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Friday, June 27, 2014

Incomplete fragment of a rough draft

I'm posting this at Mr. Schulz' request. He is eternally hopeful that additional helpful thoughts might be forthcoming. If you have comments or thoughts, please do make them.


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. 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.”[1]

Most if not all early fellowships met in homes. 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.[2] 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. Before the publication of The Plan of the Ages, groups were so small that they left little record. 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 newly-formed congregation at Salem, Oregon, called themselves “The Church of the Living God,” a Biblical phrase. They met in the Women’s Christian Temperance Hall.[3] Believers in Akron, Ohio, organized regular meetings in late 1902. A representative told a reporter that they “may be called Dawn Students, or member of the Church of the Living God.” Their meetings were held in the homes of members.[4] The Cedar Rapids congregation used it too, as did W. Hope Hay, a Watch Tower representative.[5] When the Scranton, Pennsylvania, congregations was formed they used the name The Watch Tower Bible Class. Meetings were held in the home of George W. Hessler.[6] When Russell spoke there, the press release used drawn out phrasing heavy laden with adjectives: “Readers and students of the ‘Millennial Dawn’ series and all others who are interest in the subject of the pre-millennial advent.”

            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.”[7]

            Outsiders were pressed to find descriptors. When Samuel 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.[8] This difficulty continued for some years. In 1909 someone asked Russell: “By what name would you suggest that the local classes advertise their meetings, so as to avoid the confusion of a multiplicity of titles, such as: “Millennial Dawn, “Believers in the Atonement,” “Believers in the Precious Blood, “Bible Students,” etc.” Russell’s answer is illuminating:

It is a difficult matter to know how to advertise, not for ourselves, but difficult to keep from being misunderstood by the people. “Church of God”; “Church of the Living God”; “Church of Christ.” Any of those names would suit us very well, and we would have no objections to them, but we find that there are various denominations who have appropriated those titles, not that we think they have a right to apply them to themselves, but we would like to live in peace. It is a difficult matter to decide, and each class will have to do that for themselves.[9] 

            In his view they were to body of Christ, and while true sheep may be found within other churches, the various denominations were not of the Body of Christ. They were false religions. 

Clergymen and Lay Preachers 

            From the earliest days some clergy were attracted to the Watch Tower message. As we observed in volume one, abandoning previous affiliation was difficult because it meant giving up regular income. So we meet two classes of clergy: Those who suffered the consequences of their faith, and those who flirted with the message, believing all or part of it, but who did not become adherents. We should profile some of these. 

J. W. Ferrell
 

            Sometime near July 1883, a Baptist minister from Pittsburg, Texas was “excluded” from the church for teaching Watch Tower doctrines. Baptists in Texas were a fractious lot, inclined to oppose each other and embroiled in a test of influence and wills. The General Association meeting in Pittsburg in 1879 issued a glum report: 

The reports … showed a very discouraging condition …. Nothing had been prosperous. … There was great want of harmony and co-operation. Great complaints had been raised against the methods of the General Association as being partisan, and too much dominated by Waco University and the paper now called the Texas Baptist. A meeting had been held at Plano on July 3. and resolutions voicing these complaints and this dissatisfaction had been adopted. 

            A report made to the 1883 General Association conference suggested that Baptist churches were deeply troubled, “that associations have been divided in counsel, some rent asunder; churches have been torn by factions, and brethren alienated, and strife engendered.” [10]

            While the expulsion of this minister must be understood within the context of Baptist pugnaciousness, there were sufficient doctrinal differences between Baptists and Zion’s Watch Tower adherents to overheat any Baptist. The minister’s identity is uncertain. He is not named in The Watch Tower. There are some clues, however. The American Baptist Year-Book for 1870 names a J. W. Ferrell as pastor in Pittsburg.[11] 

Powell Samuel Westcott 

            In 1885 Powell Samuel Westcott, a Baptist deacon prominent in the Potsdam, New York, area, was also expelled for embracing Restitution doctrine “as taught by Brother C. T. Russell.”

We know more about Westcott then we know of the Baptist preacher at Pittsburg, Texas. He was born in Charlotte, Vermont, April 29, 1821. He served in the 244th New York Regiment as a non-commissioned officer from which he was honorably discharged on August 21, 1846. He was for a period a cheese, lard, and butter merchant in Boston. In the 1859 he moved to Potsdam, establishing a music business and teach vocal music at the Potsdam Normal School, now the State University of New York at Potsdam. He was for a few years superintendent of the Baptist Sunday School in Potsdam.[12] His obituary said he was “for many years an active member of the Baptist church.” It does not mention his association with Zion’s Watch Tower, but describes him as “a man of strong religious convictions and … and earnest and intelligent student of the Bible … a man of integrity, faithful in business and an upright citizen.” Westcott died January 3, 1893, and C. E. Bacom, a Baptist clergyman officiated.

