But we need a firm identity for the man who wrote this letter printed in the 1891 Watch Tower:
England.
DEAR BRO. RUSSELL:--Thanks to you beyond
expression, for the parcel of tracts, the envelopes,
and then the TOWER, in quick succession.
And I trust by a judicious use of them
to disseminate the truth to those who are in
bondage to sectarianism. As to the new appearance
of my old favorite, the TOWER, I did not
know its face, until I opened the cover, which
made my eyes sparkle with joy. How good the
motto--to bear the cross, then wear the crown.
May we be found worthy. Yours in Christian
fellowship, GEO. SHORT.
Tuesday, March 15, 2016
W. Brookman's Future of the Non-Elect
is available as a free download here:
https://ia600306.us.archive.org/26/items/futureofnonelect00broouoft/futureofnonelect00broouoft.pdf
https://ia600306.us.archive.org/26/items/futureofnonelect00broouoft/futureofnonelect00broouoft.pdf
Monday, March 14, 2016
From the Chanute Daily Tribune - the continuing saga of S D Rogers
The Chanute Daily Tribune for January 1, 1904 page 7
As a prequel to the cutting Rachael posted here a
few days ago about S D Rogers, this is how his problems seem to have started in
Chanute, Kansas, in late 1903. You will not be able to read anything from the
above graphic, but below is a transcription of the OCR from two issues of the
paper. The title “Rev” Rogers appears to be self-styled, his focus on a “new method”
of preaching the gospel carries echoes of his behaviour in Britain in 1893, and
he either had a penchant for pretty girls, or was somewhat accident prone.
Perhaps the most important detail it adds is that he had come from Vassar, MI.
Starting with the December 31, 1903 issue:
ALLEN WAS WRATHY
City Marshall Pronounces an Artistic Anathema Upon
Bogus Minister Who Insults a Girl
Marshall Allen today arrested a nomad who
represented himself to be an evangelist with a new method of spreading the
gospel.
The fellow
panhandled several men about town for money to aid the cause, among them D H
Fisher, landlord of the Oriental Hotel. He afterward made an offensive proposal
to one of the young ladies employed at the Oriental and Mr Fisher notified the
marshal, who arrested the fellow and took him to the police court. On
examination he gave his name as Rogers, and said he belonged to no
denomination, but was too broad in his views for any such petty distinctions.
The young lady whom he accosted refused to appear in
police court against him because of the unpleasant publicity which the trial of
the (?) would cause, and the bogus clergyman was released after a thoroughly artistic
lecture by Marshal Allen, who told him what he thought of him in language
which, though not altogether choice, was certainly vigorous enough for the
occasion.
The next day, Rogers gave his side of the story to
the paper. From the January 1, 1904 issue:
VICTIM OF MISTAKE
Rev. Rogers States His Side of Controversy Between
Himself and City’s Police Authorities
(First paragraph too scrambled by OCR to transcribe
completely)
Rev. Rogers said he was the victim of circumstances.
He went to a hotel in the city and secured board and lodging when he first
arrived in Chanute. He was assigned to a room in the rear of the building and
along in the evening he noticed the efforts of a young lady to gain entrance to
a room. He offered his services to the young lady, and helped her open the
door. While they were in the hall at work on the lock they were seen by a
hotel official and the next day Marshall Allen requested Rev.Rogers to
accompany him to police court.
“This was the
sum and substance of the circumstances which led to this embarrassing affair,”
said Rev.Rogers this morning. “I was released because there was no reason
whatever for my arrest.”
Mr Rogers’ home is in Vassar, Mich. He is at work on
the compiling and publication of a work on the Bible, treating especially of
the first chapters of Genesis and the book of Revelations. The work will be
issued from the press some time this spring.
Note - one wonders whether his proposed book ever
saw the light of day.
Tuesday, March 8, 2016
Don't expect ...
Don't expect anything new for maybe three days or more. We're rewriting a chapter we "finished" some time ago. It's very time consuming. We're totally re-researching everything.
You can help by finding early references (before 1895) to the work in Canada. We need someone to search Canadian newspaper archives. We need names of the earliest Canadian adherents.
You can help by finding early references (before 1895) to the work in Canada. We need someone to search Canadian newspaper archives. We need names of the earliest Canadian adherents.
