Sunday, October 31, 2021

The Prodigal Son

John Newton wrote “The Prodigal Son,” based on Luke 15:11-24, published it in Olney Hymns. Elisha J. King took this text and paired it with a tune he called The Prodigal Son. It was printed in The Sacred Harp in 1844.

1.  Afflictions though they seem severe,
In mercy oft are sent;
They stopp’d the prodigal’s career,
And caus’d him to repent

2. Although he no relentings felt
Till he had spent his store;
His stubborn heart began to melt
When famine pinched him sore.

3. “What have I gained by sin,” he said,
“But hunger, shame and fear?
My father’s house abounds with bread,
While I am starving here.”

4. “I’ll go and tell him all I’ve done,
Fall down before his face,
Unworthy to be called his son,
I’ll seek a servant’s place.”

5. His father saw him coming back,
He saw, and ran, and smiled,
And threw his arms around the neck
Of his rebellious child.

6. “Father, I’ve sinned—but O forgive!”
“Enough!” the father said;
“Rejoice, my house, my son’s alive,
For whom I mourned as dead.”

7. “Now let the fatted calf be slain,
And spread the news around;
My son was dead, and lives again;
Was lost, but now is found.”

8. ’Tis thus the Lord his love reveals,
To call poor sinners home;
More than a father’s love he feels,
And welcomes all that come.

King’s tune adds a chorus, with words that do not seem to be from Newton’s hymn:

O I die with hunger here, he cries,
And starve in a foreign land.
My father’s house hath large supplies,
And bounteous are his hands.

Saturday, October 30, 2021

Some are wise, and other quotes

The posting of quotes by human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“Man cannot be saved by perfect obedience because he cannot render it, neither by imperfect obedience, because God cannot accept it.”

“Your strength is seen in what you stand for; your weakness in what you fall for.”

“The Bible promises no loaves for the loafer.”

“Some are wise; some are otherwise.”

“One evidence of the value of the Bible is the character of those who oppose it.”
The above quotes all appeared in The Baptist Waymark without attribution. I have not researched to find out to whom they belong.

“Pigmies can minister to the urbane and courteous. Only strong men can brave the destitute nooks, where darkness reigns.” -- Walter M. Lee

“There are three kinds of people in the world -- those who are immovable, those who are moveable, and those who move them.” -- Li Hung Chang

“Indeed I tremble for my country when I reflect that God is just: that his justice cannot sleep for ever.” -- Thomas Jefferson

“We stand on the shoulders of giants & destroy them for their flaws, only to destroy our own foundations, with no real replacements in view.” -- Unknown

“Better be overly credulous than overly suspicious. Suspicion doubts everybody and everything. In the end it even doubts itself.” -- Sword and Trowel (Oklahoma City, Oklahoma, December 19, 1912, page 8)

“We may not have killed the dog, nor cured the bite, but he will not bite anyone else in that community.” -- I. N. Penick (in reference to a religious debate victory)

“I am a Baptist, a whole Baptist, and nothing but a Baptist of the old-fashioned type.” --  G. R. Tyler

Friday, October 29, 2021

Constitution of the Baptist Convention of Oklahoma

Articles of the Constitution of the Baptist Convention of Oklahoma

Article 1. This plan of communication and cooperation shall, for the sake of a convenient form of speech, be called the Baptist Convention of Oklahoma.

Article 2. The object of this plan shall be the dissemination of the principles upon which it is instituted, the spread of the gospel by means of evangelism and missionary operations, and the building and maintenance of educational and benevolent institutions.

Article 3. There shall be an annual meeting of messengers from each church at the time and place nominated by a majority of the churches, and when no majority appears favorable to any time or place, shall be decided by a majority of the messengers present. Messengers shall report to the annual meeting by constitutional letter, and their names shall be read in open session by the secretary.

Article 4. Each annual meeting shall be organized for business by first electing a temporary chairman and secretary and ascertaining the names and messengers entitled to act, the election of a president, vice president, secretary-treasurer, whose terms of office shall expire with the adjournment of the annual meeting.

Article 5. There shall be a joint executive committee composed of one member appointed and reported by each church in its constitutional letter to the annual meeting of messengers, who shall have the management and control of all missionary and evangelistic operations. Seven members shall constitute a quorum for business.

Article 6. At each annual meeting a superintendent of missions and evangelism shall be elected in open session, whose duties shall be to act for the churches in cooperation with the joint executive committee, and when a majority vote of the churches nominating any person shall appear in their constitutional letters the person receiving the said majority shall be declared elected.

Article 7. There shall be a separate board of trustees for each and every educational and benevolent institution fostered under this plan, composed of one trustee appointed by each local church and reported in their constitutional letters to the annual meeting of the messengers. These several boards of trustees shall transact their business in open session for the churches. Seven trustees shall constitute a quorum for business. 

Article 8. All business transacted in the annual meeting of messengers or in meetings of the joint executive committee or the meetings of the several boards of trustees shall be transacted under the usual rules of parliamentary practice, and all messengers shall be introduced by members without the privilege of introducing another member.

Article 9. In the annual meetings of messengers any local church may, through her messengers, file with the secretary a complaint against a sister church for having received or holding in fellowship a person who has not submitted to the authority of some local Baptist church in the administration of baptism, or for holding in fellowship a minister who is guilty of violating any of the laws of marriage as they are revealed in the New Testament. A committee of three messengers shall be appointed at the same annual meeting to submit the complaint with ascertainable evidence to the church complained of, requesting action within six months, showing a disposition not to correct herself in discipline, and thus continues to hold such persons in fellowship, all communication and cooperation shall be withdrawn from said church by a majority of the churches voting for said withdrawal and so reporting to the next annual meeting of the messengers.

Article 10. Any question arising in the meeting of messengers, joint executive committee, or any board of trustees, which a majority decides to be vital to the independent rights of local churches, which cannot be settled by the terms of the constitution, may be submitted to the churches and settled by a majority voted of all the churches voting on the question.

Article 11. These articles may be altered or amended when a proposed alteration or amendment is in harmony with the Explanatory Preface, by a majority vote of all churches voting on the question, and any alteration or amendment to the Explanatory Preface may be made by a unanimous vote of all the churches voting on the question.

The Baptist Worker, October 13, 1920, page 1

Thursday, October 28, 2021

The Oklahoma Baptist State Association, again

On Tuesday I posted about the Oklahoma Baptist State Association (Landmark). I want to revisit that briefly. It seems to me that this association was formed circa 1912, and that is not the same association formed in Tulsa in 1903. However, there does seem to be some continuity between the two associations that needs to be noticed.

A Baptist association was formed in Tulsa at the Baptist Church (now First Baptist, Tulsa), on November 27-28, 1903. Abe Carlin, moderator; R. V. Thompson, assistant moderator; W. H. Littlefield, treasurer; were its officers. It met in Wynnewood, Oklahoma in 1904.[i] Further information about this body is not available. The facts about these two meetings were supplied to the historical committee by five men, at least some of whom knew and labored with Carlin and Thompson.

