USA > Louisiana > History of Louisiana Negro Baptists : from 1804 to 1914 > Part 2
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ELDER I. A. CARTER.
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History of Louisiana Negro Baptists.
at one time had about twenty members, but by the close of the year 1828 it was dissolved and scattered. Now we are nearing the organization of the first Negro Baptists in New Orleans. Dr. Paxton's History says: "There was also at this time (1827) an African church of about twenty members. They had a colored minister named Asa Goldsbery, who just before had been bound over by authority of the city, or otherwise to be silent six months under penalty of a law against colored preachers. Of this body J. L. Furman, an intelligent member of the First Baptist Church (white) and editor of the New Orleans Baptist Messenger, says: "As we have been in- formed by the late Brother Lewis Banks, an aged colored Baptist from Virginia, who resided here many years, and who died here last January (1876) and as appears also from a book of minutes in his possession, the first colored Bap. tist church of this city was organized on the 31st of October, 1826, under the name of the First African Church of New Orleans." This was done in a school on Burgundy street, by a Pres- bytery consisting of the already mentioned Wm. Rondeau and Elder Elisha Andrews. Asa C. Goldsbery was elected by the church and ordained pastor and Moses Jackson deacon. The churchi flourished for a time. Additions were made from time to time until the membership numbered 41 males and 46 females.
After a few years, Mr. Goldbery died and the church declined. About 1834 several other col- ored Baptists came from Virginia and else- where, among whom were Brethren N. D. San- ders, Richard Satterfield, Jolin Edmonds, Lewis Banks and Nathaniel Short. The church became somewhat revived, worship was maintained and
Negro Baptist Beginnings in America. . 25
new life was apparent. Brethren Sanders and Satterfield were licensed as ministers and labored with much success. In 1837 Elder Peter W. Robert, aided by some transient preacher, recon- stituted this First African Church, and ordained Brothers Sanders and Satterfield to the gospel ministry. Bishop Sanders became pastor. The
church purchased property and began to build on the corner of Howard and Cypress street in 1842. Under Elder Sanders the "Old Church" grew and became the acknowledged mother of New Orleans Negro Baptists. However, during the time Elder L. Fletcher pastored the white Baptist church (1850), the Negro members of his church were organized into a church under the care of the white brethren. This Second Colored Baptist Church numbered sixty-two members and was received into the Mississippi River Association (white), in 1859 under the fostering care of the Coliseum Baptist Church (white). This is the same church that Bishop Jackson Acox now pastors (1914), called the Fourth Baptist Church. This body owes its be- ginning to the new interest started by Elder R. H. Steptoe in 1857. Dr. Paxton, speaking of the work of these churches, said: "The First and Fourth African Churches had greatly prospered. They had baptized into their membership about 3,000. They had established a number of branches in the city, and extended their labors along the Mississippi above and below New Orleans. With their branches they now number 7,000."
It will be also of interest to those who scan these pages to read what Dr. John Marks. pastor Sixth Baptist Church, has to say concerning Bap- tist progress from 1867 to 1902. He speaks as.