Monday, March 7, 2016
Revisions, Fixes - Temporary post
As usual, you are fee to copy this for your own use. Do not share it off the blog. This is copyrighted material.
In All the Earth: The United Kingdom
The United Kingdom was the
target of the first concentrated international missionary activity. It is
impossible to gage interest in Britain before the publication of Food for
Thinking Christians. Previous to its publication the only letters appearing
in Zion’s Watch Tower were doctrinal in nature, and few names and few or
no locations were noted.
At least by 1850 there were
readers of The Bible Examiner in Scotland; a letter from William Glen
Montcrieff a noted Scot Conditionalist appeared in the May 1850 issue. Letters
from other British Conditionalists appear in The Bible Examiner too.
There had been some notice of the work in The Rainbow. A British
clergyman and Barbourite, Elias H. Tuckett, wrote three articles for Rainbow.
There may have been some small residual interest from that.[1] Barbour
mailed his Coming of the Lord tract to the British journal The
Christadelphian, which reviewed it negatively.[2]
Later The Rainbow reviewed The Three Words, though somewhat
negatively. The book saw a very limited circulation in England.[3]
There is also some indication that Paton mailed material to his relatives in
Scotland, but this seems to have born no fruitage. Yet, a prominent adherent in
Newark, New Jersey, claimed dedicated interest in England and elsewhere. “We
have,” he said, “members all over America, England, Australia, I think, and
probably in Germany.”[4]
And ... just like that ... this post is gone.
And ... just like that ... this post is gone.
Sunday, March 6, 2016
A letter ...
A letter from a physician appears in the March 1888, Zion's Watch Tower. It is signed G. P. M. and is from Farrville, Indiana. I can't identify this man. Can you?
Friday, March 4, 2016
Such bad deeds ....
Takes Cash Subscriptions for a Book Not Yet Written.
“Rev.” S. D. Rogers, who was in Chanute last week soliciting
subscriptions to a religious book, which he clams he is writing, unexpectedly
reappeared here yesterday, says the Chanute Blade. He was in a state of high
Indignation and declared that the newspapers would have to be forthcoming with
retractions of stores printed about him or he would do all kinds of things to
the publishers.
Rogers was fresh from the Humboldt calaboose [ie jail] but he kept
this fact carefully guarded as a secret in his own breast. About the middle of
the afternoon colonel O. H. Fisher, landlord of the Oriental hotel, and Rogers
met by accident in Boschert & Williams' drug store. Rogers made some remark
to Colonel Fisher, when the colonel told him something which must have sounded
unpleasantly on his ears. “It is my candid opinion,” said Colonel Fisher, “that
you never occupied a pulpit in your life. If you are indeed a minister of the
gospel you fall far short of my standard of the clergy.”
Colonel Fisher had entertained Rogers at his 'hotel a day or
two last week, and while there Rogers addressed an insulting remark to one of
the waitresses. Upon leaving Chanute Rogers went to Humboldt, and up to supper
time Monday had collected $14 in subscriptions to his forthcoming book. After
supper, and when he was in the parlor talking to a couple of ladles, an officer
arrested him on the suspicion that he was “grafting” the people of' Humboldt. Rogers
was locked up but was released yesterday morning.
It was not 'ascertained whether he paid a fine or was
permitted to go scot-free. Rogers, as was told by The Blade yesterday morning,
claims that he is writing a book which is explanatory of the spiritual meaning
of the Scriptures and which will bear the title, “The Opening of the Books.” He
is traveling over the country getting cash subscriptions in advance for the
volume. Some say that he got as much as a hundred dollars from Chanute parties.
January 11, 1904
The Hutchinson News from Hutchinson, Kansas · Page 7
S D Rogers
When S D Rogers traveled to Britain on a ship named the Teutonic, he sailed from New York and arrived in Liverpool on 4 October 1893. He called himself Rev. S D Rogers, occupation Minister, and he is listed as single, aged 46. That would give his birth year at around 1847.
That may help weed out some of the wrong S D Rogers out there.
Thursday, March 3, 2016
We need ...
Full biography for S. D. Rogers.
He may have been Samuel D. Rogers, a resident in the late 1890s of Lodi, Washtenaw County, Michigan. This is a guess only at this point.
