WhiteMississippiBaptistMinistersWhoHelpedCracktheWallsof
The“ClosedSociety”:1955–19681
CharlesM.Dollar
Hoschton,Georgia
InTheseFewAlsoPaidAPrice:SouthernWhitesWhoFoughtforCivilRights(2001)G.McLeod
Bryan,2includedfourteenclergymen,onlythreeofwhomwerefromMississippi:WillD.Campbell,
DirectorofReligiousofAffairsoftheUniversityofMississippi,EdKing,ChaplainatTougalooCollege
nearJackson,Mississippi,andDuncanGray,RectorofSt.Peter’sEpiscopalChurchinOxford.Almost
fourdecadesearlier,SamuelSouthard,AssociateProfessorofPsychologyofReligionatSouthernBaptist
Seminary,hadaddressedthebroaderissueofSouthernBaptistclergymaninMississippiinanarticlein
theChristianCenturyentitled“AreSouthernChurchesSilent?”3Southardassertedthatinthemain
Baptist,Methodist,andPresbyterianchurchesintheSouthwerelargelysilentonraceissues.With
specificregardtoSouthernBaptistChurcheshecitedBaptistministersinGeorgia,Alabama,and
Louisianawhohadtakenstrongpublicstandsonracialrelations.SofarasMississippiBaptistsare
concernedhementionedonlytwoinstances.OnewasareferencetoaneditorialintheBaptistRecord
condemningriotingandviolenceinOxfordwiththeenrollmentofJamesMeredithattheUniversityof
Mississippi.4ThesecondinstancewasabriefreferencetofourOxfordpastors,includingthepastorof
FirstBaptistChurch,whocondemnedtheriotandcalledforrepentance“forhavingassentedpassively
toconditionsthatspawnedlawlessness.”5
Southardsuggestedonesignificantreason6forthesilenceofSouthernBaptistministersabout
racerelationswasthattheypreferredtoworkquietlytopromoteChristianvaluesandactivitiesof
layman,“ratherthantohaveattentioncalledtosomedramaticpronouncementbyaclergyman.”7In
addition,manyBaptistministersinMississippibelievedsegregationandcivilrightslayoutsidethemoral
andspiritualdomainofthechurchandengagementincivilrightswoulddetractfromthechurch’s
primarymissionofsavingsouls.8Ofcourse,therewereBaptistministerswhosupportedsegregation
andtheywerenotsilentasCarolynReneDuponthasnotedinherbook,MississippiPraying.
Nonetheless,notallwhiteMississippiBaptistministersweresilent.Therewereatleastnine9
whopubliclychallengedtheMississippi“wayoflife”withregardtoracialmatters:StanleyJ.Smith,
ShadyGroveBaptistChurch(1955),Hazelhurst;ClydeGordon,FirstBaptistChurch,Poplarville,
Mississippi(1955);WillD.Campbell,DirectorofReligiousAffairsattheUniversityofMississippi(1956);
RichardButlerSmith,FairviewBaptistChurch,Indianola(1962);BradleyPope,FirstBaptistChurch,
Shelby,Mississippi(1962);ChesterMolpus,FirstBaptistChurch,Belzoni,Mississippi(1964);JohnDaley,
FirstBaptistChurch,Marks,Mississippi(1965);WilliamP.Davis,MississippiBaptistConvention,Jackson,
Mississippi(1965);andHaroldO’Chester,PoplarSpringsBaptistChurch,Hattiesburg,Mississippi(1968).
Ofthesenine,onlyWilliamP.DavisandBradleyPoperemainedinMississippiuntiltheirretirement.10
2
ThispaperpresentsvignettesoftheseMississippiBaptistministers.Thevignettesareorganized
intothreecategories:thosewhosesermonsandactionsprecipitatednoopposition;thosewhose
sermonsandactionsresultedinharassmentbutnomajoropposition;andthosewhosesermonsand
actionsresultedintheirleavingtheministryand/orthestate.
MinistersWhoEncounteredLittleorNoOppositionandHarassment
ClydeGordon(1913-2000)
Clyde Gordon, a native Mississippian, was a graduate of New Orleans Baptist Theological
SeminaryandpastorofseveralsmallchurchesinPearlRiverCountyandpastorofNewPalestineBaptist
Church(1947–1952),theFirstBaptistChurchofPoplarville(1952–1957),andtheFirstBaptistChurch
of Raymond (1958 – 1962). He was pastor of several churches in Kentucky and also was a full-time
evangelist (1968 – 1973).11 Gordon was a powerful preacher and effective pastor and loved the
members of every congregation he pastored and they in turn loved and respected him. In all the
churchesheservedaspastorhehadthereputationof“thepreacherwhohelpspeople.”12
In1955hedeliveredasermontohiscongregationinwhichhepresentedhisviewoftherace
13
issue. Heexplainedhehaddecidedtospeakonthistopicbecause“Itisamajorissueandthechurch
shouldfacefoursquareandsanelyanyissuethatisofsuchvitalimportancetothespiritandattitudeof
itspeople....asmembersofthischurch,youhavearighttoknowwhatI,yourpastor,thinkonthis
subject.”
With this as a backdrop, he proceeded to elaborate his view on race. The Negro, he said, is a
memberofthehumanraceandthereforeAdamandEvearehisfirstparentsjustastheyareparentsof
mankind. God did not place a curse on Ham that made him black; he was black because climatic
conditionsaffectedtwochemicalsGodplacedinallhumanbeings.Consequently,Godiscolorblind.
Turning to more immediate issues, he declared the crimes of Negroes should be punished by
lawnotmobviolence.“IfaNegromanistobeputtodeathforrape,thenthewhitemanmustbegiven
the same penalty for the same crime.” This part of his message must have fallen on deaf ears of the
broaderPoplarvillecommunitybecauseintheaftermathoftheLynchingofMackParkerinApril1959
(the last lynching in Mississippi) no white person was ever indicted, much less prosecuted. Another
immediate issue he addressed was integration. Gordon did not believe immediate integration would
servethebestinterestsofwhitesorblacksbecauseitwouldbankruptthestateandforcedintegration
would precipitate violence and bloodshed. Instead, he advocated senior colleges and universities
3
admittingeligibleNegroestodograduatework.InsucceedingyearsotherNegroescouldbeadmittedto
senior,junior,sophomore,andfreshmenclasses.
He also believed much of the trouble in Mississippi at the time was driven by northern
politicians who wanted ”to put the South in a bad light so they can elect the next president.” He
objected strongly to those who wanted the Church to be the “quarterback” on the political football
team,declaringthathewouldnothaveanythingtodowithit.
He concluded the sermon with an appeal for members “don’t have anything to do with
bloodshed....Don’tlistentoradicals.Don’tlistentopeoplewhorunoffatthemouthandtalkabout
coloredpeopleasthoughtherewereworsethandogs.”
Yearslater,Rev.Gordonnotedthatthecongregationappreciatedhisstance.Severalmembers
weresoimpressedtheyvolunteeredtopaythecostofprintingcopiesofthesermontoensureithada
widereadership.14PaulGordonsaidhisfatherpreachedthesermononetimebutwhenpeopleasked
hisviewsonracehewouldgivethemacopyofthesermon.15
In1957hebecamepastoroftheFirstBaptistChurchofRaymond,Mississippi(nearJacksonand
aCitizensCouncilstronghold).Apparentlyhedidnotaddressanycivilrightsissuesinasermonduring
thesixyearshewaspastorthere.ClayLeewaspastoroftheFirstUnitedMethodistChurchandthetwo
became good friends. On one occasion Louis Hollis, superintendent of the church school at the First
BaptistChurchinJacksonandamemberoftheCitizensCouncilmoderatedatelevisionshowonSunday
afternoonthatfeaturedapictureintheMethodistSchool(accordingtoLee,“ithadbeenthereforyears
andyears”)ofJesuswithlittlechildren,oneofwhomwasablackchild.Whenthepicturewasshown
Hollisasked,“Doyouknowwhatisgoingtohappentooursocietyifyouletthatblackchildstaythere?”
LeewasoutoftownwhenthishappenedbutGordonwroteastronglettertotheJacksonClarion-Ledger
“abhorringthissortofthingontelevision.”Headded,“AndmygoodfriendClayLeeagreeswithme.”16
InJanuary1963GordonbecamepastoroftheFirstBaptistChurchinScottsville,Kentuckyand
served in this capacity until 1966 when he entered full-time evangelism. In 1973 he returned to the
pastorateandservedseveralBaptistchurchesintheBowlingGreen,Kentuckyarea.Heretiredin1992
anddiedonJanuary10,2000.
4
JohnDaley(1927–2010)
JohnDaleywasbornonNovember23,1927inLexington,Kentuckywherehegrewupandwasa
memberofAshlandAvenueBaptistChurch.HegraduatedfromtheUniversityofKentuckyin1948with
adegreeinCivilEngineeringandworkedforayearasacivilengineeruntilhefeltacalltopreach.In
1950 he enrolled in Southern Baptist Theological Seminary and graduated in1954 with a B.D. degree.
The first church he pastored was Sidon Baptist Church in the small town of Sidon, Mississippi (1954–
1957).In1957hebecamepastoroftheFirstBaptistChurchinMt.Sterling,Kentuckyandservedthere
until1960whenhebecamepastoroftheFirstBaptistChurchinMarks,Mississippi.
