16
Call to Ocmulgee Pastorate 


C
harles did not immediately step into a leadership role at Ocmulgee when he rejoined the church.  In fact, he went long periods without taking any official part at all.  He still had to attend to his duties at Siloam Church for almost a year plus his responsibilities as moderator of the Cahaba Association.  He also had State Convention interests to occupy his attention as well as a cotton plantation to oversee.  Nevertheless, opportunities for service were abundant and a man of Charles' stature could not avoid drawing requests for help. 

On March 28, 1829, Charles was asked to interview and question a church member named Leticia Ann Griggsley who expressed a belief in the universalist doctrine that the wicked will not be punished eternally for their sins.  After the session, Charles reported to the church that Leticia did indeed hold to the belief and would not recant it.  Since Ocmulgee held the view of eternal punishment for the wicked, the church excluded Leticia as Charles recommended in his report.  

In 1829, Charles served as a church delegate to the general meeting and Cahaba Association and on a committee to alter the rules of decorum.  In September he rose in conference to " . . . inform the church that unfa-vorable reports are in circulation relative to sister (Pherila) Tubb," but the reports were later discredited.  Beyond this, Charles took no further official role in the government of the church in his first year of member-ship.  

It is doubtful that he was without influence.  Sitting quietly in the pews hardly seems possible for the venerable dean of Alabama preachers.  One expects he moved among the members dispensing advice and coun-sel and addressing matters brought forward in church conferences.  During the year, George Everett and Abner G. McCraw were encour-aged by the church " . . . to exercise their gifts in neighboring churches."  In later years, these young preachers would attest to the influence of Charles Crow on their lives during this period.  

In 1830, the following year, Crow took no significant role in the church's business until August.  One suspects he had resigned as minister at Si-loam by that time and was more available to the Ocmulgee Church.  Be-ginning in August, he was part of a presbytery traveling to Shiloh Church to ordain Jeremiah Reeves.  He was again chosen a delegate to the Cahaba Association, and conducted the deacon ordination services of Providence McAdams giving " . . . a summary view of the qualifications of a deacon."

The year 1831 was to see a change in Charles' status at the church.  His mere presence in the church must have threatened the role of the ap-pointed minister, Noah Haggard.  Charles' honored standing and the es-teem in which the membership and clergy held him had to impact on the mind of Haggard.  Charles had been a member at Ocmulgee for over two years now, giving Haggard ample opportunity to measure and com-pare the membership's reaction to Charles' presence and availability.  

March 25, 1831, seems to have been a pivotal date for Haggard.  On that date the church "received a request from Salem Church praying the as-sistance of Bro. Crow to aid in the settlement of a difficulty on a doc-trinal point."  The church voted to send "father Crow," John Dennis, Abner McCraw and Reddick Simms to "perform that duty."  This event seems to have had a major impact on Noah Haggard.  He had been by-passed.  The Salem Church had specifically requested Crow's assistance, ignoring Haggard's role as pastor.  Then, the congregation named a delegation to accompany Crow, and Noah was not included.  

Haggard's reaction was to " . . . inform the church that his mind had be-come somewhat difficulted, and in consequence of which he gave up the pastoral charge of the church."  Noah's feeling were injured by this inci-dent, and he surrendered his role as pastor on the spot knowing the church wanted Charles Crow in that position.  It must have been clear to Noah the church would never be satisfied until Charles filled the princi-pal leadership role.  Noah had served the Ocmulgee congregation as pas-tor for almost nine years.  The church had experienced growth and pro-gress under his pastorate.  He deserves credit for his contribution and service as the second pastor at Ocmulgee.  He would remain a member at Ocmulgee until February 1834, and would serve as moderator, on committees and preached on six occasions through 1838.  

The following month the church met on Saturday, April 23, 1831.  Charles Crow preached the sermon, which was followed by the church conference.  The third order of business that day was to elect a pastor to replace Haggard.  The church minutes recorded the event this way.  "On motion of bro (Providence) McAdams, the church proceeded to vote for a pastor to serve the church twelve months.  The voice of the church taken bro. C. Crow is made choice of which he accepts."

With his election as pastor, Charles, at the age of sixty-one years, began the final stretch of his career.  He served in that position for the next fourteen years.  During this decade and one half, the church entered a period of progress and significant service to God.  Charles saw his per-sonal fortune improve and his children and grandchildren come to know God.  He also witnessed the death of four of his eleven children, the de-parture from Oakmulgee community of other children, the rise of the slavery controversy in the Baptist Church, and other significant events of his day.  But in 1831, Charles appears to have what he wanted.  He was home in the settlement along the Oakmulgee Creek where he was comfortable and respected with his friends and family.