George Darby Clowes

Posted to supplement the comment trail in earlier post. This is an extract of Separate Identity volume 1:

He [Jonas Wendell] was in Ohio from October 19 to October 26. He was in Pittsburgh on November 5, 1871. He summarized his visit with the Pittsburgh believers thus:

Sunday, Nov. 5th, met with the church in Pittsburgh, Penn., and remained with them about four weeks. We had meetings three times during the week, and three times on Sunday. After I had been there two weeks, Bro. G.W. Stetson of Ohio came to my help, and is to remain till the 17th inst., at which time (if the Lord will) I am to return, and remain with them for a season. The meetings thus far have resulted in great good. The church in Pittsburgh have been like sheep without a shepherd. On the last Sunday I was with them, the church unanimously invited Bro. Clowes to be their under shepherd, to which he consented. Bro. Clowes was until recently a minister of the M.E. church of Pittsburgh. Last summer (as was noticed at the time in the Crisis) he was tried for what they called heresy, and expelled from their conference. God bless Bro. Clowes. He is a true man, one who loves the truth of God more than the praise of men.^[1]

As sparse as this report is, it conveys some key points. The body was disorganized; and if regular meetings were held, there was doctrinal difference and some acrimony. We get that from his “sheep without a shepherd” remark. Being an experienced pastor and new to the congregation, G. D. Clowes was elected pastor. It was a logical choice.

George Darby Clowes and the Allegheny Church

George D. Clowes, Sr. was born April 26, 1818 in Warwickshire, England. He entered the Methodist ministry sometime before the Civil War. In the 1866-1867 Directory of Pittsburgh and Allegheny Cities he is listed at the Superintendent of the U. S. Arsenal. An earlier edition names him the Assistant Laboratory Superintendent at the Arsenal. [2] He seems to have left that position in 1870 or 1871. It was not uncommon for ministers of small churches to preach part-time or to hold secular employment. This seems to be the case with Clowes. For a short time he is listed as a laborer; the 1875-1876 Directory lists him as “Clowes, Rev. George D.” It does not list a denominational affiliation and he is not found in the list of churches. J. F. Diffenbacher’s Directory of Pittsburgh and Allegheny Cities. 1882-1883, has him as a “Steel Inspector” and living at 273 Lacock, Allegheny. Diefenbacher’s Directory for 1884-1885 has him living in a rooming house at 66 Federal Street and lists his occupation as “agent,” though we’re not told for whom he acted as an agent. The same directory for the next year lists him as a janitor. He was still living on Federal Street at his death and was thus a near neighbor to the Russells.^[3]

Clowes became pastor of the small Allegheny congregation in November or December 1871. Clowes saw his expulsion from the Methodists for heresy as gift from God. In a letter to George Storrs he wrote: “I deeply regret the spirit manifested by some of our brethren who do not see these precious truths. A few years ago I was cast adrift by those among whom I had labored for a quarter of a century … and often since I have thanked my heavenly Father for Liberty. Precious liberty from the shackles of creeds.”^[4] Clarence Kearney reports it this way: “From Pittsburgh it was reported that ‘The Fourth Street Methodist Episcopal Church was in a ‘perfect ferment’ over Life in Christ.  Expulsion of a member, Mr. Clowes, was sought but this ‘only gave him a splendid opportunity to circulate tracts.’”[5]

Clowes would sympathize with the Watch Tower ministry, preaching similar doctrines and giving the closing invocation at Watch Tower Memorial Convention in 1886. This is not a guarantee that he closely followed Zion’s Watch Tower theology. A Canadian clergyman and an Age-to-Come evangelist both spoke at the meeting, and neither held exactly to Watch Tower doctrine. A positive indication that he accepted Russell’s belief system as it was at the end of 1876 is his withdrawal as pastor of the Church of God congregation. The Russells remained on friendly terms with him until his death, January 25, 1889.^[6]

---

[1]           J. Wendell: From Bro. J. Wendell: The World’s Crisis and Second Advent Messenger, December 27, 1871.

[2]           See page 85 in the 1866-67 edition and page 58 in the 1863-64 edition.

[3]           His address is noted in a brief obituary appearing in the January 26, 1889, Pittsburgh, Pennsylvania, Dispatch.

[4]           From Eld. G. D. Clowes, Bible Examiner, November 1875, page 61.

[5]           C. J. Kearney: The Advent Christian Story, Advent Christian General Conference, 1968, page 42. We can’t identify a Fourth Street Methodist Church. We think Kearney meant the Liberty Street Methodist Church which was located on Liberty at the corner of Fourth.

[6]           View from the Tower, Zion’s Watch Tower, May 1886, page 1, notes that Clowes was an active evangelist in at least some sympathy with Russell. One cannot reach a firm conclusion as to how much of Watch Tower doctrine he accepted. Myers and Brookman, both of whom were present at the same meeting, were independent but sympathetic. Russell worked with others who did not hold to his exact doctrine, sometimes working with those who differed considerably in doctrine. Remainder of this footnote deleted as inaccurate. Explanation will be in vol. 2.

His death was noted in the March 1889, Watch Tower, and Russell praised him: “On January 25th our dear Brother Clowes, with whom some of our readers were acquainted, having heard him preach the word of truth at various points near Pittsburgh, passed away full of triumphant faith and glorious hope. ‘Blessed are the dead who die in the Lord from henceforth. Yea, saith the spirit, they shall rest from their labors, but their works follow with them.’”

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 Watch Tower History: More from Cedar Point 1922

Sometimes ...

Sometimes things just drop into our lap. These haven't arrived yet, but will soon. I paid more than my budget allows but I rarely see these as originals ...

