A Witness newsletter from Baltimore, 1935. We're told that this was put out by Anton Koerber and that Rutherford objected. It was stopped shortly afterward. We cannot verify this. It is too big for my scanner, so part of it is missing. What can you tell me?
Click on image to see entire.
Friday, June 24, 2016
Thursday, June 23, 2016
Temporary Post
This is a rough draft of a chapter from volume 2. The usual rules apply. You may copy it for your own use. Do not quote from it or rely on it. It will change. References to Second Adventists will change to Age-to-Come, a different system. Wording will change. Some issues need verification. Do not circulate it. Do not reproduce it. It is copyrighted material as is. I'm posting it for comment. It will go down quickly. Now is the time to comment.
The Publishing Ministry
The first publication to come from Zion’s
Watch Tower was Songs of the Bride, a 134 page hymnal containing 144
songs. Russell and William I. Mann were joint editors. All of the hymns would
have been familiar to Watch Tower readers, but almost all of them were
revised to reflect their unique doctrinal mix. Some were radically changed, and
some received a one or two word revision. Russell explained the rational behind
their choices:
photo
William Imre
Mann in 1880
We
have long felt the need of a Hymn Book containing a larger number of spiritual
songs free from objectionable theology, and this is our reason for publishing “The
Songs of the Bride.” We have selected according to our judgment they hymns
best suited to the wants and desires of the more matured and consecrated
Christians, the “little flock,” … the true “Church of the first-born whose
names are written in Heaven,” … hence the perhaps peculiar name “Songs of
the Bride.” They are not the songs of the world, nor of cold or half dead
Christians, but of the Chaste Virgin Church, waiting and longing for her union
with the heavenly Bridegroom.[1]
Illustration
Title Page – Songs
of the Bride
We do not know how great a part
Russell played in developing this songbook. He pointed to William Mann, thanking
him for “valuable assistance” in arranging and revising the songs. It appears
to have been a joint effort with Mann taking the lead. As would be true with
the later Hymns of Millennial Dawn, most of the songs were taken form Gospel
Hymns No. 1, The Jubilee Harp, and Winnowed Hymns. They also drew
from C. C. Barker’s Hymns of the Morning, the basis for the abbreviated
hymnal published by the Herald of the Morning. The authors’ names were
omitted, as were many of the original titles. Russell explained that he “would
gladly give credit of the hymns to their composers, but have been obliged to
alter many of them to such an extent that we feared their authors would feel
offended if their names were associated with them as they now are.”[2]
Advertising matter in the back promoted Russell’s Object and Manner and Zion’s
Watch
The remainder of this post is deleted.
The remainder of this post is deleted.
Wednesday, June 22, 2016
Sunday, June 19, 2016
Jonathan Ling
In recounting the very
early years of Bible Students in Britain, Bruce and Rachael wrote about Tom
Hart and Jonathan Ling. Both names were mentioned in the 1973 Yearbook history
of Britain. A paragraph about Ling was extended as a result of research made on
Ancestry and also a reference found in Tony Byatt’s book on the history of
Bible Students/Witnesses in London.
The combined
information reads:
(quote) Thom Hart was born in Calcutta, India, in 1853. At the time
of the 1881 Census he had moved his family from the Islington address to 5
Lavinia Grove, Middlesex, London. He was “a carman” for one of the railroads. In
another place he called “a railroad shunter.” He and his wife had three
children, two sons and one daughter, all under the age of four. Jonathan Ling
was born in Blaxhall, Suffolk, early in 1858. The 1891 census has him as a
railway guard at Islington, an occupation he still had in 1901. He was married
Elizabeth, maiden name unknown, and they have seven children, ranging in ages
from one month to 17 years old. He died June 20, 1922. We lack an exact date
for Ling’s conversion, but it appears to be early. Ling’s daughter Ruth
remembered that their meetings were held in the common room of the King’s Cross
hostel, a layover spot for railway workers. (end of quote)
As a result of contacts via Ancestry, I have made contact
with one of Ling’s great grand-daughters, Elizabeth. Although the census return
referred to above gave Jonathan Ling seven children, it appears he eventually
had ten. His wife, Elizabeth, was originally Elizabeth Moody and lived to be 100.
The modern Elizabeth’s branch of the family did not remain with the Bible
Students.
Great grand daughter Elizabeth (from the line through
Jonathan’s son, Lewis Charles Ling) has very kindly supplied the two
photographs below, and has given permission for them to be reproduced here. I have
not cropped them but just reproduced them as received. Elizabeth has also given
permission to reproduce the photographs in the second volume of Separate
Identity if required, with just an acknowledgement requested.
Thursday, June 16, 2016
An article by Roberto
The name in Italy
The question of group designation was an issue for the first Italian Watch Tower believers. All the Italian publications, letters and documents, inside and outside the movement, avoided the name “Bible Students” until 1915.
The most used name was the generic “Church”, but there are some exceptions. In 1903 the first number of “La Vedetta di Sion” – Italian Zion’s Watch Tower - called themselves with the generic name “Church”, but also “Christian Church" and “Faithful Church” [1]. In 1904 besides the name “Church” they called themselves “Church of the Little Flock of Believers” and “Evangelical Church” [2]
In 1904 the Waldensians pastor Giuseppe Banchetti wrote a positive review of the Italian Divine Plan of the Ages in a periodical [3], and avoids any name but “the Present Truth”.
In 1905 a letter of Daniele Rivoire was published in the Zion’s Watch Tower French edition (Le Phare de la Tour de Sion), he said: “Next Sunday afternoon I will go to S. Germano Chisone for a meeting with five or six people deeply interested in the Present Truth”. He used also the the expressions “Holy Cause” and “Work”, and avoided any name [4].
In 1908 Lara Lantered (widow Chantelain) in a long letter called the Watch Tower believers, “Readers of the Dawn and Tower”. She wrote: “May God grant us to be frank and honest in our testimony of the present truth and in the unfolding of our glorious flag. May he give to all the readers of the Dawn and Tower to rejoice in the Lord. He desires that our joy may be complete and would not allow anyone to take it away from us” [5]. In 1910, in another long letter, Lanteret evaded any name and used the expressions “Light” and “Precious Truth”. She said: “I am glad to announce that Mr. M., a former old Baptist Minister, after frequent discussions with the two of us (Lara Lantaret and Fanny Lugli) has fully entered into the light and accepted joyfully the precious truth that God has well revealed through his dear and faithful servant Russell” [6]
In May 1910, four members of the Waldensians Church resigned, joining with the Watch Tower Movement. They were Henriette Bounous, Francois Soulier, Henry Bouchard, and Luoise Vincon Rivoir; In their long letters of resignation they avoided any name. Henri Bouchard alone used the phrase “Church of Christ” one time [7].