“The above facts were given by a committee composed of C. A. Smith, G. W. Crawford, G. C. Hill, W. S. Miller, and J. A. Welch.”[ii]

In 1900, Abe Carlin and his family were living in Lawrence County, Missouri. Both before and after this, he was preaching in Oklahoma Territory.[iii] He is later connected with the Oklahoma Baptist State Association (Landmark). For example, he preached the Sunday sermon at the 1917 meeting in Mason. In the mid-1920s, he was pastor of the Immanuel Missionary Baptist Church in Sapulpa, and connected with the Baptist General Assembly of Oklahoma.[iv] Uriah Farthing indicates Carlin was participating with the Board Baptists while he was pastor at Vinita, Indian Territory.[v] This was in the 1890s, before the above-mentioned association was organized in 1903.[vi] Farthing also mentions R. V. Thomson of the Arkansas Valley Association as opposing the Northern and Southern Convention practices. – probably the same as R. V. Thompson above.[vii] He supported the Landmark work.[viii]

The association organized in 1903, and the association dating from an organization circa 1912 have a connection. The first association technically would not have been an Oklahoma state association – for there was no state of Oklahoma until 1907. One possibility might be that the territorial association organized in 1903 was reorganized as a state association in 1912.

Again, perhaps some Oklahoma historian has already researched the matter? If so, I would love to hear from you.

Tulsa Weekly Democrat, Sept. 20,1917, p. 2

[i] History of the Baptist General Assembly of Oklahoma and Other Beginnings from 1903 to 1982, T. L. Duren, editor, Baptist General Assembly Historical Committee, n.d. (circa 1982), pp. 8-10.
[ii] Ibid., p. 8
[iii] Stroud Star, Friday, February 28, 1902, p. 7. When the Lawrence County (Missouri) Association met in 1902, Abe Carlin was supposed to preach the introductory sermon. He is described as being away in Oklahoma. Word and Way, Thursday, November 6, 1902, p. 2.
[iv] The Sapulpa Herald, Saturday, November 21, 1925, p. 2; The Baptist Worker, Wednesday, March 17, 1926, p. 5.
[v] The Oklahoma Baptist, Saturday, March 1, 1924, p. 1. “Eld. Abe Carlin, then of Vinita, Okla., now of Cove, Ark. was called to do this very thing [help pad reports of offerings for the Board, according to Farthing, rlv]. He renounced the whole thing and has ever been a very faithful missionary Baptist preacher rejected by the Boards.”
[vi] The Indian Chieftain, Thursday, September 27, 1894, p. 1; The Vinita Daily Chieftain, Thursday, September 22, 1904, p. 1.
[vii] The Oklahoma Baptist, Saturday, March 1, 1924, p. 1.
[viii] Ibid., Friday, February 1, 1924, p. 7. He evidently is the same person identified as R. H. Thompson (of Roland, as was R. V. Thompson) in the Sword and Trowel September 26, 1912, p. 9.

Wednesday, October 27, 2021

PickleSmash Pickle Salsa, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

Tuesday, October 26, 2021

Oklahoma Baptist State Association: “the only one of its kind”

Concerning Oklahoma Baptists, the Encyclopedia of Southern Baptists calls the Nunnery Movement “the only distinct movement of its kind in Oklahoma Baptist history” and the Oklahoma Orthodox Movement “the only outward break of its kind.”[1] However, they may have missed a third “only one of its kind” (unless I missed finding it in the Encyclopedia) – the Landmark Baptist State Association.[2]

I started recently researching Alonzo Nunnery and the “Nunnery Movement.” In 1926, the “Nunnery Movement’s” Baptist Convention of Oklahoma merged with the State Association of Oklahoma Baptist Churches to form the Baptist General Assembly of Oklahoma.[3] The prevailing view is (or at least was) that this State Association was formed in 1903 in Tulsa, Oklahoma. However, I noticed a discrepancy when I read that the only available minutes of this body are of the twelfth annual session, October 30-November 1, 1923. If it were formed in 1903, 1923 should be about the twenty-first annual session, rather than the twelfth.[4] There might be a way that this discrepancy can be explained and this still be the same body (such as it not meeting some years). However, I considered another explanation more likely – that there are two associations of the same name or similar names that have been confused, one organized in 1903 and the other around 1912. Also supporting this is The Chickasha Daily Express story about the consolidation of the State Association and the “New” Baptist convention. It says the State Association was in the 15th year.[5] Both these calculations signify about 1912 as the year this body was organized, rather than 1903.

The Western Publishing Company (and apparently Landmark Baptists) about September 1912 established a new religious publication called Sword and Trowel. Its editor was C. R. Powell, and shows a state association with the following officers: G. W. Crawford, moderator; T. L. Roberts, clerk; R. V. Thompson, treasurer.[6]

An article called “Our State Association” in the Sword and Trowel periodical hints that the churches organized this association in 1912. At the least, R. H. Thompson of Roland, Oklahoma speaks of “the Statement of Principles of our State Association, adopted at McAlester July 9th.” In writing of the state meeting in November, he speaks as if it is something new:

“Feeling that there are a great many Landmark Baptists all over Oklahoma, who are very anxious and have been waiting lo! these many years for an opportunity of meeting in just such an Association as we now have, where Baptists can meet as our forefathers did with no one to boss and lay the lash. Yes, and more it does not cost a Landmark church five, ten, or twenty-five dollars for a seat in this Association. All that is required is to be sound in the faith, doctrine and practice.”[7]

This November 1912 meeting was held at the East Ardmore Baptist Church in Ardmore, Oklahoma.

The Daily Ardmoreite, November 24, 1912, p. 4

I have been able to trace in newspapers other meetings of what appears to be this same association – though the association’s name is not always consistent. In 1913 they met at Mason, Oklahoma (reported as the Landmark Missionary Baptist State Association in The Okemah Ledger, October 23, 1913, p.  9). In 1917, when it met again at Mason, the newspaper calls it the State Landmark Baptist Association (The Okemah Ledger, September 13, 1917, p. 1). In 1923 (the meeting mentioned in paragraph two), the official paper, The Oklahoma Baptist, calls the body the Oklahoma State Association of Baptist Churches (October 15, 1923, p. 1). However, in 1924 they call it the “13th Annual session of the Baptist Missionary Association of Oklahoma” (The Oklahoma Baptist, November 15, 1924). The Alex Tribune calls the 1925 meeting the State Association of Missionary Baptist Churches (October 30, 1925, p. 1).

Despite the discrepancies in name – some of which may be informal references rather than the actual adopted name – these newspaper accounts appear to trace the same association, the association that unified with the Nunnery movement’s Baptist Convention of Oklahoma to form the Baptist General Assembly. Names of preachers who participated show some consistency, as well as references to past associations.

Therefore, I tentatively conclude that this association was formed around 1911 or 1912, possibly in July of 1912, and that it is not the same association formed in Tulsa in 1903.

