, but in the early years distrust and outright contempt of Baptist beliefs was far from unknown. The organization of the faith now known as 'Baptist' followed and in some cases blazed the American frontier. An incorrect assumption still exists attributing the origin of Baptist belief to John the Baptist and the Anabaptists. This fallacy of this assumption can be easily disproved by examining the differences between John's baptism and the believer's baptism of New Testament ordinance.2 In the early days, Baptist churches were known as 'Baptized Churches.' In the nineteenth century, churches carried such names as Baptized Church of Christ, Baptized Congregation, Congregation of the People Owning Believers' Baptism and so forth. Various sects have been identified as Baptist precursors and some, indeed, held beliefs later held by Baptist groups. It would be incorrect, however, to try to trace modern Baptist belief to these sects since there appear to have been more differences than similarities in their views. The earliest version of the modern Baptist movement can be more readily traced to Roger Williams from Massachusetts and his establishment of the Providence Plantation. With the formation of the first Baptist church in America in 1639 and subsequent formation of Baptist churches in Rhode Island, the Great Awakening found Baptists eager to spread their faith.3 Unfortunately, the great ideal of religious freedom to be established in the new land of America did not encompass 'religious freedom for all.' The settlers of New Netherland attempted to enforce Reformed Church doctrines restricting public worship to orthodox believers. In 1641 settlers on Long Island received special permission to worship as Congregationalist and Presbyterian congregations. Maryland's Religious Toleration Act of 1649 again allowed a certain amount of religious freedom, but again only to particular already established religions.4 No quarter was given to practitioners of the peculiar sect known as Baptists. Even the Act of 1740, ensuring religious freedom and full rights of citizenship in the colonies granted such only to Jews living in America, Quakers and certain Protestant groups.5 The Great Awakening in New England was greeted with distrust by many of the established clergy of the day. The leaders of the great revival--George Whitfield, Gilbert Tennent, James Davenport and, of course, Jonathon Edwards were considered 'no more than ranters' by ministers such as Charles Chauncey of Boston.6 To be fair, his objection and that of other concerned clergy of the day had more to do with emotionalism being mistaken for genuine conversion. This distrust of evangelical Christianity may still be seen today.7 There was in that day an idea that religious freedom should be extended to certain specific religions. The more broadminded even proposed allowing such freedom of worship to faiths as diverse as the Society of Friends (Quakers), Episcopalians, Catholics, Jews and, yes, even occasionally those rascally Baptists. It was not until the Constitution of the United States was being devised that American Baptists finally were able to convince the writers that religious freedom must be extended to all, regardless of a person's religion or lack thereof. The idea to extend such a freedom to those persons who were not Christians or had no faith at all was new and untried. This bedrock principle of Baptist faith, that of the competency of the soul in religion, was a puzzle to George Washington.8 The Baptist insistence upon the separation of Church and State and adamant refusal to accept state-run institutes for religious training, even that of their own faith frustrated him.9 Thomas Jefferson and James Madison finally were persuaded to support the Baptists in this and eventually became staunch supporters for liberty of religious opinion. 10 With the liberty to worship as they pleased, the movement known as 'Baptist' threatened to become dangerously fragmented. Reverend Whitefield's revival in New England so changed the lives of those involved that individual groups of Methodists, Baptists, Presbyterians and others decided to form separate societies from their established churches. These groups were known as 'New Light's as opposed to the 'Old Lights" and eventually became what was known as Separatist congregations.11 Separate congregations objected to a Confession of Faith and usually were suspicious of an educated clergy, believing education would over intellectualize the religious experience and make worship a dry rerun of high church services. They felt very strongly an individual should experience and profess a profound conversion experience before the act of baptism and, as a result, generally were opposed to infant baptism (Pedobaptism).12 Women were allowed to serve as elders and deacons in the earlier Separate churches, though this too, varied from congregation to congregation. The Separate congregations were more rigid about their beliefs than the Regular, General or Particular Baptists and generally were known for the ordinances of believer's baptism (though some accepted the baptism of infants), the Lord's Supper, laying on of hands, washing feet, anointing of the sick, devotion of children to church service and insistence on members adherence to church rules. Regular Baptists and General or Arminian Baptists were less strict about discipline of church members and encouraged infant baptism.13 Separatist Baptists were regarded with suspicion by other Baptists as well as those of other churches. When one pastor (of a Regular church) was asked to join in the ordination of David Marshall of a Separate church, he refused, stating 'he held no fellowships with the Stearn's party, that he believed them to be a disorderly set, suffering women to pray in public, and permitting every ignorant man to preach that chose, and that they encouraged noise and confusion in their meetings.' 14 This suspicion may be due to the fact adherents of a Separatist church often regarded General Baptists to be rank heretics and in as great need of salvation as the ordinary garden variety infidel.15 Separate congregations could also be differentiated from those of Regular churches by the indoctrination and training of the membership of the separatists. Eventually, however, the Separates and Regular Baptists achieved an uneasy truce. Many Separate churches accepted the Philadelphia Confession and started to encourage ministerial training.16 Regular (by now Particular Baptists have been absorbed, for the most part, into this group) congregations started to lean more to believer's baptism though their support of mission activities remained strong and soon were known as Missionary Baptist. Though still influenced by Calvinism, this group were much more moderate than the Particular or Antimissionary Baptist. Most of the early settlers in North Louisiana were from the areas of South Carolina which were strongly influenced by the Missionary Baptists.17 The General Baptists soon transformed into what was known as Free Will (Arminian). This became the nucleus for the beginning of a new denomination which is now known as Original Freewill Baptist. These Free Will Baptists settled in Northeastern North Carolina and gradually moved into Tennessee and South Carolina. This group differed from other Baptists in the belief that the atonement of Christ was general and 'whosoever will' by the exercise of his own free will should 'come and partake of the water of life freely.' 18 These groups are distinct from those now known as Primitive Baptist (Hard Shell), known as the Anti-Missionary Baptists. The anti-mission cause was once much stronger than it is now and kept many church and local associations from joining the Southern Baptist Convention and various State Conventions during the middle of the nineteenth century. Opposition to missions began mildly enough with Paul's words, 'Let every man abide in the same calling wherein he is called.' Various interpretations of the verse led some to say, in effect, God prepares his ministers to preach and after their call to do so, it is blasphemy to seek further education, though there would be no objection if the education is received before the call to the ministry. In essence, God requires no human means to bring his elect to repentance (doctrine of the salvation of the elect). Therefore, there was no need to preach to the elect at all, for the non-elect could not be saved.19 Alexander Campbell and his followers advocated much the same, though conversion of the heathen was possible, according to him. Mission work, however, should be done from one church to another and not through an organization because, after all God did not send Jonah to Nineveh through a missionary society nor did He send Jonah to a seminary before being sent. Clearly, education or the lack of it and various views of the usefulness of training for the ministry combined and separated various Baptist splinter groups as well as the question of mission activities. Some feared over intellectualization of the religious experience and opposed the establishment of training schools for the ministry, preferring instead to rely upon the unschooled lay preachers who spoke from the heart and experience. This fear was in part due to a honest reluctance to allow any restriction of genuine religious fervor caused by an over educated clergy. Other congregations supported religious education and began Brown University as a trial. This university, started in 1764, was to be controlled by Baptists, but Quakers, Congregationalists and Episcopalians were to share in the government of the institution. No religious tests were ever to be required and the faculty were free to support whatever (Protestant) religion they chose. Various ethnic groups began their own version of Baptist belief and gave us the Seventh Day Baptists (German and English settlers who believed the seventh day should be observed as the Lord's Day), German Baptists or Brethren, also called Dunkers, Tunkers, or Tumblers (because of their preference in kneeling while being immersed) and the Moravians. Some churches were violently opposed to Freemasons and even expelled some members and pastors for belonging to the group. Other churches welcomed members who were masons. It was the Separate Baptists that pushed the frontier, however. Their close ties to each other and fierce devotion to their principles held the churches together in hard times. In many cases, an entire church would decide to move, just as though they were family by blood and not just family by spirit. Often, the move was forced upon them by prejudice of their neighbors. From Virginia and Rhode Island, missionaries and the churches they formed spread into North Carolina and South Carolina. From the Carolinas, the Baptists spread, first to Georgia, then Mississippi, then Louisiana, Arkansas and Texas.20 Separate congregations in Edgefield District, South Carolina produced most of the early settlers of the Claiborne parish area. Other separate congregations from Georgia soon arrived. Though direct connections with individual churches would be difficult and time consuming to prove, evidence suggests the settlers of this area were from churches originally begun by Daniel Marshall, a 'New Light' missionary from New England and Reverend Shubal Stearns of Abbotts Creek, North Carolina. In 1760, Marshall and his followers moved to Beaver Creek near Broad River, South Carolina, then spread to Stevens Creek. A church house, only thirty feet by twenty six was erected in 1766. This church became known as Stevens Creek church in 1766 and changed its name to Big Stephens Creek Church in 1802. Horns Creek church, about five miles away (still in Edgefield District) was constituted in 1768 and Little Saluda (Mine Creek) Church was formed in 1771, both by Daniel Marshall. He then appeared to have combined the Tunker Baptists and Seventh Day Baptists of Beaver Creek and Rock Creek into one group. He continued to combine various splinter groups into viable congregations. He and his associates worked to combine Baptists as much as possible while respecting the individuality of each congregation. Many churches continued to exist as splinter groups and exercised strict discipline over their members. Most churches expelled members for lying, anger, swearing, non-attendance, disrespect to church members, habitual and/or public drunkenness and gross immorality. 21 Some churches were even stricter and expelled members for dancing, riding with the saddle hind end foremost, joining the Methodists and 'attending a courthouse at publick times when business does not call her there.' One such church, at Turkey Creek, expelled Nancy Hanks (but not her husband, Luke) for speaking 'disrespectful of the brethren also for disavowing the truth and for busying herself in matters that she sought not.' Of interest in this episode is the evidence that points to this Nancy Hanks as being Abraham Lincoln's mother. Some disagreement of this exists, however, and should be noted. Joseph Willis, probably the person most responsible for the spread of the Baptist faith into Louisiana, Abraham Hargess (possible variation of Hargis, noted pastor of First Baptist Church Homer) Isaiah Stephens and others were members of churches in Cherokee County, South Carolina in 1799. ----------------------------------------------------------------- THE YEARS PRIOR TO 1845 Some of the earliest and strongest Baptist influence in Louisiana came from the churches of the northwestern area of South Carolina. One preacher who had a profound influence in southwestern Mississippi and the Florida parishes was a man by the name of Joseph Willis. The influence of churches he initiated in that area soon began to spread toward the Ft. Miro (Monroe) area and then into the rest of North Louisiana.1 Little is known for sure about the details of his birth and early life, though it is an accepted fact Willis was of mixed white, black and probably Indian blood.2 Many so-called definitive sources give different dates for his birth--ranging from 1748 to 1770.3, 4, 5 What is known about him is that he came to Mississippi from Main Saluda River Church in South Carolina--the same church which supplied such pioneer pastors as Abraham Hargess, Isaiah Stephens and James Fowler.6 Willis entered the south Mississippi area approximately 1800 and began to preach, soon producing both converts to the Baptist beliefs he professed and a problem.7 Brother Willis at that time had not been ordained and was not permitted to baptize followers. For a time he circumvented this problem by the willing assistance of a friend who was an ordained Methodist minister.8 This odd arrangement served for several years, though