This continuous change of names, or absence of a name, generated confusion outside the movement. The Consistory of the Waldensias Church disfellowshipped Henriette Bocenous, Cesarine Bocenous, Francois Soulier together with his wife and daughter, Henry Bouchard and Louise Vincon Rivoire (or Rivoir) with the following words that we find in the minutes of the meeting:
“The President reads the letters that he has written in the name of the Consistory, to those individuals that from many time or lately two years ago, have left the Waldensian Church to join the Darbysts, or to set up a new sect ……… while Louise Vincon Rivoire has become a Baptist” [8].
As a matter of fact they were all Watch Tower believers.
In its May 21, 1915, issue the Waldensians paper L’Echo des Vallees an article entitled “Courrier Anglo-American," saying: “Doctor Nixon, fights to the bitter end, the millennial movement that is becoming a dangerous movement, and Pastor Russell is the leader of this new religious agitation started in the United States” [10]
Also, in 1915 the Catholic priest at Bagnolo Piemonte, wrote an article against the booklet The Triumph of the Bible published by the Italian Branch of the International Bible Students Association. The priest called them Protestants and Waldensians [9] . In January 1916, the Italian branch replied saying that they were neither Protestants or Waldensians:
“We of the International Bible Students Association want to free them from that charge, declaring that we are out of any religious sect or renowned nominal church, Catholic or Protestant, and that the brothers of the Association although in the past were members of those religions, they harried up to go out, because they (Catholic and Protestants) are part of the Great Harlot Babylon, so well drowned in Revelation chapters 17 and 18” [11].
After 1915 the name Bible Students became common inside and outside the movement .
Footnotes - all the references can be found in the book “Enciclopedia storica sui Testimoni di Geova in Italia” (Historical Encyclopedia on the Jehovah’s Witnesses in Italy, vol. I) by Emanuele Pace, 2013.
[1] Vedetta di Sion vol. 1, n.1, October 1903 p.2, §7; and p.3 column 2, line 4
[2] Vedetta di Sion vol. 2, n. 1, January 1904, p.3, column 4, line 4; and p.3 §3.
[3] Letter wrote in 1904 July 13 and published in La Rivista Cristiana 1904, September, vol. VI, pp. 351-354.
[4] Le Phare de la Tour de Sion 1905, January-March edition, p. 117
[5] Le Phare de la Tour de Sion 1908, May, p. 139
[6] Le Phare de la Tour de Sion 1910, April, p. 79
[7] Archivio della Tavola Valdese (Archive of the Waldensian Table) – Torre Pellice, Turin
[8] Archivio della Tavola Valdese (Archive of the Waldensian Table) – Torre Pellice, Turin
[9] Bollettino Mensile della Chiesa (Montly Bulletin of the Church) 1915, September
[10] Clara Cerulli Lantaret replied to the charge, with a letter published in the paper “Il Pellice” dated 1915 June 4. The dispute is reported in the Italian Watch Tower tract “Giustizia” (Justice), page 6
[11] “Il Vero Principe della Pace” (The True Prince of the Peace), Associazione Internazionale Studenti Biblici, 1916, January, p. 14
The question of group designation was an issue for the first Italian Watch Tower believers. All the Italian publications, letters and documents, inside and outside the movement, avoided the name “Bible Students” until 1915.
The most used name was the generic “Church”, but there are some exceptions. In 1903 the first number of “La Vedetta di Sion” – Italian Zion’s Watch Tower - called themselves with the generic name “Church”, but also “Christian Church" and “Faithful Church” [1]. In 1904 besides the name “Church” they called themselves “Church of the Little Flock of Believers” and “Evangelical Church” [2]
In 1904 the Waldensians pastor Giuseppe Banchetti wrote a positive review of the Italian Divine Plan of the Ages in a periodical [3], and avoids any name but “the Present Truth”.
In 1905 a letter of Daniele Rivoire was published in the Zion’s Watch Tower French edition (Le Phare de la Tour de Sion), he said: “Next Sunday afternoon I will go to S. Germano Chisone for a meeting with five or six people deeply interested in the Present Truth”. He used also the the expressions “Holy Cause” and “Work”, and avoided any name [4].
In 1908 Lara Lantered (widow Chantelain) in a long letter called the Watch Tower believers, “Readers of the Dawn and Tower”. She wrote: “May God grant us to be frank and honest in our testimony of the present truth and in the unfolding of our glorious flag. May he give to all the readers of the Dawn and Tower to rejoice in the Lord. He desires that our joy may be complete and would not allow anyone to take it away from us” [5]. In 1910, in another long letter, Lanteret evaded any name and used the expressions “Light” and “Precious Truth”. She said: “I am glad to announce that Mr. M., a former old Baptist Minister, after frequent discussions with the two of us (Lara Lantaret and Fanny Lugli) has fully entered into the light and accepted joyfully the precious truth that God has well revealed through his dear and faithful servant Russell” [6]
In May 1910, four members of the Waldensians Church resigned, joining with the Watch Tower Movement. They were Henriette Bounous, Francois Soulier, Henry Bouchard, and Luoise Vincon Rivoir; In their long letters of resignation they avoided any name. Henri Bouchard alone used the phrase “Church of Christ” one time [7].
This continuous change of names, or absence of a name, generated confusion outside the movement. The Consistory of the Waldensias Church disfellowshipped Henriette Bocenous, Cesarine Bocenous, Francois Soulier together with his wife and daughter, Henry Bouchard and Louise Vincon Rivoire (or Rivoir) with the following words that we find in the minutes of the meeting:
“The President reads the letters that he has written in the name of the Consistory, to those individuals that from many time or lately two years ago, have left the Waldensian Church to join the Darbysts, or to set up a new sect ……… while Louise Vincon Rivoire has become a Baptist” [8].
As a matter of fact they were all Watch Tower believers.
