USA > North Carolina > Gates County > Reynoldson > Pride of the past, hope for the future, 1827-1977 : a history of Reynoldson Baptist Church written in commemoration of the 150th anniversary of the church > Part 8
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Soon a committee was appointed to apportion each male member a part
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of the pastor's salary for the year 1866. The following report on apportions was received by conference on April 2, 1866: Edward Howell, pastor, 0; Francis Rogers $5.00; J.D. Goodman $9.00; Peter Eure and Joseph B. Parker $4.00; Washington Weatherly $5.00; John H. Parker $7.00; Joseph E. Howell $8.00; Thomas W. Martin $4.00; John R. Cross $5.00; J.P. Howell; Stephen Fanny $2.00; Nathan Spivey $5.00; G.W. Russell $5.00; George R. Eure $2.00; L.L. Eure 0; W.L. Fitcher 0; J.M. Taylor $8.00; T.W. Babb 0; E. Hampton $3.00; J.P. Howell $2.00; M.W. Howell $2.00; H.F. Fanny $2.00.11 Questions over the amount of collections must have occurred during the year, since conference voted that the deacons should strictly attend the public collections at the quarterly conference.12 Ever since the beginning of Piney Grove Church the financial burden had rested on the shoulders of the white male members, but the time had arrived to include others. Conference voted to apportion dues for the colored members also.13
With finances still a major problem, in 1869 the church decided "to relate the payment of pledges more closely to the covenant entered into by church members."14 Therefore, the following resolution was approved by conference:
"Resolved, Ist to deal with any member who being able shall refuse to pay his apportionment of the pastor's salary and other church expenses as if guilty of unchristian conduct.
Resolved, 2nd to make an earnest effort to pay the expenses of the church by the regualr meeting in February."15
At the end of the year a committee was appointed to examine the treasurer's accounts, ascertain the amount due and report the names of all indebted to the church.16 The examining committee reported that the arrearage for 1869 amounted to $49.91. Members came prepared to pay their unpaid dues. Enough money was collected to settle with the pastor, pay for the sacred elements for communion, and to pay the sexton. For the first time there was money in the treasury. $12.06 more than the amount needed to pay the pastor had been collected. Immediately, a budget of $153.00 was decided upon for the coming year and the members were apportioned in the appropriate amounts to reach the budget. 17
This same conference instructed the clerk to write Brother J.P. Howell and" state to him that he is in arrears to the church, and that he is liable to be expelled from the fellowship of the church if he does not visit the church or communicate with it in some way."18 For more than eighteen months, the church tried to work with the cited brother urging him to attend conference and state his reason for non-payment of dues or to make an effort to settle the debt. All the efforts of the church failed. Five years later,
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the church once again heard from Brother Howell. This time he requested a letter of dismission to join a new church at Harrellsville, N.C. He also stated that the new church was soliciting subscriptions so they could construct a house of worship. Conference instructed the clerk to answer his letter and inform him that it was contrary to church rules to give a letter of dismission until his church assessment was paid, but that they were sending his letter and requesting him to submit his assessment.19 No record of the assessment being received was noted. However, Brother Howell requested the clerk to remove his name from the Piney Grove records at the December conference.
During the first fifty years of Piney Grove's existence, the men attended to all the business. Women neither contributed financially or voiced their opinions about the work of the church except to or through their husbands or other male relative. Their guidance was subtle and discreet, but their influence was indeed felt. 1875 saw the women become more active. This year eight sisters, Miss Maggie Riddick, Mrs. Sallie E. Eure, Mrs. S.M. Parker, Mrs. Gilbert Fanny, Mrs. Peggy Dunford, Mrs. Cornelia Odom and Mrs. Frances Eure, contributed $6.00 to the church budget.20
At the January, 1879 conference, the treasurer and collector of funds were directed "to furnish the names of members in arrearage for the past year at the next meeting. The church would then deal with them for non- payment."21 'The committee to apportion church expenses offered their report. Members who felt they were financially unable to meet their apportionment were given an opportunity to state their reason. After hearing the member's reason, conference either erased or reduced the amount of the assessment.