he continued to seek a church to ordain him so that he might baptize the converts himself. He searched in vain for an obliging congregation, but was rebuffed, ostensibly because of his lack of education and mixed blood. Finally, he requested ordination from the Mississippi Association (no Louisiana Association existed at this time) and was ordained by Moses Hadley and Lawrence Scarborough in 1812.9 Willis' influence on the growth of the Baptists as a denomination in Louisiana certainly was enormous, but others, including Moses Hadley, Lawrence Scarborough, Bailey Chaney, Ezra Courtney, Haywood Alford, Thomas Merideth, Henry Humble and many others quickly followed.10 Jacob Hickman (the first Baptist preacher in North Louisiana) settled in what is now Morehouse parish around 1810 at the John Coulter and William Thomas settlements near Bastrop.11 Soon other settlers, generally traveling as large family groups--fathers and mothers, sons and daughters, in-laws and cousins--appeared. Two of these groups, the Colvins and the Murrells, are of especial importance to Homer Baptist Church. Daniel and Susan Huey Colvin of Chester County, South Carolina came to the area now known as Vienna in Lincoln parish in 1812. Most of these pioneers were members of Woodward Baptist Church and most of the rest were Baptists of other churches.12 Tradition among those of the Colvin clan insist a Baptist church was immediately started in the area, but no record of such a church exists. The first Baptist church of record in that area was begun in a community known as Upper Pine Hills, now in the vicinity of one of the old Colvin cemeteries.13 James and Elizabeth Purser Brinson , Alexander Nelson, James Whitsun and their wives, Arthur McFarland and his wife Hollen (daughter of the Brinsons), Christopher Koonce and his wife Mary (another daughter of the Brinsons) settled in the Pine Hills area and organized the church there in 1821.14 The Brinson, Koonce and McFarland families are of importance to the present members of First Baptist Church of Homer even today since direct descendants, including Beatrice Goss, are still members of our church. A more sobering fact is one that seems impossible to church members in this day and age. One pioneer had lived to suffer for his faith in a way few persons ever must. James Brinson had been publicly whipped and imprisoned for the crime of preaching the gospel. He, along with several other Baptists in North Carolina, were guilty of the crime of starting Baptist churches in the latter part of the eighteenth century. It is interesting to note that after Brinson was released from prison, he followed the lead of the Apostle Paul and established one church after another. He was a founder of the New Bern Baptist church (second oldest in North Carolina), Slocum's Creek Baptist Church, and Goose Creek Baptist Church before traveling to Louisiana.15 Though Upper Pine Hills Church was small in size (fifty or so) it was responsible for the organization of many churches in the North Louisiana area. James Brinson and John Impson traveled many miles through what was then wilderness to serve as missionaries to neighboring settlements. Roads were few and a trail which eventually became Old Wire Road provided access from the Colvinville area to settlements around. One of the earliest successes of their missionary efforts came at the invitation of another early settler--John Murrell, Sr. John and Margaret Sasser Murrell were Baptists and had previously requested visits from Baptist ministers as far away as Ft. Miro near Monroe. Whether or not other preachers had been able to make the trip to the tiny community of Flat Lick (on Dutchtown Road between present day Homer and Minden) is unknown, but in 1823, James Brinson and John Impson traveled from the Vienna area to hold services in Murrell's home.16 At that time the church of Black Lake was organized and numbered the Murrells, the Newitt Drew family and several others as members. The new mission proved successful, at least for a while, and Black Lake Church was welcomed in the Louisiana Association.17 The next year another church a few miles southeast of Gibsland was organized by Brinson and his family and called Providence. This church remained closely allied with the Pine Hills church and much of the early membership was transferred from that church. At this point, despite extensive search, little can be said for certain regarding the early history of Homer Baptist Church, but evidence strongly indicates these three churches-- Pine Hills, Black Lake and Providence--provided the nucleus of the early membership of Ebenezer Baptist Church. If so, the formation of our church was the indirect outcome of a hotly disputed scandal of the 1830's. Lawrence Scarborough, a well-known preacher from Mississippi, became pastor of Pine Hills church in 1827 and from all accounts was very popular with his congregation. Soon, however, unwelcome news from his home church in Mississippi came to the area. The Louisiana Association discovered he had left his wife in Mississippi, eloped with and later, after receiving a divorce, married a younger woman. Accordingly, the Louisiana Association refused to grant a letter of dismission to Pine Hills church to join a new association until that church removed him as pastor and excluded him from membership. The scandal was further complicated by the fact Scarborough had come under the influence of Chillingworth and Campbell and had begun to teach the necessity of baptism as a requisite to salvation.18, 19, 20 This scandal tore Pine Hills church apart in 1830 and greatly hurt the Providence church. The founders of the two churches, including James Brinson and his family, left Providence to move to the Downsville area so that they might live with family and remove themselves from the squabble. The largest portion of Pine Hills church voted to expel Scarborough and went on to become one of four churches (along with the majority of Black Lake church, Providence and Bayou Bartholomew) to organize Concord Association on November 3, 1832. Some of the members of Pine Hills church along with a portion of Black Lake's congregation (including John Murrell, Sr.'s family) elected to follow Scarborough and his teachings. Investigation of Scarborough's marital status satisfied this body and a new church was formed near John Murrell's home.21, 22, 23 This became the Christian Church (Disciples of Christ) at Union Grove. Eventually, most of the early founders of this church left and returned to a Baptist church. The date for this is not certain, but appears to be prior to 1840. It is certainly possible this tiny remnant eventually became Ebenezer Church, though this is speculation. Facts which support this theory include the growing population of the area around Allen's settlement near Homer, including more potential Baptists.24 These people would be more interested in a church closer than the now Minden based church of Black Lake. Additionally, John Murrell Sr.'s great granddaughter, Bessie Murrell Gray and her mother, Eliza Bridgeman Murrell, stated Homer Baptist Church was organized in the home of John Murrell, Sr.25, 26 John Murrell's family must have been split on the religion question, because his son Isaac became a supporter of the Methodist church in Minden and Isaac's sister Martha remained a supporter of the Disciples of Christ.27 Others in the family were supporters of the Baptist church while another branch joined the Presbyterian church.28 -------------------------------------------------------------------- GOD OUR KEEPER It is known for certain the original name of our church was Ebenezer--which appropriately means 'God our Keeper'--and that the church was organized prior to October 10th, 1845, since Ebenezer was represented at the Concord Association on that date.1 Unfortunately, many of the records of the Concord Association are now missing and this is the only record since 1841--when Ebenezer was not mentioned--of the specific churches represented. The representatives of the Claiborne parish churches--Rehoboth (Mt. Lebanon), Saline, Gilgal, Ebenezer, Holly Grove and Walnut Creek--were Richard A. Hargis and Arthur McFarland. It is quite likely these two served as pastors for all these churches, including ours.2 The 1840's proved to be an exciting decade. In 1845 Asa Whitney proposed the construction of a transcontinental railroad to connect the coasts--though soon the approaching shadows of civil war would halt the project for years.3 In the same year the first mention of 'manifest destiny' was used by John O'Sullivan in calling for the annexation of Texas. The notion that we, as a nation had a right--a duty--to spread democracy across the North American continent gained wide acceptance and the move to the West began to increase.4 More personally to those in this area, however, was the growing dissension between Baptists in Northern states and those in Southern states. By this time, the various Baptist sects had more or less made peace with each other, agreeing to live and let live. Missionary Baptists had previously asked for and received financial help and missionaries from cooperative societies such as the Triennial Convention and the American Baptist Home Mission Society.5 Though over half the Baptists in the nation were residents of Southern states, organization and authority generally remained in the North. Financial support for missionaries in the frontier areas began to dwindle and suspicion that funds were being diverted to less urgent causes in the North arose. This was soon coupled with the rising controversy over slavery and increasing reluctance of non slave owners to send funds to churches whose pastor or members might own slaves. From these controversial roots was born the Southern Baptist Convention in 1845. Our own area remained suspicious of the new convention for some time and many area churches refused to support it due to the fear the convention would usurp their local authority. New churches continued to form, sometimes with as few as five or six members. Obviously, such tiny congregations would not be able to support a pastor alone and often shared pastors with other churches in the area. These new congregations were generally members of an extended family or close neighbors who were unable to travel to an established church for worship. As a result, believers would band together to form a new church. Eventually, the new church would seek recognition as a body and a presbytery of ordained men would visit the church to determine whether the new congregation would be invited to associate with its sister churches. Many new churches had no pastor at all to begin with and often went years before a pastor accepted the call of the church. In these cases, preaching would be done by various church members and visiting preachers. From these humble beginnings, however, came many fine preachers, among them Joseph Cox and Richard Hargis, both pastors of First Baptist Church, Homer. This period of time was a critical one for the new churches and many ceased to exist after a few years. It is not known how long Ebenezer church had been organized prior to the 1845 meeting of the Concord Association. The identity of the first pastor of Ebenezer church is not known, but evidence suggests George Washington Bains was probably the organizer of the church and possibly its first pastor. He was probably assisted in the early days by his brother-in-law, James E. Paxton and by R. A. Hargis and Arthur McFarland.6 During the period of time from 1845 to 1848, services for Ebenezer church were conducted in the home of John Murrell, Sr. After the move to the new town of Homer in 1848, services were held in William H. Maxey's Cheap Cash store, a log cabin erected on the southeast corner of the square.7, 8, 9 The first church building was a log cabin erected in 1849 on East Second Street in Homer. This tiny building served many purposes for the growing town and even was the site of the organization of the Homer Presbyterian church.10 In 1850, the church house served as host church for the annual Red River Associational meeting. Even though the new association was begun primarily as a Missionary Baptist organization, the delegates voted not to join the new Louisiana Baptist Convention. This unusual action was due to the fact some of the member churches were anti- missionary congregations and others felt churches should be responsible for their own mission activity. 11 Instead, individual churches were encouraged to send delegates to the Louisiana Baptist Convention if they wished. This desire to avoid open conflict proved to be a wise one and gradually opposition to the Convention evaporated. By the end of 1851, the Red River Association was able to unanimously vote to associate with the State Convention. The year 1852 marks the first minutes of Ebenezer Church which are available for study. It can be seen that from the very first this church was strongly in favor of missions and supported the infant State Convention and Southern Baptist Convention both in prayer and financially. Along with these early, incomplete minutes can be found the articles of organization of the church along with the rules of decorum for members. At this time, Samuel Harris was the pastor and J. A. Millican the clerk. In September of 1852 the name of the church was officially changed from Ebenezer Baptist to Homer Baptist Church of Christ, a name which continued to be used for many years. During the early years of the church, preaching was scheduled only once per month and a good portion of Saturday afternoon and Sunday given over for that purpose. This was necessary due to the fact most churches, ours included, had very small memberships and the pastors of those churches served simultaneously as pastors of other churches in the area. These part-time pastors generally served for little pay and had to hold full time jobs in addition to that of pastor so that they might support their families. In December of 1852 one of the members of the church, Dr. William B. Knight, a physician, asked for and received permission to preach a sample sermon to the congregation. This common practice of the day allowed a layman to "exercise his gifts" as a preacher before the congregation which would ordain him to preach. The congregation must have been satisfied with his sermon since he was ordained immediately thereafter. Dr. Knight later moved to North Carolina and retired from medicine so as to devote all his time to the ministry. He was a well-known missionary in that area and organized and supported several churches and associations. One great service Dr. Knight performed for his church was to chase the hogs out from under the church and