OnJune6,1965Rev.Daleydeliveredasermontohiscongregationentitled“TheChristianand
the Racial Crisis.”17 In his introductory remarks he explained he had given considerable study and
thought to Christians and race relations in Mississippi and believed it was time to engage in public
discussion of this issue. Noting that nothing was to be gained through silence, he said it was his
responsibility as their pastor and spiritual leader to provide leadership. At the same time he was
concernedthat:
IfIspokeontheraceissuefromthepulpitIwouldbemisunderstood;noonewouldhearme;I
wouldloseanyfutureeffectivenessofmyministry;andmayevenbeaskedtoleavethechurch,
thecommunity,thestate.Inolongerfeelthistobetrue....Iknowyouareconvincedofthe
sincerityandhonestyofmyministryandoutofyourloveformeknowthatthismessages[sic}
comeoutofmyheartofloveforyou.
Thefirstbroadtopicheaddressedwas“whotheNegroisandisnot.”TheNegroisaman,not
an animal, who is created in the image of God, and like all men he has a dignity that must be
acknowledged.TheBibledoesnotsupportwhitesupremacy,andheadvisedeachonetowriteanessay
“If I were a Negro” to get a sense of what life was like for Negroes. To the extent that “the Negro is
ignorant,immoral,anddirtythisisasmuchofthefaultofwhiteswhohavefailedtohelphimadvance.”
Turning attention to immediate issues and concerns, he declared it was folly to resist the
Federal Government and Christians had the responsibility to obey and respect “the law of the land
except where it would require disobedience to the revealed will of God.” Alluding to rumors that
demonstrators would come to Marks, he said “We should not meet demonstrators with anger and
brutality.”ChristiansinMarkshavetheresponsibilitytoassumeleadershipinthecommunityinorderto
maintainpeaceandavoidturmoil.
5
Heconcludedhissermonwiththehopeitwouldhelpopendoorsofcommunicationforfuture
discussionasto“findourway”inwhatisnotaone-daycrisisbutrather“issomethingthatwillbewith
usformanyyears.”
This remarkable sermon caused no issues for Rev. Daley and the congregation of the First
Baptist Church or even in the town. 18 In 1968 he became pastor of Brook Hollow Baptist Church in
Nashville, TN. He remained in this position until he joined the Southern Baptist Press in 1984. He
retiredin1995.
MINISTERSWHOEXPERIENCEDMODERATEOPPOSITIONANDHARASSMENT
WilliamDavidCampbell(1924–2013)
WilliamDavidCampbellgrewuponafarmcommunityinAmiteCounty,MississippicalledEast
Fork.TheEastForkBaptistChurchplayedamajorroleinthelifeofthefamily.Afternearlydyingatthe
ageoffivefromaseverecaseofpneumonia,hisparentspromisedGodthathecouldhavetheirsonifhe
pulledthroughthepneumonia.FromthatpointonCampbellgrewupwiththeexpectationthathe
wouldbeapreacher.19HewasordainedasaBaptistpreacherin1941andaftercompletingtwoyearsat
LouisianaCollegeheenlistedinthearmy20wherehespentmorethantwoyearsintheSouthPacificasa
medicaltechnician.
LikemanywhiteMississippiansinthe1920sand1930s,hegrewupinanenvironmentinwhich
racialbigotryandwhitesupremacywereasnaturalasbreathing.Asheputitlaterinhismemoir:
Racewasnotanissuewhenweweregrowingup.Theprevailingsystemofracialrelationships
wasneverdiscussed.Itwas,Isuppose,consideredapermanentarrangement.Therewerein
realitytwoparallelworlds,social,cultural,andpolitical,existinginonegeographicallocation.
Therewereschoolsforwhitechildrenandschoolsforblackchildren.Itneveroccurredto
anyone,exceptanoccasionalblackpersonwhokeptittohimself,thatitwouldeverbeany
otherway.21
Hiswartimeexperienceschallengedhimtobeginthinkingaboutracerelations.22
AfterhisdischargefromthearmyhereturnedtoLouisianaandmarriedBrendaFisher,whohad
justgraduatedfromLouisianaCollege.SomeofhisarmybuddiestoldhimWakeForestUniversityhada
strongacademicprogramsohedecidedtocompletehiscollegerequirementsthere.In1952he
graduatedfromYaleDivinitySchoolwithaB.D.degree.
Shortlythereafter,hebecamepastorofaBaptistchurchinTaylor,Louisiana,aconservative
smalltimbertownwhereitwasnotlongbeforehissocialactivismtendenciesemerged.Heandhiswife
6
paidtheirmaidtheminimumwageandneighborstoldhim“thiswouldruinthehelp.”Helearnedabout
apapermillstrikeinElizabeth,Louisiana(some200milesfromTaylor)andwentthere,joinedthepicket
lineandspokeinbehalfofthestrikers.Onechurchmembertoldhimthatalltheministersinthechurch
hada‘petsubject’thattheydwelton,butshehadnoticedthatCampbellhadtwo:‘McCarthyismand
theNegroquestion.’TheconversationlefttheimpressiononCampbellthatthecommunitywasatbest
amusedandatworst,unaffectedbyhisactions”23becausetheydidnotviewhimasaseriousthreatto
theestablishedorderinTaylor.
Bythesummerof1954herealizedhecouldnotsurviveaspastorinTaylororanyothersmall
townsoheacceptedapositionasDirectorofReligiousAffairsattheUniversityofMississippi.Overthe
nexttwoyearsthereweretwomajorincidentsthatculminatedinhisresignation.
ThefirstincidentoccurredwhenheandDr.G.McLeodBryan,aBaptistministerandProfessor
ofChristianEthicsatMercerUniversitywhowasatOleMisstodeliveralecture,decidedtovisit
ProvidenceFarm,acooperativeestablishedinthe1930stopromotethehealthandwell-beingofpoor
localblacks.24Itnowwasunder“siege”bytheCitizensCouncilbecauseofallegationsofintegration.
TheydecidedtovisitthefarmoneSundayafternoon.Someonecopiedthelicensetagofhiscarand
reporteditstateofficials.Thenextdayastatelegislatordemandedthatuniversityofficialsexplainwhy
anOleMissemployeewasatthefarm.Campbellexplainedthathewasexercisinghisrightsasan
AmericancitizentotravelandvisitChristianmissionarieswithoutfearofintimidationandthathe
plannedtogotherethenextSunday.Hewasdiscouragedfrommakingfurthervisitsbecauseitcould
leadtothestatelegislatureclosingtheuniversity.25
CampbelldeliberatelyplannedthenextincidentthroughhisroleasanadvisortoaUniversity
committeethatselectedspeakersforanannualReligiousAffairsWeek.26Ostensibly,thecommittee
selectedthespeakersbutinfactitendorsedspeakerstheDirectornominatedsoheselectedspeakers
whosupportedintegrationandtherebywouldturnReligiousEmphasisWeekintoasymposiumonrace
inMississippi.
Hisplanwentofftherailsafteroneoftheinvitedspeakers,AlvinKershaw,ajazz-playing
Episcopalpriest,won$32,000onthetelevisionshow,“The$64,000Question,”andannouncedhe
wouldcontributehiswinningstocharities,oneofwhichwastheNAACLegalDefenseFund.This
infuriatedtheGovernor,statelegislators,andCitizensCouncilwhodemandedthattheUniversity
withdrawtheinvitation.UniversityofficialspressedCampbelltowithdrawtheinvitationbuthe
disingenuouslysaidthathecouldnotdothisbecausethecommitteehadextendedtheinvitation.Inthe
7
meantime,hecontactedtheotherspeakersandpersuadedthemtowithdrawiftheUniversitywithdrew
Kershaw’sinvitation.InearlyFebruaryChancellorJ.D.Williamsdecidedtowithdrawtheinvitationto
Kershaw.27Subsequentlytheremainingspeakersdeclinedtoparticipate.
Tomitigatetheembarrassment,ChancellorWilliamsdecidednottocancelReligiousEmphasis
Weekbuttoinvitelocalministerstospeak.Campbellhadanticipatedthispossibilityandhadworkedto
ensurethattheywouldnotparticipate.TosalvagewhatwasleftofReligiousEmphasisWeek,Campbell
saidthathewouldbeinFultonChapelat10:00AMeachdayofforaperiodofmediationandinvited
otherstojoinhim.Morethan200studentsandfacultyjoinedhim
Believinghiscontractwouldnotberenewed,28CampbellacceptedanofferfromtheNational
CouncilofChurchesinMay1956toworkasa“troubleshooter”forcivilrightsactivistsintheSouthand
relocatedtoNashville,Tennessee.After1963hebecameaffiliatedwiththeCommitteeofSouthern
ChurchmenandovertheyearshisworkbroughthimfrequentlytoMississippi.Thepublicationofhis
autobiography,BrothertoaDragonfly,in1977launchedhiscareerasawriter.Overthenext25years
hepublished14majorbooks.Hediedin2013.
