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Thursday, February 4, 2021

JOHN ADAM BOHNET




His face and head with its distinctive bald pate looked out of various convention reports between 1907 and 1927, including the one above from 1911. He testified at two legal trials involving Charles Taze Russell. He was responsible for the pyramid monument near CTR’s grave. He was the man who actually grew “miracle wheat.” He compiled at least one small book and wrote numerous articles and letters for Watch Tower publications, as well as various newspapers. And unlike many of those who were very close to Russell, he stayed loyal to the Watch Tower Society after the change in administration. Although occasional anecdotes about his work in the 1920s have appeared in modern Watchtower literature, he is not as well remembered as many less public figures of the day. This article tries to redress that balance for John Adam Bohnet.

In 1915 Bohnet was asked to write his life story for the Bible Students unofficial newspaper, the St Paul Enterprise. Many of the facts about his conversion and early work with the Society are taken from this account, first found in the August 27, 1915 issue and then republished unchanged on February 8, 1916.

Additional facts about his life over this period are taken from his testimony in two trials, Russell vs. Russell (1906) “the divorce trial” and Russell vs. Washington Post (1913) “the miracle wheat trial.” Bohnet was a key witness in both trials, where he was quizzed about his own history and his connections with CTR and the Watch Tower Society. For a fuller summary of his St Paul Enterprise testimony, see Separate Identity volume 2, pages 261-271.

Adam’s parents, Johann Adam Bohnet (1830-1926) and Christina Dorothea Unkel (1829-1924) were born in Freudenstadt, Germany, but came to America in 1852 and settled in Michigan, ultimately in Ann Arbor. They had four children, all born in Michigan. Our subject John Adam (May 11, 1858 – April 14, 1932) was the first, and as the story will show, both his parents and some of his siblings also became Bible Students.

Bohnet’s parents were Lutheran, and though he was baptized in infancy he never made that faith his own. His father was a blacksmith, and Adam started his working life in farming, before moving from Michigan to Portland, Oregon, in 1883, to work first at brick making and then to work for a San Francisco publishing firm in Seattle. After set-backs he contemplating renouncing what little faith he had, but then an encounter with a revivalist preacher at the YMCA reawakened his spiritual interest. He became a Bible Class leader for the M.E. Church, linked to travelling widely for his firm. He described his commitment at Ogden, Utah: “My pew on Sunday was never vacant, and my loose change jingled merrily on the collection plate.”

Returning from a business trip he found his own Church temporarily closed so visited a Presbyterian Bible class nearby where an unnamed leader invited him to his home and enthused about a book that had “wonderfully opened the Bible to him.” Bohnet never saw the book because the owner had loaned it out, but another copy had been ordered from the East. When Bohnet called to say goodbye before departing for Nevada on business the book had arrived. In fact, three books had arrived, the first three volumes of Millennial Dawn. A letter Bohnet wrote to the National Labor Tribune for May 18, 1911, confirmed that this first encounter with the Divine Plan of the Ages was in 1892.

Bohnet was always quite outspoken, and his comments on his first encounter with Volume 1 as his train rattled towards Reno are typical: “While on the train next day I read with interest and astonishment the preface of Volume 1 – the wording of which, to my regret, was changed for all subsequent editions…” He struggled on the noisy train and then read through the night at his hotel. He was convinced he had found the truth. The local Methodist preacher was less than impressed – Bohnet described him as “bitterly antagonistic” – but there was no stopping Bohnet. He wrote: “By the Lord’s grace I was instrumental in locating and assisting out of Mystic Babylon, within the next twelve months, twelve dear saints.”

Bohnet attended the 1893 Bible Students convention at Chicago, where he was baptized and met CTR in person for the first time. He noted that his beard and hair seemed as black as coal.

CTR and Maria as part of group picture at the 1893 convention.

Bohnet does not appear in this particular photograph.


As we will see later, Bohnet became an indefatigable letter writer. His first was published in Zion’s Watch Tower for the September 1 and 15, 1893 double number and he kept up a steady stream over the years down to 1931. From very early on he described his witnessing experiences, and was soon on the list of speakers representing the Watch Tower Society. The 1894 annual report in the December 15 ZWT mentions him on page 393 as one of a number of “traveling salesmen, colporteurs and business men” who used their spare time at their own expense to visit groups and give talks. According to a letter in the St Paul Enterprise for February 13, 1917, he gave his first ever chart talk in Portland, Oregon, in October 1894.

