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 9
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By the fall of 1830, some male members were losing their zeal for the required church attendance. A committee was appointed to visit a certain brother because of his habitual absence.2 Soon conference resolved "that the names of white male members be called at the monthly conference and absentees noted."3 Nonetheless, required attendance at conference was difficult to enforce and in January, 1867 Joseph Smith, Clerk, was requested to furnish a list of "all male members who have been absent three or more times."4
Women and colored members were not expected or required to participate in conference. Conference had earlier resolved to call the names of all members quarterly, but rare are the minutes that note this accomplishment. In 1867 the church decided to call the names of the members and to update the roll of women members.
On occasions the church had expressed an interest in the non- attendance of women. At July conference in 1851, a committee of two was appointed to visit Sister Saunders and inquire into her reason for her long absence. The committee made this report to conference: "Sister Saunders is prevented from visiting the church through fear of her husband and the want of conveyance. However, she would endeavor to visit the church this year."5 Upon her visit to the church, she requested a letter of dismission.
Another interesting case brought before conference because of extended absence was one concerning Brother West. A committee was appointed to visit Brother West and to inquire as to his reason for his habitual absence. When confronted by the committee, Brother West was duly apologetic for this extended neglect of both God and church. He requested to be held as a member and not to be expelled as was the church rule. Brother West stated that he would try to be at conference next time.
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He said that "he lived too far to attend and that during the past year he had lost two horses and was thereby deprived of any conveyance."6 Conference voted in 1880 to require excuses from both minor and senior members who were absent from conference.7 Members who did not return and render excuses soon found themselves being visited by a committee.8 Non-attendance for the most part indicated lack of interest.
Not only was required attendance a problem, but other questions concerning membership arose. The church decided that when a member requested and was granted a letter of dismission to join another church, this member should not be considered dismissed until the church had been officially notified by the church the former member had joined.9 No letter of dismission was to be granted a member unless he could produce satisfactory evidence that it was for his convenience.10
Church attendance, membership and financial support for the church were very closely related, with the finances of the church being an ever pressing need. A question concerning this was discussed in conference in January, 1888 when the query"Is a member of this church held to be amenable to the church for his or her portion of the church expense after getting a letter and joining some other church?"11 The decision on this question was as follows: "They are considered bound for their apportion of the church expense up to uniting with some other church and no longer."12
Freewill offerings were insufficient to cover the expenses of the church, and it became necessary to apportion the members. A member who felt that their assessment was too high had the right to complain by attending the deacons conference and requesting a reduction in his assessment.13 Some members did not agree with the church's method of apportioning members and refused to contribute. One brother returned to the 'flock' only after he was promised not to be assessed anymore, but be allowed to contribute as he felt able.14
A desperate effort was made to try to get the members to awaken to their financial responsibility toward the church. Conference voted in 1937 that the treasurer be instructed to see or write delinquent members to report to the next conference or be expelled.15 This failed to accomplish much, since they later voted to drop the names of all persons who had not made a contribution in three months after having been contacted by the church. 16 Another effort was made requesting delinquents to respond in some way if not with money. This effort brought forth fifteen responses.17
Stress on absenteeism and arrearage in dues became less as the church entered the Cooperative Program Plan of systematic giving. The nickles, dimes and dollars given on a regular basis placed the church in a much
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sounder financial condition. The members themselves were better satisfied and more pleased with their progress. God had at last showed the churches a way of harmony in stewardship.
In 1954 conference voted to set the October conference as the annual time for the church roll to be called and Rules of Church read. At this conference there was a roll call of all resident and non-resident members. There were 34 church members present for conference. After roll call the church found that there were 209 resident members and 79 non-resident members. 18
One other question concerning membership came forth when conference was asked the question: Can we close our doors to public worship and still remain a New Testament Church? The answer to this was found when a definite plan for accepting new church members was established. Prospective members are to receive instruction and be examined prior to being accepted as members.19
Church Conference and Visiting Brethern
In early church days, conference was held monthly. This custom continued for over one hundred years until 1936 when members voted to hold conference quarterly.1 The monthly conference convened at 10 a.m. Saturday morning before 4th Sunday. These meetings provided an opportunity for the white male members to make decisions concerning the business of the church and items of business relating to the union meetings and the association. Special emphasis was placed on the quarterly conference, at which time the other members were also expected to be in attendance.