Perhaps I am spinning my wheels. Perhaps some Oklahoma historian has already researched and proved the matter. If so, I would be very glad to hear from you!

[1] Encyclopedia of Southern Baptists, Vol. II, Norman Wade Cox, editor, Nashville, TN: Broadman Press, 1958, pages 1025 and 1064.
[2] Also known as (apparently, whether formally or informally), State Association of Oklahoma Baptist Churches, State Association of Missionary Baptist Churches, the Baptist Missionary Association of Oklahoma, et al.
[3] History of the Baptist General Assembly of Oklahoma and Other Beginnings from 1903 to 1982, T. L. Duren, editor, Baptist General Assembly Historical Committee, n.d. (circa 1982), pp. 7-8; “Church Meet to Open Tomorrow,” Chickasha Daily Express, October 25, 1926, page 1.
[4] Based on how association sessions are normally counted (there are exceptions, of course). If an association first meets in 2000, the meeting in 2001 will be the second session. You cannot just subtract 2 from 2001 to get the correct organizational year.
[5] The Chickasha Daily Express, October 25, 1926, page 1.
[6] Sword and Trowel (Oklahoma City, Oklahoma), September 26, 1912, p. 9.
[7] Ibid., p. 15. 

Monday, October 25, 2021

Cerys Matthews explores, and other music links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

If our singing be undenominational...

I have examined many of the song books now flooding the country and find nearly every one of them entirely on the compromise order. It must be clear to thoughtful persons that our preaching will not very long be different from our singing. If our singing be undenominational, so will our preaching come to be, and everything will follow in the same evil way. 

J. B. Gambrell in an endorsement of Harvest Bells by W. E. Penn in Baptist and Reflector (Nashville, Tennessee), Thursday, April 20, 1893, page 12

Sunday, October 24, 2021

Jesus the Pilot

From, The Baptist Praise Book, 1871

Edward Hopper (1816-1888) is the author of this hymn, “Jesus the Pilot”. In 7s. meter in 6 lines, the original hymn had six stanzas. Most songbooks use only three or four – the stanzas listed below as 1, 2, 5, and 6, or just 1, 5, and 6. Hopper dated his hymn March 3, 1871. It appeared in The Sailor’s Magazine and Seaman’s Friend (April 1871, Vol. 43, No. 4, p. 119) with the title Jesus, Saviour, Pilot Me. (Several sources I found say that the hymn appeared anonymously, but the online copy shows it under his name.) The song (hymn with tune) appeared in The Baptist Praise Book in 1871 (No. 1272, page 516).
Hopper was a Presbyterian minister who attended New York University and Union Theological Seminary in New York. In addition, he was an author and poet. He pastored several churches, including the Church of Sea and Land in New York City harbor from 1869 until his death in 1888. This was a church for sailors. Hopper weaves his knowledge of the sea, the account of Jesus stilling the storm on Galilee (Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25) with the themes of God’s sovereignty, protection, and providence.
John Edgar Gould (1821-1875) composed a tune, usually called Pilot, for Hopper’s hymn. Gould was born in Bangor, Maine. He died traveling in Algiers, Africa. He was a musician, composer, and managed music stores. Gould compiled eight songbooks.
1. Jesus, Saviour, pilot me,
Over life’s tempestuous sea:
Unknown waves before me roll,
Hiding rocks and treach’rous shoal;
Chart and compass come from Thee–
Jesus, Saviour, pilot me!
2. When the apostles’ fragile bark
Struggled in the billows dark,
On the stormy Galilee,
Thou didst walk upon the sea;
And when they beheld the form,
Safe they glided through the storm.
3. Though the sea be smooth and bright,
Sparkling with the stars of night,
And my ship’s path be ablaze
With the light of halcyon days,
Still I know my need of thee:
Jesus, Saviour, pilot me.
4. When the darkling heavens frown,
And the wrathful winds come down,
And the fierce waves, tossed on high,
Lash themselves against the sky,
Jesus, Saviour, pilot me
Over life’s tempestuous sea.
5. As a mother stills her child,
Thou canst hush the ocean wild;
Boist’rous waves obey Thy will
When Thou say’st to them, “Be still!”
Wondrous Sov’reign of the sea,
Jesus, Saviour, pilot me!
6. When at last I near the shore,
And the fearful breakers roar
’Twixt me and the peaceful rest–
Then, while leaning on Thy breast,
May I hear Thee say to me,
“Fear not– I will pilot thee!”

The Chicago Tribune, April 24, 1888, page 3

Saturday, October 23, 2021

Tidings of the Cross

Back in the fall of 2016, I published my List of Baptist Hymn Books and Hymnals. Research today once again proves “of making many [lists] there is no end.” In researching Alonzo Nunnery and his Baptist Worker periodical, I found an advertisement of a new Baptist song book.

In The Baptist Worker (Granite, Oklahoma, Wednesday, February 7, 1917, p. 7) Tidings of the Cross, by Baptist preacher Woodie Washington Smith is advertised as “A Real Baptist Song Book.”
“Tidings of the Cross by Rev. Woodie W. Smith, a Baptist preacher, is a new song book which has all the old songs we all love so well, and every song in the new book rings out with BAPTIST doctrine. Not only are all the old-time Baptist songs in this book but there are hundreds of the newest songs also...‘Tidings of the Cross’ is not a song book with some Baptist’s name on the outside but gotten up by a Campbellite or some Pedo—it is a BAPTIST book throughout, with the author’s picture on the cover, who is a Baptist preacher...Books may be had in round or shaped notes, as may be desired. Be sure to state which…”
According to, the complete title of the book is Tidings of the Cross: for Church, Sunday School, Evangelistic, Chorus and Class Work. Not only that, there are a number of other song books by Woodie Washington Smith, including:
  • Evangel Message: for Church, Sunday School,  Young People’s Meetings, Evangelistic Service, Singing Conventions and Singing Classes, Fort Worth, TX: Evangel Music Company, 1912
  • Revival Power: for the Church, Sunday-school, the Revival, Young People’s Meetings, Conventions and the Home, with Joe W. English, Fort Worth, TX: Woodie W. Smith Company, 1918
  • Gospel Hymnal for Every Kind of Gospel Service, with Charlie Tillman, James C. Moore, Bernard B. Edmiaston, Dallas, Tx: Stamps-Baxter Music Company, 192?
  • Gospel Light: for the Church, Sunday-school, the Revival, Young People’s Meetings, Children’s Services, Conventions and the Home, with Joe W. English, Fort Worth, TX: Woodie W. Smith Company, 1921
  • The Messenger, Revival edition, Fort Worth, TX: Woodie W. Smith Company, 1948

Friday, October 22, 2021

The Theology of Alonzo Nunnery

The following is an attempt to stitch together some of the theology of Alonzo Nunnery, based on his writings and debates.