In its May 21, 1915, issue the Waldensians paper L’Echo des Vallees an article entitled “Courrier Anglo-American," saying: “Doctor Nixon, fights to the bitter end, the millennial movement that is becoming a dangerous movement, and Pastor Russell is the leader of this new religious agitation started in the United States” [10]
Also, in 1915 the Catholic priest at Bagnolo Piemonte, wrote an article against the booklet The Triumph of the Bible published by the Italian Branch of the International Bible Students Association. The priest called them Protestants and Waldensians [9] . In January 1916, the Italian branch replied saying that they were neither Protestants or Waldensians:
“We of the International Bible Students Association want to free them from that charge, declaring that we are out of any religious sect or renowned nominal church, Catholic or Protestant, and that the brothers of the Association although in the past were members of those religions, they harried up to go out, because they (Catholic and Protestants) are part of the Great Harlot Babylon, so well drowned in Revelation chapters 17 and 18” [11].
After 1915 the name Bible Students became common inside and outside the movement .
Footnotes - all the references can be found in the book “Enciclopedia storica sui Testimoni di Geova in Italia” (Historical Encyclopedia on the Jehovah’s Witnesses in Italy, vol. I) by Emanuele Pace, 2013.
[1] Vedetta di Sion vol. 1, n.1, October 1903 p.2, §7; and p.3 column 2, line 4
[2] Vedetta di Sion vol. 2, n. 1, January 1904, p.3, column 4, line 4; and p.3 §3.
[3] Letter wrote in 1904 July 13 and published in La Rivista Cristiana 1904, September, vol. VI, pp. 351-354.
[4] Le Phare de la Tour de Sion 1905, January-March edition, p. 117
[5] Le Phare de la Tour de Sion 1908, May, p. 139
[6] Le Phare de la Tour de Sion 1910, April, p. 79
[7] Archivio della Tavola Valdese (Archive of the Waldensian Table) – Torre Pellice, Turin
[8] Archivio della Tavola Valdese (Archive of the Waldensian Table) – Torre Pellice, Turin
[9] Bollettino Mensile della Chiesa (Montly Bulletin of the Church) 1915, September
[10] Clara Cerulli Lantaret replied to the charge, with a letter published in the paper “Il Pellice” dated 1915 June 4. The dispute is reported in the Italian Watch Tower tract “Giustizia” (Justice), page 6
[11] “Il Vero Principe della Pace” (The True Prince of the Peace), Associazione Internazionale Studenti Biblici, 1916, January, p. 14
Wednesday, June 15, 2016
Saturday, June 11, 2016
Film frames of C T Russell from Photodrama
This was recently sold on eBay.
The blurb read:
This is a genuine strip of 35mm film from the Photodrama of
Creation, taken from one of the introductions, featuring Pastor Russell. There
are seven frames in this strip, although only six are shown. (The bottom frame
had the seller’s thumb in the way.) I have resisted the commercial temptation
to cut the film into smaller pieces to sell individually. That was the fate of
other Photodrama films of Russell that ended up on cards as souvenir bookmarks.
The provenance of the strip of film goes back well over 40 years,
when someone gave it to me. It had gone through various hands but came originally
from an elderly JW who was a projectionist at Princes Theatre, Shaftsbury
Avenue, London, when the Photodrama first came to Britain in 1914. I traced this
person and where he lived and after some correspondence travelled to meet him. During
his time as projectionist he was normally entombed in a metal projection box
because of fear of fire. Under carbon lighting of the day, he would strip down
somewhat, but still roasted.
When the showings ceased he somehow ‘inherited’ a two minute reel
of film which languished in his attic for decades. But he’d now taken to
cutting off little bits as souvenirs for friends. I was able to climb into his
attic and borrow what was left of the film. Although the sprocket holes were
considerably damaged in places, I got a colleague in a London laboratory to run
me off 35mm and 16mm prints for the minute or so that remained. The original reel
then went back to its owner, and I don’t know what happened to it. I used the
reprinted film in several projects, and if you obtain a DVD of the Photodrama
today, or just watch it online, my minute or so of reprinted film is
incorporated into that restoration.
So that is the story behind these few frames. Although most 35mm
film of the date was highly dangerous nitrate stock - leaving safer film for
the substandard gauges (17.5mm, 9.5mm, 16mm etc.) - the film of CTR was
actually produced on a safer version of stock. That is why it could be copied safely
and legally and it is why these few frames can now be offered on eBay.
It sold for 206 GBP.
Friday, June 10, 2016
Des. Res.
Modern photos courtesy of : Instagram: watchtower_of_allegheny_tour
Two years ago when I visited Pittsburgh I was taken to
see the former residences of the Russells, father and son. At that time
this was the photograph I took.
The properties were on the market, and the owner was
offering to turn them into whatever you wanted for over $400,000 per plot. Much of the interiors had to be gutted, because all new floors
were needed. However, the aim was to restore the homes as sympathetically as
possible. So the double spiral staircases on each side were to be fully restored.
Now
they are completed, and here is another recent photograph to show what the
exteriors now look like.
So any
collectors with too much money can forget about bidding on eBay for rare bits
of paper and perhaps collect some historic real estate instead.
For any new
readers, these two houses were at one time owned by the Russell family. Joseph
L Russell owned the house on the left, and Charles T Russell owned the one on the right. Joseph L died in his property in 1897. and left it to his wife, Emma.
When Maria left CTR,
she moved back into the house on the right, and rented rooms out to lodgers.
Her mother Selena died there in 1901. When CTR ultimately took back the
property, Maria simply moved in with Emma next door. The two women would live
together at various locations in Pittsburgh and later Florida until Emma died
in 1929. Maria lived on until 1938.
Wednesday, June 8, 2016
Tuesday, June 7, 2016
Friday, June 3, 2016
Ernest Charles Henninges
Ernest Charles
Henninges was born on 12 July, 1871. He became a Bible Student c. 1891. He
married Rose Ball on 11 September 1897. He died on 2 February 1939.
He was a Society
director from 4 January 1896 to 2 January 1909. During this time he was the
secretary/treasurer of the Society on two occasions.
The first occasion was
from 13 May 1898 to 12 February 1900. He then travelled to the United Kingdom
to organize a branch there. He was in Britain from April 1900 to November 1901
(and can be found in the British census for 1901). Back in the States he again
became secretary/treasurer from 2 February 1902 to 24 March 1903. He was then
on his travels again, first to organize matters in Elberfeld, Germany, from
June to October 1903, and then in Australia, arriving in Melbourne on 10
January 1904. His replacement as a director in January 1909 officially severed
his relationship with CTR.