We do not know where or how he encountered Zion’s Watch Tower. His story is not told in the Watch Tower, but in a letter from J. W. Brite to J. H. Paton. Brite says that he “was expelled from his denomination for heresy.” Though Brite was introduced to Paton’s writing through him, Westcott did not advocate Universalism.[13] We don’t know how enduring his association with Watch Tower belief was, but he was willing for his conviction to be expelled from the Baptist fellowship. We suspect that the Baptist funeral was held at the request of his wife Phebe Ann who seems to have not shared his beliefs.[14] 

Joseph Dunn 

Sympathetic clergy were faced with hard choices, and not all took a firm stand or openly expressed their beliefs. A Mrs. H. F. Duke of New York City wrote to Russell in September 1901 expressing her concern for “the spiritual welfare of Bro. Joseph Dunn.” She described him as “the one whom the Lord used as a helping hand to lead [her] into the light.” Russell returned her letter, saying he was “glad” that she was “solicitous for his welfare, and seeking to counsel with hand encourage him to the taking of right steps to place himself fully on the Lord’s side in every sense of the word.” He expressed some sympathy for Baptists, Disciples and Congregationalists because they were “more independent” than most. But he warned Mrs. Duke (in a subsequent letter he addresses her as “Sister Duke.”) that Dunn faced difficult decisions: 

I think Bro. Dunn, or any of us, would be justified in viewing such a congregation from the standpoint of its own claims, so that if its confession of faith were satisfactory to us, and if it agreed to give us full liberty of expression, we might consider it as one of the true congregations of the Lord. However, it would be most remarkable, under present conditions, if such a congregation should take such a stand and should maintain it for any length of time. Here will come the real test upon Bro. Dunn – whether or not he will preach the Gospel at any cost. If he does I am almost sure as that he lives that it will ere long mean a rupture between himself and the congregation and a sundering of their relationship as pastor and hearers. Indeed, I cannot see how any but spiritually minded people can accept the Gospel in the light of present truth as it is now shining. … I advice that you counsel him in every way to faithfulness, for certainly the Lord’s tests upon his minister are more crucial than upon the general average believer, and we all agree that it ought to be, for they have much advantage every way over the so-styled laity.[15] 

            Joseph Dunn was a Baptist clergyman active in Hague and in Glens Falls, New York. He was a popular preacher whose sermons were well attended, one report saying that his meetings were “very interesting” and the congregation large with nearly every seat occupied. Whatever interest in Watch Tower doctrine he had was insufficient, and he did not change his public doctrine. In April 1903 he was by unanimous vote of the congregation reappointed pastor of the Baptist Church at Hague.[16] 

William Davis Williams 

In the mid-1880s William Davis Williams (c. 1849 – 1918) was a “backwoods country” Baptist clergyman, school teacher and farmer. He described himself as “full of zeal and earnestness” traveling the back country on foot for he was “a poor country school teacher and owned no horse.” He felt responsible for others’ salvation and preached a fiery message: “I was a strong believer in the eternal torment doctrine, and the thought of sinners dying in their sins and plunged into an everlasting hell of torment, cause me to suffer with awful fear, and dread that through my neglect or carelessness some would die in their sins though lack of hearing the Word.”[17]

Some of his views conflicted with more conservative elements among the Baptist fellowship. He preached against sectarianism and maintained pleasant fellowship with people from other denominations: “I loved a good Methodist, Episcopalian or Presbyterian … and sometimes I boldly denounce those divisions as not in harmony with … Scripture. Some of our rigid brethren wanted to have me disciplined and brought to order for preaching ‘unsound doctrine,,’ but the majority stood by me.”[18]

Someone sent him a sample copy of Zion’s Watch Tower, and he found its theology agreeable until he realized its editor rejected Hell-Fire doctrine. He was shocked: 

I was delighted to find the Scriptures so beautifully opened up, giving me clearer light than any religious literature I had ever read before. But hold! What is this the editor is teaching? No hell of torment – why, Christ Himself taught that the rich man died and went to hell, and while in torment, he besought Father Abraham to send Lazarus to dip his fingers in water to cool his fiery sufferings! How can Bro. Russell thus condemn the very language of Jesus? I immediately sat down and wrote Pastor Russell a good lengthy letter, giving an account of myself and the pleasure and help I obtained from his teachings; in conclusion I denounced his error in teaching that there is no hell of torment. “By whose or what authority do you dare to make yourself wiser than Chrsit himself?” I demanded to know. 

            Russell wrote back, praising his zeal and commending his “close Scripture studies.” “Go on, Bro. Williams,” Russell wrote, “continue to feed on the pure Word, prayerfully and earnestly, and you will come to a knowledge of the truth, as it is in Christ Jesus, and not the traditions of men.” Russell ignored Williams’ demand and “never mentioned hell.” Williams’ was disappointed, concluding that, “He (Russell) can’t answer my question, therefore he ignores it.”
 
            Russell continued to send Zion’s Watch Tower and “many tracts on various subjects.” When The Plan of the Ages was published, he sent that too. Russell’s patience and message slowly altered his views:

I continued in the Baptist ministry, preaching the truth, as I saw it then, with the exception of the subject of future punishment, and I began to have my doubts on that subject; but having been reared from infancy in that horrible doctrine, it required time and strong convictions of the truth to overcome it.

Thanks to God, I was not left to grope in the darkness of Popish errors, but eventually the teaching of dear Bro. Russell convinced me beyond the least flickering doubt, and I could have shouted for joy. Oh, what a terrible burden was lifted from mind and heart! I thought that from then on I could preach the true gospel with such convincing power, until all men would receive it gladly and rejoice with me in the glad tidings of salvation which is to all people. 