  • The Bible is our standard, rule or law of our faith and practice, [the] judge in all matters of controversy...We have no judge, no authority, no law on earth but the Bible. Every man and everything should be tried by the Bible. This is the faith of the Baptist worker. Here we take our stand... The Baptist Worker, Wednesday, December 19, 1928, p. 4


  • There is not a place in the Bible where we find that the term remission of sins is used exclusively for salvation...Jesus saved people while he was here on earth, before and apart from baptism...baptism was never intended to be administered in order to the salvation of any one. (Commenting on Acts 2:38) The Baptist Worker, Wednesday, January 27, 1926, p. 4
  • John taught as Baptists teach today, that we are saved by grace through faith in Jesus Christ. The Baptist Worker, Wednesday, January 11, 1928, p. 2

Grace and works

  • We rejoice in the doctrine of grace as much as anyone could, but would be ashamed to claim the doctrine of grace for our hope of Heaven and then refuse to work for the Lord what few days we are permitted to live on this earth. The Baptist Worker, Wednesday, November 13, 1929, p. 4


  • When the fashionable preachers and the so-called revivalists departed from the old-time Bible doctrine of repentance and the new birth, we might naturally expect them to substitute modern  play grounds and game, moving picture shows, many organizations, jazz and funny anecdotes for preaching of the Gospel. Of course they get the crowds—but hell is getting the crowds, too. The Baptist Worker, Wednesday, January 27, 1926, p. 2
  • …the preachers on the day of Pentecost preached the Gospel and did not make ‘Billy-Sunday-Jumping-jacks’ of themselves nor did they have the sinner ‘sign a card’ or ‘hold up three hands,’ but they taught the sinner that he must repent, neither did the preacher get hold of a penitent sinner and urge or pull him up from his knees in prayers but let the sinner make his own confession. We are glad to admit that there are exceptions to the rule, but as a rule these big modern revivals, where several hundred have been counted as converts, the greater number of the so-called converts have been deceived, made to believe they were saved when they have never repented hence will die deceived and be lost. The Baptist Worker, Wednesday, August 2, 1916, p. 2

Security of the Believer

  • Brother Nunnery showed the man born of God cannot sin, and if he cannot sin then he cannot be lost, and that God had sworn by two immutable things in that He could not lie, giving a strong consolation. We have fled for refuge, and laid hold of that hope that anchors the soul sure and steadfast. Nunnery-Cowan Debate


  • The church or kingdom of Christ was set up during his personal ministry on earth. The Baptist Worker, Wednesday, March 14, 1917, p. 1
  • The Scripture teaches that the Church of Jesus Christ was set up, formed, or established during the personal ministry of Jesus Christ. Nunnery-Cochran Debate, 1932
  • …Christ established the Baptist churches for the purpose of having them preach His gospel, and that all other churches are man-made institutions. The Baptist Worker, Wednesday, February 7, 1917, p. 6
  • Opposition to union meetings with other denominations. The Baptist Worker, Wednesday, February 7, 1917, p. 6; Wednesday, March 14, 1917, p. 8
  • He knew that men would teach the doctrine of church salvation, and for this reason Jesus placed in the first church an unsaved man – not that he would have us knowingly receive unsaved people into his churches, but that we may know that the church and the saved are not necessarily the same. Baptist and Reflector, Thursday, April 23, 1903, p. 7


  • The viewpoint supported by Nunnery and The Baptist Worker is that there are two positive commands that rest on the Lordship of Jesus Christ – baptism and the Lord’s supper. First salvation, then baptism by immersion by the authority of the church, church membership, and then the Lord’s supper. For example, The Baptist Worker, Wednesday, July 14, 1926, p. 6
  • Acts 20:4-12. There were present at this communion brethren from seven different countries and they all partook of the communion…we have an example of inter-communion in the Bible [that is, he believed in restricted communion, but not local-church-only communion] The Baptist Worker, Wednesday, February 17, 1926, p. 2
  • The first question that appeared [at the 5th Sunday meeting of the Beech River Association] was “Foot washing as a church ordinance.” The subject was completely demolished by Elder A. Nunnery, of Lexington, showing first that there was no Scriptural authority for it, and second, that the command to lay down our lives for the brethren was just as binding. Baptist and Reflector, Thursday, May 9, 1895, p. 13

Pulpit Affiliation

  • It is thought by some, and perhaps by many, that the Baptist General Assembly of Oklahoma should have an added article to our statement of agreement, to the effect that no church will be received or retained in our cooperative fellowship who practice pulpit affiliation or engages in so-called union meetings or that receives alien baptism. If no one else offers it I think I shall at our next meeting. The Baptist Worker, Wednesday, February 3, 1926, p. 8

Conventions and Associations

  • The Scriptures teach that the people who do their mission work through Conventions, by means of Boards, are the regular Baptists. Nunnery-Crawford Debate, 1916
  • We are for the Conventions heart and soul; but if there is a thing wrong either in constitution or practice, we want to know it. The Baptist Worker, Wednesday, March 14, 1917, p. 8
  • Nunnery suggests the Board is helping some churches pay large salaries to their pastors while other churches have once a month preaching or no preaching at all, and that he opposes this. The Baptist Worker, Wednesday, March 14, 1917, p. 8

Freedom of Association

  • The house of worship cannot be taken away from a Baptist church because said church votes to discontinue supporting the General Convention. The Baptist Worker, Wednesday, March 9, 1927, p. 2
  • Baptist churches are self-governing, and are no compelled to support any convention in order to be a valid Baptist Church. The Baptist Worker, Wednesday, March 9, 1927, p. 6
  • If the convention had a law to help them they would cheerfully close the mouths of every man who dares speak against them. The Baptist Worker, Wednesday, March 9, 1927, p. 6

These quotes are related to the Scullin church house case (J. J. Cape, et al. vs. Jim Moore, et al. Supreme Court of Oklahoma) in which the Baptist General Convention of Oklahoma supported the minority taking the church house from the majority because the majority voted to leave the Convention.


  • Nunnery opposed the teaching that men receive the baptism of the Holy Ghost, and have the same evidences as in apostolic days – as well as opposing faith healing. Nunnery-Nevel Debate, 1929


  • …we would be glad if some tither would write The Worker and point out just one place in the Bible where any man ever did or was ever commanded to give a tithe of his money at any time or for any purpose. The Baptist Worker, Wednesday, February 17, 1926, p. 4


  • Socialism teaches atheism, infidelity, and free love, as well as many other abominable things. The Socialist Antidote, August 15, 1916, p. 4

Creation and Evolution

  • …even the wool on the sheep’s back is indisputable proof that God made this world, and that life and matter did not come about by the slow process of evolution or by mere chance…Can anyone be so dull as to think the fire was latent in this rock and steel by happen so, or by the slow law or process of evolution? Is it not more reasonable to believe as the Bible declares that God made everything? And that He, knowing that we need fire, placed fire latent in even rocks and steel?
  • The water in the earth and on land, without which we could not live, likewise prove that all life and matter come from god. The lumber that makes our houses, and our ability to utilize it, proves that everything was made by an all wise maker. The grain that makes our bread, and the cotton that makes our clothing, all prove that life and matter came from God. The nights to sleep in, and the daylight to work in, prove the Bible to be true, and that life came from God. The Baptist Worker, Wednesday, July 7, 1926, p. 4


