More about the work of the Diocesan Commission on Race Relations

previous post this refers to: http://rachel-dobson.blogspot.com/2010/01/race-relations-and-episcopal-church-in.html

Alabama’s Episcopal history dates back to the first decades of the nineteenth century. The two oldest parishes in Alabama are Christ Church, Mobile (now in the Episcopal Diocese of the Central Gulf Coast) and Christ Church, Tuscaloosa, dating to about 1828. Most early large landowners in Alabama owned slaves, and Episcopalians were no exception to this. As in other states and early territories, Episcopalians were also often well–educated professionals and leaders in the state legislature, judicial system, and in local governments. The labor of enslaved Africans supported the building of churches directly. Indirectly (or directly), the slave system supported the church because a large landowner, by having slaves do the work (who were often also managed by an overseer) was able to take his attention away from responsibilities on the plantation to focus on other responsibilities such as civic government, and/or developing the parish. This is just one example of how slaveowning supported the development of churches in the local society.

This phenomenon did not just happen in Alabama, or only in the South. Other Episcopal dioceses in the United States have taken seriously Resolution A123 and are researching and documenting their early connections to slavery and segregation. Two examples are the Dioceses of New York and Pennsylvania. Some of this work has been inspired or spurred on by the research of Katrina Brown, whose ancestors the DeWolfs were the largest slave owning family in US history, and were also Episcopalians, including local bishops and one Presiding Bishop. Her research came together in the award –winning film, Traces of the Trade, and some of her cousins who participated in her project have also gone on to do work on reparations and racial reconciliation. Episcopalians have a history as old as this country tied up with slavery, with the oppression of a group of people. Now many Episcopalians throughout the United States, in the North and the South, are working to remedy the wrongs of their ancestors.

In Alabama, parishes' histories in race relations are varied. Although some parishes are younger they often have just as interesting a history as the older parishes. In Jefferson County, parishes such as Church of the Advent were founded and developed by the wealthy industrialists of the area. Part of the history Episcopalians must examine and deal with is that the industrial wealth of the relatively young city of Birmingham and surrounding settlements was built in part on the system of convict labor, which consisted of forcing convicts – who were always predominately African Americans – to work under often horrific conditions. The system of convict leasing in the South and the industries who used it have been recently documented by Doug Blackmon in his book, Slavery by Another Name.

The parish historian at Canterbury Chapel, Tuscaloosa, Kelley Hudlow, has another sort of history to gather. Canterbury was only established in the 1940s, as a mission of Christ Church, Tuscaloosa. Canterbury’s history in relation to race has been mostly (but not entirely) in our involvement in the Civil Rights movement of the 1950s and 1960s, most notably because the Reverend Emmet Gribbin helped Autherine Lucy as she enrolled in the all–white University of Alabama in 1956. There were several parishioners at Canterbury who supported him, some who worked within the UA administration, like Jeff Bennett, President Carmichael’s assistant, and Sarah Healy, Dean of Women, who acted as a go–between in talks between Ms. Lucy’s representative and the administration. This period of history has been carefully detailed by E. Culpepper Clark in his fascinating history of the period, The Schoolhouse Door.

To be continued.

Race Relations and the Episcopal Church in Alabama

It's been about a year and a half since I posted here. I'm now working on a different church history project, but just as interesting in it's own way, and even more challenging because of it's ramifications for our present and future life on earth.

Saturday, I attended about my fourth joint meeting of the Episcopal Diocese of Alabama’s Commission on Race Relations and parish historians, at St. Mark’s in Birmingham. I have been attending as an assistant parish historian from Canterbury Chapel in Tuscaloosa. I finally decided to “blog” a little bit about it partly because we need to spread information about our work, and this is one – but only one – way to do that. And, also because this area of Alabama church history is fascinating to me for several reasons. More about that later.

Our group is preparing for the Diocesan Convention in Florence in mid–February. Bishop Parsley has given us a few minutes in the midst of a tightly packed schedule of events that weekend to tell delegates and attendees about “the commission.” Along with our fifteen minutes of fame on Friday at noon, we will have an exhibition in the same conference space. It will consist of three large (36x48") panels making a timeline of the history of the Diocese of Alabama from 1828 through 2010. We also plan to have handouts for those interested in researching their parish’s history and someone there to answer questions about the group and the work. So if you are going to the Diocesan Convention, please look for us.

Who are we and what are we doing?

In 2008, at the 177^th Diocesan Convention of the Episcopal Church in Alabama, the convention passed two closely related resolutions in response to the resolutions adopted by the national church at the General Convention in 2006 concerning race relations and reconciliation (the primary resolution was A123, but there were four in all).