            He “began to realize that the dividing time had come.” Williams tendered his resignation to the church at Sandy Creek, Florida. They were reluctant to accept it. The asked him to stay. He recalled it this way: 

“Why should you leave us?” they asked. “Is that treating us just and right? Can’t you go on and preach the Bible as you have light, without introducing subjects of doubtful decision, that only create confusion and distress?” And I would hold on awhile longer, praying all the time for light – more light. 

            Not everyone in Sandy Creek Church was happy with the compromise. “Persecution arose in the church,” he wrote. Whoever was unhappy took the matter to the Sandy Creek Baptist Association, the governing agency for Baptists in Holmes County, Florida, and Geneva County, Alabama. Two issues worked against him: What he believed though did not teach in the church and jealousy over his reputation and status within the Sandy Creek Association. A. J. Huggins, pastor of the Cerro Gordo, Florida, church led the assault. The Sandy Creek Association’s Minute Book contains the only record outside of William’s own memoir:  

Whereas, It having reached the care of this Association that Sandy Creek church did in the year 1881, call a presbytery and ordain W. D. Williams, and give him full liberty to preach the Gospel and administer all the church ordinances, said church knowing said Williams to be unsound in the Baptist faith all of which we deem to be unscriptural and disorderly. Resolved there for that she stand thus charged, November 4th, 1882.[19] 

            A committee of nine, Association clergy and prominent adherents, were chosen to examine the charge. A meeting was scheduled for Sandy Creek Church for “Saturday before the third Sunday in July 1883.”



[1]              Churchgoers Astonished: The New York Sun, August 15, 1881.
[2]           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.
[3]               All Are Welcome to Attend, Salem, Oregon, Daily Capital Journal, November 2, 1900.
[4]               Dawn Students, a New Religious Sect, In Akron, The Akron, Ohio, Daily Democrat, January 17, 1902.
[5]               Untitled notice: Cedar Rapids, Iowa, Evening Gazette, March 20, 1901.
[6]               Hessler was born in Pennsylvania 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 business appear in the Scranton Tribune [eg. October 7, 1898, and June 5, 1899 issues] advertising his remodeling, cabinet and flooring business.]
[7]               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. 
[8]               Untitled notice, The Huston, Texas, Daily Post, May 29, 1901; Evangelist Sam Williams, February 22, 1903.
[9]               L. W. Jones [editor]: What Pastor Russell Said: His Answers to Hundreds of Questions, Chicago, 1917, pages 7-8.
[10]             Benjamin F. Fuller: History of Texas Baptists, Baptist Book Concern, Louisville, Tennessee, 1900, Pages 224-227.
[11]             Page 108.
[12]             Family history notes hosted on Rootsweb.
[13]             J. W. Brite: In Memoriam, The World’s Hope, February 15, 1892, page 61.
[14]             Westcott Obituary, The Potsdam, New York, Courier-Freeman, January 20, 1892.
[15]             Letter from C. T. Russell to Mrs. H. F. Duke dated October 3, 1901. Later letter mentioned above is dated November 2, 1901.
[16]             County and Vicinity New, The Glens Falls, New York Morning Star, September 26, 1903; Hague, Morning Star, April 3, 1903 and May 9, 1903; Untitled article in The Warrensburgh, New York, News, May 9, 1907.
[17]             W. D. Williams to Editor Saint Paul Enterprise found in the July 4, 1916, issue. Family Puzzlers, a genealogy paper, suggests (Nos. 585-636) that Williams was born William R. Davis, Jr. It is claimed that he was a lawyer in South Carolina sometime between 1870 and 1880, and that he killed a man. He subsequently moved to Florida changing his name to William Davis Williams. We cannot verify any of that.
[18]             W. D. Williams to Editor, Saint Paul Enterprise found in the July 4, 1916, issue. Unless otherwise noted, this material all comes from his letter.
[19]             Sandy Creek Baptist Association Minute Book as found in the Florida Baptist Historical Society Archives, Graceville, Florida.

On the Private blog ...

Jerome's new post is up. If you read the invitation only blog, you may want to migrate overthere to see it.
R

Thursday, June 26, 2014

A bit more


We really would like some comments on this. Real feedback, knowlegeable feeback if possible, is helpful.

Out of Babylon

 

            The nature of Russell era congregations is misstated by Biblically illiterate historians and sociologists. Edward Abrahams asserted that “Russell used the words ‘alienated,’ ‘isolated,’ and ‘troubled’ to describe his congregations.” We ask, where?            

            Between 1879 and the end of 1916, the word alienated appears in fifty-nine issues of the Watch Tower. Watch Tower writers and Russell especially use it as commentary on Colossians 1:21-23: “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard , and which was preached to every creature which is under heaven.” This is not a statement of social alienation, but of the need for reconciliation with God through Jesus.

            The word appears in quotations from other sources, usually as commentary on the alienation of the young from contemporary churches and the Bible. These are not a reference to Watch Tower congregations. Russell never uses the word alienated in the sense meant by a sociologist. The one place where one might presume he meant it in that sense is found in the January 15, 1912, Watch Tower. Russell wrote: 

The Church has cried in "the wilderness" in the sense that she has been alienated and separated from the world. She has called upon all who would hear to prepare for Messiah's Kingdom. She has told more fully than did John the Baptist of the effect of Messiah's Kingdom – the leveling up of the valleys (the lifting up of the poor), the straightening out of the crooked things and the smoothing of the rough things, that thus all flesh might see, appreciate, understand, experience the salvation of God. Both John and the Church declare that this salvation is to be brought through Jesus and His glorified Bride in Kingdom power. The point we are making is that while John the Baptist was an antitype of Elijah, and was forerunner or herald of Jesus, so, only more particularly, the Church in the flesh is a higher antitype of Elijah, and still more particularly a herald of the Messianic Kingdom. 