  • It seems to be a new “fad” with many Baptists to point to their success as an evidence of God’s approval of their work or methods…Stick to the Bible, brother, and don’t worry about success. Baptist and Reflector, Thursday, May 24, 1906, p. 7

Thursday, October 21, 2021

“A. Nunnery”: his hand against every man

In 2016, Elder Alonzo Nunnery was nominated to the “Hall of Fame” of the Baptist General Convention of Oklahoma. The Convention does not honor Nunnery, but rather believes his contributions in the main were undesirable, neverthless that those negative contributions helped the convention “cement its beliefs and firm stand in their convictions” against Nunnery and those who supported him.[i]

Alonzo Nunnery was born September 18, 1861 at Camden, Benton County, Tennessee. He was the second child of Nathaniel Nunnery and Francis Isabella Brewer.[ii] His younger brother, Astley Ulon Nunnery (1873- 1957), was also a Baptist preacher. Alonzo married Eliza Victoria Johnson on October 21, 1883, in Benton County, Tennessee. Nunnery was saved when he was sixteen years old (about 1877). The preaching of J. N. Hall influenced his union with the Baptists. “On October the first [1885], Brother Nunnery joined the Mount Lebanon Baptist Church, and there he was baptized into the fellowship of the Baptist Church.”[iii] He possibly began preaching about 1893, based on mentions of his name found in the Baptist and Reflector. Though he does not mention when he was ordained, Nunnery himself said that he was ordained at the Bible Hill Baptist Church near Parsons, Tennessee, in the Beech River Association.[iv]

“A. Nunnery” – as his name often appears – pastored churches in Tennessee and Missouri before going to Oklahoma. He was an active and popular preacher. The Central Association minutes for 1902 record him as pastor of six churches.[v] The Baptist and Reflector references him often. Reporting in 1894, Nunnery writes, “I have had quite an enjoyable time in my meetings. I have baptized 59 happy souls—39 into the fellowship of Mt. Gilead, 13 into New Hope and seven into Judson church. I have been preaching to Mt. Gilead church fourteen months and have had 60 additions.”[vi] In September 1895, he preached before the Beech River Association “from the text, ‘Son of man, can these dry bones live?’ He made the churches of the Beech River Association the dry bones. The sermon was an excellent one and full of the missionary spirit.” At this same meeting, Nunnery exhibited his interest in orphans. “The report of the Orphans’ Home was read by Rev. A. Nunnery, who made a feeling speech upon the subject and took up a collection for the Home.”[vii] Alonzo Nunnery’s parents both died when he was about 18, leaving the younger children as orphans in the older sibling’s care – likely the catalyst for Nunnery’s interest in work with orphans.

Nunnery attended Lexington Baptist Male and Female College in Lexington, Tennessee (and possibly Union University at Jackson, Tennessee).[viii] He was active in publications, establishing the Baptist Banner at Jackson, Tennessee in 1900. He was associated with this periodical until he moved to Oklahoma. After moving to Oklahoma, A. Nunnery established the Baptist Worker in 1909 and edited it until his death in 1939.[ix] He wrote The Kingdom or Churches of Jesus Christ, and A History of the Hawkins Matter, published by the Baptist Worker Publishing Company. The Baptist Worker Publishing Company printed Sunday School Literature, at least during some of its publishing lifetime. In 1912, Columbia Publishing and Printing published his debate on missions with H. M. Cagle.

After several years of successful ministry in Tennessee, Alonzo Nunnery moved to Granite, Oklahoma in 1907.[x] Tennessee Baptists received this as “sad news,” while commending him to Oklahoma Baptists.

“Brother Nunnery is one of the best preachers, and at the same time one of the strongest Baptists and truest men, not only in our State, but in the South. He stands four square against all evil, and for everything that is good and right.”[xi]

The Maple Springs Church, where he had been pastor for five years, described him thusly:

“…we can now, with a sincere desire of our hearts for good, recommend him, as a zealous and most ardent Christian, strong as a doctrinal preacher, never wavering from the truth from fear or favor of any man, or man-made creed of anyone, but always continuing steadfast in the apostles’ doctrine.”[xii]

Nunnery’s ministry certainly had not withered in western Tennessee. A “revival at Maple Springs Church, near Mercer, Tenn.,” shortly before the announcement of his departure to Oklahoma, “resulted in 30 conversions and 21 baptisms and four approved for baptism.” His ministry in Oklahoma seems popular there as well.

“Rev. Alonzo Nunnery, who went some months ago to the pastorate at Granite, Okla., is doing things there to build up the Kingdom just as he did while in Tennessee. There are additions to the church at almost every service. The church has recently contracted for new pews and pulpit. The house will be repainted on the outside and papered and carpeted inside.”[xiii]

One of his “four-square” stands was a staunch view of Nunnery had against football.[xiv] In its day, it may not have been unusual. It is certainly out of step with many enamored Baptists of our day.

Whereas, We believe that foot-ball is degrading to morals, and, whereas some of our institutions of learning tolerate and encourage the playing of football and other games; therefore,

            Be it resolved, That we, the Maple Springs Baptist Church, do condemn said game and the action of said institutions.

            Resolved second: That we will not lend our support in any way and wave all obligations to any institutions that tolerate and encourage said games.

            Resolved third: That we send a copy of these resolutions to the Baptist and Reflecter, Baptist Banner and The Baptist Flag, for publication, and also a copy be spread in our minutes.

                                                                                    A. Nunnery, Mod.

                                                                                    G. D. Siler, Clerk.

            We ask other churches who favor, to adopt same.

            Done by order of Church in Conference this 3rd Lord’s day in December, 1906. [xv]

Once in Oklahoma, Alonzo Nunnery soon was in conflict with the newly organized Baptist General Convention.[xvi] In the Encyclopedia of Southern Baptists, Roger Hebard calls the Nunnery Movement “the only distinct movement of its kind in Oklahoma Baptist history.”[xvii] According to Hebard, the friction was caused by “personal and policy disagreements between Nunnery and Franz Marshall McConnell, corresponding secretary-treasurer of the Baptist General Convention of Oklahoma, 1916-22; convention purchase, 1919, of the Baptist Messenger, a rival publication of the Baptist Worker; Nunnery’s opposition to convention policies in promotion of the 75 Million Campaign; Falls Creek Assembly; operational policies in the Oklahoma Baptist Orphans’ Home; and the indisposition of convention leaders to deal with the John L. Hardin Hawkins case.”[xviii] In 1912 his Tennessee friends thought the Baptist Worker “deserves the patronage of Oklahoma Baptists” and “deserves to be the State paper.”[xix] Oklahoma Baptists thought differently, the Convention purchasing the Baptist Messenger in 1919.

