Smyrna Baptist Church, Rusk county Texas

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Submitted by: Scott Fitzgerald
        Date: 14 Oct 2009
Copyright.  All rights reserved.
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there is more information on the County page
http://www.txrusk.com/

CENTENNIAL +5 
(History of Smyrna Baptist Church,
of Rusk County, Texas)
1873-1978

[drawing of church - I think it's the original, Redland Church]

by J. W. Griffith, Pastor

[scan of cover and page 1 are available]

[PHOTO]

DEDICATION
Smyrna Baptist Church happily dedicates this
History to Bro. and Sister John F. Vaughn. Bro. John
became a member of Smyrna Church in 1907, was ordained
a deacon in 1931, and has never been a
member of any other church. His father, W. T.
Vaughn, was a faithful deacon of the church before
him. Sister Helen has been a member of the church for
over sixty years, and has served faithfully alongside
her husband. Her grandfather, William M. Pruitt, was
the second pastor of Smyrna Church. Her father,
James A. Pruitt, was a faithful church member for
many years. They live to bless and inspire our lives as
Church and individuals. May the Lord God be praised
for their ministry!

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A History of Smyrna Baptist Church
BY
J. W. Griffith

There is fascination in looking into the past history of people,
places, and institutions. Such is true of the century plus
history of the Smyrna Baptist Church, of Oak Flat Community
in southern Rusk County. Long hours of research into the old
records of the church have shown the present church the trials,
hardships, joys, and victories of the church which have come to
them as a precious and valuable heritage of men and women like
them. They were human, they erred often, and the church dealt
with error then as the Word prescribed. They were honored when
occasion justified it, as the Bible warranted. There is much to be
learned in these things and many examples, positive and
negative, to be followed. These pages are penned, not for mere
entertainment of the reader, but for the teaching and admonition
of those who remain today, to the honor and glory of the God and
Savior of all men in every century.
The Old Mt. Carmel Church
In a very real sense the Smyrna Baptist Church is the offspring
of the Mt. Carmel Baptist Church. This old church which
was dissolved in 1871 furnished many of the members who
entered the membership of the Smyrna Baptist Church when it
was organized in 1873. The Smyrna Church came into possession
of the Mt. Carmel Church minutes for the years 1867-1871 (partial).
Though the originals have been lost the church has copies,
thanks to the handwritten copy made by Mrs. H. B. Woolverton
in 1947.
From examination of the Mt. Zion Baptist Association
minutes it has been found that Mt. Carmel Church was srganized
before 1858. The Church's letter to the Association reported
that Bro. N. Conner was the pastor (he was also the first clerk of
Mt. Zion Association); she sent as "delegates" Brethren Joel
Elam, B. F. Stamps (second clerk of the Association), and
William Howerton. She met on fourth weekends of each month;
had baptized 7, received 6 by letter, accepted 2 by voucher, dis

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missed by letter 8, excluded 1, lost 1 by death. They reported a
total of 65 members, gave $5.00 for Domestic Missions, $2.50 for
minutes. The 1859 session of the Association was to meet with
Mt. Carmel, "18 miles south of Henderson."
At that time Mt. Carmel Church listed as her post office,
New Salem, and there is some evidence that it was located in the
area of the old Devereaux Plantation. However, there is no
Associational minute to indicate where it was meeting by 1867,
the date of the earliest extant minutes of the Church. It actually
appears that the Church had "no certain dwelling place." The
records show that committees were constantly being set up to
secure building sites, make building plans, etc. At that time Bro.
John Sparkman was pastor of the Church, and his family were
members. He lived at Minden, and it is believed that attempts
were being made to re-establish the church in that area. At one
time the committee chose "John Sparkman's well" as a building
site, and the church approved it. A number of members withdrew
their letters at that time because there was another church
nearer to them. Plans to build here evidently never materialized.
By 1870 the Zion Hill Church had been organized under the
leadership of Bro. Sparkman, and his family had moved their
membership there. Bro. W. W. Albritton of Mt. Enterprise had
become pastor of Mt. Carmel, and the church still had only temporary
meeting places. For a time the church met at the Garland
Schoolhouse, the location of which is now unknown. Building
committees were still finding sites, seeking titles to the land, etc.,
but nothing seems to have come of it, and the membership must
have despaired. Many had withdrawn their membership, and the
remainder met on Saturday before the first Sunday of November,
1871, appointed Joseph Brandon moderator and R. P. Goldsberry
church clerk. The only business recorded was, "On motion the
church agreed to dissolve and granted letters to all who call (ed)
for them."
Organization of Smyrna Church
Almost two years after the dissolution of Mt. Carmel
Church, on August 16, 1873, a group met at Chinquapin Spring,
about three miles east of Laneville, Texas, off Farm Road 1798.
Here was erected a small log church house, which seems to have
been shared with the Methodists. The Baptist Church constructed
a baptistery in the spring, walling and flooring it with
heart lumber. This old framework has not rotted through the
decades and may still be seen on the DeWitt McCune Farm.
The organizational presbytery consisted of Brethren John
Sparkman, moderator, John Deason, and F. 0. Galloway, clerk.
Seventeen persons, including six who were former members of
the Mt. Carmel Church, made up the charter membership. Bro.

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J. F. M. Reid was elected church clerk, and the church voted
to "protract" the meeting for several days. During the "~rotracted
meeting" ten more
members were received. Of
these were three more former
members of Mt. Carmel. The
two deacons of the church, Bro.
W. M. Pruitt and Bro. James
Chapman, were also among the            [PHOTO]
ten. A total of 34 persons were
members of Smyrna Church her
first year. During the next year
Bro. M. T. Wells was elected
as the third deacon.
At the end of the meeting
Bro. John Sparkman was elected
pastor, and he agreed to
serve for the remainder of the old baptistery at Chinquapin
year. In November he was called Springs, first location of Smyrna
again for the ensuing year and Church, as it appears today.
agreed to serve "for a time." On August 31, 1873, the church
elected messengers and sent a petitionary letter to the meeting
of the Mt. Zion Association at New Prospect. Smyrna Church
has subsequently represented in this association for 105 years.
John Sparkman Pastorate
The church records seem to imply a reluctance on the part of
Bro. Sparkman to assume the pastorate in the beginning of
Smyrna's history. However, it appears that the church was well
pleased with him, and they called him over and over, year by
year, as long as his health permitted him to pastor the church. In
1876, the minutes record that Bro. Sparkman was elected pastor
"by acclamation which resulted by one consenting voice"; 1877,
ii unanimously"; 1878, "by unanimous vote"; 1879, "chosen
pastor unanimousiy"; 1880, "chose Bro. John Sparkman pastor
another year unanimously". Bro. Sparkman was recalled in 1881,
but Bro. W. M. Pruitt was also chosen to preach one Sunday each
month. In the minute of March, 1882, is recorded, "As our former
pastor, Bro. Sparkman, is afflicted and not able to serve us, moved
and seconded that we choose another pastor, which resulted in
the choice of Bro. W. M. Pruitt unanimously." Bro. Sparkman
died in October of that year and is buried in Zion Hill Cemetery.
Bro. W. M. Pruitt became a member of Smyrna Church
three days after its organization, and may have already been a
licensed preacher. He was ordained by the church, August 28,
'875. Bro. Pmitt often filled the pulpit during the years of Bro.
Sparkman's pastorate, especially when Bro. Sparkman had

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fallen into ill health. Others who filled his pulpit during those
years, from sister churches, included Bro. John Deason, Zion
Hill; J. F. M. Reid, who was licensed by the church July 14,1877;
Bro. A. A. King; E. W. H. Parker; E. S. Spivey; John Neely.
Different brethren were called from time to time to assist in
a "protracted meeting". In the meeting of August, 1876, five
brethren were invited as co-laborers in the effort, in addition to
Bro. Sparkman; W. M. Gaddy, W. H. H. Hays, W. W. Albritton,
E. W. H. Parker, and W. M. Pruitt. Results of the meeting were
not recorded.
Smyrna Church started off very co-operative with her sister
churches. In addition to faithful attendance at the local association,
district meetings, fifth Sunday meetings, state meetings,
the custom of inviting visiting brethren to their business meeting
each month, were regular things of the early days. Smyrna
regularly exchanged visiting brethren with sister churches, the
most often being the churches at Zion Hill, Shiloh, Holly
Springs, Cool Springs, Locklin, and Antioch.
Matters of inter-church fellowship were frequently the discussion
in the district meetings and fifth Sunday meetings.
Messengers were consistently referred to as delegates in the early
minutes. These carried a query to the district meeting at Zion
Hill in April, 1879, as follows, "Is it scriptural to call a minister
without the consent of the church to which he belongs? And is it
scriptural to call a minister from another church when they have
a minister within their church?" Disposition of the question is
not recorded. However, it appears that the church believed the
first question should be answered negatively, for on several occasions
she voted to grant Bro. W. M. Pruitt the privilege of
pastoring the Antioch Church. On the other hand she continued
to call her pastor, though he was a member of another congregution.
Questions of boardism (which led to the Convention Baptist
churches of the area) were arising. In February, 1878, brethren
were elected to meet with others at the Holly Springs church "in
consultation whether the Mt. Zion Association and East Texas
General Association would co-operate together or not." Again
records do not reveal the outcome. Delegates to the district
meeting at Harmony in May, or June, 1880, were instructed to
vote against a division of the Mt. Zion Association. In June
delegates were elected to a meeting of the General Association at
Ennis, Texas, in July.
Strict discipline of the membership was practiced by the
Smyrna Church during her early history. One of the orders of
business adopted in her organization was to call for
acknowledgments. Hardly a monthly business meeting passed
without a case of discipline being presented. Members made

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acknowledgments for using profane language, being intoxicated,
misconduct, having a quarrel with a neighbor, nonattendance.
Committees were appointed to investigate such charges as "being
intoxicated with ardion (sic) spirits", "reasons for absence",
"certain' reports" of fellowshipping with those of other faiths,
"being in disorder," which usually meant a man and wife were
having marital difficulties, "unchristian cmduct", "dancing and
drinking", "committing fornication", " Jme complaint that is
against him", which turned out to br leaving another brother
security for his debt, "not giving sat1 .faction in regard to it."
People were often excluded for these cl. rges upon the report of
the committee appointed.
The church had prdblems with hardshellism. In the business
meeting of May 18,1877, it was recorded, "The church agreed to
wash feet when it is convenient." Evidently the foot-washing was
not done, and the case of one brother became the subject of discussion
for several months' business meetings until, finally, in
October, he was excluded "for departing from the faith by joining
the so called Primitive Baptist church." Others were excluded for
"departing from the faith of the gospel", "departing from the
baptist faith and attaching herself to the so called Cambelite
church", "departing from the faith by joining the Methodist
society."
Financial matters did not occupy much space in the early
history of the church. Acts of benevolence occured from time to
time. One such interesting act occurred in May of 1878, when the
church voted to "give to Sister Francis Allen and Sister (Minerva?)
Allen 50 lbs. bacon and 10 gallons syrup that is in her
treasure." The pastor appears to have been on freewill offering,
receiving amounts as large as $10.00 from time to time. In these
days before formal organization of Baptist convention system in
Texas, the Smyrna Church responded to requests of the "executive
board", by making up offerings for missions. Such a request
in November, 1879, netted $10.25. Some pledged certain
amounts for missions for the year. Offerings were also taken on
occasion for old and needy ministers of the gospel.
The Pruitt and Hays Years
Bro. W. M. Pruitt served as Smyrna pastor from March,
1882 to November, 1883. He was recalled only once besides finishing
out Bro. Sparkman's year. Bro. Pruitt was ordained by
the Smyrna Church, and it may be that some thought it more
scriptural to call a man from their own midst. However, there
does not seem to be the unanimity in his call to the pastorate
which existed in the case of Bro. Sparkman. The Pruitt family
is still represented in the membership of Smyrna Church in
the person of Mrs. John Vaughn, who is his granddaughter.

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Bro. W. H. H. Hays was elected pastor of Smyrna Church
on November 17, 1883 and was present for the business meeting
in ~ecember'. However,
he is not noted
as present again until
May, 1884, Bro. Pruitt
having moderated the
intervening conferences.
By this time Bro. Hays           [PHOTO]
was a quite popular
preacher, his services in
considerable demand.
On examination of the
Smyrna records it is
apparent that Bro.
Hays' services were
either beyond the
reach of the Smyrna
Church, or else exceeded
their willingness to
pay.
Bra' Hays was a W. M. Pruitt, second pastor of Smyrna,
very fine (1882-1884) with wife and daughter.
and the records reveal
many baptisms during his pastorate. Lists of those received in
the church upon profession of faith are found each summer for
the several years of his pastorate. This pastor favored the move to
boardism among Baptists, apd he promoted it in the churches he
pastored. Frequent missions offerings were taken and the funds
turned over to him for distribution. He was also a zealous supporter
of Sunday Schools in the churches.
Many of Bro. Hays' frequent absences from the church may
have been due to his many other evangelistic activities. Permission
was sometimes granted him to be absent from his appointment
at Smyrna to visit some other church. The matter of his
wages for pastoring was a concern of the business meetings. In
Februery, 1886, the Smyrna Church voted to give Bro. Hays $100
for the associational year. There is a list of 39 names who pledged
a total contribution for this purpose of $74.75, in amounts varying
from 254 to $5.00. Of these pledges a total of $64.65 was
collected. When Bro. Hays was reelected as pastor in October, it
appears that he asked for a reckoning concerning his past year's
salary. In December the church voted to "settle with Bro. Hays
for his service last year." Then, in January, 1887, there was
another vote to have Bro. William Parker "inform Bro. Hays that
we under the present circumstances can not accept his proposition

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which was to serve us this associational year for one hundred
dollars."
Bro. W. M. Pruitt was elected moderator pro tern. for the
remainder of the year. Bro. M. L. Vaughn was elected to "see
Bro. (C. H.) Gibson and invite him to meet with us at our next
meeting." The report on this invitation indicated the decline of
Bro. Gibson to pastor the church. Things went on with, usually,
Bro. Pruitt moderating until October, when Bro. Hays was again
elected pastor. Nothing more is said of the "salary settlement,"
but Bro. Hays was present as regular moderator in the meeting of
January, 1888.
This final stint in the pastorate of W. H. H. Hays seems to
have ended fairly soon, for records after March show other
brethren serving as moderator in the business meetings. The
church elected Bro. J. M. Mizzell, New Salem, as pastor in
October, but he declined to accept. In February, 1889, Bro. John
Isbell, of Mt. Enterprise, was elected pastor, and he accepted the
call. Bro. Hays went on to become prominent in the work of the
"board-party" (Convention) Baptists, and was the first
moderator of their Rusk County Baptist Association, organized
in 1901.
Smyrna's interest in associational co-operation continued in
these years. The Mt. Zion Association met with Smyrna Church
for the first recorded district meeting in 1882. This was not the
regular meeting, but one of those special ones held from time to
time. This was October, and there were other such meetings in
February and April of 1883 at other churches. Smyrna delegates
to the April meeting at New Salem were to get an answer to the
query, "Was the funds that was collected when the Savior was on
earth, for the support of the poor, or the support of the gospel?"
The answer is not recorded, but one might detect a bit of antimission
spirit in the wording of the query.
Smyrna Church received a program in November, 1883, concerning
missions, recommended by Mt. Zion Association. She
voted to adopt ':the plan for raising funds for missionary purposes,"
and appointed Bro. W. J. Parker collector for Smyrna
Church. He was instructed "to prepare a roll of the members of
Smyrna Church and solicit said funds." Mass meetings continued
to be held among the churches through the years, with the
result not noted in the church records.
Church discipline continued to be stern. The membership
list begun January 16, 1883, contained 106 names, of whom
twelve were excluded for various reasons and many others made
acknowledgement to the church to escape exclusion. On
September 15, 1883, Bro. Stephen Yates was "liberated to exercise
in public in any way the spirit of God direct him." Bro.
Yates subsequently conducted "divine services" in the business

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meetings of the church on several occasions. It appears, however,
that the church decided Bro. Yates was preaching some things in
a way the spirit of God did not direct him, for in the wake of the
hardshell trouble, he was excluded for "departure from the faith
as we teach and practice."
The church was concerned for the behavior of its
membership and tried to exercise positive as well as negative discipline.
On July 15,1882, she voted to have the church covenant,
articles of faith, rules of decorum, and membership list read in
the next business meeting. On July 18, 1885, there was a vote
that each member of the church act as a "committee to look after
those who have absented themselves from the church." On
March 17, 1888, a committee was appointed to notify a certain
brother "that the church is dissatisfied in regard to him drinking
too much whiskey" and to report to the next conference. The
brother made the acknowledgements due.
Near the end of the period; in fact, on the very day Bro.
John Isbell was called as pastor, the church voted to liberate
another of her members, Bro. Thornton Vaughn, to preach the
gospel.
Twenty-Two Formative Years and Six Pastors
From 1889 to 1910 Smyrna Church had six men as her
pastor, under whom she progressed in total membership to approximately
150 members during the first decade of the twentieth
century. One of these pastors was among the most prominent
and popular preachers of his day, some of the others are all
but forgotten today, though so few years have passed. They are
but testimony to the brevity of man's duration on earth, especially
in the memory of his fellow man. How thankful we may be that
the Lord has said He "knoweth them that are his" (I1 Tim. 2:19).
Bro. John Isbell was recalled each fall until 1893. There is
nothing to indicate the personal feelings the church may have
held for Bro. Isbell, except continuing to call him for four years.
Not much is now known about his ministry. He seems to lack the
dynamism of leadership possessed by a Sparkman or a Hays. He
lived in Mt. Enterprise, where a few people still have vague
recollections of him. It is believed he organized the Isbell's
Chapel Church, which existed for many years in the Sand Hill
Community south of Mt. Enterprise and was named for him. He
is believed to have had no children.
Bro. L. R. Heflin, who succeeded Bro. Isbell is almost as little
known as Bro. Isbell. His pastorate continued to 1896, and the
last year the church again undertook to pay a pastor's salary, in
the amount of $100 yearly. His three years with Smyrna Church
seems to have been evangelistically successful for the times, as
sixteen were received by letter and twenty-two for baptism. Tne
clerk made an interesting note in the minutes for September,