(With grateful thanks
to Bernard who supplied the picture and most of the dates)
Thursday, May 26, 2016
Wednesday, May 25, 2016
A response ...
My comments about another's research drew an email response. In fairness to the author, I reproduce it here:
Dear Rachel,
Your recent attack on my research is not to your credit. I have researched this subject since the 1970´s and I don´t bring any preconcieved ideas into my writing. I started trying to figure out what happened and why and I now know the answers. One has to stick to a high level of ethics, that´s for sure. That Is why I will not claim that Rutherford had extra-marital affairs as so many others have done.
In the nature of things the brief response to Chryssides new book that I made public couldn´t give justice to my thorough research. I stated that Macmillan was not reliable and said his old age was the reason. Since he made so many astonishing mistakes in his presentation my verdict was a charitable one. The alternative is that he lied knowingly. I can demonstrate over and over and over again how unreliable his testomony was. His testimony is condtradicted by all the contemporary sources, even Rutherford´s writings, and that is the real reason why I don´t accept much of what he stated. However, I accept one interesting piece of information that he brought forward, and that in spite of the fact that there is no corroboration from the contemporary material. But generally his long life in an ever changing organization has affected his memory.
I believe you were wrong when you stated that the corporate law under which the Society was incorporated was formulated in 1876. It was formulated in 1874. [He's right.] Also, the legal arguments used by Rutherford did not date only from 1906, as you seem to suggest. They were part of the Pennsylvania Corporate law much earlier as an earlier Pennsylvania law book that I have shows. But that does not mean that the issues of of 1916-1918 are given a new color. It is still true, moreover, that Rutherford NEVER tried to explain how the charter could contain illegal clauses. It would be most useful for him to do so. If new laws had the effect that the charter was superseded , why not say so? Why not give the dates and details of such new laws? Even the Philadelphia lawyer he mustered did not say a word about this and so the ousted board members remained convinced that they were the legal directors of the Society.
It is clear that you don´t have any real knowledge about this, and if the thoughts you presented came from your father, he is ignorant, too. That you stated that you are Schultz´s daughter was good. It explains a lot. [I'm not Bruce Schulz' daughter. He misread what I wrote.]
Dear Rachel,
Your recent attack on my research is not to your credit. I have researched this subject since the 1970´s and I don´t bring any preconcieved ideas into my writing. I started trying to figure out what happened and why and I now know the answers. One has to stick to a high level of ethics, that´s for sure. That Is why I will not claim that Rutherford had extra-marital affairs as so many others have done.
In the nature of things the brief response to Chryssides new book that I made public couldn´t give justice to my thorough research. I stated that Macmillan was not reliable and said his old age was the reason. Since he made so many astonishing mistakes in his presentation my verdict was a charitable one. The alternative is that he lied knowingly. I can demonstrate over and over and over again how unreliable his testomony was. His testimony is condtradicted by all the contemporary sources, even Rutherford´s writings, and that is the real reason why I don´t accept much of what he stated. However, I accept one interesting piece of information that he brought forward, and that in spite of the fact that there is no corroboration from the contemporary material. But generally his long life in an ever changing organization has affected his memory.
I believe you were wrong when you stated that the corporate law under which the Society was incorporated was formulated in 1876. It was formulated in 1874. [He's right.] Also, the legal arguments used by Rutherford did not date only from 1906, as you seem to suggest. They were part of the Pennsylvania Corporate law much earlier as an earlier Pennsylvania law book that I have shows. But that does not mean that the issues of of 1916-1918 are given a new color. It is still true, moreover, that Rutherford NEVER tried to explain how the charter could contain illegal clauses. It would be most useful for him to do so. If new laws had the effect that the charter was superseded , why not say so? Why not give the dates and details of such new laws? Even the Philadelphia lawyer he mustered did not say a word about this and so the ousted board members remained convinced that they were the legal directors of the Society.
It is clear that you don´t have any real knowledge about this, and if the thoughts you presented came from your father, he is ignorant, too. That you stated that you are Schultz´s daughter was good. It explains a lot. [I'm not Bruce Schulz' daughter. He misread what I wrote.]
Tuesday, May 24, 2016
Pay attention to the words ...
There are,
I think, things you do not understand. Let me clarify issues for you.
Some of you
believe this project depends on me. You think that because I am principal blog
editor. What is posted here appears under my rather silly post-it name. From
the beginning this project has depended on B. W. Schulz – not on me. He
conceptualized it. He was and remains the principal author and guiding light of
this work.
We often
write in tandem, writing the same chapter or parts of the same chapters. We
mold our separate writing into a unified presentation which we hope (and I
believe) our readers cannot easily assign to either of us. So when you praise me
for this work, your adulation is misplaced.
Some of you
misread my comments. I usually write exactly what I mean. I expect that my
words have meaning; injecting contrary understanding into them is at least
irritating and at its worst it abuses the gift of language, occasionally an
unforgivable sin. I did not say I was withdrawing from the current
project. I said that after it is finished, I will not remain to complete book
three. So all the distress expressed in private emails is misplaced. And one of
you said that you would not support Mr. Schulz if he moves on to book three, tentatively
called On the Cusp of Fame.
I am lead
on this blog to relieve Mr. Schulz of some burdens. He is aged, infirm, and
stubborn as a mule. He also continues to research, write, and guide this
project. Some of you act as if he has turned vegetable. Stop it.
Without
being offensive, I cannot clearly tell you how upsetting it is when you
attribute Bruce’s work to me. I take credit for my own work; I do not take
credit for the genius of others.
Another
issue must be addressed. One of the friends of this research, a retired history
professor, lives across the Columbia River from me. He pointed me to comments
on a controversialist chat board. Nice things were said about our work. I
appreciate the kind comments. However, there was other nonsense there that exemplifies
the ethical and procedural issues attendant on historiography. Another writer, I
think not a trained historian, is writing about the post-Russell controversies.
Someone should write about that, but the approach noted there is faulty.
He rejects
A. H. MacMillan’s testimony as given in Faith on the March because
MacMillan was ‘old’ and his memory faulty. MacMillan wrote exactly 40 years
ante. He was not particularly old. And if he was, age is not reason to
question memory. Mr. Schulz, my father, and others of my acquaintance are far
older than MacMillan was in 1957. No-one can fairly describe them as mentally
challenged. If you read hardcore science, you’ve probably read one or more of
my father’s books, many of them written when he was well-past MacMillan’s age.