Emma Martin

by Jerome

(updated with extra information about Emma's husband who it appears was also a Bible Student)

When the book The Finished Mystery was released in 1917 while Canada and the United States were at war it unleashed a wave of persecution against the Bible Students loyal to the IBSA. Statements about patriotism were viewed as pro-German propaganda and Bible Students fell afoul of the Espionage Act of June 15, 1917. The book had been prepared before the act came into force, and the main offending pages were cut out of copies being circulated thereafter, but this didn’t stop the prosecution and conviction of the Brooklyn eight – J F Rutherford and seven others. This article addresses the fact that many others were also arrested in the hysteria of the times. One such person was Mrs J Emma Martin.

We know a little bit about Emma’s history. She was married to a doctor, and had at least one child who died in 1910.  The child’s death certificate and census returns from 1900 and 1905 provide most of what we know. She was born as Emma Hart in 1870 in Clinton, Iowa. Her husband, Jeffrey Martin, MD, was born in England in 1851/1852 but came to America in 1879. The 1900 census lists him as a physician and surgeon. They were married in 1897. Their son, Paul, was born in Kansas and died in 1910 in Eire County, aged 6, due to complications from measles.

At some point it appears that both Jeffrey and Emma became Bible Students. Jeffrey died on July 24, 1916, and is buried in the Pioneer Memorial Cemetery, San Bernardino. The Find a Grave site shows his gravestone and the tell-tale letters I.B.S.A. are engraved on it after his name. Emma became a colporteur and in 1918 was energetically circulating The Finished Mystery. One report says she had followed instructions in cutting out the offending pages, but had then reinserted them back into the copies she sold. BOI agents (Bureau of Investigation – later the FBI) infiltrated a Bible Study meeting pretending to show interest in the Bible Students’ message, and their investigations showed Emma had sold 147 copies in the area. The very precise charge suggested they had spent some considerable time and energy interviewing local people in their efforts to convict her.

Three others from the local Bible Students were also arrested in March 1918 and charged with violating provisions of the Espionage Act. (This was a couple of months before warrants went out for the arrest of J F Rutherford and others of the Watch Tower headquarters staff.)

The case came up for trial in July 1918. Emma, and her co-defendants, Edward Hamm, E J Sonnenberg and E A Stevens were all found guilty.

The San Bernardino County Sun for July 26, 1918, reported on the verdict on Emma.

The jury recommended leniency in sentencing. The same newspaper for August 1 reported she was sentenced to three years in a federal penitentiary.

Emma and the others immediately appealed and were released on bail of $5000 each, which appears to have been raised by other local Bible Students. The appeals process kept her out of jail until 1920, but ultimately, in May 1920 she surrendered herself to serve her sentence in San Quentin. This was fourteen months after Rutherford et al were released and the same month the government announced that all charges against them had been dropped.

Emma had her photograph taken at San Quentin. Listed on the same records page as burglars and murderers, Emma was a federal prisoner, occupation housewife, convicted of violating Section 3 of the Espionage Age of June 15, 1917.

At the time Emma went to jail there was a concerted Bible Student campaign on her behalf (and her co-defendants) to obtain her release, making a special plea to President Wilson. The Bible Students’ unofficial newspaper The New Era Enterprise accused the government of entrapment. From the New Era Enterprise for July 13, 1920:

Later the same article gave details of how the BOI had behaved when they attended the Bible Students’ meeting with Emma.

In the climate of the times it was not surprising that Emma's sentence was commuted by President Wilson. In fact this had already happened by the time the above report was published. From the San Bernardino County Sun for June 27, 1920:

Her three co-defendants incarcerated on McNeill’s Island penitentiary were also later pardoned.

Emma’s subsequent history is unknown. She lived until 1949 and died aged 79 in Fresno, California.

With grateful thanks to Gary who sent me on the trail. For those who want to read further about how citizens fared during wartime America, Gary recommends Christopher Capozzola's Uncle Sam Wants You - World War 1 and the Making of the Modern American Citizen.  

My Intro Essay Revisited

Rough draft, revised to fit current circumstances, incomplete. It will change. Never rely on a rough draft. Usual rules. You may take a copy for your own use. Do not share it off the blog. Do not use it in your own work without permission or attribution.

This is posted for comment. Please do so. This is a very temporary post and will come down in a FEW days. Time to comment is now.
This post has been deleted.

Missing Tract

In the February 15, 1902 Watch Tower Russell presents extracts from a tract which he entitled "The Hopes of the Early Church Respecting our Lord's Second Coming." The author's name is not given, and it was unknown to the editor of The Herald of Christ's Kingdom, who republished it in the December 1926 issue.

We need to see the original and we need the author's name. Anyone?

Lemuel

by Jerome

(reprinted)

The main heading in this Pittsburgh newspaper has a vague connection with Bible Student history. Admittedly very vague. The featured murdered lawyer was Charles Taze Russell’s brother-in-law.

When Maria Frances Ackley married Charles Taze Russell at her mother’s residence on March 13, 1879 (the service being conducted by John H Paton) her younger brother, Lemuel Mahlon Ackley, was likely one of the guests. He was born in Allegheny in 1857 and is found in the census returns there for 1870 and 1880.

He started his working life as a local reporter, but then went to law school in Michigan before moving to Chicago in 1887, where he spent the rest of his life.

When Maria left Charles Taze in 1897 she went first to stay with Lemuel in Chicago.