build a barrier to keep them out! Richard F. Fancher served as pastor from 1853 to 1859 and was followed by W. C. Crane from 1860 to 1861. Encouragement of mission work through the State Convention and education through Mt. Lebanon University became a priority of Homer Baptist Church during this time probably because our pastor, Dr. Crane, was the president of the Louisiana Baptist Convention and president of Mt. Lebanon. Mt. Lebanon University served a vital role in the education of many people during this time. William M. Reese, Joseph C. Cox, William Carey Crane and William P. Carter, all pastors of Homer Baptist Church, served as presidents of that institution. J. U. H. Wharton and William Carey Crane received their doctorates from Mt. Lebanon. Temperance gradually became an issue in the association during this time. In 1854, a resolution was passed deploring the sale of intoxicating beverages for purposes other than 'sacramental, mechanical and medicinal purposes,' though moderate use was accepted and even expected.12 Moderate drinking was not yet officially frowned upon but public drunkenness could result in temporary expulsion from the church. In these cases, a committee of several persons would visit the culprit to determine whether that person was truly penitent. If the fallen one appeared to be repentant and promised to sin no more, he would be allowed to apologize to the entire congregation. At that point, the congregation would vote whether or not to accept the apology. In most cases, the vote allowed full fellowship to be re-extended, but in some churches the sinner had to return again and again to apologize before being reinstated. Interestingly enough, the same persons appeared to have fallen victim to overindulgence. Again and again, however, they were forgiven and returned to the fold. In some cases, the indulgees were deacons of the church who had previously lectured others about the demon rum! Women of the church did not seem to fall victim to this particular indulgence, but seemed to have a hard time staying away from dances. Several young woman were excluded from fellowship for dancing, but forgiveness was swift in the face of true repentance. If a person had been excluded for any reason--dancing, drunkenness, immoral conduct, refusal to attend services regularly, swearing, fighting and so forth-- the excluded member would not be given a letter to take to another church. It was not a simple matter to change membership in churches in that day, because an actual letter of recommendation from one's present church had to be presented to a new church. Accepting a person by promise of a letter simply was not done. If a person did not have the letter in hand, he was often required to wait for full fellowship until the letter arrived--often months. Churches recognized this terrible limbo, however, and would generally accept a person 'until the church's watchcare.' This meant the church encouraged the attendance and worship of the potential member and would intervene in his behalf to try to obtain a letter. Watchcare was often granted by our church to those excluded from other congregations. On some occasions, Homer Baptist Church would plead with the excluding congregation to forgive the culprit, citing exemplary behavior and repentance. Usually, however, the excluding church would insist on an in- person apology from their straying member, even if the member now lived hundreds of miles away. The minutes of Homer Baptist Church show a forgiving membership--one that accepted the first apology made. In addition, the church often spent months counseling the excluded members and seemed to give up on them only after the person stated he wanted to withdraw entirely from the church. The church continued to support missions and the State Convention with frequent contributions. It must have been difficult for the members to find the cash to offer for many sums sent were specified to the penny. This leads to the sobering conclusion many pockets must have been emptied for the Lord's service in that day. One of the more pleasant of church crises had developed by April of 1856. The building was simply too small for the growing church and a new one must be built. A happy flurry of activity saw the purchase of a plot of land on South Main for the new building and genial arguments as to the size of the sanctuary and addition (or not) of a cupola. Reality soon set in when the Treasury Committee reported on the state of the church's finances. Though the pastor had made no fuss about the fact, it was discovered the church owed him a year's salary. Other debts brought the total indebtedness to $411.34--a horrendous amount. Strict measures were called for and strict measures taken. It was determined to sell the present building and lot to liquidate debts and to hold meetings in the local hotel till the new building was ready. When the pastor, Rev. Fancher, saw the determination of the church he quietly insisted the church owed him no money for past services and that he would continue his ministry free of charge for the coming year. The offer was gratefully accepted for the duration of the emergency since no buyer for the land could be found immediately, but the church eventually repaid him all the salary he was due. By September of 1857, the financial situation had stabilized somewhat and plans were drawn for the new building and bids were let. Only the pews, pulpit and bell were saved from the old building to be moved to the new one. The new church house was to be forty feet wide, sixty feet long and not less than eighteen feet in height with glass in the windows and shutters to protect the glass. Of course, two entrances in the front would be built, since men and women sat on opposite sides of the church. Finally in February of 1858, the old building and its lot were sold to James A. Brown for $350.00 and enough cash was in hand to proceed. The first action of the church was to insist Brother Fancher receive $200.00 of the amount in partial re-payment for his services. Soon payments for old debts left a grand total of thirty cents in the treasury and the budget was so tight the church had to debate whether or not to buy a new broom. (They did.) The selling of the old church building and lot left the church without a meeting place. James Brown agreed to permit the church to meet in its old building until torn down and after that time the church met both in the Methodist church and in the wooded area the new church building would occupy. Services may have been held in Cunningham's hotel, though no further mention is made concerning this. This was an especially bad time to be without a church building, because the associational meeting was to be hosted by the church that year. The church decided the best thing to do was to put a notice in the Baptist paper for all delegates to first go to W. H. Maxey's store for directions to whatever meeting place the church would be able to offer at that time! Quite obviously, Rev. Fancher was embarrassed by the lack of support the congregation showed by poor attendance at this associational meeting because he decided to resign in protest. This sent the membership into a flurry of self-recrimination and members were bullied and shamed as necessary to produce satisfactory attendance. Charges of nonattendance and drunkenness were brought against several members. One case of intoxication presented found the culprit plaintively pleading he was 'sick and hardly drunk.' Three members then replied they had seen him drink and that he staggered. Case closed. By February attendance was once again up and the public behavior of the membership was better. The church then "most respectfully, kindly and earnestly requested our pastor to withdraw the proposition to resign." Rev. Fancher was not easily convinced, however, and made the church wait a month before he decided to stay. This must have been just what the church needed since the membership voted to have services twice a month instead of only once. The teachings of Alexander Campbell continued to split Baptist churches and groups who became known as Campbellites, or as Church of Christ congregations today, drifted away from the traditional beliefs regarding baptism and salvation. This touched our church in 1858 when a question arose regarding accepting letters of potential new members who had been baptized by a follower of Alexander Campbell. Finally, it was concluded such a baptism was indeed valid and several members of Churches of Christ were subsequently accepted into membership by letter. ------------------------------------------------------------- THE SHADOW OF WAR The late 1850's saw a growing unrest in the nation, leading to the eventual War. The moral dilemma of slavery continued to torment the nation and divide its churches.1 The subject of slavery was a touchy one, since many preachers and other church members were slave owners. This was especially delicate since the membership included both blacks and whites, with some members owning other members. Northern influence in the situation resulted in an anti-slavery bias in the publications of the American Tract Society and resolutions were passed condemning that society for its stand.2 Hard times were ahead for the country and for our church--now without a pastor. The polarized viewpoints of North and South had become evident even before Abraham Lincoln's 'House Divided' speech of 1858 officially and nationally proclaimed his stance against slavery. The subsequent debates between Lincoln and Douglas, who was committed to the Southern ideal of popular sovereignty, established a dividing line of opinion which would soon erupt into war.3 Louisiana found itself caught up in a conflict it could not win and did not want to fight. Financially, North Louisiana was bound to the nation by strong economic ties. Nearly all the commercial interests and half the agricultural business was dependent upon the good will of business connections of the North. By the election of 1860, however, sentiment had turned and compromise was no longer a possibility. The anti-secession sentiments of North Louisiana began to turn.4 An Ordinance of Secession from the Union was passed by a large majority of the legislature and, for a giddy nine days, Louisiana stood alone as an independent republic before joining forces with the Confederacy.5 At first, little effect of the secession was felt by the area but soon every family had a son, a father, a brother gone to war. The tiny town of Homer produced several companies of soldiers and saw them march off to war. 6 The Claiborne Guards of the Second Louisiana Infantry served at Richmond, Yorktown, under Lee at Gettysburg and were present at Appomattox. The Moore Invincibles of the Ninth Louisiana Infantry fought at Sharpsburg, Harper's Ferry and Gettysburg. The Claiborne Rangers of the Twelfth Louisiana Infantry fought at Vicksburg, Baker's Creek, Jackson and with Hood's Army in Tennessee as well as at Shiloh. The Claiborne Volunteers of the Nineteenth Louisiana Infantry saw action at Corinth and Shiloh, Missionary Ridge and Mobile. Company E of The Thirty-first Louisiana Infantry fought at Chickasaw Bluffs, Vicksburg and Baker's Creek, and Company G of the Twenty-Fifth Louisiana Infantry were at Corinth, Shiloh, Farmington, Perryville and Murfreesboro. Company D of the Twenty-eighth Louisiana Infantry fought near New Orleans and at Mansfield and Pleasant Hill.7 The Claiborne Partisan Rangers fought a mainly defensive battle, trying to protect the land between the Ouachita and Mississippi Rivers and near the Red River. Though the War continued to April, 1865, the determined soldiers of the Confederate Army in Louisiana did not surrender until May 26. Disease--measles, pneumonia, typhoid, dysentery--claimed as many victims as did battle. About twenty percent of North Louisiana's soldiers never returned home and many of those who did were maimed for life.8 Repeated failures of crops added to the financial and personal misery brought by the war but the loyal remainder left to the church grimly toiled on. Former pillars of the church appeared to have lost faith and failed to attend while others turned to alcohol for comfort. Little money was left and the pastor, John Mays, the current pastor, asked the church to forego any official salary and simply give what they could to the support of his family. During this time, however, delegates were sent to the Sunday School convention at Mt. Lebanon, the State Convention and the association. By 1863 John Mays--overextended and beginning to feel the effects of the heart disease which was to claim his life three years later--reluctantly gave up the pastorate of Homer's church. Since he was living in the vicinity of Downsville at this time and pastoring in churches in Downsville and Choudrant, one can see the strain becoming too great. Soon W. C. Moreland (a convert from Methodism) was persuaded to accept the pastorate. As the war dragged to its inevitable conclusion the churches found themselves faced with internal conflicts between church members over the question of what to do with the black members. Many members opposed the blacks leaving the church to form new churches, fearing the naive might be preyed upon by unscrupulous carpetbaggers. Others, angered past compassion and logic, simply wanted the black members to leave. Still others argued the Christian love felt between black and white still stood and should not cause any rift causing members to leave the fellowship. No evidence of argument about the matter appears to have taken place in Homer, but the black members of the church requested their letters as a group in July of 1867 and on August 11 of that year organized a new church--which they named Ebenezer. The loss of our black members nearly proved fatal to the mother church. Rev. Moreland left the church for an unknown reason, and no church conferences were held for over four years. What happened to the church itself during this time can be only speculation, but Reconstruction caused more hardship and the first of several great fires ruined much of the town. This period of time saw an enormous increase in crime in the area, especially the crimes of murder and arson.9 Farmers lost their land and many formerly prosperous citizens found themselves penniless in the aftermath of war. October of 1871 saw some resurgence of life when Austin Harris was persuaded to take the pastorate. Members who had resigned years earlier began to return and the early departure of Rev. Harris was weathered well. Twice a month sermons were once again standard and Sunday School flourished. Henry Z. Ardis was called to the pastorate and slowly the church began to grow. Finances were in a