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1894, "After divine services Smyrna Church convened in conference
and received Little Sister Achsa Holleman." Little Sister
Achsa grew up to be Mrs. Hugh Lyles. At the time of her conversion
she was only about ten years old, a very tender age in the
eyes of that generation.
Smyrna Church called a young, unordained preacher from
Bethany Church, Nacogdoches County, to succeed Bro. Heflin,
Bro. J. R. Carmichael. Bethany Church was requested to ordain
Bro. Carmichael. Meantime, following the scruples of the time,
the minutes explicitly stated that Bro. Carmichael was called "as
supply until he has been ordained and then as our pastor for the
next year." Bro. Carmichael slibsequently moved to Laneville
and joined the Smyrna Church in 1897. His wife joined upon an
experience of grace for baptism. He continued to be called to
1899, part of the time by acclamation and unanimously. His first
pastorate was a good recommendation of him. Minutes of Mt.
Zion Association list his post office at a later time as Omen, Texas.
Judging from the records Smyrna Church had a popular
pastor in Bro. E. D. Blankinship, from 1899 to 1901. That is well,
for in those years the church had problems of board-party and
mission-party divisions in the churches and associations. During
the Blankinship pastorate fifty-seven were baptized, seventeen
received by letter, and three were restored to fellowship; two
young men of the church surrendered to preach. Bro.
Blankinship was called as pastor again in 1901, but he declined
to accept. His popularity with the church did not end, however.
He was called back for protracted meetings, to assist in ordinations,
and one unsuccessful attempt was made to call him
again as pastor, in 1904, offering him $150 for a year, a very good
sz-lary for the time.
Bro. James A Long served as pastor from 1901 to 1904. Bro.
Long was well liked in the Mt. Zion Association. The year he was
called to pastor Smyrna, the messengers had recently heard him
at the annual meeting and invited him to Smyrna for the divine
services on Saturday, October 5. The next Sunday he was unanimously
called as pastor. He pastored a number of the older
Mt. Zion Association churches. When he died in 1927, Smyrna
Church elected a committee to memorialize him with resolutions
of respect, as was their custom for a time with deceased members
of the church, though Bro. Long was not a member of Smyrna
Church.
The last of the six who pastored Smyrna from 1889 to 1910
was the most prominent. Bro. J. F. McLendon, 1904 to 1910, lived
most of his ministry in Clayton, Texas, though he moved for a
year or so to a place between Laneville and Glenfawn while
pastoring in this area. Bro. McLendon's was the longest

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pastorate since Bro. John Sparkman. He was an outstanding
pastor of his times, pastoring many different churches, and
serving as moderator of
Mt. Zion Association
from 1890 to 1917, longer
than any other man.
He was doubtless instrumental             [PHOTO]
in holding
the Association for Missionary
Baptists at the
time of the Board Party
schism. Other popular
leaders left Mt. Zion
and formed the Rusk County (Board Party)
Baptist Association.
Bra. McLendon was
very active in leadership positions in the associated work of
Mt. Zion Association and Baptist Missionary Association of
Texas. This progressiveness in mission work and association
was instilled into the Smyrna people and continues to the
present time. The records show forty-six baptized during his
ministry. Bro. McLendon offered his resignation as pastor in the
August meeting, 1910, and it was accepted.
There is far more to churches, however, than pastors. Over
the decades names of families and individuals appear, and incidents
emerge from the clerk's records that better portray the
history than do pastoral sketches. During these years, the name
of Pruitt continued to be prominent. Bro. W. M. Pruitt, the second
pastor, moved in and out of the community, but when he
was in he was much used to moderate business meetings, hold
divine services, etc. in the absence of the pastor. His son, Bro.
James A. Pruitt, was a very prominent leader in the church.
The Vaughn family was probably the most numerous among
the membership of Smyrna Church. In these years the church
liberated four of this family and ordained two to preach the
gospel. Bro. V. T. (Thornton) was mentioned earlier. He served
the church in many capacities and was ordained to the full work
of preaching the gospel of Christ on February 16, 1902. A
presbytery met to ordain Bro. V. T. Vaughn on December 1,
1901, and proceeded in regular order. The clerk reports that
everything was found satisfactory except "on the one point, and
that is, there is no demand for Bro. Vaughn's ordination."
Perhaps it was an anticipatory move on the church's part, for by
the following February the Isbell Chapel Church had called for
his ordination, and it was promptly concluded. Bro. V. T.

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Vaughn was a peacemaker. He served on many committees to
bring about reconciliation and restoration to fellowship of wayward
church members. Oftentimes Bro. Vaughn would intercede
in behalf of the repentant member before the church, and the
church would graciously hear him and restore the offender to
fellowship. Bro. V. T. Vaughn finished his earthly labors October
14, 1915, and the church memorialized him on the pages of the
minutes. Among the resolutions it is stated, "In the death of our
dear brother, the church has lost a faithful minister, and an
earnest and able worker."
Bro. W. W. (Will) Vaughn was the son of Bro. V. T. Vaughn.
He was liberated by the church February 22, 1913. Though he
was never ordained he occasionally held divine services on conference
days. Bro. Will Vaughn was otherwise very active in the
church also. He served the church as clerk for almost a quarter of
a century, first from 1901 to 1905 and again from 1915 to 1935. He
kept an exceptionally clear and legible record of church
proceedings, and often incidentally let show some of his personal
feelings in matters of difference.
Of all the Vaughns the name of M. L. Vaughn stands out
most in the records of Smyrna Baptist Church. The first mention
of him was in the minute of August 20, 1881, at which time he
was about twenty-three years of age, when he was elected an
alternate messenger to the Mt.
Zion Association meeting at
Cool Springs. Bro. Vaughn did
not surrender to the ministry
until February, 1897, at the age
of thirty-eight. His ability with
the Word of God must have
already been considerably developed,                  [PHOTO]
for he was called to
pastor the Sulphur Springs
Church, who cr.lled for his
ordination in the following
Se~temberH. e was ordained on
thi third Sunday in October,
during the pastorate of Bro. J.
R. Carmichael. Bro. Carmichael
was assisted in the ordination by
Bro. M. F. Spivey. Bro. Spivey's
initials may be in error, for the
only S P ~ Vk~nYow n in associa-         M. L. Vaughn, ordained minister
tional records is E. P. Spivey,           and pastor, long-time member and
who pastored various                     Mt. Zion leader in Smyma Church (1858-
churches. Bro. M. L. Vaughn
lived until 1947, the ninetieth year of his life. Most of the com-

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mittees of the church during the years had as one of the members
M. L. Vaughn, who often served on two or more at the
time. Usually he was one of the messengers to the fifth
Sunday meetings, Mt. Zion Association; year after year he
attended the meetings of the Baptist Missionary Association
of Texas in various areas of the State. He was a bold and
willing leader of the church, and for the sixty-five years of his
participation it is surely correct to say that Bro. M. L. Vaughn
had a greater influence on Smyrna Church than any other
person living or dead. His son, Ben F. Vaughn, was liberated
to preach September 17, 1910, and exercised his gift before
the church several times before his untimely death August
21, 1912.
During the period 1889 to 1910 Smyrna Baptist Church set
aside two other young men to the ministry also. These were
Brethren Roe T. Holleman and Edwin Stanford, both licensed
(the word "liberated" was by now falling into disuse) in March,
1901. Both these young men were saved and baptized in August,
1900. Then in the following March in conference the church
elected a committee "to investigate the matter in regard to
Brethren Roe Holleman and Edwin Stanford's application to
preach." The committee retired forthwith, evidently in consulation
with the prospective ministers, came back and made their
report in the same meeting, and the two were given "the privilege
to preach."
Bro. Holleman was evidently more apt to preach of the two.
He is first noted as conducting divine services in the conference
of July, 1901, then again in August. He went on to enroll in
Jacksonville College. A note in the minutes for March 15, 1901,
stated that the church was sending a written certificate to Bro.
Roe Holleman, "showing that he is a licensed minister, the
college President of Jacksonville requiring this of young
ministers." On October 18, 1902, Smyrna church considered the
request of Bro. W. B. Perry, representing Mt. Enon Church, for
ordination of Bro. R. T. Holleman to the full work of the ministry.
Ordination of Brethren J. W. Bryan and J. A. Jones to the
deaconship was already pending, the first date for the deaconship
service not having been kept "on account of Providential
hinderance -(sic) in the form of rain." Consequently the two
deacons and the minister were all ordained on December 21,
1902. Bro. J. A. Lee preached the ordination sermon; other
members of the presbytery were Elders E. C. Rice, M. L.
Vaughn, Wm. M. Pruitt, V. T. Vaughn, Jas. A. Long, and J. J.
Burks.
It appears that Bro. Roe HoIleman maintained his
membership f ~thre most part of the time in the Smyrna Church,
though he was pastoring elsewhere. In later years some vacilla-

-16-

tion on his part began to appear with reference to Bro.
Holleman's affiliation with Missionary Baptists. This may be the
reason for the church's vote in February, 1905, to "receive the
credentials of Bro. R. T. Holleman for the present by his request
to wait for further developments." Subsequently the church
voted to restore the credentials of Bro. Holleman on July 15 of the
same year, and he thereafter presided in the absence of the pastor
in the conferences and assisted in protracted meeting in the
summer of 1907. However Bro. Holleman eventually cast his lot
with board-party (Convention) Baptists.
Smyrna Baptist Church was very loyal to the Mt. Zion
Association and, after the organization, to the B. M. A. (Baptist
Missionary Association of Texas). The great schism in Baptist
ranks in Texas occurred in the closing years of the nineteenth and
opening years of the twentieth centuries. Those known as missionary
Baptists were opposed to surrendering any authority of
the church in associational matters to boards. Those who found
no disagreement with the use of a board in such matters were in
the beginning called board-party Baptists. Smyrna Church
began to show her inclination to the missionary party as early as
the pastorate of Bro. Hays. In the years now under survey in this
history she was finally forced to take an open stand and declare
her allegiance, which she readily did.
The "mass meetings" continued to be held from time to
time, and Smyrna was often electing delegates to such meetings.
There were stirrings in the grassroots of the Baptist association in
Texas, especially in north and east Texas, and these meetings
were some of them. Heretofore there had been little outspoken
opposition to the Baptist Convention of Texas, for it was not
much different then from State Associations of Missionary Baptists
today. However there is but one reference in all the Smyrna
records when she ever elected delegates to the State Convention.
She did support the missionary programs and Baylor University.
The extra-church boards were called in question by Smyrna
Church as early as May, 1892, when the church, having received
a letter from "Bro. Carroll" (evidently Dr. B. H. Carroll, a
leading contender for the board party faction), and voted to invite
the Brethren of the Board to have their next meeting with
us." This invitation was doubtless ignored.
The one time that delegates were sent to the State Convention
was in 1897, after Dr. Carroll had succeeded, with others, in
asserting board authority over the churches of Texas, and after
they had obtained the removal of Dr. R. C. Burleson (who had
opposed the board-party power) as president of Baylor University.
Pastor J. R. Carmichael and Beacon W. D. Wells were the
delegates, and they were instructed to vote for (1) "restoration of
Bro. R. C. Burleson to the presidency of Baylor university, and

-17-

(2) for retrenchment in the mission expences (sic)." The last instruction
had to do with the loud outcry being raised against the
high-salaried executives and secretaries of the boards and the
resultant considerable reduction in the missionary list due to inability
to pay the missionaries the salary promised them.
By 1899 an East Texas Convention was being promoted by
many prominently opposed to the Texas General Convention. In
the business meeting of March, 1900, Smyrna "Church refused to
take any stock in the East tex. (sic) convention at present." In
April, "By motion and second the consideration of an East Texas
Convention was tabled." In May the church "appointed
delegates to meet in a call (sic) session of the association at
Clayton on Wednesday before the 2nd Sunday in June." This
was evidently a special meeting of Mt. Zion Association relative
to the troubled times, and it is regrettable that the outcome is
unrecorded in Smyrna records.
Finally, by May, 1901, Smyrna Church had definitely
severed herself from the convention system of Baptist cooperation.
On that date she voted to cooperate with the Baptist
Missionary Association of Texas and to appoint messengers to
the meeting at Appleby in July. The first mass meeting following
the permanent cleavage of the State Convention had been held
with the Bethel Church at Appleby in March, 1900 (another had
convened at Troup in July), and the people at Smyrna evidently
were possessors of mistaken information concerning the meeting
place in 1901. At the same conference Smyrna voted to make a
missions offering to be sent to Bro. J. M. Newburn, Jacksonville,
who was in process of establishing Jacksonville College for
benefit of the churches composing the newly organized Baptist
Missionary Association of Texas. In June the Church, having
evidently learned their error concerning the Appleby meeting,
voted that the messengers should "stand over to meet in Nov. or
Dec." At the same June conference messengers and alternates
were elected to a meeting of the B.M.A. "to meet with Horn hill
(sic) church, Limestone Co. August 7, 1901." The meeting actually
met on the old Confederate veterans' campground six
miles west of Mexia, Texas, and is known in history as the Jack
Creek meetiag.
Unended bitterness resulted from this schism of Baptists.
Especially was there strong feeling in the beginning. he most
apparent case in the Smyrna Church was that involving Bro. Roe
Holleman. After the untimely death of Bro. Holleman January
18, 1912 some desired to hold a memorial service in the Smyrna
Church building, with Bro. Leland Malone, a Convention pastor,
giving the message. This was not allowed until, on March 12, "on
motion the church granted Elder Leland Malone the use of the
-c hurch house to hold Bro. Roe Holleman's funeral service the
third Sunday in April, 1912.'118_

-18-

The participation of Smyrna Church in associational
affairs, both local and state, were considerable during these
years. Regular offerings were made to various phases of missions,
though unsystematically until May 17, 1902, when the
Church in conference adopted a plqn of systematic giving to
missions, to be paid monthly. The monthly amount is not
stated in the minutes, but collections before this had varied
from about $5.00 to $10.70, which was not so negligible an
amount for the times as it seems now. Oftentimes the messengers
to the associational meetings made pledges to missions
in the name of the church, and the church always responded
by approval. An interesting note is found in the record for
April 18, 1903, according to which the deacons were to redeem
the pledge made at Jacksonville for State Misssions from funds
on hand, and "to buy one quart of wine for sacramental purpous
(sic) ."
In the annual meeting of the Mt. Zion Association in 1903 a
resolution was passed requesting each church to appoint one
member to constitute an executive board of the Mt. Zion
Association. Bro. M. L. Vaughn was elected to the executive
board. At the same time the church voted to endorse Bro. J. C.
Johnson "as our next association missionary." The executive
board was doubtless a lingering fragment of boardism from the
board-party group. However, Smyrna Church, at least, regularly
voted their approval or disapproval of the executive board's actions.
From time to time the missionaries came to Smyrna and
preached. Others were invited, but evidently never came. Elder
J. H. Roberts preached in the divine services of September 17,
1904, having just concluded, as the local missionary of Mt. Zion
Association, a protracted meeting at the nearby Oak Flat
schoolhouse. This meeting had harvested sixteen members for
Smyrna church. On December 17, 1904 the church extended an
invitation to Rev. Said M. Jureidini to visit at his earliest convenience
to explain the needs of mission work in his native country,
Syria. In the following January, however, the church voted
opposition to support of Foreign Missionaries Jureidini to Syria
and Yohanon to Persia. These two men had been endorsed by the
Baptist General Association, made up chiefly of churches in
Arkansas, but also including many churches in northeast Texas
and other southern states.
There was some collaboration in those years between the B.
M. A. of Texas and the General Association, in which Smyrna
joined. On May 15, 1910 she voted to "send Foreign Mission
Funds through the Baptist General Association of the United
States. However thi$ does not debar any individual member from
sending their money through any channel they may choose."

-19-

Evidently tiring of this joint meeting house, the church took
up the subject, August 19, 1905, of building a church house at
Oak Flat Community and appointed a committee to select a
Two other votes will illustrate how the Smyrna Church sought to
maintain her local independence though in entire associated
cooperation with other churches. The first was in connection with
her election of messengers to the B. M. A. in 1905, when Smyrna
voted to "instruct the messengers to vote for the consideration of
the general body, provided it does not infringe on the liberty of
any church." The entry is vague in one sense, but very clear in
the matter of local church authority. Again, on October 17,1908,
the B. M. A. messengers were instructed to vote against the
proposed amendment to the B. M. A. Constitution. The nature of
the amendment is not related, but the prerogative of the church
to oppose it is clearly illustrated.
It is not known from the records when Smyrna Church moved
from Chinquapin Springs, but it must have been between
June, 1892, and November, 1901. In 1892 a special act of the
church was necessary to allow the Methodists the use of the
church house on Wednesday night preceding the fourth Sunday
in July. Upon removal to Redland, about two miles east of

               [PHOTO]

Redland Methodist church house, as it appears today, was first a union
church house; Smyrna Church met here several years.
Laneville, the Baptists and Methodists shared the church
building, as indicated by an act of conference on November 30,
1901 instructing the deacons to confer with "proper officers of the
Methodist church and have a flu built for the stove." On April
15, 1905, the church agreed to request of the "Methodist
brethren" arrangement of a "stage for the organ," while the Baptists
appointed a committee to repair shutters of the church
house doors.

-20-

Evidently tiring of this joint meeting house, the church took
up the subject, August 19, 1905, of building a church house at
Oak Flat Community and appointed a committee to select a
place and secure building finds. The committee consisted of
Brethren T. 6. Jackson, R. T. Holleman, J. H. Fuller, C. W.
Chapman, and B. G. Woolverton. The land was secured by
January, 1906, but it was still lacking a house of worship on it in
Januuy of 1907. At that time Brethren M. L. Vaughn, Bud (W.
T.) Vaughn, and Taylor (Z. T.) Lyles were added to the committee.
By fall the church house was sufficiently complete to
move in, and on October 19 the church voted to move to the
church house at Oak Flat on next conference day. Thus, the clerk
noted, November 16, 1907, that after preaching by Pastor
McLendon the church "convened in conference the first time in
her new building at Oak Flat."
Organization of a Baptist church in Laneville may have been
partially the reason for the removal from Redland to Oak Flat.
Between August, 1907, and January, 1910, forty-five members
were granted letters of dismission, in groups as large as sixteen at
the time. It is believed that most of these went into the Laneville
Church.
Almost immediately there was difficulty with the
Methodists concerning the Baptist equity in the Redland church
house. On October 19, 1907, a committee was appointed to confer
with the Methodist brethren "of Redland Church to see what
they were willing to pay to the Babtis (sic) for their part of church
house at said place." The committee was to ask for $100. In
November the committee asked for more time, in December they
were granted indefinite time. But again the amount of $100 was
insisted on for the Baptist half, "and they would settle of the old
debt held against said house." On March 14,1908, the committee
made its report and the church discharged it. Unfortunately the
substance of the committee's report is unrecorded.
Though Smynla Church now met in a new building at Oak
The "new" church house at Oak Flat; Smyrna moved here from Redland in
1907.

