"The Ford"
The History of Island Ford Baptist 
Church
Gwinnett County, Georgia
Compiled by
G. Randall Pugh 2024
Revised by
Jimmy King 1997


PRE-CHURCH HISTORY
1817-1832

      Until 1817, just fifteen years before Island Ford Church was established, 
almost all the land in North Georgia belonged to the great Cherokee Indian Nation 
as it had for hundreds of years. This included most of the Chattahoochee River 
basin and what today is Gwinnett County. Few white men had been to this part of 
Georgia. This area was a land of virgin forests, free-flowing streams, and abundant 
wildlife. 
      After the Revolutionary War more white men began to migrate into the area. 
At first these were backwoodsmen, pioneers, mountain men, and adventurers. 
Gradually the Indians were pushed farther and farther north until July 3, 1817, the 
chiefs, headmen, and warriors of the Cherokee Nation at a meeting in Tennessee 
signed a treaty in which they ceded all their lands in North Georgia to the state of 
Georgia. One year later, in 1818, Gwinnett County was created by act of the state 
legislature, and a county government was established soon thereafter. 
      This new county government was faced with two major priorities. One was 
the settlement of the land which was accomplished by a land grant lottery system. 
The second was the laying out and construction of a road network throughout the 
county. The construction of roads as well as many other civil matters was the 
responsibility of an Inferior Court, which consisted of five justices elected from 
throughout the county. 
	One order issued by this Inferior Court at its December 1821 term would 
later have an impact on the organization of Island Ford Church. That order read as 
follows:
"Ordered that Robert Montgomery, James
Reel William Brandon, William Nesbitt, and
John Suddeth be commissioners to lay out and
mark a road leading from Lawrenceville to the
Island Ford on the Chattahoochee near the mouth
of Richland Creek. "

The Island Ford mentioned in the above order was a natural ford in the 
Chattahoochee where the people forded the river and in so doing traversed an 
island about half a mile wide.  These islands later became known as the Bowman 
Islands, named for the Bowman family who owned them for many years. Island 
Ford Church, when organized, would take its name from this island ford because of 
the close proximity of the church to the ford in the river. 
	During the remainder of the 1820's, many settlers poured into the area from 
Eastern Georgia, North Carolina, South. Carolina, Virginia, Tennessee. and other 
states along the Eastern Seaboard. On foot, on horseback, in ox carts, and wagons 
they came in increasing numbers, and log cabins sprang up in all directions. They 
settled along the river and other small streams whenever possible for several 
reasons. The river provided some limited transportation as well as a supply of fish 
for food, and the smaller streams were a ready source of fresh water for domestic 
use. Some of these early settlers trapped the banks of the river for beavers, 
muskrats, and mink. But, most importantly, the rich bottom land grew abundant 
crops - at least in the years when the floods didn't come. 
	These early settlers cleared the land, built their cabins, planted their crops 
and raised their families. Large families were common and were an asset to any 
home.  There were no sewing machines or cooking stoves in those days. The 
housewife cooked in the open fireplace and the spinning wheel and loom were 
indispensable necessities of every home. Clothing for the family was homemade, 
and provisions came from the cultivated farms, the forest, and the river. The fastest 
mode of travel was by horseback. It would be another fifty years before the first 
railroad would come to Gwinnett County. There were no matches to start the 
morning fire, and borrowing a live coal from a neighbor was a common practice 
among these early settlers. Electric power was unheard of, and the candle was the 
only means of lighting the home at night. 