WilliamPennDavis(1903-1989)
Rev.WilliamP.Davis,anativebornMississippianandgraduateofMississippiCollege(1929)and
theSouthernBaptistTheologicalSeminary(1939),hadbeenapublicschoolsuperintendent,29anarmy
chaplainduringWorldWarII,andpastorofseveralchurchesinMississippi,whenhewasnamed
SecretaryoftheMississippiBaptistConventionDepartmentofWorkwithNationalBaptists(1957)and
laterPresidentoftheMississippiBaptistSeminary(1959).Hehadacloseconnection,therefore,with
theworkofblackBaptistchurchesandpreachersinMississippi.Hismostwidelypublicizedcontribution
washisleadershipoftheinter-racialinterdenominationaloftheCommitteeofConcernthatin1963–
1964raisedthousandsofdollarstohelprebuildforty-sixblackchurchesKuKluxKlannightridershad
burned.
DavisgrewupinadevoutBaptistfamilywherehelearnedallhumanbeingsareofvalueinthe
sightofGod.InlateryearsherecountedtheexperiencewhenhewasnineyearsoldandaNegroman
cametohisDaddy’sfarmtopickupsomelogs.Itwasacold,windydayaboutnoonwhenthemanand
hissonarrived.HisDaddyinvitedthemanandhissontojointhemfor“dinner”(thenoonmeal).When
itwastimeforthe“blessing”heaskedthemanreturnthanks.AfterthemanandhissonlefthisDaddy
toldyoungDavis:
8
“Itdoesn’tmakeanydifferencewhatthecolorofaman’sskinis.Thethingthatmattersishis
heart.He’sahumanbeingandheistobetreatedassuch.Don’teverdiscriminateagainsta
personbecauseofthecolorofhisskin.”30
Davisalsorecountedanotherincidentthathadaprofoundinfluenceonhim.Afterhe
graduatedfromMississippiCollegehewaspastorofasmallBaptistchurchinHindsCountyandalso
superintendentofthelocalpublicschools.Ononeoccasionhewassquirrelhuntingandhearda
gunshot.Whenhenheinvestigatedhefoundawhitemanwithagunwhotoldhim“IjustshotaNigger.
...Hesassedmeandthreatenedme,andnoNiggerisgoingtosassmeandgetbywithit,soIjustshot
him.”Davisnotedtheblackmanwasshotintheback.Davisvisitedthefamilyofthedeadmanand
afterseeingtheirgriefheresolved“Iwasgoingtotryanddosomethingtohelptheracesituationin
Mississippi.”31Headoptedthemantra,“Iammybrothers’brother...mybrotheriseveryman.”32
Duringhisyearsasapastorandarmychaplainhetriedtoapplythisprincipleinhispersonalrelations
withblacks.
AfterhisdischargefromthearmyhebecameassociateexecutivesecretaryoftheMississippi
BaptistConvention.Oneday,Dr.GuyBellamydirectorofworkwithNationalBaptistsattheSouthern
BaptistHomeMissionBoard,wasvisitingtheofficesoftheMississippiBaptistConventionandaskedfor
directionstotheMississippiBaptistSeminary.DavisvolunteeredtodriveBellamytotheofficeofthe
MississippiBaptistSeminary,whichwassupportedinpartbytheMississippiBaptistConvention.As
Davislefttheseminary,Dr.Lang,presidentoftheseminary,invitedhimtojointheboardoftrusteesof
theSeminary.In1957hesucceededDr.WilliamKeele,asSecretaryoftheMississippiBaptistConvention
DepartmentofWorkwithNationalBaptistsinMississippi,andtwoyearslateralsobecamepresidentof
MississippiBaptistSeminary.Hisworkwithbothorganizationsgavehimavenueforpromoting
harmoniousracerelations.
Hefacedamajorcrisisin1961whenDr.S.LeonWhitney,vicepresidentoftheMississippi
BaptistSeminaryandpastorofFarishStreetBaptistChurchinJackson,wasbittenbyapolicedogwhen
heattendedthetrialofstudentswhohadbeenarrestedduringalibrarysit-indemonstrationinJackson.
Hehadattendedthetrialbecauseseveralofthestudentsweremembersofhischurch.Afterthe
JacksonClarionLedgerpublishedastoryabouthisarrestwithnoexplanationforhispresence,therewas
astormofcriticismfromwhiteswhodemandedhisdismissal.Rev.Whitneyimmediatelyofferedto
resignbutDavisaskedhimtodelayresigning.HeaskedDouglasHudgins,pastoroftheFirstBaptist
Churchandnofriendofcivilrightsanddemonstrators,toconveneameetingwithleadersofthechurch
9
sohecouldexplaintothemwhatwasgoingon.Davismetwiththeleadersandaftersomediscussion
theyacceptedhisexplanationanddemandsforDr.Whitney’sresignationfadedaway.33
Davis’workrequiredhimtotravelregularlytoeachofMississippi’s82countiestovisitwith
blackpreachersandcommunityleaders.Intheearly1960sawhitemanvisitinginblackcommunities
arousedthesuspicionsofhostilewhitesandlawenforcementofficials.Inoneinstance,abandofwhite
menwearingmasksforcedhiscaroffaroad,pulledhimfromthecar,beathimup,andurinatedinhis
face“toteachadamnigger-loversomesense.”34Subsequently,Daviswrotetoeachcountysheriff
explaininghisworkwiththeMississippiBaptistSeminary“wasprimarilytotrainChristianleadersin
Negrochurches.”OnesheriffcontactedtheMississippiStateSovereigntyCommissionrequestinga
clearancefromthecommission.TheSovereigntyCommissionendorsedDavis’work,35whichenabled
himtocontinuehismissionoftrainingblackBaptistministersincountieswherewhitehostilitytoblacks
wasblatant.
In1954Mrs.SophiaSuttonBegley,whogrewupinMississippiandlaterwasapublicschool
teacherandlibrarianinKentucky,donated100acresoflandinJeffersonDavisCountytoMississippi
BaptistSeminarytobedevelopedasatrainingfacilityforblackyoungpeople.Thedeedofgiftofthe
landtoMississippiBaptistSeminaryincludedaprovisionthattheSophiaSuttonMissionAssembly
“wouldsupplementtheentireprogramofinterracialBaptistworkthroughoutthestate.”36
AfterDavisbecamepresidentoftheseminaryheensuredtheassemblyfacilityneveroperated
asasegregatedinstitution.37Inaddition,heledanefforttorevamptheassemblyintoaninterracial
nonprofitreligiouscorporationwithitsownboardoftrusteeswhowouldmanageitincompliancewith
theseminary’scharter.Thiswasaremarkabledevelopmentbecauseitmadetheassemblyindependent
ofboththeMississippiBaptistConventionandMississippiBaptistSeminary.Asanonprofitreligious
corporationitwasabletosolicitfundstobuildnewfacilitiesandinitiateamajorbuildingprogram
througharecreationloanfromtheFarmer’sLoanAdministration.Inaddition,theassemblyreceived
fundingfromtheOfficeofEconomicOpportunitytorunaHeadStartprogram.
Asnotedearlier,Davis’mostpublicizedworkinthestateforinterracialcooperationcamein
1963-1964whenKuKluxKlannightridersburned42blackchurchesinthestate.Thesightofthe
burnedruinsofthechurchesstaggeredhim.Hecouldnotunderstandhowanyindividualcouldbeso
depravedastoburndownHousesofWorship.Herecountedhisexperiencewhenhevisitedthe
smolderingashesofblackchurchnearJacksonandsawthesmokeof’burningBible,hymnbooks,the
toysoflittlechildren,pulpitandcommunionfurniture,allevidencesofthesacrificeofpoorpeople,
10
whosedesirehadbeentoworshipGod.38HeopenedhisBibletoIsaiah61:1-4andreadthewords“The
Lordhathanointedme....tobindupthebrokenhearted....andtogiveuntothembeautyforashes.”
Hevowed:
Imust,andIwill,challengethereligiouscommunityofmystate,mynation,andtheworld,to
helprebuildtheseburnedchurches,andtobindupthebrokenheartedbybuildingbridgesfor
betterhumanrelations.39
HetookhisconcernstoChesterL.Quarles,ExecutiveSecretaryoftheMississippiBaptist
Convention,andJoeT.Odle,EditorofTheBaptistRecord,theBaptistweeklynewspaper.Theygavefull
supporttohisproposaltoformacommitteetoorganizefundraisinganddistributionoffundstothe
churches.Odlewroteaneditorial“SmokeOverMississippi”deploringtheburningofthechurchesand
otheractsofviolenceanddeclaringMississippi’sproblems“willbesolvedbyChristianpeopleactingin
thespiritofChrist,andundertheprinciplesofGod.”40
ForseveralyearsDavishadbeenamemberofaninformalgroupofministersthatmet
periodically,usuallyatFarishStreetBaptistChurch,forfellowshipandtoexchangeviewsaboutrace
relationsinMississippi.Davismetwiththisgroupandobtainedtheirenthusiasticsupporttoestablish
theCommitteeofConcern,aninterracialandinterdenominational(Protestant,Catholic,andJewish)
group,toraisefundstorebuildthechurches41Forthefirsttimethegroupwaspubliclyalignedwithan
initiativetoaddressracerelations.Overthenext24monthsorsotheCommitteeofConcernwas
enormouslysuccessfulincollectingmorethan$242,000incashanddonatedlaborandbuildingsupplies
andrebuilding42blackchurches.42
OnFebruary20,1965hewasawitnessatameetingoftheU.S.CommissiononCivilRightsin
Jacksonanddescribedtheworkofthecommitteeandhowitwasfunded.Heclosedhisremarkswith
thispowerfuldeclaration:
Now,Iwouldliketosayasafinalword,letitbeclearlyaddedthatanarchy,bigotry,and
demagoguery,andviolenceshallnotbeallowedtoprevailinMississippi....Apowerstructure
designedtodeprivecitizensoftheirvotingrightsandtodiscriminateintheadministrationof
justicebecauseofracialcreedistyranny.Itisnottreasontochallengetyranny.Itisthehighest
actofpatriotismandobediencetotheeternalcommandofAlmightyGod.LetMyPeopleGo.4344
OwenRenick,authorof“TheGreatAdventure,”whospentmanyhourswithDavis,notedthaton
occasionhecouldgetcarriedawaywithhisrhetoric.45TwomonthsearlierDavisusedsimilarlanguageat
thededicationoftheChristianNegroBaptistChurchonJanuary24,1964,46whichsuggestshis
11
testimonywasnotamatterofgettingcarriedawaywithrhetoricbutratheritsprangfromalongfelt
deepconvictionaboutracialinjusticetowardblacksinMississippi.