We need to prove or disprove this. Find a grave is here:
http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=57400182
He may have been Samuel D. Rogers, a resident in the late 1890s of Lodi, Washtenaw County, Michigan. This is a guess only at this point.
We need to prove or disprove this. Find a grave is here:
http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=57400182
Tuesday, March 1, 2016
In all the Earth: United Kingdom
Partial rough draft. Comments welcome:
Updated to full except for the last three paragraphs. A temporary post. Usual rules.
Updated to full except for the last three paragraphs. A temporary post. Usual rules.
In All the Earth: The United Kingdom
The United Kingdom was the
target of the first concentrated international missionary activity. It is
impossible to gage interest in Britain before the publication of Food for
Thinking Christians. Previous to its publication the only letters appearing
in Zion’s Watch Tower were doctrinal in nature, and few names and few or
no locations were noted.
At least by 1850 there were
readers of The Bible Examiner in Scotland; a letter from William Glen
Montcrieff a noted Scot Conditionalist appeared in the May 1850 issue. Letters
from other British Conditionalists appear in The Bible Examiner too.
There had been some notice of the work in The Rainbow. A British
clergyman and Barbourite, Elias H. Tuckett, wrote three articles for Rainbow.
There may have been some small residual interest from that.[1] Barbour
mailed his Coming of the Lord tract to the British journal The
Christadelphian, which reviewed it negatively.[2]
Later The Rainbow reviewed The Three Words, though somewhat
negatively. The book saw a very limited circulation in England.[3]
There is also some indication that Paton mailed material to his relatives in
Scotland, but this seems to have born no fruitage. Yet, a prominent adherent in
Newark, New Jersey, claimed dedicated interest in England and elsewhere. “We
have,” he said, “members all over America, England, Australia, I think, and
probably in Germany.”[4]
Russell asked John Corbin
Sunderlin and later J. J. Bender to travel to the United Kingdom to publish Food
for Thinking Christians and to direct a massive circulation campaign.
Sunderlin had prior experience as an itinerate photographer and may have been
chosen on that basis. Less is known of J. J. Bender. Historians including Watch
Tower writers have never profiled him. Joseph J. Bender was a traveling sales
agent for and later owner of a chemical company.[5] In
most city directory listings he is noted by the initials “J. J.” but his full
name is given in J.F. Diffenbacher’s Directory of Pittsburgh and Allegheny
cities for 1881-1882. Bender had published The Standard Class-Book for
Sunday-School Teacher’s Minutes in 1871, which was favorably reviewed by The
Sunday School Journal that year.[6] In
May 1886, He and a partner purchased The Bookmart, a magazine published
in Pittsburgh devoted to book and autography collecting.[7]
Sunderlin was in Britain by
July 11, 1881, when he registered with Gillig’s American Exchange in London, “a
familiar and popular resort with Americans in the English metropolis.”[8] He
would receive his mail and make currency exchanges a Gillig’s. It appears that
the British edition of Food for Thinking Christians saw publication
before the American edition of September 1881, but this is uncertain. Sunderlin
arranged with William Cate, a London printer, to publish the booklet.[9]
Sunderlin returned to America aboard the S.S. Abyssinia, suffering from what was
called “over-exertion incident to the arrangements for the distribution of
‘Food’ in Great
Britain
and Ireland.”[10] Russell
more closely defined this as Rheumatic Fever.[11] There
was a gap between Sunderlin’s return on September 8th and Bender’s
arrival. Bender arrived in mid-September, registering at Gillig’s on September
17 1881. He would remain in Brittan until early November.[12]
Sunderlin seems to have had the preliminary arrangements well in hand before
Bender’s arrival. By October 1, 1881, Bender could report from Edinburgh:
The remainder of this post was deleted. I give readers a limited time to read full chapter posts.
The remainder of this post was deleted. I give readers a limited time to read full chapter posts.
Johnathan Ling
We need solid biographical information.
Elizabeth
Horne and Aaron Riley became correspondents, and cooperated in the work. By
1892, Riley had a group of twenty to thirty men that met regularly for Bible
study, and he exchanged letters regularly with “sister Horne.” The both met
Russell during his visit that year, and the Russells stayed in Elizabeth Horne’s
home. The practice of preaching in parks is verifiable from the The Watch
Tower, but there is insufficient biographical information to tell which of
the many Elizabeth Hornes resident in London she was. Her husband’s name is
never give.