            Did Russell suggest that the congregations were socially alienated? Not in the way Abrahams and others suggest, and certainly this one occurrence is not an example of continual usage. Russell says the Church has no part in the world’s social upheavals and essential sinfulness. But the Church has an obligation to the world to uplift, to declare salvation, and to rebuke wrongdoing. Christians are not to approve of the world’s ways. This is not similar to the social alienation that led to the Haymarket affair or the Railroad Insurrection. This is a push for holiness.

            But what of Russell’s use of the word “isolated”? When using it of Watch Tower adherents, especially in the very early days, Russell meant those who were the lone believer in their area, not that they were otherwise isolated from their communities. An example is found in the October 1881 Watch Tower. Russell wrote an extensive report on the progress of Watch Tower evangelism “To strengthen and encourage the lonely and isolated ones.” Reporting Communion observance in 1884, he touched on the small number of believers, using the word ‘isolated’: “In some places only two or three assembled, in others more, and some isolated individuals alone, but the general testimony is that the Master was present at least in spirit; and for aught we know was personally present.” Does this seem to be a reference to social isolation? Not to us. But, as we shall explore, their unique beliefs left them separated partly or wholly from the religious community. Again in 1884, Russell wrote: 

It is comforting to those who stand isolated in their own neighborhood to realize this. There are many such isolated ones, and all have much the same experience –

in the world, tribulation; in Christ, peace. It is also a source of encouragement to learn that while we realize that the harvest is great the laborers are being multiplied, and that so far as we can learn, the saints are realizing their call to make known the glad tidings, and that though their talents be many or few they are not to be folded away in a napkin. We have learned that there are as many ways to preach the Gospel as there are talents among the saints. 

We rejoice with all these that we have been so enabled to comprehend the Gospel as to find that out of the abundance of the heart our mouth must speak; that the love of Christ and the knowledge of his glorious truth constraineth us. 

But while we thus rejoice together, we can but rejoice with trembling as we realize the secret, subtle, and persevering efforts of the Prince of this world to overcome the saints. No artifice or effort is left untried: Opposition, ridicule, rejection, flattery, false reasoning to disprove the truth, cares of this world, bribery with the good things of this world, and allurements of various kinds, are all used as the necessities of the individual cases may require.

 

            This is within Christian experience. Early Methodists and Baptists, and First Century Christians all experienced isolation because of belief. Plymouth Brethren chose it for the sake of pure belief. The trials Russell described are common to those who live by New Testament standards. Some sociologists believe this is harmful. Adherents in this era felt the isolation, but the counter to it was suggested in this article. Because they were ‘true believers’, they were also evangelists, expressing their beliefs to others. There is no alienation in this. They were determined to speak as God would have them speak, to bring the gospel to any who would hear.

            Russell was aware of this dichotomy. Isolated from “worldly” belief and practice by the desire for holiness and divine approval, adherents also felt compelled to take the Gospel to others. Drawn on his experiences with Watch Tower believers, he wrote: 

But where is this faithful Church to be found? – this people so set apart from the world, so faithful, so loyal and so true? – so ready always to recognize and accept the Lord's help? Does it gather here or there or yonder? and is God manifestly in the midst of its congregation as evidenced by its joyous songs and fervent prayers? Ah, no! it is a scattered flock; so much so that the world does not discover that there is such a people. The world knows them only as isolated and peculiar individuals who cannot assimilate even with the masses of those who bear the name of Christ. There is one in the quiet of country life whose chief interest is not in the harvest of his earthly crops, and who only plants and reaps thus that he may be able to devote himself so far as possible to the reaping of God's harvest. He has glorious tidings for his neighbors far and near, of the kingdom which is soon to be established in the earth. And there is a farmer's wife: in the midst of her busy cares the blessed sound of gospel grace has fallen on her ears. She feels at once like dropping the domestic duties and going abroad to tell the good news. But no; she remembers the Lord's teaching, that he that provideth not for his own house is worse than an unbeliever; and so she says, I will let my light shine here. These little ones around my feet shall learn to rejoice in the truth; my companion, my neighbors, my farm hands and all that I can reach through the mail or the press shall know of it; and all these domestic duties which I realize the Lord would not have me ignore shall henceforth be done with an eye single to his glory. 

