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Monday, August 15, 2016

Temporary Post

Bruce said to post this partially written material. We hope for helpful comments, though I personally don't expect any. ... If we found this difficult going, most of our readers will find it unfamiliar ground too. But 'hope springs eternal.'

Usual rules. You may copy for your own use. Do not share it. It will go away in a few days. Do not rely on it as is. It will change. It is unfinished research. Because something appears on the Internet does not mean it's accurate. That's true of our research as well. Expect corrections in the final product. Enjoy; comment!




Liberia

           A letter from Harper, Cape Palmas, Liberia, appeared in the June 1884, issue of Zion’s Watch Tower. Dated April 29th, it was from a one-time Episcopal clergyman who had received a copy of Food for Thinking Christians:

DEAR BROTHER: – Having accidentally met with the little pamphlet published by you, entitled “Food for Thinking Christians,” and having carefully read it more than once, I am deeply interested in it, believing I get through it a clearer and more correct knowledge of the teaching of God's holy word than I ever had before. I am constrained to avail myself of your very liberal offer, and ask you to send to my address some copies for distribution among some of my friends and neighbors, who I think will make a judicious and profitable use of them. I should be also very thankful for a few of the tracts, entitled “The Tabernacle and Its Teachings.” Wishing you abundant success in your efforts for the good of mankind, I beg to remain, with assurance of high esteem, yours very respectfully,

            Later comments reveal this to be from Samuel W. Seton. Seton was a native Grebo born in Maryland County, Liberia. His exact birth date is unknown though it was sometime in the 1830s. His original name was Samuel Tobe Kade. He was educated at Protestant Episcopal mission schools and given the surname Seton at his baptism. Early in life he was “a seaman and a warrior,” but he turned to religion in the 1860s, serving first as a catechist. He and Samuel D. Ferguson were ordained Episcopal deacons in 1865.[1] Their relationship is part of this story, and we meet Ferguson again. Seton was ordained a priest in 1868. In the early 1870s he journeyed inland, preaching to unconverted natives.[2]
            As a native-born Liberian, Seton was despised by the Americo-Liberians, American-born or the descendants of American-born blacks who ruled the country. Jane Martin’s excellent biographical treatment of Seton notes that no Americo-Liberian ever asked an educated Grebo tribe member to dinner, “not even Rev. Seton.” Seton sought a return to tribal sovereignty, co-founding in 1873 the Grebo Confederacy, an attempt to unite the Grebo and reassert tribal soverignty. He opposed central government authority and some claimed he “was on the battlefield during armed conflict with the government” in 1875. Seton denied participating in the fighting, but he was a Grebo peace negotiator in 1876

the remainder of this post was deleted.

Thursday, August 11, 2016

Another puzzle ...


We need a basic biography for Felix R. Bunot, teacher at Hoffman Station, Liberia in the 1870s.

Correction: His name is Felix R. Brunot.

Wednesday, August 10, 2016

MORE KINEMO


A previous article has shown frames from the two Kinemo films on Palestine and Egypt. The third film sold with the kit was Imperial Valley, a documentary about transforming part of California into paradise-like conditions. It was thought that J F Rutherford did not appear in this film as it was not part of his foreign travels in 1920-21. However, a close examination of what survives of this film shows one shot that appears to be him.

Now if only someone can find the film of the 1922 Cedar Point, Ohio, convention that was marketed by another company as compatible with the Kinemo system, that would be a real find. However, when Kinemo owners were all trying to sell on their kits up to the mid-1920s in newspapers like The New Era Enterprise, it was only the three original films, alas, on offer.





Monday, August 8, 2016

Another puzzle to solve

We have tentatively identified the people mentioned here. Can you do better?