WilliamPennDaviswasaverycomplexindividualwhopushedforracialjusticeandequality
withintheMississippiBaptistConvention,whichbothinsulatedhimfromthepressuresoflocalchurches
toadheretoaracialperspectiveandconstrainedwhathecoulddoinpromotingjusticeandequality.47
AfterDavisbecameSecretaryofWorkwithNationalBaptists,ChesterQuarles,ExecutiveSecretaryof
theMississippiBaptistConvention,cautionedhim,“Thepeoplearenotready,don’tpushus.”
Doubtless,Davisunderstoodthelimitsoninitiativeshecouldundertake.Forexample,inMarch1966Ft.
LawrenceWatts(withtheendorsementofFt.BernardLaw)proposedtoDavisthattheCommitteeof
Concernexpanditsprogramtoincludeaprogramfortrainingblacksascarpenters,masons,electricians,
andplumberstobuildaffordablehousingforblacks.Initially,theprogramwouldbefundedby
contributionsandtherevenuefromsalesofthehouseswouldbeplacedinaconstructionbuilding
fund.48ThiswentfarbeyondwhatDavisapparentlybelievedtheMississippiBaptistConventionwould
supportsotheproposalneverreceivedseriousconsideration.AtthesametimeDaviswasactively
leadingtheSophieSuttonAssemblyinbecomingoneofthemostintegratedreligiousorganizationsin
thestate.Asnotedpreviously,thiswaslargelytheresultoftheassembly’scharterasanonprofit
religiousorganizationwithitsownboardoftrusteesandwasnotunderthecontroloftheMississippi
BaptistConvention.
WhenDaviswastenyearsoldhisfathertookhimtoShilohCivilWarbattlefieldwherehistwo
grandfathershadfoughtonoppositesides.HetoldyoungDavis,“Whenyou’resixtyyearsold,the
‘strugglefoughtherewillbeinprogressagain;andyou’llbeinonephaseofit.Ihopeyou’llbeinthe
right.”49Davisspenthisadultlifedemonstrating“hewasintheright.”
DavisretiredfromtheMississippiBaptistSeminaryandSecretaryoftheDepartmentofWork
withNegroesin1971.Hediedattheageof83in1989.Interestingly,heistheonlyoneofthenine
ministerswhoremainedintheministryinMississippiuntilhisdeathandheistheonlyonewithafilein
theMississippiStateSovereigntyCommissionrecords.
HaroldE.O’Chester(b.1927)
HaroldE.O’Chester,agraduateofMississippiCollege(1954)andNewOrleansBaptist
TheologicalSeminary(1958),becamepastorofPoplarSpringsBaptistChurchinLauderdaleCountynear
12
Meridian,Mississippiin1964.EarlyonEastermorning1968KuKluxKlannightriderssetfiretoMount
PleasantBaptistChurch,thefourthblackBaptistchurchinLauderdaleCountytobeburnedintwo
months.50OnthefollowingMondayatameetingoftheBaptistPastorsAssociationofLauderdale
County,O’Chesterexpressedconcernabouttheburningsandintroducedaresolutiontocreatea
county-wideCommitteeofConsciencetoraisefundstorebuildthechurches.Thecommitteewas
organizedandO’Chesternamedthedirector.Hewroteinhischurch’sweeklynewspaper“ifyouhear
thatyourpreacheristryingtodosomethingaboutthisburnedoutchurch,YOUHEARDITRIGHT.”51A
weeklaterthechurchunanimouslyadoptedaresolutionendorsingtheworkoftheCommitteeof
Conscienceandfullysupportinghisparticipation.52
ShortlyafterhisselectionastheheadoftheCommitteeofConscience,theFBItoldhima
credibleinformantreportedhewasontheKlanhitlist.TheFBIadvisedhimnottodoorsayanything
thatmightcompromisetheinformantbuttomovehisfamilytothebackofthehousewheretheywould
besafer.Foreighty-onenightstwoFBIagentswatchedhishouse.53
TheCommitteeofConscienceraisedmorethan$20,000inmaterialsandservicestohelprebuild
theburnedchurches.ThefirstchurchrebuiltwasMountPleasantBaptistChurch.Agroundbreaking
serviceforthechurchwasheldonJuly22,1968andRev.O’Chesterwastheprincipalspeaker.Inhis
remarks,54hedeclaredwecometosaynotoanymoreviolenceinourcommunity.Thespiritof
Christianityistheantithesisofracismsoitisashamethatleadershipinimprovedhumanrelationshas
notcomefromchurchesbutfromlaborunionsandgovernmentinstitutions.Thefailureofchurchesto
applyChristianprinciplestohumanrelationshadbroughtthecommunitytothispoint.TheCommittee
ofConsciencewastryingtoundosomethingthatshouldnothavehappenedinthefirstplace.
O’Chesterusuallywaspastorofachurchforfourorfiveyearsbeforemovingtoasmallerchurch
withnewchallengesandopportunities,soitwasnotasurprisetohisfriendsthatinFebruary1969he
acceptedacalltobecomepastorofAllendaleBaptistChurchinAustin,Texas.Underhisleadershipthe
churchgrewenormouslyandeventuallybecameGreatHillsBaptistChurch.O’Chesterremainedas
pastorofGreatHillsBaptistChurchuntilhisretirementin2003.
MIINISTERSWhoExperiencedStrongOppositionandHarassment
StanleyJamesSmith(1925–2013)
StanleyJamesSmithwasborninJeffersonCountyin1925andgraduatedfromMonticelloHigh
Schoolin1942.Subsequently,hegraduatedfromMississippiCollegeandreceivedtheThMdegreefrom
13
NewOrleansBaptistSeminary(1954).WhilecompletingthedegreeprogramsatMississippiCollegeand
theNewOrleansBaptistTheologicalSeminary,hewaspastorofseveralsmallBaptistchurchesin
Mississippi.InI954hebecamepastorofShadyGroveBaptistChurchnearHazlehurst,Mississippi.
AtitsannualmeetinginMay1954,theSouthernBaptistConventionadoptedaresolution
endorsingthe1954SupremeCourtdecisionoutlawingsegregationinpubliceducationandadvocating
followingthe“spiritofChrist”intheperiodofadjustmenttotheruling.Mr.E.RayIzard,Superintendent
ofCopiahCountySchoolsandChairmanoftheBoardofDeaconsoftheFirstBaptistChurchof
Hazlehurst,withthefullsupportofhispastor,Rev.Rev.RoweHolcomb,opposedthisaction.Under
Izard’sleadershipinJune1955theFirstBaptistChurchadoptedaresolutioncondemningthe
endorsement.55OnOctober21theCopiahCountyBaptistAssociationapprovedasimilarresolution.
Smithvotedagainsttheassociation’sresolution.
OnNovember3,1955,SmithwrotetoDr.A.C.Miller,ExecutiveDirectoroftheChristianLife
Commission,saying,“Ivotedagainsttheadoptionoftheresolutionfeelingthatsuchanadoptionwas
unnecessaryandunprofitable.Irefusetoadoptanyresolutionwhichwillmakeforconfusionand
furtherracialantagonism.”Headded:
Myownchurchpeople,andinparticular,thedeacons,areclamouring[sic]formyresignationas
pastorofthischurchasaresultofmystandattheAssociation....Itismostdifficulttominister
toapeopleofsuchdeep-rootedracialprejudice....Reportsarecirculatinginthecommunity
thatIvotedtolet‘niggers’intothechurch.56
Smiththoughthisresignationwasinevitablebuthewouldnotdothis“untilIhavegivenmy
testimonyinbehalfofracialunderstandingandinoppositiontoracialdiscrimination.”Afewdayslater
heresigned.57
InlateJanuary1956hewrotetoDr.Miller,sayingheandhisfamilywerelivingwithhisfatherin-lawandhe“hadgonebeforetwochurchesinviewofacallbutnothinghasdeveloped.”Headded
thathethoughtitunlikelyanychurchinMississippiwouldbeinterestedinhimsohiscurrentobligations
requiredhimtoseekoutsideemployment.58
Helefttheministryandeventuallybecameasuccessfulinsuranceadjustor,firstinLittleRock,
ArkansasandlaterinJackson,Tennessee.59However,hedidnotleavethechurch;hewasactivein
SouthernBaptistchurcheswhereverhelived.In1984hereturnedtotheactiveministryonapart-time
14
basisaspastorofFalconBaptistChurchnearSelmer,Tennessee,whereheremaineduntil1995.He
spenthisretirementyearsinHenderson,Tennesseewherehediedin2013.