Here is an invalid and there is an aged saint. Their faith in the Word of God, regardless of the vain philosophies and traditions so commonly accepted, brings upon them many reproaches which are meekly born for Christ's sake, while they humbly endeavor to let their light shine upon those about them. And yonder in a crowded city are a few who dare to be peculiar – to separate themselves from the customs and habits of social life, to forego the pleasures and present advantages of former social ties, to speak the new and heavenly language, to sing their songs of hope and praise and by every agency within their grasp to send forth the glorious message of the coming kingdom. And then scattered far and near are some unencumbered with earthly cares and joyfully denying themselves, esteeming it a privilege to devote all their time and energy to the great harvest work. Yes, "the Lord knoweth them that are his," and he is in the midst of them. He knows their loyalty to him and they know his voice and are ever ready to follow his leading. Thus no harm can overtake them. They will stand and not fall, and will in the end be crowned as victors. A thousand will fall at their side and ten thousand at their right hand in this day of trial, but they will be kept in the very midst of the wildest confusion. They may, as the trial proceeds and as the faint-hearted and unfaithful fall, be left to stand almost or entirely alone in their several localities; but then they will realize all the more the preciousness of being alone with God. 

            Strict adherence to Bible standards, no matter what the doctrine, has always produced something like this. It is hard for us to see Watch Tower adherents in the Russell era as social misfits in the same sense that those at the extremes of the labor movement and other disenfranchised groups were. Former slaves and their children, poor farmers, under paid and abused laborers, shop girls who prostituted themselves because they were not paid a fair wage suffered from forces outside their control. Separation form ‘the world’ on a doctrinal and holiness basis was a choice. Put in Apostolic terms, either one served God or was part of the world.

            In 1892, Russell wrote a commentary on the International Sunday School Lesson on the First Pslam. Russell said that the righteous man of Psalm One pictured “the man whose heart is perfected in holiness, the pure in heart.” This was “pre-eminently” a picture of Jesus, but “secondarily … of those … justified by faith … new creatures, walking in their Master's footsteps.” They were “sometimes imperfect” through fleshly weakness. The Psalm delineates “three steps” the righteous avoid: “(1) the ungodly – literally, the wicked, (2) sinners or transgressors, and (3) scorners or the conceited and unteachable.” “The proper course is to have no fellowship (sympathy and common interest) with people of any of these classes,” Russell wrote. He explained that this “not mean that we are to treat them unkindly or discourteously, nor that we are never to be seen walking, standing or sitting with such; but it does imply that our company should, as far as possible, be select, and of those who reverence our God, and that other fellowships should not be encouraged.”

Of the three types of wrong-doers Russell identified, he felt most would avoid the unquestionably wicked and common sinners. Most were “in danger of getting into fellowship with the scorners or unteachable.” Association with them would lead “to the same spirit, and that leads gradually to violation of the covenant with God; and that leads to open wickedness and willful sin.” The safe way is to have was to have “no fellowship with darkness: it is never profitable.” The principals in the first Psalm affected church affliation: 

In all the nominal churches there are many who have a form of godliness, but who are really ungodly – far from being in harmony with God and his plan. In the nominal churches are also many sinners, living in known violation of their covenant with God. And there, too, may be found, alas! sometimes even in the pulpits, those who are of an unteachable, haughty spirit, who even scoff at God's Word and make it void through their traditions. Come out from among them; and neither sit, nor stand, nor walk in fellowship with such. (Rev. 18:4; Isa. 52:11.) Stand with God, even if that should seem to imply standing alone. The Lord knoweth them that are his, and he has yet more than seven thousand who bow not to the idol of sectarianism. 

            Obedience to principals of good fellowship brought happiness rather than isolation: 

Some might suppose that one thus isolated would have an unhappy lot; but no, he is truly said to have a delightful experience. He delights day and night in meditating upon God's will and plan. In this he finds a joy and a peace which the world and a worldly church can neither give nor take away. One thus consecrated and full of the spirit of the Lord finds that God's laws of righteousness are not restraints which he would fain be freed from; but, like the Master, he can say, "I delight to do thy will, O my God: thy law is engraven in my heart."

… Such children of God as have reached this degree of development do not wither away and become dead and barren, but, since the root of their new life is fed by the river of God's grace and truth, they are always fresh and joyous and fruitful--adding to faith virtue, brotherly kindness, love, and so are not unfruitful in either the knowledge or the wisdom which surely comes to all who have communion and fellowship with God. Whatsoever such do shall prosper. They have no plans of their own: they desire that God's will shall be done. And since God's plan shall prosper (Isa. 55:11), their plan shall prosper; for his is theirs. 

            Again we observe that this is not the disenfranchisement that Abrahams and others who take the same tack envision. It is engagement but on terms set by holiness. If the world is common and ungodly, it is not association of choice for Christians, but it is populated by those who need to hear the gospel and to whom Christians owe courteous behavior. Some historians and more sociologists take this and similar comments to mean Watch Tower adherents were disenfranchised and disgruntled. They misunderstand the religious spirit of the age.       

            Samuel L. Beiler, a professor at Boston College, a Methodist institution, also wrote a commentary on this psalm suggesting much the same things as Russell did: 

The scorners are those who make an open scoff at religion, and blaspheme and ridicule it. These … are as many now as in Psalmist’s day. They still have their ‘seat’ or assembly and form a deliberate confederacy in wickedness. To ‘sit’ in their ‘seat’ does not necessitate being an open-mouthed blasphemer, but may only imply a silent member of such a company, who in his own heard … harbors such feeling. Beware of mocking, ridiculing, scoffing, scorning sacred things. Such a spirit indicates a heart empty of good and of god, near to destruction. … The ungodly … will be as the chaff blown away by the wind. … In the great day of judgment the hearts that are like empty shells will be found wanting … 

            Those more modern writers who suggest that Watch Tower believers were especially alienated from the world are significantly out of touch with the religious spirit of the age. Watch Tower theology – on the issue of holiness and obligations to fellow men – fits directly into common religious belief. To return to Abrahams’ suggestions, we should note that the third term he suggested, “troubled,” does not seem to us to have been used in the sense he suggests. Since he cites no references, we cannot follow his research trail.