At this point we might note that many years later Bohnet described how CTR gave him the address of Benjamin Wilson, the translator of the Diaglott, and how he called on Wilson in Sacramento, California for several revealing conversations. The report is found in the St Paul Enterprise for April 4, 1916, and it should be noted by modern writers that in the conversation Wilson flatly denied ever being a Christadelphian. While there is no reason to doubt the account, Bohnet’s article says this was in 1892. That appears too early for his biography – would CTR really entrust such an important visit to a neophyte he’d not even met at the time? This writer assumes that the visit on Wilson, who lived until 1900, probably happened around 1894.

Zion’s Watch Tower magazine for August 15, 1894, put out a call out for a stenographer to assist CTR at the Bible House. Bohnet quickly saw an opportunity, and as he wrote: “I knew nothing about shorthand writing. But immediately wrote Brother Russell that I was sending to Chicago for stenographic instructions; and when sufficiently proficient would join him.”

Blandishments to stay in his present employment in San Francisco fell on deaf ears, and in April 1895 a very determined and focused John Adam joined the Bible House family as CTR’s stenographer.

As a secretary Bohnet’s work involved taking dictation and typing out a number of confidential documents. These included letters CTR wrote to his wife and her relations and also drafting Joseph Lytle Russell’s last will and testament. He was also called on to give testimony in the Russell vs. Russell hearing of 1906. At the Bible House most workers lodged outside, but from 1894 the Russells lived in. CTR had to go away for a few days in 1897, which could have meant leaving his wife Maria on her own. Bohnet witnessed a telephone conversation where CTR tried to arrange through Ernest Henninges (then office manager) for Bible House worker Clara Taylor to stay with her. Maria declined the offer as she had other plans. In fact, she was shortly on her way to stay with her brother Lemuel in Chicago and never came back under the same roof as Charles.

Going by a date he gave in his father’s obituary, Bohnet’s work at the Bible House was to be interrupted in 1896. In his life story he explained it this way. Traveling back from a speaking assignment he had a fall and badly damaged an ankle. Not wanting to be a burden on a busy Bible House family he arranged to go back home to Ann Arbor to his parents’ home to recuperate. He had another secondary motive which was to share his faith with his family. As noted above this was very successful and we will learn more about some of his family later.

Bohnet was not back in harness at the Bible House for very long. Learning that the Society needed to borrow money, late in 1897 he suggested to CTR that he should go back into business with his old firm and make a financial contribution which would allow for several others to replace him in the office. After assuring CTR of his steadfastness to the truth he received this reply. He said that in substance, CTR’s words were:

“True, we need more money, and since you have this opportunity, which may be of the Lord’s appointment, and it is your desire to help out in the running expenses, go, and God bless you. But bear in mind, my dear brother, you are still counted as a member of the Bible House family.”

The exchange as told may seem somewhat unusual. All we can say from this distance is that his account was published while CTR was still alive, and was known to read the Enterprise from time to time.

Back in the secular field, Bohnet still did what he could for the message but for the next seven years worked in Washington DC for a company promoting a proprietary remedy called “Viavi.” (Russell vs. Brooklyn Eagle transcript, page 64). It was marketed for “female complaints.” Checking contemporary literature there’s a suggestion it might have been partly marketed as a female contraceptive. It seems a strange choice of employment for a confirmed bachelor. He left this company’s employ around 1904, which was probably just as well as the California State Journal of Medicine for April 1907 was to go after them with all guns blazing. Next, according to court testimony, he worked selling home supplies from a base back in Pittsburgh. This failed, and he went back into the Bible House. It would appear that this time it was CTR helping HIM.

In 1905 he published a scripture compendium by subject called “Features of the Plan of God.”

Back in the Bible House he worked at correspondence and in the dispatch department and was soon going out as a visiting speaker again.

A huge change took place in Watch Tower history in 1909. The Society moved its headquarters from Allegheny to Brooklyn, New York. Here the Bible House family became a much larger Bethel family.

Bohnet was the man they left behind. He still visited groups to give talks, and became extremely well known as a convention speaker. However, the main item of business he cared for was the Watch Tower Society’s own cemetery.

The 1910 census lists Bohnet as “Superintendent United Cemetery.” This was originally a series of three small cemeteries put together and called United Cemeteries, in Ross Township about five miles north of Pittsburgh.

As to why the Society would deal in business like a cemetery company, the Society’s secretary-treasurer W E Van Amburgh explained in the court case Russell vs Brooklyn Eagle (1913 – trial transcript pages 203-204) that many donations for their religious work were conditional; the donation could in fact turn out to be just a loan, depending on the circumstances of the donor. Consequently, they needed assets that could generate income and in case of emergency could be turned back into cash. A cemetery company seemed a good idea at the time – to quote direct from Van Amburgh: “The Society thought well to have some place where we could have a good asset…they found a farm, and they arranged for a United Cemeteries company as being the most stable, it could not run away, something satisfactory that could always be used as an asset.”

