Category: Churches

St. Clair’s Bottom: A Name Rooted in Early Settlement

November 26, 2025November 26, 2025 Admin No Comments

The place we know today as St. Clair’s Bottom carries with it layers of history, memory, and shifting spellings. The name itself is believed to honor Charles Sinclair (1717–1766), an early settler whose presence along the South Fork of the Holston River left a lasting mark on the region. Over time, the name has appeared in several forms—St. Clair, Sinclair, Sinkler, and others—reflecting both the fluidity of spelling in the 18th century and the oral traditions that carried family names across generations. Charles Sinclair owned just under 1,000 acres along the South Fork of the Holston River, land that was surveyed in the 1740s. Records also place him along Reed Creek in present-day Wythe County during that same decade. How these two tracts of land connected in his life remains a question for further research, but together they show the breadth of Sinclair’s presence in Southwest Virginia during the frontier era. Local tradition suggests that families with the surnames Bonham or Bottom may have been associated with Sinclair or the area that came to bear his name. While the exact relationship is unclear, these connections hint at the complex web of kinship and settlement that shaped early communities along the Holston. In 1755, amid the turbulence of frontier life, Charles Sinclair and his family fled Virginia for Orange County, North Carolina. It was there that his will was later probated by his wife, Ann. After his death, Ann eventually returned with the family to Virginia, reestablishing ties to the land and community that had once been theirs. Tradition holds that Charles Sinclair was buried in the Primitive Baptist Church Cemetery near St. Clair’s Bottom. If true, his resting place anchors the story of the man whose name continues to define the area. St. Clair’s Bottom is more than a name on a map—it is a reminder of the families who carved out lives along the Holston River, endured upheaval, and returned to leave their mark on Virginia’s landscape. As with much of our local history, questions remain: How exactly did Sinclair’s Reed Creek land relate to his Holston River holdings? What role did the Bonhams and Bottoms play in the naming of the area? By piecing together land records, wills, and oral traditions, we continue to uncover the story of St. Clair’s Bottom—a story that belongs not only to the Sinclair family, but to the wider community that grew from these early roots.

Bonham, Primitive Baptist Church, St. Clair, St. Clair's Bottom, Stories

First Baptist Church Of Sugar Grove

March 28, 2025May 6, 2025 Admin No Comments

This article is being published in memory of Nancy Ann Purefoy 10/26/1933 – 3/26/2025 This beautiful little church house dates back to 1915 in the community of Sugar Grove. Records found at Smyth County Courthouse reflect March 10, 1915, a deed was made by Chaley Barber and his wife Alice to Andrew White Walter Stuart and A. F. Wilson who were both named as trustees. The sum of money exchanged to execute this deed was $30. This deed was made with specific restrictions that read “…said lot to be used for building a church house and not for any other purpose. Said church to be known as Shugar Grove Missionary Babtis Church- colored.” James Purefoy provided the following information and photo about the church on the Rye Valley History Group: This was the First Baptist Church in Sugar Grove, Va. It was the African American Church in the area.I can remember attending all day services there as a child. My mother, Nancy Lee Purefoy, attended there as a child. Her father, my grandfather, Fred Lee was a deacon there. My grandmother, Cleo Lee, was a deaconess. Some of the names of other people that attended were Barbers, Stuarts, Lees, Goins, Madisons, Thompsons, and Murrells. There were others that I cannot mention. This information was provided by my mother Nancy Lee Purefoy. Services continued at this church into the early 2000s. David Rutherford, then employed by Rye Valley Water Authority, shared the following about the property: When Rye Valley Water Authority was getting easements for new water line I traced the deeds back to try to find a signatory for the church property. Ended up getting Mrs. Cleo Lee to sign. Great Lady. The deeds referred to it being in the “colored section of Sugar Grove”. The details in the deed made it sound like the area was from the church back to where Gene Ross now lives out to Flat Ridge Road and back to Quarter Branch Road. (2022-2024) The building collapsed under a heavy snow. The photo at left was what remained of this beautiful little church as of 2024. The church is shown on a 1935 Quadrangle map by location only, no name. Also on that same map, just down the road near the Quarter Branch and Flat Ridge Fork on the opposite side is another church labeled as “Union Ch.” It is speculated that this could have served as the Sugar Grove Negro School up until the early 40s. The Sugar Grove Negro School is documented by Evelyn Thompson Lawrence in a book available about all of the Colored Schools in the county that can be found in the Heritage Room at the Smyth County Public Library in Marion, VA however, it does not mention any specific location where this school was located. *If you have additional information to add about this church, please comment or use the contact form. We would love to add additional information.