Writing generally about “Oklahoma affairs” in which he had “no disposition to mingle,” Edgar E. Folk, editor of the Baptist and Reflector, wrote in 1915:

“...we are surprised that any charges should have been made against Brother A. Nunnery...We have known him for twenty years or more. We have been in his home, in churches of which he was pastor, in Association, and other meetings with him. We have seen him tried in the fire. We have never know a better, truer man. He is of an intense nature. He has strong convictions. He believes and therefore he speaks earnestly. But his heart is in the right place. He would not do anything wrong for the world if he knew it...Knowing Brother Nunnery as we do we felt that we should say the above words in behalf of a thoroughly good man, who seems to have been misunderstood by some. We have written what we have unsolicited by Brother Nunnery, and without his knowledge, but as a matter of simple justice.

“We should add, though, that Brother Nunnery is like a mule—you can lead him, but you cannot force him. In this respect he only shows his intense Baptist nature.”[xx]

The dissension led the Convention supporters to deny A. Nunnery a seat at the 1918 meeting, and then do so again in 1919. The 1919 report referred to the action of 1918, stating:

“It will be remembered that Rev. A. Nunnery was, by an overwhelming majority, refused a seat in the Baptist General Convention of Oklahoma last year. The ground of such refusal was that said Rev. A. Nunnery, Editor of the Baptist Worker, of Granite, Okla., was not in sympathy and co-operation with the Convention. Many articles and editorials of his were cited, being an infraction or the principle set forth in Art. II of the Constitution of the Convention.”[xxi]

The 1919 action was supported by noting that Nunnery had made no retraction, neither had retreated from his position. Afterward, A. Nunnery and others washed their hands of this convention, and started another. The “Baptist Convention of Oklahoma” was organized at Chickasha on Oct 5, 1920. There were 101 messengers present from 48 churches, as well as well-wishers and other visitors.[xxii] They established a permanent orphan’s home in Chickasha (supervised by A. Nunnery and his wife), and organized a new church there – Ninth Street Baptist Church – to be affiliated with the Baptist Convention.[xxiii] Tennessee friends supported Nunnery in his struggle with Oklahoma Baptists, at least initially. In 1914 Fleetwood Ball wrote, “Tennessee Baptists know, love and believe in Alonzo Nunnery.”[xxiv]

“Bro. Nunnery knows Baptist doctrine from A to Z. His Baptist proclivities suit his brethren in Tennessee.”[xxv]

“Our good friend, Rev. Alonzo Nunnery, of Granite, Okla., editor of the Baptist Worker, was recently denied a seat in the Oklahoma Baptist Convention at Enid. This seems funny to his Tennessee friends who know his real worth.”[xxvi]

“His hosts of Tennessee Baptist friends are grieved to know that the Oklahoma Convention at its recent session in Shawnee, refused for the second time to admit to a seat in the body Rev. Alonzo Nunnery, of Granite, Okla., editor of the Baptist Worker on the ground of disloyalty to the state work…Evidently Alonzo Nunnery is a badly misunderstood man by his Oklahoma brethren, or else the wrong spirit is swaying them. He stood four square for the Lord’s work in Tennessee.”[xxvii]

In September of 1920, Fleetwood Ball, knowing Nunnery would start a new organization, changed his tune somewhat. He wrote, “Bro. Nunnery’s friends in Tennessee regret his deflection.”[xxviii]

During this period of upheaval, Mrs. Eliza V. Nunnery died May 21, 1921 of a heart attack. On January 1, 1922, A. Nunnery married Mrs. Minnie Corbitt, a widow of Camden, Tennessee.[xxix] In these times, Nunnery continued a successful evangelistic ministry, such as in 1920 when he assisted in a revival in Wewoka, Oklahoma that resulted in 40 additions, 31 by baptism.

Within a few years, there was a growing interest for unification of Baptist dissenters from the Southern Baptist Convention. Though all dissented from the work of the SBC, there was a wide range of beliefs among them on how to do mission work. Some were “gospel missioners” who decried mission boards, and some believed in boards if they thought they were carried on in a scriptural manner. This evidently was the position of A. Nunnery.

In his debate against S. K. Powers in August of 1907, Nunnery affirmed “The Use of Associations, Conventions and Boards in Carrying out the Commission as given in Matt. [28:]19-20 is Thoroughly Supported by the Scripture.”[xxx] Nunnery also debated H. M. Cagle on the subject in 1911, and carried on a written debate about missions circa 1917 with Ben M. Bogard in The Baptist Worker and Bogard’s Baptist and Commoner.[xxxi] In the summer of 1916, he debated (apparently about Conventionism) both C. A. Smith and G. W. Crawford, whom he identified as “Landmark Baptist”. In January 1917, The Baptist Worker announced a debate with Bogard at “the so-called Landmark Baptist church house at Alex, Oklahoma” commencing on January the 16th. The following propositions were to be discussed:

1st. “Resolved that those Baptists who oppose the organized Convention work, and call themselves Landmark Baptists are the regular Baptists.”

2nd. Resolved that the Baptists who do their mission work through what is called the organized work are the regular Baptists.”

Ben M. Bogard affirmed the first proposition, which Nunnery denied. A. Nunnery affirmed the second proposition, which Bogard denied.[xxxii]

Nevertheless, Nunnery seems to have come around to the idea of working with the “dissenters”. His “New” Baptist Convention grew. New churches joined. The Oklahoma Baptist describes January 3, 1924 as when A. Nunnery agreed for the first time “to really unify in a general way with us” and that on March 19, he wrote, “We are putting out what we feel that we can and will defend as being based on the Bible.”[xxxiii] In 1925, the Baptist Convention agreed to unite with the State Association of Oklahoma Baptist Churches (org. circa 1912) to form the Baptist General Assembly of Oklahoma. The first meeting of the Baptist General Assembly of Oklahoma was held at Chickasha, Oklahoma, October 26-27, 1926, at the city hall auditorium.[xxxiv] G. W. Crawford, whom A. Nunnery had debated in 1916, was elected state missionary. In his paper, Nunnery noted that the Oklahoma churches had “promised to assist [the BMA of] Texas in the support of Portugal missions, and we must be true to our word. Then, since the forming of the American Baptist Association other foreign mission fields have been placed before us.” Nunnery “distinctly understood that each church should be left free to do its foreign mission work as they wish…” He claimed, “…the churches cooperating with the Baptist General Assembly of Oklahoma have the best, the most thoroughly Baptistic and Scriptural principles of agreement of any cooperative body of Baptists in the land.” Further, he states, “It cannot be denied that the old conventions have become so mixed with unsoundness that a sound Baptist cannot afford to mix with them.”[xxxv]

A. Nunnery’s satisfaction with the new organization was short lived. He split from the Baptist General Assembly in 1927 and re-organized the Baptist Convention of Oklahoma. He had no home among the unsound Baptists of the old convention, but he would not work with the new assembly either. According to Hebard, controversies with Ben M. Bogard and others led Nunnery to reorganize the Baptist Convention in Chickasha December 27, 1927, with messengers from 12 churches. The Baptist General Assembly sued for the possession of the orphans’ home. They legally won possession of it in 1930, after a three-year court battle, but also had to pay a settlement to A. Nunnery and his wife.[xxxvi]