The cemetery charter was granted in 1905, and in 1907 CTR’s last will and testament made provision for his own burial there, in a special area reserved for Watch Tower workers. The whole area they owned totalled 90 acres, but only about 18 acres ever became a cemetery. The rest was either unused or kept as farming land. Getting permission was not difficult because there was already an established Roman Catholic Cemetery on the adjoining property.

As noted above, when the headquarters staff all moved to Brooklyn, Bohnet stayed behind in Pittsburgh to look after the cemetery. Below is a picture taken around 1920-1921, looking down the hill over the Society’s plot. CTR’s grave marker is there, and then there is a pyramid monument, rather like a modern War Memorial with names inscribed on the sides. It is in the center of the Society’s plot and was installed at the beginning of 1920 (see The New Era Enterprise, February 10, 1920). Two small grave markers can be seen for Bible Students Arabella Mann and Mary Jane Whitehouse, which sadly have long since disappeared. On the slightly rising hillside in the background is an old farmhouse, which became the cemetery superintendent’s house. This is where Bohnet lived. He is in the aforementioned 1910 census at this address, along with another family of helpers.


It should be noted that the headstones in front of the house are not actual graves. At the time the picture was taken the cemetery company sold headstones and these were samples for purchase.

During the 1910s, when Bohnet was well known as a convention speaker, he was photographed many times. He was also involved with the pyramid in the above photograph. It was reported that it came from his design, and when CTR died in 1916 he supervised various funeral details, and then also supervised the eventual installation of the monument over 1919-1920.

Having come from a farming background, while in residence he used some of the spare land for farming purposes, which included what came to be called “Miracle Wheat.” This has been discussed elsewhere on this blog, but basically Bohnet was impressed with the wheat, and donated seed for sale through the pages of the Watch Tower magazine in 1911. An unexpected drop in prices from the original source and an attack by a tabloid-style newspaper created difficulties and led to the aforementioned Russell vs Brooklyn Eagle trial in 1913. Bohnet gave evidence and also revealed more of his personal history in examination and cross examination. Hindsight is a wonderful thing, but in retrospect he would probably have done better to have just sold the seed direct, and made his own personal donation to the Society’s work.

In October 1916 CTR died and was buried in the United Cemeteries. In January 1917 Joseph F Rutherford was elected as president. In the division that followed, Bohnet put his full support behind Rutherford. When, in July 1917, Rutherford appointed four new members to the board of directors of the Watch Tower Bible and Tract Society of Pennsylvania, Bohnet (still resident in Pennsylvania) was one of them.

Events then moved quite rapidly for him. The cemetery company had ticked over and generated a certain amount of income, but it was not spectacularly successful. The decision was taken to realize the asset in 1917. It was probably wise. The land cost them $27,000 in 1905, but with a functioning business on it they realized $90,000 in December 1917.  

But it all happened very quickly. Bohnet was still advertising for cemetery help in April 1917 (Enterprise: April 17, 1917) but by December 1917 the property, apart from selected areas for Bible Student burials, was gone. The purchaser was the Catholic Northside Cemeteries association, which owned the adjoining cemetery.  It meant that both Bohnet’s work as superintendent and the house that went with it disappeared.

As a Society director one might have thought that a life in Brooklyn Bethel beckoned. Instead, Bohnet became a Pilgrim, an official visiting speaker sent out to groups by headquarters. He missed a memorial service at CTR’s grave on May 30, 1918 (a federal public holiday called Memorial Day when businesses were closed and people could gather together), because he was away on a Pilgrim visit (Enterprise: June 25, 1918). Apart from trips back home and coming back to Pittsburgh to supervise the installation of the pyramid, he spent the next ten years “on the road.”

To give an idea of the distance he covered, we can examine the speakers’ appointments on the back page of The Watch Tower. In 1918 he visited congregations in Indiana, Massachusetts, Minnesota, Nebraska, Ohio, Pennsylvania, Rhode Island, South Dakota, Vermont and Wisconsin. In 1919 he added Alabama, California, Florida, Georgia, Illinois, Iowa, Louisiana, Mississippi, North and South Carolina and Texas. In 1920 he added Arkansas, Idaho, Kansas, Maine, Maryland, Michigan, Montana, New Hampshire, New York and Oklahoma. We could go on, but the picture is clear – Bohnet did not stick to one small area of the United States, he was sent everywhere.

Over the years he became an untiring writer for first the Enterprise, and later The Golden Age magazine. He staunchly supported the direction taken by the new administration of the Watch Tower Society with its emphasis on personal evangelism with campaigns like the Golden Age work from 1919. In the splits that occurred at this time he urged all to return to the IBSA, but wasn’t averse to laying into those who had left. The original split with its “committee of seven” (Jehovah’s Witnesses in the Divine Purpose [1959] page 73) Bohnet dismissed in the Enterprise for August 23, 1921: “It seems to be inoffensive – doing little or nothing” and contrasting it with the activity of the Watch Tower Society.