Among the first permanent
associations built off receipt of Watch Tower pamphlets was a small group in
Islington, London. The brief history in the 1973 Yearbook of Jehovah’s
Witnesses says:
Tom
Hart of Islington, London, wrote for and received three pamphlets. He also
received Zion’s Watch Tower regularly for nine months, all without
charge-a new experience in the religious field. From then on he became a
regular subscriber. He was struck by the theme that ran through each issue,
namely, “Get out of her, my people” – a Scriptural call to leave Christendom’s
religious groups and follow Bible teaching. He and a fellow railwayman,
Johnathan Ling, began studying. This led to Hart’s formally resigning from the
chapel in 1884, soon to be followed by Ling and a dozen others who began to
meet together. This appears to be the first record of regular meetings of this
sort in Britain. Many who shared in such meetings also showed a willingness to
engage in the work of spreading enlightenment to others.[1]
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. I can find no helpful information about Johnathan Ling.
The Yearbook is mistaken in
its view that the group organized by Tom Hart was the first in the U.K., but a
small group was meeting in London by March 1884. It may have been Tom Hart who
wrote a letter appearing in the March issue of Zion’s Watch Tower. Whoever
the writer was, he expressed his continuing appreciation of the Watch Tower.
He always prayed for its safe arrival and was thankful that he had not
missed one issue in two years. “I am able to report a little progress for the
last twelve months,” he wrote. “Our meeting
Monday, February 29, 2016
Saturday, February 27, 2016
We're open to other guest posts ...
... but I'd like to limit the topics to events before 1918.
If you choose to submit something, you should be aware of the following:
Everything is subject to edit.
Your work should be your best effort; if I have to edit extensively, I won't publish it.
It should be footnoted.
Prepare to be rejected on any grounds without explanation.
It must relate to Watch Tower history. It must be based on primary sources. It must be balanced and accurate. The research must be reproducible.
Photos should be in .gif or .png format. They should be attached to your article, not embedded in it.
Your submission should be in Times New Roman font. NOTHING ELSE. It should be saved without any formatting but normal paragraph formatting. That means no colored fonts, no background colors. Italics for Titles of publications. Capitals and quotation marks for titles of articles [eg "How to Raise a Happy Goat"] It should be in Word or WordPerfect format. I will reject Wordpad and .pdf submissions. It shouldn't exceed 5000 words. If it's stellar research (in my opinion, not yours), I will accept something longer. Attach your article. Do not send as email text.
Our main interest is the Russell era. If you have something relevant to the Rutherford era we are less likely to consider it, but will give it a fair reading. Good writing trumps all. Write for an American audience (avoid passive voice.)
You surrender all rights, except that you are free to reproduce it elsewhere without asking our permission. This protects us and still leaves control in your hands. It also means that we can republish it in any form without asking you. Don't like this, don't submit. With the exception noted above, you retain copyright. In the USA copyright is automatic, though better protection comes from registering with the copyright office.
If you choose to submit something, you should be aware of the following:
Everything is subject to edit.
Your work should be your best effort; if I have to edit extensively, I won't publish it.
It should be footnoted.
Footnote format for a book, magazine article, or pamphlet is: Author's first and last name: Title, publisher, place of publication [omit for a magazine], date of publication, exact page.
Online source: "as retrieved from [link] on [date]." I will reject anything that uses an online source except when it is a link to an original source.
Anonymous article: Title, Name of Publication, date of publication. If a magazine note the page. If a newspaper, omit page.
Prepare to be rejected on any grounds without explanation.
It must relate to Watch Tower history. It must be based on primary sources. It must be balanced and accurate. The research must be reproducible.
Photos should be in .gif or .png format. They should be attached to your article, not embedded in it.
Your submission should be in Times New Roman font. NOTHING ELSE. It should be saved without any formatting but normal paragraph formatting. That means no colored fonts, no background colors. Italics for Titles of publications. Capitals and quotation marks for titles of articles [eg "How to Raise a Happy Goat"] It should be in Word or WordPerfect format. I will reject Wordpad and .pdf submissions. It shouldn't exceed 5000 words. If it's stellar research (in my opinion, not yours), I will accept something longer. Attach your article. Do not send as email text.
