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the first black slaves and freedmen at bethel baptist church

From the Records of Bethel Baptist Church, founded in 1839 in Newton County, Mississippi, black slaves and later freed people were members of the white church congregation. Some received permission to attend and join the church despite their white masters not being members. Others belonged to the church alongside their white masters.

In 1849, there were eleven enslaved individuals recorded in the church books. New members could join the church either by presenting a letter from their previous church membership or by sharing their personal religious experiences. The number of Black members enrolled at the church remained relatively small until the onset and conclusion of the Civil War. By 1862, more enslaved people began to join the church, possibly curious about current events and hoping to gather information by eavesdropping on the white congregants. This influx may have also been influenced by their masters and the master’s son being away at war, which allowed them greater freedom to move about. Following the war in 1866, once they had become freed men and women, around 70 or more freed individuals joined the church. Lacking their own church building, they were excited about their newfound freedom, credited God for their deliverance, and believed that whites would now treat them with dignity and grant them equal rights within the church. Conversely, the white congregants sought to have them join as a means of maintaining control. The freed men and women quickly learned that equality in the church was unattainable, and desiring control over their own lives, they left the church after 1870 to establish their own congregations.

In 1839, the Bethel Baptist Church adopted water baptism by immersion for its new members. A slave owned by Bird Safford named Aaron became the first black man to join the church. On February 3, 1839, Rev. John P. Martin preached a sermon and subsequently opened the door for membership acceptance. Aaron requested membership but was unable to obtain a letter from his previous church in Georgia, as it had been dissolved; thus, Bethel accepted him as a member based on his religious experience.¹ On July 19, 1851, Aaron requested to be removed from church membership, a request that was granted. It remains unclear whether this request was prompted by a disruption among some other Black members at that time.² His owner, Bird Safford, was not affiliated with the church.

A year later, on the third Saturday in December 1840, another slave named Henry, owned by Mr. Lang became a member of the church through religious experience.³ Henry does not appear on the 1849 roster, and it remains unclear what happened to him after joining the church in 1840.

One month later, on the third Saturday in January 1841, another Black woman received membership in the church by experience. Neither she nor her enslaver was named in the church records, highlighting the diminished importance and dignity of Black members, particularly Black women. In the following months, three more Black women joined the church by religious experience, remaining unnamed; however, their owners were deemed important enough to be recognized: Rosher Davis, S. Hodges, and Jarred Watts.⁴

Jarred Watts lived in Jasper County and reported the slaves he owned on the 1850 and 1860 federal slave schedules of Jasper County. By 1870, he had moved to Newton County, where he is documented in the federal census records.

It is evident that Black men who joined the church were more frequently named, while Black women were often left unnamed. In June 1841, a Black man named Middleton, owned by Echabod Kelly, joined the church by religious experience⁵. Middleton received a letter of full fellowship, a year later, in June 1842. By July 1842, the church resolved that all the black brothers and sisters of the church have letters of full fellowship when requested.⁶ Middleton’s owner Echabod, resided in Jones County before purchasing a land patent in 1837 in Jasper County.

Cary, born around 1815, joined the Bethel Church on the Saturday before the third Sunday in January 1843. He was owned by Hardy Nichols, who, a year later, in December 1844, also joined the Bethel church by religious experience.⁷ As a member of the church, Hardy Nichols struggled with alcohol addiction and in April 1846, came to the congregation to confess that he had sin and become intoxicated with liquor. The church forgave him and did not remove his membership.⁸ Hardy Nichols made another acknowledgement to the church in April 1848 and was forgiven by the Church.⁹

Cary was received into the church through a religious experience and was baptized on that same day.¹⁰ Some years later, on September 15, 1855, Cary was excluded from the church on the charge of being disorderly and engaging in an unlawful assembly.¹¹ It was May 19, 1860, before he was restored back in good fellowship with the church for acknowledging his sin.¹²

On November 17, 1866, a motion was proposed to permit the Black members of the church to hold their own conference day on the Saturday before the first Sunday of each month, distinct from the white members. The first separate meeting occurred on December 15, 1866, when a charge of adultery was brought against Cary Nichols, as well as two women, Rosanna Walker and Ann Chapman. All three individuals were subsequently excluded from the church on the grounds of this charge.¹³

Rosanna was owned by Josiah Walker. She had joined the church on November 16, 1861, via a religious experience before being excluded from the church in 1866 for adultery. ¹⁴

Ann Chapman came back to the church on January 19, 1867, and requested that her membership be restored. She acknowledged her sins and by motion her membership was restored.¹⁵

Cary returned to the church on May 25, 1867, to request restoration of his membership. By motion, he was reinstated as a member of the church.¹⁶ On January 15, 1870, Cary requested that he and his wife, Harriet Nichols, be granted removal from the church membership.¹⁷ Cary may have died in 1870, as he was not recorded on the June 13, 1870, census. Harriet and her child, Cherry, were listed on the 1870 census living with Moses Chapman and family. According to the 1880 census, Harriet was classified as a widow.

