Communion
The timing and nature of the Lord’s
Evening Meal became an issue between the annual celebrations of 1880 and 1881.
G. M. Myers faulted Russell and others for the memorial dates they advocated.
We discuss this in more detail later in this chapter. Others objected too.
Russell discussed this in the May 1881 Zion ’s Watch Tower :
A number of letters received seem to
indicate that the occasion was very generally celebrated among the scattered
“twos and threes” “of this way.” We presume that it was celebrated in about
twenty places. All who wrote expressed the feeling of solemnity and
appropriateness, attaching to the celebration on the anniversary, rather than
at any other time. One or two brethren questioned the date announced – suggesting
that by the almanac it would fall on the 12th instead of the 14th of
April. To these we reply that the calendars in most almanacs are arranged upon
astronomical calculations and are seldom exactly in harmony with the Jewish
methods, which seem to be based on the eyesight. Some almanacs publish the
Jewish calendar, and we used it in ascertaining when the “14th day of the first
month,” Jewish time, would come. The moon is used to symbolize The Law or
Jewish nation, which reached its full at the time of Jesus' presence, but began
to wane when he gave them up and died. The moon was at its full on the 14th of
April and began to wane; this seems to agree with the Jewish calendars and
therefore we observed that time.
One sister wrote expressing
disapproval, and asks, Why not go back to the Law in everything as well as in
keeping the Passover? Our sister is in haste; we did not suggest the observance
of the Passover as instituted by The Law, but the observance of “The Lord's
Supper” instead of it. Nor did we suggest this as a law, believing that “Christ
is the end of the Law for righteousness to every one that believeth.” (Rom.
10:4, and 7:6). But who will say that we may not celebrate the death of our
Lamb on the anniversary, for, “as often as ye do this, ye do show forth the
Lord's death.”
Most of those who transitioned from
being Bible Examiner readers to Watch Tower readers were familiar with Russell’s
reasoning, though not necessarily agreeing with it.
Position
of Women
The
propriety of women preachers seems not to have been discussed by the Allegheny
believers before 1876. Advent Christians allowed women preachers. Others did
not. The question came to Russell in early 1881. Someone asked him to “please
explain 1 Cor. 14:34 . Let the women keep silence in the churches, for it is not
permitted unto them to speak; but let them be under obedience as also saith the
law.” Russell answered:
It is not for us to say why, when God
gives no reasons. Neither can we tell why Jesus sent none of the noble and good
women who believed on him to preach, when he sent first the twelve and then the
seventy before his face. However, much may be said of good accomplished by
women in the temperance cause, etc., we nevertheless believe that this
scripture has never been disregarded with impunity. We believe woman to be a
type of the church, and man the type of Christ the head of the church, and we
might draw the lesson that we, the spouse of Christ, are not to dispute or
instruct in the church, but listen to the voice of our Head – give ear to his
word.
His answer did not quiet the issue, and
it was raised again in May 1881. Russell was confronted with this question:
Bro. Russell: How do you interpret
Phil. 4:3. "I entreat thee with me in the gospel...whose names are in the
book of life." And Acts 1:14 : "All continued with one accord
in prayer and supplication with the women." And 1 Cor. 11:5: "Every
woman that prayeth or prophesieth (teaches)?"
Russell’s
reply probably disappointed Advent Christian and Life and Advent Union adherents
who approved of women evangelists, but he took a more liberal position than
many in that era. He said:
We understand these scriptures to
teach, that women did a work in the apostles' days which was approved and
appreciated by them and by the Lord. Yet we believe that women usually spoke
only at the smaller gatherings, and that when Paul said "Let the women
keep silence in the [congregations,] he probably had reference to the public
gatherings, at which it was the custom to have more or less of a debate. In these
public debatings, Paul thought a woman's voice would be out of place, and this
is the opinion of most thinking men and women to-day, though we think that it
has by many been carried to an extreme, forbidding them to pray or teach on any
occasion, even in more private assemblies of Christians, and this we regard as
an error.
God has arranged that the man and
woman are representative of Christ and his Bride the church, and this rule by
which the husband is the head of the wife is always maintained in scriptures.
(Though there are exceptions to the rule in nature.) And probably this is one
reason, that men have always been given the more active and public work of the
ministry and women more the work of assisting and more private teaching, yet
equally as acceptable to God. So Christ is the active agent in carrying out his
own plan. He is the great minister of all, and we as His church do a lesser
part and yet an acceptable part, well pleasing to God.
Issues
surrounding women’s rights and responsibilities would persist, fueled by the
woman’s suffrage movement, and by Russell’s distorted view of marriage. Russell
believed the phrase “and the two will become one flesh” meant that the woman’s
personality was subsumed into her husband’s. While we consider this issue in
chapter [#], most of this discussion is more appropriate to the third book in
this series. All we need notice now is that this issue persisted; that it was
aggravated by a less than Biblical view of women and by attitudes common in the
era. Even Russell noted this, though we think unintentionally, when he wrote:
“This is the opinion of most thinking men and women to-day, though we think
that it has by many been carried to an extreme” Russell’s comment reveals a
conflicted view of authority. Thinking men and women among his contemporaries
were persuasive authority when they agreed with him. They were not when they
held a contrary opinion.
Ango-Israeliteism
George
Storrs believed the Anglo-Israelite theory. We discussed it in volume one,
which you should review. Despite a modern denial by a one-time Abrahamic Faith
writer, the belief that the “lost tribes” of Israel were Anglo-Saxon peoples was
pervasive among One Faith/Age-to-Come believers, so it isn’t surprising that
the issue came Russell’s way. Citing verses from Galatians and Romans, Russell
observed: “Abraham was the father of two seeds, the children of the flesh
[twelve tribes of Israel ] and the children of promise,
[faith], of which two seeds Ishmael and Isaac were types.” The promises belong
only to the spiritual seed, “the children of promise.” So it didn’t matter if
the English, the Germans, and Americans were somewhere under the skin
Israelites:
We know not whether the people of
these United States and of England are the natural, fleshly descendants
of Israel or not. It could make no difference
as regards the spiritual “prize of our high calling in Christ Jesus.” If they
are, and were made to know it, the effect of those earthly promises would
probably be to blind them to the spiritual prize as it did the others, 1800
years ago. If they are of the natural seed, they will receive grand blessings
in the coming age, after the spiritual seed has been exalted to glory and
power; as it is written. “They shall obtain mercy (God's promised blessings)
through your mercy” (through the spiritual seed.) – Rom. 11:31 .
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