His greatest ire was reserved for the Standfast movement, which suggests in context that it may have had a greater impact on readers at the time. Bohnet ridiculed it and debated its teachings (see for example: St Paul Enterprise for March 11 and 18, 1919). The Standfasters were to fragment, one group started a commune, another insisted on membership cards and it wasn’t long before they generally disintegrated; although they were still in sufficient memory to be mentioned by J F Rutherford in The Watch Tower for September 15, 1931, page 279.

Bohnet’s choice of subjects in the Enterprise was eclectic. Excluding actual reprinted sermons, here are some more examples, with the issue date of the St Paul Enterprise in parenthesis: a letter explaining that rumors of his death were greatly exaggerated (July 9, 1915); his aforementioned life story (August 27, 1915); how and why they moved the headquarters from Allegheny to Brooklyn (October 1, 1915); a campaign mounted to obtain a Ford motor car for CTR (October 1, 1915) subsequently vetoed by CTR (October 22, 1915); visiting Benjamin Wilson (April 4, 1916); reviewing the funeral of CTR (November 14, 1916); Noah’s Ark found on Mount Ararat (January 16, 1917); a recent visit made by a sister on Maria Russell (February 20, 1917); a tribute to William Abbott, late editor of the Enterprise (March 27, 1917); a letter urging all to vote for Rutherford et al at the forthcoming election of Society officers (December 18, 1917); attacking the Standfasters as noted above (March 11 and 18, 1919); visiting the “Brooklyn eight” in Atlanta Federal prison (March 18, 1919); and visiting a seriously ill Rutherford after his release (June 24, 1919).

At the end of 1919 the St Paul Enterprise became The New Era Enterprise. Bohnet continued his contributions. He marketed a cancer cure (January 6, 1920) which hits problems (January 27, 1920); he installed the pyramid monument on the United Cemeteries site from his own design (February 10, 1920); Miracle Wheat was now Weber Wheat and winning prizes (October 19, 1920); a suggested substitute for coffee (June 15, 1920); problems with the other Bible Student supporting paper, the National Labor Tribune (November 16, 1920); vigorous backing for the Golden Age work (December 14, 1920); a character assassination of Judge Howe who presided over the trial of the “Brooklyn eight” (December 14, 1920) and resulting complaints from Enterprise readers (January 11, 1921); God was now blessing the Watch Tower Society with a swipe at those who had left as noted above (August 23, 1921); vigorous encouragement for readers to embrace the Golden Age work (December 27, 1921); a recipe for cleaning wallpaper (January 19, 1922); praising The Harp of God as a masterpiece (January 24, 1922); the only true Bible Students were those still with the Society (March 7, 1922); and perhaps most entertaining, a fanciful alternative version of the Garden of Eden. Maybe it still existed in Armenia. Maybe Enoch transferred there and still lived there. Maybe if a plane flew over the area, Enoch might throw an apple at it… (April 18 and May 2, 1922 double issue, followed by some lively correspondence thereafter).

From 1923 Bohnet’s personal contributions to the Enterprise more or less dried up, although he was still featured in news items such as giving the Million talk over a local radio station (March 6, 1923). There is a letter in the June 1926 issue where he corrected inaccuracies about the Russell family – he (Bohnet) typed up Joseph Lytle Russell’s last will and testament and CTR declined to accept an inheritance. His last known contribution for the paper was writing his father’s obituary in 1927, which we will come to later.

As his output for the Enterprise dropped off, Bohnet began to write regularly for the new magazine, The Golden Age, edited by Clayton J Woodworth. Perhaps the most important of his articles was in The Golden Age for April 9, 1924, where he outlined the “true story” of the Miracle Wheat episode. Having been the one to grow the wheat on cemetery property he was well placed to write this article.

As already noted, his Pilgrim work took him all over the United States and numerous advertisements for talks in different regions can be found on newspaper databases throughout the 1920s. In addition, he spoke on several radio stations. His activity has been briefly remembered in more recent Watchtower literature.

For example, the Watchtower for September 1, 1983, features the life story of Grant Suiter who became Secretary-Treasurer of the Watch Tower Society in 1946.  Referring back to the 1920s he wrote: “J A Bohnet made a particular impression and was of special help to me. He was a man who had characteristics that endeared him to some people but had the reverse effect on others. He loved Jehovah and evidently was modest, but he kept this quality somewhat concealed under a gruff exterior.” A talk he gave moved the Suiter family to all get baptized. The article contains a small picture of Bohnet. The 1975 Yearbook (page 49) gives a very human pen portrait of Bohnet as a pilgrim visitor, making a kite for a young boy and helping him to fly it.