Our main interest is the Russell era. If you have something relevant to the Rutherford era we are less likely to consider it, but will give it a fair reading. Good writing trumps all. Write for an American audience (avoid passive voice.)
You surrender all rights, except that you are free to reproduce it elsewhere without asking our permission. This protects us and still leaves control in your hands. It also means that we can republish it in any form without asking you. Don't like this, don't submit. With the exception noted above, you retain copyright. In the USA copyright is automatic, though better protection comes from registering with the copyright office.
Nearly Impossible Task
We need to determine if the "sister" "M. Thompson" baptized in 1887 (see ZWT May 1887) was Mrs. Mark Thompson of Newark, New Jersey. Adah (also spelled Ada) Wakefield, married Mark H. Thompson in 1884. Our best guess is that Mrs. M. Thompson was Adah Wakefield. But we don't really know.
Anyone?
Anyone?
Friday, February 26, 2016
More from Cedar Point 1922
from Jerome
It may or may not help with identification, but below is another shot of the platform with J F Rutherford standing. The previous panorama was obviously posed because a lot of people were looking at the camera with Rutherford just standing on the rather makeshift platform. In this picture, which is the left hand side of another panoramic view, the shot is more impromptu. Rutherford is now speaking through a primitive microphone and the audience is generally looking at him. There don't appear to be any loudspeakers hanging from the trees, so maybe the total sound was coming out of that horn on the platform. This might explain why the sister sitting in front of the orchestra (just below the platform with the movie camera) has her hand to her ear. She is either deaf or the sound is too loud for her.
You will not be able to identify anyone from the next photo, which is taken from the back of the crowd, but it gives the flavor of the occasion. They were helped by good weather.
And finally, a photograph taken earlier in the week from inside the main auditorium. It has been split into two, but these should be stitched together to make one whole. Faces in the first few rows are clearly visible.
My grateful thanks to Brian who sent me these pictures with permission to share.
Thursday, February 25, 2016
Wednesday, February 24, 2016
Searched...
...the Golden Age and New Era Enterprise for details of the convention, but alas, no clues as to the people on the speaker's stand for this final session. But I did find out where the picture came from.
1922 Convention
I'm posting this for one of our blog readers. He would like to identify people appearing in this panoramic photo of the Cedar Point convention. I have segmented it and made it as clear as possible. Obviously we will not be able to identify many.
Jerome will be interested in the moving picture equipment. CLICK ON THE PHOTO TO VIEW IT ENTIRE.
Jerome will be interested in the moving picture equipment. CLICK ON THE PHOTO TO VIEW IT ENTIRE.
Tuesday, February 23, 2016
Samuel Tackabury
Samuel T. Tackabury
Samuel
T. Tackabury was born in New York, April 12, 1832, to Irish immigrant parents.
He entered the work in March 1882. He had been “a member until now of the M.E.
Conference.”[1] Tackabury was a new
convert, one of the few ministers convinced by Food for Thinking Christians and other Watch Tower publications. He
forwarded his ministerial credentials along with his resignation from the
Methodist Episcopal ministry and from the M. E. denomination to church
authorities, and it is duly noted in The
Minutes and Official Journal of the New York Conference.[2] He
had been active in the Methodist ministry at least from the mid 1860’s,[3]
resigning his charge in 1877 because of chronic ill health. Early in his
Methodist Episcopal ministry, he supported himself as a “dairyman and farmer.”[4]
He
returned to the ministry later and was, at the time he was introduced to Watch
Tower teachings, pastor of the newly-formed Methodist Episcopal Church in
Pierre, South Dakota, and serving a congregation in Ohio.[5]
Because of continued fragile health, his missionary activity was short-lived,
and he fulfilled his mission by “preaching the blessed gospel by letter and
otherwise to many of the scattered saints.”[6] Russell
wrote that Tackabury “was engaged with us in the important, though personally obscure
field of labor of Z.W.T.” By February 1883, Tackabury was back in Ohio, and
answering a letter from the Townsendville, New York, Methodist Church:
Not
doubting the general interest of yourself and those for whom you speak, in the
welfare of a former pastor whose relations were mutually of the most amicable
kind, I still suppose that it is particularly on account of my having withdrawn
from the ministry and membership in the M.E. Church that you desire to hear. To
those who listened to my preaching during my pastorate at Townsendville, it is
unnecessary to state that I was at the time a Methodist. My notions of the
teachings of Scripture were gained while yet a child. They were taught me by
Methodist parents, in Methodist Sunday-schools, from Methodist pulpits.