One resolution (#3) urges parishes to include a prayer for peace in weekly prayers of the people, and affirms our Baptismal Covenant that calls each of us to ‘strive for justice and peace among all people, and to respect the dignity of every human being.’”

The other resolution (#5) calls us, as the Church, to be “ ‘the repairer of the breach’ consistent with Isaiah 58:12,” calls for a Day of Repentance to be declared” within the diocese, and “that the Commission on Race Relations be directed to develop resources for both parish and diocesan use, to document the role of The Episcopal Church in the Diocese of Alabama in condoning and supporting slavery, segregation, discrimination and the efforts undertaken by the Church to repair and rectify the same and pray for the guidance of the Holy Spirit toward the responses that will lead us to peace, harmony and reconciliation.”

So, they did and we are.

Individual members of the group have been working on various projects, some working on documenting their parish’s history, taking oral histories of older parishioners who have long institutional memories, others are researching the early history of their town and/or county, gathering information about the larger land owners, who inevitably were also the larger slave owners, to see what these slave owners had their slaves build and what their money supported. More on the projects in a future posting.

Click here and search for 'slavery' to see listed all Episcopal Church resolutions on slavery.

WIREGRASS JOURNAL | Documenting the Early Days of Pentecost in Alabama

Re-posted October 7, 2008 | This entry is directed particularly to members of Assemblies of God congregations in Coffee, Dale, Geneva, Houston, and surrounding Alabama counties. I want to share a sampling of what I have learned about the Pentecostal movement in southeast Alabama from about 1906 to about 1916, and to pose questions that I still have about the history. I hope it will reach Pentecostals, and others who are interested in their local history, and get them thinking about what they have heard and remember about the old days “when Pentecost came to Alabama.” I would very much like to hear/read your feedback. Many thanks goes to the Flower Pentecostal Heritage Center (http://ifphc.org/) for permission to quote from their archived documents and to post some of their historic photographs. See their posting about this project at http://ifphc.wordpress.com/2008/10/08/documenting-the-early-days-of-pentecost-in-alabama/ -- Rachel Dobson
Tent meetings, such as this one in Maryland in 1915, were common in Alabama and other places. Photo courtesy of the Flower Pentecostal Heritage Center, Springfield, MO. http://www.flickr.com/photos/ifphc/sets/72157594309577534/


The Names and the Places

We know the names of many of the founding pastors and members, like Mack Pinson, Dan and Jim Dubose, Wayne Tomlin, J. S. Wooten...
An important part of Assemblies of God history that may slip away more easily than the names of the founders are the locations of the early Pentecostal tent revivals and camp meetings – the temporary places where the Holy Spirit changed people’s lives permanently.

Organizational meeting of the Assemblies of God at Hot Springs, Arkansas, in 1914. Photo courtesy of the Flower Pentecostal Heritage Center, Springfield, MO. http://www.flickr.com/photos/ifphc/sets/72157594313001794/

Documenting the Spirit-filled Places

This is part of a project to help locate and document some of the places in the history of the early Assemblies of God movement in southeast Alabama.

We already know some of the story of the early organizing of congregations in the area. Early Pentecostal newspapers, Robert Spence's The First Fifty Years, and other sources, many available in the Flower Pentecostal Heritage Center in Springfield, Missouri, and congregational histories like that of El Bethel's in Coffee County by Laurelle Dubose Weatherford, provide a good foundation to which more details may be added as they are uncovered. (See the bibliography at the end of this post.)

Scene beside Wooten Chapel Assembly of God, about four miles south of New Brockton, Alabama, May, 2008. http://www.flickr.com/photos/racheldobson/ 2571143678/in/set-72157605566040085/
EARLY REVIVAL LOCATIONS

El Bethel Assembly, Coffee County

For example, Mrs. Weatherford writes in her history that in August of 1906, Rev. M. M. Pinson came to Coffee County and “erected a tent at New Tabernacle Church,” which was attended by Dan and Jim Dubose. From this revival grew the congregation that became the El Bethel Assembly of God. (Weatherford, p. 1.)

New Tabernacle Church, June, 2008.http://www.flickr.com/photos/racheldobson/2754877328/in/set-72157605566040085/

El Bethel Assembly of God, May, 2008.
http://www.flickr.com/photos/racheldobson/ 2570327971/in/set-72157605566040085/

Enon Baptist Church, Coffee County

Enon Baptist, at the junction of Coffee County roads 147 and 148, was the site of a Pentecostal revival in the summer of 1907 when a deacon invited Dan and Jim Dubose, brothers who had received the Gift of the Holy Spirit “to start a revival in his church.” --Robert H. Spence, The First Fifty Years, p. 10.