         [PHOTO]

-21-

Flat, there remained much still to be done to make it as comfortable
as it needed to be. On May 16, 1908, a committee was appointed
to solicit funds to paint the building. This matter took
seven months, and on January 16, 1909, the committee was instructed
to contract with a painter and proceed with the painting
of the house. By March the task seems to have been done, for the
committee gave its final report, received a vote of thanks, and
was discharged.
The painting committee evidently hindered the success of
another committee already at work. On November 16, 1907, a
committee was appointed to solicit funds to purchase a stove and
flue for the new church house. This committee was continued in
the December meeting, and is not mentioned again until March
20, 1909, when it was formally released. It is hoped that the newly
painted church house had some kind of heating by that time,
though it is not revealed in the records.
To light the new building the church bought a lamp from the
Farmers Union at Oak Flat for $5.00. In the same conference,
June 19, 1909, a committee was appointed to solicit funds to have
lumber dressed to ceil the church and to get the lumber carried to
the planer. This committee made a partial report in July, and is
not mentioned further in the records.
Smyrna entered into other innovations during these years
also. In April, 1895, the church voted to organize a prayer
meeting to convene twice a month. In November of 1899, Bro.
James Pruitt was elected to have charge of the prayer meeting on
its regular meeting days. In August, 1900, the deacons were
authorized to "hire a janitor to attend to sweeping the house and
triming (sic) the lamps." By August, 1903, however, the janitor
must have been discontinued for a committee was appointed "to
keep the lamps in burning order during protracted" meeting.
On February 21,1909, the church endorsed "the action of the
people in organizing a sunday school (sic) and will go ahead and
organize." One might logically suspect that there were those who
had acted without church authority on this occasion. A very interesting
thing occurred a year later, February, 1910. The first
mention of ladies appointed to a committee of the church is
made. Sisters Lela Pruitt, Evie Vaughn, and Mary Lyles were to
solicit funds for the Orphans Home. Hereafter ladies were frequently
elected to fund-raising committees. Evidently they made
the best money collectors.
Smyrna continued her reputation as a strict disciplinarian
throughout these years. By way of comparison by pastorates,
there were sixteen times when disciplinary matters came up in
thirty-six business meetings in the Isbell pastorate; thirteen out
of thirty-six in the Heflin pastorate; thirteen out of thirty-six in
the Carmichael pastorate; fifteen out of twenty-four in the

-22-

Blankinship pastorate; nineteen out of thirty-two in the Long
pastorate; twenty-nine out of sixty-eight in the McLendon
pastorate.
Most disciplinary cases had to do with irregular church
attendance, especially conference. This was usually satisfied by
explanation of reasons for absence, but often someone was excluded
for persistent failure to attend services. During the years,
1889 to 1910, the church dealt with nineteen cases of dancing, fifteen
of drunkenness, ten for raffling, ten for unchristian conduct
in general, ten for departure from the faith, six for profanity, two
for adultery, and one each for refusing to live with one's wife,
fighting, falling out of brothers, non-fellowship with the church,
and selling lemonade on Sunday.
The problem with raffling was persistent and evidently hard
to deal with, as there was obvious reluctance to exclude one
brother for this sin. In February of one year a committee was appointed
to call upon a certain brother for having engaged in r&-
fling. In March the committee reported and was discharged, but
another committee was appointed instead of it. In April the committee
was continued. In May this committee also reported and
was discharged, but action was deferred. In June action was
deferred "until some future time;" in July "the church defered
(sic) acting on the (name withheld) case at present." In November
the charges were changed to non-attendance, "which was
not unanymous (sic)." In December the case was deferred again,
and finally in January, eleven months after the matter was commenced,
the brother was excluded for non-attendance. It is not
hard to understand why he ceased attending.
Anfihhg considered dancing, by name, brought one into
contempt of the church. '"laying after music" was placed in the
category. One was liable to church discipline for playing musical
instruments while others danced, or "played", also. The derk
recorded for April, 1900, "Committee appointed to arrange a
plan which reach daning (sic) or playing rafter music." Me inadvertently
omitted some words in his record, but it is obvious
the church felt a plan was needed to discourage the practice of
dancing, or playing after music. The committee was "granted
further time to arrange plan" at the May meeting. Finally, in
September the church requested the committee arranging "'plan
by which to reach church members indulging in dancing or playing
after music9' to submit their plan in writing. By November
the plan was formulated and presented and the committee discharged.
Not one word does the clerk give to enlighten the
curious as to what the plan was. However, it was obviously not
successful, for through 1910 a number of others were excluded on
the same charges, or made confession of fault and were forgiven
by the church.

-23-

Two Decades of Bro. John Waller, 1910-1930
After extending Bro. McLendon's pastorate on annual basis
for three years, Smyrna Church, September 15, 1907, gave him
an indefinite call. His resignation in August, 1910, must not have
come as a surprise, for the church promptly called Bro. J. H.
Waller, of Mt. Enterprise, the same day, and voted to pay him
$100 annually. Bro. Waller reported to the September conference
that he would accept, and there began the longest pastorate, by
far, of any in Smyrna's history.
Mostly, tne Waller years were peaceful years, domestically,
John H. Waller. with wife and daughters.
y much impressed into the
church's records. Bro.
Waller enshrined himself
in the hearts of Smyrna's
people, and it could hardly
be otherwise when an
entire generation came up
having known no other                [PHOTO]
pastor. Today, nearly a
half century since, there
are those who remember
him well, and those who
cannot remember have
known him through the
great respect accorded him
by their elders. Year after
sear, until 1922. Bro.
pastored at ~m&a for twenty years(l910: waller was recalled as
1930). pastor. The clerks record
that he was elected "unanimously," "by acclamation," "by
unanimous -vote;" not one time is &ere expressed opposition to
him. Finally, August 12, 1922, he was unanimously elected
indefinitely.
Through the twenty years sf Bro. Waller's pas.corate Smyrna
Church received into membership 105 people by baptism, 26 by
letter, five by statement, and five were restored to fellowship
after havingbeen excluded. The-"protracted meeting" of August,
1922, had resulted in baptism of 24 people, and it was at the end
of this meeting Bro. Waller received his indefinite call. Since that
dace only one other pastor has been called indefinitely by
Smyrna Church. Smyrna had some outstanding evangelists during
these years, though much of the time Bro. Waller, himself,
was the evangelist. Among these was Dr. H. B. Pender, in 1921,
who was widely known throughout the South, and who would
become the second President of the American Baptist Association.
Bro. F. L. Dupont, another widely known evangelist and

-24-

author, preached in the protracted meeting of October, 1925.
Still another was Bro. A. W. Luper in 1926. Bro. J. 0. Hearne,
at one time manager of Texas Baptist Orphans Home, Waxahachie,
Texas, preached in the protracted meeting in 1930.
During Bro. Waller's two decadg Smyrna Church became
one of the leading churches among Missionary Baptists of East
Texas. This is reflected in the names of great men who preached
there from time to time, as well as those who would become
great, and some whose prestige is now faded and forgotten. In
this varied number are found the names of J. V. Vermillion, who
played a major part in the establishment of Jacksonville College
(1918); W. H. Perry (1919); R. E. Day (1924); A. J. Kirkland, who
would for many years be President of Texas Baptist Institute and
Seminary, in Henderson (1927). Dr. Pender was extended an invitation
to "lecture on the kingdom and the second coming of
Christ" 4th Sunday and Saturday night before in April, 1928.
Smyrna9s influential position in Mt. Zion Association was at
least partially due to her continued regular and consistent participation
in the local and state associational meetings and support
of the cooperative work of the associations. In none of her
cooperation, however, did Smyrna Church deviate from her
earlier insistence on local church sovereignty and independence.
She regularly maintained her representative on the Mt. Zion executive
board, unhesitatingly instructing him how to vote and
often showing approval or disapproval of the board's
propositions. On the same date, September 28, 1913, the church
instructed her board member to vote for a full-time missionary
on the field and her messenger to the State Association to vote
against any amendment.
Early in 1914 Smyrna began planning a mission rally to be
hosted by the church in April, and a committee was appointed to
"arrange the programme." By November her desires for a local
missionary full-time were realized, and she voted to endorse the
action of the executive committee meeting at Friendship Church,
in their endorsement of a missionary on the field. A notation in
the minutes for January, 1916, may pertain to state missionaries.
She voted to endorse the present method missionaries are working
under: "that they use their judgement as to amount of time
they put in on the field." But in May another vote was to "favor
granting our associational missionaries time they deem necessary
for holding protracted meetings."
The associational missionary must not have been altogether
satisfactory. On December 15,1917, the church voted to instruct
their "executive committee man to vote for putting a strong man
on the field in the Mt. Zion Association." Again, in 1918, the
church voted to "instruct her executive committeeman to advocate
putting a strong man as missionary in the bounds of Mt.

-25-

Zion Association."
A national association of Missionary Baptist churches still
had not been effected by 1919, and a general movement with
strong leadership had gotten underway to work out a reconciliation
between the Missionary Baptist churches and those who
were then aligned with the State Convention. Smyrna voted to
cooperate in the effort, and elected Brethren M. L. Vaughn and
M. B. Holleman, messengers, and Bro. W. T. Vaughn, alternate,
to a mass meeting of Texas Baptists in Dallas, March 5, 1919.
Minute records for March 15, 1919, state the messenger to the
mass meeting of Baptist Missionary Association and Baptist
General Convention "made a favorable report of the meeting.
Committee reported a harmonious meeting." No unification
resulted from the meeting, of course. The Convention soon
launched a multimillion dollar campaign to enlarge its missionary
endeavors. The B.M.A., not to be outdone any more than
they could prevent, promptly endorsed a "Million Dollar Campaign".
Smyrna fell in with the effort and appointed "an
enlisting committee to work on the million dollar campain (sic) ."
Organization of a national association of Missionary Baptist
Churches did not come until 1924, when efforts were underway to
unify the work of the Baptist Missionary Association of Texas
and the Baptist General Association of churches mainly in
Arkansas, but including many also in Northeast Texas,
Oklahoma, Mississippi, and perhaps other states. From the
minute of February 9, 1924, we read, "Motion and second that
we, as a church, indorse to unification meeting to be held at Texarkana,
Ark.-Tex., Mar. 4th, 1924, and that we give some
member authority that can and will go, to represent this
church." The minute of July 12, 1924, follows up, "By motion
and second, we accept the articles of agreement as adopted by
the unification conference of Missionary Baptist Churches, held
in Texarkana, Ark.-Tex., Mar. 4, 1924 and accept the name of
'The American Baptist Missionary Association of churche$."
Committees were regularly appointed to solicit funds for the
work of state missions. It was the purpose of such committees to
enlist as many of the church members as possible in promises to
contribute a stated amount for missions. Sometimes the
soliciting committee sought funds for the work of the B. M. A. in
general, though she did not always approve of some, as noted in a
vote of November 13, 1926, "that we, under the present conditions,
are opposed to putting the five men on the field as
enlistement men, for our B.Y.P.U. work." On the other hand,
Smyrna worked hard to do her share for the Orphans Home at
Waxahachie. On January 9, 1926, she voted, "we try to pay for
one-fourth acre of land on the land deal for the orphan's home."
On October 8, 1927, a committee was appointed "to see how

-26-

much produce we can get to send to the orphans Home at Waxahachie."
In the decade of the twenties the Baptist Missionary
Association had a thriving foreign mission field in Portugal. One
of the native missionaries, Bro. Olivera, came to Texas and
visited widely among the churches, being well received. On April
13, 1929, Smyrna Church voted to invite him "to meet with us
some time in the near furture." If Bro. Olivera ever visited at
Smyrna no notice of it was preserved in the minutes.
Several more young men of the Smyrna Church announced
their call to the ministry and were licensed and ordained by the
church. The first of these was Bro. W. W. (Will) Vaughn, son of
Bro. V. T. Vaughn, on February 22, 1913, and whose "liberation"
was noted earlier. Bro. Howell McCune was liberated
February 27, 1915. Bro. McCune preached several times for the
Smyrna Church and represented her in various meetings, but
moved out of the community, transferring his membership to
another church, before his ordination. Another young man of the
community, Bro. Ellis Woolverton, surrendered to the ministry
in 1921. However, he had moved to Maple Grove Church about
the same time, and in granting him a letter of dismission the
clerk was instructed to "include with Bro. Ellis Woolverton's
letter a resolution extending to him our appreciation of him
entering the ministry and also extending to him our prayers."
On April 7,1923, there was a motion to liberate Bro. Raymon
R. Scruggs "to preach the gospel of Jesus Christ," but the motion
was deferred to the next meeting of conference. It was duly passed
May 12, 1923. Bro. Scruggs' services were soon called for by
the neighboring church at Dewey, who called for his ordination
on September 8. The church set the ordination for September 30,
1923. Those officiating in his ordination were: Bro. W. T.
Vaughn, spokesman for the church; Bro. J. R. Welch, sermon;
Bro. J. H. Waller, examination; Bro. J. R. Welch, charge to Bro.
Scruggs; Bro. M. 2. Vaughn, charge to the church.
During Bro. 'Nailer's pastorate Smyrna Church continued
her policy of strict discipline of the membership. However, there
were evidences also of growing laxity. For example, there were
three associational years in which no disciplinary matters were
dealt with in the conferences. The two decades started off strongly
with a total of twenty matters in 1911, but at the end, in 1930,
there were none. A few are of notable interest, for they illustrate
the greater concern of the older brethren, our forebears, for a pure
church membership. In one case a brother and sister called for
letters of dismission, but no letters were granted until the brother
involved had made reconciliation with another brother of the
church with whom he was out of fellowship. Another brother
sought a letter, perhaps to escape disciplinarys action, but the

-27-

letter was denied, and he was excluded from the membership.
The church was strict as to divorce and separation of couples
in the membership. On one occasion a committee was "appointed
to investigate county records in regard to Sister
(name withheld) making contradictory affidavits in regard to
her and her husband parting." The committee found that there
was, indeed, contradictory evidence; charges were preferred
against her for false statements, and she was subsequently excluded
from membership. Sometimes a brother made acknowledgements
to the church out of conviction of a guilty conscience.
One brother did so in 1921, making acknowledgment "for being
intoxicated, while in France during the World War." In most
cases the church tried to be lenient with the offender. In 1919 a
committee was appointed to see a brother in regard to his nonattendance.
At the next conference the committee brought his
excuse before the church, who voted to receive this statement
"as satisfactory for the present, and we give the brother more
time to reinstate himself." During the twenty years under consideration,
Smyrna church dealt with 101 items of discipline;
yet only 22 people were excluded from the membership. Of these
22 several subsequently made necessary acknowledgments and
were reinstated in the membership.
Matters of general business perhaps showed the real inside
of Smyrna Church more than did her disciplinary cases,
associational projects, etc. The matter of raising the pastor's
salary, though the amount seems so minimal in these days of inflation,
were major efforts then. Having learned that the lady
members were good fund raisers, the church elected five of them
for a finance committee in January, 1914; Mrs. Leona Woolverton,
Mrs. Jane Holleman, Miss Ollie Bane, Miss Lelia Pruitt,
and Miss Alice Vaughn. As the end of the associational year
aarosched in 1921 the $1OOpromised Bro. Waller had not been
reached, 30 a committee was appointeu to help the deacons raise
"the said back salary" by September 30, end of the associational
year. Subsequently and nonetheless, the church voted in the
same meeting to pay him $12 per month for the coming year, a
substantial raise. The church was behind with the salary at the
time of Bro. Waller's resignation in September, 1930, and a committee
was appointed to raise the balance due him.
Friction in the membership concerning the annual cemetery
day gathering at the church house arose as early as 1913. In May
of that year "it was moved and seconded that the church never
allow any cold drink stand on the church premises." But the motion
was "left over until Sunday for its disposure," when it "was
lost by a standing vote." Finally in May, 1915, a motion was
passed to allow no cold drink stand on the church ground, followed
by a subsequent motion "that the church will not have any all

-28-

day singing this year." The minutes do not reveal when the
practice of annual singings was resumed, but in March, 1926, the
church voted to have a church reunion the second Sunday in May
and Saturday before.
A custom was adopted in Smyrna Church during these years
and extended for some three decades of electing committees to
write resolutions of respect for deceased members of the church.
Usually these were approved in a subsequent meeting and sent to
various periodicals for publication. Two of the memorials were
made a permanent part of the minutes, that of Bro. V. T.
Vaughn, who died October 14, 1915, and that of Bro. Homer L.
Holleman, who died April 5, 1922. Bro. Holleman was only 29
years of age, unmarried, and had made his livelihood by school
teaching. He was a veteran of World War I, having served in
France, and many believed that may have precipitated his mental
breakdown and untimely death. The resolutions show the
high regard and loving esteem in which he was held. Some
quotations from the resolutions read, "It can be truthfully said of
him that he was an honest, upright Christian gentleman,
numbering his friends by his acquaintances; and they were
many ."
Other evidences appear in the minutes which show the
church's prayerful concern for the nation and her own boys during
the War. As the community's young men went to war their
spiritual condition came into serious consideration. Two of these,
other than Homer Holleman, are of further note, Brethren Elton
Chapman and Tine Vaughn. Bro. Chapman had not made a
profession of faith until the eve of his departure, when he joined
the church as a candidate for baptism, May 18, 1918. The Lord
brought Elton back safely and he has lived a long and useful life
in service of Christ. Bro. Tine had already been used in several
offices, as church clerk and Sunday School Superintendent
before being called into service. In July, 1918, the church passed
two resolutions, one to Bro. Tine, who was then in training at
Camp Travis, the other "expressing our interest in our boys who
have been called to fight in the battles for the world's freedom."
Both resolutions are preserved in the minutes. Bro. Vaughn had
wrote to express his interest in the protracted meeting being held
that summer. The clerk's resolution expressed appreciation of
the church for his interest, "and that we assure him that we
remember him in our prayers and pray that the comforting Spirit
of Christ may be his guide and protection until we meet again."
The second resolution was sent to all the "soldier boys" from
Smyrna. It read, "Resolved: that we (Smyrna Church) take this
method of expressing our interest in our soldier boys who have
gone from us to fight the world's battles of freedom. We pray that
each may be faithful to Jesus and that they may stand for the

