Introductory Essay 2 – By R.
M. de Vienne
Editor’s Note
This is Rachael’s Essay as it stood on the day she
died. Our agreement was that it was hers to write without my interference. She
may be gone, but our agreement stands. So, though we discussed planned
revisions, additions and changes, they weren’t made, and I present it to you as
she left it. It includes some statements that I probably would not have made.
However, while I do not see the wisdom behind a criticism or two, I do not see
anything she presents as without basis in fact, though her interpretation may
differ from mine.
An advance reader expressed upset at her description
of the Watchtower Society product Jehovah’s Witnesses: Proclaimers of God’s
Kingdom as hagiography. The person who found this offensive is not a
native English speaker. Before you reject that description, I suggest
consulting a dictionary.
It’s
taken longer to write this volume of Separate Identity than we
anticipated, but as with the two previous books, few of our expectations have stood
up under the light of better research. We believed that a second volume would
complete our research. It has not done so. There will be, assuming we live long
enough to complete it, a third and final volume.
This
volume differs in format from its predecessor. The first volume follows a loose
chronological order. Because of its narrow focus primarily on the years 1879 to
1882, this volume is a series of essays each focusing on an aspect of Watch
Tower transition into a separate, identifiable belief system. There is a looser
chronological order here; and the chapters occasionally overlap each other in
subject matter. You will find some repetition of points. We’ve tried to limit
this, but that it occurs is unavoidable. As before, we elected to present this
history in as much detail as we can, hoping thereby to take our readers into
the spirit of the times. Omission seems to us to be misdirection.
Volume
3 will focus on the fragmentation that followed 1881 and the issues surrounding
the publication of The Plan of the Ages. It is partially written, but
much hard research remains. Though some of the continuing issues between
Barbour and Russell fall into the years we consider here, they are part of the
history destined for volume 3 and will appear there. As always, we’re hampered
by lack of resources. We have few issues of key magazines. We do not have
anything like a complete run of A. P. Adams’ Spirit of the Word. We miss
key years of J. H. Paton’s The World’s Hope. A paper published in
California exists as a few clippings pasted into a scrapbook. A booklet written
by Barbour seems to have been lost. We do not have any of the first issues of
Jones’ Day Star. We appreciate help locating things like these.
Now,
let me tell you about volume two. We tell you about the Watch Tower’s
principals’ struggle to preserve the body of believers, to transition
Barbourite believers into Watch Tower adherents. We tell you about their earliest
missionary journeys, drawing much of this from sources not referenced by anyone
else. We introduce you to people mentioned only once or twice in Zion’s
Watch Tower but who played an important role in its earliest years. We tell
you about the nature of the earliest congregations and fellowships and how they
were formed. Again, we draw on first-hand experiences not found in any history
of the movement. We tell you about the reaffirmation of old doctrines and the
discussions behind that.
The
movement attracted clergy. We discuss this in some detail, naming names,
telling the story as we could uncover it of several clergy turned Watch Tower
believers. In 1881 Russell and a few others organized and provided initial
financing for the work. We provide details not found elsewhere, and we correct
a widely-spread error. We tell you about the start of the publishing ministry
and the development of the Priesthood of All Believers doctrine among Watch
Tower adherents. A key event was the printing and circulation of Food for
Thinking Christians. We offer our readers a full discussion of this small
book’s circulation and its effects on readership. With the circulation of Food
new workers entered the field. The Watchtower society has ignored these,
especially John B. Adamson, in its histories. Adamson and some others among the
earliest missionaries left the Watch Tower movement. Watchtower writers tend to
ignore the contributions of those who defected from the movement. It is
probably safe to say that much of this history is unknown to Watchtower
researchers – or at least unacknowledged by them. It’s not their focus.
An
important part of this era’s story is the spread of Watch Tower doctrine to
various ethnic groups within the United States and to other lands. So we tell
you about work among foreign language groups in the United States. The von Zechs
and a Norwegian sea captain are part of this story. We tell you about the early
work in Canada, the United Kingdom, China, and other lands. We discuss at
length the history of a man mentioned with favor in Jehovah’s Witnesses:
Proclaimers of God’s Kingdom.[1]
His story is far different from what the author of that book presumed. We tell
you about the early work in Liberia. [This history appeared first as B. W.