He sought reinstatement in 1882, but this was denied. He reactivated his appeal in 1885, and this  appeal was still pending when he resigned from the Episcopal Church. Russell sent Seton regular literature shipments, including back issues of Zion’s Watch Tower. One of these was the September 1884 issue. It persuaded Seton and his closest associates to withdraw from the Protestant Episcopal Church. He wrote to Russell, describing the event: “I am glad to inform you that we, viz: Hon. J. T. G. [Joseph T. Gibson], the superintendent of our county, C. T. B. [Perhaps C. T. Bruno], George H. C. [Perhaps George H. Coleman], and myself – met at Brother G.'s residence on the first inst., and duly recognized ourselves as part of the Church of Christ, after reading the article ‘The Ecclesia,’ published in Z.W.T. of Sept. 1884.”[1] Though only these four are mentioned, there were ten adherents in total all derived from Seton’s congregation and all of them Watch Tower subscribers. They called their new congregation the African Evangelical Church of Christ.[2]


[1]               Extracts from Interesting Letters, Zion’s Watch Tower, February 1888, page 8.
[2]               M. A. Noll and C. Nystrom: Clouds of Witnesses: Christian Voices from Africa and Asia, IVP Books, Illinois, 2011, page 71.  View from the Tower, Zion’s Watch Tower, December 1887, page 1.

Can you help solve this puzzle?



            We’re seldom introduced to other Liberian interest. Seton’s letter takes us to the name of another reading and circulating Watch Tower material: “A recent letter from Bro. C. J. George to me, in reference to the Church of Christ, ... says: ‘When you communicate to America you will not fail to remind Bro. Russell of the interest that is being awakened at L___, and also to send me a few more of his tracts (assorted), missionary envelopes, and a copy of the Emphatic Diaglott.’”
            C. J. George’s identity is uncertain. There are two possibilities. Christopher J. George was a mission school teacher at Cape Palmas about 1885, and thus someone Seton would have known. He was educated in mission schools in Sierra Leone, but served in various ways the Protestant Episcopal Church in Liberia. However, Seton’s letter suggests that C. J. George was resident outside of Liberia. Charles Joseph George was a native trader in Lagos, Nigeria and a member of the Legislative Counsel. He connects to Seton through Blythe.[1] The “L____” of Seton’s letter may be Lagos, Nigeria. When Seton wrote in 1890, George was a member of the legislative council and in contact with Blythe. We lack sufficient documentation to make a positive identification.


[1]       At Cape Palmas: Annual Report of the Board of Missions for the Fiscal Year, Missionary Society of the Protestant Episcopal Church, 1885, page 97. Legislative council: R. W. July: The Origin of Modern African Thought, Africa World Press, Trenton, New Jersey, 2004 edition, page 230.

Update of sorts.


We've contacted the archive that has the Seton letters and other material relevant to the Watch Tower presence in Liberia in the 1880s, requesting access to a total of eleven documents. Typically this archive takes several weeks to reply.

We've asked for material written by the principals. These include Bishop Ferguson who appears unfavorably in a Watch Tower article; Seton whose name is sometimes misspelled by Russell as Seaton; Gibson who is mentioned in the Yearbook history of Liberia; and several others.

Additionally, several relevant items are in the Library of Congress. We haven't contacted them yet. I'll keep you posted. When Mr. Schulz worked on a history project prior to 1993, the Library of Congress provided enthusiastic help. This cooperative attitude has faded.

We have a partially written subheading considering this history, but its contents are taken from secondary sources. We question the accuracy of some of these. We want the original documents, believing that they will enlarge the story. We hope that they will replace fable with an accurate story in the same manner that the Randle letters did for the story we tell about the China missions.

We need a good photo of Seton. He used the Anglicized name Samuel W. Seton. His Gebo [tribal] name was Tobe Kade, and he was sometimes called by nicknames. 

Saturday, August 6, 2016

We need to raise some funds

We need to raise some funds (don't know how much yet) to buy scans of S. W. Seton's letters from the Library of Congress. We want his resignation letter from the Protestant Episcopal Church of Liberia and all of his letters circulating Watch Tower publications.

Just so you know

As his health allows, Bruce maintains a low level email exchange with some. His .edu email is down for upgrades. Don't expect to hear from him for about a week.

A bit more on James Augustus Weimar


In Bernard’s recent article on James Augustus Weimar it is noted that Wiemar (a Society director for a short time) ceased association with the Bible Students and joined the Koreshian movement.

One Cyrus Teed renamed himself Koresh and as a Messiah-like figure formed a New Jerusalem community in Estero, Florida. The historical remains of this are now a national park. He had some unusual ideas including that the earth is hollow and humans live inside it with the sun like a giant battery in the middle. (One wonders if Edgar Rice Burroughs, author of the Tarzan books, got his idea for his Pellucidar series from reading Koresh.)