Economic and social changes, drop in conference attendance, depression, wars, and rationing of tires and gas brought about the necessary change of time for conference. In 1940 a decision was made to discontinue Saturday conference. The deacons were to meet monthly and report to the church as needed.2 During the following two decades, the time for conference was oftimes changed. It met on Friday night,3 Sunday nights,4 and on Sunday morning following preaching.5 With the advent of family night, a time was set aside for conference once a quarter, following the family night services.6
Another early custom which is no longer adhered to was the special attention given visitors who attended the conference. Elders, pastors and members of other churches visited on conference days. These visitors were not seated in church until they were invited to be seated by the
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moderator of conference. The names of the visitors and church they represented were incorporated in the minutes. This custom continued well into the twentieth century. Many of these visitors were relatives of the Lee family - Solomon Valentine,7 John B. Vaughan,8 Joseph B. and Nancy Vaughan,9 Isaac Lee,10 William Lee from Bertie County,11 and John P. Lee.12
These visitors came from far and near - churches in both the Chowan Association and the Virginia Association. They came from South Quay and Cool Spring,8 Middle Swamp,9 Meherrin,10 Beaver Dam,11 Sandy Run in Bertie County,12 Western Branch,13 Free Chapel,14 Sandy Cross, 15 Buckhorn, 16 Yeoppin, 17 Mt. Tabor, 18 Gatesville, 19 Great Fork,20 Pleasant Grove,21 Ballard's Bridge,22 Macedonia,23 and many others. Some visitors came from greater distances as Wake Forest College,24 Georgia,25 and numerous other cities. Some came to visit and look over things before moving to become residents, as was the case of both Rev. C.F. Bailey and James A. Delke. Rev. Bailey came from Williamsburg26 and Professor Delke from Marion, Tennessee.27 Mr. Delke returned to become principal of Chowan Reynoldson Seminary.
These memorable fourth Saturday conferences began with a sermon by the pastor28 or a visiting elder.29 After the sermon, the church roll of white males was called and the absentees noted.30 At quarterly conference, names of all church members was called, noting the name change of the sisters and perhaps their change of residence.31 This was the special time set aside to read the Church Covenant and the Rules of Decorum.32 The members then proceeded to attend to the church business after which they were adjourned with prayer.33
Many years elapsed between the time in 1831, when Brother Edward (Ned) Howell was appointed by conference to attend a convention at Sandy Cross to draw up Articles of Faith and Practice and in 1849 when Dr. G.C. Moore appeared before Piney Grove conference to present this "A Declaration of Religious Principles".