-29-

right at all times. We also pray that if it is God's will, they may
return to us ere long."
There was a constant need to maintain and equip the church
building and property. In February, 1916, a committee was appointed
to assist the deacons in raising funds to purchase a larger
and better stove. This matter was disposed of promptly, but not
so the matter of new lamps. The committee seemed unable to
secure lamps to their satisfaction, or so they reported in
September, 1922. In October they were ready to recommend buying
Coleman lamps, but still had found none satisfactory. The
church instructed them to buy the best available Coleman lamps
as soon as enough funds were collected. Still it was January,
1923, before the lamps were secured and installed. The committee
reported that they had left on hand about 656 worth of
cord, "which will be sold for money."
The matter of repainting the church house was an even more
difficult task. A committee was appointed to solicit funds to
paint the church house on June 9, 1923. In July, August, and
September the committee asked for and was granted more time
to raise the funds. A year after commencing, June 7, 1924, the
funds had been raised, the first committee discharged and
another enlisted to arrange for the painting. In August this committee
was also granted more time. Finally, December 13, 1924,
the committee reported that the church house is "painted and
paid for." In April, 1926, there was a vote to "recover our church
house with galvanized roofing." This task was reported as accomplished
on November 13,1926. It took two months to get fifty
new song books, June to August, 1927.
An example of deacons' action in behalf of the church, with
the expectation of the church's approval, is seen in an entry of
the minute dated January 7,1928. The church voted to "endorse
the action of our Senior Deacon, W. T. Vaughn, in buying 4/10 of
an acre of land, from H. B. Woolverton, to add to our church
ground."
An interesting example of Christian concern and
benevolence is seen in an act of the church on January 10, 1920.
The church appointed a "soliciting committee to raise some
funds to help the First Baptist Church at Rock Port, Tex. to
build a church house, on account of their building having been
blown down in the late tropical storm."
After the resignation of Bro. A. A. Scruggs as church clerk in
November, 1912, the church elected Bro. S. L. (Levi) Vaughn,
who resigned in June, 1915. The church refused to accept his
resignation at the time, but reconsidered the next month and
elected Bro. Tine Vaughn. Bro. Tine held the office until he went
away to school in September, at which time Bro. W. W. (Will)
Vaughn was elected.
The church seems to have rather gradually accepted the
responsibility for an organized Sunday School, and began electing
the superintendent sometime before 1916; The first mentioned
superintendent was W. T. Vaughn, who resigned in
September of that year. A motion .was made to "dismiss the
school for awhile," but this lost. However the new superintendent
is not named. Others who served during these two decades were
Brethren Tine Vaughn, H. B. Woolverton (at two different
times), M. L, Vaughn, W. W. Vaughn, R. R. Scruggs, and Ed P.
Bradberry. The only class teachers noted as selected by the
church were for the "card class." The older classes were probably
allowed to select their own teacher. Ladies who served as card
class teachers included Mrs. Ruth Vaughn, Mrs. Vera
Derrington, Miss Tina Chapman, and Mrs. Sarah Jackson. On
Sunday, January 14, 1923, the church first voted to organize a
Baptist Young People's Union.
One last note for these two decades: sometimes the church
did not convene because of it being too cold (the weather, that
is). The clerk noted in the minutes, February 9,1929, "No church
meeting today on account of extremely cold weather and sleet
and freeze."
Through Seven Pastors and a Crisis, 1930-1950
During the next two decades of Smyrna's history the relative
calm of the Waller years became years of general turbulence, in
the world and the church. It would probably be too much to expect
of human nature that even church members could adapt
with absolute ease from twenty years of the same pastor to a
variety of men, the longest pastorate of which was less than five
years, and the shortest just seven months.
The seven men who served as pastors to 1950 were of very
varied temperament and differed in ability and success. The first
of these was Bro. W. G.
Griffith, of Panola County. A
friendship between Bro. Griffith
and Bro. Raymond R.
Scruggs resulted in the selection
of Bro. Griffith as the
new pastor. He subsequently
moved into the community,               [PHOTO]
with his wife, four sons and
one daughter, and lived there
until the end of his pastorate
in 1933. He was the first
pastor to live in the community
since Bro. J. R. Car-
W. G. Griffith
Smyma pastor (1930-1933)
michael, in 1897.

-31-

The clerk recorded of the call of the new pastor, EMer W. G.
Griffith was chosen pastor by a small majority. Considerable opposition
to Bro. Griffith remained throughout his three-year
pastorate. No special note is made of his recall as pastor in the
fall of 1931, but in 1932 the clerk notes that W. G. Griffith was
selected as pastor another year, but declined to accept "with as
large minority as there is." Bro. R. R. Scruggs was elected
moderator protem "for the next short while in the absence of our
pastor." Bro. D. J. Collins was invited to preach for the church
"sometime in near future at his convenience," whether as
prospective pastor or not is unclear.
These things occurred in September, and the following
month one of the contributing factors to the pastor's dissatisfaction
appears when the church invited native son, Bro. Ellis
Woolverton, to preach on Saturday night before the date set to
call a pastor. A considerable rivalry over the pastorate of the
church had arisen between those who preferred Bro. Woolverton
and those loyal to Bro. Griffith. The vote on the next day was by
ballot and the clerk records that each man received half of the
votes. Nonetheless, a majority voted to make it unanimous for
Bro. Griffith, who "accepted the call after the last vote."
Bro. Woolverton preached at Smyrna frequently during the
succeeding year, including the summer revival in August. Many
converts were received in the revival meeting, at the close of
which Bro. Woolverton was called as pastor by a vote of 60-0.
Some however thought the vote was hasty and the church
rescinded the call and voted again in September. This time Bro.
Woolverton received 60 votes with three votes for Bro. Joe Jones
and two for Bro. Waller.
Evangelically the Griffith pastorate at Smyrna could be
judged successful. There were 11 additions by letter, three by
statement, one by restoration, and 41 by baptism. His influence
in the community has not yet ended; two of his sons married
young ladies from the church.
From the clerk's records it appears that Bro.
efforts on behalf of the Smylna Church were
more successful before he became pastor than
after. Soon after his re-election as pastor in
September, 1934, there occurred a breach         [PHOTO]
fellowship between him and another broth
of the church, over a matter not related
the church. Nevertheless, it became a matt
of serious disruption of the entire chur
fellowship, which dragged on without settlement
(although the brother was eventually excluded) until the
fall of 1935. Bro. Woolverton was victimized by the affair. He
offered his resignation in January as pastor, but the church

-32-

rejected it. At the regular pastor calling time in September, a
majority called him again, but he declined to accept. Bro.
W. W. Vaughn, the long-time clerk, had also become implicated
in the matter. He also resigned, and Bro. A. A. Scruggs
became clerk a second time. ,
Very shortly after this the church extended a call to Bro. E.
D. Keller as pastor. At the time
Bro. Keller was enrolled as a
student in Jacksonville College.
He profited from five cushioning
years since the Waller
decades and remained as pastor
for three years, very well liked,      [PHOTO]
and left to go on to greater
things on his own initiative.
Many conversions occurred during
his pastorate, and the
church prospered and remained
u. u. LlCllCl
Srnyrna pastor (1935-1938) at peace'
Another Jacksonville student, Bro. Gerald D. Kellar, followed
Bro. Keller in the Smyrna pastorate.
Bro. Kellar was quite young
at the time, but was a well-loved
and successful pastor. Again there
were conversions and progress in
these pre-World War II years. Bro.       [PHOTO]
Kellar went on to eventually rise
to the presidency of Jacksonville
Baptist College, North American
Baptist Seminary, and the American
Baptist Association while still
a relatively young man. Gerald D. Kellar
Smyrna pastor (1938-1941)
Smyrna had one other Jacksonville student as pastor, Bro.
D. C. Dunson, 1941-1944. Bro. Dunson pastored the Cushing
Church at the same time he pastored at Smyrna, thechurch still
not having advanced from quarter-time (one weekend per
month) preaching. He, too, enjoyed the good will of the people,
and had a substantially productive pastorate. He labored at
Smyrna during the World War I1 crisis, when many of the community's
young people were called away into the service of the
country and many of those left behind moved away to work in
defense plants for the duration. Bro. Dunsonys pastorate marked
the beginning of decline in Smyrna Church, as in most rural
churches, that left them much fewer in numbers in the end.
By 1944 the dissension in the state and national associations

-33-

of Missionary Baptists was heading for a climax. Many churches
found themselves squeezed in the middle. Smyrna was one of
these. The membership reflected the rift in call of pastor and
otherwise. Many times the people were more prone to follow wellbeloved
leaders, regardless of their position associationally,
rather than to seek out the real basis of the differences. In a
general sense the problem had to do with how much control the
association could have over the church's choice of messengers,
but there were differences in the use of money disignated for one
purpose being used for another, the question of misappropriation
of other funds held in trust for Jacksonville College, and the
growing question whether a church's mission money should be
used to support the teaching of secular subjects in a churchowned
college.
This division of feeling was manifested when Smyrna
Church came to call a successor as pastor to Bro. Dunson. There
were thirteen votes for Bro. Claud Banks, of Jacksonville College,
and fourteen votes for Bro. R. E. Rodgers, of Henderson, who had
attended Missionary Baptist Seminary, Little Rock, Ark.
Missionary Baptist Seminary was a one-church owned seminary
teaching Bible and Bible related subjects only. This Seminary
would, with Jacksonville College, be right at the center of the approaching
schism of the associations. Neverthless, the Smyrna
Church very graciously voted to make the call to Bro. Rodgers
unanimous.
Bro. Rodgers turned out to be one of the most-loved pastors
S m a h a ever had by most of the membership. His pastorate
lasted for almost five jrears and was
the longest of the two decades. He
was recalled in 1945 and 1946
"unanimously", in 1947 "by acclamation;"
in 1948 by a vote of 34 to 7.
These seven represented the Jacksonville        [PHOTO]
oriented group, and in the vote
to make it unanimous a few con-,
tinued to dissent. Bro. Rodgers announced
his resignation from the
pastorate in July of 1949, but remained
through August until another pas- -- -
Smyrna pastor (i944-1949) tor was called.
Most of the people who had favored the Jacksonville side in
the associational controversy had moved their membership by
this time. The church called Bro. G. D. Walters by a vote of 33 to
16 for Bro. Hubie Bradbury, a native son of the Smyrna Church.
Bro. Bradbury and Bro. Walters were on the same side of the
issue associationally, and Bro. Bradbury was beloved of the

-34-

church and community. However, the sad experience with an
earlier native son, Bro. Woolverton, had caused many to vow
never to vote for another home boy for pastor.
,Bra. Walters was an interim pastor, remaining only eight
months, until it was clearly apparent
would remain with the Mt. Zion Association
locally and the American
Baptist Association nationally. The
Baptist Missionary Association of
Texas had been held by the Jacksonville
group, and eventually there                 [PHOTO]
would be organized the Missionary
Baptist Association of Texas. Smyrna
would vote to co-operate in the new
state association. These things weakened
the church numerically. Fam- - . - . . . - - - - -
ilies and neighbors were divided and Smyrna pastor (1949-1950)
passions aroused which still produce strained feelings among
Missionary Baptists. Perhaps all worked for the best on both
sides, as the writer has heard good and noble men on both sides of
the question say, but the Scriptures still contain the words, "God
is not the author of confusion but of peace, as in all churches of
the saints"(1 CG~1.4 :33).
The decades 1930 to 1940 saw some great changes in
customary ways of carrying on the church affairs, but it is also
surprising that the church was long in parting from some of her
pioneer ways. The summer protracted meeting continued to be
called just that for most of these years. And these meetings also
reaped the great majority of converts received into the church
during this time as in the foregoing history of the church. During
the first summer meeting of Hro. W. G. Griffith's pastorate fourteen
were received by baptism, and Bro. and Sister Z. E.
Woolverton were received by letter (he as an ordained minister,
also). In 1932 then? were ten received for baptism, one by restoration
and one by statement. In 1933, when Bro. Woolverton was
I the evangelist, seventeen came for baptism, four by letter, three
' by statement. Another period of many converts came during the pastorate
of Bro. E. D. Keller. In 1936 protracted meeting sixteen people
were added to the church by baptism and one by letter; three
were received for baptism in 1937. In 1939, during Bro. G. D.
Kellar's pastorate five were baptized; in 1940, three; in 1941
seven. During Bro. Dunson's pastorate the trend seems to be
changing; of seven baptized most came at times other than during
the protracted meeting. Five were accepted for baptism in the
meeting of 1946, after Bro. Rodgers became padtor; in 1947 six

-35-

were baptized and two received by letter; five in 1948; seven in
1949.
In her periods of revival Smyrna Church also experienced
other outstanding blessings. In 1932 Bro. Jim Scruggs made
acknowledgments for unchristian conduct and asked the church
to liberate him to preach, which request the church honored.
However, in the summer meeting Bro. Jim admitted that he had
not been saved and joined the church for baptism. Subsequently,
the church re-affirmed his liberation to the ministry, but Bro.
Scruggs did not continue to preach.
During the 1936 protracted meeting Bro. Heaton Griffith
was granted a license to preach. Heaton was the son of former
pastor, Bro. W. G. Griffith, and had married Miss Alice Bradbury
of the Oak Flat Community. They were then making their
home in the Community. He preached his first sermon on August
1, 1936. Bro. Heaton preached on several occasions in his home
church, until the New Salem Church called for his ordination in
1938. The presbytery which met to ordain Bro. Heaton Griffith,
on August 28, 1938, consisted of these names in official capacity:
Bro. Jairo, moderator; Bro. M. %. Vaughn, spokesman for the
church; Bro. W. 6. Griffith to preach the ordination sermon; Bro.
E. E. Jones to question the candidate; Bro. L. M. Sau'ls to deliver
the charge; Brs. Z. E. Wmlve&on to pray the ordination prayer.
On the same d ~tyha t Bro. Griffith was ordained the church
liberated Bra. Gilford Vaugh to preach. Bro. Gilford was the
sandson of Bro. M. E. Vaugh. Both these young preachers went
away to further their education at JacksonGlle College. Bro.
Vaugh was ordairaed by the church on J m u m 27, 1940, with
the following brethren serving on the presbytery in official
capacid;gr: Bro. Hubie Bradbury, spokesman for the church; Bro.
Prescott, ordination sermon; Bro. C. R. Meadows, to question the
candidate; Bro. M, E. Vaughn, to deliver the charge to the candidate;
Bro. Brown, to deliver the charge to the church; Bro.
Vada S. Lyles, to present the Bible.
The church acquired several new deacons during these two
decadee. 3he senior deacon, Bro. W. T. Vaughn, who served the
church long and well, passed away early in 1931, and the church
selected two young men for ordination in May of that yeas. One
of these, Bro. John F. Vaughn, was the son of the deceased Deacon
Vaughn; the other was Bro. Earl F. Scruggs, son of Bro. A.
A. Scruggs. In the ordination presbytery, which met for the service
on May 31, Bro. Joe S. Jones delivered the sermon; Bro. W.
G. Griffith questioned the candidates; and Bro. J. R. Welch
delivered the charge. Bro. Scruggs was a good and faithful
deacon until his death in 1961; Bro. Vaughn still lives to bless the
church with frequent attendance in her services, in 1978.
In February, 1937, the church voted to set aside Brethren

-36-

Hubie Bradbury and Charley Vaughn for ordination to the
deaconship. However, Bro. Vaughn did not allow the church to
proceed with his ordination. Bro. Bradbury was ordained on
March 28, with the following officiating men on the presbytery:
Bro. J. W. Harper, to preach the ordination sermon; Bro. Z. E.
Woolverton, to question the candidate; other names not listed.
Bro. Bradbury moved to Dallas during World War 11, subsequently
served in the armed forces, and afterward was licensed
and ordained to preach the gospel in another church.
Bro. Homer Glenn was received into the membership of the
church in July, 1942, and was subsequently received as an ordained
deacon in February, 1943. Bro. Glenn continued in this
office until his death in 1965.
The most trying events of the Smyrna Church during the
period now being considered was the associational rift. While
there were large factions on both sides of the controversy, they
continued to support the mission enterprises, especially in Mt.
Zion local association and the B.M.A. state association. In planning
the mission program for 1930-1931 a finance committee was
elected and instructed to aid the deacons in raising funds for all
purposes of the church, and to ask each member of the church to
contribute one dollar during the year for state missions. The office
of the church treasurer was revived; Bro. W, W. Vaughn having
held the position along with 9Gs job of church clerk, resimed,
and Bro. H. B. Lyles was ebcted as treasurer, while Bro. Vaugb
retained the clerk position only.
Discovery of a large oil field in northwest Rusk County, raised
oil fever to highest temperature during these years. The
deacons leased the church grounds in early 1931 and voted to put
the money on their Orphans Home land pledge made during Bro.
Waller's pastorate. For several years, also, the church continued
to solicit produce offerings to send to Waxahachie for the
Orphans Home. In September, 1942, Home Manager C. B.
Stanley paid a vis;t to Smyrna, preaching and receiving an offering
of $9.95.
Smyrna Chmch elected messengers to the Mt. Zion Association
every year of this two-decade period. As a matter of interest,
the name of Bro. C. G. Bradbury appears as a messenger or alternate
not less than thirteen times of the twenty. It is also interesting
that the first lady messengers elected to represent the
church at the association were elected in 1939. These were Sisters
Alice Holleman and Nell Bradbury, who were alternates to the
meeting, being held with the Glenfawn Chruch. After this ladies
were elected regularly.
In October, 1934, the church endorsed a plan for putting a
missionary in the bounds of the Mt. Zion Association, stating
that we "favor employing missionary from this association if this