Lemuel turns up in Chicago papers over the years including his own messy divorce proceedings. His estranged wife accused him of only paying limited support in potatoes and increments of 10 cents at a time, and he accused her of assaulting him with a rolling pin. The same account from the Chicago Tribune for 18 March 1909 had him accused of kidnapping his five year old son when his sister, Mrs Amy Russell took him to visit relatives in Pittsburgh. Amy Russell can only be a newspaper blooper for Maria. Lemuel was sentenced to fifteen days in jail on that occasion for contempt of court. All good tabloid material.

Another story involved a property dispute on behalf of another of Lemuel’s sisters, Selena Barto. It was claimed that she’d allowed tax payments to lapse on a property she owned in 1907. A policeman named Kellogg with an eye to the main chance bought up the debt and claimed ownership. It rumbled on and off for fourteen years and in the last few days it was claimed that shots were fired. It became that sort of dispute. Lemuel fought on Selena’s behalf and got Kellogg in court where the judge found in Lemuel’s favour and sentenced Kellogg to two weeks in jail with a fine on top.

Standing there in his full policeman’s uniform complete with pistol and holster, Kellogg drew and fired at the judge. He missed the judge, but fatally wounded Lemuel, before turning the gun on himself. He survived the gunshot wound but never stood trial. Someone later smuggled in poison for him, and he committed suicide on 20 February 1922.

It was such a good story for the Chicago papers that they ran a picture strip story of events.

Lemuel’s photograph is found above. It is of him as a younger man, and can also be found in the volume Chicago Biography c.1891.

Up-date from a Mush-Brained Woman

This is an update of sorts, though I’m not certain it makes any sense. I had a very bad night with no sleep. Even my strongest medicine – a liquid and a pill in combination that I’m only allowed because of my diagnosis – didn’t work. So I’m mush-brained. Enough of that. Here’s what’s happening:

In the rough draft of my introductory essay for volume 2 of Separate Identity I said the Watchtower has ignored our last two letters, both now months old. B is a very patient man, sensible, but he can be blunt sometimes. So recently he emailed someone at Wallkill, saying [in essence]: “Hey! I wrote you some letters which you have ignored. Why have you ignored my letters?” A prompt reply was: “Well, I haven’t seen them. I’ll pass this up the line.” [All of this is my summary and not an actual quotation from the emails.] Up the line person writes back next day: “Please resend; they didn’t make it to the proper department and we do not know where they are.” B, I’m certain, muttered under his breath: “I thought so.” B attached said letters save one which he lost in a computer crash to email and returned it, summarizing the lost letter. So today ... Said up-the-line person writes: “We located your letters and the enclosures, and will present them to our ‘supervisory committee.’” In other words, our request is going up the line to a governing body committee. This is nice. No matter the answer, I’ll change my essay to reflect this.

As a further note, while we know they have two of the documents we requested it is unlikely that they have two others, but we asked anyway because you never know ...

In the mean time, one of my doctors says if the debilitating pain continues she wants to put me back in the hospital for a while. I’m considering it, though I seriously hate hospitals. I hope you are all well and blessed.

Misc.

Thomas Newton's Dissertations, an important book as far as Russellite background is concerned is on ebay for a very reasonable price. I own this, or I'd be trying to squeeze out money to buy it. One of our readers may be interested.

https://www.ebay.com/itm/Thomas-Newton-Dissertations-on-the-Prophecies-which-have-remarkably-been-1787/143031501741?_trkparms=aid%3D222007%26algo%3DSIM.MBE%26ao%3D1%26asc%3D20140131123730%26meid%3D0189e163e6234de48d92a2e76c1cc28d%26pid%3D100167%26rk%3D2%26rkt%3D4%26sd%3D163441256223%26itm%3D143031501741&_trksid=p5411.c100167.m2940

[Download link to digital copy: https://wetransfer.com/downloads/4a324a0618ced032165992bd4573a4ee20190110134859/1cbc3f -- Bruce]

One of William Whiston's books is also on ebay. These are always expensive. You'll have to search for it. But it is seven hundred dollars ...

We will need solid research on Russell's view of paradise earth. This is not an immediate need but something we will use [assuming our outline remains mostly as it is] in volume 3 of Separate Identity. If you want to pursue this, present it to me as quotations from Russell with Watch Tower issue date and page, or title and page if from a booklet or book. Some of this material is in his newspaper sermons. If you have access and find material there, note it by newspaper name and date of publication. Advanced thanks to anyone who wants to take this on.

We still need to see the 1887 publication Hints to Millennial Dawn Canvassers. We have queried some of those with more advanced collections with no result. One person said it was a four page folder, but he did not have a copy. We do not know if that's correct. A request to the Watchtower Society has gone unanswered. If you have it, please send me a scan. If you've forgotten the contact email is rmdevienne [at] yahoo.com.

We need scans or originals of some periodicals. These are The Millenarian, The Spirit of the Word, The Last Trump, Zion's Day Star - later re-titled simply as Day Star. The likelihood of any of our blog readers having these is small. But since I do not know what is out there, I'm asking anyway.

We also need the personal letters of adherents written any time before 1950, no matter how irrelevant they may seem. This request includes postcards. We have a few, and sometimes a brief not adds to our understanding.  

A chapter that bounces between volume 2 and 3, but will probably be in volume 3 address Russellite views of contemporary events. This is partially written but not nearly complete because our focus is on two other, more important chapters. If you want to do the research, connect Russell's statements to contemporary events in the period up to 1912. Again, present this to us with minimal comment as quotations from his books or The Watch Tower. Relevant comments from later publications are usable too.

Anyone? 

Addition to my Introductory Essay

Up for on-point comments.