The dedication to this work involved personal sacrifices. For example, his Bible Student parents died in their nineties and both had obituaries in The New Era Enterprise, His mother Christina was featured in the issue for November 25, 1924 and his father, John (Johann) in the issue for March 1927. As noted above this last obituary was written by Bohnet himself, and recorded that his pilgrim work had taken him so far away he never heard about either death until after the funerals had taken place.

Bohnet was featured in a photograph in the 1927 IBSA Convention Report (Toronto: July 25, 1927) sitting in a row next to W F Salter and J F Rutherford, looking less than comfortable with a child on his knee. The sub-caption (probably a joke from Clayton J Woodworth) reads: “Take a look at Bohnet fathering some little boy.”


He remained on the regular list of speakers on the back page of the Watch Tower until mid-1928, and was also featured extensively in newspapers for speaking engagements and radio talks, up to that year. He last appeared on the official list of Society representatives in the 1929 Yearbook.

This was a time of change. From 1926 the role of Pilgrims started to change from visiting speakers to supervisors and promoters of active witnessing. This culminated in a name change to Regional Service Director in 1928 (see Proclaimers book page 223). As already observed Bohnet was fully behind the emphasis on personal evangelism, but he would have been 70 years old in 1928. At some point he went back to the family home. Writing from Michigan in the June 1, 1930 Watch Tower magazine he explained his situation:

 “While I am not situated now to engage in the regional director service, much to my regret, I can spare the time and the use of my car to drive sisters to distant towns and villages on regularly appointed days to place books in the service work at my individual expense of gas and oil, and thus herald the glad tidings of Messiah’s kingdom to those who have a hearing ear and an open mind.” He signed off “With much love to all at Bethel, Faithfully yours in Christ.”

The bulk of this letter was praising the book Creation, contrasting the activities of those currently loyal to the Society with those who weren’t. He followed this up with another letter in the February 1, 1931 Watch Tower magazine that enthused about the two volume set called Light and in his usual recurring theme, he urged all those who had left to reunite with the Watch Tower Bible and Tract Society. The published letter was given the heading “Inspiration to Greater Zeal and Service.” This was the last letter from him published in The Watch Tower. It was followed by his last article for The Golden Age called “The Myrtle” (about the myrtle tree with an allegorical application) published in the issue for August 19, 1931.

He died on April 14, 1932. His death certificate confirmed that he had never married; that he had gone into the University Hospital, Ann Arbor, Michigan, in March for a gastrectomy, and that he died in hospital four weeks post-operation just short of his 74th birthday. His occupation was given as “lecturer for the IBSA for the last 30 years.” The information was supplied by his brother Jacob Bohnet. He was buried in the family plot in the Ann Arbor cemetery.


There is one coda to this story. As noted above, when Bohnet went home to recuperate after an injury in the latter half of the 1890s he witnessed vigorously to his family. It resulted in his parents and three other relatives becoming Bible Students. One of these was his sister, Elizabeth Octavia who was born in 1859. Elizabeth married Lyman Pettibone in 1882 and lived to be 102. She died on January 10, 1961. As befitted a very old resident, her funeral made the local newspapers. After giving her family history the paper commented on who was to take the funeral.

Source of newspaper unknown. Cutting from the Find a Grave site.


The funeral announcement notes that someone from the (quote) “Jehovah Witness Church in Ann Arbor” would be officiating.

This means that the family trail of association with the Bible Students/Jehovah’s Witnesses that started in 1892 ran for at least 70 years. Sadly, the modern descendants the writer contacted when preparing this article knew nothing of the connection.


Wednesday, January 27, 2021

I need some information.

 This is the front page of a four page tract published in 1912. I do not believe it is a Watch Tower product, but think it was published independently. Do you have any information?



Tuesday, January 26, 2021

Millennial Dawn in Chinese

 Over the last few years I've had several enquiries concerning a Chinese version of Plan of the Ages. I've had to plead ignorance. Until now. Front Cover, Chinese version:



Who is this?

 

Whenever I obtain an old publication of the Watch Tower Society I always check through its pages, in case a previous owner has tucked in a Motto card or newspaper cutting or photograph as a bookmark. I have had some excellent finds this way.

 A set of pocket edition Studies that ended up in Australasia had two photographs tucked inside them. Alas, the original owner did not think of posterity by writing a name for the person on the back of the photographs, but only some personal comments that would only mean something to immediate family and friends.

We know that the person in the two pictures above was the grandmother of a previous owner of the books (name unknown) and here is the relevance to this blog - she worked with Charles Taze Russell in Bible House.