The principles set forth the Baptist beliefs on the following seventeen subjects: 1. the scriptures, 2. the true God, 3. the fall of man, 4. the way of salvation, 5. justification, 6. the fullness of salvation, 7. grace in regeneration, 8. God's purpose of grace, 9. the preseverance of saints, 10. harmony of the law and gospel, 11. the Church of Christ, 12. church independence, 13. baptism and the Lord's Supper, 14. the Christian sabbath, 15. civil government, 16. the righteous and the wicked, and 17. the world to come.34
After Dr. Moore presented this declaration, conference made the following unanimous decision: "That we have no objection to the
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Declaration of Religious Principles prepared by the distinguished committee of the association, but would deeply regret to lay aside the Church Covenant that was adopted at the organization of the church more than twenty years ago, and under which we even lived in peace and harmony." This resolution was to be appended to the church letter when it was delivered to the annual session in May. This session of the Chowan Association adopted the principles.35
Whenever the church members had words or questions they were unable to satisfactory define or answer, they brought the question before conference. Such was the case on August 25, 1855, when a member inquired as to the meaning of the word "preacher". After discussion this satisfactory definition was decided upon: "We consider those who have been called of God and examined and approved by the church of which he is a member, a proper person to go forth and preach the word of God and administer the ordinances."36
There have been motions concerning special services over the years. Many of these reflect the atmosphere of the day. For example, on July 25, 1849, a motion was made that the "first Friday in August next be observed as a day of fasting and prayer to Almighty God for the removal of the pestilential disease cholera from the shores of America. Though we believe His judgment is just, it is our duty as a congregation of worshipping people to pray fervantly to Him to stay the pestilence. Also for an outpouring of His mercies in the convicting and converting of our neighbors, friends and the whole world."37 On November 25, 1865, it was moved to ring the bell for regular meeting at 11:30 from September until March at 11:00 from March to September.38 In September, 1878 it was decided that the first prayer meeting would be held on the second Sunday in each month.39
The first Thanksgiving service was held at 11:00 a.m. on Thanksgiving Day in November, 1903.40
In April, 1917 conference decided to hold preaching services on second Sunday nights.41
In May, 1918 a special day of prayer was set aside to engage in worship and prayer for the speedy restoration of peace.42
No conference was held in October, 1918 due to an epidemic of flu.43
In July, 1942 the church decided to hold services at 11:00 and 12:00 a.m. respectively during the war.44
On August 9, 1942 conference decided to omit afternoon revival service
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and have only night services at 8:30 due to gas and tire shortage.45
January 10, 1954 was the time that conference voted to discontinue fifth Sunday preaching.46
On occasions the question of the use of the church was brought before conference for a decision. Such was the case in July, 1871 when conference resolved "that we the members of the church of Christ feel that since our house of worship has been dedicated to the service of God, it is wrong to devote it to any other purpose than those for which it was treated."47 Over half a century elapsed before a similar situation arose. This time conference opposed "anything being sold in church such as fruits and cream."48
The first Church Covenant and Rules of Decorum served the church for more than fifty years. Charles A. Smith was paid $5.00 to transcribe the Church Covenant and Rules of Decorum to the second minute book in July, 1880. These contain the exact wording as those adopted on December 14, 1827. In 1887 with Mr. W.B. Waff as pastor, a committee was appointed to study the Convenant, Rules of Decorum and Declaration of Principles and Faith, make necessary revisions, and present them to conference for consideration. After consideration the revised editions were adopted, and the committee discharged.49
No other mention of the documents is made for more than sixty years. Twice since, committees have been appointed to study and revise the constitution, present to conference their recommendations in order for the church members to examine and adopt it, if so desired. This was accomplished on March 11, 1955,50 and again on October 21, 1963. The members of the committee who worked on the last revision were Charles Eure, C.T. White, Mrs. J.N. Eure, and Mrs. J.R. Freeman, Sr.51
A few other decisions which have been made by conference have had a changing effect of the church. One such decision was to change the church year from the calendar year to concide with the associational year which ends on September 30th. This was approved at conference in January, 1959.52 Another is that the nominating committee be set up in the church laws. It is to be composed of the heads of the departments who will serve with the pastor. The names of officers who are nominated and elected shall be recorded in the church minutes.53
Conduct Unbecoming A Christian
When the Chowan Baptist Association met for its 24th annual meeting at Piney Grove Church in May, 1830, one resolution which was adopted concerned conduct. This resolution read as follows:
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"Whereas the practice of drinking ardent spirits has long been too prevalent in our community: it is therefore resolved, that the churches composing this association be requested to endeavour to suppress this practice as far as their circumstance shall afford them opportunity."1
A major item of business at the monthly Piney Grove Church conferences was concerning Christian discipline. This questioning of a brother's or sister's character or conduct followed this prescribed procedure: A brother should first speak privately with the erring fellow member if he had reason to believe his brother had committed an unchristian act.