He believed his approach to doctrine
was molded long before he “was capable of forming ... intelligent opinions
concerning even the general scope of Scripture teaching” for himself. He “unquestioningly
accepted the opinions of others” and made them his own. But, in an
oddly-worded confession, he said: “I am
now disposed to believe, however, that it was with some degree of mental
reservation that I accepted some of the doctrines of orthodoxy. How else could
I, while professing to believe in endless torment for the unrepentant,
associate with them, accept their many kindnesses, and speak to them from the
pulpit on themes often tending to divert their attention from, rather than
attract it toward, so horrible a fate.” Yet, he faithfully discharged his
duties and “walked up to the degree of light” he possessed.
Two years after leaving Townsandville,
he wrote, “there fell into my hands, providentially as it seems to me, a
publication which was the means of a decided change in my understanding of much
of God's Word; a change, however, which led me to much more exalted views of
the character of God, and served to harmonize many passages in his Word, which
before appeared either unmeaning or contradictory.” That publication was Food
for Thinking Christians.
As a Methodist he rejected Second Probation doctrine. “Though it is
nowhere stated in Scripture that there is not for any a probation after this
life,” he explained, “it is preached and enforced much more vigorously than
many things which the Bible does affirm.” He now saw that as unscriptural,
false, and he presented a series of Bible verses to support a much wider
salvation than Methodism allowed. By rejecting future probation – “after the
dead shall have heard the voice of the Son of God and come forth, as
illustrated in the case of Lazarus” – and other Bible teachings, “the nominal
Church has been thrown into confusion and led into many errors.” This “largely
contributed” to the “rapid increase of infidelity, both within and without her
own pale.” The Church’s condition testified to his point:
What
is the spiritual condition of the Church to-day? Where are the wonderful
revivals of former years? Alas, they exist only in name, or are the result of
the efforts of a few professional revivalists. The barriers that formerly
separated between the Church and the world are mostly swept away, and the man of
fair worldly prospects, with whom she refuses to share all her privileges, must
fall below the world's standard of morality. These, dear brethren, are some of
the causes which led me to sever a connection, which I once so highly prized,
and to accept doctrines which, though they may bring reproach and obloquy, I
believe to rest on the foundation of the Prophets and Apostles, Jesus Christ
himself being the chief corner stone. Commending you to God, who is able to
make all grace abound toward you, and trusting that this letter may lead you to
a more careful study of His Word, which only is able to make you wise unto
salvation, and to trust less in human creeds and traditions.”
He
returned to New York State in April 1883, preaching in areas where he had family
and where he was pastor of Methodist congregations. Russell announced this in
the Watch Tower: “Bro Tackabury will travel some through western New
York, holding meetings commencing this month.” He contributed articles to Zion’s
Watch Tower. Among them is an article entitled “One Soweth and
Another Reapeth.” It is a short ramble on order in creation and in the
ministry, without a clear point. He seems to have meant that a clear
understanding of “God’s plan” should focus evangelism into right paths.[7] Not
all of his articles were vague – Far from it. An article appearing in the June
1884 issue is concise and pointed. Entitled “Let Not Your Hearts be Troubled,”
it addressed issues of pure belief and faithfulness.
His
articles reflected his Methodist ‘holiness’ background coupled with Watch Tower
doctrine. This is especially so of an article entitled “Life Through Death”
appearing in the December 1885, issue. In it we see Russell’s emphasis on the “narrow
way to life” doctrine and rejection of Christendom’s lack of ‘regeneration,’
being “made new” in Christ:
The
natural man receives not the things of the Spirit of God: neither can he know
them, because they are spiritually discerned (1 Cor. 2:14). Many such, however,
have undertaken to interpret “the things of the Spirit of God” – and have thus
become blind guides, leading multitudes into error, and filling their minds
with gross darkness.