The treasurer's report for the year 1880 reads as follows:
Assessments for 1880
Collected
$161.75 99.20
Paid Pastor
74.95
Minute Fund
2.50
Sexton (paid)
6.25
Transcribing Minutes
5.00
Communion elements
3.00
Paid out
91.70
Promised pastor salary
$125.00
Paid
74.9522
Balance due
$ 50.05
The church was experiencing great financial difficulty. Debts were increasing. 1882 found the church in debt to the pastor in the amount of $117.54. Nearly one hundred dollars of this debt had been assessed, but
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payment was in arrears. The pastor made the church the following offer which was accepted and worked with accordingly. If the church would raise $30.50 at once, collect whatever they could of the amount due and deal with the delinquents who could pay but would not, then the pastor would give the church a receipt marked paid in full until January 1, 1882.23
A decade later the church was still struggling with finances. At this time a recommendation was made to conference by the audit and assessment committee which read as follows:
"We recommend that some action be taken with all members, who have been delinquent for more than one year. We believe that it is necessary for the spiritual welfare of the delinquents as well as the church and the treasurer may be spared the unnecessary and heavy burden of carrying these accounts against these brethern for so many years."24
Another contributing factor to the financial burden of the church were the delinquent members. People who moved into the community would oftimes bring letters of dismission from their former church. Church members who moved from the community would oftimes request letters of dismission from Reynoldson in order to join another church.
Many of these members had been deliquent while belonging to Reynoldson and were in arrears in their church dues. The following question was asked, discussed and answered by conference in January, 1888. "Is a member of this church held to be amendable to the church for his or her portion of the church expense after getting a letter and joining some other church?"25 The answer given was that "they are considered bound for their apportion of church expense up to uniting with some other church and no longer."26 Unpaid church dues were difficult to collect, and after a person had joined another church it was usually impossible.
During the later part of the nineteenth century, the church decided to appoint an assistant treasurer, Bettie Edwards, to work among the women to collect money to help with the deficit. At the end of the year (1898) when the audit committee examined the books, the church had a balance of $2.50 on hand.27
After the audit committee report, conference appointed a committee and empowered them with authority "to see those behind in their church dues and to try to settle on some plan to compromise and settle the accounts as they saw fit."28 The clerk was instructed to furnish the committee with a list of the delinquent names. The committee felt some members were unable to pay their assessed dues. In these cases, the dues were forgiven. If members thought their assessments were too great, they were given an opportunity to complain at the Deacons Conference. Some members were tired of being assessed and desired to contribute as they
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felt able to do. One brother even offered to pay $10.00 back dues provided he was no longer assessed.
Collecting back dues was a very difficult and unappreciated task. By 1912 conference realized that there was little or no hope of collecting long standing debts, and voted to erase the debt of unpaid dues prior to 1910.29 Several years later (1921), the church began to realize the need of a more systematic way of financing itself and voted for the members to pay their dues monthly.30
In 1934 a new approach to the church's pecuniary difficulties was tried. Committees were appointed to conduct a survey of all members requesting them to state the amount they would pledge yearly to the support of the church.31 Later the treasurer was instructed to see or write all delinquent members instructing them to report to the next conference or be expelled.32 Greater emphasis was being placed on stewardship. Programs on stewardship were presented and coordinated with the "Every Member Canvas" Campaign.33
In the early 1940's, Dr. Carrick came to Reynoldson as pastor. Dr. Carrick, former president of Chowan College, was knowledgeable about the importance of adequate financial support for an institution. Under his direction, an updated membership roll was compiled. His wife, Mrs. Carrick, reported a church membership of 282 members with known addresses.34 Dr. Carrick preached, talked and taught about stewardship and the unified budget. Therefore, the following financial resolution was adopted by conference in September, 1943:
Financial Resolution
Whereas, Reynoldson Baptist Church is carrying on its roll a number of members, who seem not to have the Church and kingdom at heart, in that, they are not living up to the scriptural injuction "Upon the first day of the week let every one of you lay by him instore as God has prospered him," as they are not contributing anything to the current expenses of the church and to missions. Therefore be it resolved:
1. That the Reynoldson Baptist Church shall not carry on its roll any member as in good standing and full fellowship, unless said member shall have measured up to the following: That each and every member shall have made a contribution to the current expenses of the church and to missions during each calendar year.