"If charges were preferred against a member in his absence from conference, he was to be 'cited' by the clerk to appear at the next conference to answer the charges against him."2 If the evidence was insufficient, a committee of two or more brethern would be appointed to investigate the charges, gather the evidence (sometimes in writing), and report back to conference. After the hearing one of the following decisions would be reached: First, the accused could be found "not guilty", a decision which seldom occurred; secondly, the accused could give "satisfaction" to the church, confess and repent, thereby being retained as a member; or finally, misconduct or attitude of the member could warrant exclusion or dismissal from the church.
The objective of this discipline was not to sever the relationship between the church and the errant member, but rather to retain the "integrity of the fellowship on the basis of that which the several members had covenanted to be and to do."3
The first recorded case of unchristian conduct to be brought to Piney Grove conference was not one of intemperance, but one of hurt feelings. Brother Cross was accused of trespassing on the feelings of Brethern Pierce and Murphy! A committee was appointed to visit them to try to reconcile their differences. At the June, 1830 conference the committee was happy to report that they had been successful in restoring harmony between the brethern. A decision of "not guilty" was pronounced for Brother Cross.4
Thereafter when reports began to circulate involving conduct of church members, a committee was appointed to investigate and report to conference. The cases which committees were called upon to investigate were varied and sundry. For example, they visited various members concerning their neglect of God and church duties, breaking the sabbath,6 "unchristian" conduct toward church and brethern,7 stealing,8 lying,9 fighting,10 profanity, 11 marital problems, 12 adultery,13 and fornication, 14 polygamy,15 disorderly conduct,16 conducting a disorderly house,17
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intemperance and intoxication, 18 participating in "worldly amusements" such as dancing,19 attending the circus and shooting matches,20 attempting to poision one's master,21 abuse of one's mate22 or his fellowman,23 harboring stolen property,24 and fraud.25 Noting on occasions that "the church could no longer be responsible for the conduct of the member,"26 the person would be dismissed or expelled. Each charge was different, nonetheless, each was given the necessary attention.
In June, 1831 a committee reported that Brother Jones was guilty of stealing staves from William Goodman. After intensive investigation, Jones was dismissed from church "for obtaining more staves than the number one oak tree would produce." Earlier William Goodman had given Brother Jones permission to cut one fallen oak tree into staves.27
Sister Jones Parker was cited to attend conference after being reported by her ex-fiancee for telling a falsehood. Sister Jones Parker admitted telling a falsehood when she had promised to marry the young man. She had disappointed him by marrying another and thereby breaking her promise. However, she remained a member of Piney Grove until two years later when she was granted a letter to join another church.28
One of the most difficult cases the early church had to deal with was a case of fraud. This was committed by the son-in-law of Sister Williams. Sister Williams reported the incident herself and requested the help of the church to resolve the difficulty. Brother Parker was requested by his mother-in-law, Sister Williams, who could neither read or write, to draw up her will. Parker viewed this as an opportune time to take unfair advantage of her and her inability. He pretended to draw up the will as requested, but instead he drew up a Deed of Gift which upon being duly recorded would make him immediate owner of her property. When Sister Williams realized what had transpired, she requested Parker to return the document. However, he refused to do so. Upon his refusal to return the document, Sister Williams requested the help of the church in settling the matter. A committee was appointed to investigate this matter. Brother Parker was "cited" to attend conference. After much deliberation, the charges were proven to be true, and Parker was advised to return the document to his mother-in-law and excluded from the fellowship of the church.29
Prior to 1869 special committees were always appointed to visit the erring members. These committees were usually composed of the church elder and one or two deacons. Sometimes the committees were composed in part of those people the church judged most capable of dealing with the "unchristian conduct."30 In June, 1869 Brother Joseph Smith, a deacon, motioned that the "deacons of this church hereafter consider themselves
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the spiritual guardians of the church and that it is their duty to act as a standing committee to consider and examine any report of unchristian conduct on the part of any member of this church, and after due deliberation properly to report the same to the church when assembled in conference. "31 After this the deacons became the committee concerned with enforcing the church rules. This they set about to do in all earnestness.