-37-

can be done." In 1937 the church elected Bro. W. P. Holleman
her mission board member and voted to pay two or more dollars
per month to the mission fund. Yet the church was not always
happy with the work being done in the name of local missions. In
the 1939 meeting her messengers were instructed "to favor a missionary
to do real mission work." In 1941 the church voted to reject
the man selected by the messengers for local missionary. In
1945 she voted to take regular offerings to support Bro. Obie Barton
for local mission work. Bro. Barton was working in Henderson,
where the Calvary Baptist Church was organized under the
leadership of Bro. R. E. Rodgers. In 1946 the church's vote was
"to cooperate in a mission program for Mt. Zion Association, so
long as real mission work is done." This was in September prior
to the associational meeting. Subsequently, in October, the
church voted to support Bro. W. G. Griffith as associational missionary.
An offering for the purpose was to be taken on Saturday
night before esh. first Sunday.
Smyrna elected messengers to the Baptist Missionary
Association of Texas eleven years out of the twenty. Most of the
time the pastor was one of the messengers; often one of her young
licensed preachers was also a messenger. Bro. M. L. Vaughn was
a messenger many times, until his advancing age made it no
longer possible for him to attend.
The main concern of the church in the state association
seems to have been to resist the changes being proposed in the
constitution and practice which were driving the wedge that
would eventually divide the state work. On September 8, 1934,
"On motion this church reject the unification constitution as
proposed." Information to identify this "unification constitution"
is not now at hand, but it does preview the coming dissension,
and factionalization of the State Association.
The church continued to make contributions to the state
mission work in spite of these things. In February, 1937, she
voted to take a "twenty-five dollar share in the elicquidation (sic)
of obligations of Baptist Missionary Association." In February,
1939, Bro. E. L. Stewart, missions secretary of the B.M.A. was
invited to the next meeting of the church in the interest of state
missions. In March following the church voted to reject the
resolutions from the Central Heights Church of Dallas. Again information
is not at hand to identify the nature of the resolutions,
though it is fairly certain that they pertained to the proposals being
advanced in the State Association. The next year, 1940, the
messengers were instructed "to vote against any change in our
State Constitution." Following the meeting at Jacksonville in
November, the Church voted to "pay our State mission money to
Dr. Danniels on note." This was in reference to a note to Dr. Z. L.
Daniels of Gary, for money he had loaned to the State Associa-

-38-

tion. Then, in December the same year, came still another
emphatic resolution from the church: "Motion was made to
adopt a resolution that Smyrna Church go on record being opposed
to the association having any power of judgment over the
moral character of any member oS our independent church."
However, on vote this motion was lost. This may have been a victory
for the Jacksonville group. If so, it was short-lived, for in
June, 1941, the church voted to recognize Bro. J. W. Harper, who
had gone forth, with church sanction only and without state
association endorsement, as state missionary. There had already
been a vote favorable to support of Bro. Harper with a monthly
offering in May. That fall the messengers to the state meeting in
Lamesa were instructed "to stand by the constitution as it now
is."
With the coming of Bro. R. E. Rodgers' pastorate in 1944,
the trend away from the new B,M.A. proposals was more decided.
Resolutions from Forest Hill Church (location uncertain to
writer) were adopted. A special meeting was convenea at
Jacksonville in 1947 with reference to differences among the
churches, and Smyrna authorized "anyone that can go" to represent
her there. In electing the messengers to the meeting in Port
Arthur in November, they were instructed to "go on record as in
favor of the recommended changes to the Baptist Progress." The
Baptist Progress was the state newspaper of the B.M.A.
In 1948 those opposed to the many moves for change in the
work of the B.M.A. and to reported misappropriation of funds in
trust at Jacksonville College met and organized the Texas Baptist
Institute, under the approval and sponsorship of Calvary
Baptist Church, at Henderson. Pastor R. E. Rodgers had been
elected by the Calvary Church the first president. On October 16,
1948, the Smyrna Church made a major move in the direction she
would finally go in the contraversy, when she voted "to endorse
the Texas Bible (sic) Institute of Henderson." On April 16, 1949,
the~churchv oted to set the next church day "to discuss and vote
on the change of constitution of the Missionary Baptist
Association" (the clerk inadvertently reversed the words
"mis~ionary"~and"B aptist" in the record). Then on April 30
came the vote "that the church go on record as being against any
change in the constitution of the Missionary Baptist Association
(name again inverted-Author) and of the American Baptist
Association." Finally, October 15, 1949, the church voted "to reject
invitation of the Baptist Church, Carthage, to form a new
association, and that we remain in the Mt. Zion Association." So
the issue was settled as to where Smyrna Church would stand in
the upcoming schism of the American Baptist Association and
Baptist Missionary Association of Texas. The messengers to the
state association were again instructed "to vote against any

-39-

#
change in the constitution of the association." i
Local interest in the sessions of the American Baptist i
I
Association was slow coming to Smyrna. The meeting was held at 1
Fort Worth in March, 1935, and the church authorized any l
member who could go to represent the church. There is no indica- i
tion that anyone went. In 1941 Pastor G. D. Kellar and Bro. f
Heaton Griffith were elected messengers to the meeting in Tex- I
arkana. The first notice during these decades of offerings sent to j
A.B.A. missionaries is in May, 1948, when the church voted that i
the Saturday night offering of that date be given to Interstate
and Foreign Missions. Perhaps this was through the influence of
Bro. A. T. Powers, a former secretary-treasurer of A.B.A. mis- i
sions who was present and who preached in the services. In Oc- 1
tober of 1948 Interstate Missionary T. L. Duren visited the I
church and preached in a Saturday evening service. In i
December, 1949, a special offering was taken for interstate mis- I
sions. I
I
Many months before April 1950 the warring factions in the I
American Baptist Association were working earnestly to win the I
climactic vote that would decide which group would control the
Association and its missions and publications work. The meeting
was far removed from East Texas, in Lakeland, Florida, but in
February the church voted to send messengers. Those elected
1
were Brethren E. F. Scruggs, Bill Woolverton, and Sister Lena
1
I
Milstead; Sister Tishia Bradbury was elected as an alternate. I
I
The church voted to take a special offering to help pay the i
messengers' expenses, and when this did not seem sufficient a !
second offering was also taken. I
If there can be said to be winners in such a contest as this
was, then Smyrna can be said to have been on the winning side
i I
when the votes were counted at the national Association meeting.
She also was on the majority side in the local Mt. Zion Associa- I
tion, but was among the losers in the Baptist Missionary 1
Association of Texas. The dissenting churches in the local
association and in the national association went forward i I
promptly with organization plans for new associations. Likewise,
the losers at the B.M.A. meeting eventually organized a new
state association at Longview, December 14, 15, 1950.
The more everyday problems of the church are oftentimes i
more interesting than those which involve many churches and
are more complex. It is time now to look at some of these. As in
I i
her previous history Smyrna Church found it difficult to pay her I
pastor even the minimal amount expected in the early days, but I
I
this was moving toward a greater ability as the period drew to a
close.
The records do not show when the Church finally succeeded
in raising the balance due Bro. Waller on his salary. But for Bro.

-40-

-.-- 2 -
'.' r>. * - - Griffith's second year, 1931-1932, in the v'ery bitter& ym of -, 9
the Great Depression, she voted to pay the pastor "not less than
$100 during this year." By Bro. E . - ~~. e lier'sfi rst year, 1935-
1936, this had been raised to $125 per year again. By 1940, during
the pastorate of Bro. G. D. Kellar, th,e church was thinking of going
to half-time preaching (two weekends per month). A committee
was elected in August "to contact the residential
members of the church to see how much they will pay on half
time for our pastor." Another committee was charged with the
task "to contact all non-residential members to see what they
will do." "What they would do" is not revealed in the minutes. In
January, 1944, the church voted to raise Pastor Dunson's salary
to $160, per year supposedly. During December, 1947, the church
elected a secretary-treasurer of the church and voted to take an
offering every service to pay the pastor a set amount, "and all
above be used as the church sees fit." The amount set was $50 per
month, "with a raise if funds permit." Bro. Rodgers was then
pastor, and Mrs. C. L. Vaughn was elected secretary-treasurer.
In July, 1932, the church took a carbide light plant from Bro.
J. H. Waller on his proposition "that if we get no service out of it
we owe him nothing for it." Bro. Earl F. Scruggs was appointed
to take care of the light plant. How well the plant worked is not
indicated by the record. By 1938 the R.E.A. was moving into the
rural areas, and in August the church "agreed to sign up for the
high line." In April, 1939, a committee was elected "to solicit
funds for light wire." The clerk recorded in November that "the
high lite committee made their report" and was discharged.
The church house which had been erected by Smyrna and
occupied in November, 1907, does not seem to have ever come up
to the state of satisfaction desired by the membership. They were
continually re-doing something. In 1938 there was a need to floor
the building. A committee was appointed, but was dismissed two
months later, with no note whether the job had been done. In October
1941 the deacons were instructed "to see to the buying of a
heater for the church;" in February, 1942, they were instructed to
sell the timber on the church land, and in April to use the timber
money "for repairs on the house."
Finally, in 1944, the church began a campaign to raise
money to build a new house of worship. Sister Mae Chapman was
elected secretary-treasurer to receive funds for the purpose in
February. In June the vote was "to start a building campaign to
get funds to build the church over." A committee made up of
Brethren W. P. Holleman, C. G. Bradbury, and H. B. Woolverton
was instructed "to see what it would cost to rebuild the
house." The committee appointed to solicit funds was J. T.
Vaughn, Nannie Holleman, Ray Chapman, Evelyn Scruggs, and
the deacons. By September the clerk listed 46 parties who had

-41-

made building fund pledges totalling $914, and in October the
church voted to begin rebuilding the church house at once.
In March, 1946, the church voted to take the money in the
treasury to be used in building fund. In April the building and
fund-raising committees were discharged and given a vote of
thanks. An expression of thanks was also extended to the
church's "many friends for helping on the building of the
church." The clerk notes in the minutes, "The first sermon was
preached in the new church, Saturday morning, April 20, 1946,
by the pastor, Eld. R. E. Rodgers."
The new church house needed new equipment, and one of
the first things was new song books. These were donated by Bro.
Hubie Bradbury, who was sent a letter of thanks. In December
the deacons were authorized to dispose of the old benches and go
ahead with the building of
new benches of new lumber.
By February, 1947, nothing
seems to have been done, so
Brethren W. P. Holleman             [PHOTO]
and C. G. Bradbury were
appointed a committee to get
lumber and have the benches
built. In March the committee
reported no progress
Smyrna Church building, erected in made "owing to bad weather
1946, as it appears today. and not being able to find
anyone to do the work." The clerk reported of the committee
in April, "he thinks they will be completed in a few days and
ready for finishing." The committee was retained to dispose of
the old benches. In May Bro. Holleman reported that the
lumber for the benches had been ordered, but had not yet been
delivered. The benches were finally finished by June, but the
church did not like the color and "voted to paint the benches
a darker color."
A new heating system was also installed and the committee.
discharged in April, 1947. The church had voted in February that
the "next check received from a certain unknown friend, who has
been making regular contributions, be applied toward paying off
the heating system." A committee consisting of Sisters Tishia
Bradbury, Lena Milstead, and Mae Griffith was elected to
purchase new blinds. By June the new building was ready for
dedication, and the clerk records for June 26, 1947, "The
message dedicating our new building was delivered by Bro. A. J.
Wall."
A miscellany of events of interest include the changing of
Sunday church services, in October, 1936, from the morning hour

-42-

to the afternoon. This was done to accomodate the pastor, who
pastored another church, which required Sunday morning services.
This arrangement continued for fifteen years, to 1951. Also
in 1936, the church voted to sell the church organ, an old foot
pump style, after the purchase of a piano. It was sold to Bro. W.
P. Holleman for $5.00.
In September, 1938, the church set the first Saturday in each
quarter for taking the Lord's Supper, a practice which continues
to the present. The practice, however, seems to have probably
been neglected for a time, for the clerk again records that on
April 17, 1948, the church voted to observe the Lord's Supper
"every three months as we have in the past."
In February, 1940, the church finally rescinded an act which
was first precipitated by the board-party Baptist schism of the
early years of the century, voting that "the doors of this church
was (sic) opened to anyone wishing to hold a funeral in the
house."
World War 11 produced its resolutions in the church business
meetings also. On May 23, 1942, "A resolution asking the
Government to prohibit the sale of intoxicating drinks to the
soldier boy was passed by the church." Again, on October 24,
came a vote to "indorse (sic) the resolution against the sale of intoxicating
Liquor to the Army men."
The community was touched with sadness at the untimely
death of native son and former pastor, Bro. Z. E. Woolverton,
early in 1945, and in February voted to "take an offering to help
pay Z. E. Woolverton's home out."
Smyrna Church finally progressed to half-time church services
in November, 1946, and also agreed that conference should
remain open throughout each regular meeting. Two significant
events occurred in 1947. The church hired some of the young girls
to keep the building clean, and accepted Mrs. Evelyn Scruggs'
voluntary offer to take care of the funds and to pay the young
ladies. In September, Bro. H. B. Woolverton's wise move to have
the old church minutes preserved for future reference was
enacted. The church has a complete minute record of her history,
possibly as a result of passing this motion.
In September, 1949, the church gave the school building
committee permission to move the lunch room on the church
ground. In February, 1950, the church voted to extend electric
and gas lines from the church to the little house moved on the
church property. This small building still stands on the site to
which it was moved and is utilized by the church for storage.
The custom of writing resolutions of respect for deceased
members of the church continued almost to the end of the period.
It was probably ended by the changing policy of religious papers,

-43-

which no longer published such obituary memorials. Yet it seems
a shame that the custom was ended. It was a reminder to readers
of future generations that these faithful members were loved and
missed when God called them from the walks of mortals, It would
be too much to list them all here, but a few should, perhaps, be
noted.Former Pastor J. H. Waller was called upon to write the
memorials of respect upon the decease of Deacon W. T. Vaughn,
called "our deceased brother and senior deacon." Certainly this
was appropriate, for the elder and the deacon had labored
together for twenty years. Resolutions were adqpted by the
church in respect of Bro. Waller, himself, upon his death in 1937.
Resolutions of respect were adopted in 1947 for Eld. M. L.
Vaughn, who had finally come to the end of his long service for
the church he loved so well.
The names of visiting ministers and singers appear
throughout the records. One of the most interesting occurred during
the years of deepest distress of the Depression, while W. G.
Griffith was pastor. The clerk notes, June 19, 1933, that
meaching was by Bro. Webb. Bro. Webb was a tramp preacher,
Known as "Walking Webb." He walked, or caught rides, tramping
around from church to church, carrying a pack, living off the
people. The author well remembers his arrival at the Griffith
home, when the children were at home alone. The three youngest
were in the house playing, and were frightened when he came in
and made himself at home. Byron, the second son, was plowing
in a close by field, and the arrival of the old tramp was soon
reported to him. He left his plow and came to see what was up.
The old preacher was thoroughly questioned as to his name,
business, and intentions. At last Bro. Webb was so infuriated at
this teen-aged boy's impertinence he angrily grabbed up his
pack, stalked out, muttering that he would not stay at a place
where there was such a smart-aleck boy. Byron yelled after him,
"Well, go on then, and don't come back."
However, Walking Webb did return and spent longer than
his welcome with the Griffith family. He was dirty and uncouth,
and reportedly had only about three sermons he preached. When
Bro. Griffith's grandmother and aunt came for an extended visit,
he had to go, and Bro. L. R. Padgett was prevailed upon to keep
him until he could be carried to another church which had not
yet enjoyed his visits.
Disciplinary action against members of the church almost
ceased during the decades, 1931-1951. During Bro. Griffith's
pastorate, there were four cases, three of which were forgiven
after acknowledgments and the fourth excluded for departing
from the faith. There were two cases during Bro. Woolverton's
pastorate, and as previously noted, one contributed to the eventual
resingnation of Bro. Woolverton. Perhaps the church erred

-44-

in appointing a committee to investigate the matter and bringing
into the church a problem which did not concern it. Undoubtedly
many of the members thought so, or at least came to such a conclusion
later. The committee appointed to bring about reconciliation
of the parties delayed for a time, during which
statements of various parties in the church business meetings
served to fuel the fire. People began to take sides, and the majority
refused to allow an investigating committee. Clerk W. W.
Vaughn was on the minority side, adding his own note to the
record, that he and "quite a number" others favored the motion,
which "was lost as the minutes state." Charges were eventually
preferred against the brother for fighting and the majority voted
to exclude him. The moderator protem ruled that the "motion
lost for want of a unanimous vote." Upon this, the church
promptly voted that the unanimous rule "be done away with".
This led to withdrawal of fellowship of the offending party on a
majority vote.
These things occurred during February. 1935. In March a
motion was made to rescind the action of doing away with the
unanimous rule, but it lost. The matter continued to come in
church, until June 8, 1935, there was a vote to effect, "that the
differences existing in this church, not be mentioned any more,
and that to mention them will be considered contempt of the
church." Clerk Vaughn appended, "With reference to the motion
about not mentioniong the differences in the church, I, W. W.
Vaughn, was opposed to the motion, also M. L. Vaughn, and
also, a good large minority of others." Bro. Vaughn's successor
added another note, "The motion referred to means the difference
between Z. E. Woolverton and (name withheld) that has
been going on for some eight or ten months."
One more attempt was made to rescind the anti-unanimous
rule, in September, 1937, but it lost, too. There were no more disciplinary
acts on the part of the church until the ministry of G. D.
Kellar, when chmges were preferred against two for disorderly
conduct. One was excluded, the other made acknowledgments
and was forgiven. The church exercised no more disciplinary censure
through this period. Perhaps the shattering affair which victimized
Bro. Woolverton's pastorate caused the church to relax
her disciplinary strictness unduly.
The resignation of Bro. W. W. Vaughn, disappointed over
the vote to set aside the unanimous rule and the course of the
matter involving Bro. Woolverton, brought to an end the labors
of an unique church clerk. His records were precise and explanawry.
There 1s an apparent pride in his job, and his little
notes are always interesting also. At the end of 1931 he wrote, "I
suppose there was no meeting in December as tlpre is no minute.
W. W. Vaughn." From this appears that Bro. Vaughn laid the