Teed/Koresh died in 1908, as a result of injuries sustained in a fight between his commune and outsiders. Having claimed he would be raised to heaven, his followers kept vigil over his body until the public health people stepped in. His tomb was destroyed in a hurricane in 1910 and his coffin washed out to sea and lost. Words like bizarre come to mind.

Weimer’s connection was not just as an observer. The Koreshians published a magazine, The Flaming Sword, which ran until 1949. As the next three pictures show, in this volume from 1914 Weimar was part of their editorial committee and also translator of their works into German.





 If I have deciphered his theology correctly, one of their beliefs was that hell was sort of something inside a person. This allowed for a gentle swipe at Pastor Russell. From the same 1914 volume:


There is no author given for the article in question. However, an article carrying Weimar’s name in this same volume shows that as one of the inner circle he practiced celibacy. As Bernard’s article noted, his wife divorced him in 1898.



At some point Weimar published a book entitled “The Divine and Biblical Credentials of Dr. Cyrus R. Teed (Koresh)”. Modern reprints have the title “Koreshanity, the New Age Religion”.

All in all, one gets the impression that CTR was probably quite relieved when Weimar parted company with the Watch Tower Society.


Thursday, August 4, 2016

Horace Randle again

In 1897, Randle wrote, had printed and circulated a handbill among missionaries in China. We have the text, but would like to have a clear can of the original. Anyone?

If you want to help and have ...

If you have any original documentation you think we lack, please contact us. The story best comes from the participants. Here is an example ...

Horace Randle's resignation from the Southern Baptist Mission.

Tuesday, August 2, 2016

KINEMO


by Jerome

The September 13, 1922 issue of Golden Age carried the following advertisement for the Kinemo Kit Corporation. They had produced three films (and a projector to match) which could be bought by Bible Students to show films in homes and small gatherings.


The managing director of Kinemo was George Chester Driscoll (1858-1941). He had previously managed the Pastor Russell Lecture Bureau and was one of the Bible Students involved in the Mena Film Company’s film Restitution (1918) that featured on this blog a few weeks ago.

In the August 15, 1920 Watchtower, it was announced that after a month long tour of Britain, J F Rutherford would visit Europe, and then “he will also go to Palestine and Egypt, and will be accompanied to Athens, Palestine and Egypt by Brother Driscoll and other brethren with a moving picture apparatus for the purpose of making moving pictures of actual scenes of...things of Biblical interest.” The results would be used for witnessing, and readers would be able to purchase both films and special projector in due course.

The October 1, 1921 Watchtower announced that the films had been duly made and exhibited in standard format at a number of locations, and now the Kinemo Kit Corporation (with Driscoll as manager) would handle orders for films and projectors. The Watchtower commented: “While the Society cannot engage in the manufacture and sale...yet it is the desire of the Society that every possible means for teaching the truth be employed.”

There was then quite a delay - nearly a year - before the above advertisement for films and projectors appeared in the September 13, 1922 Golden Age. Public showings in 35mm had obviously continued in the meantime because according to a report in the New Era Enterprise for May 30, 1922, a 5-reel version of the Palestine film and a 3-reel version of the Imperial Valley film were shown to a full house of 1500 at a convention session at Moose Hall, Philadelphia, on April 14, 1922. At the famous September Cedar Point Ohio convention the films were shown out of doors in the grove on a large screen, along with a tantalizing supporting feature. According to the New Era Enterprise for October 31, 1922: “The pictures included views of the Bible House and other organization buildings and offices in Brooklyn, the Bethel Home, etc., the printing and binding of booklets and pamphlets etc.” Now that would be footage worth discovering.

When the Golden Age advertised the Kinemo films and projectors, George Driscoll wrote a two page article in the same issue about the project entitled “Visualizing Fulfilled Prophecies”. Most of the article is about technical issues. The films were on safety stock rather than nitrate, which meant you did not need a fireproof booth for the projectionist, and there was little danger of an audience being burnt to a cinder in the privacy of their own homes.