2. Such members as have not complied with this requirement by the end of the calendar year shall be placed on a delinquent list or probationary list for three months following the calendar year during which time effort shall be made to influence them to make such contribution to the current expenses of the church and to missions.
3. That if any one in the church membership shall be found who is unable to make a contribution to the current expenses of the church and to missions, that one shall be relieved from making such contributions to the church and his obligation shall be carried by the church.
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4. If each member who has failed to make contribution to the current expenses of the church and to missions shall make such contribution during the three months of probation they shall remain in full fellowship with the church. But if such member fails to make contribution to the church during this period that member shall by their own act automatically exclude themselves from the membership of the church.
5. That at the end of the three months probationary period each member who has failed and refused to make such contribution to the church that member has thus by their own act excluded themselves from the membership of the church and his or her name shall be erased by the clerk of the church from the church roll and such member shall be so notified.
6. That upon the adoption of these resolutions by the church in conference a copy of these resolutions shall be mailed to each member of the church thus notifying them of the action of the church.
7. That when these resolutions have been adopted by the church that all other resolutions of similar nature shall be repealed that are on the church records.
8. These resolutions were unanimously adopted by Reynoldson Baptist Church September 26th, 1943 while convened in regular quarterly conference.
Garris Parker, Clerk of Church35
Each member was mailed a copy of the resolution and given adequate time to reply. At the end of the specified time, members who had not responded in some way by letter or contribution had their names removed from the church roll.36
Hence, Reynoldson members adopted the unified budget and began to share Christ with the world as they gave through the coorperative program.37 As the members cheerfully and regularly placed their envelopes in the collection plates each Sunday, there was more money available to do God's work both at home and afar.
Soon another idea which would fill the coffers at Reynoldson would be introduced. The idea of "Harvest Day" was presented to the members by Reverend J. Sidney Cobb. Reynoldson is located in a farming area; consequently, the members had greater income in the fall. Harvest Day gave them an opportunity to give a love gift for the Lord's work. The first Harvest Day was instituted the fourth Sunday in November of 1948.38 These special offerings were placed in the bank on interest and designated as a special building fund which would be accessible to help with future building programs.
In 1950, Rev. Waddell Waters presented the members with the idea of the "Lord's Acre" plan. Members who desired would pledge a portion to the Lord in the spring and contribute in the fall. Recorded as participating in the first "Lord's Acre Plan" are Rev. Waddell Waters, $50.00; Lloyd Hayes, 1 acre; J.B. Parker, 1 acre; T. Beaurie Parker, 3 hogs; J.L. Smith, 1 acre; Earl Parker, $50.00; and A.M. Riddick, 1 acre.39 This year the
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Harvest Day collection amounted to $831.31,40 and funds given to the church amounted to more than $3,600. Six years later the church budget had nearly doubled. The weekly budget amounted to $135.68 and the total annual budget, $7,055.00.41 Building programs had been begun and completed. A new pastorium had been built at Gates and a new sanctuary had been built at Reynoldson. "The Lord hath done great things for us; whereof we are glad."42
In December, 1959, Mr. Cobb returned to Reynoldson to preside over the Harvest Day Service, a program he had successfully spearheaded in 1948 and one which had helped the church prepare for her multiphased building program. 43
Today in 1977 the church is debt free. She owns property valued in excess of $100,000. Her budget for 1976-77 is $26910.00. Through God's bountiful hands and guidance and man's struggle, sacrifical giving, planning and plodding, the church is reaping the harvest. It has been a long, hard financial struggle from 1827-1977 - struggle which only Christian soldiers with Christ as their King have and can continue to accomplish as they march forth for the Lord.
Mrs. Vance Pittman has been the church Financial Secretary since 1947.
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Proposed Budget For 1976-1977 Reynoldson Baptist Church
1976-77
Pastor's Salary
$8,250.00
Pastor's Travel Allowance
3,000.00
Pastor's Hospitalization Insurance
1,300.00
Pastor's Lights and Fuel
800.00
Pastor's Retirement
1,500.00
Convention Expense
500.00
Sexton's Salary
1,200.00
Cutting Church Grass
300.00
House and Grounds Allowance
1,000.00
Parsonage Allowance
1,000.00
Insurance (Church and Parsonage)
1,000.00
Utilities
3,000.00
Sunday School Supplies
2,000.00
Choir Supplies
200.00
Socials: Christmas, S.S. Picnic,
Youth Banquet, Annual Fish Fry
500.00
Association Missions (Chowan Asso.)