In
this way those powerful organizations known as churches have been established,
and by their opposition to the truth, and those who hold the truth, have become
anti-Christ. (Adversaries of the true Church – the anointed body of Christ.)
The same spirit which in our day has become so formidable, manifested itself in
Apostolic times (1 John 2:18), and has been alive during the entire history of
the Gospel Church.
This
accounts, in part at least, for the fact that the nominal church is so largely
composed of the unrenewed, and that the many forms of worldliness which are so
pleasing to the “natural man” are not only permitted, but declared to be in
harmony with the Divine will. The renewed mind, however, readily distinguishes
between the ways of “this present evil world” and the “path of life.”
The one is a narrow
way with a strait entrance, and requires the most assiduous effort to tread
therein; the other is a broad way with a wide approach, and many who presumably
desire the way of life, find themselves drifting with the multitude in its
seductive paths.[8]
He did
not name the “many forms of worldliness which are so pleasing to the ‘natural
man,’ but they’re commonly named elsewhere in Zion’s Watch Tower.
Dancing, card playing, the theater, and similar entertainments were seen as
corrupting.
Tackabury
died August 5, 1888, of “consumption,” that is tuberculosis.[9]
During his last illness, he received letters of encouragement and consolation.
A comment by J. B. Adamson is preserved in the Watch Tower: “How often
Brother Tackabury must, now that he is himself helpless, look back joyfully
upon the record of his faithfulness.”[10]
We lack access to other sympathetic expressions, but at Russell’s request,
Tackabury addressed the body of believers through an open letter printed in the
March 1888 paper:
It
has been my privilege to enjoy Christian fellowship with some of you by
personal association, and I believe that to all of you I am united by that tie
(love) that binds together the children of God everywhere, in one family. I am
comforted with the thought that many of you with whom I have personal acquaintance,
show your sympathy and interest by making inquiry after my welfare.
To
know that my dear brethren and sisters thus kindly think of me alleviates my
sufferings and enables me the more cheerfully to endure affliction. It is now
more than two years since I was attacked with a difficulty of the throat and
lungs, and though I was quite thorough in its treatment, none of the remedies
used gave more than temporary relief; and from the first, my physicians held
out but little hope for my recovery. ...
During
the whole of my sickness the Lord has been present to sustain me, and I have
been enabled at all times to say from the heart, “Thy will, not mine, be done.”
At times the thought of being “forever with the Lord,” makes me long for the
end of the warfare and the union with Jesus our head, and all the “elect” –
members of his body.
How
glorious thus to be permitted to enter on the work for which he has called and
is perfecting his Church! On the other hand, when I know that error is being
preached so persistently from almost every pulpit in this land, and throughout
Christendom, and that great efforts are being made to spread these errors among
the heathen nations, I long for strength to raise my voice for the truth. But
the decree has gone forth that the darkness of error shall give place to the
light of truth, and whoever may fail, the work will go on till all God's
promises shall be fulfilled.[11]
About
a month before he died, his wife wrote to Russell, reporting on his condition
and hoping for a return letter of encouragement:
Mr. Tackabury has
regained strength to quite an extent, being able to walk about the house and sit
up most of the day. His lungs show great power of resistance to the advance of
the disease, much to the surprise of all, but he is scarcely more than a
skeleton. He wishes me to remember him to you and Sister Russell with much
love.
We feasted on the
contents of the last tower. Mr. T.
said he thought it one of the best he had ever read. We find many things in the
Bible that we would like to hear you talk about. Almost every reading reveals
something new, something that throws light on the grand plan which God has
designed for a lost world's recovery.