Schulz: “Watch Tower Faith in Liberia: A Conflict of Faith and Authority,” Nsukka
Journal of History, University of Nigeria, Volume 4, 2017, page 31ff.] Almost
none of this has been published anywhere except in the original documents.
Eighteen
eighty-one was a key year in Watch Tower history. Most of those who mention
that year’s events misstate them. We do our best to correct the misdirection
and misstatement common among recent writers. We think we provide a more
complete picture of the Watch Tower’s earliest years, a more balanced picture
than found elsewhere.
Read
Mr. Schulz’ Introductory Essay. It clarifies issues that confuse some writers. It
puts Russell and the Watch Tower movement in a historical perspective often
misstated or ignored by recent writers. A later chapter takes up attempts by some
historians and sociologists to place the Watch Tower movement within one of the
current theoretical frameworks. We suggest that they ignore key elements of the
Watch Tower belief system so that their theories are questionable.
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10 comments:
Thanks for posting this Bruce. As you know, I do not agree with much in the 'Researching Watch Tower Faith' section, but once I get past this I find perhaps the best piece of writing I have ever read by Rachael. (No small achievement given the many excellent articles she wrote). Her comments on the historical roots of many things Russell believed is especially interesting.
I look forward to reading your introduction concerning the difference between Age-to-Come and Adventism and hope your forthcoming book receives the attention it deserves from academics. I sometimes feel Separate Identity No. 1 passed them by.
Gary,
I can't change what she wrote, but I am interested in the details of your disagreements with her Researching Watch Tower Faith section.
Bruce,
I am pleased you posted the article and, given your agreement with Rachael, would not want you to change it in any way. My thoughts on the 'Researching Watch Tower Faith' section are:
1. Much of these comments involve the limited referencing of various publications. But it seems obvious that most Watchtower publications are written for a Witness audience who require a different level of proof than that necessary for an academic audience.
2. While the organisation does not endorse unofficial Witness writers, I do not agree with the suggestion that they marginalise, ignore or retaliate against these.
3. On the few occasions I have asked for help, I have found representatives of the organisation positive, helpful and professional when approached. At the same time I respect that like members of any organisation they have protocols to follow. They work under pressure and are conscientious to accomplish the goals of their team/department. It should be recognised that individual enquiries, while interesting, can sometimes detract from their focus.
4. On rare occasions there may have been justifiable reasons to view certain researchers with suspicion, but I do not see need to conclude from this cautious approach that the 'The Watchtower Society has over the years treated academic researchers as agents of mystical Babylon the Great ... or of Satan' as if all were somehow tarred with the same brush.
If you read the original comments found in Watch Tower publications of the 1920s and 1930s, you will see that in this regard Rachael is absolutely correct in saying that the Society, especially Rutherford, saw outside researchers as agents of opposition clergy. In fact, this continues to be true. Most things written about Witnesses, even a few that pretend to academic standing are by clergy or professors of religion.
Witness writers, a few mentioned by name in an earlier version of R's essay, testify to retaliation over unofficial writing. So this has been the experience of some. Usually the Society simply ignores the product of Witness writers. This is based on difficult experience and in my view is to be expected.
If we elect to have an Office of Public Information, then we must be ready to handle inquiries in an expeditious manner. In Rachael's view, taking months to answer an inquiry is unprofessional. It is certainly outside of most academic experience.
Rachael says that Watchtower publications are not meant to be academic. I see no objection to this observation.
So I find myself defending a section I would not have written. But if we object to it, we should be accurate in our reasons.
Thank you very much for posting this,say
German Girl
Bruce,
Just as you feel it difficult to defend comments you have not made, I feel uncomfortable attempting to justify my remarks now, since sadly Rachael is unable to reply. I did attempt to explain my thoughts to her when the article was at the draft stage. However, I blame myself for having done this very clumsily, which did not endear her to see my point of view.
Concerning my comments:
Point 1 - I think we agree over this.