Another slave who joined Bethel Baptist Church by religious experience in January 1843 was a black man named George, owned by Archelaus Wells. In June 1843, a black man named Buck also joined the church by religious experience. It is unknown whether Buck was a free man or a slave, as the church clerk did not mention whom he may have been owned by.¹⁸

In October 1844, Hardy Walker, a slave of Benjamin Walker, was received and baptized by A. Gats.¹⁹ What transpired with Hardy after 1869 remains a mystery, as he was not listed on the 1870 census of Newton County and there is no church record available at Bethel after August 1870.

In December 1845, an unnamed black woman belonging to Abel Chapman was baptized.²⁰ Dorothy Sides, a slave owner, joined the church by letter in May 1846.²¹ On the 1850 federal slave schedule, she reported that she had two slaves: a male around the age of 40 and a female around the age of 26. The name of her female slave is unknown; however, she joined the church by religious experience in November 1846.²²

Lucy McDaniel, a slave owner, and charter member of Bethel Baptist Church, joined the church by letter in February 1839.²³ On September 19, 1857, she and another member of the church, Mary M. Stone, had a disagreement that was brought to the church’s attention. A committee was appointed to address the matter, consisting of S.N. West, Edward West, James M. Kelley, Ralph Simmons, and Henry C. Simmons. They were tasked with reporting their findings at the next meeting, which took place on October 17, 1857. During this meeting, the committee reported that Lucy and Mary had resolved their differences and restored their relationship.²⁴

Lucy also faced disputes with Joseph Kelley, another church member, in 1858, as she was accused of abandoning a settlement between them. A committee comprised of Hardy Nichols, H.C. Simmons, and E. West was assembled to investigate the issue. During the subsequent meeting on April 17, 1858, the committee reported that they were unable to bring the parties together; however, both individuals expressed satisfaction with their respective settlements.²⁵

Ann, a slave of Lucy McDaniel, joined the church by religious experience in November 1846.²⁶ Ann was the wife of Joe Walker who was enslaved by Benjamin Walker. Joe was listed as a member of the church in 1849.²⁷ Ann and Joe would get excommunicated from the church because of an incident that happened in 1851.

At the July 19, 1851, meeting of the church, it was reported that there was disorder among some of the Black members, which was addressed through a vote. A committee of three was established to investigate the matter and report their findings at the next meeting. The committee members included Brother Davis, McIntosh, and Williams.²⁸

In September 1851, the church withdrew the fellowship of Joe and Ann for unchristian conduct.²⁹ On October 20, 1866, J.D. Hardy presented a letter of recommendation to restore Joe Walker as a member of the church. The motion was continued until the next conference in November 1866. It was continued again until December 15, 1866, when the black members would have their own conference meeting. Joe attended the conference organized for Black Members, where a motion regarding his case was presented, but he was ultimately denied restoration.³⁰ A few months later on February 16, 1867, Joe’s membership was restored. The conference for the black members had been dissolved. Joe came before the white conference and acknowledged his sins and via a motion he was restored to fellowship.³¹

At the Saturday meeting in October 1846, a black man named Major also joined the church by religious experience.³² He was enslaved by Col. Wells. In January 1848, William Price, a white member of the church, accused Major of drunkenness. Thomas Davis and Thomas Jones were appointed by the church to address the issue with Major and provide a report at the next meeting. In February 1848, at that meeting, Davis and Jones reported that they had spoken with Major and were satisfied with his response. However, in May 1848, the issue of drunkenness was raised again regarding Major. A new committee was appointed to see about the matter. The committee members were William L. MacIntosh, T. Davis, and F.M. Kelly. At the June 1848 meeting, Major was subsequently found guilty and excluded from the church.³³

Matilda Walker, born around 1830 and enslaved by Benjamin Walker, joined the church through a religious experience in April 1847. Marina Walker, likely Matilda’s mother and born in 1810, was also owned by Benjamin Walker. She joined the church the following month, in May 1847, also through a religious experience.³⁴

Aaron, a slave from the Estate of F.L. Herrington joined the church by letter in March 1849.³⁵ Aaron was recorded on the September 1849 membership report as Aaron, Jr. He may or may not be the son of the Aaron, Sr. owned by Bird Safford. The prefix Sr. and Jr. were used in the church list to distinguish two individuals with the same first name. ³⁶ On October 15, 1853, Aaron, now owned by Mrs. Nancy Herrington, requested to be dismissed as a member of the church which was granted.³⁷ Mrs. Herrington had previously joined the church by letter in March 1848.³⁸