            Some, both inside and outside the Watchtower movement, suggest that Russell’s chronological system is Adventist. These are the ‘facts’ usually presented, but that’s not what the record shows. Here is what Russell and his contemporaries tell us:

            Russell was familiar with preaching on prophecies before he met Jonas Wendell, a “Second Adventist” preacher in 1869. Henry Moore, the pastor of the Plymouth Congregational Church, the church Russell joined as a lad, was a student of the prophecies and preached on them. He left behind at least one printed sermon on the subject. Others within Russell’s early acquaintance in the Calvinist community also promoted prophetic speculation. Calvinists in Pittsburgh republished Archibald Mason’s speculations and date setting and remained interested long after Mason’s predictions failed. Others among non-Adventist millenarians speculated about the prophetic numbers found in the Bible. American expositors had done so at least from early in the 18^th Century. So Wendell’s preaching was not totally surprising to him. Wendell’s initial sermons were summarized in the Pittsburgh newspapers. And on that basis Russell would not be surprised by their content.

            But what did Russell actually hear from Wendell in 1869? A careful reading of what Russell wrote on the matter suggests that he was most impressed with Wendell’s comments on predestination and hell-fire doctrine. Russell does not mention prophetic content, except in a later reference. But we know what Wendell preached in 1869. Though Wendell started preaching about 1874 early the next year, in 1869 he was pointing to that year as the probable end ‘to all things mundane.’ He tells us this in a World’s Crisis article. The 1869 speculation derived from Aaron Kinne, a Congregationalist clergyman who wrote in the 1830s. W. C. Thruman resurrected it, claiming originality for the ‘research,’ but reading his Sealed Book Opened, it becomes evident that he borrowed from Kinne. Thurman, a Brethren clergyman, became the darling of Second Adventists, particularly Advent Christians, and many of them adopted the 1869 speculation. What Russell first heard from Wendell was the last gasp of this belief. Then the next year he heard Wendell’s proofs that 1873 was the end of the age when the world would be consumed in fire. [I see no need to footnote this. You will find it explained in detail in the first two books in this series.]

            Evidence suggests Russell’s reaction. By 1871 Russell was reading widely in prophetic literature. He was introduced to Storrs, Dunn, Smith-Warleigh and a host of other Age-to-Come non-Adventist writers and to Seiss, a Lutheran, and to Richard Shimeall, a Presbyterian writer. From them he came to restitution doctrine, the belief that Christ came to restore paradise to the earth, not burn it up. And he came to believe in a two-stage, initially invisible parousia. This meant that speculation about world burning was, in his view, false doctrine. He writes about regretting the predictions of Wendell and Thurman and others. Who were the others? He does not say, but someone predicted the end for every year from 1869 to 2000. Among those who were or became his associates and acquaintances some pointed to 1874, 1875, 1875, 1877, 1879 and 1881. Some of these predictions were on questionable basis, even from Russell’s later viewpoints. Some were based on a faked Mother Shipton prophecy and one on a supposed measurement from the great pyramid. Though much is made of Russell’s beliefs regarding the pyramid, he wrote that it was a poor basis for establishing Bible chronology, that it should only be used to support what can be derived from scripture. But that’s something said past the period we’re considering and which we consider later in this volume.

            Did Russell oppose chronological speculation before he met Barbour? It is often said that he did. What he wrote, however, is that because he believed in an initially invisible presence, the only way to know when it occurred was through Bible chronology. In this period his belief was: “It seemed, to say the least, a reasonable, very reasonable thing, to expect that the Lord would inform his people on the subject – especially as he had promised that the faithful should not be left in darkness with the world, and that though the day of the Lord would come upon all others as a thief in the night (stealthily, unawares), it should not be so to the watching, earnest saints.”[1]

            So it’s not a reliable chronology he rejected, but Adventist speculation that included world burning and seemed unreliable. He was looking for a reliable chronological framework. When he received Barbour’s Herald of the Morning in December 1875 (Not Jan 1876 as usually said) the thought he might have found one. He also saw that Barbour et. al. had adopted age to come belief, his belief system and though they might have progressed beyond Adventism into ‘truth’ – enlightenment. He wrote to Barbour who wrote back that he and Paton had been Adventists but no longer were – that they had pursued other doctrine. The other doctrine was age to come, doctrine Russell had learned from Storrs, Stetson and a variety of others, some of whom he mentions directly and some we can surmise from available evidence.  What made Barbour’s chronology different was that it was expressed not in Adventist terms that Russell would reject out of hand but in Age to Come/ Literalist / One Faith terms that matched Russell’s theology. Russell says this, though most who have quoted him have missed the import. Describing his introduction to Barbour’s chronology, he wrote: “It was about January 1876 that my attention was specially drawn to the subject of prophetic time, as it relates to these doctrines and hopes.”[2]

            The “doctrines and hopes” to which Russell refers are his Age-to-Come, non-Adventist expectations of a premillennial advent, initially invisible, and leading to a restored paradise earth, the blessing of mankind. So Russell accepted a chronology with which he was familiar having heard it from Wendell. He did not accept it when expressed in terms of Adventist world-burning theology; he accepted it when expressed in Age-to-Come terms.[3]

            Did Adventism have an effect on Russell. He says it did, that it helped him to unlearn certain things we can readily identify as Calvinist predestination and hell-fire. Did Russell believe he was adopting some form of Adventism by accepting Barbour’s redefinition of the events of 1873-1874? No. Instead he saw it as a step forward in his Age-to-Come belief in restored paradise. Should we see it as an Adventist influence? I think not. Russell did not adopt Adventist doctrine; the chronology was expressed in Second Adventist terms. The origin of the 1873-4 date was primarily in Anglican writings. Barbour even acknowledges this.

---

[1]               C. T. Russell: Harvest Gatherings and Siftings, Zion’s Watch Tower, May 1890, page 4.

[2]               ibid.