ORGANIZATION OF THE CHURCH
1832-1833

By the early 1830's, several families had settled in the Island Ford area of the
Chattahoochee River. In the summer and fall of 1832, a small group of these people 
began making plans to organize a new Baptist church. Although there are no 
written records to support the story, it has been told from generation to generation 
down through the years that worship services were initially held under a brush 
arbor. This was probably true since it was the custom at the time to hold brush 
arbor services until adequate meeting houses could be constructed. 
	Sometime in the fall or winter of 1832-1833 (probably following the fall 
harvest) preparations were made to construct a new meeting house. Logs were cut 
hewn, and hauled, and a church building measuring 24 by 30 feet was accordingly 
built from these split and hewn pine logs. 
	While it is not known precisely when construction was begun, it is certain that 
the log meeting house was completed by February of 1833 because this is when the 
official organizational meeting was held for the new church. 
	One of the most historically significant church documents to survive over the 
years is a copy of the minutes of that organizational meeting. Those minutes are 
printed here
verbatim:

Georgia, Gwinnett County
Whereas sundry members of the Baptist order
consisting (of) twelve males and four females having previously
petitioned ours to meet them at a new meeting house near the
Island Ford, Chattahoochee River, for the purpose of
constituting them into a church, we accordingly met, formed
ourselves in presbytery, and called Brother Silas King to the
chair and Brother Joseph Morgan to act as secretary. Being thus
organized (we) proceeded in the usual way to examine into
(their strength and faith). Finding them orthodox in faith and in
our judgement sufficiently strong we proceeded to the work to
constitute them into a church to be called dominated, Island
Ford Church, after which the chairmen delivered them a solemn
and impressive charge, dedicated them to God by fervent 
prayer,
and thus completed a way for our Master on the twenty third 
day of February 1833. 
Silas King, MG. *
Richard Phillips, M. O. *
John Hammond, Deacon
Samuel Crow, Deacon
Joseph Morgan, Deacon

*Minister of the Gospel

      The five members of the presbytery were without a doubt men of God and 
were certainly outstanding men of their day. Most were apparently well educated 
for their time. 
      Rev. Silas King, the moderator, was one. of the very early settlers to come to 
the Island Ford community. He was a farmer and Baptist minister who lived and 
preached there until sometime after 1850. He later served as pastor of Island Ford 
Church from 1841 to 1843. 
      Rev. Richard Phillips was one of the very first Baptist ministers in Gwinnett 
County.  He served as pastor of several early missionary Baptist churches in the 
area, some as early as 1820. 
	Joseph Morgan, the secretary, was a Baptist deacon. He was a planter who 
owned a plantation of several hundred acres along the Chattahoochee River. He 
was one of the five original judges to serve on the first Inferior Court of Gwinnett 
County, having been commissioned to that office on February 2, 1819. The name of 
Joseph Morgan appears on many of the early records of Gwinnett County. 
	Samuel Crow was a deacon and for several years the clerk for Shoal Creek 
Baptist Church in Hall, County. 

Very little is known about John Hammon other than he was a Baptist deacon. 
The sixteen original or charter members of Island Ford Church were: Mary 
Bagby, Susannah Phillips, Catherine Fields, Jane Humphrey, Samuel Bom, Edmond 
Bagby, Thomas M. Bagby, Morgan Fields, Joseph Compton, Eli Compton, John 
Pendley, N. Crossno, A. Humphrey, John Calaway, John Barker, John T. Bailey. 
      Rev. Richard Phillips was called as the first pastor of 1he church. It is not 
known how long he served since the moderator's name did not appear on the 
minutes in those early years. The minutes did show, however, that regular services 
were held. The next pastor on record was Rev. D. Hutchins, who was elected on 
January 23, 1841. Rev. Phillips was one of the organizers of the Hightower Baptist 
Association, one of the oldest Baptist associations in North Georgia. He served as 
moderator at the organizational meeting of that Association held at the Silver 
Springs Baptist Church in Forsyth County in 183S. He also served as
moderator at the two first annual Association meetings held at Mt. Zion in 
Cherokee County in 1835. He also served as moderator at the first two annual 
Association meetings held at Mt Zion in Cherokee County in 1836 and at Island Ford 
in 1837. Rev. Phillips preached the introductory sermon at the annual Association 
meetings in 1836, 1839, 1842, and 18S8. 
	The first deacon of Island Ford Church was Edmond Bagby. The second was 
John Baker. He was ordained on August 22, 1840. The third deacon was John 
Calaway, who was ordained on March 20, 1844. 
      Joseph Compton served as the clerk of the church from its organization up 
until 1841, when John T. Bagby was elected to the position. 
      The original Constitution of Island Ford Church was written by the members 
of the presbytery who organized the church, i. e. Rev. Silas King, Rev. Richard 
Phillips, Joseph Morgan, Samuel Crow, and John Hammond. A copy of this 
document has also been preserved and is reprinted here:

CONSTITUTION OF ISLAND FORD BAPTIST CHURCH
      Upon the following articles of faith: While we acknowledge the rights
of private judgement, disclaim a spirit of intolerance and persecution in every
shape against any who may hold opinions different to our own, it is not 
withstanding considered certain that unity of faith and practice are essential 
to the peace and good order of every particular church of Christ. We, 
therefore, cordially express our warmest approval of a strict adherence to the 
principal which have distinguished the Baptist denomination in general in the 
United States. 
      More particularly, First we believe in the being of God as almighty,
eternal unchangeable of infinite wisdom, power, justice, holiness, goodness,
mercy, and that this God has revealed Himself in his word under the
characters of Father, Son, and Holy Ghost. 
      Second, we believe that the scriptures of the Old and New Testaments
are the word of God and the only rule of faith and practice. 
      Third, we believe in the fall of Adam and the importation of his sin to
his posterity in the corruption of human nature and the impotency of man to
recover himself by his own free will (and) ability 
      Fourth, we believe that all Saints are chosen in Christ Jesus to be holy
and obedient according to God's sovereign purpose and free grace before the
world began and what they all receive and effectual call of the Holy Spirit and
(are) justified and kept by the power of God through faith unto salvation and
finally glory with Christ in heaven. 
      Fifth, we believe there will be a resurrection of the dead and a general
judgement and the happiness of the righteous and the punishment of the
wicked will be eternal. 
      Sixth, we believe water baptism and the Lord's Supper are perpetual
ordinances of the Church on earth, the former to be administered by 
immersion only on a creditable profession of faith and the door of 
membership in the visible Church and the latter after baptism as a token of 
remembrance and love to Christ. 
      Seventh, we believe that the churches of Christ are mutually
independent of each other and that strict form of church government should 
be inviolably preserved yet being convinced of the utility of friendly 
intercourse and pious council on the principles reciprocal advantage and 
Christian love, we hold it to be a duty to pay respect on the principle to the 
advice and council of all Christians in general of our order when present at 
conference. 
      Eighth, we believe it be the duty of all Christians and all men to
contribute in a reasonable and scriptural way toward the support of God's
ministers and the promotion of Christs kingdom among men. 
EARLY CHURCH DEVELOPMENT
1830-1860

      During the 1830's, ~840's and 1850's more families moved into the Island 
Ford area.  Many settled there for only a few months or years before moving on 
farther west as new lands opened up in Alabama, Mississippi. Louisiana, and Texas. 
But many others stayed, and their descendants became active members of Island 
Ford Church. 
      The names on the old grave markers in the church's cemetery today read like 
an elegy of those first families who made up the early church membership, names 
such as Bagby, Bagby, Bagwell, Bailey, Barker, Benson, Bom, Brown, Calaway, 
Compton, Carlyle, Dodd, Dollar, Duncan, Duren, Fields, Fowler, Gamer, Humphries, 
Hammond, Jones, Pendley, Pugh, Street, Scales, Simpson, Shadburn, and White. 
These names dominate the early church membership rolls at Island Ford. 
      During those early years prior to the civil war, slavery was an accepted part 
of society in the South, and it was not uncommon for some of the early settlers to 
bring their black slave families with them when they settled here. It does not 
appear, however, to have been as prevalent in the Island Ford community as in 
other parts of the country and state. 
      The owners quite often would encourage their Negro slaves to attend church 
with them, and in fact churches in those days accepted blacks into their 
membership essentially with full fellowship rights. It was, however, the custom for 
them to sit in the rear of the church during services and they were limited as to 
their participation in the business affairs of the church. 
      Island Ford Church was no exception and did accept blacks into its 
membership. This is evidenced by the following letter transferring the membership 
of a black slave woman from Shoal Creek Church to Island Ford Church in 1835. 
This old letter has survived over 160 years of the church's history. 