Enslaved people did not have surnames to identify and trace their lineage, which was done purposely to deny them knowledge of their ancestry and to imply that their parents had no legal ownership of their own children. The enslaved were identified by only a first name and the name of the person they served, or their names were often omitted altogether, reducing them to the labels of simply a “colored” or “darky” man or woman owned by a specific master. The 1849 black members of Bethel Baptist Church were as follows:

• Cary
• George, Sr.
• Aaron, Sr.
• Aaron, Jr.
• George, Jr.
• Hardy
• Joe
• Dinah
• Ann
• Matilda
• Mariah

Ms. Alsey West joined the church on Saturday, September 14, 1850, through a retraction. At that time, she owned two enslaved women, aged approximately 50 and 30. Rachael, one of the enslaved women under Alsey West’s ownership, joined the church and was baptized in November 1850.³⁹ On October 15, 1853, Hale joined the church by letter, the other slave of Alsey West along with Sarah Ann West, a relative of Alsey.⁴⁰ At some point, Alsey West moved her membership elsewhere; however, on October 18, 1862, on her dying bed, she requested that her membership be returned to Bethel Church via letter.⁴¹

On October 01, 1850, the list of Bethel members was updated:⁴²

• Cary
• George, Sr.
• Aaron, Sr.
• Aaron, Jr.
• George, Jr.
• Hardy
• Joe
• Dinah
• Ann
• Matilda
• Marcie

Charity who was enslaved by Cos. Saffold, joined the church and was baptized on May 17, 1851, via her Christian experience.⁴³ On November 19, 1853, Charity was expelled from the church for the offense of lacking chastity. In other words, she refused to stop engaging in immoral sexual activity.⁴⁴

On October 01, 1851, the church role for black members were as follow:⁴⁵

• Cary
• George, Sr.
• Aaron
• George, Jr.
• Hardy
• Dinah
• Matilda
• Maria
• Charity
• Rachael

The following year, on October 01, 1852, the church role had not changed for black members. They were as follow:⁴⁶

• Cary
• George, Sr.
• George, Jr.
• Aaron
• Hardy
• Dinah
• Matilda
• Maria
• Charity
• Rachael

On December 18, 1852, Eve, who was owned by Cos. Saffold, joined the church through her Christian experience. She was received and baptized the following day. Several months later, on October 15, 1853, Eve requested to be dismissed as a member of the church, and this request was granted.⁴⁷

Membership for blacks at Bethel Church on October 01, 1853, was as follow:⁴⁸

• Cary
• George, Sr.
• George, Jr.
• Aaron
• Hardy
• Dinah
• Matilda
• Maria
• Charity
• Rachael
• Eve

On Saturday, June 17, 1854, three black members presented letters to join the church. They were Annis who was owned by Abel Chapman and Sally and Harriet who were owned by William W. Moore. ⁴⁹

Membership for blacks at Bethel Church on October 01, 1854, was as follow:⁵⁰

• Cary
• George, Sr.
• George, Jr.
• Hardy
• Dinah
• Matilda
• Maria
• Rachael
• Annis
• Sally
• Harriet
• Hale

Slaveowner Ezekiel Walker transferred his membership from Mt. Vernon Church to Bethel on January 15, 1853, through a letter from Mt. Vernon.⁵¹ On April 14, 1855, Ezekiel Walker submitted a request for a letter of dismission, which was subsequently granted. Ezekiel Walker returned a letter to the church for membership on June 14, 1856, and was received.⁵² Ezekiel Walker requested another letter of dismission on April 17, 1858, which was granted.⁵³

On June 20, 1857, the church brought a charge against Ezekiel Walker for his absence from the church conference. A committee was designated to visit Ezekiel Walker regarding the issue, consisting of members E. West, J.M. Kelly, and Hardy Nichols. Ezekiel Walker responded to the charge on July 18, 1857, explaining that neglect was the reason for his non-attendance at the conference. The church accepted his explanation and forgave his absence.⁵⁴

Charity who was owned by William Walker and Sally who was owned by Josiah Walker joined the church on November 10, 1858, by religious experience.⁵⁵

On March 19, 1859, there was a case concerning the Boy Yancy that was taken up but postponed until the next meeting. At the following meeting on April 16, 1859, the case of Yancy, a slave, was addressed and subsequently dropped.⁵⁶

Another slave, Cindy, who was owned by D.B. Thompson, requested to join the church on May 14, 1859. Her case was to be considered at the next conference meeting. Cindy was accepted as a member on June 18, 1859.⁵⁷

Fanny, a slave of J.E. Cartlidge joined with a letter on October 15, 1859.⁵⁸ An unnamed slave girl of Henry Walker joined the church via her religious experience on June 16, 1860.⁵⁹

On August 18, 1860, two more slaves joined the church by religious experience. They were Fanny who was owned by Ezekiel Arrington and Mary who was owned by Henry Walker.⁶⁰