            Zion’s Watch Tower and traveling evangelists served as point of contact from the “twos and threes” and individuals. Hamilton Lincoln Gillis wrote to Russell from Preston County, West Virginia, after the Lord’s Memorial Supper in 1887, noting concern for the small groups. Russell printed it in the May Watch Tower: 

I have the great pleasure to report a very interesting and profitable meeting, on the evening of the 7th inst., of a little company, sixteen in number, who “kept the feast” in remembrance of “our Passover, slain for us.” We remembered the more isolated ones, who were not so privileged; also the little bands of twos and threes, and companies like our own, here and there all over the earth. We prayed also for the dear brothers and sisters in Allegheny; and we doubted not that we were also remembered, and the assurance gave us courage and strengthened us in our glorious privilege. We all join in sending our love and sympathy to you and Sister Russell, and to all the dear household that are privileged to see you face to face.


[1]               E. H. Abrahams: Charles Taze Russell and the Jehovah’s Witnesses, American Studies, Spring 1977, page 61.
[2]               C. T. Russell: Prepare Ye for the Kingdom, The Watch Tower, January 15, 1912, pages 32-33.
[3]               C. T. Russell: In the Vineyard, Zion’s Watch Tower, October/November 1881, page 5.
[4]               C. T. Russell: View from the Tower, Zion’s Watch Tower, August 1884, page 1.
[5]               C. T. Russell: God is in the Midst of Her, Zion’s Watch Tower, August 1891, pages 108-109.
[6]               C. T. Russell: The King of Zion, Zion’s Watch Tower, March 15, 1892, pages 90-91.
[7]              Beiler’s commentary if found in: Boston Homilies: Short Sermons on the International Sunday School Lessons for 1892, page 113ff.
[8]               Letter from H. L. Gillis to Russell, Zion’s Watch Tower, May 1887, page 8. [Not in reprints.] Gillis was born in Pittsburgh, Pennsylvania, June 1836 to Ander and Isabelle Gillis. About 1857 he married Isabel Crawford. They had four children. During the Civil War he served as a private in the 6th Regiment, West Virginia Cavelry (Union).  Though some online genealogies say he died in 1916, he died in 1906. Gillis traveled to Austraila in the late 1890s to mine for opals. On his return, they were stolen from him by an Aleck Cramer. [Swindled by his Friend, San Francisco Call, March 10, 1898] He returned to West Virginia.

Bible House family - 1906



The date the photograph was taken is written on the back of one collectors' copy.

I had a little difficulty working out rows 1 and 2 until I carefully checked the feet in the photograph.

Most will recognise a few of the people. The photograph also includes Margaret (or Margaretta) Land, who was CTR's sister.

CTR himself is not in the picture. Perhaps he was behind the camera...

Wednesday, June 25, 2014

Snip

Mr. Schulz sent me this material today. It is rough draft, still in research, for a chapter entitled Out of Babylon. Comments welcome.


Out of Babylon

 

            The nature of Russell era congregations is misstated by Biblically illiterate historians and sociologists. Edward Abrahams asserted that “Russell used the words ‘alienated,’ ‘isolated,’ and ‘troubled to describe his congregations.”[1] We ask, where?            

            Between 1879 and the end of 1916, the word alienated appears in fifty-nine issues of the Watch Tower. Watch Tower writers and Russell especially use it as commentary on Colossians 1:21-23: “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard , and which was preached to every creature which is under heaven.” This is not a statement of social alienation, but of the need for reconciliation to God through Jesus.

            The word appears in quotations from other sources, usually as commentary on the alienation of the young from contemporary churches and the Bible. These are not a reference to Watch Tower congregations. Russell never uses the word alienated in the sense meant by a sociologist. The one place where one might presume he meant it in that sense is found in the January 15, 1912, Watch Tower. Russell wrote: 

The Church has cried in "the wilderness" in the sense that she has been alienated and separated from the world. She has called upon all who would hear to prepare for Messiah's Kingdom. She has told more fully than did John the Baptist of the effect of Messiah's Kingdom – the leveling up of the valleys (the lifting up of the poor), the straightening out of the crooked things and the smoothing of the rough things, that thus all flesh might see, appreciate, understand, experience the salvation of God. Both John and the Church declare that this salvation is to be brought through Jesus and His glorified Bride in Kingdom power. The point we are making is that while John the Baptist was an antitype of Elijah, and was forerunner or herald of Jesus, so, only more particularly, the Church in the flesh is a higher antitype of Elijah, and still more particularly a herald of the Messianic Kingdom.[2] 

            Did Russell suggest that the congregations were socially alienated? Not in the way Abrahams and others suggest, and certainly this one occurrence is not an example of continual usage. Russell says the Church has no part in the world’s social upheavals and essential sinfulness. But the Church as an obligation to the world to uplift, to declare salvation, and to rebuke wrongdoing. Christians are not to approve of the world’s ways. This is not similar to the social alienation that led to the Haymarket affair or the Railroad Insurrection. This is a push for holiness.