deplorable state and one month only eight dollars was collected to cover all expenses. Despite the hardships, the church again began to send delegates to the State Convention and local associational meetings. It came, then, as quite a blow when Rev. Ardis declined to accept the pastorate for 1873. Frantically, the financially strapped church watched its pastor, his family and other church members leave. As the minutes put it, "No further business--conference adjourned, no preaching--no pastor for this year 1873." Another four years would pass while the church lanquished. Preaching--if any--was irregular and only when a layman or visiting preacher could be persuaded to speak. No church conferences were held. Debts mounted and could not be paid. It would take a miracle to save the church this time. The miracle came when the picture grew so bleak the membership had decided to give up the fight. The church itself would dissolve and the building, with pews, hymnals, pulpit and bell sold (hopefully to the black daughter church) to satisfy debts. In a move unusual for a woman in that day, Sarah Ferguson stood up and declared "We will not disband!" With those ringing words, she bought it all back--building, pews, hymnals, pulpit and bell--and gave it to the church.10 Such love and devotion gave us back our faith. Her family of twelve children included Christie O. Ferguson, a well-respected business man and Drew Ferguson, long time church clerk and twice president of the State Convention. The Fergusons continued the tradition of self-less giving and service for many more years and her descendants are valued church members even today.11 ------------------------------------------------------------ A TIME OF HEALING The year 1877 saw the official end of reconstruction when President Hayes ordered the last federal troops from New Orleans and Stephen Packard, the last of the carpet-bagger governors resigned, leaving the South forever changed.1 The War had taken a dreadful toll and no family was left untouched by death and destruction. Some families, including that of Jonathon and Sarah Ferguson, had lost as many as three sons. Others mourned husbands, fathers, brothers, uncles, and dear friends. The choice of pastor was crucial. Much healing and strengthening had to be done and only a God-led man with a true pastor's heart could do the job. John West Melton, a school teacher and part time preacher from Alabama, was such a man. Under his leadership the church once again began to grow in strength and in numbers. Expulsions from fellowship became infrequent and a building program was begun to enlarge and improve the church building. For the first time in the history of the church, women were appointed to business- related committees and considered in the establishment of a quorum for voting. Rev. Melton had a special love which he shared with his church and that was the love of music. He gently bullied the church into the purchase of the first hymnals--The Baptist Hymn Book--for a choir and often sang special music with his sons. During W. C. Friley's three week revival of 1878, there were thirty-three rededications and twenty-eight additions to the church. In 1879 W. H. McGee took over the pastorate of Minden, Homer and Mt. Lebanon and served in that capacity for two years.2 Rev. McGee continued the good work begun by Rev. Melton and helped stabilize the financial condition of the church with the election of the first church treasurer, J. H. Simmons. This election did indeed help in the collection of funds but proved embarrassing when Bro. Simmons tried to collect a pledge from a man recently expelled from fellowship for drinking intoxicating beverages! The expelled member later came before the church and admitted he was guilty of the charge of drinking too much and just could not afford the travel time to apologize to the church every time he got drunk. Another man had expressed regret concerning his drunken behavior and was told to come that night to the church conference to apologize and be reinstated. He couldn't, he said mournfully, because he was too drunk to come. The church began to see increasing numbers of expulsions for various reasons and cases in which members accused of various offenses moved their own expulsion. Unrest grew to the point a charge of heresy, the only one in the history of the church, was considered against Jonathon Ferguson. Bro. Ferguson, a pillar of the church, continued to serve on various committees during the months long debate. In the end, the church determined he had the right to believe as he chose, reaffirming basic Baptist beliefs. This proved too much for Rev. McGee and he refused the pastorate for 1881, though he remained on good terms with the church and even served as supply pastor at a later time. Once again, Rev. Melton came to the church and offered his special healing skills. Gradually, the expelled offenders came back to the church, offering apologies and promises to do better. Already overworked by pastorates at Coal Springs Baptist Church, Hebron and Rocky Springs, Rev. Melton declined another pastorate but introduced to the church a young, vibrant preacher by the name of William P. Carter. At the beginning of Rev. Carter's term as pastor, he and Rev. Melton conducted a mini-revival of only two days and were rewarded by the addition of fifteen new members--fourteen by baptism! ------------------------------------------------------------------- A LAY RENEWAL Rev. Carter served for two years before leaving to try to rebuild what was left of Mt. Lebanon University, but left his mark on the church by the introduction of Sunday School literature and the radical notion of taking up a collection on Sunday mornings. Both ideas took hold, of course. The time of healing continued, but now took an unusual turn. The next pastor of Homer Baptist Church was an alcoholic politician who had had a deathbed conversion in 1861.1 After promising God to become a preacher and give up his 'disorderly' life, if that life were spared, S. C. Lee was shocked to see his prayer answered. He kept to his word, however, and persuaded the First Baptist Church in Farmerville to license him to preach while still bedridden. Soon he became one of the most energetic, enthusiastic preachers in the area and was persuaded to bring his special skills to Homer. While in Homer, Rev. Lee took as his special project the ongoing problem with alcohol abuse. He consoled, counseled and bullied when necessary, and soon the problem dwindled. The fun-loving Brother Lee was responsible for the first programs especially designed for young people and encouraged the church to sponsor Christian activities for them.2 The unexpected death of Rev. Lee could have sent the still struggling church into yet another decline, but fortunately another pastor, L. A. Traylor, was found to continue Rev. Lee's work. The church must have been a little uneasy about Rev. Traylor when he first came to the church, because he certainly was not the kind of pastor the people had come to expect. Rev. Traylor was described as a "radical Republican," unusual in an area which had firmly turned to the Democratic party after the Civil War. He also firmly held a belief all citizens (men, that is) should vote and spent many hours going door to door to enlist black citizens in the Republican party. The church accepted Rev. Traylor and his politics, however, and grew to love him.3 Under Rev. Traylor's leadership, Sunday School was expanded to include adult classes and membership continued to grow. He encouraged lay leaders to find areas of service and helped the church to realize individual efforts were necessary if the church were to survive. S. C. Seals became superintendent of the Sunday School and family participation in this "new-fangled" notion became an accepted part of Sunday worship. Drew Ferguson continued to serve as church clerk and cheerfully volunteered to perform any service he could. Eventually he became president of the Louisiana Baptist Convention twice. W. W. Dormon took as his special interest the music ministry of the church and continued to lobby for more song books. The Ladies Aid society (a precursor to the Women's Missionary Union) became even more active and bought extra benches, helped to pay for blinds for the church windows and took financial responsibility for the painting of the church.4 This was an exciting time in Louisiana as well as the rest of the nation. The World's Fair of 1883 was held in New Orleans and the now complete railroad service allowed greater access to the rest of the world.5 Not all changes were benign, however, for the Louisiana Lottery, with all its attendant corruption, was now at its peak of operation. The so-called "Gay Nineties" began to offer distractions whose moral value was uncertain. Dancing was, of course, wrong. Church members were sure of that. And horse racing--now, that was wrong, too. Wasn't it? But what about roller skating and bowling and billiards and ferris wheels and bicyling and, soon, movies? Into this growing prosperity came the fondly remembered BYPU or Baptist Young People's Union. Minutes do not indicate the exact date this organization came to our church, but this earlier version of Training Union, or Church Training, was eagerly accepted by both young people and their relieved parents.6 Older church members recall hayrides, Bible studies, picnics and 'sword drill' as a major part of their youth. With the increasing involvement of lay persons in the church and desire for Sunday evening BYPU and midweek prayer meetings, the church in 1888 decided the pastor should reside in Homer and that First Baptist should be his primary church. In exchange, the preacher's salary would be increased to three hundred dollars per year (the first proposed increase in nearly forty years) and a pastor's home provided. Brother Traylor reluctantly refused the offer, which would require him to move and the search was on for a new pastor. For months committees from the church conferred with churches in Arcadia, Summerfield, Gilgal and surrounding areas, hoping to find a preacher who would move to Homer as a half-time pastor, yet serve one or more of the smaller churches as pastor also. As an added inducement, the church obtained a reduced fee for railroad travel between the towns. Dr. G. W. Griffin then came to the church as pastor in September of 1889 through 1890, though he continued to serve other churches. The church still wanted a resident pastor and called Charles Blufred Hollis of Haynesville, hoping he would be able to be that pastor. Brother Hollis had already made such arrangements with New Friendship Church of Haynesville, however, by using his carpentry skills to build their pastor's home. By all accounts, both Dr. Griffin and Rev. Hollis were well-liked and the church grudgingly accepted the non-residence.7 In 1893 the church thought they had found a resident pastor in the person of J. T. Barrett, a well-known advocate of Sunday School and women's rights. Bro. Barrett decided he could not afford to preach half time in Homer and live in Homer for less than four hundred dollars per year. That much money could not be raised, however, and the church temporarily gave up the hope of a resident pastor. Rev. Barrett then offered to preach twice per month and stay in town one weekend per month for three hundred dollars per year. Thoroughly disgusted by this time, the church voted to call Brother Barrett since "no other" was available. Surely the cross attitude of the church hindered his ministry, for he resigned only a few months later. This time, the church decided to have members pledge the amount they would give toward the purpose of having a resident half-time pastor. When three hundred ninety-nine dollars of the four hundred dollar salary was pledged, the church called J. D. Jameson of Crystal Springs, Mississippi to be the first resident pastor. Obviously, Rev. Jameson had taken the measure of the recalcitrant church and delivered an "impressive" sermon on the duties of a church to its pastor as his first address. Chastened, the church once again turned to its duties and the membership of the church began to increase. The Ladies Aid Society, consisting of Mrs. S. P. McCauliff (later first president of WMU organization in the church), Mrs. W. W. Dormon, Mrs. E. H. McClendon, Mrs. S. I. Kinnebrew and Mrs. B. W. Fortson, Sr. took on increasing responsibilities within the church and paid for various needed items with suppers, bazaars, rummage sales and festivals.8 After another stern lecture concerning the historical value of church records and the necessity to take care of them, the sometimes skimpy records began to carry more detail. Brother Jameson also insisted on the repair of the baptistry and contributed to the fund himself. In 1896, Rev. Jameson refused to accept another term as pastor, but remained a valued church member, often attending associational meetings as a representative of the church. O. M. Keller served several months as an interim pastor while pastor at Mt. Lebanon. Soon, however, the church called Dr. W. M. Reese and he served as pastor until 1898 though he could give only one Sunday per month to the church. Dr. Reese helped the church give added order to its financial statements and was well-liked, but attendance and membership began to drop when services were scaled back to once per month. One of the most beloved figures of our church made his first appearance in 1897. J. U. H. Wharton, later to become the only person to pastor First Baptist Homer for three non- consecutive terms, joined with Dr. Reese to conduct a revival in September of that year. He so impressed the congregation that when Dr. Reese resigned as pastor (though he remained a member) to pursue mission work, the church immediately asked Dr. Wharton to accept the pastorate. He did so and a church legend was born. Dr. Wharton, though in poor health and pastoring other churches, immediately restored the church to twice a month services. He rallied the lay workers, including Mr. and Mrs. Drew Ferguson, Mr. and Mrs. J. E. Smith, C. W. Seals, Mr. and Mrs. T. N. Nix, J. C. Moon, C. G. Young, Y. M. Lyons, Mr. and Mrs. B. W. Fortson, Sr., Mr. and Mrs. W. W. Dormon, Mrs. E. H. McClendon, Mrs. S. P. McCauliff and Mrs. S. I. Kinnebrew and many others to ever greater efforts and church growth became phenomenal. Under his leadership, it is estimated church enrollment may have increased as much as fifty percent. By 1900, mission support within the church had grown to an all time high. The Ladies Aid Society was restructured and eventually became one of the most active WMU organizations in the state.9 Though unanimously called to serve as pastor another year, Brother