RichardButler(R.B.)Smith(1923–1987)
Anative-bornMississippian,RichardButlerSmithwasnineteenwhenhegraduatedfromClark
College,aBaptistjuniorcollegeinNewton,Mississippi,wasordainedasaBaptistpreacher,andmarried
NinaLivingston,amemberoftheSallisBaptistChurch,wherehisfatherwaspastor.Afterspending
severalyearsinMemphis,Tennessee,heenrolledinMississippiCollegeandgraduatedin1947.
In1947hebecamepastorofHardyBaptistChurchoutsideofGrenada,Mississippi.Forthefirst
coupleofyearshewasalsoprincipaloftheWolf-HardyElementarySchool(nearthechurch)andschool
busdriver.60Inthemid-1950s,heenrolledinNewOrleansBaptistTheologicalSeminaryandgraduated
withaBachelorofDivinitydegreein1960.61
Shortlybeforegraduationfromtheseminary,hebecamepastorofFairviewBaptistChurch,
outsideofIndianola,Mississippi.IndianolawasthebirthplaceoftheCitizensCouncil,andseveral
deaconsofthechurchweresympathetictoitscause.Almostfromthebeginningofhisministryhe
encounteredoppositionbecauseofhisrefusaltoendorsetheCitizensCouncilandhiscommentsto
churchmembersandothersaboutChristiansandracerelations.HenotedinalettertoDr.FrankStagg,
ProfessorofNewTestamentatNewOrleansBaptistTheologicalSeminary,hedidnot“hedgewhen
pressedforabiblicalanswertothemostcrucialquestionofourgeneration:canawhiteChristian
excludeablackChristianfromfellowshipandstillremaininfellowshipwithGod?Canthefatherhoodof
Godbeestablishedapartfromthebrotherhoodofman?”62
MatterscametoaheadinJuly1961duringaVacationBibleSchoolclasswhenayoungboy
askedhim,“Whatabouttheniggerbusiness?”Smithturnedthequestionaround,askingtheboy,“Ifa
whitemanandablackmanwerebothinthefieldpickingcottonandbothpickedthesameamountin
oneday,whichoneshouldhavethemostmoney?”Theboywenthomeandrelatedthistohisdaddy,
whowasalsoadeaconatFairviewBaptistChurch.Turningtheboy’squestionbacktohimwithout
unequivocalsupportforwhitesupremacywasunacceptabletothefather.Afewdayslaterinasecret
meetingthedeaconsrecommendedthechurchrequestSmith’sresignationeffectiveSeptember1
becauseitwould“bestservetheinterestsofourchurch.”63
15
Withoutincomeoraplaceforhisfamilytolive,SmithdecidedtoreturntoHardy.Hehada
smallhousetrailerhismotherhadoncelivedin,sohemovedittoHardyforhimandhiswifeandtried
torebuildhislife.Aftertakingintoaccountthestorageofclothingandhouseholdgoods,theactual
livablespacedwasabout28squarefeet(7X4).64Thus,theyfarmedouttheirchildrentofamilyand
friends.Heworkedasanautomobilemechanicfromseveninthemorningtosixintheeveningsixdaysa
weekforfortydollarsaweek.65HewrotetoDr.FrankStagg,abouthispredicament,askingfor
assistanceinfindinganotherchurch,includingoneintheAmericanBaptistConvention.66Stagg
encouragedhimnottogiveup,supportedhisadmissiontotheseminarygraduateprogram,and
arrangedforrentalofahousetrailernearthecampusandajobontheseminarygroundscrew.67
Hebeganattendinggraduateclassesandpreachedoccasionally.InDecember1964Smith
acceptedacalltobecomepastoroftheFirstBaptistChurchinWinslow,Arizona.Afterfouryearshe
completedhisdissertation,“TheConceptofChurchintheWritingsofDietrichBonhoeffer,”and
receivedtheThDdegree.Inthespringof1972,BernardLoposer,aclassmateatNewOrleansBaptist
TheologicalSeminaryandpresidentofOaklandCityCollegeinOaklandCity,Indiana,visitedhimin
Winslowanddiscussedthepossibilityofhisjoiningthefacultyofthecollege.Hisstrongacademic
credentialswouldbeessentialtofulfillingtheNorthCentralAssociationofCollegesandUniversities
accreditationacademicrequirementfortheReligiousStudiesDepartment.
InAugust1972hebecameProfessorofReligiousStudiesatOaklandCity,aGeneralBaptist
Conventioncollege.Hewasaverypopularprofessorwhodidnotfittheexpectedstereotypeofa
ministerandprofessoroftheology.Hecouldmakealmostanythingmechanicalwork,includingcars,and
playedseveralmusicalinstruments.Ononeoccasionheshowedupforaninterviewwithaprospective
facultymemberridingamotorcycle,dressedinajumpsuitandhelmet,andwearingturquoisejewelry.68
HehadasharpwitandsmokedWinstoncigarettes.69Nevertheless,hewasseriouswhenitcameto
theologyandmattersoffaith.Untilhesufferedafatalstrokein1987,hespokeorconductedseminars
inmorethanseventychurchesintheMid-West.
JamesBradleyPope(b.1932)
JamesBradleyPopeisanativeMississippian(bornandraisedinBrookhaven),agraduateof
MississippiCollege(1954)andSouthernBaptistTheologicalSeminary(1958).Initially,heplannedtobea
religiouscounselor,butthischangedwhenhisformercollegeroommateresignedaspastorofFirst
BaptistChurchinShelby,Mississippi70andrecommendedthechurchcallPopeaspastor.Heaccepted
thecallandhadafairlygoodrelationshipwithmostofhischurchmembersuntil1962.Beginningthen,
16
themoodofthechurchchangedasmembersbecameupsetabouttheriotatOleMiss,FreedomRiders,
sit-ins,theCouncilofFederatedOrganizations,andtheNAACP.Theybecamesuspiciouswhenhe
preachedsermonsaboutlovingyourneighborratherthanattackingintegration.Thesermonhe
preachedonSundaymorningJune30,1963,entitled“IAmAnAmerican,”71exacerbatedthissuspicion.
HebeganbyreviewingStephenVincentBenet’sessay“ACreedforAmericans,”72inwhichBenet
describedademocraticgovernmentasonewhereeverypersonenjoysafreeandequalchanceto
develophisownbestabilities.Thecornerstonesofourdemocracy,hewrote,arefreespeech,free
assembly,freeelectionsandclass,race,andreligioushatredhasnoplaceinAmerica.Popefollowedup
withhisowncommentsthatChristiansshouldobeythelawsofourland,rendertothegovernment
whatisduethegovernment,(includingobedienceunlessitsactioncontraveneGod’swill),and
participateinthepoliticallifeofthecountry.Christians,headded,ascitizensofademocracyare
obligatedtoworkthroughpoliticalchannelstobringaboutneededchanges.
Poperecognizedthissermonwouldreinforcethosechurchleaderswhowerecontemplating
askingforhisresignation.Unbeknownsttothem,however,hehadbegundiscussionswithMississippi
CollegeaboutbecomingCampusMinister,soheannouncedhisresignationandtookthecollegejob.He
spentthenexttwentyyearsinthisrole,andin1983hebecameamarriageandfamilycounselorat
ShepherdsCounselingServiceinJackson,Mississippi.Heretiredin2003andresidesinClinton,
Mississippi.
ChesterA.Molpus(1912-1999)
ChesterA.MolpuswasbornMarch12,1912inMeridian,Mississippian.Hisparentswere
staunchBaptistswhoattendedFifteenthAvenueBaptistChurchinMeridian.Inhissenioryearinhigh
schoolhebeganthinkingaboutbecomingaBaptistminister.HedecidedtoenrollinMississippiCollege
buthisparentscouldnotaffordtosendhimtocollegesohepaidhiswaythroughcollege.Heworkedas
aclerkinadrugstoreandasabookkeeperinaconcretecompany.Ittooksixyearstocompletecollege
duringwhichtimehewaspresidentofthestudentministerialassociationandamemberofthestudent
honorcouncil.Inhissenioryearhewasvotedselected“mostpromisingsenior”andnamedtoWho’s
WhoinAmericanColleges,1936-37.73
Hishomechurch,FifteenthAvenueBaptistChurchinMeridian,ordainedhim“tothefullworkof
thegospelministry”inSeptember1937justbeforehemarriedhischildhoodsweetheartandthey
movedtoLouisville,KY,whereheenrolledinSouthernBaptistTheologicalSeminary.74Oneofhisfellow
studentswasDukeK.McCall,wholaterwouldbecomepresidentofSouthernBaptistSeminaryandbeof
17
enormousassistancetohim.ThreeyearslaterMolpusgraduatedfromtheseminarywithaBachelorof
DivinitydegreeandbecamepastorofTaylorsvilleBaptistChurchnearLouisville,Kentucky.In1942he
movedontotheFirstBaptistChurchofBelzoni,Mississippi.75
InMay1954MolpusattendedtheSouthernBaptistConventionwherehesupporteda
resolutionthatendorsedtheSupremeCourtdecisionoutlawingsegregationinpublicschools.Thenon
July4,1954,hepreachedasermonon“ChristiansandPolitics”76thatsethimonacollisioncoursewith
membersofhischurch.InthesermonhedescribedthepoliticalresponsibilitiesofChristians.Hebegan
thesermonwiththisreminder:
becauseourforefatherscarriedtheirreligiousfaithintothearenaofpoliticswehavethis4thof
JulytoCelebrate...Tothosewhowouldmaintainacompletealoofnessfromallpolitical
activity&say:‘wecannothaveanythingtodowithpolitics’–Letmeremindyou:POLITICSHAS
SOMETHINGTODOWITHYOU!Itregulatesourlives–tellsuswhattodo&whatnottodo&if
youabdicatehere,youabdicatewheremillionsarevitallyaffected.
