St. James United Methodist Church, originally a Methodist Episcopal church, has existed almost as long as the city of Waco itself. Founded in 1874 by Anderson Brack, a formerly enslaved man, the congregation started with roughly fifty-three members. On the banks of the Brazos River, they worshipped, communed together, and worked to establish a permanent brick-and-mortar building that would serve as a central location for their Christian community. Along with the church, St. James also established a school that provided education to Black children in the Waco area. As they sought to secure a steady meeting place, though, they faced difficulty and discrimination.

Built in 1889, their original building at Second and Ross Streets was the first brick church for African Americans in Waco. St. James, established after Mt. Zion, was the second African American church in the city. After the city of Waco condemned their new building, they built a larger tabernacle in 1909 in the same location. They worshipped there until 1922. That year, the San Antonio and Aransas Pass Railroad Company purchased the property, citing eminent domain, and the St. James congregation built once more. This time, on Second and Clay Avenue.

Under the leadership of Pastor C. S. Williams, the congregation broke ground on the church in March 1924. Utilizing bricks from their previous tabernacles inside the new structure, St. James memorialized and honored the history of their church. Architect Carleton Adams, who garnered statewide and national attention for his home and building designs in San Antonio, developed plans for the Tudor Gothic-style structure. While members were eager to meet in the new location, the congregation experienced financial strain in the years to come after accumulating $85,000 in debt to construct the building, which took thirty-two years to repay.

At Second and Clay, St. James committed themselves to racial justice initiatives in the community as well as interracial partnerships. During the Great Depression, they offered a daily soup kitchen to Wacoans in need. They also held meetings for the “Waco Forward” movement of the 1920s that launched as a local effort to assist those struggling amid economic stagnation. Waco Forward hoped to improve Waco’s economy and usher in an era of progress and stability. St. James also hosted other interracial events, including concerts and women’s groups, as well as a “Race Relations Sunday” service in February 1945. There, they called for attendees to “build a nation and a world where there shall be no discrimination on the basis of color, creed, or national origin.”

After its formation in 1936, the McLennan County chapter of the National Association for the Advancement of Colored People (NAACP) met multiple times at St. James. At an “NAACP Sunday” event in 1951, which occurred during the civil rights movement, the McLennan County chapter formed a plan that addressed local and national needs. They also hosted another notable meeting in 1955, where the organization expressed their support of the “Free by ‘63” campaign. This campaign effort raised funds for numerous legal cases taking place during the movement. Those a part of the NAACP and the church sought to address and end discrimination in Texas and across the country.

Important to Waco and St. James, multiple prominent members worked within and outside of the church. Robert L. Smith, one of the first Black Americans elected to the Texas House of Representatives in 1894, attended St. James. Prior to his arrival in Waco, Smith established the Farmers’ Improvement Society, which aided farmers who had fallen into extensive debt. Inescapable debt particularly impacted previously enslaved people who turned to sharecropping and tenant farming after emancipation. As Smith worked for these communities in Waco, he also served as a steward and legal adviser for the church. J. J. Flewellen and Professor J. S. Henry, principals at Carver High and Kirk Elementary, also attended St. James. Both schools offered educational opportunities to Black students in Waco. Lonnie Morris Belle Hodges, the church’s historian, strove to bring attention to the history of St. James. As the only living descendent of St. James’s charter members with continuing membership, Hodges worked to attain recognition for the history of the congregation and building. In 1986, the building received a Recorded Texas Historical Marker due to her efforts.

The congregation continued to grow over the years, exceeding over six hundred members during their strongest periods. Yet, by 2015, St. James had dwindled once more to fewer than sixty congregants. Deciding to focus more on fellowship and community rather than upkeep of an aging structure, they placed the historic building on the market. The church received a City of Waco Historic Landmark in 2017 and was placed on the National Register of Historic Places on September 12, 2019. St. James remains the only religious structure on the National Register of Historic Places in Waco. The building, purchased by local Wacoans Amy and Lane Murphy, remains a prominent historical landmark for the city. As they transition the church into a restaurant and event space, they plan to preserve the history of the congregation and the building. Members of St. James now meet in another location in Waco, joining with Wesley United Methodist Church each Sunday. There, they continue to commune and worship together. Through the remaining congregation and renovation efforts at Second and Clay, the long history of St. James United Methodist Church persists in Waco.