Georgia, Hall County
We, the Baptist Church of Christ at Shoal Creek do
hereby certify that our beloved sister Abby, a black woman, 
the property of E. Bagby, is a member in full fellowship with 
us and is hereby dismissed from us when joined to any 
other church of the same faith and order. Done in 
conference this 13th
November,1835, and signed by order of the church. 

      Samuel B. Crow, church clerk

It was also the practice in those days to bury members of those Negro families, not 
in, but near the edge of1he church cemetery. Several members of those early black 
families are buried in graves located in the edge of the woods on the northwest 
side of the Island Ford Church cemetery. Their graves were marked with old field 
stones which have long since been covered with dense undergrowth and other 
debris. 

THE CIVIL WAR YEARS AND RECONSTRUCTION
1861-1880

      During the early part of the 1860's Island Ford Church filled a very special
spiritual need for the community. It was then that families gathered in that little log 
church to pray for the deliverance and the safe return of their sons and husbands, 
their fathers and brothers who had taken up arms on the side of the Confederacy 
during the American Civil War. 
      This was the most destructive of all the wars in which Americans have been 
engaged. As it ended, the fate of tens of thousands of those young men who served 
was a shallow grave near the battlefields where they fought and died. Thousands 
more came home crippled, some for life, from the wounds they received in battle. 
Many others came home with only the emotional scars of war. 
      Those who returned came back to a South virtually destroyed by the war. 
Much of Georgia, to as far as Savannah was laid waste before the armies of 
Sherman. The years after the war, mown as the reconstruction years, were difficult 
ones for the people in the South and Gwinnett County. The economy had collapsed. 
Most families had lost everything, and it was a struggle to survive. Many had no 
seed, no mules or horses, and no equipment to plant their crops. They were on the 
verge of starvation. It would be years before the children would have an 
opportunity for a decent education. Those were trying times and while many
in the community turned away from God, most kept their faith and continued to 
come back to the little church in the woods at Island Ford. 

NEW CHURCH BUILDING
1880
By 1880 the log meeting house at Island Ford was almost fifty years old and
apparently in a bad state of repair. At the June conference of that year, minutes 
show that, ‘'---motion and second to appoint a committee to get subscribers to help 
repair the house.  Then appointed from the church M. C. Fowler, W. L. Fields, (and) 
from the world M. Fields (and) William Bagby. "
      For reasons long ago forgotten, the church decided to build a new church 
instead of repairing the old one because one month later after the July, 1880 church 
conference the following action was taken: "-move and second that the church 
build a new house which was carried. Then the moderator appointed W. L. Fields, 
M. C. Fowler, and M. Fields, (as) building committee. " Rev. S. L. Hays was pastor and 
M. C. Fowler was church clerk when this decision was made to construct a new 
church. 
      That new church constructed in 1880 was the little white frame building that 
most adult members today first remember as Island Ford Church. It was 
approximately 30 by 40 feet in size. The interior of the church was sealed with hand 
planed boards ten to twelve inches wide, which no doubt required hours of 
painstaking labor and thousands of strokes with the old block finishing planes used 
at the time of construction of the building. It is not known when construction was 
completed, for no mention is made in the church minutes. 
      Until the early 1950's, the church had no electric power and the only light 
available for evening services came from kerosene lamps on small shelves located 
along the inside walls. The first electric lights were powered by a Delco type 
gasoline operated generator which was installed by some of the brethren of the 
church for use during revival services. The church pews were hand-made of pine 
lumber. The summers were hot and the only "air conditioning" came from the hand 
held fans provided by Tapp Funeral Home in Buford. 
Heat during the winter services was provided by a coal heater located in the center 
of the church. For many years, music for the singing services came from a very old 
pipe organ. 
      Sometime between 1920 and 1950 the pulpit was moved from 1he center of 
the church to one end. The building was painted both inside and outside, new pews 
were added, new windows were installed, and a new roof was put on. 
      That little white building stood over eighty years, until the present brick 
structure was completed in 1961. 