A month before the beginning of the civil war, on March 16, 1861, slave owner Henry H. Curry and wife Louisa Curry joined the church by letter. They brought with them four slaves who also was received in the church. The slaves were John and wife Phebee and Zeak and wife Mary.⁶¹

Enslaver Eli E. Haralson joined the church by letter on August 17, 1861, and was promptly assigned to work as one of the delegates for the church association.⁶² A list of the church roll was recorded in the church records, showing male and female members; however, there were no slaves listed, as had been done in the past before wartime.⁶³ Seven months later, Haralson’s two slaves had joined the church. Their names were Randal and Charlotte. A month later, on March 18, 1862, Willis, a slave of Lucy McDaniel joined the church by religious experience.⁶⁴ Willis would be excluded from the church on January 20, 1866, for the crime of bigamy. In 1866, Willis was a freeman who had married another woman while being still being married.⁶⁵

While the Civil War was ongoing, several slaves of Ezekiel Arrington joined the Bethel Baptist Church in 1862 through religious experience. Interestingly, during this period, the church did not document anything regarding the Civil War, despite many of its members being directly affected. It is possible that discussions about the war were avoided due to the presence of enslaved individuals within the congregation, as there might have been an attempt to keep them uninformed about the war’s developments. Additionally, the rise in slave membership may have been linked to their curiosity about the conflict, seeking to understand the situation through conversations at the white church.

On May 17, 1862, George and Adaline, who were owned by Ezekiel Arrington, joined the church by religious experience. Mariah, a slave of Ezekiel Walker, also joined on the same day. The following month, on June 14, 1862, Berry, who was owned by Ezekiel Arrington, joined the church by religious experience. Then, on July 19, 1862, Frank, who was owned by Ezekiel Arrington, joined the church via religious experience.⁶⁶

In 1863, church services were irregular, likely due to the ongoing war, which created a climate of uncertainty and fear in the community. On April 24, 1863, Federal troops under General Benjamin Grierson struck the Vicksburg-Meridian rail route, tearing up tracks and burning the Newton Depot, a pivotal location for transport and supplies. This attack not only disrupted communication and logistics but also left a lasting scar on the local infrastructure and the residents’ morale.

It wasn’t until October 15, 1864, when another slave joined the church. Ralph who was owned by Hardy Nichols was received by religious experience.⁶⁷ A few slaves were dismissed by the church for adultery or stealing in 1865. An unnamed male slave of Ezekiel Arrington was excluded from the church for adultery. Nance, a male slave of Ralph Simmons, one of the charter members of Bethel, was also excluded for adultery. Nance’s son George was excluded from the church for stealing.⁶⁸ On June 17, 1865, Joe who was owned by Henry Walker was excluded from the church for adultery. Joe’s exclusion was made at the request of Popular Springs Baptist Church and forwarded to Bethel.⁶⁹

After the Civil War ended and the slaves were free, Peter Evans, a freeman, joined the Bethel Church on June 16, 1866. When Peter presented himself to the church, he was filled with the Holy Spirit, a phenomenon that sparked both curiosity and concern among the congregation. His vibrant demeanor radiated joy and an undeniable sense of purpose, leaving the church members in awe as they witnessed his fervor.⁷⁰ The atmosphere was thick with anticipation as they gathered to hear his story—a tale of struggle, resilience, and newfound faith amidst the tumultuous landscape of post-war America. The church did not know what to think of his demeanor; they hoped that his excitement and enthusiasm were the work of God, and upon motion, he was received as a candidate for baptism, marking the beginning of what would become an inspiring journey of faith that would resonate deeply within the community for generations to come.

Peter was born enslaved around 1831 in Alabama. It is unknown who may have owned him or if he was born into the Evans enslavers from Newton County. The white members of the church did not comprehend that Peter’s excitement and joy in the Lord were largely tied to his newfound freedom. After Peter presented himself to the church, the white members proposed that a Church Conference be held on the first Sabbath in July 1866 for the convenience of the freedmen associated with the church.⁷¹

After the end of the Civil War and the emancipation of the slaves, the freemen of the church acquired last names, often those of their former enslavers. Many more joined the Bethel Baptist Church as the first Sunday of each month was designated for their worship service. In August 1866, the freed members were as follows:⁷²

Moses Wells	Henry Stringer	Mary Curry
Zeck Currie	Pheby Curry	Mary Curry
Linda Evans	Hanner Arrington	Betsey
Jack Chapman	Jack Simmons	Dick Chapman
Caroline McDaniel	Mary	Steven Arrington
Randle Harelson	Charlott Ditto	Roseanna Walker
Roseanna Walker	Charity Walker	Linda Thompson
Fanny Chapman	Tamer Deering	Cary Nichols
George Sr.	George, Jr.	Hardy Walker
Matilda Walker	Marie Harelson	Rachel
Ann Chapman	Sally Moore	Harriet Moore
Hale West	Ralph Nichols	Berry Arrington
Fanny Arrington	Mary Walker	Celer Chapman
Charity Chapman	Clarra McInnis	Eliza Chapman
Harriet Walker	Elizabeth Chapman	Charles Arrington
Harriet Arrington	Polley Thompson	Thomas Watson
Geane McInnis	Ned Thompson	George Currie
Harriet Nichols	Harriet Nichols	Caroline Thompson
Peter Evans	Judy Walker	Milly Walker
Patsey Evans	Marien Walker	Joe Walker
Linda McInnis	George Arrington