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Long before President Lyndon B. Johnson signed the Voting Rights Act of 1965, attorney Richard D. (R.D.) Evans waged the fight for civil rights from his Waco law office. As Waco’s first African American attorney, he became one of the most influential early twentieth century civil rights lawyers in Texas.

Born in Burleson County, circa 1873, Evans graduated from Prairie View Industrial College and worked as schoolteacher in Burleson County until 1909. Three years later, he graduated from Howard University’s law school and returned to Texas. Evans practiced law briefly in Brenham before settling in Waco in 1913. Slowly building a career serving the legal needs of Waco’s Black community, Evans soon established himself as the champion of Black Texans’ voting rights.

While he handled cases regarding jury selection and other civil rights, Evans rose to prominence constructing the legal challenge to the Texas white primary system. Disenfranchisement in primary elections and general opposition toward any African-American voting prompted Evans to take the case of Waco grocer E.L. Sublett in February 1919. In Sublett v. Duke, Sublett sued the Waco Democratic Executive Committee for its failure to allow African-Americans to vote in primaries. Judge George Clark ruled in favor of Sublett and Evans, a stunning decision that temporarily expanded voting rights. His success in defeating the white primary led Evans to head the Texas NAACP’s efforts to challenge the disenfranchisement at the federal level. Simultaneously, Texas moved to reinstate the white primary in 1922. Two years later, Evans brought a white primary for review by the Supreme Court. Love v. Nixon proved unsuccessful, but the language of the Justice Holmes’ majority opinion left open the possibility of a future challenge.

Evans' victories and defeats provided the precedents upon which the NAACP secured voting rights for African Americans beginning in the 1940s. In the wake of Love, the Texas NAACP, and eventually the national office, sought to make defeating the white primary one of its primary objectives. It was a struggle in which Evans remained deeply invested. The white primary persisted despite two successful Supreme Court cases—in 1927 and 1932—brought by El Paso doctor Lawrence Nixon. However, the Texas NAACP also expanded in size and scope during the 1930s due to the efforts of Evans, Juanita Craft, and A. Maceo Smith. After years of successfully litigating civil rights cases and active leadership, Evans became president of the Texas NAACP and in 1936 was elected to NAACP national board of directors. Connecting to the national NAACP brought its attorney Thurgood Marshall to Texas in late 1938 to help develop a federal legal strategy to combat the white primary. In 1944, it was Marshall’s Supreme Court case for Lonnie Smith in Smith v. Allwright that ended the over twenty year reign of the white primary in Texas.

Unfortunately, R.D. Evans did not live to see this victory. He conducted his litigation on behalf of civil rights during the 1920s and 30s under constant threat of violence to himself and his family. Still he persisted in that work. On June 26, 1938, a train in downtown Waco collided with a car driven by Evans, killing him. The circumstances surrounding Evans' death remain dubious, but likely unresolvable. He is buried in Greenwood Cemetery. Evans’ life-long dedication to civil rights made him a seminal figure in securing equal voting rights for African-Americans in Texas. When President Johnson signed the 1965 Voting Rights Act it served as the culmination of years of grassroots efforts by Evans and many others to ensure the voting rights of all Americans, regardless of color.

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Despite many obstacles, Robert Gilbert offered “no excuses” when he found himself at the forefront of enacting racial integration and advancing civil rights in Waco. His efforts left an indelible mark on the city and Baylor University.