Barbers, Black History, Churches, Communities, First Baptist Church Of Sugar Grove, Goins, Lee, Madison, Murrell, Purefoy, Stuart, Sugar Grove, Thompson

History of Valley View Baptist Church

November 24, 2024 Admin No Comments

In June 1939, a small group of men from the community gathered to build a brush harbor on the land of George and Carl Kirk, located about two miles below Teas. This shelter, constructed from pine boughs and trees, served as a temporary but vital space for worship. The seats were rough wooden planks, and the pulpit was made from simple boards, with the ground serving as the floor. As the people gathered for services, Roy Redding, a young preacher, went door-to-door, inviting members of the surrounding communities, including Teas, Sugar Grove, and Stoney Battery, to attend the revival. He also brought along a collection of used clothes for those in need. The revival, which took place in July 1939, was a transformative event. The brush harbor was filled to capacity every night, with people spilling outside to hear the preaching. The services were a resounding success, with many finding faith, including several individuals who had been involved in illegal activities. One local sheriff famously remarked that Roy Redding had done more to rid the area of bootleggers than the entire county law enforcement. Following the revival, a large baptism was held in the nearby river, where Roy Redding and young preacher James Powell baptized 22 people, including Mr. Alexander Kirk, a 75-year-old man who had to be carried into the water in a chair. Local photographers captured the moment, and the images were published in the *Marion Democrat* on July 11, 1939. As the revival ended, the community felt a strong desire to continue gathering for worship. Mrs. Deamie Nelson suggested starting a Sunday School, and Roy Redding organized a union Sunday School. Each Sunday evening, people from nearby hollows would walk to the brush harbor for services. The services were scheduled in the evening to accommodate those who attended other churches, and people traveled by foot, car, and truck to join the growing congregation. As winter approached, the need for a warmer place of worship became apparent. Jasper Nelson, a local resident, offered a small two-room house just up the road. The congregation removed the partition between the rooms, creating a larger space for services. They built rough benches and a makeshift pulpit. The community held a farewell picnic at the brush harbor before moving into the house, where the church continued to grow. In 1940, the church was officially organized as Quebec Baptist Church in the little house where services had been held. The name was chosen due to the proximity to Quebec Knob, though some later questioned the origin of the name. Reverend Gus Martin and Reverend Mahathy assisted in the church’s organization, with Gus Martin becoming its first pastor. Other key figures included Jasper Nelson, the first Sunday School Superintendent, Georgia McCarter, the first church clerk, and Maude Davis, the first Sunday School secretary. The first revival at Quebec Baptist Church took place in 1940, with evangelist Craig Lowe leading the services. During this revival, a local moonshiner named Milton Ford was saved and, in a powerful act of repentance, destroyed his still. He was later baptized and became one of the church’s first deacons. The first baptismal service, which followed the revival, saw several people immersed in the river, marking a new chapter in the church’s history. By 1941, the congregation had outgrown the small house and began looking for a more permanent place to meet. The church moved to the old Valley View Schoolhouse, located about a mile down the road. The school had ceased operations, and the church hoped to purchase the building, but plans fell through. It was at this location that the church formally changed its name to Valley View Baptist Church. In the midst of World War II, many young men from the community were drafted, some of whom made the ultimate sacrifice. Among them were Preston H. Martin, Jr., who was killed in action on July 31, 1943, and Cecil L. Ford, who died on March 23, 1945. Despite these hardships, the church continued to grow. In 1944, the congregation moved again—this time to a house owned by Charlie Gore, located near the original church site. A significant milestone occurred in May 1945, when George and Carl Kirk donated land to the church for the construction of a permanent building. The deed, signed by the Kirk family and church trustees, stipulated that the land be used solely for church purposes. With a combination of hard work, faith, and community support, the church began construction on its new building. The men of the community, including Preston Martin, George Kirk, and Milton Ford, helped cut logs from government land to build the church. The church was largely constructed by the volunteers, with some materials donated or repurposed. Bill Thomas, who worked at the Lincoln Furniture Factory in Marion, provided scrap plywood and theater seats for the new church. The church was finally completed and dedicated in the fall of 1945, marking a new beginning for the congregation. In 1946, the church purchased an organ, which was played by Lillie Owens, Valley View’s first pianist. The church’s first piano was purchased in 1949, and it was used until 1972, when it was replaced with a new one. Over the years, the church continued to grow, hosting its first Christmas program in 1940 and its first Bible school in 1941. Weekly cottage prayer meetings were held in homes across the community, and the congregation remained deeply committed to worship, prayer, and service. As the years went on, the church building and ministry expanded. In 1962, Valley View Baptist Church officially became a Missionary Baptist church, and a new Baptist Sunday School was organized. In the following decades, the church underwent several changes in leadership and continued to serve the community. In 1998, the congregation voted to expand the church to accommodate its growing membership. The church borrowed funds to finance the construction, and in 1999, a new sanctuary was completed. The old sanctuary was remodeled into classrooms and a nursery, ensuring…