By August 5, 1866, the following black persons confessed their religious experiences and were received as candidates for baptism.⁷³

• Charity Chapman
• Clarra McInnis
• Eliza Chapman
• Harriet Walker
• Eliza Chapman
• Charles Arrington
• Harriet Arrington
• Polley Thompson
• Thompson Watson
• George McInnis
• Berry Thompson
• George Currie
• Harriet Nichols
• Caroline Thompson

On February 16, 1867, the church made a charge against Geane McInnis who was a black member of the church. Geane was charged with swearing. A committee of two was appointed to visit him and request that he attend the next regular conference to answer the charge. J.M. and William Kelley were the members appointed to visit Geane. ⁷⁴

On March 16, 1867, Geane was present at the next conference. He acknowledged his sins and asked for forgiveness from the church, promising that he would not swear again. By a motion of the church, his case was dismissed as satisfactory. The relationship between Clarissa and Linda McInnis and Geane remains uncertain. Nevertheless, on the same day Geane confessed his sins, the two sisters submitted letters to the church requesting removal from membership. A motion was made, and the sisters’ wishes were granted.⁷⁵

At some point George Arrington was expelled from the church and on May 25, 1867, a motion was made, and George was restored to fellowship.⁷⁶

The list of black members for August 1867 were as follow:⁷⁷

Moses Wells	Henry Stringer	Zeak Curry
Jack Chapman	Jack Simmons	Dick Chapman
Caroline McDaniel	Harriet Arrington	Mary
Mary Curry	Phebee Curry	Mary Curry
Linda Evans	Hannah Arrington	Betsey
Issac McAlpin	Clara Arrington	Polly Thompson
Steven Arrington	Thomas Watson	Randel Harelson
Charlotte Harelson	Charity Walker	Linda Thompson
Fanny Chapman	James Deering	Cary Nichols
Hardy Walker	Matilda Walker	Mariah Harelson
Ann Chapman	Sally Moore	Harriet Moore
Hale West	Ralph Nichols	Berry Arrington
Fannie Arrington	Mary Walker	Celen Chapman
Charity Chapman	Eliza Chapman	Harriet Walker
Elizabeth Chapman	Charles Arrington	Andrew Chapman
Clara Arrington	George McInnis	Benjamin Thompson
George Currie	Harriet Nichols	Caroline Thompson
Peter Evans	Judy Walker	Molly Walker
Mariah Walker	Joe Walker	George Arrington
Celar Chapman	Luke Thompson	Lena Thompson
Edy Arrington	Mary Chapman	Martha Walker
Dilcy Evans	Riney Evans	Kizzie Evans
Pleasant Evans	Adaline Arrington	William Bingham
Mary Bingham

On July 20, 1867, Martha Evans, a black woman, was excluded from fellowship on the grounds that she committed the sin of adultery.⁷⁸

September 16, 1867, the following Black individuals came forward and shared their Christian experiences, and by motion, were received as candidates for baptism. They are as follows:⁷⁹

• Celen Chapman
• Luke Thompson
• Sena Thompson
• Eady Arrington
• Dilcy Evans
• Mary Chapman
• Martha Walker
• Riney Evans
• Kizzie Evans
• Pleasant Evans

All members received the ordinance of baptism during the meeting except for Pleasant Evans. He received the ordinance of baptism on the first Sabath in November at a conference. The following persons were received by letter:⁸⁰

• Sance Davis
• William Bingham and wife Mary Bingham
• Adaline Arrington

Pleasant and his wife Kizzie and their children were enslaved by Henry Evans who was not shown to be a member of the Bethel Baptist Church; however, his wife Elizabeth Evans and some of their daughters did join the church. Elizabeth joined the church in January 1848 by religious experience.⁸¹ Her daughter Eliza Evans joined the church and was baptized on a profession of her faith in July 1850.⁸² Narcissa Evans, one of the twin daughters of Henry and Elizabeth is shown on the church roll of 1861.⁸³ The other twin daughter, Laura Evans had married William Anderson and was shown on the church roll of 1866.⁸⁴ Eliza Evans who married Josiah Walker was no longer listed on the 1861 church roll which may indicate that she had died by 1861. Elizabeth’s oldest daughter, Delana and her husband Henry Walker who was an enslaver, joined the church in September 1868 by their Christian experience.⁸⁵ Narcissa had married Thomas Grissom by 1866 and on October 20, 1866, she and her twin sister, Laura, requested letters of dismission from the church.⁸⁶ The twin sisters and their family left Newton, MS after the civil war and moved to Texas.