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follows: "In order that I may have a foundation to build upon, I will have to go back to 1833 when the Rev. Nelson D. Sanders, a Negro Baptist minister, was sold in Virginia and brought to New Orleans in chains by Negro slave traders. He was sold to a good master who allowed him to hire his time, and afterward bought himself. He gathered together 32 slaves in a little house in Gentilly Road. Under the leadership of Rev. Sanders, assisted by Revs. Satterfield, Hollands, Esau Carter, Robert Steptoe, Joseph Davenport, Henry White and others. The First Colored Baptist Church was organized in 1833. They held services on Gentilly Road until 1844. As it was against the law for colored people to. hold public meetings, their meetings were, often brok- en up, and their leaders were often arrested by the police officers and carried to jail and punished to the full extent of the law that was then on the statute books against slaves holding meetings. Sometime all in the meeting house were arrested and carried to jail-both men and women. They finally, through the kindness of some of the whites who owned slaves, obtained permission from the city authorities to allow the colored people to hold meetings two hours on Sundays from 3 to 5 p. m., under the watch of a police officer who was to be paid $2 per hour. The officer was in- structed not to let the meeting continue one minute over two hours. If they should violate that order all who were present would be arrested and punished. The city authorities and police officers were not favorably disposed to Baptist doctrine, and as the law was against colored peo- ple assembling in any meetings they enforced the law to the letter. Under these oppressions and persecutions the Baptists "contended earnestly
Negro Baptist Beginnings in America. . 27
for the faith once for all delivered to the saints." The fire of truth was kindled and could not be quenched. In 1844 they moved to Cypress street and Howard avenue. Here they bought the first piece of ground owned by Negro Baptists in the state, and erected a house of worship thereon. Many were the oppressions and persecutions of these humble servants of God, but their faith in Christ and his Word made their burdens light. When New Orleans surrendered and freedom re- moved the persecutions and oppressions, new zeal for the faith sprang up, and the once-smothered flame burst forth and its influence spread all through the city and parish. Churches were or- ganized in different parts of the city, and in every parish in the southern part of the state. In 1865 a large number of churches had been organized. Elder Sanders and others organized what is now known as the Louisiana Southern Baptist Association. The following year Rev. Charles Satchel and others, taking issue at the name, "Southern Baptist," withdrew from the Association, and organized the First Free Mis- sion Association. These two bodies being zeal- ous of each other unto good works, labored earn- estly and planted the Baptist banner all over the southern part of the state and as far up the Red River as Nachitoches, and in the southwestern part as far as the line of Texas.
In 1867 a very few churches owned any prop- erty. Preaching was done in the gin houses, ware houses, log cabins, under cane sheds on plantations, or rented houses in cities and towns. In 1871 Revs. Wm. Head, Whaley and others or- ganized the Gumspring 'Association in the north- ern part of the state; and the brethren in the northwestern part of the state withdrew from
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Texas and organized another Association. These two bodies extended all over the northern part of the state, organizing and building churches in every town and city, and on every plantation un- til the ministers were heard of from the Gulf of Mexico to the line of Arkansas, and from the line of Mississippi to the line of Texas.
The work of the Associations had grown to such magnitude in 1872, and each of them cover- ing such large territories, that it was impossible for them to cultivate their fields properly. In order to more thoroughly organize their forces, the Louisiana Southern Baptist Association, in session at Baton Rouge, February, 1872, passed a resolution inviting the other associations and churches to send delegates to meet in joint ses- sion at the First Colored Baptist Church, New Orleans, La., for the purpose of organizing a State Convention. The invitation was hailed with joy all over the state, and on the appointed day, delegates from each Association and each regularly organized Baptist church met and ac- complished their work.
In 1883, the Convention in annual session at Baton Rouge, passed resolutions' dividing the state into fourteen Associational Districts. The districts' plans were well received by the churches throughout the state, and by July, 1884, nearly every district was organized. We have our Grand State Convention with sixteen Associa- tions. Our growth for the last thirty-five years has been as follows: In 1867 we had a few small churches organized, and about 5,000 members. The ministers had just been emancipated, and with a very few exceptions they could neither read nor write. We had no day schools nor Sun- day-schools. 'Today (1902) we have 125,000
Negro Baptist Beginnings in America. 29
members; 1,200 churches at an average cost of $1,000 each, making a total of $1,200,000 worth of church property throughout the state. We have eleven well organized and fairly equipped academies, namely: Gibsland, Alexandria, Baton Rouge, Donaldsonville, Cheyneyville, Opelousas, Homer, Ruston, Shreveport, New Iberia and Monroe. These schools value on an average of $1,200, making a total valuation of $30,000. Add- ing church and school property together, you have a grand total of $1,213,200. This does not include our Leland University, which is our high- est institution of learning given by Mr. and Mrs. Holbrook Chamberlain. We have now in the state over 800 pastors who read and write intel- ligently. We can count our graduates by the hundreds; also there has been wonderful im- provement in divine services. All of this work has been accomplished by Negro brain and energy from the Baptist pulpits, as they have lifted up Christ to the people. We can say with thanks- giving and rejoicing: "The Lord is with His people."