Adwolfe, Baptist, Churches, Communities, History, Moonshiners & Bootleggers, Quebec, Sugar Grove, Valley View Baptist Church

The Importance of Collecting and Organizing Church Histories in Rural Communities

November 5, 2024 Admin No Comments

In the small, rural communities of Smyth County, such as Sugar Grove and the Rye Valley area, churches have long been central to the fabric of community life. These churches have served not only as places of worship but also as social hubs, gathering points for local residents, and cornerstones of tradition and identity. In these areas, where the pace of life is slower and the landscape is shaped by rolling hills and narrow valleys, the churches have remained steadfast in their importance to generations of families. As a result, the collection and organization of written church histories in these rural communities is crucial for preserving the legacy of these vital institutions for future generations. The churches of the Rye Valley, tucked in the heart of Smyth County, have been integral to the lives of their congregations. They were often founded by local families who worked together to establish places of worship in these remote regions. Over the years, churches in these communities have become more than just places for Sunday services—they have been the focal points of major life events, such as weddings, baptisms, funerals, and community celebrations. They’ve offered solace during difficult times, such as the Great Depression, and have witnessed countless acts of charity, both locally and beyond. The historical records of these churches tell the story of a community’s resilience, faith, and shared identity, making their preservation invaluable. In a place like Sugar Grove Blue Springs, Cedar Springs, Teas, Thomas Bridge, South Fork and Quebec, where the population has always been small and spread out, churches played a major role in shaping local life. In the early years, these rural churches were often the only gathering places in the community. For instance, Valley View Baptist Church in Sugar Grove traces its origins back to a small group of dedicated people who came together in the 1940s to form a congregation. The church was initially organized in a modest two-room house and later moved to a school building before finally settling on land donated by local families. This journey—marked by hard work, sacrifice, and a deep sense of community—reflects a broader trend seen throughout Rye Valley and other rural parts of Smyth County. Without proper documentation and organization of these church histories, much of this rich story would remain forgotten. The collection and preservation of church histories are vital not only for understanding the church’s role in the community but also for maintaining the collective memory of rural areas like the Rye Valley and Sugar Grove. The written records of these churches—minutes, membership rosters, baptism and marriage registers, and personal stories—serve as a window into the past. They offer future generations an opportunity to understand how the community has evolved and how faith has been intertwined with the everyday lives of its people. In rural Smyth County, where churches often remain the central anchor of community identity, these records are essential for preserving the spirit of local traditions. Churches in the Rye Valley have always been more than just buildings. They are repositories of local history, often preserving not only spiritual legacies but also the stories of local families and individuals. These records are invaluable for genealogists, historians, and anyone interested in tracing their roots back to these rural communities. In areas such as ours, where families have lived for generations, church records provide crucial information about births, deaths, marriages, and other milestones. Without these written accounts, much of the personal and collective history of the region would be lost to time. The church histories of these rural communities are also essential for understanding the social dynamics of life in Smyth County. Many of the churches in Sugar Grove and Rye Valley were founded at a time when the region’s economy was primarily agricultural, and families relied heavily on one another for support. Churches not only served as places of worship but also as centers for community outreach, education, and mutual aid. Whether through hosting Bible schools, organizing charity drives, or offering shelter and comfort during times of need, these churches were essential in bringing people together. The written histories of these institutions document the ways in which churches adapted to the changing needs of their communities and helped foster a sense of unity among neighbors. The preservation of these church histories also provides a way to connect younger generations to the history of their rural community. In our community, where many people may leave to seek education or work elsewhere, the church histories serve as a reminder of the values and traditions that have shaped their community. By organizing and preserving these stories, churches offer a way for new generations to remain connected to their roots. Understanding the hardships and triumphs of past generations can instill a sense of pride and continuity, ensuring that the history of these rural communities is not lost, even as the people and the landscape change. Furthermore, the role of the church in these small, rural communities cannot be overstated when considering its influence beyond the realm of faith. Churches in Rye Valley, and other parts of Smyth County often provided the only space for education and community engagement. During the early years, church buildings were sometimes used as schools, and the church grounds often hosted social events, such as fairs and festivals. In these tight-knit rural areas, the church was often a catalyst for social change, encouraging civic responsibility and promoting local causes. By preserving church histories, we gain a better understanding of how these churches contributed to the development of social infrastructure in rural communities and how they have helped shape the region’s identity over the years. Ultimately, the collection and organization of church histories in communities of the Rye Valley are essential for safeguarding the rich, multifaceted history of our rural areas. By documenting the stories of these churches—their founders, their challenges, and their triumphs—we ensure that future generations can better understand and appreciate the enduring legacy of faith and community in Smyth County. These written histories…