J.M. Kelley submitted a letter on behalf of George McInnis and Jack Simmons to be removed from membership on October 19, 1867. The motion was granted.⁸⁷

In January 1868, Joe Walker was again excluded from the church for the offense of stealing. A charge of being an accessory to stealing was brought against Steven Arrington. The charge stated that Steven knew he was receiving stolen goods and was making use of property that he knew to be stolen. A committee of two was appointed to visit him and request that he attend the next regular conference meeting to answer the charge. Jack Chapman and Tom Watson, black members, were appointed to look into the matter. The next meeting was held on February 15, 1868. The case of Steven Arrington was continued until March 14, 1868. In the meantime, Steven submitted a letter requesting an end to his membership. Steven never received the letter from the church clerk as there was a case against him that had not been resolved. With the charges being sustained by motion, Steven was excluded.⁸⁸

Peter Evans requested and received approval for a letter of dismission for Harriet Moore on February 15, 1868. Clarena Arrington came forward to share her Christian experience and, by motion, was accepted as a candidate for baptism on April 18, 1868.⁸⁹

On May 16, 1868, Andrew Chapman and Isaa McAlpin came forward to share their Christian experiences and were accepted as candidates for baptism.⁹⁰

The list of black members at the church in August 1868 is as follow:⁹¹

Moses Wells	Henry Stringer	Zeak Currie
Jack Chapman	Dick Chapman	Caroline McDaniel
Mary	Randle Harelson	Charlotte Harelson
Charity Walker	Linda Thompson	Fannie Chapman
Tamen Deering	Cary Nichols	Hardy Walker
Mariah Harelson	Ann Chapman	Sallie Moore
Hale West	Ralph Nichols	Berry Arrington
Fannie Arrington	Mary Walker	Celen Chapman
Charity Currie	Eliza Watson	Harriet Arrington
Elizabeth Arrington	Betsey	Hannah Arrington
Issac McAlpin	Cloriah Arrington	Polley Thompson
Andrew Chapman	Tom Watson	Berry Thompson
George Currie	Harriet Nichols	Caroline Thompson
Peter Evans	Judy Walker	Milley Walker
Mariah Walker	George Arrington	Celer Chapman
Luke Thompson	Lena Thompson	Eady Arrington
Mary Chapman	Martha Walker	Delcy Evans
Riney Evans	Kizzie Evans	Pleasant Evans
Adaline Arrington	William Bingham	Charles Arrington
Mary Currie	Phebee Currie	Mary Currie
Linda Evans	Hannah Curry	Marsus Walker
Kisah Asbel	George McCannils	Mary Bingham
Allen Nichols	Jane Nichols	Albert Arrington
Lidia McDaniel	Jessey Walker	Sam Simmons
Jack Simmons

On September 1868, the following individuals joined the church by Christian experience and received the ordinance of baptism during the meeting, except Morris Walker. For unknown reasons, a committee of two was appointed to investigate the case of Morris Walker, with Henry Walker and Thomas Peeples assigned to this task. At the next meeting on November 14, 1868, the appointed committee members provided their report on Morris, and the case was declared satisfactory; Morris subsequently received the ordinance of baptism just like the others. ⁹²

• Allen Nichols
• Jane Nichols
• Albert Arrington
• Lidia McDaniel
• Hanner Currie
• Morris Walker

On November 14, 1868, Jessey Walker was received as a candidate for baptism and subsequently baptized. In January 1869, Jehu Pannell, along with his wife Martha Pannell and daughters Harriet and Martha Pannell, presented letters of dismission from Randle Hill Church. Through a motion, they received the right hand of fellowship. Additionally, Jehu Pannell presented a letter of dismission for Kisah Asbel, a black man, which resulted in a motion being passed to extend the right hand of fellowship to him.⁹³

January 1869, a black man named Sam Simmons came forward to share his Christian experience and was subsequently accepted as a candidate for baptism by motion. Another black man, Jack Chapman, was charged with drunkenness; he acknowledged his sins and, by motion, was forgiven.⁹⁴