It was planned to add further films to the initial three, but nothing more appeared in the Watchtower or Golden Age, and only one more advertisement appeared in the pages of the Enterprise. In the October 3, 1922 issue the Instructo Cinema Services of Chicago offered a 400 foot reel of highlights of the Cedar Point convention, to be used with the Kinemo equipment. The advertisement was reprinted in the November 28, 1922 issue. Again, that would be footage worth discovering if it still exists.


Below are some frames from two of the original Kinemo films. First is the film on Palestine, which concentrated on the Jews returning to the land, and, as they saw it, fulfilling prophesy.



J F Rutherford is seen boarding the latest in airplane technology.



Then surveying the horizon


...and visiting an estate manager's office.




And next some frames from the film on the Great Pyramid, showing J F Rutherford exiting from the pyramid. It was obviously rather hot in there.






So what happened to Kinemo? There is evidence that Driscoll ceased fellowship with the IBSA at some point. But probably the biggest problem was the size of film used. Kinemo used a special system of 17.5mm film stock - basically standard 35mm split down the middle. (Much like the amateur gauge of standard 8mm was 16mm stock split down the middle with extra sprocket holes added.) Kinemo films needed their own special projector to show them. And in 1923 the 16mm gauge was introduced for small audience projection, which soon took over and blew 17.5mm out of the water. (Between 1923-1925 the Enterprise ran a number of small ads from Kinemo owners who were now trying to sell on the equipment and films.) When Pathe in France tried to reintroduce 17.5mm film in the late 1920s, it was not compatible with earlier versions, and soon died the death again. And by the 1930s the Watch Tower Society was no longer teaching that literal Israel or the Great Pyramid fulfilled prophesy, so the subject matter would only appeal to Bible Students outside of the IBSA.


Moving pictures bring the past to life. It is hoped that modern audiences may one day be able to see some of these early attempts in the wake of the Photodrama to use the medium of film to spread their message.


Addenda

Just to show that these films really have survived (with grateful thanks to Brian)





Monday, August 1, 2016

From the comment trail ...

A really nice comment:

Andrew Martin has left a new comment on your post "Really Good Review of Separate Identity vol 1":

Here's another point of interest - in a later post, the same person who gave the review posted the following about the authors:

Beide sind keine wohl keine ZJ.

Which translates to:

Probably neither are Jehovah's Witnesses.

To me, that's a tribute to the research team: Two academics, one an adherent to the faith under discussion, the other one an objective observer.

The one is not using this forum to prove his belief system, the other is not using it to attack it. Seems like an ideal combination of researchers. I wish teams of Bible translators could show the same objectivity (I'm sure some do).

In a way, the reviewer's conclusion is testimony to the strict objectivity that both of them demonstrate - resulting in work that is obviously not written by detractors, but without any evidence of proselytizing either.

Neither polemicism nor apologism. Strictly well-documented history.

Friday, July 29, 2016

Really Good Review of Separate Identity vol 1

Ich lese während meines Urlaubs gerade A Separate Identity: Organizational Identity Among Readers of Zion's Watch Tower: 1870-1887 von B.W. Schulz und Rachael de Vienne.

Das Buch beschreibt detailliert die Frühgeschichte der Bibelforscher-Bewegung, in welchem gesellschaftlichen und religiösen Umfeld die Familie Russells aufwuchs, und warum die Bibelforscher sich so entwickelten wie sie es taten. Ich finde die Zeit und Geschichte (natürlich auch aus persönlichen Gründen) faszinierend und habe schon eine ganze Reihe an Büchern zum Thema gelesen. Noch keins hatte diesen sachlichen und detaillierten Ansatz. Eine echte Empfehlung. Auf jeder Seite finde ich Informationen, die ich noch nicht kannte, ich behaupte, dass das etwas heißt. Das Ende des 19. Jahrhunderts um die Familie Russell erwacht regelrecht zum Leben. Alles wird mit Quellen belegt und auch einige bisherige Annahmen kritisch hinterfragt.

Das Buch erscheint nur im Selbstverlag bei http://www.lulu.com/shop/b-w-schulz/...-21546337.html

Dies ist der erste Band mit 357 Seiten, ein zweiter soll folgen.

Ich vermute, dass das Interesse nicht jeder nachvollziehen kann, aber für jemanden mit Interesse eine echte Leseempfehlung. Leider nur auf Englisch.