Discounting
evidence because it does not support your point of view is unethical. Don’t do
it.
The same
writer fell into the trap that lures many. He hasn’t followed the trail to the
end. He separates some issues that cannot be separated. He comments on the
nature of the Watch Tower board of directors and the election process. The
Society was incorporated in 1884 under the laws of Pennsylvania as formulated
in 1876. Corporate law changed in 1906. The new laws changed Watch Tower
Society legal obligations. This gives the issues of 1916-1918 a new color.
If we write
to our pre-conceived ideas, our history will be flawed. Seriously flawed. Go
where honest research takes you. Do not write to an agenda.
Now ... do
you all feel scolded?
I see that
I’ve omitted a thought. Most of you know that I am not a Witnesses. I’m a
professional historian and educator. I write to be read. I do not write to
further a religion, not even my own. I do not write out of ‘principle.’ I’m a
storyteller at heart. That’s what I do. Storytellers want to be read and
appreciated.
Saturday, May 21, 2016
J F Rutherford's First Book
(revised)
I didn’t realize, until
I did a search, but I have actually posted something on this several years ago
- J F Rutherford’s very first book. But having lost an hour of my life actually
reading it earlier today, I decided to post again.
In 1895 the Boonville
Advertiser, the official paper of Cooper County, gave away a free 128 page book
entitled Laws of Missouri - Business Manual. The author and compiler was one J
F Rutherford of the law firm of Wright and Rutherford.
The book is not dated
as such, but one of the advertisements for the Cooper Institute announced that
its 26th year of operation would begin on Tuesday, September 3,
1895, so we can reasonably assume that the volume came out earlier that year.
In the main, only the
right hand pages contained text, the left hand pages contained full page
advertisements for the various services available in a rural area. There are
thirteen law firms in the area for example, but top of the list is Wright and
Rutherford, with offices in the Windsor Block. There is a glowing endorsement
of Rutherford in the Publisher’s Preface:
“THE ADVERTISER has had
Mr J F Rutherford, one of the leading members of the Boonville bar, to compile
and arrange the laws herein. His fitness for such work is a guarantee of its
usefulness to the farmers and businessmen.”
The table of contents
shows the scope of legal matters that Rutherford covered.
One might note such
subjects as Conveyance of Real Estate, Divorce and Alimony, Mortgages and Deeds
of Trust, and Wills are covered. Knowledge in some of these areas would make J
F Rutherford very useful to CTR when he became the Watch Tower’s legal counsel.
Of course, there is
nothing whatsoever theological in this volume; Rutherford’s first foray into
scriptural interpretation would not come until 1907 with the publication of
Man’s Salvation, from a Lawyer’s Viewpoint. But still, for completionists, this
is a volume to obtain. As you can tell from the grainy opening picture, alas, I
do not have an original.
Wednesday, May 18, 2016
Don't expect
Don't expect much from us for a few weeks. It's end of term and we're both busy with that.
This blog's readership is declining, and the blog appears to be irrelevant. We may not continue it. Few read it and fewer comment in a meaningful way. As I assess it, all our work since we started our book on Barbour has been a waste of time best spent on other, more important things.
If it continues past the finish of Separate Identity, vol 2, it will be without me.
R. M. de Vienne
This blog's readership is declining, and the blog appears to be irrelevant. We may not continue it. Few read it and fewer comment in a meaningful way. As I assess it, all our work since we started our book on Barbour has been a waste of time best spent on other, more important things.
If it continues past the finish of Separate Identity, vol 2, it will be without me.
R. M. de Vienne
Thursday, May 12, 2016
First few paragraphs new chapter. Rough Draft only
Approach to Eighteen
Eighty-One
Worldwide people expected key
events, prophetic fulfillments for 1881. An Australian newspaper reported that
peasants in Russia were convinced that the world would end November 11, 1881.[1]
The craze wasn’t confined to Russian peasants, but found believers elsewhere.
An Australian columnist who wrote as “Wandering Minstrel” poked fun at the
prediction, writing that he heard “a great deal of the millennium just now, and
prophets are predicting the end of the world.”[2] The
press always found a place for the odd, and “an old gentleman” from
Lincolnshire, England, drew press attention. Convinced that end would come in
1881, he had a balloon made that would carry him aloft and out of harm’s way,
furnishing it with three years of supplies, or so the press said. He planned on
taking tinned provisions, brandy, soda-water, claret and other creature
comforts.” Versions of this story were widely printed in the United States, Australia
and the United Kingdom.[3]
Russell and his fellow believers’
views of the approaching year are almost always misstated. Brown, Bell, and
Carson’s Marketing Apocalypse says: “Jehovah’s Witnesses ... have
rescheduled the end of the world on nine separate occasions,” and cites the
1881 date.[4]
None of the dates they cite were the focus of end of the world predictions.
That they claimed such indicates a profound misunderstanding of Watch Tower
theology. Neither Watch Tower adherent believers nor descendent groups believe
the world will end. They expected other things for 1881.
The development of Watch Tower
time-related belief is an outgrowth of Present Truth doctrine. The phrase is
taken from 2 Peter 1:12 according to the Authorized Version: “I will not be
negligent to put you always in remembrance of these things, though ye know them,
and be established in the present truth.” Greek scholars suggest that the
phrase “present truth” means an indwelling of truth, a personal commitment to
and understanding of revealed truth.[5]
And the New World Translation, produced by Jehovah’s Witnesses, adopts
that understanding, reading: “For this reason I intend always to remind you of
these things, although you know them and are well-established in the truth that
is present in you.” Peter’s comments addressed the need for reminders to reinforce
already understood doctrine, the essential doctrines of Salvation.