-45-

1
minutes aside until some future time to record them in the per- Institute at the present. He is a well-beloved teacher, preacher,
manent record. Another reads, "No conference in January, 1933, and pastor wherever he is known.
on account of bad weather."
To succeed Bro. Vaughn as church clerk, Smyrna Church
elected Bro. A. A. Scruggs, who had previously been clerk (1909-
1912) and he served until 1945. After him were Lula Ray Chapman
(1945-1946), C. L. Vaughn (1946-1948), and Mrs. H. B.
Woolverton (1948-1950). Those who served as Sunday School
Superintendent during these years included (with the year of
their election): L. R. Padgett (1932), Charley Vaughn (1934),
Heaton Griffith (1935), Hubie Bradbury (1936), J. V. Lyles
(1941), E. F. Scruggs (1947). Obviously, the name of the
Superintendent did not always get into the minutes.
To the Present, 1950-1978
Smyrna Baptist Church has counted nine pastors during the
last 28 years of her history. These might be called the Texas Baptist
Institute pastors, for all nine have been graduates, or have
attended, Texas Baptist Institute and Seminary, Henderson. At
least seven of these were students while pastoring the church,
and the present pastor is an instructor and official of the Institute
and Seminary. This does not mean that the Institute (as popularly
called) controlled the Church, or that the Church approved of
everything done in the school, but she has been a constant and
liberal supporter of it.
Two weeks after Bro. G. D. Walters' resignation Smyrna
Church called Bro. George B. Crawford as pastor, by a vote of 27
to 4 for Bro. 0. W. ~eisin~er.
He was re-elected in the annual
call in September and again in
1951, "without opposition".
Nevertheless, on December 22
Bro. Crawford offered his resignation,
which was accepted.
Bro. Crawford was pastoring a
full-time church at the same
time he was devoting Saturdays
and Sunday afternoons to
Smyrna. After he finished Texas          [PHOTO]
Baptist Institute he went on to
become instructor, and at one
time registrar and vice-president
of the School. He has pastored
some of the best churches
in Texas, presently pastoring
Longview Missionary Baptist
Church. He is also a part-time               George B. Crawford
instructor in Texas Baptist                Smyrna pastor (1950-1952)

-46-

Institute at the present. He is a well-beloved, techer, preacher,
and pastor wherever he is known.
Bro. Crawford tells with amusement of the time, when he
was pastor, Smyrna Baptist Church was having her annual election
of Sunday School officers and teakhers. There was a group of
older men who were not much given to attending Sunday School,
and who spent the Sunday School hour outside under the oak
trees. After all the other teachers had been elected, Bro. Crawford
asked whether there should also be elected a teacher for the
class under the trees. One of the "pupils" spoke up, saying, "Aw,
Preacher, we'll take care of that class,"
As try-outs for pastor after Bro. Crawford's resignation, the
Church invited Brethren Chasteen Hobson, Morris Cloud, and
Dan Griffith. In Februarv a call was extended to Bro. Griffith bv
a vote of 11 to 10 for clouif.
Bro. Griffith declined the call,
whereupon the call was extended
to Bro. Cloud, who subsequently
declined to accept also. Finally,
in March, a unanimous call was
given Bro. A. D. Munsinger, who
accepted. Bro. Munsinger was not        [PHOTO]
pastoring any other church, so in
April Smyrna voted to change
meeting time back to Saturday
night, Sunday morning, and Sunday
night. Bro. Munsinger was
called again in the annual elections
of 1952 and 1953 and continued
through the associational
A. D. Munsinger year to September, 1954, when
pastor (1952-1954) he offered his resignation as pastor.
He was, and still is, extremely well-liked by the Smyrna
people. No other pastor has been invited back for so many
funerals, and he has been called as evangelist in several summer
revivals, the last as recently as 1976. The minutes show
much progress of the church during his pastorate. He presently
pastors Memorial Baptist Church, Rusk, Texas. He is a Bible
student and able to discourse on the doctrines with great intelligence.
In October, 1954, the church made choice of a new pastor
between Brethren Jack W. Smith and Donald S. Miller, with
Smith being chosen. He was subsequently re-called in 1955. Bro.
Smith was a promoter, and some of his promotions were too new
to some Smyrna people to be readily acceptable. One of the most
memorable events of his pastorate was his hiring of a loud

-47-

speaker attached to his automobile, to drive over the community
announcing the Smyrna revival then in progress. Most of the people
already knew of the revival, but the commotion aroused by
the scared cows, mules, and chickens gave him some adverse
publicity with some people. Bro. Smith left the pastorate of
Smyrna the last Sunday in December, 1955, after the church failed
to respond favorably to his request that they build a pastor's
home.
The following January 18,1956, Smyrna Church elected Bro.
Luther Crawford ast tor without opposition. Bro. Luther was the
younger brother or former pastor,
George Crawford. He was elected
again without opposition in September,
but after another year as
pastor he declined to continue.
Like with many smaller churches,
Smyrna often trained young pastors        [PHOTO]
to move on to larger and
greater pastorates. For this she
doubtless receives the blessings
and favor of God. Bro. Luther
Crawford has gone on to pastor
some of the largest Missionary
Baptist Churches in Texas. He
served two years as Moderator of
the state association, serves as
trustee of A.B.A. youth camps, Luther Crawford
and presently fills the office of Smyma pastor (1956-1957)
Corresponding Secretary-Treasurer of Missions of Missionary
Baptist Association of Texas. He lives at Corsicana.
During the Jack Smith pastorate Smyrna Church ordained
two more young men as deacons, Brethren Charlie L. Vaughn
and Bill M. Woolverton, both descendants of pioneer members of
the Church. Both are grandsons of Bro. M. L. Vaughn. The ordination
took place on March 18, 1955, and the officiating
brethren of the council were: Questions, George Crawford;
prayer, J. W. Griffith; sermon, R. E. Rodgers. Both these men
still ably serve the Church.
During Bro. Luther Crawford's pastorate Smyrna ordained
Bro. Leo Griffith to the ministry, the only miflisterial ordination
of these years. The ordination members officiating were Brethren
J. W. Griffith (his uncle), questions; C. L. Foster (aunt's
husband), prayer; 0. H. Griffith (father), sermon; W, G. Griffith
(grandfather), charges to candidate and church; R. R. Scruggs
(member of Beacon Church, Tyler, which called for his ordination),
presentation of the Bible.

-48-

On October 13, 1957, the church met to call a pastor. Bro.
James T. Clark was nominated and elected "by rising vote",
without opposition. Bro. Clark's pastorate had a promising
beginning. He was young, zealous, a good student in the Institute
and anxious to move the church forward. His downfall occurred
with reference to a disciplinary problem, with which the immature
and inexperienced pastor was unable to cope. When he
was unable, by his methods, to get a move to withdraw fellowship
from those he held in contempt of the church, he appointed a
moderator and made the motion himself. When the church refused
to act upon his motion, Bro. Clark offered his resignation
"effective at once," and the church accepted. He had pastored
the church from October, 1957 to July, 1958.
Those heard while the church was considering the call of a
new pastor in 1958 were Brethren C. L. (Leo) Griffith and G. P.
Ehl. Bro. Leo Griffith was elected pastor on October 5, without
opposition, but declined the call. On the following November 2,
the church called Bro. Barney A. Grant, without opposition. Bro.
Grant was an older man than the previous young pastors, his
seminary studies were mostly behind him, and he remained as
pastor for eleven years, until 1969. His is the second longest
pastorate in the history of the Smyrna Church, being surpassed
only by the twenty years of Bro. John H. Waller. Bro. Grant was
recalled "without opposition in 1959, but in August, 1960, he
offered his resignation. One week later the Church voted to reject
resignation, and in September
y recalled him for pastor
nother year. Year after year till
is resignation the records reveal
Bro. Grant was called again
hout opposition", "by acclaon",
"by standing vote",
unanimously", "with no opposi-         [PHOTO]
Bro. Grant pastored during
e years when the post-World
ar 11 decline of population in the
1 areas really began to be felt.
Smyrna Church, though much
ller in numbers, advanced in
and willinmess to give to
B. A. Grant
Smyrna pastor (1958-1969) the cause of miGions, ~Gistian
education, and other phases of
associational work. Her mission work was vastlv ex~andedd uring
these years. Bro. Grant possessed the touckof and
was much loved by his people at Smyrqa. He now lives in
pastoral retirement (Smyrna being his last pastorate) at Hen-

-49-

derson, Texas.
From the number of preacher trials it appears that Smyrna
Church found it hard to settle on a man following the long
pastorate of Bro. B. A. Grant. Among those heard were Brethren
Max Owens, Wilbourne Lee, J. L. Hill, James R. Young, Glenn
Haecker, and Gale Wineinger. On November 16, 1969, Bro.
Wineinger was elected without opposition. Clerk V. S. Lyles
recorded, "Bro. Wineinger accepted the call of the church for the
ensuing year on a voluntary offering base-as we call on Faith for
his support." Bro. Wineinger had not pastored before, so the
church called for his ordination by the Calvary Baptist Church of
Henderson.
Bro. Wineinger was unanimously re-elected pastor in
September, 1970, upon which he requested the church to give
him an indefinite call. The church
complied with his request by an
obviously reluctant and unenthusiastic
vote of six for and one
against. He has been the only pastor
given such a call in the history           [PHOTO]
of the church aside from
Brethren J. F. McLendon and J.
H. Waller, and both these brethren
had been pastor many years before
receiving such a call. Bro. Wineinger
continued under this call ts
the end of his pastorate. He resigned
the church May 13, 1973, to
take up a new pastorate in Arkadel&~
hia.A, rk .
Smyrna did not call a new
pastor until September. During Smyma pastor (1969-1973)
the interval many preachers were heard. A call was extended to
Bro. Ralph Simmons in August, which he declined. On
September 2 a call was given Bro. R. E. Walters. He asked for
two weeks to consider the call, after which he declined. In the
meantime, Bro. R. M. Thompson had preached in the quarterly
mid-week service with Sulphur Springs Church and was invited
to preach at regular Sunday services. On September 23, 1973,
Bro. Thompson was unanimously elected pastor. He was a
member of the Zion Hill Church, to whom the Smyrna Church
applied for Bro. Thompson's ordination.
Bro. Thompson was re-elected pastor in September of 1974
and again in 1975, the last time Clerk Lyles records, "without a
dissenting vote." He displayed his conscientious feeling for his
place of service by requesting that the church allow him to report

-50-

his activities each month, which was granted. On April 4, 1976,
R. M. Thompson
Smyrna pastor (1973-1976)
he announced that he had accepted
a call to pastor the Bia~n
Chapel Church, and Smyrna
Church accepted his resignation.
Bro. Thompson's ministry at
Brown Chapel was relatively short.         [PHOTO]
His health deteriorated, and he
returned to California, his home
state, where he could be near the
Naval Hospital at San Diego. His
condition has improved at the
present, so that he is able again
to pastor, this time a church in
the State of Washington.
Once again Smyrna tried several
times, unsuccessfully, before
getting a new pastor. Bro. Harry
Matlock ~reached. but was . - called by another church before smyrna acted: Then Bro.
Kenneth McInniss of Fred, Texas, was heard and was called as
pastor on May 30th. He declined to accept. Brethren J. R. Boyd,
Kirbyville, and C. 0. Hopson, Zavalla, were heard. Bro. J. W.
Griffith was heard on June 6th, and on June 23rd was elected
pastor by acclamation. Bro. Griffith
teaches in Texas Baptist Institute,
and had given up pastoring
for the previous two years.
Homesick for pastoring again, and
feeling very definitely the leadership
of the Holy Spirit in the
call to Smyrna he accepted the
call on June 27, 3.976. His pastorate       [PHOTO]
of the church, for him, has
been two years of joyful blessing
with a small church who manifests
a great love for the Lord's
work.
Though Smyrna's pastors of
the past 28 years have vlaved a
maj& role in-her leadership kith- SmyrnaJ . W. Gr(isffinitche lg'76)
ful families have maintained the
Lord's work by the sacrifice of time, money, and talent
throughout the years. These include the families of the deacons,
Brethren John Vaughn, Charlie Vaughn, Bill Woolverton, and
their wives Sisters Helen Vaughn, Adelaide Vaughn, and Gladys

-51-

Woolverton (also the Woolverton son, Joe). Other faithful
couples include Obie and Frances Chapman, Odis and Peggy
Chapman (and two sons), Hubbard and Ray Barlow (and Billy
Barlow), Vada and Tina Lyles, and Mrs. Lottie Johnson. In recent
years have been added to the church these other faithful:
Lewis and Sue Vaughn, Robert and Diane Gholson (and son).
These people fill most of the offices, with the pastor's wife and
son, in the church. Some of them hold several positions. Bro.
Robert Gholson was received as a deacon, having been ordained
in the church of his previous membership.
Many other preachers preached in Smyrna Church during
these years. The suxhmer revival meeting was always held, and
most of the time a visiting evangelist was invited. Those who
have filled this place are Brahren George Crawford, 1950 and
1951; A. D. Munsinger, 1952, 1960, 1971, 1973, and 1976; Albert
Garner, 1954; J. B. Powers, 1955 (June); J. W. Smith, 1955 (October);
L. Chester Guinn, 1957; R. E. Rodgers, 1958; B. A. Grant,
1959 and 1961; Frank Summers, 1962 and 1963; Dan Griffith,
1964; W. H. Bradbury, 1965 and 1967; W. A. Simmons, 1966; J.
R. Alexander, 1967; Paul Owens, 1968; G. D. Walters, 1969; Gale
Wineinger, 1970; J. A. Lyles, 1972 and 1973 (November); R. M.
Thompson, 1974; Chuck Shirley, 1975; J. W. Griffith, 1977.
The revivals did not result in the large number of additions
witnessed in the early years of Smyrna's history. This was the
result of the fewer people living in the community and the fact
that new members were apt to be received at any time of the year
moreso than in the early decades. Some of the clerk's comments
about the revival efforts are interesting. Bro. W. H. (Hubie)
Bradbury was scheduled to preach the revival beginning the
third Sunday in July, 1967. On Monday night he had not arrived,
and Bro. J. R. Alexander preached. By Tuesday night, the clerk
reports they had learned that Bro. Bradbury had "miss set" the
time for the meeting and could not come until the following
week. The church voted to continue with Bro. Alexander
preaching through Saturday night, then continue another week
with Bro. Bradbury preaching. The clerk records, "There were no
additions, but a good meeting."
In 1968, with Bro. Paul Owens preaching, the record states,
"The church was revived with good preaching, but no additions."
With Bro. G. D. Walters, in 1969, "There were large crowds and a
lot of visitors, but there were no additions." In 1971 Bro. Munsinger
used the revival theme, "The Truth of God's Word," and
Clerk Lyles reports, "He did real good preaching, but there were
no additions." In 1972, with Bro. J. A. Lyles preaching, "He did
some great preaching, and the church is revived." Bro. Lyles was
back in November, 1973, and the record states, "The church was
revived with good preaching, good singing, and the study of

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God's word." With Bro. Chuck Shirley in 1975, "The revival
meeting was well attended, and Bro. Chuck Shirley did some
good preaching, and appreciation was expressed." Of Bro. Munsinger,
in 1976, "He preached great messages throughout the
week." Of the revival and Bro. J. W. Griffith, 1977, he records,
"His messages blessed our hearts, and we sang and praised the
Lord for his wonderful Love and Grace." Such expressions as
these are not meaningless space-fillers. The people at Smjrlna are
stirred by preaching of the gospel, and Bro. V. S. Lyles, the clerk,
accurately records their feelings.
The number of additions to the church for the latest period
of Smyrna's history reflects the sparse population now residing in
the rural area. Most newcomers to the community leave their
church membership where they came from, or have no interest in
the Lord. The pastorate of Bro. George Crawford saw the addition
of three to the church for baptism; that of Bro. A. D.
Musinger, five for baptism and five by letter; Bro. J. W. Smith,
seven for baptism and two by letter; Bro. Luther Crawford, two
for baptism and five by letter; Bro. James T. Clark, three by
letter; one for baptism after Clark's resignation; Bro. B. A.
Grant, eleven for baptism, fourteen by letter, and one by statement;
Bro. Gale Wineinger, five for baptism and 4 by letter; Bro.
R. M. Thompson, eleven by letter; Bro. J. W. Griffith, four for
baptism and seven by letter to date.
With few exceptions disciplinary action by the church has
ceased. This is far from the days of old and is doubtless as wrong
in the sight of God as the possible over-emphasis on discipline
practiced by our forefathers. A committee to revise the church
roll was appointed in April, 1951, which resulted in the exclusion
of two for departing from the faith by joining another denomination.
In 1957 another was dropped from the roll, "as she said she
was not saved when she united with us." The disciplinary
debacle which occurred during the Clark pastorate was the most
serious of the last 28 years. The church voted to send a committee
to see non-attending members, but no committee was appointed.
A special motion was made "that any member may make
acknowledgements to church for any unchristian act that they
have committed." There was even a special confessional service,
in which fourteen regular members made acknowledgments,
evidently intended to persuade the supposedly guilty party to
respond, all to no avail. In the end there were no exclusions, and
the pastor resigned. Only one act of discipline has occurred in recent
years, with the dropping from the roll of one "for departing
from the faith in joining the Methodist church."
Many long faithful members passed away during the last 28
years, and others have moved away. Bro. Charley Bradbury and
Sister Tishia, his wife, have passed away, she in 1965, he in 1970.