Churches, Communities, History

Reverend Roy Redding: A Missionary’s Journey Through Southwest Virginia

November 5, 2024November 5, 2024 Admin 2 Comments

Roy Warren Redding was born on October 12, 1900, in Franklin County, Kentucky, the youngest of six children to Jake and Linda Lyman Redding. He spent his childhood in the small community of Switzer, located just north of Frankfort. It was here, at the age of 11, that he preached his first sermon at the Rocky Branch School, a one-room schoolhouse that he attended. Despite the six-mile walk to school, it became a sacred place for Roy, especially on rainy days when he would baptize converts and preach on the schoolhouse floor. At age 12, Roy experienced a pivotal moment in his faith when he accepted an invitation to follow Christ. “I had to borrow two dollars and fifty cents from my brother, Charlie, to buy clothes for my baptism,” Roy recalled. “I paid him back by selling rabbits at 10 cents a piece.” A deep, burning desire to become a missionary took root in his heart, and each evening, he would pray alone in the back of the barn, asking God to show him His will. He ordered two sermon books from Sears, thinking he might leave home to become a minister without anyone knowing. But God had other plans. His pastor, Dr. Charles Stevens, soon approached him with the very question Roy had been waiting for: “Do you feel called to the ministry?” With a joyful “yes,” Roy was introduced to Bible schools that would help him further his calling. Though Dr. Stevens offered him $25 to get started, Roy refused and instead borrowed $75 from a friend. Tying a rope around an old suitcase, he walked 15 miles to the railroad station, singing “Must Jesus Bear the Cross Alone” as he went. Roy traveled 150 miles by train to attend his chosen school and worked as a church caretaker for $25 a month. During his studies, a missionary from the American Sunday School Union spoke to students about mission work, inspiring Roy to apply for a position. He was accepted and assigned to Southwest Virginia, where he would spend the next several decades of his life. Roy’s missionary work spanned several counties in Southwest Virginia, including Smyth, Grayson, Lee, Tazewell, and many more. He conducted over 1,150 Bible schools and organized summer Bible camps in three counties. His travels often took him to remote, underserved communities, such as Groseclose, where he walked 15 miles to assess the area. A local man warned him, “You’ll never come out of that place alive—the bootleggers will think you’re a detective.” Undeterred, Roy organized his first Sunday School in Groseclose, and with the help of his friend, Reverend C. H. Atwell, who donated land, a church was established there. Throughout his years of service, Roy encountered numerous challenges and memorable experiences. On one occasion, he and his wife became stranded on a muddy road while traveling to an evening service. With no money, Roy borrowed a logging chain from a nearby farmhouse, leaving his wife as collateral. Despite the difficulties, they managed to get their car unstuck, though they arrived at their destination only at 4 a.m., covered in mud and soaked through. (Photo near the Odd Fellows Hall in Sugar Grove, VA, Roy and Nell Redding.) Roy’s missionary work took him across Southwest Virginia, logging more than a million miles. Over his lifetime, he conducted over 2,500 funerals and officiated at 1,500 weddings. Despite threats from moonshiners and other challenges, Roy remained committed to his calling. One former Smyth County sheriff, Sam Dillard, said that after one of Roy’s revivals in 1937, the impact on local moonshine activity was greater than all law enforcement efforts over the previous 20 years. Roy married Nell Rouse in 1932, but tragically, she passed away from leukemia in 1974. In 1975, at the age of 75, Roy remarried to Margie Barker, and they moved to Washington County. Roy continued his ministry until his passing on January 28, 1992, at the age of 91. He was buried in Riverside Cemetery in Marion, Virginia. Margie, his second wife, passed away in 1993. (Roy and 2nd Wife Margie Redding, photo at left. Photo from Valley View Baptist Church Collection) Roy Warren Redding’s life is a testament to dedication, faith, and the power of one person’s commitment to spreading the Gospel. His legacy of service in the mountains of Virginia continues to inspire those who follow in his footsteps. *Source: Valley View Baptist Church History & Virginia Dare Baker Photo Collection