Chickasha Daily Express, Wednesday April 13, 1932

The ministry of A. Nunnery from 1930 until his death in 1939 were doubtless the waning years of his life. Yet, he remained active. Apparently, he was part of organizing a debating society in Chickasha.[xxxvii] He engaged in debates put on by the society. In 1932, Nunnery and J. W. Diggs debated whether the story of the rich man and Lazarus was literal or a parable.[xxxviii] He opposed the “Henshaw Bill,” which was to repeal state prohibition.[xxxix] Newspaper accounts show Nunnery pastoring Ninth Street Baptist Church in Chickasha, at least from 1936-1939.[xl] He was pastor of Bridge Creek Baptist Church, seven miles northwest of Blanchard, for 18 years, from 1921 until his death in 1939.[xli] He continued as editor of The Baptist Worker until his death. Sometime after that, the publication of the paper ceased.[xlii]

Chickasha Daily Express, Friday, February 12, 1937

Alonzo Nunnery’s hand was “against every man” in several ways. He opposed many in the form of debate. According to William T. Swanson, Nunnery took part in over 100 debates, with Baptists, Campbellites, and even a Socialist.[xliii] As a Baptist preacher and leader in Oklahoma, he wound up in the middle – against the Southern Baptists on one side, and the Landmark Baptists on the other side. He was involved in at least three lawsuits[xliv] – one that he brought against J. W. Bailey, J. E. Kirk, et al.;[xlv] one brought by W. S. Miller against him for libel;[xlvi] and the struggle for ownership between Nunnery (representing the Baptist Convention of Oklahoma) and the Baptist General Assembly of Oklahoma.[xlvii]

Despite all this, A. Nunnery’s staunch stands won him many friends among those who appreciated them. Swanson wrote in The Baptist Worker:

“I loved Brother Nunnery, and had the highest respect for him. His integrity and character was unquestionable. He was a very spiritual and able Minister of the Gospel.”[xlviii]

Even in death, one Southern Baptist paid high tribute to his life:

“Rev. [W. A.] Criswell[xlix] referred to Mr. Nunnery as a ‘defender of the faith,’ who had gone from ‘one end of the country to the other, proclaiming the message of Christ as he believed it and found it in the Bible.’ The minister spoke of Mr. Nunnery’s ‘staunch support of clean Baptist ministry,’ and the ‘ethical ideals he upheld.’”[l]

Swanson also quotes Criswell saying, “There is no man who ever attracted me quite like Brother Nunnery did. I have known ministers by the thousands, I have gone to school with them. I have heard them speak from the Atlantic to the Pacific, from Canada to Mexico. I have heard them from many foreign nations, but I never quite saw a man like Brother Nunnery to whom I could look to give me things of his faith and life...If there ever lived a defender of the faith, that man was Brother Nunnery. Through the years, through sermons, through writings, he constantly fought for the truth.”[li]

After being in poor health for several months, Alonzo Nunnery died on the Lord’s Day, September 24, 1939.[lii] He had been in the ministry about 52 years. His body was placed at the Rose Hill Cemetery at Chickasha, Grady County, Oklahoma, where it awaits the resurrection.

Beneath what seemed to be a hard hand-against-every-man exterior, at least in the theological realm, friends of “Rev. A. Nunnery” saw a kind, generous nature underneath it all. 

Chickasha Daily Express, Wednesday, September 27, 1939

Look for pastorates, debates, publications, and bibliography HERE.