[3]               As far as I can tell, other than ourselves, no recently published writers who consider Watchtower history have followed Barbour after he left Adventism. Barbour left Adventism for Mark Allen’s Church of the Blessed Hope. Some issues of Allen’s journal, Herald of Truth and Evangelical Messenger, exist. They are not impossible to find. For the most recent writers, this facet of Watchtower history does not exist. This is another example of confirmation bias and lack of curiosity.

Gift to our Research

We are grateful for the occasional monetary help. Original research is expensive; most of the income from our books is invested in it, and much of our 'mad money' is too. We looked for the book pictured below for some years, finding copies in the thousands of dollars. One came our way costing much less than normal, but still out of our price range. One of our regular readers heard of it and covered the cost, and we are extraordinarily thankful. Herewith is the title page.

Temporary post ...

I think that it's time to post my Introductory Essay for volume 2. It is partial, incomplete, in rough draft, and a work in progress. It will displease a few of our readers, but understand it will change. Make your comments now, because this will not be up long.

Preface One – By R. M. de Vienne

            It’s taken longer to write this volume of Separate Identity than we anticipated, but as with the two previous books, few of our expectations have stood up under the light of better research. We believed that a second volume would complete our research. It has not done so. There will be, assuming we live long enough to complete it, a third and final volume. 

The remainder of this post has been deleted.

Make sense, please ...

If you use the contact form, please write in English and in a fashion we can understand. If we have questions about what you write, we cannot ask them if you do not include your email.

We recently received a message from someone in the Netherlands to which we cannot respond, and the content of which is unclear. If you sent that and want a response, recontact us with your proper email. Omit a link to your blog. We have that. It is not something to which we will contribute, and if that's what you're asking the answer is no.

So ...

I have a backlog of emails and blog comments to answer. It will be a few days. In the mean time, in response to a request by another writer, I've complied this list. This is from my email to him. I do not know how useful this is, but some of you may be interested:

Hi, 

You asked if I could add to your bibliography. I'm not certain if you will find these useful. While I've read them all, some of them are full of nonsense or are refutations. Some are outside the era we're writing about. But herewith is a list of theses and dissertations I've consulted while writing the current work:

Dissertations and Theses

 

 

Miquel Angel Plaza-Navas: Música y Testigos Cristianos de Jehová, 2013.

 

Giovanna Muir: Fear Inspiring Faith: A Rhetorical Analysis of Watchtower and Awake! Oregon State University, 2009.

 

Douglas Edward Cowan: 'Bearing False Witness’: Propaganda, Reality-Maintenance, and Christian Anticult Apologetics, University of Calgary, 1999.

 

Jose Carlos Ramos: A People Waiting for Salvation: a Biblical Evaluation of Watchtower Christology and Soteriology With Suggested Strategies for the Evangelization of Jehovah's Witnesses, Andrews University, 1984.

 

Bart Leu: A Search for the Christology of the Jehovah's Witnesses as Interpreted Through its Historical Development, Asbury Theological Seminary, 1992.

 

Julia Gutgsell: 'A Loving Provision’? How Former Jehovah’s Witnesses Experience Shunning Practices, Vrije University, Belgium, 2017.

 

Kenneth J. Baumgarten: A Critique of the New World Translation of the Christian Greek Scriptures Treatment of Nine Texts Employing ΘΕΌΣ  in Reference to Jesus Christ, South African Theological Seminary, 2007.

 

David Leslie Bridges: The Unique Beliefs of the Jehovah’s Witnesses: An Anglican Perspective, School of Theology of the University of the South, 2015.

 

Lucas Nathaniel Butler: Trusting the Faithful and Discreet Slave: A Critique of the Authority of the Jehovah’s Witnesses, Southern Baptist Theological Seminary, 2014.

 

Robert S. Rutherfurd: Cases of Conscience: The Supreme Court and Conscientious Objectors to Military Service During the Post World War II Era, University of Montana, 2015.

 

Chisenga Cecilia: An Evaluation of the Literacy Programme Offered by the Church: A Case of Selected Jehovah’s Witness Congregations in Chongew District in Zambia, University of Zambia, 2013.

 

Gene Edson Ahlstrom: The Church in the Thought of Charles Taze Russell, University of California at Santa Barbara, 1990.

 

William H. Cumberland: A History of Jehovah’s Witnesses, University of Iowa, 1958.

 

Foster Kamanga: Experiences of Religious Minorities in Public High Schools in the Pioneer Valley: The Case of Jehovah's Witnesses, University of Massachusetts Amherst, 2016.

 

Klaus V. Lottes: Jehovah’s Witnesses: A Contemporary Sectarian Community, McMaster University, 1972.

 

Jena Barchas-Lichtenstein: "When the dead are resurrected, how are we going to speak to them?": Jehovah's Witnesses and the Use of Indigenous Languages in the Globalizing Textual Community, University of California at Los Angeles, 2013.

 

Youngoh Jung: The History of Conscientious Objection and the Normalization of Universal Male Conscription in South Korean Society, University of Toronto, 2014.

 

Phillip Gray: A Research Paper on the Major Doctrines and Doomsday Apocalypticism of the Watchtower Organization, (Originally submitted as a Research Paper for Erskine Theological Seminary’s SD 630 The Book of Revelation and Modern Apocalypticism under Dr. Loyd Melton, September of 1997.)

 

Åke Strom: Jehovah's Witnesses' Three Periods [While I have this and have read it, I have no publication or submission details.]

 

Aleksander Limit: Evangelists in a Secular Environment: Jehovah’s Witnesses in Tartu, University of Tartu, 2017.