Adwolfe, Baptist, Churches, Communities, Methodist, Moonshiners & Bootleggers, Quebec, Valley View Baptist Church

The Connection Between The Morgan Cemetery and Ridgelawn Cemetery

September 11, 2024September 14, 2024 Admin 3 Comments

In the charming community of Teas, a very old and historic cemetery stands quietly on a hilltop, enveloped by the tranquil beauty of farmland and lush pastures. It silently surveys the small community from its elevated perch. If you’re not from the area, you might not even notice it, as it’s nestled away from the usual routes and seldom frequented these days. For those who know where to look, the taller gravestones rise against the distant horizon, meeting the skyline. Nestled off the beaten path, Morgan Cemetery is a hidden gem, albeit somewhat challenging, location for those who wish to pay their respects. The cemetery, with its tranquil setting, might escape the notice of those who aren’t specifically searching for it. Yet, it holds a wealth of local history, serving as a final resting place for many early Teas, Sugar Grove and Rye Valley residents, including several members of the Calhoun family. (Article about the Morgan Cemetery coming soon.) Morgan Cemetery’s seclusion adds to its charm but also presents practical challenges. Its inaccessibility makes it a place that requires intention and effort to visit, which perhaps contributes to the depth of its historical significance for those who do make the journey. You can hike up the hill but beware of the bull. The best way up is a 4 wheel drive with the permission of the farmer. As the communities of Teas and Sugar Grove grew, so did the need for a more accessible cemetery. Enter Ridgelawn Cemetery—a project that came to fruition with the purchase of land from one of the Calhoun brothers, either Emory or Ellis (I’m not sure which at this time but will update when I get that information). This acquisition marked a significant shift, not just in terms of land ownership but in how the community would manage its historical and memorial locations. This new location provided much easier access to the burial sites of loved ones. This purchase took place sometime in the 50s along with the building of the new Wharf Hill UMC building. There was a little known fact about the transaction of this land. It contained a small separate parcel located in the top corner where the Calhouns would make a family cemetery of their own which would later become part of Ridgelawn Cemetery. It is within this general area that our story focuses. Several graves in this area of the cemetery are of notable interest, including those of James Thompson Calhoun, , and George Washington Calhoun. These graves were originally part of the Morgan Cemetery before being relocated to Ridgelawn Cemetery by one of the Calhoun brothers for easier access and maintenance. As Ridgelawn Cemetery was established in the1950s, this section was incorporated into the larger cemetery and is now managed by Wharf Hill UMC. We have found death certificates for two of the relocated individuals that list their original interments as “Teas” and “Morgan.” Unfortunately, we were unable to locate information for the third grave. The gravestones, many of which are from the early 20th century, stand as poignant reminders of a bygone era. They bridge the gap between Morgan Cemetery’s historical significance and Ridgelawn Cemetery’s modern role. For visitors, this family plot at Ridgelawn offers a unique opportunity to reflect on the passage of time and the ways in which communities adapt while maintaining their historical roots. As you visit Ridgelawn Cemetery and stand before the Calhoun family plot, it’s important to consider the journey these stones have made. From the secluded, picturesque Morgan Cemetery atop the hill to their new home in a more accessible location, these gravestones serve as a physical manifestation of the family’s enduring presence and the community’s commitment to preserving its history. These stones are among the oldest in the Ridgelawn Cemetery. While Morgan Cemetery may be difficult to access, its hidden nature adds to its mystique and historical charm. It stands as a testament to the past, reflecting an earlier chapter of community history. Ridgelawn Cemetery, with its modern amenities and enhanced accessibility, offers a space where history and the present intersect, ensuring that all residents are honored and memorialized. In navigating these spaces, we connect with the stories and lives of those who came before us, bridging eras and maintaining a continuity that enriches our understanding of both local history and the evolving landscape of community memory. Cemeteries are a very important part of local histories across the planet and can serve as information sources for many purposes. With this in mine, I was thrilled to find out that Elizabeth UMC recently took on care of the Morgan Cemetery which will most assuredly preserve it for many generations to come. If you would like to see the Morgan Cemetery on the horizon, stand with your back facing the mill and look straight across the way up on the ridge in the distance. You should see the tall Williams stone and a few others against the sky. (The Williams stone is the tall one on the left side of the featured image. ) Nancy Calhoun Contributed the following on this post: I understand that my great uncle, Ellis Calhoun, was instrumental in establishing Ridgelawn and in moving family graves. My grandfather, Emory Calhoun, was the oldest Calhoun brother in the family of James Thompson “Thomp” and Sarah Elizabeth “Sally” Blankenbeckler Calhoun. He moved to Oklahoma in 1909 with his wife, Sarah Cathrine “Kate” Scott and their newborn son, Howard Calhoun. He made yearly visits “home” and stayed involved in various matters, including church. My great uncle, Ted Calhoun, gave us a tour of the new cemetery when we visited in the 60s. He related how a younger brother died young and had a coffin with a glass top. When it was dug up for the move, a perfect little soldier was visible under the glass since he had been buried in a military uniform. As they watch, he turned to dust and disappeared. Calhoun Grave Marker which was relocated Death Certificate.,…