He was born on December 27, 1941, the fourth child of the Rev. B. F. Gilbert and his wife, Fannie Mae. The Gilbert household prized faith in God, education, and community service. Attending Waco’s segregated schools, Gilbert wanted to be a lawyer advancing the rights of African Americans. After graduating from A. J. Moore High School in 1960, he enrolled at Paul Quinn College. Following several years of study at Paul Quinn, Gilbert and his teachers realized a future legal career required he obtain a degree from Baylor University, which had only recently—in November 1963—voted to integrate.

Administrative and legal decisions do not generate immediate cultural change, a reality that confronted Gilbert as he began his studies at Baylor in summer 1965. The alienation and animosity he felt as a child growing up near the campus continued to form a large part of his experience as a student. He experienced isolation from his classmates, and while some faculty treated him with dignity, others proved overtly racist. Gilbert majored in history, which he enjoyed, but he soon acknowledged that a legal career was increasingly unlikely. For most of his adolescence, Gilbert resisted pastoral ministry, but soon the call to preach became too acute to ignore. In addition, doctors advised him that his poor health could not handle the stresses of practicing law.

Since the age of fourteen, Gilbert suffered from various types of arthritis that left him in constant pain and with impaired mobility. In his teens, it proved manageable with only an occasional flare-up. However, in July 1963, his condition deteriorated rapidly. Gilbert recovered and returned to college, though he now required a cane for support. Later on, joint deterioration led to numerous surgeries and eventually put him in a wheelchair. The visible specter of his arthritis plagued Gilbert for his entire life, but it also became the source of his testimony and vocation. Grappling with his arthritis proved God’s way of grabbing hold of Gilbert, calling him to a life of ministry and teaching, as well as instilling in him the faith and endurance required to overcome all impediments that lay ahead.

Gilbert’s faith-filled perseverance equipped him to break barriers and gave him an unquenchable thirst for justice. On June 2, 1967, Robert Gilbert became the first African American student to graduate from Baylor. By virtue of alphabetical order, Gilbert preceded his classmate Barbara Walker, who that day became Baylor’s first female African American graduate. After his graduation, Gilbert continued pioneering as the first black teacher at the all-white Tennyson Middle School. Another first included his summer role as assistant director of Baylor’s Upward Bound program to help train low-income students for college. Gilbert carried on all this work while also actively engaging in pastoral ministry.

To enrich his ministry, Gilbert returned to Baylor in 1970 to pursue a graduate degree in religion. However, another devastating turn in his health in 1971 left him unable to finish his studies, but not to pastor. He succeeded his father into the pulpits of Baptist churches in Bremond and Chilton, before in 1978, beginning a more than decade-long ministry at Waco’s Carver Park Missionary Baptist Church. Under his leadership, the congregation grew exponentially. Gilbert’s dynamic sermons and visible witness attracted people to him and to the gospel. His life held the power to convict and inspire, not only the people in his congregations, but all Wacoans as well.

The 1970s saw Gilbert take up his trailblazing mantel and use his status in the community to advocate for civil rights. Upset about the glacial pace of integration in Waco schools after the 1954 Brown decision, Gilbert served as the plaintiff in the NAACP case against the Waco Independent School District. His suit, combined with a similar case from Waco’s Hispanic community, became the 1973 Arvizu v. Waco ISD decision mandating the integration of several racially identifiable schools in Waco. In 1976, he was elected the first black member of Waco’s school board. Outside of education, Gilbert helmed the Association for Selective Career Opportunities that aimed to advance the hiring of minorities in fields where they were underrepresented. His experiences at the forefront of integration made him a catalyst for creating opportunities for other African Americans in Waco.

When he died on November 11, 1992, Robert Gilbert left a rich legacy of ministry and activism. In the last years of his life, through pain and numerous health struggles, he maintained his pastoral ministry, while also advocating for Waco and Baylor to diversify hiring. Today Gilbert’s communities honor his impact. For example, the Waco NAACP awards scholarships to high school graduates named for the Gilbert family. Captured by his 1988 autobiography title, No Excuses Accepted, Gilbert believed everyone was capable of achieving their goals, no matter the impediments. Grounded in faith and in pursuit of justice, he testified to that belief with his life, calling others to do the same.