How it all increases
our love and gratitude to our heavenly Father! Write us whenever you can spare
time from your numerous duties.[12]
He remained active through his final
illness. Not long after his death, his wife wrote to Maria Russell telling of
his persistent, death-bed evangelism: “As people knew that we were professedly
Christians, although of a peculiar sort, of course, it was Christian people who
called to minister to our needs, and therefore, it was to them that Mr. T. had
access, when he was able to talk, and he improved every opportunity. It also seemed
usually Baptist people who came in, and we often remarked to one another that
they seemed more willing to listen.”[13]
Russell announced his death through
the August 1888 Watch Tower:
After a protracted
illness Brother Tackabury died Sunday morning, Aug. 5th, of consumption of the
lungs. The last three months were a season of painful waiting and longing for
the grim enemy, death, to finish his consecrated sacrifice. Though inclined, at
times, to wonder why our Lord did not sooner permit the executioner (Satan,
Heb. 2:14,) to snap the last cord, he was far from desiring to dictate in the
matter, and accepted the weeks and months of weakness and pain as among the “all
things” which he knew were being overruled for his good according to God's
promise. Such experiences may be permitted as tests of faith to develop our
trust in God; or, they may be profitable to us as giving experiences which will
the better enable us to sympathize with the poor dying world in general, many
of whom experience similar afflictions, without the supporting grace and
strength of the everlasting arms, which carry us through victoriously.
During health it was
his chief pleasure to tell the glad tidings of great joy which shall be unto
all people,--that the sins of the world had been fully atoned for by the blood
of the Lamb of God, and that in consequence “times of restitution of all things”
(Acts 3:19-21) shall come, when, at his second advent, the great King of kings
shall take the dominion of the world out of the hands of “the prince of this
world.” And when confined to his room, and bed, and only able to converse in
low tones, the same gospel of restitution was his theme; interspersed with explanations
concerning the future work of the Church, the Bride, the Body of Christ, after
the union of all the members with the Head, in glory and power, as the Royal
Priesthood; to both rule and teach, and thus to “bless, all the families of the
earth.”
His fervency of
spirit, his patience, his strong confidence, and his explanations of Scripture,
backed by an honorable, upright life in his community, seem to have made a
favorable impression, so that when the Editor preached his funeral sermon, to
an intelligent congregation, of about one hundred and fifty of his
towns-people, gave close attention for nearly two hours. His desire was, that
his death might accomplish as good results, to the glory of God, as his life.
We trust it may be so, and have already heard good reports that the truth is
making progress there.[14]
[1] View from the Tower, Zion’s Watch Tower, March 1882, page 1.
[2] The Minutes and
Official Journal of the New York Conference: Fifteenth Annual Session of the
Central New York Conference of the Methodist Episcopal Church held at Ithaca,
New York, October 11-17, 1882, pages 24, 60. Earliest mention of his
ministry within the M. E. Church I could find is in The Syracuse, New York, Journal, May 3, 1866, page 5.
[3] Elliot G. Storke.
History of Cayuga County, New York,
lists him as active in the ministry in 1864.
[4] Hamilton Child. Gazetteer
and Business Directory of Onondaga County, N. Y., for 1868-9.
[5] His health issues are mentioned in Central New York
Conference reports in the late 1870’s Pastor in Pierre, South Dakota: Hughes County History, Compiled and Arranged
in the Office of County- Superintendent of Schools, Hughes County, South
Dakota, 1937, page 115.
[6] A Word from Brother Tackabury, Zion’s Watch Tower, March 1888, page 1.
[7] S. T. Tackabury: “One Soweth and Another Reapeth,” Zion’s
Watch Tower¸ June 1884, pages 5-6.
[8] S. T. Tackabury: Life Thorough Death, Zion’s Watch
Tower, December 1885, page 6.
[9] Brother Tackabury’s Death, Zion’s Watch Tower, August 1888, page 1. Tackabury was married
twice. His first wife, Mary G. Watkins, died May 6, 1863. The marriage and her
death are noted in The New York
Genealogical and Biographical Record, January 1913, page 84. He married
secondly Alice Force in Ohio. That marriage is noted in A Centennial and Biographical Record of Seneca County, Ohio, The
Lewis Publishing Co, Chicago, 1902, page 439.
[10] Extracts from Interesting Letters, Zion’s Watch Tower,
October 1887, page 2. [Not in Reprints.]
[11] A Word from Brother Tackabury, Zion’w Watch Tower,
March 1888, page 1.
[12] Extracts from Interesting Letters, Zion’s Watch Tower,
October 1887, page 2. [Not in Reprints.] The letter is dated September 20,
1887.
[13] Mrs. S. T. Tackabury: Let Your Light Shine, Zion’s Watch
Tower, January 1889, page 8. [Not in Reprints.]
[14] C. T. Russell: Brother Tackabury’s Death, Zion’s Watch
Tower, August 1888, page 1.