However, in Russell’s lifetime
and for years before, religious writers, even fairly-well educated authors, saw
it differently. The Christian Intelligencer of 1829 extracted an article
from another religious magazine, publishing it with approval. Instead of
defining Present Truth as cherished, previously-learned ‘truth,’ it suggested
that it was newly understood doctrine arrived at through crisis:
Let it also be observed, that particular truths are
not at all times and in all places of the same importance. Whether men will
attend to it or not, there is such a thing as the present truth. A gospel truth
may derive a kind of adventitious importance from the very circumstance of its
being assailed, despised, or over looked; just as a particular fact in the
testimony of a witness may derive a great importance from its being opposed or
denied by other witnesses. The present truth, then, (that is, those parts of the
truth which claim the principal attention of Gods people,) is not always and in
all places the same; but varies with the state of the Church. Nor is it always
to be determined by its own native magnitude in the scale; but by its being
overlooked, neglected, or opposed. Accordingly, it is promised that when Zion’s
glory shall shine in the latter days, particular regard shall be paid by her
sons to matters which have formerly been despised or overlooked.[6]
As
early as 1674, commentators suggested that ‘present truth’ was connected to
predictive prophecy. William Bates published his Harmony of the Divine
Attributes that year, connecting the concept of ‘present truth’ with the
prophetic figures found in the Old Testament. Bates suggested that “no created
understanding could frame so various representations of Christ, all exactly
agreeing with him at such a distance.” He meant that Old Testament figures
foreshadowed Christ exactly, giving irrefutable evidence to Gospel Truth. “We
have,” he wrote, “an irrefragable argument of the truth and divinity of the
gospel: for it is evident .by comparing the ancient figures with the present truth.”[7] Bates did not extend this view to as yet unfulfilled
prophecies.
Bates’
conservative approach did not stop others from connecting the ‘present truth’
concept with unfulfilled prophecy. At the front door of the 19th
Century we find Christian writers referring it to future events. William Moseley Holland, a fellow worker with Henry
Grew in the Peace Society movement, wrote:
There may be those among the present audience, to whom
these predictions do not come home with the force of present truth. Others may,
also, so far postpone the period of their fulfillment, as to feel themselves
exonerated from instant exertion. To these, I would remark, that if universal
peace be clearly for the interest and happiness of our race, the individual
duty of every member of the community, plainly requires his assistance in its
diffusion, however remote may be the period when his labors bid fair to become
effectual.[8]
Holland spoke (this was first
a speech) of the Bible’s predictions of future peace and paradise, especially
those found in Isaiah. Understanding future fulfillments was part of Present
Truth. Holland believed that Christians should assist God in such fulfillments.
His theology took maters beyond mere obedience to political action, as if God
lacked both the will and power to fulfill his prophecies.
[1] News and Notes, The Goulburn, New South Wales,
Southern Argus, October 1, 1881.
[2] Round About Notes, The Cootamundra, New South Wales,
Herald, October 19, 1881.
[3] See for example: The Toowomba, Queensland, Western
Star and Roma Advertiser, September 21, 1881, and Refuge in a Balloon, The
Hawaiian Gazette, September 28, 1881.
[4] Stephen Brown, Jim Bell, David Carson
(editors): Marketing Apocalypse¸ Rutledge, New York, 1998 edition, page
1.
[5] A. T. Robertson: Word Pictures in the New Testament:
“‘In the present truth’ (the truth present in you), Parousei ... to be
inside one.” See his comments on 2 Pet. 1:12.
[6] The article, entitled False Maxims, was extracted from The
Religious Monitor and published in the January 1829 issue of The
Christian Intelligencer. There is another similarly named periodical
published in New York. This magazine was published in Ohio for the Dutch
Reformed Church.
[7] W. Bates: The Harmony of the Divine Attributes,
London edition of 1815, page 365.
[8] W. M. Holland: An Address Before the Hartford County
Peace Society, Hartford, Connecticut, 1831, page 8.
Restatement of the Rules
This is a history blog. There is no room here for poorly-done, polemically based research. I will not give a voice to agenda driven, faulty research. Don't submit it to us. I will disallow your comments.
Most people know when their research distorts the linguistic and historical facts. Being willing to push past accurate, verifiable facts is not uncommon among agenda driven researchers. That happened here. It wont happen again.
I have deleted the post that once filled this spot. - B. W. Schulz
Most people know when their research distorts the linguistic and historical facts. Being willing to push past accurate, verifiable facts is not uncommon among agenda driven researchers. That happened here. It wont happen again.
I have deleted the post that once filled this spot. - B. W. Schulz
Friday, May 6, 2016
Tuesday, May 3, 2016
Washington, DC
We've acquired a fairly regular reader from Washington D.C. Would you like to help us with a project requiring a visit to the Library of Congress? Let me know ... if you want to help.
We need help from our International Readers
Much was expected for the year 1881 both inside and outside Watch Tower congregations. We have a huge amount of material from the US and Australia. We need newspaper and magazine articles from European papers and periodicals that comment on "the end of the world" theme as expected in 1881.
Can you help?
Can you help?
Monday, May 2, 2016
To answer Roberto's question
Rough Draft extracted from a chapter entitled "Out of Babylon":
Called by His Name
Two issues attached to the
earliest congregations and small fellowships: Their self- identity, and how
outsiders identified them. Russell and many of his earliest associates came
from traditions that rejected any name but Christian or some version of a
Bible-based name.[1] They saw sectarianism as
of the Devil. That left them nameless. Augustus Bergner told The New York
Sun that he belonged “to a company of Christians who have no common name.
We are not Second Adventists, and we are not the ‘Holiness’ or ‘Higher Life’
sect.”[2]
Maria Russell said that most if not all early
fellowships met in homes. She spoke of the true church as “scattered all over
the world, many of them standing alone, and some in little companies, often
numbering only two or three, and meeting from house to house.”[3] When Frank Draper, an early-days evangelist
spoke at Glens Falls, New York, it was in the home of W. H. Gildersleeve, who
was willing to invite the public into his home.[4]
Somewhat later the Glens Falls meetings moved to the home of Mrs. C. W. Long,
but within two years they returned to the Gildersleve home on Birch Avenue.[5] H.
Samson, for a while a Watch Tower evangelist, seldom spoke in a public
facility. A newspaper noted that “most of his meetings … have been held in the
parlor of some member of the church.”[6]
There are many other examples of home-churches, but most of that history is
more suitable for the third book in this series.
Individual congregations
experimented with names. Most of the congregational names that have come down
to us are from outside the period we cover in these two volumes, but we should
note some examples. The congregation in St. Louis, Missouri, styled itself
“Seekers After Truth.”[7] The
newly-formed congregation at Salem, Oregon, called itself “The Church of the
Living God,” a Biblical phrase. They met in the Women’s Christian Temperance
Hall.[8]
Believers in Akron, Ohio, organized regular meetings in late 1902. A
representative told a reporter that they “may be called Dawn Students, or
members of the Church of the Living God.” Their meetings were held in the homes
of members.[9] The Watch Tower
congregation in Grants Pass, Oregon, also used the name.[10]
The Cedar Rapids congregation used it too, as did the congregation in Saratoga,
New York. W. Hope Hay, a Watch Tower representative, used it as well.[11]
In Cortland, New York, they called themselves the “Church of the Living God and
Church of the Little Flock.” Occasionally, gatherings were described as “a
meeting of the Watch Tower Bible and Tract Society.”[12] Though
Church of the Living God was appealing because it is derived from scripture, it
was also used by a politically radical Black church, and Watch Tower
congregations distanced themselves from the name.