Calhoun, Cemeteries, Churches, Communities, Elizabeth UMC, Families, History, Methodist, Morgan, Mysteries, Ridgelawn, Stories, Sugar Grove, Teas, Uncategorized, Wharf Hill

Brunswick: A Cemetery Relocated

April 30, 2024September 21, 2024 Admin

Originally home to several families and bordered by the Cress and Nelson cemeteries, the property on Old Brunswick Road underwent a significant transformation in the late 1950s or early 1960s. The land was sold to the government for the construction of a munitions plant. Upon completion in the 1960s, the plant spanned a few hundred acres and comprised 47 original buildings. It was then known as Brunswick. Nestled within the rolling landscape of that expansive property was a hidden cemetery, known only to a select few. Unlike the nearby Nelson or Cress cemeteries, this resting place, with its handful of graves, held its own mysterious history. It had been the elusive third cemetery, discreetly relocated by Brunswick Corporation before the construction of the facility. Only a few living family members of those who were buried there knew about the relocation. It was not talked about or discussed publicly due to fears of negative publicity for Brunswick. Iris Barker gave one such account of an aunt and brother whose graves were relocated to the Ridgelawn Cemetery in 2020 prior to her passing in 2022. Her brother, John W. Pafford, Jr. who died at 1 day old in 1950 and an aunt, who died at the age of 3 in 1924. An obituary for Mary Frances Pafford was found along with a death certificate however, the death certificate does not list a burial location. The obituary only specifies “…On Sunday Morning, the little body was carried by loving hands to the Methodist Church and there, after a short but comforting service by Reverend Robert Ingraham, the body was taken to God’s Acre…” It is not known if “God’s Acre” may have been a general reference to a burial or an actual name given to this small cemetery that was situated somewhere on the Brunswick property. No death certificate was found for the other infant who was relocated to Ridgelawn Cemetery. Reverend Robert Ingraham was not mentioned in the history of either Wharf Hill or Elizabeth UMC and it is unknown whether he was a visiting pastor of a community church or otherwise. The Cress and Nelson Cemeteries are both sizeable with one containing 60 interments and the other 20. These cemeteries date back to the 1880s respectively. It is unknown at this time the total number of interments that were relocated to other area cemeteries. Some have mentioned a Haulsee cemetery that seems to have been near the area but we are unsure if this contained the graves that Brunswick relocated. If you have further information on relocated graves associated with Brunswick throughout Sugar Grove, please contact us with the information. We would love to add it.

Brunswick, Cemeteries, Communities, Cress, Families, History, Industry, Methodist, Nelson, Nelson, Pafford, Ridgelawn, Stories, Sugar Grove