The black members of Bethel in August 1869 were as follow:⁹⁵

Moses Wells	Henry Stringer	Zeak Currie
Jack Chapman	Dick Chapman	Randle Harelson
Cary Nichols	Hardy Walker	Berry Arrington
Charles Arrington	Isaac McAlpin	Andrew Chapman
Thomas Watson	Berry Thompson	George Currie
Peter Evans	Luke Thompson	Pleasant Evans
William Bingham	Allen Nichols	Albert Arrington
Jessey Walker	Marrie Walker	Sam Simmons
Caroline McInnis	Kizzie Evans	Adaline Walker
Mary Bingham	Jane Nichols	Liddia McDaniel
Hanner Currie	Kisiah Asbel	Steven Arrington
Sallie Moore	Hale West	Fannie Arrington
Mary Watkins	Celer Chapman, Sr.	Eliza Watson
Harriet Arrington	Elizabeth Arrington	Mary Currie
Phebee Currie	Linda Nichols	Betsey
Hanner Arrington	Polley Thompson	Harriet Nichols
Charoline Thompson	Molley Evans	Mariah Walker
Celer Chapman, Jr.	Sena Thompson	Eada Arrington
Mary Chapman	Martha Walker	Delcy Evans
Riney Evans	Charlott Harelson	Charity Chapman
Linda Thompson	Fannie Chapman	Tamen Deering
Mariah Walker	Ann Chapman	Joseph Rogers

In July 1869, Ralph Nichols was expelled from church membership due to a charge of adultery. A case was brought against George Currie for fighting, leading to the appointment of a committee to investigate the matter and request George to attend the next conference to answer to the charge. H.C. Simmons, A.T. Chapman, and John Simmons were designated to the case. Subsequently, George Currie and Jack Simmons were excluded from the church for contempt. Due to the ensuing chaos, a motion was presented to hold a separate conference for black members immediately after the conclusion of the white members’ conference.⁹⁶

August 1869 marked the inaugural Black members conference, distinct from the whites. The committee members appointed to George Currie’s case submitted their report and were subsequently discharged. George acknowledged his sins and, by motion, was forgiven by the church. A charge was later brought against Mary Chapman for fornication, and by motion, she was excluded from the church. John Currie requested letters of dismission for himself, his wife Mary Currie, and Berry Thompson and his wife. By motion, the letters were granted.⁹⁷

November 1869, Steven Arrington requested restoration to church membership. He acknowledged his sins and, upon motion, was restored; he then asked for a letter of dismission for himself and his wife, which was granted by motion. Another charge was brought against George Currie for fighting. A committee was appointed to visit him and request his attendance at the next meeting to address the charge. Thomas Watson, Luke Thompson, and Jessy Walker were tasked with this matter. Additionally, a charge was made against Charles Arrington for drunkenness, leading to the appointment of another committee to request his attendance at the next conference meeting to answer the charge. Berry Arrington was designated as the committee member responsible for this issue.⁹⁸

December 18, 1869, the committee assigned to visit George Currie reported satisfaction with the investigation’s outcome and was discharged from the assignment. The committee assigned to Charles Arrington submitted a report and was also discharged. By motion, another committee was appointed to further investigate the case of Charles Arrington and submit their findings at the next meeting, with Thomas Watson, Peter Evans, and Jack Chapman as the appointees. Additionally, charges were presented against Sam Simmons and Lucy Arrington for fighting. By motion, a committee was appointed to investigate this matter and report their findings at the next conference meeting, with Jack Chapman and George Currie tasked with this particular responsibility.⁹⁹

January 15, 1870, the black members’ conference convened to deliberate on the issue concerning Charles Arrington. The designated committee members presented their investigative report and were subsequently discharged. A motion was made, resulting in the dismissal of the case. Another committee, tasked with investigating the matter between Sam Simmons and Lucy Arrington, also reported their findings and was discharged. A motion was proposed to postpone the case to the next regular conference. The next conference was held on February 19, 1870, but Sam Simmons and Lucy Arrington were a no-show. Thomas Watson was assigned to visit them and ensure their attendance at the next conference. Consequently, the case was postponed until the subsequent regular conference.¹⁰⁰

Also at the February 19, 1870, conference, a charge was brought against Allen Nichols and his wife Jane Nichols for the sin of dancing and for showing contempt towards the church. As a result of a motion, they were excluded from church membership.¹⁰¹

March 19, 1870, Patsey McAlphin came forward requesting the restoration of her membership to the church. By a motion, she was restored. In the case of Lucy Arrington and Sam Simmons, the case was dismissed as satisfactory.¹⁰²

May 14, 1870, Joe Rogers came forward and shared his Christian experience, and by motion, he was accepted as a candidate for baptism.¹⁰³

At the June 1870 conference, Allen Nichols returned to the church, acknowledged his sin, and requested restoration; by motion, he was restored.¹⁰⁴

There was no conference meeting for the black members in the months of July and August 1870, a troubling absence that highlighted the ongoing racial segregation within the church community. During this period, a conference meeting was held for the white members, allowing them to discuss and make decisions that would shape their religious practices. It is unclear if this was when the black members, feeling marginalized and unsupported, made the decision to leave the white church to establish their own worship places, seeking a space where they could freely express their spirituality and build a supportive community without the constraints imposed upon them by a segregated system. This pivotal moment marked a significant step toward establishing an independent identity within their faith.