Die Autoren haben bereits ein etwas weniger detailliertes, aber auch interessantes Buch über Nelson Barbour, mit dem C.T.Russell zunächst zusammen arbeitete, veröffentlicht: http://www.lulu.com/shop/b-w-schulz/...t-5424152.html

The Review is found here: http://forum.sektenausstieg.net/showthread.php?17312-Buchempfehlung-Schulz-Vienne-A-Separate-Identity&p=519735

Temporary post

Usual rules. You may copy for personal use. Do not share with others. Understand that this is rough draft and will change. The research is incomplete. Do not rely on it. This is not the final product. I'm posting this for observations and comments. It will come down soon. The footnote links never work in blogger. Scroll down for the footnotes.



In all the Earth: China and Other Foreign Fields.


            We observed in a previous chapter that the message reached Norway though the letters of immigrants with family remaining in ‘the old country.’ The message reached India by 1883, interesting “two deeply interested Indians, one of them a preacher.”[1] These were not unique events. Russell commented on the message’s international spread:

The truth reached some of the saints in China, who rejoice in its light. The Lord wanted to gather some saints in Sweden, and he raised up some earnest Swedes in this country, who by private letters and translations communicate the good tidings to other Swedish saints. And so with the Germans. We notice also that where the seed-sowing has been most bountiful, and the largest harvest should naturally be expected, there the greatest efforts are being put forth. The most favored portion of the field seems to be this country, and next to it, Great Britain. Thus through the press, by private correspondence, by traveling brethren, and by the special efforts of those whose sphere is more limited, the Lord is carrying on his great harvest work. He is sending forth these reapers with a great sound of a trumpet, to gather his elect together.[2]

The remainder of this post was deleted.

Tuesday, July 26, 2016

We need ...

A really good photo of William Robert Fuller, once a Methodist minister and missionary to China. Anyone?

Saturday, July 23, 2016

Help with this?

Russell sent a Miss F. L. MacKenzie to China as a missionary. We need biographical details. Anyone?

We need ...

School starts soon and I'm swamped with 'planning' meetings. We need more information about this person:



Lara Lantaret Cerulli and Fanny Balmas Lugli


Just because Andrew Martin has mentioned these two women in the article "Italy 1910, Watch Tower Believers"

Property of the Private Library Emanuele Pace

Lara Lantaret Cerulli

Fanny Balmas Lugli

Thursday, July 21, 2016

Asian Griefers

The Korean, Japanese and Russian griefers and trolls are back. Nothing from them should get through onto the blog. Their comments are blocked at the gate. But if you notice something in the comment trail that doesn't belong, call it to my attention, and I'll remove it quickly.

Wednesday, July 20, 2016

The Meeting was Disappointing

            
         Russell visited Italy three times: in 1891, 1910, and 1912. [1] The only lecture he documents was that in 1910, and it was quite a failure.

            The lecture was planned before leaving New York. Russell had an appointment in Rome on May 1st. [2] At the end of April, while approaching Naples, Russell and his companions were advised that the lecture was arranged at the chapel of the Y.M.C.A, in Rome:

As we write we are on the Mediterranean approaching Naples, and have received advice informing us that we are advertised to speak in the city of Rome May 1st in the chapel of the Y.M.C.A. If such be the Divine will we shall be glad; if not, we shall be content and go on our journey seeking others who have a hearing ear, and for such opportunities as the Divine Providence may indicate. Of these we hope to write you later. [3]
            Someone, maybe a local Watch Tower believer, arranged the public lecture and did his best to publicize the event. A notice appeared in the Rome edition of one of the most important Italian newspapers, Il Giornale d’Italia. It reads:

EVANGELICAL LECTURES. Tomorrow May 1st 1910, at 15:00 (3:00 p.m.) Mr. Charles T. Russell from Brooklyn New York, in the hall of the Young Men’s Christian Association, via della Consulta n.67, will give a public lecture on the subject: “New Heaven and new Earth, that is, the restoration of all things – Isaiah 65:17, Acts 3:2. [4]

Il Giornale d'Italia May 30 1910

            Only eleven strangers attended. We don’t know if the lecture was given in Italian or English, but surely the weather didn’t help that day because it was inclement. Here are two reports of the day:

SUNDAY, May 1st, was spent in Rome. We had a public service which indicated the deep interest of the comparatively few present. Possibly as many grains of wheat were found as though the meeting had been larger. "The Lord knoweth them that are his." On the whole, however, the meeting was quite a disappointment and came far from fulfilling the prophesy made respecting the large attendance--based upon what were supposed to be very liberal arrangements for a large central auditorium and very liberal advertising. The dear Brother who had the matter in charge no doubt used his best judgment, but his experience in such matters was limited. We spelled our disappointment with an "H," and trusted that the Lord could and would overrule the matter according to his own wisdom. We hope to hear of further interest on the part of some present on that occasion. Our text was from Romans 1:16. [5]
Sunday, May 1 – This afternoon we heard our pastor’s discourse on Romans 1:16. It rained in torrents, but there were eleven strangers present. There is only one brother in the Truth in this place. One lady in the congregation was deeply impressed and seemed refreshed by what she had heard. Brother Russell had a talk with her and presented her with a volume. There were several also who remained to ask questions. Our train leaves at 9 p. m. for Venice. [6]
            Today Italy has the largest number of Watch Tower believers in Europe.  

My thanks to the Private Library Emanuele Pace

Footnotes

[1] ZWT March 1 1892, p. 71 (1376 reprint); ZWT, March 1 1910, p. 98 (4586 reprint); Souvenir Notes Bible Students Convention 1912 p. 107

[2] ZWT, April 1 1910, p. 126 (4597 reprint) - AMENDED DATES ABROAD

[3] ZWT June 1910, p. 183 (4623 reprint) - OUR VISIT TO THE LAND OF GOSHEN AND THE RED SEA

[4] Il Giornale d’Italia, April 30 1910

[5] ZWT, June 15 1910, p. 195 (4629 reprint) - BROTHER RUSSELL'S EUROPEAN TOUR

[6] Souvenir Notes Bible Students Conventions 1910, p. 48

Tuesday, July 19, 2016

ITALY 1910, WATCH TOWER BELIEVERS

1910, Watch Tower believers. Congregation of S. Germano Chisone, Piedmont, Italy.
Thanks to the Private Library Emanuele Pace

Sunday, July 17, 2016

From the comment trail ...


I found A Separate Identity to be extremely helpful in the study of the origins of the Bible Students and Russell's doctrinal development. I especially like the way this circle of Bible truth seekers is related to other similar circles of seekers during this same time period. Connections are discussed with such groups as Christadelphians, Church of God (Abrahamic Faith), Church of God Seventh Day, Advent Christian Church, as well as their leading figures who may over time moved from one circle to another. The references to the publications of these people during this time period is illuminating. It reminds one of the current use of the internet where various views of represented and participants of various groups read and comment on various "lists".

I will continue to recommend this excellent work to those who are researching these circles of Bible truth seekers.

J. Phillip Arnold, Ph.D.

Saturday, July 16, 2016

We need a volunteer

We need a volunteer to transcribe the article by Keith (A Townsman's ...) found here:

http://fultonhistory.com/highlighter/viewer/?file=http%3A%2F%2Ffultonhistory.com%2FNewspaper%252017%2FDansville%2520NY%2520Advertiser%2FDansville%2520NY%2520Advertiser%25201881-1883%2FDansville%2520NY%2520Advertiser%25201881-1883%2520-%25200447.pdf&highlightsFile=http%3A%2F%2Ffultonhistory.com%2Fhighlighter%2Fhits%2F22be2ef993e952e1301e64bb3dcacbdb#page=1

Such a nice thing to say ...

From the comment trail. I can be flattered ...

I am writing a history of my own Witness congregation, and your example of clear and accurate research has made my project much better. For example, you often talk about the importance of using original sources, and writing history that anyone else can verify. It seems so simple, but in several cases, I have found that finding the original sources has led me to modify several key sections of my work, because I was using secondary sources, which were in many cases only partly truthful, and in a few cases were clearly incorrect.