EARLY CHURCH DISCIPLINE

      For more than a century after the establishment of Island Ford, the church 
adhered to the very strict standards of discipline for the church members. These 
standards were based on strict interpretations of the Holy Bible. The church in 
effect in those days assumed the role of sanctioning the moral behavior of its 
members not only in church activities, but in their daily lives as well. 
      Early church conference minutes show that it was common during the call 
for the fellowship of the church to prefer charges against various members, both 
male and female, for such things as intoxication, fighting, the use of profanity, 
gossip, fornication, and the failure to satisfy one's honest debts. Normal procedure 
was to appoint a committee to counsel with the accused. Excommunication from 
the church membership was usually the result if the proper acknowledgments were 
not made. 


PREVIOUS CHURCH HISTORIES

      By 1900 the population had begun to shift away from the Chattahoochee 
River basin and the Island Ford community. One reason was because several 
bridges and ferries had been constructed at various locations on the river which 
rendered the Island Ford less important than it had been in the early days of the 
county. Also, the land was not as productive - it was "worn out" from years of 
cultivation in the absence of effective soil conservation practices. 
      However, the primary reason for this population shift was because the 
people were beginning to move to Buford and the other towns that bad sprung up 
along the railroad, which was constructed during the early 1870's and traversed the 
county North and South.  Industry was beginning to replace agriculture in providing 
a livelihood for the people around the towns. 
      While there were less and less people living in close proximity to Island Ford, 
the church continued to be active. 
      In 1911, Mr. James Flanigan, a noted Gwinnett County historian, published a 
book of the history of the churches in Gwinnett County. Mr. Flanigan researched 
many of the original church records and because many of these have since been 
lost or destroyed, his work helped to preserve the history of these institutions. 
      According to Mr. Flanigan the Island Ford church property in 1911 was valued 
at $800. 
      At the revival held that summer, seventeen new members were added to the 
church. In 1911, the total membership was eighty-one, with twenty-eight males and 
fifty-three females as follows: M. C. Benson, J. E. Bagwell, Jacob Moulder, E. W. Scales, 
J. I. Dodd, R. A. Pugh, Clarence Scales, Thomas Pugh, B. F. Pugh, G. L. Moulder, W. A. 
Holbrook, N. A Brown, Robert Duren, Josh Brown, J. B. Maltbie, Frank Westbrook, J. A 
Pugh, Thomas Bagby, E. M. Bagwell, A. K. Moulder, J. C. Knight, Azalea White. , Georgia 