The above REMARKABLE progress recorded by Dr. Marks brings us up to 1902. From that time to this our material progress has been phe- nominal. Today (1914), we thank God for our Grand Old Convention born in 1872. Further mention will be made of it elsewhere in this volume. Through this and other agencies our pioneer and post-pioneer brethren wrought more than we knew. They set in motion snow balls of consecrated work which gained in momentum and size as they rolled.
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BISHOP J. M. CARTER'S HOME.
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Negro Baptist Beginnings in America.
ORGANIZATION OF FIRST ASSOCIATION.
As you have observed, the associations are older than the conventions, and the churches are older than the associations. This is clear since churches make associations and associations make conventions. The first association was organized in 1837 by Elder Joseph Willis, and was called the Louisiana Baptist Association. This body was formed of churches he had previously or- ganized. Dr. S. T. Clanton says the Louisiana Southern Association was organized in 1865, the first after Freedom. We can point with pride to this as the first distinctive Negro Baptist As- sociation of Louisiana, but not the first associa- tion organized by a Negro. Elder Willis' organi- zation was of a mixed membership, while the one former by Elder Sanders and others was entire- ly of freedmen. .
These Christian workers grew, waxed strong, and led by our pioneer fathers did much good in those stormy days of our denomination's infancy. They were officered by Elder Sanders and others who won many hard-fought battles while digging out the rubbish of sin, superstition and ignorance that the mudsills of New Testament doctrines might be laid. Hats should be taken off to them for having set up these landmarks by which we are safely guided today. Further mention of this father of all Louisiana Negro Baptists and organizer of the state's first association will be made elsewhere in this volume.
FIRST FREE MISSIONARY ASSOCIATION.
As previously stated, this body was organized by Elder Charles Satchell and others, in 1866. They did not like the name "Southern Baptist
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Association," and consequently took issue and organized the First Free Mission Association. This body made rapid progress and accomplished much. For some time it vied with the Louisiana Southern Association in the matter of organizing churches and spreading the Gospel along the lower and upper coasts of the Mississippi River. Finally the First Free Missionary and the South- ern Baptist Associations came together and be- gan doing business under the new name-"First District Missionary Baptist Association." This body, which will be spoken of later, has done and is doing a commendable work.
FIRST DISTRICT MISSIONARY BAPTIST ASSOCIATION.
This body was organized in New Orleans, La., in 1866 by the following brethren: Bishops George W. Walker, John Marks, Esau Carter, Charles Satchell, Alex Armstrong, R. H. Steptoe and others. Besides having preached the gospel and established churches in New Orleans and along the coasts of the Mississippi River, it has fostered an Old Folks Home.
Sister Joanna P. Moore has the following to say with reference to the founding, development and growth of the Home: "The most pitiful ob- jects I found in New Orleans were the old freed women worn out with years of slavery. They Were usually rag pickers, and had a little hut where they lodged at night, and ate old scraps they had begged during the day. There was in the city an Old Ladies' Home, but no department for colored, and there was no alms. These old people you sometimes found on the streets, be-
Negro Baptist Beginnings in America. : 33
cause for some reason they had been turned out of their little corner and had nowhere to go. Sometimes the police took them up and lodged them in the parish prison. They were soon turned out of this because they were guilty of no offence, save age, poverty and sickness. The colored people had tried several times to collect money for a Home, but something always hap- pened to the treasurer before they got enough to open a Home. For two years I made this a sub- ject of prayer. Nothing was done until 1878, when I called together those whom I thought the most interested, both colored and white friends. For several weeks we unitedly asked God to sup- ply this great need.
"About the last of January,/ 1879, the Lord- said: 'Go Forward.' Deacon Lease (white) was selected to hunt a house which he soon found. The first story was fitted up for the aged, and our missionaries moved into the second story. I first prayed for some one to take care of and to cook for these pilgrims. Katie Lewis was the answer to this prayer. I wish you could have seen her. She was about seventy years old, tall and as dignified as a queen, and wore her turban as gracefully. While a slave she was a head cook and general manager in the home of a rich planter. She was a good Christian and had correct ideas about most things. I had never met her. The first day she came to my home she said: 'Sister Moore, I am Katie Lewis. The Lord showed me in a vision that I must come and help you take care of those little babies (as she called the old slaves). I am old but have good health, and know how to cook and I want to help you missionaries that the Lord has sent down in this
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History of Louisiana Negro Baptists.
low-ground of sorrow. Now I am ready to go to work.'