Enon Baptist Church, May, 2008. http://www.flickr.com/photos/racheldobson/ 2571144366/in/set-72157605566040085/

Highfalls Assembly, Geneva County

In June of 1907, Dan Dubose went to Rev. Pinson’s revival at Highfalls in Geneva County, “where he received the Gift.”

The meeting at High Falls was highly significant in that it provided a base of operations for the Pentecostal message and movement in southeastern Alabama. From this one revival, the nucleus for what is today the High Falls Assembly of God Church was formed and individuals, such as Dan Dubose, received personal experiences that would mean the formation of other Assemblies. --Spence, The First Fifty Years, p. 9.

Was the revival at the same place where the church stands today, or somewhere nearby? Is it possible to discover where other early revivals and camp meetings took place--gatherings that started Assembly of God congregations, and where early members were touched by the Holy Spirit?

Highfalls Assembly of God, May, 2008. http://www.flickr.com/photos/racheldobson/ 2571161630/in/set-72157605566040085/

Holloway Tabernacle, Geneva County

HEALED OF ASTHMA

I have been asked by some in these parts, who know the facts in the case, to write you of the healing of my two little boys, now five and seven years old respectively. The oldest one was born with asthma, and the youngest one took it after he was born. In November 1911, I had Bro. M. M. Pinson and Bro. Wayne Tomlin to pray for them, and the Lord healed them both, and they are still well, praise his name. -- G. W. Grimes, Coffee Springs, Ala.--Word and Witness, March 20, 1914, p. 1, http://ifphc.org.

G. W. Grimes and Wayne Tomlin were both associated with Holloway Tabernacle. Was this church the site of this healing?

Holloway Tabernacle Church, June, 2008.http://www.flickr.com/photos/racheldobson/ 2711825290/in/set-72157605566040085/

Holloway Tabernacle Historical Marker, June, 2008.
http://www.flickr.com/photos/racheldobson/ 2711013657/in/set-72157605566040085/

MORE GOOD NEWS...NEW BROCKTON, ALA.
Wayne Tomlin has just closed a blessed meeting in town, and will open in a new church just completed 7 miles south of Enterprise on August 22. --Word and Witness, August 20, 1912, p. 3, http://ifphc.org.

Where was this “new church...7 miles south of Enterprise”? Was it Holloway Tabernacle in Coffee Springs, or else in Central City or in another nearby community?

Wooten Chapel Assembly of God, Coffee County

Newspaper notices give clues to the location of revivals or camp meetings.
Did Wooten Chapel grow out of the local camp meeting “held four miles below New Brockton” in 1915?

LOCAL CAMP MEETING – NEW BROCKTON, ALA.

Aug. 7th to 27th. Will be held four miles below New Brockton, Ala. Expecting W. P. Mims from Clanton, Ala. also Rev. W. B. Jessup from Meridian, Miss. For information write J. S. Wooten, Rt. 3 Elba, Ala. All invited. --Word and Witness, August, 1915, p. 8, http://ifphc.org.

Wooten Chapel Assembly of God, May, 2008.

http://www.flickr.com/photos/racheldobson/ 2571143388/in/set-72157605566040085/

Bethel Assembly, Ariton: original location, Barbour County

Remembering and finding old locales bring back the Spirit-filled events that took place at these meetings, and honors the early Pentecostal organizers who made the spread of the Gospel their life’s work.

The original location of Bethel Assembly, June, 2008.
http://www.flickr.com/photos/racheldobson/ 2690983270/in/set-72157605566040085/

Bethel Assembly, now in Ariton, Dale County, was originally located further up Highway 51, just over the Barbour County line. “The Bethel Assembly of God of Ariton was begun after Rev. Martha Joiner and Rev. Donnie Metcalf held two tent meetings in the summer of 1921. Those who were converted desired to become a part of the relatively new organization, The General Council of the Assemblies of God. The church was set in order and was affiliated with the General Council in Springfield, Missouri, September 28, 1921, with approximately thirty members. A building was erected two miles north of Ariton, just off Hwy. 51 during the winter of 1921-1922. Rev. Dan J. Dubose was the first pastor.”

Source: the history page of Bethel Assembly of God: www.meetmeatbethel.com/History.htm.
Many thanks to Angela Downing for her help, and especially for calling members of Bethel Assembly to get directions for me to this location.