A History: Wharf Hill UMC

April 30, 2024March 27, 2025 Admin

Methodist church meetings in Sugar Grove date back as early as 1843 as documented in a 1993 history of Wharf Hill UMC. Originally Sugar Grove did not have a Baptist and Methodist church. The congregations met under one roof in a log church. The location of this church is not entirely clear. One source cited by Goodridge Wilson states that the church was located near Roberts Mill and is described as an “old log union church” that was moved to Sugar Grove. Another source, from 1993 on the History of Wharf Hill UMC states that a log church stood on a hill near the present day Sugar Grove Baptist Church. Community elder, Jack Taylor clarified that the old building was likely located about 100 yards east of Sugar Grove Baptist Church on what is presently Maple Leaf Park and tells about the excavation that was taking place when the ball field was being graded at the school adjacent to the church. He recalled that work stopped abruptly after something was hit and uncovered that could have been an old cemetery. It was instead determined that this was the remaining foundation of the old church. This location coincides with the church history which describes a church located on a hill on land either owned or given by James Ward. At some point, there was a church disagreement which resulted in the Methodists and Baptists having their own individual places of worship in Sugar Grove. At the time this came about, Jacob and Alpha Whisman donated a tract of land to Stephen Keesling, James Ward, William R. Buchanan, Alexander Pierce, and James A. Scott who were later named Trustees of the Methodist Church. At one time, this land had the geographical appearance of a wharf and a hill and then became known as Wharf Hill. At some point, the church site and surrounding area served was known as the Wharf Hill School District. When the church was erected on this land, it was then known as Wharf Hill Methodist Episcopal Church, South. This building was constructed of lumber hewn from the local forests nearby and stood on a limestone foundation. The church membership was made up of some of Sugar Grove’s early settlers and their families. For nearly 50 years, this building served the community. During this time, there were lots of changes to land, boundaries, roads, and the relocations of roads in the area. This caused a need for the church to be relocated. In 1905, the original piece of land and $50 cash were traded to T.M. Hutton and his wife for a lot located on the north side of the newly located road and about one-eighth of a mile northwest of the old church building. On this new lot, the church members built a slightly larger church that had plastered walls, stained glass windows and a bell. Much of the lumber from the old building was repurposed and used in the construction of this new building. It was dedicated early in the summer of 1906, under the Reverend Thomas S. Hamilton. Several changes were taking place in Sugar Grove and the surrounding area served by the church during these early years at the beginning of the 20th century. Many of the families who once lived in the area and called it home, moved west. Down at Teas, the lumber business and extract plant brought along with it the Marion Rye Valley Railroad along with new families who settled in the community. Between 1906 and 1951, church attendance grew so much that there was a need for yet another new building that was larger and could better serve the congregation and community. On August 24, 1951, a deed between Virgie H. Haulsee and husband, W.C. Haulsee and the trustees of the Wharf Hill Methodist Church was entered into that involved the purchase of some lots behind the 1905 original church building. In October 1951, ground was broke beginning the construction of the new building. With only limited amounts of money at a time and frequent discouragements in the construction process, the church was finally completed and held its first service on the first Sunday in February 1953.These early services were held in the assembly room and Sunday school rooms in the basement. In 1957, Sugar Grove High School’s graduating class had their Baccalaureate ceremony in the recently constructed church building. This is reflected in the Sugar Grove Maple Leaf yearbook for that year in a single photo of the graduating class participants. Sometime after this, the church also purchased additional adjoining land from Emory Calhoun who owned the Ridge Lawn Cemetery. In later years, the church constructed an open air fellowship hall between the church and Ridge Lawn Cemetery that in recent years was enclosed and remodeled to include a kitchen, fireplace and meeting space where community meals could be enjoyed. Associated Cemeteries: Ridgelawn *Photos from the William Pugh Collection and Elmer Phillippi Collection