"This and more she said in a very direct and business way. I accepted her as God's gift. She did not ask for any money. Dear Katie cer- tainly was a God-send and remained as long as I had charge of the Home, leaving the day I left because she would not serve under a colored matron.
"Our first inmate, Sallie Henderson, a rag picker, old, dirty, cross, sick, was received Febru- ary 1, 1879. She had been unkindly treated so long that she thought no one loved her, and I am sure she did not love any one, and yet she was a Christian, but down in a very low class of which we have so many in our churches. Brother Wil- son had a cart in which for more than a year he brought the old people to the Home without charge. At first Sallie did not know my plan to leave the old rags behind. Poor Sallie had several bags of them. I succeeded in burning some of them, but it almost broke her heart. I offered her nice new garments, but she preferred the old rags, because she said I am used to them. We had the same trouble with most of our inmates, and yet we found among these neglected ones a few real saints, from whom I learned many les- sons of gratitude. I had saved up $55 with which we began. Within one month we had five in- mates, and that money was all gone and some additional gifts. But our motto over the mantle said: 'The Lord will provide,' and in that our faith rested while we prayed, and according to the promise to supply our needs a check of $15 from Miss E. C. Prudden, of Wheaton, Ill., came the very day it was greatly needed. Two years later she gave us $150 to help us pay for our property.
Negro Baptist Beginnings in America.
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I had met this friend the preceding summer, and told her about my old women, but she had not heard that the Home was started. The Spirit that moved us to pray said to her: 'Send this money to Sister Moore' for the old people.' I wish I had time to tell you of the many remarka- ble answers to prayer in that blessed Home. We never went in debt, but when the oil and meal were nearly gone, the old saints joined me in asking supplies from our Heavenly Father. They all knew that God was our Treasurer. The first year we sheltered 22 weary pilgrims; none of them were well; six were cripples, one blind and two unable to leave their cots were cared for like babies.
"I must say a word about two or three of "our babies." Harriet Taylor was a poor drunken woman, whom I found often in an Irish woman's saloon. After much coaxing I finally persuaded her to come and see my Home. She was partly drunk. I led her to the street car, and because it was nearly dark I succeeded in getting the wretched woman on. My Home was one block from the car line, and I had hard work to drag her to the house. She was determined to go back. We could not do much for her that night, and the next morning she asked for whisky and said she would die if she did not get it. Once she had been a professing Christian. I said, 'Harriet, whisky is killing your soul and body. We will ask God to take away this wicked appe- tite, and then if you believe you will be saved.' We prayed and glory to God the answer came. Some days after Harriet said: 'I don't study about whisky. I prays and I prays; sometime 1 feel light and happy; sometimes low down and sorrowful, but I keeps on praying." Harriet was
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brought to the Home a perfect wreck, and yet God restored her physical health so that she was a great help in taking care of Margaret Jones. She was a hundred years old. She had fallen on a pavement in December and was never after- ward able to walk. A kind-hearted sister gave her a room in which there was no fire. Different persons brought her something to eat. The day I found her she was about to be turned out of this shelter. I brought her to my Home, laid her on a cot and took care of her for more than two years, and then she moved to Heaven. I wish you could have heard her say for every favor she received: 'I thank you, Master Jesus.' and often with tears of gratitude rolling down her withered cheeks she would turn and thank the one who brought the gift from Jesus. Har- riet had never met Margaret before, and yet she cared for her as tenderly as any daughter ever cared for a mother.
"We had several inmates who were addicted to drink. All were not so completely saved as Har -. riet. One day in my visits I saw a little child leading a blind woman across one of the back streets. She walked very slowly. I asked where she lived, and we climbed a dirty stairway. 'Here,' she said, 'this is my home.' I asked, 'where is your bed?' 'I sleep on the floor in one corner this little girl's mother allows me to have.' 'Have you a home in Heaven?' 'No, I have no home on earth nor in Heaven,' and the tears flowed from her sightless eyes. I said, 'Wait here till I come back.' I went out and made an inquiry about her, and all the neighbors said, 'Do take her to the Home.' This I did but the car driver did not want to take such a filthy ob- ject into the car. He did not see the immortal
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BISHOP JAMES MONROE CARTER.