The black and white photograph has printed on the back,”Taken at Myrtle’s last summer” and the faded color one has “Week of November 30, 1957.”

Does anyone recognize who this might be?


Addenda


Bernhard from his store of rare photographs has supplied a picture of "Brother and Sister Wilson." It is believed this is George and Margaret and was taken in 1929. See the comment trail for a little more detail.


Friday, January 15, 2021

Can you do this?

 I'm reading someone else's nearly complete work with a critical eye. I would like comments on the following:

Define Witness salvation doctrine. What is the 'process' of salvation, and what if anything does God require in return for salvation?

            I am, as almost every reader of this blog knows, a very long-serving Witness. My activity is greatly diminished by health. But my faith is not. I may do better with this issue by telling you how I see divine salvation. And I believe this is what we teach as an organization, though I may use different terms.

 

            Salvation comes to all men through Jesus’ sacrifice. It is not the sole possession of a small band of Christians, but is meant to bring all men into peace with God. This is the import of I John 2:1-3:

 

My little children, I am writing you these things that you may not commit a sin. And yet, if anyone does commit a sin, we have a helper with the Father, Jesus Christ, a righteous one.  And he is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s.  And by this we have the knowledge that we have come to know him, namely, if we continue observing his commandments.  He that says: “I have come to know him,” and yet is not observing his commandments, is a liar, and the truth is not in this person. But whoever does observe his word, truthfully in this person the love of God has been made perfect. By this we have the knowledge that we are in union with him. He that says he remains in union with him is under obligation himself also to go on walking just as that one walked.

 

            John does not teach universal salvation. Instead he suggests that for Jesus’ sacrifice to be effective in our individual cases, we must come to know the Father. [The grammar here, I believe, points to knowing the Father, though in John 17:3 we have Jesus saying: “This means everlasting life, their coming to know you, the only true God, and the one whom you sent, Jesus Christ.” This verse points to intimate knowledge of both.]

            1 John suggests that for Christ’s sacrifice to be of enduring efficacy we must observe God’s commandments. He points to no other – no man, no organization of men, no self-imposed beliefs. If one knows God, then one obeys God because he has an intimate relationship with him.

            Knowing God is not an instant revelation. The way Jesus explains it in John 17 is that it is similar to making a new friend. This is a path that leads to repentance, confession and changed life. Without defining each, let me focus on confession. In the account at Matthew 3:1-6 we find that repentance leads to confession: “In those days John the Baptist came preaching in the wilderness of Judea,  saying: ‘Repent, for the Kingdom of the heavens has drawn near.’  ... Then the people of Jerusalem and all Judea and all the country around the Jordan were going out to him, and they were baptized by him in the Jordan River, openly confessing their sins.”

            The word translated “confessing/confess” is ἐξομολογούμενοι. Moderate, even elementary familiarity with Koine Greek should give you its definition. It means to speak out in the same way as another, to fully agree. So confession of sins is made to God, has a public element (I used to live that way but no longer), and means that God’s thoughts, commandments, and concepts are adopted as our own, and our former beliefs are abandoned. This is not organizational conformity, and I will not debate that here. A discussion of the verse that says to obey those forging the way in the faith is not appropriate here and will only foment controversy.

            So salvation is not dependent on any work of ours. We can do nothing to obligate God. We are instead obligated to God. So confession and repentance simply mean that we accept Christ’s propitiatory [peacemaking] sacrifice as made for ourselves, and we assume the obligation to obey His commandments. Obedience is the natural result of faith.

            There are many ransom/atonement theories. When Agustus Strong wrote his massive Systematic Theology he presented his readers with a long, tiresome list. Most who define the act of atonement ignore its basis in the Mosaic pattern. Yet, Paul says that the one foreshadowed the other. If we believe what Paul wrote, then we see in the communion sacrifice under the law a pattern for us. The communion sacrifices were a meal shared with God and the sacrificing priest. To sit at God’s table, one must be his friend. To be his friend means to adopt the behaviors he commands and suggests. So acts of faith follow naturally from repentance and confession.

            Witnesses do not ask, “are you saved?” God saved everyone through his son’s sacrifice. It’s an irrelevant question, one designed to divide co-religionists from those who do not accept the questioner’s definition of salvation. Instead, a Witness may inquire about baptism because we see it as a symbol of one’s commitment to accept Christ’s sacrifice and live by God’s standards.

 

Have I mis-defined Witness doctrine?