The“wecannothaveanythingtodowithpolitics”referencewasdirectedtotheeditorofThe
BaptistRecord,theMississippiBaptistweeklynewspaper,whoopposedtheresolutionendorsingthe
decisionoftheSupremeCourt,arguingthiswaspurelyapoliticalissueandhadnobearingonmoraland
spiritualvalues.Molpustoldhiscongregationhehadwrittenalettertotheeditorrejectingthis
contention,explaininghissupportfortheresolutionwasintendedtoadvancetheKingdomofHeaven.77
MolpuselaboratedonthisthemeoftheengagementofChristiansinpoliticsbyremindingthe
congregationaChristianmustbeapartisanforChrist,notaDemocrat–Southerner–withConfederate
soldierancestry.“ApartisanforChrist,”hesaid,“isonewhosideswithHimoneveryissue.”Concerning
therulingoftheSupremeCourtonsegregationthismeantMolpuswould“seektheMINDofChriston
thematter.IknowtheattitudeofapproachwillbeLove--theloveofallmenwhichGodhasforus.”
In1955aBiblestudyclasshetaughtforlocalblackministersmeteachMondaynightinhis
studyatthechurchbecameanissuebecauseoneoftheblackministerswasRev.GeorgeW.Lee,78a
residentofBelzoni,aNAACPactivist,andavocaladvocateofblackvoterregistration.Lee’spresencein
theBiblestudygroupexposedMolpusandthechurchtochargeshesupportedtheNAACPandblack
voterregistration.However,Lee’smurderinMay1955madethisamootissue.
Despiteobjectionsfromhiscongregation,hecontinuedtoincludereferencestoracialrelations
inhissermonsthroughthe1950sandearly1960s.InMay1962severaldeaconstoldhimheshould
resignbecausehis“continuedpreachingoncontroversialissuesandmainlytheracialissuehad
alienatedalargesegmentofthecongregation.”Molpusknewsomechurchmembersstoppedcomingto
18
churchbecause,asonemembertoldhim,“theycan’tgothereandlistentoyoupreachallthatNigger
stuff.”79Nonetheless,hecontinuedtopreachonthesubjectofracebecause“peoplecouldnotpractice
areligionoflovewithhatredintheirheart.”80
Alullinthetensionbetweenhimandthedeaconslastedforayearuntilduringaseriesof
sermonsontheSevenDeadlySinsheaddressedthe“SinofPride”andmorespecificallythe“sinofracial
pride.”HedeliveredthesermononJune14,1963,theSundayafterthemurderofMedgarEvers.One
deaconwalkedoutduringthesermon,andanumberofchurchmembersinterpretedthissermonasa
continuationofhis“ridingthehobbyhorseofrace.”Inaddition,duringthesummerof1963atevening
worshipserviceshepreachedaseriesofsermonsfromtheEpistleofSt.Peter,andinoneheexplained
themeaningoftheexhortationtoslavestoobeytheirmastersratherthanoverthrowslavery.
Christianity,hesaidwasthe“leaven”ofsocietythatovertimewoulderadicateevilsofsociety.Some
membersbelievedhewasmakingaconnectionwithsegregationandheheardrepercussionsfromthe
sermon.81
FourmonthslaterinOctoberthecongregationpushedbackagainsthisleadershipbyadopting
anexclusionary,white-onlyracialpolicyforworshipservices.PriortothevoteMolpuswroteinthe
“WeeklyReminder,”thechurchnewsletter:
Icannot,forthelifeofme,imagineJesusstandingonthestepsoftheChurchandturningaman
awaybecauseofthecolorofhisskin.Ibelievethatthisproposedstatementofpolicy
contradictsthemindofChristasrevealedintheNewTestament.Iamopposedtoitsadoption
solelybecauseIbelieveJesuswouldhavemedoso.82
Itwasonlyamatteroftimebeforehisserviceaspastorwouldend.InAugustof1964theChairmanof
theBoardofDeaconsinformedhimheshouldseekanotherchurchandifhedidnotdosotheDeacons
wouldrecommendthechurchdismisshim.
Molpuswaspreparedtofightthisactionbutuponfurtherconsideration 83hedecidedthiswould
causeirreparableharmtothechurchandresignedonOctober26,1964.84MargeBaroni,aRoman
CatholiccivilrightsadvocateinNatchezwrotetoMolpusafterhisresignation,expressingherjoyon
learningofa“manofGodsacrificingsomuchanextentforhisfaith.85Molpusthankedherforherletter
andnoted:
ItisverydifficultinthesedaysinMississippiforanyonetocontendforjusticeforallpeople---
andcontinuetobeacceptedinacommunity.IfindthattherearemanyMississippianswhoare
uneasyintheirsoulsaboutthewaywehavebeentreatingtheNegroes,buttheyareafraidto
registeropenlytheydisagreewiththemajorityview-point.WhentherearemoreChristianswho
19
reallybegintocareabout“justiceforall”thentheywillhavethecouragetotakeastand,foritis
caringthatmakespeoplecourageous.86
IntheNovember5,1965issueoftheArkansasBaptistNewsMagazine,theeditorreported
Molpus’resignationundertheheading,“WhatWouldJesusDo?”C.R.Daley,EditoroftheKentucky
Recorder,calledMolpusa“modernmartyr”andwrote“Hehaslosthissalaryandpopularapprovalbut
hassavedhisintegrityandChristianConscience.Thisisagoodswap,andmayGodincreasehistribe.”87
TheBaptistRecordreportedthefactsofhisresignationwithoutanyeditorialcomment.
Molpusrecognizedhis“reputation”inMississippimeantitwasunlikelyanychurchinMississippi
wouldconsidercallinghimaspastorsohekepthisfriends,includingDukeK.McCall,presidentof
SouthernBaptistTheologicalSeminary,advisedabouthissituation.Afterseveralmonths,noinvitation
fromachurchwasforthcomingsoPresidentMcCallofferedhimanewlycreatedjobattheseminaryas
DirectoroftheAlumniFundatasalaryof$200permonth.McCallalsomadearrangementsforMolpus
andhiswifetohaveatemporaryapartmentoncampus.Inmid-Februaryheandhiswifemovedto
Louisville,Kentuckyfacingaveryuncertainfuture.88Theiryoungestson,DavidMolpus,wasajuniorin
highschool,soheelectedtoremaininBelzonitocompletetheschoolyear.Nochurchfamilyaskedhim
tolivewiththemsohestayedwiththeschoolbanddirector.
InMay,MolpusmovedintoapermanentpositionasDirectorofAdministrativeServicesatan
annualsalaryof$8,300.Inconjunctionwithhisseminaryduties,hepreachedatvariouschurcheson
Sundaysandconductedseveralrevivals.Eagertoreturntothepastorate,inSeptember1968he
acceptedthecalloftheFirstBaptistChurchofChesterfield,SCwhereheserveduntilhisretirementin
1979.InhisretirementyearsheservedaspastorofseveralsmallcountrychurchesinSouthCarolina.
HediedonJanuary2,1999.
Conclusion
WhatcanweconcludeaboutthesenineBaptistministers?Allbutoneofthem(HaroldE.
O’Chester)werenative-bornMississippians,whichmitigatedtheargumenttheywereoutsiderswhodid
notunderstandthecomplexitiesoftheMississippiwayoflife.Allbutoneofthenine(WillD.Campbell)
receivedatheologicaleducationateitherSouthernBaptistTheologicalSeminaryorNewOrleansBaptist
TheologicalSeminarwheretheywereexposedtoProfessorsJ.B.WeatherspoonandEdwardA.
McDowallatSouthernSeminaryandFrankB.StaggatNewOrleansBaptistTheologicalSeminary.These
professorswereoutspokenadvocatesofa“socialethic,”89whichincludedtheillsofsocietyinthe
spiritualvalueschurchesshouldaddress.Althoughthereisnoevidenceanyofthenineministersknew
20
eachotherorcommunicated,theybelievedracerelationsinvolvedspiritualvaluesandtheologymust
bemaderelevantforamelioratingsocialproblems,includingracerelations.Allnineministerswere
unbelievablycourageousinlayingouttheirviewsonChristianityandraceinahostileenvironment.