Illustration
Advertisement:
Scranton Tribune¸ July 26, 1902.
Church of the Little Flock
designated the congregation in Cortland, New York. When R. E. Streeter spoke
there in December 1902, it was on the well used topics of “The Coming Kingdom,”
and “Restitution of all Things.” An advertisement for his sermons used the
Little Flock designator. He spoke in the Women’s Christian Temperance Union
hall, and the congregation was still meeting there in 1904 and still using the
name. Work of the North Carolina evangelists, many of whom were former clergy,
bore fruit, and a small congregation formed in Nicolas County near Elizabeth
City. The local paper reported: A new religious sect has been started in the
wilds of Nicholas county. [sic] The New sect is called the “New Lights.” The
sect is said to have arisen from the influence of Rev. Russell, of Allegheny
City, where he conducts a newspaper called Zion’s Watch Tower. The
members of the New Light sect profess to believe there is no hell.”[13]
The New Light name was reused in West Virginia.
Illustration here
As noted, when the Scranton,
Pennsylvania, congregation was formed they used the name The Watch Tower Bible
Class.[14]
When Russell spoke there, the press release used adjective laden phrasing: “Readers
and students of the ‘Millennial Dawn’ series and all others who are interest in
the subject of the pre-millennial advent.” When the Richmond, Indiana,
congregation was organized by J. G. Wright, a Watch Tower “pilgrim,” it was
called The Millennial Dawn Society.[15] A
meeting-time announcement for the Richmond, Virginia, congregation called them
Believers in the Dawning Millennium. They met Sundays in Marshal Hall on East
Broad Street.[16] The announcement did not
capitalize as we have, and the name seems more of a description of belief than
a title. Using some form of “Millennial Dawn” in advertisements resulted in
some calling them “Millennial Dawners.”[17] In
Elmira, New York, they were the Millennial Dawn Bible Class.[18] In
Flushing, New York, they were “the Millennial Dawn Society.”[19] In
December 1900, Russell spoke to the congregation in Washington, D. C. The
newspaper ad described them as “Millennial Dawn and Zion’s Watch Tower friends.”
Illustration
The Washington, D.C., Evening Times, December 1, 1900.
When a Watch Tower convention
was held in Philadelphia in June 1900, they described themselves as Believers
in the Atonement through the Blood of Christ.[20] A
convention held in Denver, Colorado, in 1903 was of “Believers in the Second
Coming.”[21] When Russell addressed a
convention in Omaha, Nebraska, in 1898, they were simply called the “Believers.”
The abbreviation “Believers” was used again the next year in Boston.[22] Watch
Tower conventions continued to use the “Believers” designation until about 1908.
A convention held at Manchester, England, the last two days of 1906 and the
first two days of 1907 billed itself as “the Convention of Believers in the
Ransom for all.” A convention held in St. Paul, Minnesota, in 1906 was for “Believers
in the Atonement Sacrifice of Christ.” This was used again at Indianapolis,
Indiana; Niagara Falls, New York; and Norfolk, Virginia, in 1907. It was used
in Cincinnati, Ohio, in 1908. A convention held at Put-in-Bay, Ohio, in 1908
was designated a “Bible Student’s Convention,” but the invitation was to “all believers
in the ransom for all.” Afterwards most conventions were “Bible Student’s Conventions.”[23]
Illustration here
The Courtland, New York,
Standard
November 29, 1902.
In
Albany, New York, Believers in the Restitution met in Fredrick J. Clapham’s
home at 288 First Street. Earlier, at least one meeting was held in a “Bro.
Fletcher’s home.”[24] Elsewhere
the name Millennial Dawn Readers was used.[25]
In Omaha, Nebraska, a newspaper called them Believers, without saying what they
believed.[26] When a one-day convention
featuring C. T. Russell and C. A. Owen, “the local minister,” was announced for
Indianapolis, Indiana, they use a long descriptor instead of a pithy name,
calling themselves “believers on the lines of Millennial dawn [sic], and of the
ransom of the whole human race by the blood of Jesus Christ.”[27]
The
Cincinnati, Ohio, congregation advertised meetings as The Church of Believers.
In 1891 they met at 170 Walnut Street, Room 8, for “instruction and
fellowship.”[28] In late 1891, J. B.
Adamson held weekly meetings there. Russell reported that Adamson had
circulated “about 4000 Millennial Dawns,” adding that Adamson and wife “have
done and are doing a good work –gathering ripe wheat and witnessing to others.
Sunday Meetings held by Brother A. help to water the good word of present truth
which he scatters during the week by circulating MILLENNIAL DAWN.”[29] By
May 1892 the Cincinnati Believers were meeting at 227 Main Street, and inviting
people to “free lectures on present truths, in accord with the Bible, explained
by Millennial Dawn.” The Believer’s advertisement said that “these lectures
show the grand harmony of our Creator’s plan of the ages, the high calling and
the restitution of all.”[30]
Adamson
found interest in a “Dr. A _____.”[31]
While we can’t identify him more specifically, he testified to others in the
Cincinnati medical community. An advertisement in the December 27, 1894, Enquirer
placed by a W. Val Stark read: “I should like to meet a young man familiar with
the ‘Millennial Dawns’ who desires to actively further their notice on the
churches.”[32] Stark gave his address as
44 West 9th Street, the address of the Cincinnati Sanitarium, a private
hospital treating insanity and addiction. Despite a fairly large circulation of
Millennial Dawn volumes, the congregation remained small. In 1902, thirty-seven
were present for the annual communion celebration; eleven of these were newly
interested.[33]
At
Los Angeles, California, in 1899 they advertised themselves as The Gospel
Church (Millennial Dawn). By 1902 they were using Millennial Dawn Readers, and
in 1903 they were Millennial Dawn Friends. There are several examples of
Russell suggesting that they were The Christians. For instance, when he spoke
for an extended period on Boston Commons in 1897, The Cato, New York,
Citizen described him as “the leader of a new sect called simply ‘The
Christians.’”[34] An invitation for a Watch
Tower meeting late in 1901, described it as “a convention of believers in the
great redemption sacrifice of our Lord and Savior, Jesus Christ.”[35]
When the Flint, Michigan, congregation listed itself in the newspaper church
directory it was as “Zion’s Watchtower People.”[36]
In Warfdale, England, they called themselves The Church of Christ. The
London Daily News said they were more commonly known as “Millennial Dawn.”[37]
Illustrations
The Los Angeles Herald, December 31, 1899.