Wharton pleaded illness and overwork with other pastorates and declined the call. The church was reluctant to lose Brother Wharton and quite probably no other pastor could have filled his shoes at this point. As the minutes state, Dr. W. A. Freeman was the "only available preacher." Dr. Freeman remained as pastor only a few months before resigning. Perhaps a bit ashamed, the church resolved to build a pastorium (one of the first in Louisiana) and welcomed Dr. G. H. Hoster of Arcadia as pastor. The increasing emphasis on lay involvement in church continued and Sunday collections were dedicated to such causes as Home and Foreign Missions and Ministerial Education.10 This period of time is marked by the very short terms served by pastors. Dr. Freeman remained for only a few months as pastor followed by Dr. Hoster, whose tenure was only fourteen months. W. M. Jordon came and went as pastor in the space of only three months and A. N. Couch stayed only a year. J. T. Barrett, a former pastor, even returned on an interim basis. This rapid succession of pastoral care could have weakened the church as it had done a quarter of a century before, but instead proved to be a blessing in disguise. No longer could the congregation limply depend upon its pastor to "run the show." Lay members saw their concerted dedication and care to be essential to the health of the church. Membership continued to grow and members who did not attend regularly were warned to mend their ways. The Woman's Missionary Society continued to grow in strength and purpose and began to funnel what would become thousands of dollars to home and foreign missions and other causes. The congregation took up a love offering of one hundred ten dollars to support the fledgling Children's Home begun by William Cooksey, a former church member and uncle of our own James Melton. With so many good causes to support, the church adopted the envelope system to keep up with contributions. In some cases, the giving was sacrificial. On one occasion a loyal member, Mrs. B. H. Moore, was dissatisfied with the amount of money she could give to foreign missions, so she quietly slipped off her diamond engagement ring and placed it in the offering plate.11 ----------------------------------------------------------------- A GROWING CHURCH By 1903, H. M. Garnett had become pastor and membership had swelled to 129. A new building became a necessity. Property just east of the church was bought from Drew Ferguson at a cost of $1800 and construction was begun. This was an ambitious project and featured a spacious sanctuary with separate Sunday School rooms behind it, a baptistry and a pastor's study. Lamont Seals recalled with a young boy's pleasure the replacement of the old church pews which were very cold and uncomfortable. Others were relieved to have a heating system that worked and everyone was delighted with the Sunday School rooms. Since the second church building was not designed with Sunday School classes in mind, it was primarily one large room--the sanctuary. All Sunday School classes met at the same time in the sanctuary amidst great noise and confusion. Various scripture interpretations from Drew Ferguson, Mrs. D. P. Dorman, Mrs. Drew Ferguson, Art Nolen, Dr. T. N. Nix and others would entice the Sunday School teachers to argue, to the amused interest of the students.1 As pleased as the congregation were with the new building, the old one held some precious memories. It was in the old church such later church leaders as Lamont Seals, B. W. Fortson, W. W. Dormon, C. W. Seals, Mrs. Orrie Bridgeman, Mrs. C. R. (Roby) Fortson, Drew Ferguson and many others were baptized and began their church service. It was with some regret then, that the old white building and lot was sold to M. H. Kinabrew and later used to build the homes now occupied by Mrs. J. J. Smith and Beverly Smith.2, 3 This church house was furnished with a new organ, pumped by hand, usually by Raleigh Gill and later Burrell McClung. Sometimes this job would require two or three pumpers to keep up with Judge John S. Richardson, who as organist was infamous for his lengthy opening flourishes. Other organists of the day were Mrs. T. N. Nix, Mrs. D. P. Dormon, Hazel Dormon Starrit and Beulah Fortson.4 The congregation was especially pleased to have the commodious new building when the State Baptist Convention met there for the 1907 Convention. It was at this convention Louisiana's first Week of Prayer and Offering for State Missions was planned.5 By the time the new building was ready, Dr. Wharton was again pastor and the church was ready to face head on the evils of a new age. In light of this determination, the following resolutions were adopted: "Whereas a Christian church is the recognized friend of all virtue and the uncompromising enemy of all vice and, Whereas it is her superlative duty to maintain a high standard of public morals; and especially to inculcate in her members the highest type of Christian Virtue, Therefore be it resolved that the Homer Baptist Church this day set forth and adopt the following declaration of principles; I. Resolved; That this Church recommends the attendance of each and every member at all of its services, unless prevented by some reason approved by a good conscience. II. Resolved; That is our deliberate conviction what every member should contribute to the pecuniary support of the Church and support regularly, according to his ability, the several causes fostered by the Church. III. Resolved; That it is the emphatic sense of this Church that Sabbath desecration is a sin of no less magnitude in the sight of God than lying or theft or other such wrongs and further that its practice is contrary to public morals, injurious to personal piety and highly offensive to the Church of Christ. IV. Resolved; That this Church denounces all form of gambling as inconsistent with a Christian's profession and destructive to Christian influence and further that we consider all games of chance such as raffling, the buying of 'futures' and ordinary betting of money or other consideration as gambling, pure and simple. V. Resolved; That we vigorously condemn dancing believing it to be of doubtful social propriety, detrimental to personal piety and thoroughly unchristian in its tendencies. VI. Resolved; That this Church denounces profanity as the most unreasonable and inexcusable of all public vices; and further, that we regard its indulgence utterly at variance with the demands of the Church and as highly pernicious in its influence upon others. VII. Resolved; That the use of intoxicating drinks as a beverage, can find no justification in the life of anyone and is especially to be condemned in the life of a professed follower of Christ; we discontenance social or moderate dram drinking, condemn excessive drinking and declare drunkenness a breach of Church Covenant. VIII. Resolved; That in all the relations of life, we strenuously insist upon private virtue no less than public decorum." This increased emphasis on lay responsibility and obligation for moral behavior became the standard for years to come. Traditionally, members of the church regarded the fellowship to be a more or less closed system and did not seek to enlarge the membership through enlistment. This now suspect tradition was thrown aside and active recruitment began. A great part of this work was done through the WMU and Sunday School. Mrs. Drew Ferguson and Mrs. B. W. Fortson spent untold hours going from house to house enlisting new members and bringing them to church. In fact, their horse and buggy brigade became so well-known they laughingly called the horses, 'Maude' and 'Mag', the "missionary steeds."6 Under the leadership of Mrs. Drew Ferguson and Mrs. Ruth Barber, the first Sunbeam Band was formed. This became the best loved area of service for several pastor's wives, including Mrs. J. U. H. Wharton, Mrs. Joseph Cox, Mrs. Thomas Talkington, Mrs. P. Q. Cason and Mrs. Bettie Garnett.7 Many area children would have their first memories to be of mission stories and activities within the church due to these women. Generations of Homer citizens can remember Mrs. Tap Taylor and her cradle roll recruitment activities. This tireless worker went door to door throughout the town enlisting newborns (and incidentally, their parents) for her Sunday School department. If this were not service enough, she thoughtfully included her daughter in this activity. As later generations know, this daughter grew to become yet another tireless worker, Avalyn LeSage. By 1910 the church, now meeting each Sunday, decided the pastor's home was not sufficient for its purposes and launched yet another building program. The building committee, consisting of John S. Richardson, Edgar H. Fortson, Walter L. Ward, Guy Oakes and Len Langston, worried about their rashness, but bravely committed the church to install electric wiring--eighteen dollars worth--in the new home. This suited the new pastor, Joseph C. Cox, just fine. He was a bubbling, energetic man who had left his home in the Blue Ridge Mountains at the age of eighteen to seek his fortune in the wilds of Nebraska. He worked as a cowhand and itinerant preacher for over twelve years before seeking formal education and accepting pastorates. He welcomed the return to moral basics and the church once again became diligent in encouraging attendance in its members. Persons who danced, drank or gambled could expect to be called to account for their actions. Mrs. Ola Allen recalls a Sunday service in which five teenage girls, all daughters of prominent church members, were made to stand before the congregation and admit to having attended a dance the night before. When the girls appeared unrepentent for their actions, they were told to leave and return only when ready to apologize. Chins high, they turned and left as a group. Grim-faced, their fathers hurried out after them and, after a intense, muffled conversation, brought the chastened girls back in. They meekly apologized and were permitted to stay.8 When Brother Cox left to serve as a missionary in the Blue Ridge mountains, the church once again turned to their beloved former pastor, J. U. H. Wharton. Dr. Wharton returned to Homer and remained pastor until forced to retire in 1915 due to ill health. He remained in Homer until his death in 1925 and saw the church move into its present building. Membership during this time grew rapidly, adding an average of fifteen to twenty persons per year. The next ten years saw a paradox of untold prosperity and great sorrow with the oil boom and World War I. The War to End All Wars called over eighty thousand Louisiana men to fight, most of them in the muddy fields of France.9 Civilians spent much of their new-found wealth on war bonds and women's civic organizations rolled bandages, knitted socks and collected rubber and aluminum. Two more pastors, T. W. Talkington and P. Q. Cason, served three years each during this period. Residents of today's town would have a hard time recognizing the Homer of the early portion of this century. Burrell McClung and other church members recall streets so thick with mud passersby would sink to their knees in the muck. In one case, the mud in the streets was so bad a team of mules became irretrievably stuck on North Main Street near the Methodist church. Nothing was available to pull them free, so the owner finally had to put them out of their misery. Dead mules were no easier to budge than live ones, so the town simply let the mules sink and paved over them.10 Soon these days were to change. The tiny town of Homer was jerked into the twentieth century by the discovery of nearby oil, changing the area forever. The term "roaring twenties" could have be created just to describe Claiborne parish, especially the town of Homer during those days. Oil was king and prosperity invaded the area so quickly housing could not be had for the families of oil field workers. Many people who five years before would not have dreamed of renting part of their homes to strangers found themselves gladly accepting boarders and the sums they were willing to pay for shelter. The school population expanded so rapidly the school house could not shelter the children and different grades had to meet in various buildings around town while officials scrambled to build.11 The new policy of active enlistment and recruitment of members caused the church roll to increase dramatically. By 1924, the now too tiny church house could not hold its 560 members and the search for a new building was begun. Dr. Wharton, though quite ill by this time, had led a pulpit committee in search of a new pastor. He knew of a young man by the name of Shervert Frazier who was educational director of First Baptist Church of Shreveport. This young man had so impressed the pastor of that church, Monroe E. Dodd, that he had been encouraged by Dr. Dodd to preach his first sermon at the age of sixteen, only a week after being converted. Brother Frazier was very young, not yet thirty, and brought a youthful energy as the church tackled the largest building program to date. Under his direct leadership, the BYPU expanded to include young people from other churches and the WMU introduced both the Royal Ambassadors and Girl's Auxiliary to the church. The church decided to sponsor the Boy Scouts and aid the group financially. Offerings began to pour in and special gifts such as the $1800 earmarked for the 'Seventy-Five Million Campaign' in support of missions and educational work, were quickly raised. Gifted and tireless lay workers such as the E. H. Fortsons, Mrs. B. H. Moore, Mrs. J. L. Dormon, the J. E. Grays, Mrs. R. E. Kelly, Mrs. G. A. Campbell, Miss Irma Brooke, the Herman Meltons, Melton Oakes, Miss Thelma Seals (Garison) and Miss Julia Naremore (Coleman) among others gave untold hours of service to the growing church. Sunday School attendance rose sharply and for the first time in its history, the church had no trouble meeting its expenses. After searching for a suitable lot for the new building, it was decided to buy the site of the old Ragland Hotel which had burned in 1921. This was considered a prime location, next to Dr. Gibson's hospital. (This hospital later became Norton's Funeral Home, then was bought by the church to serve as an overflow area for educational purposes. This Old White Building--so-called by generations of children and teenagers--hosted many Vacation Bible Schools, Training Union and Sunday School classes and a variety of activities before being torn down to make way for the present day Family Life Center.) Five years would be enough time, the church decided, to pay the $100,000 required to finance the huge new building. The building committee, consisting of Mrs. Tap