Verbalharassmentbymembersofthecommunity,thethreatoffriendsandmembersofthechurch
ostracizingthem,oratworstoutrightdismissalwereconstantthreats,asseveralofthemcouldattest.
TheymarchedtoadifferentdrummerthansomefifteenhundredotherBaptistministers.Theyhad
everythingtoloseandawillingnesstoriskitallthatenabledthemtoriseabovearacistculture
supportedbyaracisttheologyandhelpedcrackthewallofthe“ClosedSociety”andtherebyhelppave
thewayforanewandbrighterdayforBaptistsinMississippi.Consideredbysomeastraitorsand
pariahsintheirchurchesandcommunitiesatthetime,wenowacknowledgetheywereontherightside
ofhistory.
1
Thisisanexpandedversionof“WhiteMississippiBaptistMinistersWhoHelpedCracktheWallsofthe‘Closed
Society’:1955–1968”publishedinBaptistHistory&Heritage,Vol.L(Summer2015),Number2,52–67.Usedby
permission.
2
BryanwasaBaptistministerandProfessorofChristianEthicsatMercerUniversity.
3
TheChristianCentury(November29,1962),1429–1432.
4
SouthardnotesthatseveralmonthslatertheMississippiBaptistConventionrejectedaresolutioncondemning
theriotatOleMiss.
5
TheChristianCentury,1430.
6
Inanearlierarticleon“SegregationandSouthernChurches”inTheJournalofReligionandHealth,Vol.1,No.3
(April1962),214,Southardwrotethatanotherreasonforsilencewas“thehugedebtincurredinchurchbuilding.
Neitherpastornotlaymanwantanythingtoupsetthemortgagepayment.”
7
TheChristianCentury,1431.
8
IncludedintheseministerswereDouglasHudgins,pastoroftheFirstBaptistChurchofJackson,RussellMcIntire,
pastoroftheFirstBaptistChurchofClinton,andW.LevernMoore,pastoroftheFirstBaptistChurchofPontotoc.
Mooresuccinctlysummarizedthisviewthatthecallofsouthernministers“isnottore-makeanimperfectsociety
butrathertoserveasambassadorsofChristinremakingalosthumanity....theministerinthesouthisnot
insensitivetothemeetingofhumanneedsandthealleviationofsocialinequalities;butheseesthemassecondary
{to}....redemptionfromsinthroughJesusChrist.”“WhyDon’tSouthernMinistersSpeakout?”Undatedarticlein
Series3,Folder3,Sub-Series1,Series2ReligiousLeaders,SamuelSouthardPapers,SouthernBaptistTheological
Seminary,Louisville,Kentucky.
9
DoubtlessthereareotherunknownBaptistpreacherswhochosetoleaveMississippibecauseoftheracial
environment.
10
Iamgratefultothefollowingpeoplefortheirassistanceinobtainingdocumentationabouttheseministers.
Mrs.JohnDaley,widowofRev.JohnDaley,Dacula,GA;Dr.PaulGordon,sonofRev.ClydeGordon,Winter
Gardens,FL;Dr.TaffeyHall,Archivist,SouthernBaptistConventionLibraryandArchives,Nashville,TN;Judith
Koucky,Alexandria,Virginia;DavidL.Molpus,sonofRev.ChesterA.Molpus,Cleveland,OH;HeatherMoore,
Archivist,MississippiBaptistCollege,Clinton,MS;Dr.HaroldE.O’Chester,PastorEmeritus,GreatHillsBaptist
Church,Austin,Texas;JamesBradleyPope,Clinton,MS;Mrs.StanleyJamesSmith,widowofRev.StanleyJames
Smith,Henderson,TN;andAdamWinters,Archivist,SouthernBaptistTheologicalSeminary,Louisville,KY.
11
PaulGordon,TheBorrowedYears:TheLifeStoryofClydeGordon(PrivatePrinting,1995).Thetitleofthe
bookisbasedonanepisodewhenClydewasthreeyearsoldanddeathlyillwithpneumonia.Adoctorthoughthe
21
hadstoppedbreathingbutafterafewmomentsanursenoticedhehadstartedbreathingagain.Forthe
remainderofhisadultlifeheremindedpeoplehewaslivingon“borrowedyears.”
12
Gordon,TheBorrowedYears,99.
13
ClydeGordontoKarlWiesenburg,May1,1963,WiesenburgFamilyPapers,Pascagoula,Mississippi.Gordon
congratulatedWiesenburgonpublicationofthebookletThePriceofDefiance,”“Iagreewithyouonehundred
percentandmyadmirationforyouisreallygreat.”Gordonincludedacopyofthe1955sermonwiththeletter.
14
GordontoWiesenburg,May1,1963.
15
PaulGordontoCharlesDollar,Emailexchange,February21,2015.
16
“OralHistorywithReverendClayF.Lee,ministeroftheMethodistChurch,”UniversityofSouthernMississippi
CenterforOralHistoryandCulturalHeritage(1980),14.
17
Inpossessionoftheauthor.AcopyofthesermonisavailableinTheJamesSilverCollection,Universityof
MississippiSpecialCollectionsandArchives.
18
InterviewwithMrs.ShirleyDaley,Dacula,Georgia,September15,2013andatelephoneinterviewwithLee
Thompson,Marks,Mississippi,amemberoftheFirstBaptistChurch,Marks,MississippionAugust12,2013.In
addition,BillyReed,aresidentofMarksinthemid-1960srecalledRev.Daleyasa“passionatemoderate”onthe
questionofraceandbelievedthesermoncausednoissueinMarks.Emailexchangebetweentheauthor,Curtis
Wilkie,andBillyReed,January20,2015.
19
TranscriptofAnOralHistorywithWillD.Campbell,June8,1976,UniversityofSouthernMississippiOralHistory
Program,10.
20
Hisstatusasaclergymanmadehimeligiblefordeferment.Apparently,hewasmotivatedbytheexampleofhis
brotherJoe,whoalreadybeendrafted.MerrillM.Hawkins,Jr.,WillCampbell:RadicalProphetoftheSouth
(Macon,Georgia:MercerUniversityPress,1997),14.
21
WillD.Campbell,BrothertoaDragonfly(ContinuumInternationalPublishingGroup:NewYork,1977),108.
22
StephenCrary,anarmychaplainandgraduateofUnionTheologicalSeminaryintroducedhimtoFreedomRoad
byHowardFast,ahistoricalnovelsetintheReconstructionEraaboutGideonJackson,aSouthCarolinaex-slave
whoplayedamajorroleinorganizingpoorwhitesandblacksintoashortlivedpoliticalparty.inaddition,the
trooptransportshipsreturningsoldierstotheUnitedStatesweresegregatedsoCampbellsharedabunkwith
threeblacksoldiers.OnthetrooptrainreturningtoLouisianahesharedaberthwithablacksoldier.Hequickly
learnedthepriceforthis:hisfellowwhitesoldiersaccusedhimofbeinga“niggerlover.”
23
Hawkins,28.
24
Bythe1950sProvidenceFarmhadasmallclinicthatprovidedfreehealthcareforblacks.Hawkins,32.
25
OralHistoryInterview,33.
26
TheprimarysourceforthisdiscussionoftheReligiousWeekEmphasisimbroglioisCharlesW.Eagles,ThePrice
ofDefiance,JamesMeredithandtheIntegrationofOleMiss(ChapelHill:UniversityofNorthCarolinaPress,2009),
117-138.
27
TheChancellor’stelegramtoKershawnotedthatinhispublicstatementshehadfailedtoconveytothe
UniversityhewasanactivememberofNAACP.Inaddition,theChancellornotedKershaw’sexplanationthatwhile
heplannedtospeakonreligionandmoderndrama“hecouldnotconceivethat‘discussionandquestionson
segregationwouldnotbeanaturalandinevitablepartofstudentinterest’”wasinconsistentwiththeintentof
ReligiousEmphasisWeek.QuotedinEagles,ThePriceofDefiance,131.
28
TwoincidentsthatsometimesareconflatedwithhisdecisiontoleaveOleMissoccurredafterhisresignation.
Thefirstincidentinvolvedsomeoneplacinghumanfecescoatedwithpowderedsugarinapunchbowlfora
receptionfornewstudents.Thesecondincident,morewidelyknown,involvedapingponggameheplayedwitha
blackministeroncampus.WhenaUniversityadministratoraskedhimaboutthisCampbellquippedthatitwas
playedunderSouthernrules:“thepaddleswereseparatebutequal,theballwaswhite,andtherewasanetdrawn
tightlybetweenus.”Thenextmorningping-pongballspaintedblackandwhitedottedtheyardoftheCampbell
house.Eagles,ThePriceofDefiance,136–137.
29
Brownsville,Mississippi.JacksonClarionLedger,February23,1989.
30
“InterviewwithDr.WilliamPennDavis,”March24,1972(TheMississippiOralHistoryProgram,theUniversityof
SouthernMississippi),10-11.
31
“InterviewwithDr.WilliamPennDavis,”13,15.
22
32
WilliamPennDavis,TheLongStep(unpublishedmemoir,MississippiBaptistConventionHistoricalCommission,
MississippiBaptistCollegeArchives),105.
33
Davis,TheLongStep,116–118.
34
“InterviewwithDr.WilliamPennDavis,”56.