The Los Angeles Herald, July 4, 1902.
The Los Angeles Herald, May 10, 1903
The Los Angeles Herald, November 8, 1903
Outsiders were pressed to find descriptors. When Sam
Williams, one of the organizers of the Huston, Texas, congregation preached
there in 1903, The Huston Daily Post described the movement as “those of
Mr. Williams’ faith,” attaching no other name. Earlier The Post
described it as Millennial Dawn faith.[38]
The 1912 Morrison and Fourmy Directory of Houston listed them as
Millennial Dawn Church. This difficulty continued for some years.
[1] This is true of Russell for the decade he associated
with Age-to-Come believers.
[2] Churchgoers Astonished: The New York Sun, August
15, 1881.
[3] M. F. Russell: Discipline in the Church, Zion’s
Watch Tower, July 1887, page 4.
[4] Extracts
from the Bible, The Glens Falls, New York, Morning Star¸ November 11,
1897. According to the 1870
Census, William H. Gildersleeve was born in New York about 1842, or according
to the 1892 New York State Census he was born near 1837. [Census record birth
dates often conflict.] He seems to have been related to H. H. Gildersleeve, a
cigar manufacturer in Glens Falls. In April 1884, a devastating fire broke out
in rental space in a building he owned. [New York Times, April 29,
1884.] A newspaper article [Glens Falls Morning Star¸ January 22, 1895]
notes him as prominent in the Methodist Episcopal Church.
[5] Untitled notices, The Glens Falls, New York, Morning
Star, June 26, 1899 and October 21, 1901.
[6] Untitled notice, The Washington,
D. C., Evening Star, August 18,
1900.
[7] Hypnotism Thinks Boy’s Father, The Cincinnati
Enquirer, May 17, 1907.
[8] All Are Welcome to Attend, Salem,
Oregon, Daily Capital Journal,
November 2, 1900.
[9] Dawn Students, a New Religious Sect, In Akron,
The Akron, Ohio,
Daily Democrat, January 17, 1902.
[10] Free Lecture, The Grants
Pass, Oregon,
Rogue River Courier, March 17, 1904. The announcement was
inserted by J. O. Sandberg. His first name may have been John. We are uncertain
at this time.
[11] Untitled notice: Cedar Rapids, Iowa, Evening Gazette,
March 20, 1901. Untitled notice: The Ithaca, New York, Saratogan¸
January 18, 1902.
[12] Untitled announcements, The Utica,
New York, Press, March 21
and 28, 1902.
[13] The Elizabeth City, North Carolina, Falcon, Oct.
12, 1888.
[14] Hessler was born about 1848. The 1880 Census tells us
that he was widowed. He subsequently remarried. He was a cabinet maker, and later
a contractor. Advertisements for his remodeling and cabinet and flooring business
appear in the Scranton Tribune [eg. October 7, 1898, and June 5, 1899 issues].
[15] End of the World in 1914, The Brazil,
Indiana, Weekly
Democrat, October 17, 1912.
[16] The Millennium, The Richmond, Virginia, Times,
June 7, 1902.
[17] Sermon by Pastor Russell, The Bolivar, New
York, Breeze, March 11, 1915.
[18] Millennial Dawn Bible Class, The Elmira,
New York, Evening Telegram¸
April 14, 1906.
[19] Consigned to a Private Hospital, The Cincinnati, Ohio,
Enquirer, June 13, 1904.
[20] Believers in Atonement Services, The Philadelphia,
Pennsylvania, Inquirer¸ June 18, 1900. This name was used for
several conventions. Another example is, also from Philadelphia, is mentioned
in The Fort Wayne, Indiana, Sentinel, December 30, 1902.
[21] Millennium in Sight, The Brooklyn,
New York, Daily
Eagle, July 12, 1903.
[22] “Believer in Session,” The Omaha, Nebraska, Daily Bee,
October 3, 1898; National Believers’ Convention, The Duluth, Minnesota,
Labor World, December 23, 1899.
[23] See the convention reports for those locations and years.
[24] His Second Coming, The Albany,
New York, Evening Journal,
May 28, 1900. Various New
York State Census records tell us Clapham was born in England between 1833 and
1834. He was a shoemaker. We do not know to what degree Clapham was interested
in the Watch Tower message. A newspaper report from 1906 noted that he
faithfully attended the Tabernacle Baptist Church “every Sunday but one in
seven years.” [Albany Evening Journal, June 11, 1906.] We cannot
identify Fletcher.
[25] Notice, The Minneapolis,
Minnesota, Journal, February 18, 1905.
[26] Untitled notice, The Omaha,
Nebraska, Daily Bee, August 23, 1899.
[27] Millennial Dawn, The Indianapolis,
Indiana, Journal, July 13, 1902.
[28] Advertisement, The Cincinnati, Ohio, Enquirer,
November 1, 1891.
[29] C. T. Russell: Harvest Laborers: Pray for Them, Zion’s
Watch Tower, February 15, 1892, page 50.
[30] See announcement in the May 4, 1892, Cincinnati
Enquirer.
[31] See Adamson’s letter to Russell in Extracts from
Interesting Letters, Zion’s Watch Tower, February 1891, page 30. [Not in
Reprints.]
[32] Advertisement, The Cincinnati, Ohio, Enquirer,
December 27, 1894.
[33] Letter from E. F. R. to Russell appended to: The Memorial
Supper Celebrated, Zion’s Watch Tower, May 15, 1902, page 157. [Omitted
from Reprints.]
[34] Continuous Sermon, The Cato Citizen, August 28, 1897.
[35] Not Known by Name, Rochester, New York, Democrat and
Chronicle¸ September 30, 1901.
[36] Among the Churches, The Flint, Michigan, Daily Journal¸
March 28, 1903
[37] See the March 7, 1906, issue.
[38] Untitled notice, The Huston, Texas,
Daily Post, May 29, 1901;
Evangelist Sam Williams, February 22,
1903.