 

 


Thursday, January 14, 2021

New to My Research Collection

 A huge amount of things have come my way in the last few months, some as scans from other researchers and some I had to grit my teeth and pay for out of household funds. My research funds are at Zero Dollars and will be for a few months, but worth it I think. Among the items that have come my way is the full year 1887 of A. P. Adams' Spirit of the Word and the pamphlet pictured below. [Sorry about the photo quality; best I have at the moment.]



Tuesday, January 12, 2021

Help with this?

 

I'm swamped for time. I have too many projects that I must finish, not to mention [though I am] Separate Identity v 3 which is still mostly research.

I need help finding details about the Women's Religious Publication Society. It's headquarters were in Albany, New York. It was active mid 19th Century.

Anyone?

Depending on your browser, you may have to click image to see it entire.



Thursday, January 7, 2021

A New Book?

 


Well, it isn’t really, but a print version of something produced some years ago has now been published.

To explain:  I am hoping to use Lulu self-publishing for a work in progress.

But to test out how to use this platform and whether it will be suitable for my needs I decided to publish a print version of something produced back in 2012. This is the Houston-Davidson debate of 1896. It has been available as a free download from Lulu for some time. Having tried it out a “proof copy” it seems to fill my needs, but as it has now been “published” in this form, it is also available to others if they want it.

I am not asking anyone to buy a book. If you want just the background story, see this old post on this blog:

https://truthhistory.blogspot.com/2012/08/the-houston-davidson-debate-part-1.html

There are parts 2 and 3 that follow it.

If you want to download the complete text this can be done freely from Lulu books. Go to their website, go to Bookshop and type in the search terms Houston-Davidson debate.

 Punch it in, and you will see a Yellow cover and the name “Jerome” attached. The same search facility will also now show a print edition.

The printed version has only one real change, the addition of two graphics from newspapers of the day. These are not necessary for the story at all, but gave me the opportunity to see how graphics would come out in a Lulu printed edition.


Tuesday, January 5, 2021

I remember this one, though with slightly altered words. ...

 

 This song has a surprising history. Anyone care to pursue it?

Monday, January 4, 2021

Friday, January 1, 2021

The Russell Family Tree


by Jerome


Charles Taze Russell (hereafter abbreviated as CTR) plays such a large role in early Watch Tower history it is not surprising that his family history is of interest. This article endeavours to fill in some of the gaps in the usual histories.

Russell is a Protestant name. There were many Russells in what is now known as Northern Ireland at the start of the 19th century. Other common names were Lytle (or Lytel) and Tay or Tays (possibly named after the Scottish river Tay). It was common for a former surname, perhaps of a mother, to be preserved as the middle name in the new generation. This helps explain names like Joseph Lytle Russell and Charles Tays (or Taze) Russell. This can also assist in tracing a family tree backwards. It was also common, as it is today, for forenames to be repeated down through the generations. Of course, when people had large families, they soon ran out of repeatable forenames.

We are told that the Russell family were of Scots-Irish ancestry; early records saying Scotch-Irish ancestry.

The pressure on Presbyterians to join the Church of England caused some from the Scottish lowlands and also Northern England to immigrate from the 17th century onward. The Highland Clearances forced many others in Scotland to leave home, and the British Government was keen to encourage more to move to Ireland with land grants like the Plantations of Ulster. On the one hand it damped down tensions and poverty in Scotland and the borders, and on the other it helped dilute both the language and Catholic faith of the native Irish. The consequences of those policies are still with us today.

The Protestant communities that then developed in Northern Ireland were predominantly Presbyterian from their Scottish roots and as conditions became difficult there more and more went to America. The term Scots-Irish eventually came to be a term used in America to identify these Protestant immigrants. It distinguished them from the large numbers who came a little later due to the potato famine. The latter tended to be Roman Catholic.

So the Russell family may have literally come originally from Scotland, or they may just have been lumped into the catch-all title Scots-Irish. Either way, they were Protestants, Presbyterian, who lived in the region of County Donegal (from Charles Tays Russell’s grave marker) and Londonderry (from Joseph Lytle Russell’s newspaper obituary). Donegal and Londonderry bordered on each other.

A key industry in Northern Ireland was making what is still called today, Irish linen. In the early part of the 19th century Northern Ireland hand-spinning faced severe competition from machine-spinning as the industrial revolution trampled all before it. Even so, prior to the First World War, Belfast was the largest linen producing area in the world, and had the nickname, Linenopolis. But changing times in the early 19th century would cause some in the industry to look to America. So we have Charles Tays Russell who reportedly came to America to work with Alexander Stewart, who made his fortune importing Irish fabrics. One step further on we have Charles Tays’ one time business partner, his brother Joseph Lytle Russell, establishing a haberdashery store – a business that was expanded in due course with his son, CTR.