QUESTIONS

Here are a few other revivals and camp meetings that I hope to learn more about in this research...Do any of these names or places ring a bell with you? There are many more churches that grew out of revivals and camp meetings in the area.

Midland City, Dale County, Alabama

Where was the annual camp meeting at Midland City held?

MIDLAND CITY, ALA.

Our first annual camp meeting closed Sunday night. Bro. Wayne Tomlin of Enterprise, was in charge, and did most of the preaching. Other preachers and workers were with us and were blessedly used by the Lord. People came from far and near to hear the word, and the attendance was by far the largest in the history of the work at this place. God was present at every service to save, heal, and fill with the Spirit.-- H. W. Bryant.
--Word and Witness, October, 1913, p. 3, http://ifphc.org.

Dye Rock Church (Dale County?)

Another question is: Where was Dye Rock (or Die Rock) Church?

MIDLAND CITY

We have just had a big revival at Dye Rock Church near Midland City, Ala. Sister Joyner held a three days meeting and the Lord wonderfully blessed. The power of God fell on all one evening and little children from five years up began to praise God and shout and dance. Eight received the baptism as in Acts 2:4 and several were saved. We are looking for greater things from the hand of God. The enemy is stirred but the work goes on just the same. -- J. A. Moss, R. 2. --Word and Witness, August 1915, p. 8, http://ifphc.org.

"Die Rock" was one of “the original line-up of churches that were part of the old Southeast District” noted by Robert H. Spence in The First Fifty Years, p. 21.

"A Holy Place"

The Azusa Street Mission in 1906. Photo courtesy of the Flower Pentecostal Heritage Center, Springfield, MO. http://www.flickr.com/photos/ifphc/260942939/in/
set-72157594313088839/

These early Pentecostal organizers and participants met the Holy Spirit in revivals and meetings throughout the Wiregrass region and all over Alabama in the early part of the twentieth century.

Although temporary, these locations will always be filled with the Spirit because of the people and the events that took place there. The sites of early revivals and camp meetings, like the mission at Azusa Street and the site of the General Council Meeting at Hot Springs in 1914, are places where holy events took place, places to be identified, and in Darrin Rodgers’ words: “shared...with the next generation.”

Internet Resources

Part of the purpose of this research is to create resources that will be available to anyone who is interested in the early history of the Assemblies of God in south Alabama. Blogs and Flickr.com are just two ways to post information and images on the internet, so that others can view and post comments, even their own reminiscences. At my Flickr set, “Early Pentecost in Alabama,” you can view more photos, and read text from primary and secondary sources on the history of Pentecostalism in Alabama:
http://www.flickr.com/photos/racheldobson/sets/72157605566040085/

An Internet Community through Public LibrariesIn addition, a world map on Flickr allows the photos to be "geo-tagged" or linked with their location on the map.
http://www.flickr.com/photos/racheldobson/map/

And, a basic Flickr.com account is free, so that others who have historical photos are able to post their own, and contribute to a growing body of knowledge on the history of Pentecostalism. Even if you don't have a computer yourself, many public libraries have free computers that allow users to browse the web and view Flickr and other sites.

The Flower Pentecostal Heritage Center - the official archives of the Assemblies of God, USA - also has a Flickr account with wonderful historical images of early revivals, camp meetings, posters, and the founding individuals of the organization:

http://www.flickr.com/photos/ifphc/sets/

WIREGRASS JOURNAL | Public libraries with internet access

Public Libraries in the Wiregrass and surrounding areas in southeast Alabama that have computer/internet availability are listed below. If your library is not listed here, but it does have internet access, please contact me. For more information on other libraries in Alabama, go to http://www.librarytechnology.org/publiclibraries.pl?State=AL OR http://www.publiclibraries.com/alabama.htm

Coffee County
Elba Public Library 406 Simmons Street, 334-897-6921
http://www.elbaalabama.net/life-in-elba/library “Computers available with internet access.”

Enterprise Public Library 101 East Grubbs Street 334-347-2636
http://www.enterpriselibrary.org/
“Computer Access Four computers available to patrons for research and educational purposes (one hour time limit per day), one computer for e-mailing (fifteen minute limit), one word-processing computer.”

Covington County
Andalusia Public Library, 212 South Three Notch Street, 334-222-6612, ONLY have online catalog http://www.andylibrary.com/default.htm. No description of services.

Opp Public Library (Cross Trails Regional Library), 1604 North Main Street,
334-493-6423 http://www.opplibrary.com/
Yes, they do have computers available for public use.