Your example has improved my project immensely. I have had several older members of the congregation react negatively to parts of the project, because what I wrote did not coincide with stories they had been passed on for years. The good news is that in almost every case, when confronted by the undeniable evidence that what I had written was true, they thanked me for clearing the matter up. In one case, another older person who did not believe what I had written is embarking on his own research to try and confirm what he believes to be true. I surprised him by encouraging him to investigate the matter fully. (He expected me to try to dissuade him.)

I want to thank you and your team, not only for your brilliant research, but also for providing me, and anyone else interested in history, an example of how to create accurate and verifiable research. You often say, "Go where the facts lead you," which sounds simple enough. But you practice what you preach, and I am grateful for your good example. And I know of many others who read the blog, but never comment, who would say the same thing.

Andrew Grzadzielewski

Friday, July 15, 2016

Rough draft, temporary post

We owe much to our blog readers and others who pointed us to documents and facts. Thanks to everyone. This is rough draft. It will change. Temporary post. You may copy for your own use, but do not share off the blog. Comments encouraged.



New Workers Enter the Field

            Mostly ignored by historians are adherent’s the efforts to spread the message through the religious press. Finding examples from the period before The Plan of the Ages was published is difficult. Most believers addressed doctrine and did not reference Russell or his associates or any of their publications. This is not surprising since affiliation was fluid and loose. Many – most in this period – who read and circulated Zion’s Watch Tower saw sectarian organization as a “mark of Babylon.”
            An article by G. W. Cone entitled “Is Christ on the Throne of David” appeared in the November 30,... Remainder of this post was deleted.

Thursday, July 14, 2016

James Augustus Weimar - By Bernard B with English language help from R.



   

      



            In the Watch Tower magazine from December 1888, we find a letter written by J. A. Weimar to C. T. Russell. Weimar lived in Connecticut, and as a minister in the German Baptist congregation he was interested in Russell’s book The Plan of Ages, which he received in July 1888 in English and German. After he had studied it, he was convienced it was the truth, and he converted.
            Dr. James Augustus Weimar was an Osteopathic physician. He told Russell that he was a German immigrant and that he studied theology in Meriden. The Watch Tower of April 25, 1894, says that his wife’s name was Elizabeth K. Using these small clues we discover that J. A. Weimar is Jacob (Jakob) August Weimar, born in October 7, 1855, in Unterheinriet (Neckarkreis), Würtemberg, Germany. He was the son of Jacob Andreas Weimar (b. 1815) and Friedriecke Eckstein. They had 4 children, two sons and two daughters. His grandparents were Andreas Weimar (Nov. 30, 1780 - Nov. 9, 1828) and Amona Sommer, and his great grandparents were Gottlieb Weimar and Anna Maria Lang.
            Jacob August emigrated to the United States in 1870, anglisizing his name to James Augustus. He met Elizabeth (Born May 1868, in Pennsylvania) whom he married in 1883, when she was fifteen. In October 1885, Lilly, their first child, was born, and their second daughter, Marie (Mamie), was born in June 1887. They lived in Maryland until 1888.
            He became a zealous evangelist. In 1889, S. D. Rogers sent Russell a report about Weimar‘s work in Detroit (Letter to Russell, WT June 1889). A letter from Weimar appeared in the same issue:
Your lines came duly to hand. I rejoice to know that you are praying the dear Lord's blessing upon me and all. Through the favor of God I am getting along pretty well in the blessed harvest work. Though my feet through the day get sore from walking so much, yet in the morning they are generally restored. I think by and by it will be better as I work myself in. I am determined to endure. My heart's desire is to esteem all things a loss, on account of the excellency of the knowledge of the Anointed Jesus, my Lord. And with my whole being I do desire to press along the line towards the prize of the high calling. My sales for the first ten days run as follows: --22, 24, 19, 18, 29, 24, 18, 18, 31, 30, total 233.

            Commenting on his letter, Russell explained:

Our readers will remember Bro. Weimar as the one who left a Baptist pulpit in Meriden, Conn., recently; going forth to preach the ‘good tidings’ without human hindrance and to a larger congregation, delivering sixteen sermons at a time, by the selling of DAWN VOL. I. His first experience, here related, is remarkably good. We know that his every sacrifice and self-denial for the truth's sake will be amply rewarded by our great Master, both with present joys and future glories.