1. Records of Bethel Baptist Church, Newton County, MS, January 1839 thru August 1870, Newton County Historical & Genealogical Society, Decatur, MS., p. 2. ↩︎
2. Ibid, p. 30. ↩︎
3. Ibid, p. 5. ↩︎
4. Ibid, p. 5. ↩︎
5. Ibid, p. 6. ↩︎
6. Ibid, p. 8. ↩︎
7. Ibid, p. 13. ↩︎
8. Ibid, p.16. ↩︎
9. Ibid, p. 21. ↩︎
10. Ibid, p. 9. ↩︎
11. Ibid, p. 41. ↩︎
12. Ibid, p. 52. ↩︎
13. Ibid, p. 74. ↩︎
14. Ibid, p. 57. ↩︎
15. Ibid, p. 74. ↩︎
16. Ibid, p. 75. ↩︎
17. Ibid, p. 93. ↩︎
18. Ibid, p. 9. ↩︎
19. Ibid, p. 12-13. ↩︎
20. Ibid, p. 15. ↩︎
21. Ibid, p. 16. ↩︎
22. Ibid, p. 17. ↩︎
23. Ibid, p. 2. ↩︎
24. Ibid, p. 45-46. ↩︎
25. Ibid, p. 47. ↩︎
26. Ibid, p. 17. ↩︎
27. Ibid, p. 25. ↩︎
28. Ibid, p. 30. ↩︎
29. Ibid, p. 31. ↩︎
30. Ibid, p. 73-74. ↩︎
31. Ibid, p. 74. ↩︎
32. Ibid, p. 17. ↩︎
33. Ibid, p. 20-21. ↩︎
34. Ibid, p. 18-19. ↩︎
35. Ibid, p. 23. ↩︎
36. Ibid, p. 25. ↩︎
37. Ibid, p. 36. ↩︎
38. Ibid, p. 20-21. ↩︎
39. Ibid, p. 28-29. ↩︎
40. Ibid, p. 36. ↩︎
41. Ibid, p. 59. ↩︎
42. Ibid, p. 28-29. ↩︎
43. Ibid, p. 30. ↩︎
44. Ibid, p. 36. ↩︎
45. Ibid, p. 31. ↩︎
46. Ibid, p. 33-34. ↩︎
47. Ibid, p. 35-36. ↩︎
48. Ibid, p. 36-37. ↩︎
49. Ibid, p. 38. ↩︎
50. Ibid, p. 39. ↩︎
51. Ibid. p. 35. ↩︎
52. Ibid, p. 42. ↩︎
53. Ibid, p. 47. ↩︎
54. Ibid, p. 46. ↩︎
55. Ibid, p. 48. ↩︎
56. Ibid, p. 49. ↩︎
57. Ibid, p. 49-50. ↩︎
58. Ibid, p. 51. ↩︎
59. Ibid, p. 52 ↩︎
60. Ibid, p. 52 ↩︎
61. Ibid, p. 54. ↩︎
62. Ibid, p. 55. ↩︎
63. Ibid, p. 56-57. ↩︎
64. Ibid, p. 57. ↩︎
65. Ibid, p. 65 ↩︎
66. Ibid, p. 58. ↩︎
67. Ibid, p. 62. ↩︎
68. Ibid, p. 63. ↩︎
69. Ibid, p. 63. ↩︎
70. Ibid, p. 66. ↩︎
71. Ibid, p. 66. ↩︎
72. Ibid, p. 69. ↩︎
73. Ibid, p. 69-70. ↩︎
74. Ibid, p. 74. ↩︎
75. Ibid, p. 75. ↩︎
76. Ibid. p. 75 ↩︎
77. Ibid, p. 77-78. ↩︎
78. Ibid, p. 78. ↩︎
79. Ibid, p. 79. ↩︎
80. Ibid, p. 79. ↩︎
81. Ibid, p. 20. ↩︎
82. Ibid. p. 27. ↩︎
83. Ibid, p. 56. ↩︎
84. Ibid, p. 68. ↩︎
85. Ibid, p. 85. ↩︎
86. Ibid, p. 73. ↩︎
87. Ibid, p. 79. ↩︎
88. Ibid, p. 80-81. ↩︎
89. Ibid, p. 81 ↩︎
90. Ibid, p. 82. ↩︎
91. Ibid, p. 84-85. ↩︎
92. Ibid, p. 85-86. ↩︎
93. Ibid, p. 86. ↩︎
94. Ibid, p. 87. ↩︎
95. Ibid, p. 90. ↩︎
96. Ibid, p. 90-91. ↩︎
97. Ibid, p. 91. ↩︎
98. Ibid, p. 92. ↩︎
99. Ibid, p. 92-93. ↩︎
100. Ibid, p. 93. ↩︎
101. Ibid, p. 93. ↩︎
102. Ibid, p. 94. ↩︎
103. Ibid, p. 95. ↩︎
104. Ibid, p. 95. ↩︎