Crenshaw County
Luverne Public Library, 148 East Third Avenue, 334-335-5326
http://library.luverne.org/
Must have a library card to use computers – some limitations, but basically they are available for research: http://library.luverne.org/computer_usage.asp

Dale County
Ozark-Dale County Public Library, 416 James Street, 334-774-5480, http://www.odcpl.com/
“Free Internet is offered to adults and children. Children under the age of fourteen must be accompanied by an adult seventeen years of age or older.”

Geneva County
Geneva Public Library 312 South Commerce Street 334-684-2459 (Emma Knox Keenan Public Library) http://www.genevapubliclibrary.org/ . See an article about their computers here: http://genevapubliclibrary.org/content/blogcategory/44/50/

Houston County
Houston-Love Memorial Library, 212 West Burdeshaw Street, Dothan, 36303; 334-793-9767.
http://www.houstonlovelibrary.org/
http://www.houstonlovelibrary.org/computerlab.htm
Computer classes listed on a calendar (which may determine when computers are available for general use by patrons?)

WIREGRASS JOURNAL | Select Bibliography

These are sources used in the Wiregrass Journal posting: Documenting the Early Days of Pentecost in Alabama.

Newspapers:

Word and Witness (Flower Pentecostal Heritage Center: www.ifphc.org).
Christian Evangel (Flower Pentecostal Heritage Center: www.ifphc.org).
Dothan Eagle (Alabama Department of Archives and History, and www.Ancestry.com).

Books and Internet Resources:

Robert H. Spence, The First Fifty Years – A Brief Review of the Assemblies of God in Alabama (1915-1965), Assemblies of God, 1960s.
Laurelle DuBose Weatherford, “El Bethel Assembly of God History,” self-published, 1992.
Historical Atlas of Alabama, edited by W. Craig Remington and Thomas J. Kallsen, 1997.
USGS Geonames Database: http://geonames.usgs.gov/pls/gnispublic.

Photographs:

Historical photographs from the Flower Pentecostal Heritage Center: http://www.flickr.com/photos/ifphc/sets/.
All other photographs by Rachel Dobson. These photos and more, including Shady Grove Assembly and Chancellor Assembly in Geneva County; Wicksburg Assembly, Houston County; Bethel Assembly, Dale County; Haw Hill Assembly and Wise Mill Assembly, Coffee County; and two churches in Brownville, Conecuh County, are posted at http://www.flickr.com/photos/racheldobson/sets/72157605566040085/.

WIREGRASS JOURNAL | Flickr Update

Early this morning I did my usual Flickr check from my work computer, and there was no connection (see below, July 7, 2008). But later in the morning someone on our School of Library and Information Studies list-serve made the general announcement that Flickr was now accessible through University of Alabama computers. Great! Later in the day, I got official notice from the UA College of Arts & Sciences, but no explanation. Am curious to know more, but for now I did learn the lesson not to put all my photos in one basket, so to speak. Thanks to everyone who gave me advice. Below is what all the hullabaloo is about:
http://www.panoramio.com/user/1835188
http://www.flickr.com/photos/27582502@N06/sets/72157605566040085/

WIREGRASS JOURNAL | Posting in Panoramio

The University of Alabama has blocked access to Flickr.com from all its computers, plus any off-campus computers signed in to on-campus servers. As a result, I can not access my Flickr site to upload, edit, or view photos that I'm using in University of Alabama graduate research. (But you may be able to: http://www.flickr.com/photos/27582502@N06/sets/72157605566040085/)

Therefore, I am resorting to Panoramio to post many of the same photos (http://www.panoramio.com/user/1835188O). Panoramio has several of the capabilities Flickr had, with a few organizational weaknesses - but they aren't blocked by my educational institution! I will be recreating the same or similar notes for these photos over the next couple of weeks. AND, I hope to have new ones to add after another research trip soon.

If I sound a little aggravated, it is because I feel that whoever planned this blocking of file-sharing didn't think about all of the ramifications for those of us doing legitimate UA work. Flickr is being used increasingly for educational purposes. Ironically, I just handed in a paper as part of this research on how to develop several Web 2.0 formats, including Flickr and blogs, to create local history research resources, aimed at library and archives users.

These Flickr sites - including one created by the Library of Congress, the Flower Pentecostal Heritage Center, and others, which I and others might use, also can't be viewed from any UA computer: http://www.flickr.com/photos/library_of_congress/; http://www.flickr.com/photos/ifphc/260942907/in/set-72157594313088839/; http://www.flickr.com/photos/textimagepoetry/sets/72157594560457004/; http://www.flickr.com/photos/xxno/map/.
I'm sure there are many others.