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Society in the South evolved ensuing the emancipation of slaves after the Civil War. The Reconstruction of the South ended in 1877 and only added to the bad racial tensions in the region. Whites instituted laws that held blacks back from education, jobs, and participating in many forms of government. Lynching of blacks became rather prevalent and reached fever pitch in the 1890s all across the United States, but mostly in the South. Lynching escalated during the 1920s and Texas ranked third among states between the years 1885 and 1942 with approximately 468, including 339 blacks. The only states that had more lynching incidents were Mississippi and Georgia.

In May 1916, Jesse Washington, a seventeen year old black teenager, was arrested for the killing of Lucy Fryer, a fifty-three year old white woman. Washington would later confess to raping and killing Fryer. Wanting to avoid an attack on Washington while in custody in Waco, authorities in McLennan County sent Washington to a Dallas jail to await his trial. When his trial took place on May 15, 1916, Washington arrived back in Waco to a packed court room. Twelve white men formed his jury, and they found him guilty of murder after only four minutes of deliberation.

A mob had gathered around the courthouse prior to the trial and waited for their chance to capture Washington. After his conviction, the jailers took Washington down the back stairs of the courthouse, where the mob had been waiting. The mob of white citizens wrapped a chain around Washington’s neck and dragged him to city hall grounds, brutally stabbing and beating him as they went along.

A separate mob prepared a pile of dry-good boxes, which they ignited after they poured coal oil over Washington’s body. A crowd estimated to be between 15,000 to 20,000 people watched as the belligerents hung Washington from a tree and slowly lowered him up and down over the burning boxes.

After two hours of monstrously lynching Washington, the mob took his body and placed it in a bag and dragged it to Robinson, Texas, which was the hometown of Fryer and a large African-American population. The charred and mangled body of Washington hung from a utility pole in front of a blacksmith’s shop until a McLennan County Constable took his remains down and buried them. Washington’s unclaimed remains were later buried in a local potters field. The news of Jesse Washington’s lynching received national and international coverage. Horrific pictures capturing the violence and mob were taken by local photographer Fred Gildersleeve. He profited from selling these images as postcards and prints of the lynching were distributed globally.

Waco had seen another lynching previous to that of Washington. A mob had lynched an African American man by the name of Sank Majors in 1905. After a jury deliberated only three minutes in his trial, Majors was found guilty and two hundred men seized and dragged him to the town square, where they hung him from the Washington Street Bridge.

The lynchings took place during the time of the Jim Crow Laws in the South. These laws legally separated blacks and whites in numerous institutions such as schools, restrooms, and various types of transportation. “Separate but equal” had been affirmed by a 7-1 margin in the Plessy v. Ferguson case in 1896 by the Supreme Court of the United States.

The aftermath of the “Waco Horror” included a push to end lynching around the country. People began to see lynching as a barbaric act and started condemning those who participated in them. The NAACP led the charge in getting anti-lynching laws passed in light of the Washington lynching, which led to the decline of lynching after the 1920s and into the early 1960s. Lynching also had an effect on the arts. Billie Holiday released her song "Strange Fruit," and in 1935, two art exhibitions were displayed in New York City, one of which the NAACP sponsored.

In 2001, the lynching of Jesse Washington became national and local news again when ABC News Nightline aired an eighty-fifth anniversary special. Four years later, Patricia Bernstein released her book, "The First Waco Horror: The Lynching of Jesse Washington and the Rise of the NAACP," and it inspired the Waco community to call for local governments to apologize for the lynching. The Community Race Relations Coalition framed a resolution of apology, read it on the McLennan County Courthouse steps, and encouraged both the McLennan County Commissioners and Waco City Council to pass the resolution. After much debate over the word "apology," and the word's eventual removal, the McLennan County Commissioners passed a resolution condemning the lynching culture and mob violence of the past on May 23, 2006. The Waco City Council passed a similar resolution a little over a month later. Neither resolution included Jesse Washington by name.

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