 

Susanne Kuipers: Loyal to Jehovah’s Good News: Religious motivation among Jehovah’s Witnesses, Leiden University, 2015.

 

Timothy Richter: The Last Days: An interpretive history of Watch Tower Eschatology, and its Impact on Jehovah's Witness Social Attitudes, University of South Australia, 2000.

 

James LeRoy Stasko: Radio Broadcasting as Used by Jehovah’s Witnesses, Boston University, 1947.

 

Elena Sorchiotti: The Watch Tower Bible and Tract Society: How Jehovah’s Witnesses denounced and resisted the Nazi regime, James Madison University, 2016.

If you ...

If you back up, store or otherwise use this site through Microsoft Azure, you're in violation of our copyright. Please stop.

Can we confirm this at all?

I'm working on my intro essay for volume 2 of Separate Identity. An interview with a long-serving Witness elder has led me to this quest. Sometime between January 1965 and December 1967 The Watchtower's American edition contained an article on marriage specific to Caribbean islands. It was not meant for the American edition and after it was spotted was replaced by another article for the American and international editions. I'm told very few copies circulated.

Do any of you have any details. I cannot use this as is. It's interesting, and if accurate it is illustrative. But until I can trace this down, I cannot use it. Anyone?

A very temporary post ... It will come down monday if not sooner.

Comment now. Usual rules. You've seen bits of this before. Some new material.

Evangelical Voice

            Personal evangelism was characteristic of the age especially among millennialist groups. Belief in Christ’s near return meant that spreading the message was urgent. The New Testament suggests that Christians share that message, and millennialists saw doing so as an imperative obligation. Millennialst belief was widely spread in Churches, even when the pastor rejected it. Believers were susceptible to the message, no less so to the Watch Tower message. Post Civil War, American churches reached a fragile peace among themselves with a tacit agreement, not always observed, to not criticize each other. Millennialists, including Watch Tower adherents, felt free, even obligated, to criticize the lack of moral and scriptural adherence among the denominations. Clergy reacted strongly and negatively, but “imminence has meant that the individual must be ever-vigilant for the Lord’s return.”[1] This, in turn, meant that they would share their beliefs and expectations.

       
The remainder of this post has been deleted. Comments are still open.

Malcom in the Manna

Mike C who has around 38 copies of Daily Heavenly Manna at last counting, kindly found me the signature of Malcom Rutherford, the only son of J F Rutherford.

The date of the entry is November 10.

A closer look at the four signatures in this copy has Malcom's as the fourth.

We can try and enhance the signature to make it more readable as the ink has faded.

You can now see he has signed as M C Rutherford, Boonville, '92.

What we don't know is what year he signed the Manna, but he was an active Bible Student from the time his father and mother became Bible Students up to at least 1918 when he wrote a letter to the St Paul Enterprise.

If any new readers stumble across this and want more information on Malcom's history they should use the search facility on this blog to access earlier articles on him. Be warned that you need to spell his name as "Malcom" in the search box not "Malcolm."

Do you know

Do you know who wrote Jehovah's Witnesses in the Divine Purpose?

The author was Harry Peloyan, a member of the NY Bethel family and a Gilead instructor. Another source gives us John Wischuck as author. Since Watchtower books are written by committees, both may be correct.

A repeated post ... sort of ...

Some time ago I wrote that we are open to well-researched articles considering Russell's newspaper sermons and the development of the Russell newspaper syndicate. We're still interested.

Some guideline:

1. Use Times New Roman font set at 12 pts.
2. Fully justify the text using one inch margins all around.
3. Footnotes not end notes. Blogger will convert them to end notes, but as we read your submission we will find this helpful.
4. No special background to your text. Check your settings.
5. In English. If that's not your first language write it anyway and we will work with you if your research is thorough and well documented.
6. Any illustrations should be sent as separate attachments. Illustrations are not required. In-depth research is.

Are you up to this?

Comments temporarily turned on ...

Have your say: Do you want blog comments restored? If so, why? Comment now ...

Bruce and I have decided to restore the comment function with the exception that you must have a google account to comment. Google accounts are free. This ends anonymous comments. Use your real name or a form of it. 

I want visits by the troll employed by the State of Idaho to stop, both to this blog and to my silly personal blog. That person should be aware that I have contacted Idaho State authorities asking for an IP block and an investigation. You, sir, are not welcome here.

Apparently ...

There's a link on a wikipedia site to this blog. If you put it up, take it down today.

Alexander E. Tharp

I need biography beyond what appears in Watchtower publications. Anyone? Contact me directly at rm de vienne [at] yahoo [dot] com

For a side project.

I need scans of some opposition booklets published in the 1950s. Please share if you have them. Among those I need are:

Oswald J. Smith: The Errors of Jehovah's Witnesses

Dorothy M. Brown: A Challenge to Jehovah's Witnesses

R. W. Maynard: Are Jehovah's Witnesses in Error

Midnight Cry Crusade: Witnessing to Jehovah's Witnesses

I'm told these are all four page tracts.

Then I need:

W. J. Schnell: The Jehovah's Witnesses preach another gospel.

I know there's some curiosity about my 'side project.' It's about the Knorr era. Please help if you can.

Also, anything at all from the 1940s and 50s will help. I don't need the common Watchtower publications. I have all those. But I can use letters, private correspondence, newspaper articles, almost anything else. If you enrolled in the Theocratic Ministry School in the 1940-50 era, your personal recollections would be helpful.

Nathan Knorr's parents

(with grateful thanks to Bernhard)

C. R. Cutting

C. R. Cutting, an evangelist, wrote an anti-Witness tract in the late 1950s claiming to have been one of Jehovah's Witnesses. I have that tract. For a separate project I need some sort of biography for this man. I think his first name was Charles, but cannot prove that. He may have been Charles R. Cutting, III. I'm not certain.