            In October 1889, John B. Adamson wrote of Weimar: “His family are among the things to be left behind, but when we see how he loves them, his sacrifice, as seen in his long absence from them, is sweet to God.”
            Additional letters from him appear In the Watch Tower, giving us insight into his thinking: For example, he wrote: “As this is a day of rest, I have a little leisure to write. I must let you know that the words of the Holy Scriptures (1 Pet. 4:1-7) which you proclaimed on the first Lord's day of this month [Sept.] are still stimulating me for the service of the Anointed…”
            In autumn 1891, Weimar came to Pittsburgh and visited Russell in the Bible House. Weimar conducted the meeting (Watch Tower November 1891). During the troubled year 1894 when Bryan, Rogers, von Zech, Adamson and others rebelled against Russell, Weimar stayed loyal to him, as many letters in April show. Weimar is last mentioned in the 1894 Annual Report (Watch Tower, Dec 15, 1894):

Brother M. L. McPhail only has been giving all of his time to this work, and he alone has all of his expenses paid out of the Tract Society's fund, the other laborers in this branch of the service, Brothers Antoszewski, Austin, Bell, Blundin, Bohnet, Draper, Merrill, Murphy, Owen, Page, Ransom, Richards, Thorn, Webb, Weber, Weimar, West, Williams, Wise and Witter, being traveling salesmen, colporteurs or business men whose expenses are met by their business or otherwise and who delight to give an evening or a Sunday, as they can arrange it, in serving the Lord's flock--pointing to the green pastures and the still waters and feeding and rejoicing with the sheep.

            Russell saw that Weimar was loyal, zealous, and well-educated man. When (in January 5, 1895) John B. Adamson was removed as a Watch Tower Society director, Russell replaced him with James A. Weimar. He served only one year, resigning January 4, 1896, and Ernest C. Henninges succeeded him. What was the reason? Normally no one was replaced, except at death, like William MacMillan and H. Weber, or he split from Russell, like Mann, Smith.
            One reason might be that he dabbled in Spiritism. In 1897 Weimar wrote a book, which he released in August 1898, entitled The Mysteries and Revelations of Spiritism and Mediumship and Its Kindred Subjects Viewed in the Light of the Bible and Personal Investigation (Press of the Journal Company, Fort Wayne, Indiana). Weimar planned to translate it into German too. Interestingly, he used the name “Jehovah,” and he used Benjamin Wilson’s Diaglott. It shows that he had significant biblical knowledge, and he was familiar with Greek and Hebrew words. But why did he write it? He said in the foreword:

I undertook this laborious work not for my own information merely, but especially for the sake of others, who are exposed to the dangers herein mentioned, and who therefore need a helping hand. In view of this, as much as my study and ability allow, I devoted my time more fully for this purpose; attending séances, private gatherings, public meetings, in different cities and places where the various theories of Spiritism, Mediumship, and kindred subjects were seen put in practice.

            He no longer focused on evangelism, but he wanted help the demon-possessed. To this end, he exposed himself to demonic influences.



             He contacted another religious community “The Koreshan Unity,” a utopian commun formed by Cyrus Teed, who took the name "Koresh", the original Persian of his name Cyrus. The Koreshans followed Teed's beliefs, called Koreshanity. The Koreshan Unity started in the 1870s in New York, where after experiencing a late-night religious vision in his laboratory, Teed first preached his beliefs. During what he called his “illumination,” he saw a beautiful woman who revealed to him a series of “universal truths” which formed the principles of Koreshan belief.
          Weimar joined them; the exact date is unknown. His wife Elizabeth decided to divorce him. The Fort Wayne Gazette, (April 20, 1898, Page 3) said: “In the circuit court a divorce was granted yesterday to the defendant in the case of Elizabeth Weimar and James A. Weimar. The suit was brought by the wife on the ground that he had joined a religious organization believed that matrimony is a sin.” Interesting is that Weimar’s daughter Mamie stayed with him and also lived in the community.

 Mamie (Maria) Weimar




            James Augustus Weimar died October 22, 1919, in Florida and was buried on October 23. He was buried at the Koreshan Unity Cemetery (Estero, Lee, Florida), Horseshoe Bend on the River, lot 6 – Corkscrew Rd.

Wednesday, July 13, 2016

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