Brown, Polly Ann Pugh, Cora Scales, Creola Bagby. Florida Scales, Sydney Holbrook, 
Nervy Duran, Eliza Pugh, Ella White, Mary Westbrook, Mary Jones, Nobie Martin, 
Lizzie Brown, Emma Cash, Minnie Phillips, M. C. Pirkle, C. C. Street, Margaret Bagby, 
Victoria Braill, Sarah Pool, M. E. Pugh, Anna Bagwell, Mary Fields, Elizabeth Dollar, 
Mary C. Benson, Saletie Maltbie, Mollie Miller, Daisy Jones, Effie Pass, Urco Benson, 
Flonnie Benson, Jennie Moulder, Agnes Pugh, Ida Carlisle, Lucinda Crow, Laura J. 
Pugh, Bessie Sargent, Noby Bagby, Nora E. Moulder, Freda Pugh, Mary Knight, 
Gertie Knight, Thomas Jones, F. C. Miller, General Brown, H. D. Holbrook, Walter 
Durand, Carlton Holbrook, Cleo Brown, Annie Bagwell, Letha Bagwell,
Lavonia Street, Ethel Scales, Jennie Garrett, Ollie Brown, Arlevie Brown, Carrie 
Bagby, Grace Beam, and Stacy T. Wright	
      In Volume II of the "History of Gwinnett County, Georgia" published in 1959, 
Mr. Flanigan included an update of his 1911 history of Gwinnett churches. 
According to Mr. Flanigan, Island Ford Church had 116 members in November, 
1950. Forty-nine were males and sixty-seven were females as follows: B. F. Pugh, J. A. 
Pugh, Ed Bagwell, Thomas Jones, Franklin Miller, Roy Pugh, Curtis Brown, Clifton 
Pirkle, Henry Pugh, Cus Jones, T. C. Harris, John Bagwell, Cletus Benson, Herbert 
Sanders, Bobby Smith, Henry Watkins, Larry Neal Chadwick, Culton Chadwick, 
Charles Pugh, Rev. Grady Reed, AS. Jones, Homer Hosch, Hutchins Cole, Clifford 
Pass, Raymond Duncan, AD. Bagwell, H. A. Cates, J. L. Martin, Charles Brown, Alpha 
Moulder, Clayton Miller, Silton Jones, Anderson Hosch, Junior Hosch, J. G. Jones, 
Daniel Cole, Cecil Pugh, Bascomb Pugh, Quinton Holland, Woodrow Bagwell, Vollie 
Miller, Marvin Miller, Randolph Pugh, Ezra Pugh, R. E. Mundy, Rev. Buel Chadwick, 
Emerson Carlisle, Leonard Garrett, Lee Martin, Mrs. C. C. Street, Mary C. Benson, 
Cora Burell, Agnes Pugh, Flonnie Jones, Lora J. Pugh, Freda Pugh, Annie Benson, 
Jeanie Garrett, Ella Jones, Era Gamer, Levie Bagwell, Mary Fields. Maxie Martin,
Orell Pugh, Nellie Pugh, Sally Hosch, Hazel Scales, Mae Garrett, Ida Dispain, Annie 
Lou Harris, Ruby Bagwell, Vivian Thornton, Loraine Whidby, Bonnie Miller, Ama Lou 
Puckett, Gertrude Bagwell, Delphia Pugh, Christine Munday, Annie Pugh, Mrs. J. C. 
Chambers, Allie Chadwick, Sadie Dispain, Dorothy Garner, Helen Bagwell, Wynelle 
Duncan, Marion Jones, Mrs. Vollie Miller, Manda Lou Reed, Ruby Key, May Pugh, 
Dorothy Hosch, Ellis Pass, Irene Moulder, Earsa Ddd, Clara Bass Carroll, Evelyn 
Garrett, Ruth Brown, Ezzle Evans, Joyce Beny, Viola Austin, Doris Carlisle, Obella Key, 
Nona Pugh, Geneva Pugh, Kathryn Dispain, Louise Greeson, Thelma Pugh, Pearl 
Chambers, Flora Chambers, Mrs. Grace Farmer, Jocie Pugh, Barbara Pugh, Joycelyn 
Pugh, Geneva Chadwick, Betty Jo Jones, Montine Dowis. 
      The membership of Island Ford in 1982 was 141. 