Churches, Methodist, Nelson, Pugh, Sugar Grove

A History: Elizabeth UMC

April 27, 2024November 7, 2024 Admin

Church History 1899-1972 Written March 26, 1972 by Sena R. Ward In 1899, in a one room schoolhouse on the property of Monroe Pugh, now owned by his grandson Hix Pugh, three fourths of a mile west of the present Elizabeth United Methodist Church, the idea of the present church was put into a contract. One Sunday each month services were held there. Voting for elections also was done here in the Williams School as it was named. During the week the building, now leveled by the erosive elements of time, served for the following known pupils: Celia Gore Richardson, Cullen Cox, Dave Cox, Claude Cox, Guy Cox, Boss Cox, Ted Calhoun, Hazel Calhoun, Ida, Calhoun, Laura Calhoun, Edith Calhoun, Martha Williams Griffitts, Cordie, Keesling Steffey, Beulah Keesling, French Keesling, Annie Robbins, Fannie Kirby Robbins, Flossie Scott, Chloe Scott Draper Wysor, Jettie Griffitts, Evelyn Griffitts, Bertie Keesling Currin, Edd Pugh, Mable Dunlap Meek, Charles Scott, Alice Scott Griffitts and Minnie Scott Rector. The stewards who drew up the contract were: J.T. Calhoun (Thomps), L.M. Pugh (Monroe), S.A. Meek (Steve), J.C. James (Con), John M. Williams. The original copy of the contract is owned by Mrs. Martha Williams Griffitts. Charles Richmond Scott made the copy from which this is taken: “Know all men by these present, that we, J. M. Williams, L.M. Pugh, J.T. Calhoun, S. A. Meek and J.C. James party of the first part and S. F. Wright party of the second part, have hereby entered into the following contract binding ourselves for the execution of the same under the following bond. The party of the second part contracts to build a church on the lot of ground given by L.M. Pugh, said church to be built according to the pan and specification which have been furnished by Frank Fallenshir and said plan and specification are a part of this contract. Party of the second part is to thoroughly season the lumber, party of the second part shall erect the house doing all the carpenter work except the windows, sash and inside doors, shutters, include pulpit seats, entire inner walls and build the tower, all to be done in workman like manner of the first class, said work to be completed by August 1st 1899. Party of the first part shall pay the sum of $300.00 to the party of the second part when said house shall be received by them or satisfactory party of second part therefor. Party of the first part shall have a credit of $1.00 per day for all carpenters work as subscribed which they may be able to put in on job provided it shall not exceed $50.00 and shall in no way hinder the completion of the work by him aforesaid. We bind ourselves each party to the other in the sum of $1000.00 for the faithful execution of this contract.” May 1, 1899 Signed/ Signed/ S.F. Wright, Contractor J.T. Calhoun L.W. Pugh John M. Williams S. A. Meek J.C. James Mr. Joe H. Scott hauled the big flat rocks that were used for the foundation of the original church. Mr Steve Meek gave and hauled lumber. Mr. Thomps Calhoun sawed it on his mill, located just below where the old Teas School house, which is now used for storing hay. Grandville Griffitts gave the big poplar log which Steve Meek hauled, Thomps Calhoun sawed, and out of which all the original seats were made. Bill Pugh remembers seeing the picture of the log, which was so large they had to cut part of the log out before it could be loaded between the standards on a wagon. Mrs. John M. Williams (known as Aunt Jane) did a great deal of work for the early church. At her death she gave the sum of $500.00, the interest of which was to be used for the church/ She also did the same for the WIlliams Cemetery She gave $15000.00 to the orphanage at Greenville, TN. The church was named for Elizabeth L. Thomas WIlliams (1819-1877), Wife of Rufus K. Williams (1806-1860). Elizabeth was the mother of Sarah Loulle Williams Pugh (1857-1892), first wife of Monroe Pugh. This information was obtained from a bible owned by Mrs. Martha Williams Griffitts. Mrs. Martin Richardson, mother of Mrs. Herbert Scott, attended the dedication of the church in August, 1899, and told Mrs. Scott there were no shade trees around the church; poles were put up for shade. This is quite a contrast to the beautiful sugar maples there today. The first major remodeling of the church was done in 1930. The work was started when the Rev. C. H. Vernon was pastor. A furnace, purchased from Marion Vance, was installed . Basil and Ralph Griffitts did the work under the direction of Bayard Cole. Jim Scott and Bill Meek dug the basement with a horse drawn scraper. Part of the curbing and walks were put in. The church was bricked. I.C. Choate and Steve Meek gave $400.00 each on this job. Others contributed also. The upstairs Sunday School rooms were built by I. W. Leedy. A piano was purchased with money raised by Roy Grifitts. Mae Collins Scott was one, if not the first, organist. The organ was traded in on a piano. So far, no record has been found of the purchase of the organ. Walt Calhoun directed the singing until the organ was purchased. Walter (Bass) Griffitts, Lee Robbins, Estelle Robbins and Claude Sexton lad the floor, finished them and did the other interior painting and refinishing as it is today, 1972. Will Calhoun made the channel rail. The beautiful stained glass windows were given in honor of Emory L. Calhoun, William M and Walter V. Grifitts, Donna H. Keesling, E. L. and Myrtle M. Pugh, Darrell Earnest, Stephen A. Meek, Lanthel Choate, Frank M. Robbins, John A. and Ollie JohnsonBill and Myrtle Meek, G.L. an H.Y. Pugh, Roy Griffitts, W.M. Grifitts and Mae Collins…

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