            But what of Russell’s use of the word “isolated”? When using it of Watch Tower adherents, especially in the very early days, Russell meant those who were the lone believer in their area, not that they were otherwise isolated from their communities. An example is found in the October 1881 Watch Tower. Russell wrote an extensive report on the progress of Watch Tower evangelism “To strengthen and encourage the lonely and isolated ones.”[3] Reporting Communion observance in 1884, he touched on the small number of believers, using the word ‘isolated’: “In some places only two or three assembled, in others more, and some isolated individuals alone, but the general testimony is that the Master was present at least in spirit; and for aught we know was personally present.” Does this seem to be a reference to social isolation? Not to us. But, as we shall explore, their unique beliefs left them separated party or wholly from the religious community. Again in1884, Russell wrote: 

It is comforting to those who stand isolated in their own neighborhood to realize this. There are many such isolated ones, and all have much the same experience –

in the world, tribulation; in Christ, peace. It is also a source of encouragement to learn that while we realize that the harvest is great the laborers are being multiplied, and that so far as we can learn, the saints are realizing their call to make known the glad tidings, and that though their talents be many or few they are not to be folded away in a napkin. We have learned that there are as many ways to preach the Gospel as there are talents among the saints. 

We rejoice with all these that we have been so enabled to comprehend the Gospel as to find that out of the abundance of the heart our mouth must speak; that the love of Christ and the knowledge of his glorious truth constraineth us.

But while we thus rejoice together, we can but rejoice with trembling as we realize the secret, subtle, and persevering efforts of the Prince of this world to overcome the saints. No artifice or effort is left untried: Opposition, ridicule, rejection, flattery, false reasoning to disprove the truth, cares of this world, bribery with the good things of this world, and allurements of various kinds, are all used as the necessities of the individual cases may require.[4] 

            This is within Christian experience. Early Methodists and Baptists, and First Century Christians all experienced isolation because of belief. The trials he described are common to those who live by New Testament standards. Some sociologists believe this is harmful. Adherents in this era felt the isolation, but the counter to it was suggested in this article. Because they were ‘true believers’, they were also evangelists, expressing their beliefs to others. There is no alienation in this. They were determined to speak as God would have them speak, to bring the gospel to any who would hear.

            Russell was aware of this dichotomy. Isolated from “worldly” belief and practice by the desire for holiness and divine approval, adherents also felt compelled to take the Gospel to others. Drawn on his experiences with Watch Tower believers, he wrote: 

But where is this faithful Church to be found? – this people so set apart from the world, so faithful, so loyal and so true? – so ready always to recognize and accept the Lord's help? Does it gather here or there or yonder? and is God manifestly in the midst of its congregation as evidenced by its joyous songs and fervent prayers? Ah, no! it is a scattered flock; so much so that the world does not discover that there is such a people. The world knows them only as isolated and peculiar individuals who cannot assimilate even with the masses of those who bear the name of Christ. There is one in the quiet of country life whose chief interest is not in the harvest of his earthly crops, and who only plants and reaps thus that he may be able to devote himself so far as possible to the reaping of God's harvest. He has glorious tidings for his neighbors far and near, of the kingdom which is soon to be established in the earth. And there is a farmer's wife: in the midst of her busy cares the blessed sound of gospel grace has fallen on her ears. She feels at once like dropping the domestic duties and going abroad to tell the good news. But no; she remembers the Lord's teaching, that he that provideth not for his own house is worse than an unbeliever; and so she says, I will let my light shine here. These little ones around my feet shall learn to rejoice in the truth; my companion, my neighbors, my farm hands and all that I can reach through the mail or the press shall know of it; and all these domestic duties which I realize the Lord would not have me ignore shall henceforth be done with an eye single to his glory. 

Here is an invalid and there is an aged saint. Their faith in the Word of God, regardless of the vain philosophies and traditions so commonly accepted, brings upon them many reproaches which are meekly born for Christ's sake, while they humbly endeavor to let their light shine upon those about them. And yonder in a crowded city are a few who dare to be peculiar – to separate themselves from the customs and habits of social life, to forego the pleasures and present advantages of former social ties, to speak the new and heavenly language, to sing their songs of hope and praise and by every agency within their grasp to send forth the glorious message of the coming kingdom. And then scattered far and near are some unencumbered with earthly cares and joyfully denying themselves, esteeming it a privilege to devote all their time and energy to the great harvest work. Yes, "the Lord knoweth them that are his," and he is in the midst of them. He knows their loyalty to him and they know his voice and are ever ready to follow his leading. Thus no harm can overtake them. They will stand and not fall, and will in the end be crowned as victors. A thousand will fall at their side and ten thousand at their right hand in this day of trial, but they will be kept in the very midst of the wildest confusion. They may, as the trial proceeds and as the faint-hearted and unfaithful fall, be left to stand almost or entirely alone in their several localities; but then they will realize all the more the preciousness of being alone with God.[5] 

            Strict adherence to Bible standards, no matter what the doctrine, has always produced something like this. It is hard for us to see Watch Tower adherents in the Russell era as social misfits in the same sense that those at the extremes of the labor movement and other disenfranchised groups were. Former slaves and their children, poor farmers, under paid and abused laborers in every field, shop girls who prostituted themselves because they were not paid a fair wage suffered from forces outside their control. Separation form ‘the world’ on a doctrinal and holiness basis was a choice. Put in Apostolic terms, either one served God or was part of the world.