Points 2 & 3 are honest comments based on my personal experience as an unofficial and sometimes flawed Witness writer. Admittedly my focus is different than others as I have a limited subject of interest and have only attempted to reach a non-Witness and academic audience.
Point 4 is based not on comments made in the 1920s and 1930s but on the experience of various scholars I have sometimes conversed with who have worked on WTS subjects from the 1980s until now. If they had felt that the organisation considered them 'agents of mystical Babylon the Great ... or of Satan' I am sure they would have said so. Witness history attracts a growing number of interested scholars, several who are producing excellent work. (The names Baran, Besier, Chryssides and Knox readily spring to mind, although there are plenty of others). These are not Witnesses, of course, and consequently will not agree with some areas of Witness theology and practice, but I do not think that any of these consider themselves as having been treated in the way Rachael described.
I have exhausted all I wish to say. If there is any last word on this subject I am more than happy to leave it with you Bruce.
Reviewing emails from Rachael, I've decided -reluctantly but for clarification] to add this paragraph to her essay:
[Rachael expressed her intention to enlarge this paragraph to note that for Chryssides, the situation significantly improved. In 2017 he noted: “In the course of writing two major books on Jehovah’s Witnesses ... researchers at the Society’s New York headquarters were only too pleased to scrutinize my text meticulously, make suggestions, and provide material that is not in the public domain.” -BWS]
I appreciate the opportunity to comment,, and admire Bruce's bravery in including Rachel's comments, thus honoring her memory in a very special way.
I suspect I am one on the "unofficial Witness" writers Bruce referred to in his post. I want to respond to Gary's point number 2 above, which read:
"2) While the organisation does not endorse unofficial Witness writers, I do not agree with the suggestion that they marginalise, ignore or retaliate against these."
I will not speak for others, but as I have written a comprehensive history of my local congregation, now over 800 pages, I have certainly been marginalized and retaliated against for doing so. Several elders have told publishers not to cooperate with me, telling them I am "bad association", a Witness control mechanism which I find particularly offensive. Although I have been a faithful Witness for over 40 years, I have been marginalized in such ways as being publicly shunned, and having several theocratic privileges taken away.
To be fair, not all in the local congregation feel the same way. The majority in the congregation have cooperated with the project, including one elder, who by the way, does so with the agreement that I not reveal his participation.
As for being ignored, I have made several pleas for information about the early years of my congregation to the Society, but they have never responded.
When I have asked elders about why they feel about the history project as they do, their comments are usually something along the line of "we don't want you digging up dirt and spreading lies." Or "And we think you are just out to make money."
Their comments are insulting and degrading, considering that I have worked on the project for over 20 years, and have spent tens of thousands of dollars of my own money on it. I have also "dug up some dirt" but have not included it, since it has not relevant to the story. The vast majority who have read a draft of the project have characterized it as extremely positive and fascinating.
Andrew Grzadzielewski
Dear Andrew,
I'm sorry to hear of your negative experience Andrew. It sounds, however, as if the response to your work has been led by some misguided and misinformed locals rather than being organisationally led. It is hurtful when one is misunderstood and misjudged by one's companions, but if you have acted honourably, as I trust you have, the problem remains with them and you need not reproach yourself. (Sadly I know this feeling, although not in the context under discussion.) My situation appears different to yours, perhaps in that I have never publicised my work to local brothers and sisters, since it was not written about or for them.
As regards the comment that "we think you are just out to make money" I think any aspiring authors should be warned that if this were the motive for writing on this subject, they will soon become very disappointed! Like you, I have spent much money in research. I have never anticipated making any profit and haven't been surprised. On the other-hand, the results of my research have reached many academics and, I like to think, played a (very) small part in the release of our brothers in South Korea, for which I am eternally grateful.
Your brother,
Gary
P.S. I would like to read your Congregation history Andrew, especially if it goes back as far as WW1. Bruce and Jerome have my email address and I am happy for them to share it with you if you want to contact me this way.
I don't want to prolong this discussion. However, we should note that Andrew's work was the object of Watchtower Society interference. I do not want to discuss the details. But I should add that there is no indication that Andrew did anything out of order either as a writer or a Witness.
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