35
WilliamP.DavistoR.T.Pritchard,(Sheriff,JeffersonCounty,May9,1960,SCRIID#9-25-0-1-1-1,MississippiSt
ZackJ.VanLandinghamtoR.T.Ptitchard,May11,1960,SCRID#6-45-6-19-1-1-1,MississippiStateSovereignty
Commission.InaMemotoFiledatedtheMay11,1960.SCRI#9-25-0-3-1-1-1.VanLandinghamnotedthatonthe
basisofthecommentsDavismadetohim“Ifeelthathewillbeanexcellentsourceofinformationandassistance
totheMississippiStateSovereigntyCommission.”ThislastcommentimpliesDaviswaswillingtobeaninformant
fortheSovereigntyCommission.ScholarshavelongrecognizedthatinmanyinstancesSovereigntyCommission
recordsarenottrustworthybecausetheypromotedthesuccessandimportanceofSovereigntyCommission
investigators.KennethDean,EdwinKing,andCecilOreck,whoknewDaviswellinthe1960s,categoricallyrejected
VanLandingham’ssuggestionbecauseDavissimplywasnotcapableofsuchduplicity.
36
CecilOwenRenick,“TheGreatAdventure:AComprehensiveStudyofMississippiBaptistWorkwithTheNegro
throughtheCommitteeofConcernandtheDepartmentofWorkwithNegroes”(M.A.Thesis,Departmentof
History,MississippiCollege(1968),MississippiBaptistConventionHistoricalCommission,Mississippi),70.
37
“InterviewwithDr.WilliamPennDavis,”27–28.
38
AnneWashburnMcWilliams,“OutoftheMississippiAshes,”BaptistProgram(March1965),4.
39
Ibid.
40
TheBaptistRecord(August6,1964),2.
41
CecilOreck,“TheGreatAdventure.”96–109.Alsosee“AnInterviewwithDr.WilliamPennDavis,”74–76.
42
AnneWashburnMcWilliams,“OutofMississippiAshes,”BaptistProgram(Nov.1965),4.
43
TestimonyofRev.WilliamP.DavisBeforetheU.S.CivilRightsCommission,February20,1965,Jackson,
Mississippi,JusticeinJackson,MississippiHearingsHeldinJackson,Miss.February16–20,1965.VolumeII,400.
44
TestimonyofRev.WilliamP.DavisBeforetheU.S.CivilRightsCommission,February20,1965,Jackson,
Mississippi,JusticeinJackson,MississippiHearingsHeldinJackson,Miss.February16–20,1965.VolumeII,400.
45
TelephoneinterviewwithCecilOwenRenick,March21,2015.
46
TheNewYorkTimesHeraldTribune(EuropeanEdition)February23,1965,Paris,France.QuotedinOreck,“The
GreatAdventure,”120.
47
Dupont,MississippiPraying,124–126.
48
LawrenceWattstoWilliamP.Davis,“ProjectHousing,”March24,1966,File15B,CommitteeofConcern,
File15B,ArchiveoftheCatholicDioceseofJackson,Jackson,Mississippi.
49
OwenRenick,“SmokeOverMississippi,”Search(Winter1993),11.
50
HaroldE.O’Chester,“AStandagainstViolence,”TexasBaptistStandard,August14,1968.
51
HaroldE.O’Chester,“Memoir,”47.UnpublishedMemoirofHaroldE.O’Chester,courtesyofHaroldE.
O’Chester.
52
“TheBulletin,”April28,1968(PoplarSpringsBaptistChurch,Meridian,MS).Copyinpossessionofauthor,
courtesyofDr.HaroldE.O’Chester.
53
TelephoneinterviewwithDr.O’Chester,February11,2015.
54
MeridianStar,July22,1968.
55
HesentacopyoftheresolutiontoDr.A.C.Miller,ExecutiveDirectoroftheChristianLifeCommission,whichis
inthesamefolderasthatofMiller’sresponse.Dr.A.C.MillertoMr.E.RayIzard,June7,1955,Box8,Folder20,
ChristianLifeCommissionAdministrationFiles,SouthernBaptistLibraryandArchives,Nashville,Tennessee
56
StanleyJ.SmithtoDr.A.C.Miller,November3,1955,Box14,Folder1,ChristianLifeCommissionAdministration
Files,SouthernBaptistHistoricalLibraryandArchives,Nashville,Tennessee.
57
StanleyJ.SmithtoDr.A.C.Miller,November14,1955,ChristianLifeCommission,Box14,Folder1.Thechurch
agreedtopayhimonemonthsalary($260)andallowhimtoremainintheparsonageforthirtydays.
58
StanleyJ.SmithtoDr.A.C.Miller,January26,1956,ChristianLifeCommission,Box14,Folder1.
59
TelephoneInterviewwithMrs.StanleyJ.Smith,February13,2015.
60
InterviewwithMrs.JeanMoss,Hardy,Mississippi,March26,2015.
61
Ibid.
23
62
SmithtoStagg,December7,1961,Box5,Folder10,FrankB.StaggPapers,SamfordUniversityLibraryand
SpecialCollections,SamfordUniversity(Birmingham,Alabama).
63
LetterfromBoardofDeaconstoR.B.Smith,July8,1961Copyinpossessionoftheauthor,courtesyofPeggy
SmithConway.Thelettermakesnoexplicitreferencetothegroundsfordismissal.
64
SmithtoStagg,December7,1961,Box5,Folder10,FrankB.StaggPapers.
65
TelephoneinterviewwithMrs.PeggySmithCollins,March31,2015andApril4,2015.SmithtoStagg,December
7,1961,Box5,Folder10,FrankB.StaggsPapers.
66
StaggreferencedthisletterinthesermonhepreachedatSmith’sfuneral.Transcriptofthesermoninpossession
oftheauthor,courtesyofPeggySmithCollins.
67
TelephoneinterviewwithMrs.PeggySmithCollins,March28,2015.Dr.Walter“Buddy”Shurdenwasamember
ofacarpoolinthespringof1960thatincludedSmith.
68
JamesW.Murray,PresidentofOaklandCityCollege,“AEulogyforRichardB.Smith,”OaklandCityFirstGeneral
BaptistChurch.CopyInpossessionoftheauthor,courtesyofPeggySmithCollins.
69
InterviewwithWalterBuddyShurden,May22,2015.
70
MuchoftheinformationinthissketchisbasedonatelephoneinterviewwithBradleyPope,February3,2015.
71
Copyofthesermoninpossessionoftheauthor,courtesyofBradleyPope.
72
ItisunlikelythatchurchmembersknewBenethadreceivedthePulitzerPrizein1928forhismonumentalepoch
poem,JohnBrown’sBody,whichpraisedabolitionistsandPresidentAbrahamLincolnforredeemingthenation
fromslavery.
73
RemarksofDavidMolpusathisfather’sfuneral,copyinpossessionoftheauthor.
74
TheBaptistRecord,September1937(Vol.39).
75
BelzoniwasinHumphreysCountyintheheartoftheDelta.Theeconomywasprimarilyagriculturalandblacks
comprisedalmosttwo-thirdsofthetotalpopulation.
76
Copyofthissermonisinpossessionoftheauthor,courtesyofDavidMolpus.
77
TheBaptistRecord,July22,1954.
78
JohnDittmer,LocalPeople:TheStruggleforCivilRightsinMississippi(Urban,IL:UniversityofIllinoisPress,
1995),53.
79
MolpustoSouthard,June15,1963,Series1,Sub-Series2:1963-1964,Folder2,Item10,SamuelSouthard
Papers,1950–1966,SouthernBaptistTheologicalSeminaryArchives,Louisville,Kentucky.
80
Ibid.
81
MolpustoSouthard,June25,1963,Series3,Miscellaneous,Sub-Series2,Folder3,Item15,SamuelSouthard
Papers,1950–1966.
82
MolpustoSouthard,June25,1963,Series3,Miscellaneous,Sub-Series2,Folder3,Item14,SamuelSouthard
Papers,1950–1966.
83
Hereceivedseverallettersfromchurchmemberstearfullyrequestinghimtoresigntoavoidirreparableharmto
thechurch.PrivateFamilyPapers,courtesyofDavidMolpus,Cleveland,Ohio.
84
Thechurchvotedtocontinuehismonthlysalaryandallowhimandhisfamilytoremaininthechurchparsonage
untiltheendofMarch.
85
MargeBaronitoRev.ChesterA.Molpus,October29,1964,BaroniPapers,2bf16(UniversityofMississippi
SpecialCollectionsandArchives).
86
Rev.ChesterA.MolpustoMargeBaroni,November14,1964,BaroniPapers,2bf17(UniversityofMississippi
SpecialCollectionsandArchives).
87
WesternRecorder,November19,19654.
88
PayrollAuthorizationFormsinthePapersofDukeK.McCall,SouthernBaptistTheologicalSeminaryArchives,
Louisville,KY.
89
Asusedhere,“socialethic”conveysthesensethatSamuelHillusedtheterminSouthernChurchesinCrisis(New
York:HoltRinehartandWinston,1967)andDonaldShriveruseditinTheUnsilentSouth;PropheticPreachingin
RacialCrisis(Richmond:JohnKnoxPress,1965)andin“SouthernChurchesinTransition,”NewSouth(Winter
1970),40–47.
24