[1]               E. H. Abrahams: Charles Taze Russell and the Jehovah’s Witnesses, American Studies, Spring 1977, page 61.
[2]               C. T. Russell: Prepare Ye for the Kingdom, The Watch Tower, January 15, 1912, pages 32-33.
[3]               C. T. Russell: In the Vineyard, Zion’s Watch Tower, October/November 1881, page 5.
[4]               C. T. Russell: View from the Tower, Zion’s Watch Tower, August 1884, page 1.
[5]               C. T. Russell: God is in the Midst of Her, Zion’s Watch Tower, August 1891, pages 108-109.

Tuesday, June 24, 2014

A snippet from a chapter in progress


Signs in the Heavens           

Pretend and real heavenly events panicked those who looked for signs in the sun, moon and stars. On September 6, 1881, the skies over New England, Vermont and New Hampshire – over two hundred thousand square miles – turned yellow. The cause was uncertain, though probably a forest fire in the wilds of Northern Canada. This was startling event. Yellow haze hung in the upper atmosphere undisturbed by a steady breeze. In some areas the haze reached the ground. Schools were dismissed and workers sent home or work proceeded under candle light. Chickens roosted, night insects chirped, birds slept. While some saw it as an interesting phenomenon needing a good, scientific explanation, many panicked. The Friends Intelligencer said: “Among those who apprehended that the weird prophecies of the seers of Israel concerning the earth’s destruction are to find literal fulfillment in our day there was general apprehension that the last day of the human race had come.”[1]

            Abraham Brown of East Kingston, New Hampshire, wrote to the Springfield, Massachusetts, Republican, suggesting that it was a last-days sign:  

‘The sky was draped in a kind of fog, a little too light for smoke, and a little too dark for steam.’ As all our wise men have failed to give a scientific reply to the question of your correspondent, allow me to suggest that a ‘fog which is a little too light for smoke, and a little too dark for steam’ may properly be called a ‘vapour of smoke’ – and whether it be from a supernatural cause or from unexplained or unknown natural causes – it looks, and I have no doubt is one of the wonders of the fulfillment of the prophecy of Joel, as declared by the apostle Peter in Acts 11, 19 and 20: ‘I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.’[2] 

            Brown was serious. So were a multitude of others struck by the similarity between the event and Bible prophecy. Watch Tower adherents were not persuaded. They expected other events that year.

            As we noted in a previous chapter, Albert Jones focused on the perihelion of planets on June 19, 1881, mentioning it in Bible Students Tract number six. He believed Thomas Wilson’s booklet and other similar predictions supported his expectations. He was not alone. Many outside the Watch Tower movement did as well, including Barbour and his followers. Aged Barton Speak, who billed himself as “an old Jacksonian Democrat,” wrote:

It is now midnight, and I am just in from the Stars. You know this is the night of the conjunction of the big stars, that is, the planets, and to-morrow – Sunday – is to be the end of the world; that is certain so called wise men have said so. I ope this will prove a blessed Saturday night for you if it is the last one. How little the beaux that sit in conjunction with their lasses to-night know what is going on overhead. They don’t know that the big stars of the solar system move up into a straight line with the sun, to-night. That is so. … If there isn’t a big disturbance to-morrow, I don’t want to be told … that when the earth gets out on a dress parade with the sun and other big bodies in the sky there must of necessity be a big disturbance …. The fact is, I don’t’ believe that a disturbance will take place.[3] 

            Speak was right, of course, or we wouldn’t be writing this and you wouldn’t be reading it. Writers from The Restitution speculated on the supposed perihelion of planets, taking the mater seriously. In May 1879, a F. W. Haskell of Lynn, Massachusetts, wrote to Barbour asking: 

Have you seen an article in the papers on the conjunction of the four planets with the sun, which is supposed to explain the pestilence and miasmatic pressure brought to bear on the earth, and which is to vibrate with convulsions and thus scatter disease and death to its inhabitants? There was an article in a Boston paper last week, warning the people to take care of their health, as they will soon be called upon to face a season of pestilence such as has not visited our earth since the christian era. [sic] They ignore the ending of the gospel age, and yet are looking for the very things foretold.[4] 

            Barbour didn’t append an answer to Haskell’s letter, but in the next issue recommended the booklet published by Thomas Wilson which we discussed on chapter [#]. Published under two titles, the one noted by Barbour was Star Prophecies, or a View of Coming Disasters on the Earth from1881 to 1885, as Viewed from an Atronomical and Astrological Standpoint. Its ideas persuaded readers of both magazines. Wilson also published John Collom’s The Prophetic Numbers of Daniel and the Revelation which focused on pyramid measurements and planetary perihelia. Other books and pamphlets, almost without number, did as well.



[1]               Yellow Day: Friends Intelligencer, September 17, 1881, page 489.
[2]               Quoted in Historic Magazine and Notes and Querries¸ October/November 1882, page  66.
[3]               Letter from an Old Jacksonian Democrat, Mifflintown, Pennsylvania, Sentinel and Republican, June 22, 1881.
[4]               F. W. Haskell to Barbour in the May 1879 Herald of the Morning, page 56.