[i] “Alonzo Nunnery (1861-1939),” a 2016 Hall of fame Monograph; article by Luke Holmes from The Oklahoma Baptist Chronicle (Oklahoma City, Oklahoma, Eli H. Sheldon, Editor), Autumn 2016, Volume LIX, Number 2, pp. 19-22.
[ii] Nathaniel Nunnery had other children by previous marriages.
[iii] William T. Swanson in The Baptist Worker, September 1939, as cited in The Kingdom of God, Brawner, pp. 5-6
[iv] “Among the Brethren,” Baptist and Reflector, Nashville, Tennessee, Thursday, June 26, 1919, p. 5.
[v] Proceedings of the Sixty-Sixth Session of the Central Baptist Association, September 17-19, 1902. The church table lists A. Nunnery as pastor of six churches – Antioch, Chapel Hill, Jackson Royal Street, Maple Springs, Medina, and Mt. Pleasant.
[vi] “Good Work Done,” Baptist and Reflector, Thursday, November 15, 1894, p. 2.
[vii] “The Beech River Association,” Baptist and Reflector, Thursday, September 12, 1895, p. 9.
[viii] “Rev. Alonzo Nunnery was probably the second oldest [to enroll in the Lexington College] he being at least 50 years of age. His own sons were his classmates. It was my pleasure as a 17-year-old boy to recite with him and occupy a desk in front of his. Rev. Nunnery was a very noted minister, debater and moved to Oklahoma and edited a Baptist paper at Chickasha.” History of the Lexington Baptist Male and Female College, by J. A. Deere (written circa 1956). Deere must be incorrect about Nunnery’s age, though. When A. Nunnery was fifty (1911), he was already living in Oklahoma. Baptist and Reflector articles show Nunnery living in Lexington from at least 1894 to 1900. Probably during this time, he attended the college. In the fall of 1900, Nunnery “moved his family to Jackson, where he expects to attend school.” Baptist and Reflector, Thursday, October 18, 1900, p. 12. In 1907, the Southwestern Baptist University at Jackson changed its name to Union University.
[ix] “Rev. Nunnery Funeral Set for Tuesday,” Chickasha Daily Express, Monday, September 25, 1939, p. 1.
[x] The newspaper accounts I have found say that Alonzo Nunnery went to Granite in 1907. On the other hand, in his “Hall of Fame” article, Luke Holmes claims he went to Mangum in 1907 and to Granite in 1911. (The Mangum Star on October 10, 1907, p. 5, describes Nunnery as “pastor of the Baptist Church at Granite.”) After leaving Granite, he moved to Chickasha, Oklahoma around 1920.
[xi] “Recent Events,” Baptist and Reflector, Thursday, August 22, 1907, p. 9.
[xii] “Resolution of Respect,” Baptist and Reflector, Thursday, August 29, 1907, p. 12.
[xiii] Wow, carpet in 1907! “Among the Brethren,” Baptist and Reflector, Thursday, October 31, 1907, p. 12.
[xiv] J. B. Cranfill of Texas also opposed it, writing, “We favor safe, helpful athletics in our schools, but to say the least, our Christian colleges are going far astray when they lend their influence to the training of boys to kick and trample their fellow students to death. We are against the murderous game [football, rlv], root and branch...If some of our over-enthusiastic youths that attend Baylor are bound to test their kicking abilities, let them cross legs with a burro. It will be fully as civilized and much less dangerous.” J. B. Cranfill, The Baptist Standard, 1899, as quoted in Prophets With Pens, pp. 28-29. It goes on to say that in 1904 Cranfill “urged the Baptist General Convention of Texas to adopt a resolution requesting that football at Baylor be disbanded…” The J. R. Graves Society of Religious Inquiry as Southwestern Baptist University opposed football and Sunday sports as well. Baptist and Reflector, Thursday, May 24, 1906, p. 7.
[xv] “Maple Springs Resolutions,” Baptist and Reflector, Thursday, January 3, 1907, p. 7.
[xvi] A Convention uniting disparate Baptist elements was formed in Oklahoma in 1906. It was initially dually aligned with the Home Mission Society in the North and the Home Mission Board of the Southern Baptist Convention. The Northern influence may have been the source of some differences and problems. See, for example, History of the American Baptist Association, p. 168. An article in The Tribune-Progress (Mountain View, Oklahoma, December 11, 1914, p. 1) indicates some difference arising between Nunnery and the Granite Baptist Church, in which the Granite Church initially granted a letter of dismission to Nunnery and others of his family, and then later tried to withdraw fellowship from him.
[xvii] This assessment seems questionable to me, depending on what Hebard means by “its kind”.
[xviii] Encyclopedia of Southern Baptists, Vol. II, p. 1025. The Hawkins case involved Nunnery witnessing “another minister with a woman not his wife, and felt he was unfit for Baptist service.” At least from Nunnery’s standpoint, the Baptist General Convention of Oklahoma wanted to cover up the scandal. Nunnery wrote a booklet about the matter.
[xix] Baptist and Reflector, Thursday, February 8, 1912, p. 13.
[xx] Baptist and Reflector, Thursday, September 23, 1915, p. 8; In 1918, Fleetwood Ball mentions “a sharp controversy” between Nunnery and Oklahoma Secretary of State Missions F. M. McConnell, in which A. Nunnery objected to what he considered “un-Baptistic methods of appeal to the soldiers in the camps.” Baptist and Reflector, Thursday, August 15, 1918, p. 13.
[xxi] Minutes of the 14th Annual Session of the Baptist General Convention of Oklahoma, November 11-12, 1919, p. 89.
[xxii] The Baptist Convention of Oklahoma was often called the New Baptist Convention, probably to distinguish it from the “old” convention. L. W. Wright was the first moderator. History of the Baptist General Assembly of Oklahoma and Other Beginnings from 1903 to 1982, Baptist General Assembly Historical Committee, n.d., p. 4.
[xxiii] “Start Plans to Establish Third Baptist Church,” Chickasha Daily Express, Thursday, May 5, 1921, p. 3.
[xxiv] “Among the Brethren,” Baptist and Reflector, Thursday, November 12, 1914, p. 15.
[xxv] “Among the Brethren,” Baptist and Reflector, Thursday, August 7, 1913, p. 16.
[xxvi] “Among the Brethren,” Baptist and Reflector, Thursday, December 19, 1918, p. 13.
[xxvii] “Among the Brethren,” Baptist and Reflector, Thursday, December 4, 1919, p. 18.
[xxviii] “Among the Brethren,” Baptist and Reflector, Thursday, September 9, 1920, p. 20.
[xxix] Chickasha Daily Express, Monday, May 23, 1921, p. 1; Baptist and Reflector, Thursday, January 19, 1922, p. 15.
[xxx] “Religious Debate,” The Mangum Star, Mangum, Oklahoma, August 15, 1907, p. 6.
[xxxi] Nunnery-Cagle Debate, A. Nunnery; H. M. Cagle, [Magnolia, AR: Columbia Publishing and Printing, 1912]; The Baptist Worker, Granite, Oklahoma, Wednesday, June 13, 1917, p. 4; The Life and Works of Benjamin Marcus Bogard, Foreman and Payne, Little Rock, AR: Seminary Press, 1966, p. 341.
[xxxii] “Our Debate with Bogard,” The Baptist Worker, Wednesday, January 10, 1917, p. 2.
[xxxiii] “Notes from Lookeba,” The Oklahoma Baptist, Chickasha, Oklahoma, Thursday, May 15, 1924, p. 7.
[xxxiv] “Church Meet to Open Tomorrow,” Chickasha Daily Express, Chickasha, Oklahoma, October 25, 1926, p. 1. Nunnery estimated about 300 churches “Since the uniting of the two bodies, the Baptist Convention of Oklahoma and the Baptist Association of Oklahoma, into one cooperative body…” The Baptist Worker, January 6, 1926, p. 4.
[xxxv] The Baptist Worker, Wednesday, February 17, 1926, p. 4.
[xxxvi] “Orphans Home Title Changed in Church Suit,” Chickasha Daily Express, Thursday, June 12, 1930, p. 1.
[xxxvii] “A debating society has been organized in Chickasha, with sessions held each Saturday afternoon at the city hall.” – “Biblical Subjects Debated,” Chickasha Daily Express, Friday, April 8, 1932, p. 4.
[xxxviii] “Announce Debate Subject,” Chickasha Daily Express, Wednesday, April 13, 1932, p. 5.
[xxxix] “Pastors Plan Drive Against Henshaw Bill,” Chickasha Daily Express, Friday, October 9, 1936, p. 1.
[xl] Chickasha Daily Express, October 9, 1936; December 13, 1936; January 12, 1937; February 7, 1937; August 28, 1938; April 20, 1939.
[xli] William T. Swanson in The Baptist Worker, September 1939, as cited in The Kingdom of God, Brawner, p. 6.
[xlii] “Alonzo Nunnery (1861-1939),” Holmes, The Oklahoma Baptist Chronicle, p. 21.
[xliii] William T. Swanson, as cited in The Kingdom of God, Brawner, p. 6.
[xliv] Apparently some Oklahoma Baptists were ignorant of the apostles’ doctrine of not going to law one with another before the world (1 Corinthians 6:1-8)
[xlv] “Rev. Nunnery Sues Several Prominent Granite Baptists,” The Greer County Democrat, Mangum, Oklahoma, Thursday, December 3, 1914, p. 1.
[xlvi] “No Baptists Wanted on This Jury,” The Chickasha Star, Friday, January 25, 1924, p. 1. Miller lost his suit.
[xlvii] “Contract in Orphan Home Settlement,” The Oklahoma Baptist Voice, Rocky, Oklahoma, June 25, 1930, p. 1.
[xlviii] William T. Swanson, as cited in The Kingdom of God, Brawner, p. 7.
[xlix] Wallie Amos Criswell, Jr., well-known long-time pastor of First Baptist, Dallas, but then pastor of First Baptist in Chickasha, Oklahoma.
[l] “Tribute Paid to Rev. Nunnery,” Chickasha Daily Express, Tuesday, September 26, 1939, p. 1.
[li] William T. Swanson, as cited in The Kingdom of God, Brawner, p. 7.
[lii] “Rev. A. Nunnery Is Critically Ill,” Chickasha Daily Express, Monday, August 14, 1939, p. 1; “Rev. Nunnery Funeral Set for Tuesday,” Chickasha Daily Express, Monday, September 25, 1939, p. 1.