Taylor, J. Melton Oakes, D. W. Knighton, T. M. Naremore, E. H. Fortson, Mrs. Len Langston, Mrs. J. A. Wilkinson, Jonathon E. Gray and church treasurer Raleigh Gill took their task seriously and sought an architect to produce plans. A fund to buy a new piano for the church was begun and John S. Richardson started his campaign for a new pipe organ. (The old organ was stored in the Cradle Roll department for a number of years, then taken by Raleigh Thomas and used for knife handles. Some of these knives were donated to the church kitchen by Mr. Thomas)12 In a burst of confidence, the church signed the deed to the new lot in December of 1923, voted to sell the old building for not less than $4500 and invited the State Baptist Convention to hold its 1924 annual meeting in the new church building. This caused a rush of activity, for the new building was finished by the middle of July in 1924. To commemorate the event, Dr. M. E. Dodd of Shreveport joined with his protege, S. H. Frazier, to preach the first sermons July 27, 1924. On that day, forty-one persons joined the church--thirty by experience. One last wedding, that of Mr. and Mrs. Leigh Collier, was held in the old building.13 Events leading to the first wedding in the new building were undeniably romantic. Miss Iler King and others were 'motoring' in the foothills of Arkansas, near the town of Mena in the early 1920's when involved in a terrible wreck. Nearby townspeople rushed to the scene and sent for the nearest doctor, a young railroad surgeon named E. A. Campbell. He came and quickly surveyed the grisly scene. "That one's dead! Help the living," the onlookers urged as he paused by one motionless form. A practical course, he decided and turned to the others. Finally, the last of the survivors was stabilized and sent for further treatment. Dr. Campbell turned once more to the last victim. She would have to be declared dead and a doctor's job included that sad task. He bent down and discovered the 'dead' girl was still breathing though shallowly and raggedly and was in critical condition. Angry he nearly let the girl die, he bent all his skills to helping her live. Days became weeks and he still nursed her. Gradually, though she would always bear the scars of that accident, she began to recover. When she was well, Dr. Campbell realized he had fallen in love with her. He followed her back to her home town, trying to convince her to marry him. "Not now, I have to think about it," was her reply every time he proposed. Deciding stern times required stern measures, he set an ultimatum. She would marry him or not by Easter. If E. A. Campbell was not a married man that day, he would leave and never return. At eight o'clock in the morning of Easter Sunday, the two were wed and lived many happy years together. It became the custom of the family to celebrate the couple's anniversary each year with the gift of lilies to adorn the church sanctuary on Easter Sunday.14 J. L. Stone became pastor of the church in 1925 and the pastor's salary was once again increased, this time to $3600 per year. Though this seems small by today's standards, it is worthwhile to note this amount is twelve times the salary paid the pastor only thirty years before. All this and they reroofed the parsonage. As Lamont Seals put it, the church was "waxing fat," but continued to seek out worthy mission causes and raised over $40,000 for the Seventy-Five Million Campaign (a precursor to today's Cooperative Program.)15 The church continued to prosper and Byron Cox, a well- known musician and soloist at the 1929 State Baptist Convention, became our first paid choir director and youth leader. There were over five hundred enrolled in Sunday School and the State WMU Convention was held at the church in the year 1927. The WMU Convention was the second held in our church; the first was in 1907. During the WMU Convention of 1927, the keynote address on missions was given by Miss Georgia Barnette, a name well known to today's Louisiana Baptists.16 The revival in June of 1927 added fifty more members and the ladies of the church through the WMU created a scholarship fund at the Baptist Bible Institute (later renamed New Orleans Baptist Theological Seminary), furnished a room at Dodd College, sent money to the Children's Home, and eventually repaid the last thousand dollars borrowed to build the church.17 One of the more ambitious projects was to supply the church with its silver service. This was accomplished by the intervention of Mrs. Tap Taylor and the saving of Export Soap Coupons by the WMU membership. By 1929 six hundred seventy- six pieces of silver had been added to the church collection by this means. (Those who remember her daughter, Avalyn Lesage, and her various charity works involving coupon collections know 'the acorn does not fall far from the tree!') When sixty-two pieces of this silver were stolen from the church during the Christmas season of 1935, Mrs. Anis Neal repeated this feat with the saving of Gold Medal Flour coupons. --------------------------------------------------------------- TEARS AND LAUGHTER The very last months of 1929 saw the beginnings of what would become known as the Great Depression. Though collections were still much higher than previous years, overdrafts became common and grew ever larger. The boom was over. Cuts were made in the budget and Vernon McKee came to guide the church through the coming difficult years. The note on the new building continued to be met, but salaries were reduced and the church did not have cash on hand to send to the Cooperative Program every month (though the amount was usually made up a month or so later). By 1932, the church was once again out of debt, though barely. Miss Marian Dormon began service as choir director and continued to faithfully serve as such for over twenty-five years.1 John S. Richardson and Melba Nelson coaxed beautiful music from the pipe organ and various pianists, including Mrs. Harkness and Mrs. McKee played the piano.2 Against all odds and in the depths of the greatest depression the area had ever seen, the church rejoiced in November of 1934 when the mortgage on the new building, once so minor and easily assumed, was paid. Congratulatory telegrams were sent from former pastors, the Baptist Children's Home and neighboring churches. Vacation Bible School has been a part of the church's educational program since the 1930's.3 Many people, both members and non-members of the church, remember Vacation Bible School as a special time. In many cases, this offered the first or, in some cases, the only Bible Study the person had encountered. Vacation Bible School workers are responsible for many children making decisions for Christ. Claire Brown recalls a favorite activity of the children involved in BYPU and Vacation Bible School: hiking. As a special treat, Nell Aubrey and Genevery Zachary would hike with the children five miles to Lake Herman (Slaughter's Pond) on the Old Haynesville Road. The lake was a favorite swimming and fishing spot and one the children loved. When the group arrived, they would be allowed to play in the water and have a picnic. Later in the day, they would hike the five miles back. The group of children would be from all the churches in the area, since Baptists attended the Methodist Bible school and vice-versa. One particular outing was sponsored by the Methodist church. The hike seemed so much longer and hotter that day that upon arrival at the lake, the children all rushed onto the old pier. The pier could not handle the extra weight and began to fall apart, dumping them all into the shallow waters. No one was hurt, but the expedition became known as the time the Methodists got baptized! Other special memories are of GA's and RA's and the camps sponsored by the WMU for these organizations. It was at such a camp in Mandeville, Louisiana that Betty Colvin Headrick, a missionary who was reared in the church, surrendered to full time service. Though she was only thirteen at the time, she vividly recalls the effect fine Christian leadership had on her career decision and credits her parents, Louise Reno, Louise Dillon, Altaline Moore and Lela Warren for the early training which shaped her life.4 December 7, 1941 is a date never to be forgotten by those who lived through that time. The Japanese attack on Pearl Harbor threw the United States into a war that was perhaps inevitable, but to be avoided as long as possible. On that Sunday, the certainty of war and all that implied became imminent. Men went off to war--many never returned. The church encouraged the war effort by the purchase of war bonds and individuals rolled bandages, knitted socks, collected scrap, started gardens and learned to live in a world of rationing. For a number of years, J. Melton Oakes had worked to bring a library to the church. Perhaps it was not the easiest time to start such a project, since books, paper, carpet, drapes and almost everything else needed for a library was rationed. Mr. Oakes was determined, however, and decided the church was to have a library if he had to do it himself. He very nearly did everything himself, too, for he appointed himself a committee of one to raise the money--over two thousand dollars. With money in hand, others including Mrs. George White, Mrs. Lamont Seals, Mrs. Boykin King, Dr. Rutledge, T. M. Naremore and Beulah Fortson went to work to locate furnishings.5 The search was not an easy one, for at the height of World War II, many items needed were simply not available. Finally, furniture and drapes were located in Shreveport and it was discovered Sears, Roebuck and Company now had some carpet which could be ordered. The committee immediately placed their order and waited. And waited. And waited. After a long delay, the carpet appeared. Imagine the fury of the committee when it was discovered the carpet sent was three feet shorter than ordered! Rather than send the precious piece of carpet back, however, Mr. Naremore offered to refinish a strip of flooring and the pioneer spirit of Make Do or Do Without prevailed. The church now had a library. The arrival of Gerald Trussell as pastor had caused a flurry of activity. The brick work was cleaned, the roof was fixed and desperately needed hand rails installed on the front steps. Heaters for the choir and Sunday School rooms were ordered and folding doors in the basement were installed to partition the space into needed rooms. Plaster work on interior of the auditorium was done and more lights were added. Brother Trussell then turned to the town's need for a hospital and, with the able assistance of Vernon Harris and Judge E. C. McClendon, convinced the Baptist State Board to operate a hospital in the town. In July of 1949, Homer Memorial Hospital was opened and still serves the citizens of Claiborne parish. Mr. Harris received even more popular support for yet another innovation he led the Deacon board to recommend to the church--official encouragement to the men to omit the wearing of suit coats on hot unairconditioned summer days. An innovation still in operation today was started in 1946 by Mrs. Clyde Shaw. Grateful parents were able to take their children to a nursery so that their attention would not be distracted from the services by crying babies. Needless to say, others in the congregation were nearly as delighted as the parents. Over the years, many wonderful nursery workers have spent time caring for these infants. Some of the most faithful have been Claude Owens, Avalyn Lesage and Mirva Smith. In the late forties, Sunday School attendance had once again grown to the point an average of 420 persons were present on any given Sunday. All that could be done to efficiently use the present space had been done and the church was faced with yet another building program. Estimates for the needed educational building were over $119,000 and space was needed immediately. To alleviate the immediate problem, the church bought the Norton Funeral Homer for $15,000 and planned to construct an education building as soon as possible. This Old White Building, so it was called, was the focus of many activities before being torn down to make way for the present Family Life Center. Dr. Eugene Skelton became pastor in 1952 and provided the impetus the church needed to finally complete their long awaited program to improve the educational facilities. Support of Sunday School continued to climb, so that under the superintendencies of Ted Norris and James Melton, the average attendance was over 550.6 Finally, in 1956, at the end of Dr. Eugene Skelton's tenure, the education building was completed. The extra space was gratefully received but probably the nicest feature of the new building was the air conditioning. Though the church had planned a major extension and renovation with a new auditorium in the site of the present Family Life Center it was eventually decided to renovate the old auditorium at a later date. Genevery Zachary began her amazing perfect attendance record and logged nearly forty-two years of uninterrupted participation in Sunday School, WMU and Church Training before her unparalleled streak was halted. She has attended services all over the nation and in foreign countries, on a Washington, D. C. bound bus and when in intensive care in the hospital.7 She holds the Southern Baptist record for perfect attendance-- a record which is unlikely to be broken. Genevery Zachary's accomplishment is unique, but in 1957, she was nineteenth on the list of those holding record perfect attendance. Many others in the church could boast of attendance records nearly as good. At a time when the resident church membership was 758, the Sunday School attendance averaged 75% and many departments averaged 85% or better. Mack Adams, the missionary son of Genevery Zachary, attributes Sunday School teachers of that day, especially Louise Reno and James Melton with his eventual career decision. The dedication of the teachers has become nearly legendary. In addition to the already mentioned persons, others fondly remembered include Tom and Kay Deas, Idelle Jones, Mrs. Bagwell, Ruth Keener, Harvey Ruple, Dallas and Velma Anderson, Bessie Gruner McCallum, Frances Richardson, J. T. Owens, Mr. and Mrs. Leon Basco, Mrs. Edna Gill, Mrs. Lyman Kendrick and Mrs. Burrell Duncan, who began the hospital Sunday School class. The early days of the 1960's continued to be exciting ones for the church. Dr. S. A. Tatum and the rest of the Long Range Planning Committee recommended a complete renovation of the physical plant to avoid the 'piece-meal' approach to problem solving that had become accepted. Nearly $182,000 was required for the project--almost double the original price of the building in 1924. Debates raged for weeks