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History of Louisiana Negro Baptists.
soul that now shines in glory. After several at- tempts we succeeded in crowding in. When I got home it was long after dark, because poor blind Lucy could walk so slowly. Katie Lewis was feeling anxious lest something had happened to me. She met me at the door. 'What is that thing,' she said with contempt. The light re- vealed Lucy. 'A human being for whom Christ died,' I replied. 'O, Sister Moore, you do not know the dirt and disease you are bringing into this Home. You will ruin us.' At first she did not want to help wash Lucy, but when I had all ready, she came, saying, 'You go away and I will do all this.' Soon after Lucy was converted. She met me one evening exclaiming : 'O, Sister Moore, I have seen Jesus, and now I have a home on earth and one in Heaven.'
"Jane Burk was about one hundred years old, and was quite active. She knew how to care for the sick, of whom we had many. She was our peacemaker, and such persons are much needed in all homes, especially one like ours where dwelt so many old bodies and souls, weary and full of pain and unhappiness. Every little thing hurts them. We feel that those younger and stronger often lack the tender sympathy that God wants given those who have "borne the burden and heat of the day.'
Patsy Shaw, one of our inmates, was a charac- ter that any one could love. She was reared in Virginia and could read and write. She and her husband were sold to a trader, and were auctioned off in New Orleans about forty years previous. She was sold to a citizen of New Orleans. She begged him to buy her husband. He took Patsy home, but for three days she refused to eat, weep- ing bitterly. He was a humane man and for pity
Negro Baptist Beginnings in America. : 39
sake bought her husband. This bound her to the family by chords of love. Shortly after his wife died, leaving two children in Patsy's care. The father was now an invalid and very poor-the family having lost all their property .. They were Catholics. Patsy was a strong Baptist and still had her Bible and hymn book which she brought had from Virginia. The white children she reared begged me to take Patsy into the Home as they were unable to care for her. I said I will send a cart for her, for she had been unable to leave her bed for several years, and they cared for her. 'O, no, I will never send my mammy in a cart. We will get a hack and bring her if it takes the last cent.' So the brother and sister brought her, carried her in, laid her on the cot, knelt beside her and wept like children, while Patsy's old black hand wiped the tears away and she comforted them with loving words as I sup- pose she did when they were little children. They came to see her as often as possible. Patsy was a real lady of culture, fond of flowers and pretty things. One morning her face fairly shone.
I asked, 'Patsy, what makes you look so happy?' 'O, Sister Moore, Jesus came last night and told ine he had my mansion ready.' That light never left Patsy's face until Jesus took her into the light of Heaven.
"I have told you about the good folks. I like to remember them. But surely we did have some rough and coarse natures with which to deal. One was Patience Jorum. She would take her staff and strike the others, if they offended her. Yet she insisted that she was a Christian, and that the Lord gave her a spear and said, "My little one, go into yonder's world and spear my people.' To this command she was very faithful. I am
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History of Louisiana Negro Baptists.
sorry the world has so many like her. A large number died in our Home because they were very old and sick when we took them in; and because those admitted were both old and sick. We not only cared for their worn bodies, but directed them to the Great Physician, and none left our Home without giving evidence of readiness for the Home in Heaven.
"I wish I could introduce you to one more of that forty inmates, and show you how beautifully they grew under the culture of God's Word. We repeated texts in the dining-room, prayer room and everywhere. They could memorize one each month. 'Did prayers alone supply your needs each month?' you ask. I answer, 'Yes.' Letters often came enclosing money without any name, and provisions were received when we didn't know the donors. Persons in the North whom I had never seen sent boxes of clothes. I wish you could have seen our old folks when we dressed them up on Sundays and state occasions-white turbans, white neck handkerchiefs and gingham aprons. They never felt dressed without an apron. When these gifts came I wrote grateful letters telling of the work being done. At the end of the year I published a report and sent it to all who had helped, and so the good news spread not by telling what we were going to do, but by praising God for what we had done. The fact that something has been done encourages individuals to give.
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