I can't find anything. Can you?

Bruce's answer to a recent email ...

We have had several offers to translate our books into Italian, Spanish, French. They all lack a detailed proposal. Write up a detailed proposal that explains how you intend to publish the Polish translation, royalties to me, and format. Then I'll consider it. I'm pleased you like our book. Thanks for contacting me.

B. W. Schulz

More on the Knorr family

It was interesting to see the marriage certificate for Nathan H’s parents. As to whether his father was Donal or Donald, most entries on Ancestry and also the Find a Grave site say the latter. The census returns for 1880 and 1910 also read Donald, but of course the enumerator could easily have misheard. I would agree with Rachael that we should try and go with original documentation. On Nathan’s sister’s birth certificate he is Donell, which is another variation. It is interesting that the “issue” is generally fudged. On the marriage certificate he is D Ellsworth Knorr. In trade directories he is D Ellsworth Knorr, and his death certificate reads the same. Maybe the query rumbled on during his lifetime, a bit like Malcom (or was it Malcolm?) Rutherford.

There are quite comprehensive details of the Knorr family on Ancestry. D Ellsworth Knorr was the son of Aaron Herb Knorr. His grandfather was Samuel Knorr. The line is traced back to Hans Knauer born 1720 in Airfeld, Bavaria. D’s mother was Mary Margaret Schmidt (1835-1900). I have no real opportunity of checking the accuracy of all the connections, but the details of siblings for various generations are very comprehensive and suggest that others have done their homework.

D married Estella Bloss as shown in Rachael’s last post and they had three children.

In addition to Nathan Homer Knorr, they had:

Daughter Isabel Estella Knorr, 20 June 1906 – 2 June 1999.

Robert Ellsworth Knorr, born 19 September 1903, died March 1972, married Alma Fry and had one son, also named Robert E Knorr (1932-2015).

Nathan married Audrey Mock (1921-2014) in 1953. After Nathan’s death she married Glen Hyde (1922-1988) c. 1978.

Photographs of Nathan’s parents and also a photo from his high school yearbook are on Ancestry. Also photographs of Audrey Mock and her parents. I’m not reproducing them here because I’m unsure of copyright issues.

Nathan Knorr's parents

Jerome suggested that his father's name was Donald instead of the Donal as written by N. H. Knorr on an immigration document. Donal is the name that appears on US government records. Donald is used elsewhere. At this point I believe Donal is accurate, solely because of how it appears on official records.   Herewith is Nathan's parent's marriage certificate.

And I found Nathan's sisters obituary:

Isabel Estella Knorr

The Morning Call | June 5, 1999

Isabel Estella Knorr, 92, of 29th Street SW, Allentown, died Wednesday, June 2, in Sacred Heart Hospital. She was a receptionist for the former A&B Meat Packing Co., Allentown, for many years before retiring in 1968. Born in Bethlehem, she was a daughter of the late D. Ellsworth and Estella B. (Bloss) Knorr. She was a member of Kingdom Hall of Jehovah's Witnesses, Parkway Congregation, Macungie. Survivors: Nieces and nephews. Memorial services: 7 p.m. Friday in Kingdom Hall.

and this:

FOR THE RECORD - (Published Wednesday, March 24, 1999) A headline Sunday gave an incorrect year of actress Sarah Bernhardt's Lehigh Valley performance. It was in 1910.

Bernhardt's private train, "The Bernhardt Special," made up of two Pullman cars, a day coach and four baggage cars, arrived from Rochester, N.Y., at the Lehigh Valley Railroad Station at 10 a.m. While her touring company headed up the hill to the Hotel Allen, the actress remained in her car, waving to the crowd along the rail siding near Gordon Street.

That afternoon, Bernhardt donned her full-length coat of Russian sable, pinned on two faded silk roses and climbed into an automobile for a tour of the Lehigh Valley. Later, she told The Morning Call she had seen "many fine homes and fine people." From her train she had observed cement mills. "And I hear you make silk and have a big fair, too."

One of Bernhardt's stops in Allentown was at the Pergola movie theater at 903 Hamilton St., where the PP&L building is today. Its owner, James Bowen, recently had installed a new color movie process and Bernhardt expressed an interest in seeing it. Theater manager D. Ellsworth Knorr, who escorted Bernhardt to her seat, was still in awe when he told Morning Call Sunday editor John Y. Kohl about it 51 years later.

Bernhardt's performance that evening at the Lyric consisted of scenes from three of her best-known works, "L'Aiglon," a drama based around an attempted rescue of the young son of Napoleon Bonaparte (Bernhardt played the male lead); a tragic melodrama "La Dame aux Camelias," better known as Camille, and "Joan of Arc," a play based on the life of France's patron saint.

And from another newspaper article:

The Pergola had been built about 1907 as a combination penny arcade, bowling alley and billiard parlor. By 1910 the penny arcade had been transformed to a 50-seat movie theater. Admission was a nickel, a reserved seat cost 10 cents, and the average length of a film was an hour.

Before long the movie business grew so popular the Pergola's bowling and billiard table space was transformed into an even bigger theater. The arcade space was renovated into the lobby. Added at the same time was an organ that was played along with the silent movies to provide mood music or move the film's action along. According to Kohl was the first organ put into an Allentown theater.

Among the most popular films at the Pergola were westerns. As films were shown continuously on Saturday boys would often spend hours there. The Pergola's manager, D. Ellsworth Knorr, received telephone calls from worried mothers looking for their children. The cliffhanger serials, which debuted in the decade of 1910-1919, were very popular.