AFFILIATION WITH OTHER CHURCHES

      The mutual affiliation with other Baptist churches based on ''the principles of
reciprocal advantage and Christian love" was set forth in Article Seven of the 
original church constitution. 
      Many of the old church minutes show that the various Baptist churches in 
the area would often invite each other to commune together. For instance, in April, 
1882, Island Ford agreed to commune at the next meeting and a "move and second 
to appoint a committee to invite the eldership of Haw Creek, Sharon, Shoal Creek, 
New Bethel, Beaver Ruin, Suwanee, and Buford. 
      Island Ford was without a doubt one of the charter members of the 
Hightower Baptist Association, which was organized in 1835. In 1854, the 
Lawrenceville Baptist Association was organized. Old records show that Island Ford 
decided to join this association on June 26, 1859. It is not known, however. if the 
church became an active member, and if so for how long. Island Ford was an active 
member of the Hightower Baptist Association until 1966, when the church 
membership voted to withdraw and join the Pleasant Grove Baptist Association. 
      
      
CHURCH PASTORS

      There have been approximately fifty-five pastors who have served Island 
Ford Church since its inception. With the exception of the period between 1911 and 
1917 when no records survive, the names of most of these men have been 
recorded and are listed here:

PASTOR - DATE ELECTED
Rev. Richard Phillips 1833
Rev. D. Hutchins Jan. 23, 1841
Rev. Silas King Dec. 25, 1841
Rev. R. Carlisle (Ordained March, 1844) Aug. 26, 1843
Rev. A. K. Tribble 1859
Rev. James Davis Nov. 26, 1853
Rev. A. J. Kelly 1859
Rev. J. L. Phillips Jan. 24, 1864
Rev. D. L. Maddox (Declined the call) Jan. 22,1870
Rev. S. M. Roberts (Declined the call) Oct. 18, 1871
(Church without a pastor from 1870 to 1874
Rev. J. H. Braziel Sept. 12, 1874
Rev. J. W. Webb and Rev. J. N. Blackstock 1876 (Co-Pastors)
Rev. Freeman Cheek and Rev. W. N. Blackstock 1877 (Co-Pastor)
Rev. A. W. Richards and Rev. W. N. Blackstock 1878 (Co-Pastors)
Rev. J. L. Phillips (Declined the call) Oct. 11, 1879
Rev. S. L. Hayes Jan. 10, 1880
Rev. T. E. Kennerly Sept 10, 1881
Rev. L. Williams Apr. 14, 1883

PASTOR - DATE ELECTED
Rev. J. H. Braziel Nov. 14, 1885
Rev. S. C. Richards Sept. 4, 1886
Rev. Davis (Declined the call) Sept. 3, 1887
Rev. S. C. Richards Sept, 1888
Rev. J. L. Phillips May, 2, 1891
Rev. R. H. Thompson Dec. 14, 1894
Rev. J. B. Smith Sept. 2, 1899
Rev. R. H. Thomson Sept. 1900
Rev. J. H. Braziel Aug. 31, 1901
Rev. A. D. Holbrook (ordained May 3, 1902) Feb. 8, 1902
Rev. F. C. Hawkins Sept. 3, 1904
Rev. R. G. Braziel Sept. 2, 1905
Rev. J. C. Johnson Oct. 6, 1907
Rev. C. H. Thornhill Oct. 3, 1908
Rev. J. M. Hudlow Sept. 3, 1910
(No records available of pastors from 1911-1917)
Rev. A. D. Holbrook 1917
Rev. W. T. Chadwick 1918
Rev. M. M. Mullins 1920
Rev. J. V. Stover 1925
Rev. M. M. Mullins 1926
Rev. J. F. Crowe 1928
Rev. C. C. Tyner 1933
Rev. P. C. Fanner 1938

PASTOR - DATE ELECTED
Rev. Carl Simpson 1939
Rev. Eugene Holcomb 1940
Rev. C. E. Jones 1942
Rev. H. P. Montgomery 1943
Rev. Grady Reed 1945
Rev. Frank Dowis 1948
Rev. Thurlow Harris 1952
Rev. Albert Ash 1953
Rev. Dickens Hunt Sept. 1957
Rev. Herman Montgomery June 1958
Rev. Mac Moore Oct,1960
Rev. Hendley Martin Oct. 1962
Rev. Roy Doster Nov. 1965
Rev. Lonnie J. Farmer Sept. 1967
Rev. H. T. Johnson Oct. 1968
Rev. Albert Ash Sept. 1971
Rev. Rayford Bryant Oct. 1972
Rev. Hoyt Wilkins Sept. 1974
Rev. Lonnie J. Farmer Sept. 1975
Rev. Ned Little Oct. 1977
Rev. James Clayton Sept. 1978
Rev. Walter Harper, Jr. Sept. 1979
Rev. Billy Crocker Sept. , 1984
Rev. Phil Christopher Sept. 1986

PASTOR - DATE ELECTED
Rev. David Pruitt Sept. 1988
Rev. Johnny Padgett Oct. 1993
Rev. Lamar Day Sept. 1994
Rev. Donnie Cagle Sept. 1996
Rev. Carroll Pruitt Sept. 1999
Rev. Phil Christopher Sept. 2003
Rev. David Pruitt Oct. 2006