about whether the old pews should be refinished or new ones bought; whether carpeting the auditorium would ruin the acoustics or not; the kind of seats to have in the balcony; the design of the baptistry and a thousand other details now taken for granted. The Pilcher organ, donated to the church by John S. Richardson in 1924 was the first project. It was rebuilt and expanded to twenty ranks at a cost of nearly $7000, more than the original cost. Next, the entire auditorium was shelled out so that the floors and balcony could be rebuilt and seating capacity enlarged to 600. Sunday School departments, a nursery and bathroom areas were added and the problem of overcrowding was eased. One of the most noticeable changes in the auditorium was the lovely baptistry scene painted by Anita Peterson. Many members recall fondly the stained glass window the mural replaced, but those in charge of the constant replacement of lightbulbs to illuminate the window were especially pleased to have this chore no longer. The old stained glass window was sold to a small country church and is still in existence so far as we know. As is only right and proper, the baptistry is the central focus of both the auditorium and of many people's church memories over many years. Dozens of male choir members endured for years the leaks when the baptistry was in use and kept a wary eye on the buckets hidden from the congregation's view. Congregation members recall the time a very tall young man was to be baptized by the shorter pastor, who practically had to fold him into thirds in order to fit in the pool. Others remember the time the pastor lost a little fellow under the water and was desperately searching for him, only to find the youngster had turned backwards, swum underwater and was popping up on the opposite side of the pool! Perhaps one of the most precious of memories involves Mack Adams, his wife Margie and his mother Genevery Zachary when Mack had just entered his first pastorate. Genevery had noticed things seemed tense between her newly wed son and his wife, but wisely decided it was not her place to interfere with the young couple's troubles. Low rumbles of arguments continued as she continued her chores throughout the house until finally as the two departed, Margie erupted. "All right!" she fumed, "We'll go by the church and you can practice baptizing me just one more time. But remember this--when you have your first funeral, you're not going to practice burying me!"8 A solemn ceremony in 1963 marked the dedication of this renovation and J. Melton Oakes was requested to offer the prayer of dedication. With an internal sigh for roasts that would be burning at home, the congregation respectfully stood and bowed their heads as Mr. Oakes prayed. Fifteen minutes later, with a resounding "Amen!" the people sat down. All sat down, that is, except Miss Altaline Moore who had dozed off standing up. A gentle tug on her skirt alerted her to her situation.9 As has been said before, Mr. Oakes was infamous for his long prayers and a story, perhaps apocryphal, has circulated for years. Supposedly, in his later years, he was in the middle of a prayer and lost his place. Momentarily confused, the business man in him took over and he ended the prayer with a resounding "Very truly yours, J. Melton Oakes, President, Homer National Bank!" The year 1965 marked the beginning of the tenures of Dr. Billy K. Smith as pastor and William (Sonny) Steed as minister of music and youth. This was the beginning of great strides in youth ministry in the church. Dr. Smith had previously taught in a public high school and worked as a basketball coach, and had a special ability to understand and work with young people. The ground floor of the Old White Building was converted into a youth activities center and redubbed "The Pelican's Nest."10 Sonny Steed was responsible for revitalizing the adult and youth choirs and beginning ensembles, quartets, trios, junior and primary choirs. Choir groups began group treks to Music Week held at Glorieta, New Mexico and Youth Week observances were promoted. During this time, the Sunday School and Training Union programs were replaced with the new School of Christian Education with Bible Study and Doctrinal Study. This resulted in an almost immediate four fold increase in attendance for Doctrinal Study over its predecessor, Training Union. The church celebrated its one hundred twenty fifth anniversary June 14, 1970 with return visits from previous pastors Dr. Vernon L. McKee, Shervert Frazier, Rufus Zachry and Dr. Eugene Skelton. Some of those responsible for this celebration include Dr. Billy K. Smith, George Emerson, Julia Coleman, Anita Peterson, Phil Fincher, Doris Philpot, Altaline Moore, Jack Smith and Glynn Harris. The occasion was celebrated with a church picnic, special music and presentation of the church's history written by Glynn Harris. Later that same year, A. O. Jenkins became pastor of the church and he and his wife are lovingly remembered by many. This genial man was as amused as any when the church held a ceremony to burn the mortgage note for the renovation of the church. The note was placed in an aluminum pan and set on fire. No one expected the huge flames the document produced nor the melting of the aluminum pan from the intense heat. Suddenly faced with an inferno, Brother Jenkins quickly juggled the pan from hand to hand while the deacons rushed to rescue him.11 The year 1976 is still a special one to many church members, for it was in that year the Lay Renewal took place. This changed many lives and brought the congregation closer together as a family. Richard Allen came to Homer in 1977 after Brother and Mrs. Jenkins retired to live in Marshall, Texas and our church continued to be fortunate in its choice of pastors. This tireless pastor and his family quickly became favorites and his thought provoking sermons are still remembered by many. He was known for his ability to quote large sections of relevant poetry and prose within his sermons and for their down to earth applicability. His watchword in each pastor's note was, "Call me. I'll be there." One innovation started by the church during Brother Allen's time was the restructuring of Wednesday night services to provide a meal so that families would not be hindered in their prayer meeting and choir attendance. Soon Wednesday night services, including Mission Friends and Youth meetings were accessible to families with busy schedules. It was at this time the church purchased its first bus and a bus ministry to take children, youth and senior adults to various Christian programs began. This ministry continues today and it would be impossible to determine how many miles the various church vehicles have traveled to Hodges Gardens, Glorieta, the Buffalo River, WMU and Sunday School functions and many other church activities. Richard Allen began the lovely tradition of Baby Dedication Day in our church. Each year the parents of every church baby born in the previous year bring the child to participate in a ceremony special to us. The parents and the church solemnly agree to work together to bring the child up in a world in which God and His church are vital parts of life. Darrell Foster began his term as pastor in 1979 and is especially remembered for his beautifully moving Christmas and Lord's Supper services. Another church tradition begun at his suggestion was the carrying of the cross by the youth on Good Friday. The young people begin the trek to the church from over a mile away and walk along the busy highway sharing the burden of the cross. Suddenly, the focus of attention of many harried motorists is riveted by the unusual sight. This precious tradition is one faithfully kept by our church. Though we were between music directors for over two years during this time, faithful workers continued the tradition of beautiful music. Sara Harris, a long time worker, kept the Children's choirs and Janet Pugh worked with the little children, our Cherub choir. An old friend from Haynesville, Tom Ragland, cheerfully served as adult choir director. Glenn Simmons, Warren Miller and Rusty Gilbert came to Homer within a few months of each other and had a profound effect upon the church. It was during this time the church decided to tear down the Old White Building and build in its place a new Family Life Center and the long discussed Day Care Center was begun. Warren Miller began hand bell choirs, choirs for children aged four and up, ensembles and choir trips as well as some of the most innovative music programs the church had seen. He was all business when it came to his music, but a good joke would leave him doubled over with laughter. His soft heart often left him in trying circumstances the wildest imagination could not conceive. No stray animal that passed the Miller home was ever neglected, whether homeless baby squirrel, mangy cat or abandoned tarantula. One little puppy was fortunate enough to be adopted by the Miller family and a little bed on the carport was made for the new pet. Everyone who knew Warren knew he would work well past midnight whenever the need arose, but had a hard time getting ready in the morning. On one such morning, his wife Margie had already roused the children, sent them off to school and had left to go to work herself, leaving Warren to the empty house. He had just begun to enjoy his shower when he heard a wild yipping from the car port. Waiting only long enough to wrap himself in a towel, he rushed outside and found the puppy in his tackle box. The puppy was yelping in pain, for he had managed to bite a fish hook which was now firmly in its lip. Horrified, Warren gripped up the puppy to prevent further harm and dashed back inside to dress. Dressing while holding a howling puppy is a difficult task and trying to do so while keeping that puppy firmly wrapped in a towel is nearly impossible. He struggled into a pair of shorts and started to the door when he discovered he had managed to hook the puppy's lip, the towel and his shorts together. No one knows how he was able to drive in this sad state and many church members would pay good money for a transcript of his explanation to the veterinarian. Needless to say, the choir made sure all the church knew of his escapade when he was presented with a Dog's Best Friend plaque during the next choir rehearsal! Another choir director is still darkly suspected of not properly supporting a pew he had previously removed for the staging of a children's musical. It seems more room at the front of the church was needed for the program so, as is the custom, several of the front pews were removed to provide space. The next Sunday, several deacons including Gladney Dillon, Snap Oakes and Dr. Nelson Philpot, were unpleasantly surprised when the unsupported pew gave way under their combined weight and dumped them unceremoniously on the floor! The choir is still bitter they missed the spectacle.12 Rusty Gilbert as associate pastor served with a youthful energy and thoughtfulness still special to those in the church. Though he is now pastor of Rocky Springs Baptist Church nearby, the church family will always count him as one of their own. Soon after Rusty left, the church was fortunate enough to secure David Hardy as youth minister while he finished his education. He personally led many of the youth to both a greater involvement in their church and a realization that being a Christian could be a fun, exciting, vital experience. Brother Simmons is well remembered for beginning a special sermon just for children during the morning service so that they might be able to better understand and apply the scripture and sermon that day. One Sunday morning, the subject of the sermon was the presence of the Holy Spirit and Brother Simmons had obviously given considerable thought to a way to present that difficult concept to the group of preschool children. Finally, he decided, he had a solution. By careful questioning, he could lead the children to the conclusion that although one cannot physically see the Holy Spirit, it's existence is not in doubt. He gathered the children around and confidently began. "Have you heard of the Holy Spirit?" A chorus of yeses answered him. "How do you know the Holy Spirit exists?" The children received this with sideways glances at each other and made no reply. Excellent, he thought, I can prove it to them now. "Well, you can't see your breath either, can you?" Expecting a chorus of noes, he made the mistake of pausing before comparing the children's undoubted belief in the existence of breath to the existence of the Holy Spirit because of the effects of both. Into this pause came clear, carrying voice of a tiny girl. "You can if it's real cold, Preacher!" No reply was possible and none was attempted, for everyone in the church--pastor, congregation and choir--was doubled over with laughter. Everyone was laughing, that is, except the girl's mortified parents (who happened to be choir members, so all the congregation could enjoy their embarrassment as well as the little girl's reply!) Other pastors have unexpected experiences with Children's sermons, too. Dr. James Simeon, who followed Glenn Simmons when Dr. Simmons accepted a missionary position as a teacher in a seminary in South Africa, remembers one of his own experiences with the children. It was the custom for the pastor to stand during the last verse of the hymn preceding the Children's Sermon as a signal to the children to come to the front. It would usually take several minutes for all the children to assemble, especially the children sitting in the balcony or little ones who had to be coaxed to join the 'big children' down front. Dr. Simeon had planned to use a hypodermic needle as the object lesson and, as the children arrived, he removed it from his pocket and jokingly said, "Children, I'm going to have to give everybody a shot today!" One little boy had been running full tilt toward the front when he heard that. He immediately ground to a halt, whipped around and ran bawling back to his mother! Dr. Simeon's love of jogging allows him to be more visible to the general public than many pastors and this permits hundreds of people to recognize him, but sometimes he is mistaken for others. His favorite misidentification was that of a little girl who whispered to her mother as he passed. "Look, Mama! There's Jesus!' Another time the townspeople's general recognition of Dr. Simeon resulted in an ongoing and unsolicited spate of advice. Dr. Simeon had decided the bare patches in his front yard would have to be repaired and he began to remove plugs of grass from his lush backyard to the front. Soon church members driving by noticed him busily engaged in this chore and began