A typical bill of fare at The Pergola in fall 1913 included a two-reeler, "Broken Threads United," said to be "a stirring melodrama of country and city life with excellent character portrayals," and four shorter films.

Reposted from 2009

Because of the actions of someone using the State of Idaho IP address we will no longer post large segments of work in progress. I really wish the bad actors would go away. The next step, if this continues, is to abandon this blog. Other issues mean it is time to restate:

 

 

The Rules

Calling me at home to "discuss" my book is a no-no. This blog exists as a forum for you to ask your questions and make your comments. I will not engage with you over the phone; I will not debate the merits of your theology or mine via the phone either. You most certainly may not call me or Miss de Vienne. There is nothing you have to say that can't be said in an email or blog post.

If you have comments or questions, you may post them here or use the email given on this blog. We will not respond to questions about our personal life. Our religious beliefs are not the subject of this forum. Watchtower history is. That this blog is named "truth history" should give you enough of a clue as to where I stand on most issues.

You will not find your chances of engaging me in dialogue improved by using as a reference the name of a person whom I neither trust nor respect. It is very unwise to name drop. You may not like my reaction if you do.

I don't know how I can make my position clearer. I am only interested in an accurate presentation of Watch Tower history. Our research and writing forwards no agenda except a clear and accurate presentation of history as it can be known.

As heartless as it may sound, I'm not interested in your beliefs, complaints, or theological speculations. Both Rachael and I have our own. We share them in other contexts. This blog is about history -- accurately presented, well researched history. We are not interested in polemics and we're not interested in your theological views. All are welcome here as long as they behave. Consider it our “don’t ask, don’t tell” policy.

Unfortunately, I am not able to provide copies of the references we used, except on a very limited basis. I am - to put it bluntly - old. I'm in declining health, and I have limited funds. I do not have enough money to return long distance calls, and I find calls to my home to be rude and intrusive. As a young man, my long term goal was to grow up to be a cranky old man. I finally made it. I’m not going to spoil it by taking your uninvited telephone calls.

To recapitulate (because some people just don't get it the first dozen times): 1. Do not call my house. 2. Do not call Rachael's house. 3. If you have comments or questions, post them on this blog. 4. Do not presume that I agree with you. I probably don't. 5. If it isn't about 'truth history,' I don't want to hear it. 6. We're not a resource for your unfounded, poorly researched, ill considered polemics. Don’t ask. That’s not why we're here.

My resources and stamina are limited. I usually cannot make photocopies, even if you offer to pay. I tell my students that they must do their own research. If I make my students do that, guess what I’m going to tell you. ...

Posted by B. W. Schulz at Tuesday, September 29, 2009

Donal Ellsworth Knorr and Estella [Bloss] Knorr

We need more information than we have.

Donal Ellsworth Knorr [Alternate spelling is Elsworth] was born April 10, 1872. We do not know his father's name, though an online genealogy suggests his father's name was Aaron.  His mother's name was Mary, maiden name may have been Smith. In 1900 Donal was living with his mother and an aunt. His mother was born in February 1835. In 1900 Donal was a laundryman. The 1940 US Census lists his occupation as movie theater manager. He died April 9, 1964. In 1940 he and his family were living in Allentown PA.

Estella [also spelled Estela] Bloss Knorr was born May 11, 1882. She died November 1973. We know that she and her son Robert traveled to Bermuda in September 1923, presumably for a vacation, though we do not really know why. An online genealogy spells Bloss as Blose and says her parents names were John Blose and Selinda Ann Horn. We haven't been able to verify that to our satisfaction.

Donal and Estella had at least three children: 1. A daughter named Isabell [also spelled Isabel] Estella Knorr. She was born about 1907. She died June 2,1999. 2. Robert E. Knorr, born about 1904. 3. Nathan Homer Knorr.

If you can add to this story, please do so through the contact function at the side of the blog. You can, though I discourage it, use a fake email if you wish to be anonymous. Or you may email me directly at rm de vienne [at] yahoo [dot] com. Jerome, please use my other email if you have anything.

Plans

This blog will not disappear. What we used to call blog 2, long disused will. If you have access and wish to save anything there, do it now.

We are starting a new blog, and for a while that's where my focus will be. It will not replace this blog but will focus on our books. In time we will republish some historical material too. Ultimately we will have a regular web page as well. That's something for the distant future - maybe sometime next year.

If you use the Contact Form, be patient. I'll answer serious queries as I can. Blog Admins caln still leave comments on posts. Everyone else must use the Contact Form.

Posting by blog admins is now open, per Bruce. 

Blog comments are suspended ...

Except for the four blog admins, the comment function on this blog is disabled. If you wish to contact us, use the contact form.

Our near future ...

In time - soon I hope - we will replace the comment function with a 'contact us' button. We get few meaningful comments. Moderating comments is a royal pain, and while as princess of something or other I may be used to royal pains, I do not like them. There are other reasons to suspend the comment function permanently. I have no obligation to explain them. Those who wish to comment can do so through the comment button. I do not have a date for the transition, but I will update you as the need arises.

Faithful commenters have our thanks. Those who read but have not commented are welcome here, but the absence of comments indicates that they will not 'suffer' from that functionality's demise. Those who have something to contribute can do so through the contact us button. 

Per Bruce, this blog is in stasis until we make a final decision on its future. Blog editors please note. No more posts until you hear otherwise. 

For another project

I need Watchtower letters, printed, personal or anything else dated between 1940 and 1960 with an emphasis on the 1942-1953 period. Even if they seem inconsequential, please send them along ...

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Comments are now open

I'm still really sick. Be good. Do not stress me. Just do not.

But comments are open again.