375.00
Chowan College
100.00
Charity and Children Magazine
35.00
Woman's Missionary Society Literature
250.00
Miscellaneous
100.00
Christian Action League
50.00
Pulpit Supply
150.00
Church Secretary
300.00
TOTAL
$26,910.00
Amount to meet budget each week for 1976-77 - $569.42. This figure represents our expected Cooperative Program gifts of 10% of the total envelope offerings or approximately $2,700.00.
Budget Committee:
Brown Smith
Robbie Eure
Elsie Tyler
Edith H. Seiling
Charles Cale
Sybil Winslow44
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"COLOURED" MEMBERS
"The earliest slaves in the colony were undoubtedly pagans and their masters as a rule were willing enough for them to remain so. This attitude was due less to indifference, than to a widespread belief that it is illegal to hold a Christian in bondage. --- This belief was not universal and some masters permitted their slaves to be baptized. Gradually this belief died out altogether and the baptism of slaves who professed Christianity became general."l
Oftimes the early Baptists had questions which needed to be resolved. The following question was asked in 1818: "Is it consistent with the Christian religion for a professor thereof to be engaged in purchasing Negroes with a view to sell them to speculators?
Answer: We believe such a practice to be at open war with the spirit of the gospel, and shocking to all tender feelings of our nature; we, therefore, answer, No."2
Since separate churches for colored persons were non-existent, the very first year of the existence of Piney Grove Church saw the colored affiliating themselves with this church. Those who joined in 1828-1829 are listed below:
Male: Thomas of Sarah Brown, Jacob of Mac Goodman, Jacob of Levi Eure, Jack of Eff Lewis, Jacob of Wynn; Female: Angy of Mac Goodman, Ruth of William Sears, Mary and Nancy of Mac Goodman.3
Other blacks were also interested in becoming members, but were unable to obtain their letters of dismission. In June, 1829 conference moved to appoint Edward Howell and William Lee to visit Meherrin Church and obtain letters of dismission for some of the aged colored members.4
"The people of Gates County were easy-going and never worried for they did not believe in commercializing life. Live and be happy was their motto. The slaves of the county lived in this atmosphere and their treatment was consequently mild --- If the information of those both white and black, who remember the anti-bellum days can be relied upon, the slave in Gates County had about as easy a time as a slave could expect."5
"There was only one time in the history of the county when the slaves threatened to cause trouble, after which we find the slave laws were enforced more rigidly and the free Negroes were watched more closely. In August, 1831, the slaves led by a free Negro preacher, Nat Turner, of
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Southampton County, Virginia, planned to have a great insurrection and kill off all the whites. The day was fixed, and the slaves through the eastern part of Carolina and Virginia were to rise. The leaders got drunk and began work on Sunday before the fixed time, but their plan did not succeed."6 Fifty whites were killed and the entire section of the country became alarmed. When the people in Gates county heard of the uprising, they left their farms and went to Gatesville, the men to join the militia and the women to be protectively housed in the old courthouse building.
Immediately upon hearing about the uprising in Southampton County, Virginia, the church voted to prohibit the colored members from participating in the Lord's Supper on January 21, 1832.7
These early brethern were concerned about souls and moral conduct of the blacks. One of the early cases of questionable unchristian behavior concerned a colored member. Two colored brethern, Jacob of Wynns and Willis of Goodman, brought to conference charges against Jacob of Lewis for stealing a glass from Mr. Eldred Cross. Jacob of Lewis had also left his wife and had taken up the ministry without having been called by the church. He had been absent from the church for a period of two years. Conference in July, 1831 declared that Brother Jacob of Lewis was no longer in fellowship with Piney Grove Church.8
The church letter which was sent to the 29th Annual Chowan Baptist Meeting on May 16, 1844, included the following statistics: baptized, 25; received by letter, 1; dismissed, 2; excluded, 2; whites, 46; colored, 45; total, 91.