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Bro. Earl F. Scruggs passed away in 1961, having served as a
deacon for thirty years, as church clerk for nearly eleven years.
His wife, Evalyn, moved away.
After the death of Bro, Earl Scruggs, the church elected Bro.
Mack J. Woolverton as church clerk. He continued in this office
until he moved his membership to Calvary, Henderson, in 1965.
Since that date Elder V. S. Lyles has kept the church record.
Bro. Lyles keeps a full and interesting record of church business.
Bro. Bill Woolverton has served as church treasurer since
1956; Bro. Hubbard Barlow as building fund treasurer since 1961.
Bro. Houston Milstead was Sunday School Superintendent in
1950; Bro. Bill Woolverton served in that office from 1951 to 1961,
since which time Bro. V. S. Lyles has been Sunday School
Superintendent. The Baptist Training Course was organized at
Smyrna in January, 1955, and Bro. Houston Milstead was
elected the first director.
Smyrna Church has regularly represented in Mt. Zion
Association, Missionary Baptist Association of Texas, and
American Baptist Association through the late years. There have
been messengers to the Mt. Zion Association each year without
fail, though none were sent to the A.B.A. for ten of the 28 years
and for seven years to the state meeting. Usually the pastor has
served as a messenger, but Bro. Bill Woolverton and wife,
Gladys, probably hold the record. Bill's name appears on the
messenger lists fourteen times and that of his wife, 21 times. Bro.
V. S. Lyles and wife, Tina, have also served as messengers on
numerous occasions, and some others more than a few.
Smyrna continued to sound her voice in associational affairs.
Shortly after the division of associational Baptists in 1950, the
church voted to go on record as opposing any preacher of the
North American Baptist Association "occupying our pulpit
without permission of church and pastor." After helping with
messenger expense to the Florida meeting of the A. B. A. in 1950,
for several years Smyrna voted a certain amount for messengers
to meetings when required to be away overnight. After a few more
years it became a matter of course that the church regularly paid
the expenses of her messengers. The A. B. A. controversy over the
purchase of land and relocation of the Publications Office and
Business came to vote of the churches in 1970. On September 6
Smyrna voted against the building program. In November, 1971,
the church passed a "Motion, that we oppose: Section 6, Article 7
of the Constitution of the American Baptist Association, because
it is taking away the authority of the churches." In the December
meeting the resolution was re-worded, replacing the words "taking
away" with "undertaking to take away." A letter with this information
was sent to Bro. A. L. Patterson (Secretary-Treasurer
of Missions) "letting them know our position on the matter."

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Smyrna's contributions have covered every phase of cooperative
mission work, but she has usually chosen her own independent
way of dispersing her mission funds. In May, 1951, she
chose to give 10% of offerings to missions, but in September,
1952, she adopted a plan which has been followed, with some
variation, to the present. Special offerings were to be taken for
state, foreign, interstate, local missions, incidentals, Texas Baptist
Institute, and orphans home. Whatever is given on the
designated date in that offering goes to the stated phase, which is
announced before the offering is taken. At times special points of
the work have been recipients. Some of these include churches
and missions in San Antonio, Austin, Denton, California,
Oklahoma, Australia, Hawaii, Arlington, El Paso, Canada,
College Station, South Houston, Tennessee, and Rockdale.
Local mission contributions have been directed to various
places also. In October 1951 the church "voted in favor of putting
an associational missionary on the field," and set fourth
Sunday in each month to take an offering. In April, 1952, the
church approved the purchase of land at Lone Star, Texas, by
the Mt. Zion Association for a church and took offering for the
same. In November the church "endorsed Bro. Hugh Sollis as
associational missionary, promising to help support him." Beginning
in August, 1957, the church made offerings to Beacon
Church, Tyler, as a local mission project. In November, 1959,
this offering was changed to Grapeland Missionary Baptist
Church. During the sixties the Mt. Zion churches supported the
Wheeless Lane Church, Austin, as a local project, but in 1968,
Smyrna started sending her offering to Edgewood Missionary
Baptist Church. In the early seventies the support went to the
Troup Mission. This mission was sponsored by First Baptist
Church, Arp, and news came to Smyrna which caused them to
suspect that the mission was not getting Smyrna's offering.
Consequently, the church voted to "hold up our offering to the
Troup Mission until we get the trouble settled." A committee of
investigation was sent to confer with the Arp church and reported
back that a lack of communication between the church at Arp
and the mission had caused the misunderstanding, that the mission
had received all the offerings sent. Nevertheless, thereafter,
all offerings were sent directly to Troup. In June, 1977, Bro. Tom
Beene, the mission pastor, visited at Smyrna and announced the
closing of the Troup work. The offering was then designated to
the Hallsville mission. After the Hallsville work was shortly discontinued,
also, the church voted to put local missions offerings
in savings account for future local missions work.
Smyrna Church has engaged in many special mission projects
and benevolent causes. Some of these include missionary
revivals conducted by Pastor Munsinger during his tenure with

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Smyrna. One of these meetings was in Houston, another at Days
Chapel in the Anderson County Association. Bro. Munsinger was
authorized "to receive and baptize any one coming on profession
of faith at Days Chapel, a mission point." State Missionary H.
E. Rhodes was sent an offering to help buy chairs for his work.
Help to purchase a building was sent to a church in Holly Grove,
Ark., in 1956; a brother in Kentucky received an offering to help
on a proposed mission effort in Korea. Bro. Sam Goin, missionary
in Hawaii received several offerings to help him both on the
field and in going and coming to the mainland. Mexican Missionary
Larry Romero received an offering to help him purchase
a pickup truck for his work in 1966. Deaf Mission Work in Little
Rock, Ark., received an offering. Other areas receiving help were
Utica, Mich. (1967); Conroe, Tex., mission; Longview mission
land fund; Boise, Idaho; Korean mission effort in 1978. Smyrna
voted to endorse Texas Mission Development in 1978.
Christian education offerings have been sent regularly, since
November, 1950, to Texas Baptist Institute, when the church
voted to take a monthly offering for Texas Baptist Institute.
Smyrna has helped T. B. I. in many other ways. In March, 1952,
she voted to invite one of the preachers "that have no church to
preach on Saturday night and Sunday that is not regular church
days." In June she voted to raise a pledge of $50 made to the
school. In August, 1953, she voted "to raise $100 on building of
dormitory for Texas Baptist Institute." In 1957 Smyrna youth
helped raise money to buy an adding machine for the Institute. A
special offering was taken in April, 1972, "for the Texas Baptist
Institute Memorial Auditorium, which is in memory of Dr. A. J.
Kirkland." When a non-Bible course in handwriting analysis was
taught in T.B.I. buildings in 1975, by one not connected with the
Institute, Smyrna voted to write a letter voicing "opposition of it
teaching or condoning graphoanalysis."
In February, 1971, Smyrna Church began regular support of
the A. B. A. Mexican Baptist Institute, McAllen, Texas. This
support continues every month to the present. For a time in 1977,
Smyrna also made contributions to the Landmark Mexican Baptist
Institute, Juarez, Mexico.
Many and varied have been the acts of benevolence on the
part of Smyrna Baptist Church. For example, in October, 1961, a
freewill offering was voted for a hurricane-stricken church in
Texas City; members of church families, stricken with heavy
hospital expenses were helped in 1962, 1973, 1975, 1978; in the
terminal illness of former pastor, R. E. Rodgers, 1967; in the case
of severe illness of Texas Baptist Institute students wives and
children, 1971 and 1973. Finally a benevolence fund was set up
by the church in June, 1977, from surplus treasury funds.
Smyrna Church voted to go to full time services August 24,

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1952, on the proposition of Pastor Munsinger, which specified
that he was to receive a salary of up to $35 per week on a freewill
offering. The paying of pastor's salary by freewill offering continues
to the present. On an average the church pays more to her
pastor by this method than do most churches of a comparable
membership, who pay a set salary. The change over from Saturday
night to Wednesday night services came during the pastorate
of Jack W. Smith, in 1955. A radio program was instituted in
1955 also and continued until November, 1956, during the Luther
Crawford pastorate. Smyrna entered into a joint fellowship
meeting with the Maple Grove, Landmark (Mt. Enterprise), and
Sulphur Springs churches, on a quarterly basis in March, 1957.
This meeting continues to the present, though only Smyrna and
Sulphur Springs now participate. In June, 1963, Mrs. Frances
Chapman was hired as full time janitor at $7 per month out of the
building fund. Subsequently this was raised to $15, then to $25.
Smyrna Church has co-operated with other churches in the
projects of the youth fellowship and has hosted the meeting
regularly. Her young people, though fewer than once, still give
parts and hold positions of responsibility from time to time in the ~
youth work.
Gospel singing has always been a strong runner-up in in- I1
terest to preaching among Smyrna people. After the church I
voted to go to full time services, they voted to dismiss regular 11 ~i~
preaching services on the cemetery homecoming day, second
Sunday in June each year. From time to time services have been
suspended for special song services. A few times these have been 11
in the old Sacred Harp music, which several members of the
church are still able to sing. 1: The racial strife of the sixties 
aroused the people of Smyma, ii
and on April 11, 1965, the church voted to send letters to I
Congressmen Joe Pool and Lindley Beckworth and to Senators ~ I I 
John Tower and Ralph Yarborough, "to let them know that we 1 I,1
were opposed to the marches in Alabama, or any state, that was
sponsored by Martin Luther King, and was not in favor of the '1;ll
11 i
Legislation before Congress now, 'Entitled Rights Act of 1965'." 1 11
Though Smyrna Church started this era of her history with a ;Idl
new building she has constantly made improvements to it. First a '1 I
~ i ~ new heater was bought (1950), then a clock (1952), new song
books as need arose. The next major improvement was May,
1953, when a committee was appointed to get the building
1
painted and add a porch on the front. The work got underway in
September.
On September 11, 1954, Smyrna Church started a fund to
build Sunday School rooms. Bro. Munsinger was still pastor
then, but the building was accomplished in the ministry of Bso.
Jack Smith, in 1955. Much of the money was raised by a special

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first Sunday offering, but in April, 1955, the church voted to take
all the money from the general fund treasury to apply on it, except
for $100. The church authorized procedure with building
plans on March 27, 1955, and in April authorized Bro. Earl
Scruggs to oversee the building. This writer's father-in-law
remarked to him during the time that "people at Oak Flat have
got as contrary as Bessie's old cows, and every Sunday School
teacher has to have a separate stall." However, there seems to
have been no overt opposition to the building.
It was a different story with another of Bro. Smith's
proposals, however. In November, 1955, a committee was appointed
"to investigate possibility of building a house for
pastor." Smith resigned as pastor in December, and nothing ever
came of the proposal.
Such items as repainting the house, repairing the venetian
blinds, tuning the piano were taken up several times as need
arose. In Ma~ch, 1957, the church purchased another piano, for
$130, from Bro. Sam R. Goin, who was returning to Hawaii to do
mission work.
Fans were bought for the Sunday School rooms in 1958. On
October 16, 1960, the church voted to "put tile on the floor", and
Deacons "C. L. Vaughn, Bill Woolverton, and E. F. Scruggs were
elected to see about getting the job done." In June, 1961, Sisters
Frances Woolverton, Gladys Woolverton, Ray Barlow were
elected as a committee to check on the price of carpet for the
pulpit. Though not recorded in the minutes both the tile and the
carpet were installed.
During the fall of 1964, when the Redland Methodist Church
ceased to function, the Smyrna Church made a bid of $600 for the
benches and got them. Part of the money had to be borrowed
from the Mt. Enterprise bank, the first record of the church having
borrowed money on a note to accomplish any of her projects.
Over the years dissatisfaction with the paint on the benches
arose. It had a tendency to rub off on the clothing of those who sat
on them. In March, 1971, there was a "motion that Charlie and
Bill contact paint companies to see what can be done to our
pews." In April there was a "motion to try lime and soda to clean
the pews." In May it was reported that the lime and soda method
was too expensive. The church then voted to use paint and varnish
remover instead and set Saturday, May 15, as a work day to
get the job done. Natural color was chosen for re-doing the pews,
with instructions "that Charlie and Bill contact a paint contractor
for the job." This was done.
The building was recovered in 1965; in 1967 the fans were
stolen, and new ones had to be purchased; "a new large heater
was bought for the church" in 1967 and "installed in the front of
the church"; in 1968 Mrs. 0. H. Griffith made offer to purchase a

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new sign for the church, which was erected; there were new
screen doors in 1969, repair of steps in 1970, wrought iron hand
rails installed on steps in 1971 and 1972, new light fixtures in
1973, insulated building in 1973, a new propane gas tank
purchased in 1977, finished the front entrance in 1978.
A major undertaking in 1970 was the leveling of the church
building. The church voted to make a concrete footing all around
the building with a brick curtain eight brick high at a cost of
$1,250, and that the brick be white or buff in color. About the
same time Mrs. Lewis Vaughn made contribution of cash and
paint to paint the building, and Mrs. Lena Milstead purchased
paint for the inside of the building. The inside color was to be
light beige, with window trim of white or antique white.
In April, 1972, the church voted to add restrooms on the
front of the church building, add air conditioning and central
heating, and pipe the church for water. Cost estimates were to be
secured. A vote to reconsider was passed in May; in June the men I
of the church were requested to meet on Thursday night to discuss
improvement plans "and see if we can come up with a plan l1
or an agreement on a recommendation to the church to adopt."
The Thursday night meeting was dismissed with no recommen- I
dation. On August 6 there was another motion to install air con- I1
ditioning and central heat, but delay same until April, 1973; unti1
then "give all we can on the building fund." Promptly on April i l l
1, 1973, a committee was authorized to proceed with plans for air
conditioning and central heat. Bids were secured and one ap- lll~
Ill
proved in amount of $3,523, and the task was accomplished.
On August 4, 1974, the church voted to get "approximate
cost to build rest rooms inside of the building and the cost to
build rooms in front of the building for rest rooms." In October,
the church chose to build new rooms "in front of the building tc
put the rest rooms in; the plans and time to be worked out." A
committee was elected to proceed with the work. However, in
December, the church voted to remove the two windows in front
of the new part of the building because of "an imbalance look."
All the work was finished by April, 1975, at which time the
church voted to have the ladies rest room on the right and the
men on the left.
The latest project of major proportion relative to the
building has been the installation of carpet throughout the
auditorium. In May, 1977, a committee was elected to investigate
the carpeting; red color was specified, with jute backing. It was
installed in July at a cost of $1,334.69. Forthwith a committee
was elected to purchase a vacuum cleaner. After some deliberation,
they were instructed to purchase a Kirby Brand vacuum
clearner. Special contributions were given on these projects in
memory of former pastor (and father of the present pastor) W. G.

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Griffith and wife and of Bro. and Sister Charley G. Bradbury.
Postscript
The foregoing account is considerably longer than anticipated
in the beginning. It is a record which reveals the intricate
working of a church dedicated to upholding the truth of
the Scriptures, mindful of its ancestral legacies, bound together
in the Christian bond of love. Such detailed procedures as those
seen in the history of Smyrna Church in her business meetings,
may be considered inappropriate by most churches today, or
even unnecessary in any church. However, the writer of these
lines believes this is one reason why the church maintains such
harmony and unity of purpose. It is believed many lessons can be
learned from this church by others.
How did this celebration come about? When Smyrna called
J. W. Griffith as pastor, they got a history "bug" in the deal. His
leadership in associational work of History and Archives Committees
led to the planning of a special display of history in commemoration
of the country's Bi-centennial celebration in 1976.
Mrs. Peggy Chapman headed up a committee to plan Smyrna's
display for the Mt. Zion Associational meeting that year at
Hopewell Church. Much interest was aroused among the church
members. The church had passed over her centennial in 1973
without commemoration, and since 1978 was the 105th anniversary,
it was suggested that such an observance be held at that
time.
On August 7, 1977, the church elected Pastor Griffith and
Brethren V. S. Lvles, Charlie Vaughn, Bill Woolverton, and Odis
Chapman to submit plans. Bro. Vaughn had been elected the
church's member on the Mt. Zion History and Archives Commission.
The committee recommended (1) the date for observance be
Sunday, August 13, 1978; (2) all former pastors and members be
invited, with one of the former pastors preaching at 11:OO A.M.,
dinner served on the grounds at noon, the afternoon given to
fellowship and short talks by former pastors and older members
of the church; (3) begin summer revival on Sunday night to run
through August 19; (4) print a book on the history of Smyrna
Church, with pictures of former pastors, if available, and a complete
list of members and former members of the church. The
church adopted the program in November and chose former
pastor, G. D. Walters, for the 11:OO A.M. message. In December
Bro. J. A. Lyles, converted and baptized in Smyrna Church, was
chosen as revival evangelist.
Many of the present members of Smyrna Baptist Church are
direct descendants of the earliest members of the church. W. M.
Pruitt was the first deacon in the church and became the second
pastor, also; Mrs. Helen Vaughn (wife of Deacon John) is his

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grand-daughter. James Chapman, the second deacon and first
church treasurer, is the great grandfather of Mrs. Ray Barlow
and Mrs. Mae Griffith (the pastor's wife); Harris Sanders, who
became a deacon in 1876, and was second church treasurer, is the
great grandfather of Brethren Charlie Vaughn, Bill Woolverton,
Sisters Lottie Johnson, Ray Barlow, and Mae Griffith. Even the
pastor had early ancestors in the church, Bro. John L. Holleman
who was a member in 1877, was the father of his grandmother,
Minnie Heaton. Descendants of charter member C. M. Holleman,
still in the church, include the Obie Chapman family,
Adelaide Vaughn, Ethel Peters, Ray Barlow, and Mae Griffith.
Griffith.
The first members of the Lyles, Vaughn, Moore, Johnson
families were in the church before the end of her first decade.
These names, with those already mentioned, still dominate the
list of Smyrna Church members.
The Smyrna Baptist Church, of Oak Flat Community, has
reached this milestone in her existence by the enabling grace of
Jesus Christ. She will continue in the same manner, if she continues.
We would say as Samuel, when he erected his Ebenezer,
the "stone of help", "Hitherto hath the Lord helped us7' (I Sam.
7:12). This work is commended to the glory of God, with the
prayer that it will bless the lives of its readers as He wills.