to shout gardening advice as they drove past. As if this were not enough, perfect strangers jumped into the act and conflicting opinions flew. "That grass won't grow under the trees, you know!" "You've got to water that if you want it to grow!" "You've got to fertilize it if you expect it to grow!" "Don't fertilize that now, you'll burn it!" "You've got to cut it regularly if you want it to grow!" "Don't cut that grass if you want it to grow!" Some church members so enjoyed the spectacle, they drove by several times just to give conflicting advice! Dr. Simeon proudly reports he followed none of the advice and the grass is doing just fine, thank you. *** -------------------------------------------------------------------- Celebration of the first one hundred fifty years of the existence of First Baptist Church, Homer took place on the second and third of September, 1995. It was a time of joyful memories and a wistful remembrance of those good friends who have preceded us into eternity. Former staff members who were able to worship with us that day included A. O. Jenkins, Billy K. Smith, George Hall, Warren Miller, Melba Nelson, Sara Harris Lee and Jerry Zachary. Mrs. A. O. (Lucile) Jenkins, James Melton and Burrell McClung were honored for their many hours of work encouraging arts and crafts fellowship. The Ladies' Sextet, consisting of Eva Lou Nutt, Betty Zachary, Nancy Ross, Peggy Sterritt, Pauline Newsom and Betty Moreland shared special music dedicated to the memory of Janet Pugh and Harold Flurry. Dr. Nelson Philpot lent his inimitable talents to the display of slides showing some of the special memories of the church and congratulatory messages and placques were presented from the town's mayor, Tom Robinson; the governor, Edwin Edwards, the President of the United States, Bill Clinton; the Louisiana Baptist Convention and the Southern Baptist Convention. With so much to enjoy, the entire congregation rather expected the morning service to run over long and so were ready to settle back to enjoy the always excellent sermon to be delivered by our pastor, Dr. James Simeon. Dr. Simeon, however, noted the service had run too long, living him only five minutes to present his sermon. "A good sermon is like a loaf of bologna," he quoted former pastor Billy K. Smith (to Dr. Smith's and the congregation's delight) "And you should be able to cut it most anywhere!" With that statement, Dr. Simeon broke the speed limit for sermons and to everyone's surprise, finished the service on time! Leaving the congregation in laughter, he promised (or threatened) the full text the following week. The most pure of heart attribute the speedy sermon to Dr. Simeon's superb skills of oratory and not to the smell of fried chicken already beginning to waft up from the Family Life Center! Our church has had its share of good times and bad but this can be said of any family. If any one description could be made of the diverse people of this church, it would be that we are family. Our hope for future generations is that any memory of this church is that of the love it has for the Lord and our love for each other. We stand on the backs of those who have gone before us and learn from their example. May this church and its loving family continue to love, support and encourage each other in the days to come. ----------------------------------------------------------------- BIOGRAPHICAL SKETCHES Pastors of First Baptist Church, Homer PASTOR'S NAME COMMENCED CLOSED ? PRIOR TO 1850 1850 R. A. Hargis 1850 1852 John Q. Burnett 1852 1852 Samuel Harris 1852 1853 Andrew Clemons 1853 1853 R. F. Fancher 1853 1859 Andrew Clemons 1859 1860 William Carey Crane 1860 1861 John L. Mays 1861 1863 W. C. Moreland 1864 1867 ? Austin Harris 1871 1871 Henry Z. Ardis 1872 May of 1873 John West Melton 1877 1878 W. H. McGee 1879 1880 John West Melton 1880 1881 W. P. Carter 1881 1882 Starling C. Lee 1883 1886 L. A. Traylor 1886 1889 G. W. Griffin 1889 Nov. of 1891 C. B. Hollis Dec. of 1891 1893 J. T. Barrett 1893 1893 J. D. Jameson 1893 1896 O. M. Keller 1896 Sept. of 1896 W. M. Reese 1898 Jan. of 1898 J. U. H. Wharton Jan. of 1898 Apr. of 1900 W. A. Freeman May of 1900 Oct. of 1900 G. H. Hoster Nov. of 1900 Jan of 1902 W. M. Jordon Feb. of 1902 May of 1902 A. N. Couch Sept. of 1902 1903 H. M. Garnett 1903 1905 J. U. H. Wharton Oct. of 1905 Sept. of 1909 J. C. Cox Oct. of 1909 Sept. of 1912 J. U. H. Wharton Oct. of 1912 Nov. of 1914 T. W. Talkington Jan. of 1915 Jan. of 1918 P. Q. Cason Feb. of 1918 Oct. of 1921 S. H. Frazier Nov. of 1921 Apr. of 1925 J. L. Stone Aug. of 1925 Aug. of 1930 Vernon L. McKee Dec. of 1930 1942 H. L. Rutledge 1942 1945 Gerald Trussell 1946 1952 Eugene L. Skelton July of 1952 July of 1956 Rufus H. Zachry Aug. of 1956 Apr. of 1958 George M. Hall Oct. of 1958 May of 1965 Billy K. Smith Aug. of 1965 1970 Albert O. Jenkins 1972 1977 Richard B. Allen 1977 1978 Darrell O. Foster 1979 1981 D. Glenn Simmons 1981 1986 James E. M. Simeon 1986 present ----------------------------------------------------------------- BRIEF BIOGRAPHIES OF PASTORS The best evidence available indicates the organizer and first pastor of our church was George Washington Bains, the great grandfather of Lyndon Baines Johnson, past president of the United States. This is based in part on the memory of two sources--Bessie Murrell Gray and W. E. Paxton. Mrs. Gray stated several times her family's belief and tradition that the church first met in the home of her great grandfather, John Murrell, Sr. and that the first pastor of our church was G. W. Bains. That the church was indeed organized in John Murrell's home is not in question, for many sources agree on this point. It can also be argued Mrs. Gray was correct in her belief G. W. Bains was the first pastor since her mother, Eliza Bridgeman Murrell, verified this information to Ola Allen.1 Further evidence of early Murrell family involvement in the church can be found in the obituary of Mrs. John Murrell, Sr. which states she remained a member of the Baptist church started in her home until her death in 1869.2 Another source of interest is the statement by W. E. Paxton that our church was organized by his uncle, George W. Bains, or by his father, James E. Paxton or by John Q. Burnett. John Q. Burnett may indeed have been the organizer of Ebenezer church, but this is not likely since he was not ordained until 1846.3 Since James E. Paxton was ordained to preach in 1845 and moved to Louisiana some time after his ordination, it seems clear G. W. Bains was probably the organizer of our church due to the fact Ebenezer had already joined the local association by that date. In all likelihood, James Paxton, following the lead of his mentor and soon to be brother-in-law, came to the church shortly thereafter.4 ---------------------------------------------------------------------- GEORGE WASHINGTON BAINS George Washington Bains (1809-1882) came to Louisiana from Arkansas in 1884. During his tenure in Arkansas, he served as a missionary of the American Baptist Home Mission Society and as a pastor of several churches. While in Arkansas, he served one term as a legislator. Brother Bains came to Louisiana in 1844 to serve as pastor of Rehoboth (now Mt. Lebanon) Church. He was not the founder, but was the first pastor of the First Baptist Church in Minden in 1844 and in the same year helped organize the church at Saline now known as "Old Saline" church. It is now believed he organized Ebenezer church (now First Baptist Homer) in that same year or early in 1845. Soon after his arrival in Louisiana, he, Bartholomew Egan and John Q. Burnett (a later pastor of our church) agreed that a higher institution of learning, primarily for the purpose of educating the Baptist clergy should be developed. This project was too large for only three persons, however, so they determined a convention of dedicated workers would be necessary before a university could be maintained. This notion led to an informal meeting in 1847 at Mt. Lebanon to discuss the formation of such an organization. The group found themselves in agreement and set December 2, 1848 as the date for an organizational meeting. Most of the committee were not ministers but were laymen living near the Mt. Lebanon area. This convention, which was originally designed to served only North Louisiana and named the Baptist State Convention of North Louisiana, had as its founding members Mathias Ardis (brother to pastor H. Z. Ardis), George W. Bains, Jeremiah Burnett, John Q. Burnett, James Canfield, William W. Crawford, Obadiah Dodson, W. D. B. Edins, Bartholomew Egan, Eldred Hardy, T. D. Pitts, William B. Prothro and James Scarborough. In 1853, it was decided the Convention could and should serve the entire state and the name was changed to the Baptist State Convention of Louisiana (later to the Louisiana Baptist Convention). George W. Bains served as the second president of the new convention and in 1849 was named as state delegate to the Southern Baptist Convention in Nashville. During the early years of the Louisiana Baptist Convention, many churches considered it an upstart notion and disagreed with its policies on ministerial education and cooperative mission programs. It is worthy of note, however, from the earliest minutes of First Baptist Homer still in existence, our church supported this Convention with delegates, prayers and substantial financial offerings. George W. Bains was also one of the organizers of the Red River Association in 1848 when the Concord Association grew too large for convenience. He moved to Texas in 1850 and became the editor of the first Baptist paper in the state, the Texas Baptist, and was for two years the president of Baylor University.5 -------------------------------------------------------------------- JAMES EDWARD PAXTON James Paxton was born in Woodford county, Kentucky on October 5, 1820 and moved with his family to Arkansas in 1824 to the settlement of Washington in Hempstead county. He was educated in a Presbyterian school but became a Baptist in 1844 and was ordained to preach in 1845. Paxton then moved to Mt. Lebanon, Louisiana to study theology under the direction of George Washington Bains. He served as financial agent of Mt. Lebanon University, helped organize the Red River Association and was one of the earliest members of the Louisiana Baptist Convention. In 1848, he moved to Anderson, Texas then relocated to Washington (state capital at that time). He and Bains spent the years after the Civil War working with black churches who did not have pastors, feeling a special calling to help them in this difficult time. He spoke out about the deplorable social conditions many blacks suffered and made a report on "The Religious Condition of the Colored Population" at the State Baptist Convention of Texas in 1865. He volunteered his time to serve as a missionary in Texas during the time of reconstruction and served as a member of the executive board of the Mission association of the Statet Convention. During his service, missionary activity in Texas doubled. Though partially paralyzed by his stroke, he continued to preach until his death in 1876. He was the father of W. E. Paxton, well known author of the History of Louisiana Baptists.6 ----------------------------------------------------------------- RICHARD ALLEN HARGIS Brother Hargis served as pastor of Homer Baptist during 1850 to 1852. Unfortunately, the minutes of the church during his term have been lost, though we can reconstruct some of his service from other sources. He was born on May 2, 1801 in Smith County, Tennessee and moved to Lawrence County, Mississippi at the age of eighteen or nineteen. He served as a senator and as a justice of the peace while living in Mississippi. He later served as a member of the Louisiana legislature from the parish. Brother Hargis married Pennicia Mitchell on the eighth of June in 1823 and had five children in the next seven years. The children of Pennicia and Richard Allen Hargis were Launcey, Quincy, Angelina, Sarah and John D. After the death of his first wife, Brother Hargis married again, this time to Susannah Neyland and had six more children: Alphous, Fary, Susan, Richard D., Franklin Courtney and Balus S. He was ordained at Holly Grove Baptist Church in Union County, Arkansas November 2, 1842 by Samuel Larkin and John Meeks and served in Union county as a preacher for some time. Dr. Hargis was also a medical doctor and supported his family as a medical practitioner. He was a member of the presbytery that ordained John Q. Burnett, the preacher who succeeded him at Homer Baptist Church. Brother Hargis was a charter member of the Board of Trustees of Mt. Lebanon University and was quite likely a pastor of our church earlier than 1850, since he, along with Arthur McFarland were listed as the messengers to the Concord Association from Claiborne Parish in 1845. Dr. Hargis was the first pastor of Friendship Church and Hebron Church in Claiborne parish. Brother Hargis organized the Baptist Church of El Dorado in the winter of 1845 along with S. D. Worthington and John Meeks and served as pastor of Rocky Springs Baptist Church. He had previously organized Hopewell Missionary Baptist Church near Cornie Township in 1844 with S. D. Worthington. Hopewell Missionary Baptist was also served by J. U. H. Wharton, another Homer pastor. Other churches he may have pastored include Gilgal, Mt. Lebanon (then known as Rehoboth), Holly Grove and Walnut Creek. He was known as a preacher of 'more than ordinary abilities,' and considered to be well-liked. Brother Hargis died May 23, 1883 and is buried in New Hope Cemetery at Old Athens, Louisiana.7 ---------------------------------------------------------------- JOHN Q. BURNETT Brother Burnett was born in Edgefield district, South Carolina December 19, 1815. He was baptized into Gilgal Baptist Church by N. W. Hodges in September, 1828 and, with his family moved to Louisiana in 1837. John Q. Burnett served Homer Baptist Church as pastor during a portion of 1852 at the same time he was pastor of Mt. Lebanon Baptist Church. He, along with Mathias Ardis (brother of Henry Z. Ardis), George W. Bains, Jerimiah Burnett, James Canfield, William W. Crawford, Obadiah Dodson (missionary to Claiborne parish in 1840's), Bartholomew Egan, Eldred Hardy, T. D. Pitts, William B. Protho and James Scarborough were the founders of the Louisiana Baptist Convention in 1848 at Mt. Lebanon, Louisiana. Burnett was elected one of the two vice- presidents at the organizational meeting of the Convention and served the Convention for several years as clerk and as the moderator of the Red River Association. He was ordained to the ministry March 22, 1846 by George W. Bains, R. A. Hargis (first recorded pas