Even though white women and colored men and women had been members of the church from the very beginning, it was not until the quarterly conference on April 27, 1850, that a decision was made to call the names of all members including female, and colored, at every quarterly conference.9 From the beginning, only the white male members were required to attend quarterly conference. If absent, the next conference he had to state his reason for his previous absence. If he persisted in being absent, a committee was appointed to investigate the reason for his continued absence. On June 22, 1850, the church covenant and rules of decorum were read and names of all church members were called, for church membership was a matter for serious consideration. Daniel of Riddick petitioned for membership, but conference refused him. The same day May Boon, a free woman of color, was received for baptism. 10
The calling of names at quarterly conference did not continue for long, however. Ten years later on April 21, 1860 at a call conference for the benefit of the colored members, the following members were absent:
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Miles of W. Parker, Nancy of John Willey, Melinda of E. Rogers, Nelly of H. Rawls, Marian Dukes, Matilda of William Sears, and Mary Benton.11 A motion was made to set aside the Sabbath before quarterly conference as a special conference time for the benefit of the colored members. White members were requested to attend the conference, too.12 After this, Christian discipline of the blacks which needed consideration was referred to this special conference.
On December 27, 1862, conference voted to expel from the church fellowship all colored members of the church who had gone to the northern army.13 Later "in 1863, the association decided that a church would not hold in fellowship colored members who had run off from their owners for Yankee freedom and protection."14
Elder William L. Fitcher offered conference the following resolution on August 26, 1865: "Whereas some of the members of this church have expressed their dissatisfaction in conference at the reception of colored members: Therefore be resolved that this church feels in duty bound to continue its usual custom with reference to the colored race and make the matter of Christian experience the only test of their reception, and unchristian conduct the only cause for expulsion."15
The association had appointed a committee to report on colored members at its annual meeting on May, 1866. This report read as follows: "Your committee to whom was referred the relations of the colored members of our churches, recommends that those who choose to retain their membership in our churches be premitted to do so with the same status as heretofore, and that those who may wish to join us, be received on the same terms. To those who wish to withdraw in order to form churches of their own, we advise our churches to grant letters of dismission and to give them sympathy and assistance as far as practicable in organizing churches for themselves.
A. McDowell R.R. Overby John Mitchell16
Albert Riddick, now Albert Sumner, was the first colored member who chose to leave Piney Grove. He left in November, 1866 to join a church called Lebanon.17
The way the colored members had partaken of communion in prior years remains unknown. However, when conference met on June 22, 1866, Brothers Jack and Jacob Gatling were "appointed to hand the sacred elements of communion to the colored members on our regular communion days."18
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The Negroes had been allowed to use the church building one or more Sundays in the month. After his return from the Civil War to teach at Reynoldson Institute, Julius Howell objected. Thus, the Negroes made arrangements for their own church building between John Gatling's home and the river. 19 On November 26, 1870, the church granted letters of dismission to the following members in order that they could organize a church called Stoney Branch Chapel in Gates County, North Carolina:
Harry Eure
Giles Eure
Anthony Riddick
Jack Gatling
Hasty Gatling
Lucy Cross
Julia Ann Howell
Leah Parker
Easter Eure
Julia Cross
Mary Cross
Carolina Eure
Lucy Williams
Sarah Eure
Priscilla Sears
Celia Cross
Nancy Gatling
Mary Benton
Ann Eliza Eure
Jane Lawrence
Sarah Parker
Henrietta Cross
Tiggy Howell
Also, this day Brother Jack Gatling was released from his obligation of being collector for the dues from each black male member at Piney Grove Church.20
This exodus of the majority of the colored members left only a few remaining members of color. Lettice Odom, the last remaining member, died in 1893.21
On November 26, 1870, twenty-three colored members left Piney Grove to organize Stoney Branch Chapel. Pictured is Stoney Branch Church in 1977.
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CHRISTIAN LIFE
Church Members hip
All who united with Piney Grove Church pledged to be regular in church attendance. The fifth article of the Rules of Decorum states "that no person shall abruptly break off or absent himself from the conference without leave obtained from it."1 Therefore, one realized the duties he assumed when he became a church member. Attendance at church conference, especially by the white male members, was of foremost importance. The very first minutes make note of the absent brothers. Conference minutes for nearly the next hundred years recorded the names of the many absentees.
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