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-62- [blank]

[scan of page 63 is available]

3. List of Former Members

Angeline Allen 		Charlie Bradbury
Bell Allen 		Ed P. Bradbury
Beulah Allen 		Ethel Bradbury
Blackford Allen 	Hazel Bradbury
Edward Allen 		Hubie Bradbury
Frances Allen 		Ione Bradbury
Georgia Allen 		Lonnie Bradbury
J. M. Allen 		Lonzie Bradbury
Lewis Allen 		Nell Bradbury
Mary A. Allen 		Newton Bradbury
Minerva Allen 		Tishia Bradbury
Rufus Allen 		Willie Bradbury
Wylie Allen 		Clara Brightwell
Camile Allred 		Homer Lee Brown
Billie Armstrong 	Ross Brown
Bonnie Mae Armstrong 	Susie Brown
Dorthy Armstrong 	Ada Bryan
Loyd Armstrong 		Betty Bryan
Delton Baird 		Douglas Bryan
Hubbard Baker 		Ethel Bryan
Jesse Baker 		Eugene Bryan
John H. Baled 		J. W. Bryan
John Ballard 		Lula Bryan
Sarah Ballard 		Martha Bryan
Americus Bane 		Murphy Bryan
Arch Bane 		John Burns
Fannie Bane 		Lee Burns
Heartie Bane 		Sarah Burns
Lois Bane 		John Burrow
Lou Bane 		Lela Burrow
Ollie Bane 		Mollie Burrow
Cecil Beddingfield 	Jim Busby
Grace Beddingfield 	Dana Bush
Sybil Beddingfield 	Wanda Bush
Ethel Billingsley 	G. W. Burton
Eunice Billingsley 	Lucinda Burton
John Billingsley 	Savanah Burton
R. M. Billingsley 	J. R. Carmichael
J. A. Bishop 		Mrs. J. R. Carmichael
M. J. Bishop 		Catherine Cavan
Columbia Blair 		Ruth Chambers
Henry Blair 		Allen Chapman
Josephene 		Blair Alvin Chapman
Josie Blair (Wood)	Annie Chapman
Sarah Blair 		Austin Chapman
V. Blair 		Bert Chapman
Wilma Blair 		Bessie Chapman
Edna Ruth Blanton 	Charlie Chapman
Bobbye E. Blevin 	Clifford Chapman
Elizabeth Blevin 	Dempsie Chapman

Elton Chapman
Epsie Chapman
Fannie Chapman
Francis Chapman
General Chapman
Ida Chapman
Irene Chapman
J. C. Chapman
James Chapman
Jennie Chapman
Jim Chapman
Joseph Chapman
Lamar Chapman
Mrs. Lamar Chapman
Leon Chapman
Letha Chapman
Luell Chapman
Marie Chapman
Martha Chapman
Mary Chapman
Nannie Chapman
Pen Chapman
R. R. Chapman
Roy Chapman
Robert Chapman
Wayne Chapman
Mrs. Wayne Chapman
Weaver Chapman
William Chapman
Willie Chapman
Amanda Clark
Claudie Clark
E. M. Clark
H. W. Clark
Harriet Clark
Eld. James Clark
Mrs. James Clark
Jimmy Clark
Mary R. Clark
Prudy Clark
Stella Clark
Venie Clark
W. H. Clark
G. W. Clayton
S. H. Clayton
Mattie Clifton
Mary Lou Collier
Martha Creel
Sallie Creel

-64-

Eld. Luther Cmwford
Mrs. Luther Crawford
Charlie Davis
Susie Davis
E. Davis
M. Davis
Arthur Derrington
Vera Derrington
Cuba Draper
Elizabeth Easley
Ida B. Enly
Jennie Enly
July Feemster
Vinnie Ferguson
Mary A. Fisher
Benjamin Y. Franklin
Martha Frazier
Faye Freeman
R. L. Freeman
Docia Fuller
Elmer Fuller
J. H. Fuller
Jasper Fuller
Lela Fuller
Sarah Fuller
Velma Mae Fuller
Elbert Fussell
Judd Fussell
Alice Gage
Dale Gage
Don Gage
Jerry Gage
Trudie Gage
A. H. Galloway
Mary Galloway
Annie Garrett
D. S. Garrett
Eddie Garrett
Elbert Garrett
Elizabeth Garrett
Ernie Garrett
Lillie (Black) Garrett
Ophelia Garrett
Ross Garrett
Simeon Garrett Jr.
Arlene Gatlin
Barbara Gatlin
Fillmore Gatlin
Joseph Gentry
Matilda Gentry
Clovis Glenn
Donald Glenn
Homer Glenn
Vera Glenn
Virginia Goodman
Mayora Gould
Missouri Gould
Eld. B. A. Grant
Mrs. B. A. Grant
Doyle Grant
Jamie Grant
Sally Grant
Robert Green
Allen Grice
Elbert Grice
Lena Grice
Robert Grice
Alice Griffith
Byron Griffith
Ethel Griffith
Heaton Griffith
Leo Griffith
Mrs. Leo Griffith
Norris Griffith
Phil Griffith
Mrs. Phil Griffith
Eld. W. G. Griffith
R. E. Grissum
Sarah Grissum
Mollie Guy
Nora Hallbrooks
Alvie Ham
Cara Ham
Cora Ham
Ellie Ham
Ettie Ham
Gus Ham
Homer Ham
Houston Ham
Lavelle Ham
Marshall Ham
Mollie Ham
Ollie Ham
Oscar Ham
Ruby Ham
Tom Ham
Gilbert Hancock
C. W. Harley
M. C. Harley
A. J. Harmon
Beulah Harmon
Ella Harmon
Lillie Harmon
Maud Harmon
Columbia Harper
Nora Harris
Roxie Henson
Aaron Hinson
Elizabeth Hinson
Nancy Hinson
R. Hinson
Alice Holleman
Arrie Holleman
Audie Holleman
Benjamin Holleman
Bert Holleman
Billie Holleman
Cumile Holleman
Ed Holleman
Eliza Holleman
Eva Jo Holleman
Frances Holleman
Francis Holleman
Fred Holleman
H. W. Holleman
Homer Holleman
Imon Holleman
J. J. Holleman
John L. Holleman
Joseph G. Holleman
L. A. Holleman
Lucy Holleman
Malinda Holleman
Martha Holleman
Martha Ann Holleman
Mary E. Holleman
Moody Holleman
Moody V. Holleman
N. J. Holleman
Robert Holleman
Roe Holleman
Tisha Holleman
William W. Holleman
Willie Holleman
R. W. Houston
Fannie Huff
J. N. Huff
Annie Hughes
Bonnie Irwin
Cora Irwin
Lucinda Irwin
Claudie Jackson
Eliza Jackson
Eva Jackson
Lois Jackson
Lucille Jackson

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Rebecca Jackson
Sarah Jackson
T. C. Jackson
W. J. Jackson
Annie Johnson
Arthur Johnson
Bernice Johnson
Beryl Johnson
Edna Johnson
Essie Johnson
Fannie Johnson
Francis Johnson
George Johnson
Lola Johnson
Loyd Johnson
Lula Johnson
Mary Johnson
Martha A. Johnson
Michael Johnson
Minerva Johnson
Norma Johnson
Rayford Johnson
Rena May Johnson
Sarah Johnson
Vera Johnson
Wilson Johnson
Alex Jones
Alexander Jones
Camelia Jones
Crawford Jones
Eliot Jones
Emma Jones
Harriet Jones
J. A. Jones
Jennie Jones
Joe Jones
John Jones
John P. Jones
Matilda Jones
Ophelia Jones
Otho Jones
R. L. Jones
S. F. Jones
T. C. Jones
Thaddeus Jones
Willie Jones
Elizabeth Jordon
Molly Jordon
R. H. W. Jordon
Faye Keeling
Eld. Oliver A. Kipp
Mrs. Oliver A. Kipp
G. A. Lam
Janie Lench
Francis Lock
Josie Lock
Kate Lock
M. 0. Lock
M. Z. Lock
Alice Lowe
Glen Lum
A. D. Lyles
Alice Lyles
Arch Lyles
Axie Lyles
Berline Lyles
Cam Lyles
Cassie Lyles
Cornelia Lyles
Dena Lyles
Donia Lyles
Dorothy Lyles
T. E. Lyles
Ennis Lyles
Essie Lyles
Florence Lyles
Francis Lyles
Grace Lyles
Homer Lyles
Hugh Lyles
J. A. Lyles
John Lyles
Juanita Lyles
Latisha Lyles
Laura Lyles
Lorene Lyles
Ludie Lyles
M. V. Lyles
Martha Lyles
Martha L. Lyles
Mary Lyles
Naomi Lyles
Nila Lyles
Odis Lyles
Penila Lyles
Preston Lyles
Sudie Lyles
Taylor Lyles
Verlon Lyles
Z. T. Lyles
N. D. McCrary
Beatrice McCune
Bell McCune
Bob McCune
Colie McCune
Ennis McCune
Hartie McCune
Hubbard McCune
Howell McCune
Irma McCune
Irmie McCune
J. W. McCune
James McCune
James McCune Jr.
John McCune
Leonard McCune
Lizzy McCune
Mary J. McCune
Maybelle McCune
Medie McCune
Molly McCune
Nonnie McCune
Nettie McCune
Reneta McCune
Richard McCune
Sylvester McCune
W. 0. McCune
Wesley McCune
W. Lenard McCune
E. C. McGuire
George McIlvane
Fannie McMichael
A. J. McNew
C. E. McNew
Demp Mashburn
Mattie Mashburn
Myrtle Mashburn
Verlin Mashburn
Wilma Lou Mashburn
Ida Maddox
William Maddox
Isaac Masson
Ida Masson
Gene Milstead
Gladys Milstead _
Gwyndol Milstead
m oust on Milstead
Lynda Milstead
Quinton Milstead
Tammy Milstead
Lola Monroe
Amanda Moore
Christine Moore
Cleburn Moore
Emma Moore
Ida Moore

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Isaac Moore
J. B. (Pat) Moore
J. R. 0. Moore
Jack Moore
Julia Ann Moore
Martha E. Moore
Mary Moore
Monnie Moore
Nora Moore
S. W. Moore
Lige Morris
Roxie Morris
E. L. Mullican
Eugene Mullican
J. W. Mullican
Julian Mullican
Loneta Mullican
M. E. Mullican
Pearl Mullican
R. E. Mullican
S. M. Mullican
W. A. Mullican
Eld. A. D. Munsinger
Mrs. A. D. Munsinger
R. Hazel Munsinger
Alice Needham
Annie Needham
Catherine Needham
James Needham
W. H. Needham
Sue Neely
Nannie Newton
W. T. Newton
Ada Owens
E. Owens
Daniel Owens
L. R. Padgett
Venie Padgett
Zora Padgett
Jeffie Page
Ruthie Page
Virgil Page
Cumile Palmer
Ernest Palmer
Bert Parker
C. A. Parker
Della Parker
Ed Parker
Floy Parker
Georgia Parker
Jack Parker
Lola Parker,
M. V. Parker
S. A. Parker
Sarah Parker
Sue Parker
Susan Parker
Betty Peraites
Amanda Peters
Barton Peters
Allie Pierce
James Price
Carrol Propes
A. J. Pruitt
Bunk Pruitt
Emmer Pmitt
H. H. Pruitt
Henry Pruitt
J. A. Pruitt
J. W. Pruitt
James A. Pmitt
Jennie Pruitt
Lela Pruitt
Mary E. Pruitt
Mattie Pruitt
Monie Pruitt
Nancy Pruitt
S. A. E. Pruitt
Sarah Pruitt
Sarah E. Pmitt
W. M. Pmitt
W. S. Pmitt
M. E. Rainwater
Elizabeth W. Reed
L. V. Reed
Joe Rice
Sam Rice
Isbell Roberts
B. T. Ross
George F. Ross
Alfred Sanders
Ann Sanders
Charley Sanders
CoIumbia Sanders
Ethel Sanders
Florence Sanders
H. Sanders
John Sanders
M. F. Sanders
Martha Sanders
Matt Sanders
Nancy Sanders
Ollie Sanders
Sarah Sanders
Willie Sanders
Asa A. Scruggs
Annie R. Scruggs
Betty Scmggs
Capitola Scruggs
Earl Scruggs
Earlene Scmggs
Ella Scmggs
Evelyn Scruggs
Grover Scruggs
Howard Scruggs
Ida Scruggs
Imogene Scruggs
J. P. Scruggs
Jim Scmggs
Lou Villa Scruggs
Mary Scruggs
Maud Scruggs
Nell Scruggs
0. B. Scruggs
Ora Scruggs 'I
Raymond Scruggs I
Renie Scruggs
Rilla Scruggs
Wilma Jo Scruggs
11
I' Eliza Seagroves
J. W. Seagroves
M. J. Seagroves '1
11,
Martha F. Seagroves \I/
Thomas Seagroves 1
Johnnie Seaton I;/
W. A. Simmons
Willie Simmons 1; 1
Mrs. Simmons /I1 1
Eld. Jack W. Smith 11; 1
Mrs. Jack W. Smith /I
May Sorrel1 11; 1
T. M. Sorrell
Allie Sprayberry
Lorene Sprayberry
C. P. Stanford r
CumiIe Stanford
lib1
j I
Edwin Stanford
J. W. Stanford 1;
John Stanford
Lizzie Stanford 1
111
M. A. Stanford $11
I 1 Minnie Stanford
Norah Stanford
ll
Perry Stanford iil!i
Robert Stanford /i
W. 0. Stanford

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W. W. Stanford
George Stars
Ozelle Still
Bish Studdards
Allen Swinney
Lucinda Swinney
Alice Thompson
David Thompson
Faith Dawn Thompson
Portia Day Thompson
Eld. R. M. Thompson
L. D. Thrash
L. H. Thrash
Leona Thrash
Mary Thrash
W. A. Thrash
Cecil Trawick
Richard Truitt
Ada Vaughn
Alice Vaughn
Ben Vaughn
Calvin Vaughn
Carolyn Vaughn
Dora Vaughn
Eliza J. Vaughn
Emma Vaughn
Eugenia Vaughn
Evie Vaughn
George Vaughn
Georgia Vaughn
Gilford Vaughn
J. C. Vaughn
J. F. Vaughn
J. Rue Vaughn
James Vaughn
Jennie Vaughn
July Vaughn
John Vaughn Jr.
Mrs. Lanie Vaughn
Lena Vaughn
Levi Vaughn
Lucy Vaughn
Marshall L. Vaughn
Mary Vaughn
Minnie Vaughn
N. J. Vaughn
Nancy Vaughn
Nannie Vaughn
Ruth Vaughn
Sarah R. Vaughn
Suda Vaughn
Tine Vaughn
Tip Vaughn
Thomas Vaughn
V. T. Vaughn
Viola Vaughn
William Vaughn
Willie Vaughn
Wyatt B. Vaughn
Mary Wallace
S. C. Wallace
W. A. Wallace
Ola Walker
Georgia L. Watson
Grover Wells
Henry Wells
Homer Wells
Laura Wells
Mabel Wells
S. E. Wells
Sarah Wells
Sarah Elizabeth Wells
William D. Wells
Ethel Wesson
Jennie Wesson
Americus Whitehead
John H. Whitley
Alice Williams
Annie Williams
Joesph Williams
M. E. Williams
Mattie Williamson
Earl Wilson
Lonnie B. Wilson
Mary E. Wilson
Stella Wilson
Eld. Gale Wineinger
Mrs. Gale Wineinger
Kimberly Wineinger
Ada Wood
Betty Wood
Houston Wood
Jim Wood
Pearl Wood
Warren Wood
Ezell Woods
Mozelle Woods
Ada Woolverton
B. Woolverton
Bluford Woolverton
Buford Woolverton
Clara Woolverton
Claudie Woolverton
Delia Woolverton
Eddie Woolverton
Effie Woolverton
Ellis Woolverton
Emma Woolverton
Mrs. Francis Woolverton
Francis Woolverton
Hollis Woolverton
Horace Woolverton
Horace E. Woolverton
J. D. Woolverton
Jane Woolverton
Jean Woolverton
Jo Ann Woolverton
Leona Woolverton
Mack Woolverton
Mason Woolverton
Molley Woolverton
Ophelia Woolverton
Ralph Woolverton
Rebecca Woolverton
Tommie Woolverton
Verna Neal Woolverton
W. T. Woolverton
William Woolverton
Hanner J. Yates
Homer J. Yates
Stephen Yates

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Membership of Smyrna Church
January 15, 1978

Mary Armstrong 		Ronald Flanagan
Brenda Arnold 		Diane Gholson
Dorothy Blackmon 	Robert Allen Gholson
Lewis Blackmon 		Vera Glenn
Mary Blackmon 		Eld. J. W. Griffith
Billy Barlow 		Mae G*th
Ray Barlow 		Mark GriEth
Hubbard Barlow 		Maud Ham
Francis Chapman 	Lottie Johnson
Odis Chapman 		Billy Lyles
Peggy Chapman 		Tina Lyles
Kim Chapman 		Vada S. Lyles
Ruby Chapman 		Lena Milstead
R. 0. Chapman 		Lyndol Milstead
Myrtle Chapman 		Susan Milstead
Anita Gail Flanagan 	Opal Moore
Ethel Peters
Jim Peters
Ella Propes
Mrs. Joe Rainwater
Lewis Vaughn
Sue Vaughn
Helen Vaughn
Adelaide Vaughn
Steva Vaughn
Roe Vaughn
Charlie Vaughn
John Vaughn
Bill Woolverton
Joe Woolverton
Gladys Woolverton

4. Church Clerks and Tenure

J. F. Reid, August, 1873-January, 1878
Wm. J. Parker, February, 1878-October, 1888
W. D. Wells, March, 1889-October 1889;-Feb~ary,1 892-February, 1901
J. P. Scruggs, February, 1890-(uncertain) 1891
W. W. Vaughn, April, 1901-January, 1905; September, 1915-September,
1935
T. C. Jackson, February, 1905-April, 1906
A. J. Harmon, May, 1906-September, 1907
W. G. Scruggs, September, 1907-February, 1909
A. A. Scruggs, March, 1909-November, 1912; October, 1935-September, 1945
S. L. Vaughn, December, 1912-July, 1915
Tine Vaughn, July, 1915-September, 1915
Lula Ray Chapman, October, 1945-December, 1946
C. L. Vaughn, January, 1947-July, 1948
Mrs. H. B. Woolverton, July, 1948-August, 1950
E. F. Scruggs, September, 1950-June, 1961
Mack Woolverton, June, 1961-August, 1965
V. S. Lyles, September, 1965-Present

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[scan of page 70 is available]