The history of Utah is rich with diversity. Among the stories that must be told, if we would hear the whole, is that of African-Americans and more particular that of African-American Baptists in Utah. Since nobody else has tackled this subject, since I know a little about it, and since it needed to be done, I decided to research and write this book, Light in the Midst of Zion. It has taken nearly two years of reading microfilm, old newspapers, going through boxes, looking at old church records, and interviewing long-time residents.

According to Dr. Ronald Coleman in his unpublished dissertation, there was at least one Black among the fur trappers who worked this part of the west as early as the middle 1820s. James P. Beckworth participated in the business in Utah territory fully 20 years before the early Mormon settlers declared that "This is the Place."

When those wagons and carts arrived, among them were three Blacks: Hark Lay, Green Flake and Oscar Crosby. Afterward, other Blacks came, including those who did menial tasks in hotels, those steel drivers on the railroad, and what the Indians called "Buffalo Solders." One troop was stationed at Fort Duchesne and another in the urban area at Fort Douglas.

By the 1890s, the number of Blacks in Utah were sufficient to demand more participation in the community. Unfortunately, like the rest of the country, Blacks were excluded from many of the public institutions and had to establish their own. Two of the first institutions were the Trinity African Methodist Episcopal Church, started in 1890, followed by the Calvary Missionary Baptist Church, started in 1892.

My study, although it has resulted in information about the other groups, has tried to pull together the Black Baptist experience of Utah. The first thing of note if that a small group of women began to meet for Bible study and prayer. They became known as the "Baptist Prayer Band." Their consistent effort caused them to grow until private homes could no longer accommodate them. The first official building set aside for worship was located down the alley on South Temple Street when the Crossroad Mall and the Marriott Hotel are currently located.

Exactly how long the congregation continued there is not documented. However, on Saturday, February 8, 1902, the congregation called the community to join them in a fund-raising dinner with 'possum' imported from Kentucky, Belgian hare, and fried chicken. These meats were served with hot biscuits, hoe cakes, baked yams, corn, tomatoes, and gravy. Supervising the preparations was Mrs. Lloyd Blanchard who had come to Utah in 1883 from Kentucky to preside over the kitchen of territorial Governor Eli Houston Murray.

The congregation took serious the need for spiritual development above other concerns. However, they also organized to meet other needs such as literacy through groups such as the Alexander Dumas Society, a reading club. In 1913, Booker T. Washington, president of Tuskegee, visited the area and while he spoke primarily for the larger community. Reverend Newman made sure he had some time with the African-American community. He concluded his visit to Utah with a speech delivered at Calvary Missionary Baptist Church on March 26, 1913, at 9:30 p.m.

During this early time period at least four newspapers were being "published in the interest of the colored race." The most noted were "The "Broad Ax," started in 1895, and "The Plain Dealer," started in 1897. Later the "Tri-City Oracle" was published during 1902 and the "Western Light" was published in 1914. They were concerned that media portrayals of Utah Blacks be more accurate, fair and included positive achievements.

In 1916 a second Black Baptist congregation emerged in Ogden and was named Wall Avenue Baptist Church. This was a cooperative effort signalled by the fact that land for the new congregation was purchased by the Utah State Baptist Convention.

In 1919, Blacks established the Sunnyside Baptist Church in Carbon County. It did not continue for long because of the mobility of those in the mining industry. Many of the people from this small congregation moved to Helper area and participated in the Pilgrim Baptist Church there. From 1922 to 1927, First Baptist Church of Mohrland was a center of Black religious affairs in that area.

Also, Calvary split and the Pilgrim Baptist Church emerged in 1922. This congregation still exists after various unfortunate challenges, including the destruction by fire of her facilities in October, 1948. They have recently moved to Murray, Utah, into much larger facilities.

On a broader scale, Black Baptists organized the Salt Lake Branch NAACP on February 10, 1919, and the Utah, Idaho, and Wyoming Baptist Association in 1917.

Music was always a central part of the Black Baptist experience. Each congregation encouraged soloists and choirs to provide regular worship music. Other groups, such as the Utah Travelers, the Gospelaires, Just-A-Portion, and New Generation of Gospel sang within the churches and were available to the larger community.

Today, there are nine congregations conducting the Lord's work among Black Baptists in Utah. They are Calvary Missionary Baptist Church, New Pilgrim Baptist Church, New Life Baptist Church, New Solid Rock Baptist Church, Unity Baptist Church, all of Salt Lake City; New Zion Baptist Church and Second Baptist Church of Ogden; True Vine Baptist Church of Kaysville; and Wings of Grace Baptist Church of Layton. They are all predominately African-American but are open to anyone who wants to make the commitment.

In general, Black Baptists believe that God the Father is Creator, God the Son is Savior, God the Holy Spirit is Keeper, and The Bible is God's Word. Believers' Baptism and Church member Lord's Supper are the two ordinances of the Church. Members believe that we are saved from sin by Grace through Faith, and that we ought to pray, read the Bible, and live an exemplary lifestyle.

Thus, Black Baptists in Utah have been the light for many who live in this area. The primary emphasis has been spiritual but wherever people hurt, we are committed to serve. We have been an important part of this state and will continue to be so.

May God ever bless you to enjoy the blessings of that which makes the spice of life.

Utah's African-American Voices is made possible by the George S. and Dolores Doré Eccles Foundation, the R. Harold Burton Foundation, the Lawrence T. and Janet T. Dee Foundation, and the Herbert I. and Elsa B. Michael Foundation.

Archival Photo Credit: Utah State Historical Society, all rights reserved.