1876 saw a heated debate in the church when the "query: Is it right for members of the church to encourage dancing if their associates engage in shooting matches and such?" was discussed on the floor. Speeches on the issue were made by T.E. Waff, W.M. Knight, and T.W. Babb. The decision was in the negative. Dancing then was very much against the church rules and the deacons became busily engaged in looking after the conduct of those who danced or held dances. A committee was appointed to visit a Sister Sally Lawrence for holding a dance at her house in 1893. Sister Lawrence stated that she was sorry for having a dance at her house and that if the church would forgive her, she would try not to have anymore. 32
The resolution in 1830 requested members to suppress the use of ardent spirits but conference in September, 1884 made abstinence mandatory when the following resolution was adopted:
"Resolved that the selling of intoxicating liquors as a beverage is a reproach and a hindrance to the cause of Christ and this church will not tolerate it in any of its members."33 Henceforth, imbibing in old deamon, spirits became strictly against the church rules. Many members were "cited", some reported, others were dismissed or expelled, oftimes to later be restored to the fellowship of the church.
Church discipline among Baptists today is left more to the discretion of the individual member. The church endeavors to teach the principles of Christian discipline, but she no longer attempts to enforce them. However, "earlier Baptists were convinced that the lack of such discipline, exercised in love, was a principle cause of religious coldness and indifference."34
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CHURCH ORDINANCES Baptism
In Matthew 28:19 one finds "all there is upon the subject of baptism."1 This law of Christ gives Christians the following duties: "Go then, to all peoples everywhere and make them my disciples: baptize them in the name of the Father and the Son and of the Holy Spirit."2 Baptists believe that conversion must precede baptism and "baptism is the sacramental sign and seal of regeneration."3
It is a fundamental belief of Baptists that none but regenerated should be received into the fellowship of the churches. Hence, they administer baptism only to those who profess faith in Christ."4
This was true at Piney Grove when the baptized former members from South Quay constituted the new church. Soon after organizing the church, they began to receive new members into their fellowship.
"As Baptists, we have always held that neither the coldness of the climate nor any other reason can justify any change in the ordinances of the gospel."5 This was quite true for the members of Piney Grove. The first members added to the church rolls were baptized in February, 1828.6 A custom began that day which was to continue with few exceptions for well ever a hundred years. That was the custom of gathering at Lee's Millpond for baptism.7 These few exceptions were baptisms which took place at March's8 and Goodman's Millpond in the Pittmantown area, and at Crossville on the Chowan River.9 On occasions, people who gathered at the water's edge to witness the Baptismal Service presented themselves as candidates for baptism and were baptized also. After the service, the new members returned to the church where they were extended the right hand of fellowship.
Conference offered the following resolutions concerning baptism in 1847: "Whereas it has long been a custom of this church to give the right hand of fellowship to persons presenting themselves for admission with us before they have been baptized, therefore be it resolved, that from this day, we shall withhold the right hand of fellowship from all persons presenting themselves for admission with us until they have been regularly baptized by some authorized minister."10
The church was "spiritually blessed and many precious souls were hopefully converted"11 the week before the fourth Sunday in September, 1887. A visiting pastor, Reverend James E. Jones, aided Elder William B. Waff three days during revival services. On Sunday morning a large crowd gathered at Crossville on the Chowan River to witness the baptism of
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thirty converts. After the Baptismal Service, the congregation returned to the church where the right hand of fellowship was offered the new members. They were then given the Christian charge by Elder Waff."12
With such revived interest in the church, the church appointed "a committee of five to see what it would cost to build a bapistry at this place."13 However, this was never accomplished and the church continued to use Lee's Millpond.
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