To establish the family tree of Charles Taze Russell, there are two key documents. First, there is a family tree prepared by Robert Speel. Robert was a descendant of the Russells through CTR’s half sister, Mabel. Mabel, the daughter of Joseph Lytle Russell and Emma Ackley, married Richard Packard. One of their daughters, Mildred, married a Robert Speel. Their son was also called Robert and the family tree most readers here will have seen is credited to one of the Roberts.

It is a labor of love, prepared before the internet provided access to documents. Its main resource, apart from word of mouth of living relatives, was the Last Will and Testament of CTR’s Uncle, Charles Tays Russell. This uncle of CTR (after whom he was named) did not marry and left a number of bequests. His estate was divided out between surviving siblings and in some cases, their children. This document gives us names and also locations for these people in the 1870s.

Understandably the family tree is incomplete. It also contains one glaring error in the first section reproduced below.

2b is listed as Sarah Russell (1799-1846) one of children of Thomas and Fannie Russell.

This Sarah is not one of the Russell children, but was the wife of James Russell, who is listed as 2a. James bought the family cemetery plot in the Allegheny cemetery in 1846, shortly before she died, and she was the first to be buried there. He followed one year later. However, he bought the plot with his wife in mind, not his sister. Realistically that makes more sense. If Robert Speel examined the burial registers at the Allegheny Cemetery he would not have found the correct relationship, because it is not listed. The register only gives her name, and then date and cause of death. Only by visiting the grave site and checking the surviving grave marker can we see that Sarah was the wife of James.

We now know a little more about her. That brings us to the second key document. It is entitled “Descendants of Thomas Russell and Fanny Grier of Londonderry, Ireland, as dictated by Aunt Sarah Russell Morris, Oct. 1900.” This can be accessed on the “Family Search” website under the family of Alexander Russell.

It is a typewritten document with a few pencilled notations on it.It particularly concentrates on the family of Alexander Russell (2e in the Robert Speel chart). The compiler, who is called Aunt Sarah Russell Morris, was born in 1834, so would have met a number of relatives or at least known about them while they were still alive. She was one of Alexander Russell’s daughters, so a first cousin of CTR, although there is no indication that they ever met.

I made contact with living descendants, who gave permission for me to use the document, but who could supply no extra information on the early days. I checked back on what I could, using Ancestry, and was able to independently verify much of the information on Alexander and his descendants. The further back you go and the further afield you go from Alexander and family then it becomes more difficult to find supporting witnesses. However, there is no reason to assume that Aunt Sarah made it all up. The information she provided raises a question or two, but we will raise these issues as we now go through her testimony to provide the fullest account we can of CTR’s extended family.

The family tree starts with Thomas and Fannie Russell (according to Speel) and Thomas and Fanny Grier of Londonderry (according to Aunt Sarah). This information may well have come from the notice of someone’s birth or marriage. Stating they were “of Londonderry” strongly suggests they never made the journey to the United States. Their last child, Fanny or Fannie (who never left Ireland), died in June 1867, aged 55, so was born around 1812. Unfortunately, going back from around 1812 there are a lot of Thomas Russells with wives named Fanny or Fannie in Londonderry, and it has not been possible as yet to establish which couple produced our particular dynasty.

One point of possible note: there was a Rev Joseph Lytle who was Presbyterian Minister of the 1st Letterkenny Presbyterian Church from 1803 to 1841. His Uncle, also a Rev Joseph Lytle, was the previous minister of this congregation but died in 1805 and had no family This Lytle family came from Desertoghill Parish in East Londonderry. The tithe maps show six men named Thomas Russell in the Letterkenny area, so some of them could have been members of that church. Of course, it could all just be coincidence.

Aunt Sarah notes, as we have already, that Russell is a Protestant name. She stated that Thomas and Fanny had thirteen children, three of whom died in infancy.

The surviving ten children in (we assume) order of birth were as follows:

1.      James

2.      William

3.      Charles

4.      Joseph

5.      Thomas

6.      George

7.      Alexander

8.      Ellen

9.      Mary Jane

10.  Fanny

James

James was the oldest who survived to adulthood, and was born c.1796. His register of death from 1847 simply states that he came from Ireland. He may have been the first to go to America, paving the way for others. His history, as given by Aunt Sarah, suggests a possible trail-blazer, but he ended up in Pittsburgh and died comparatively young, five years before CTR was born. Aunt Sarah tells us that James married Sarah Ann Risk. We learn elsewhere in the document that the Risk family were Episcopalians in Faun, Ireland, and father George Risk (married to a Sarah) was an excise office. We also note from the history of Alexander (below), who married Sarah Ann’s sister, Margaret that James and Sarah were already a married couple in America in Elmwood Hill, New York, by 1832.

James’ history gives us a question for future research. Quoting directly from Aunt Sarah: “James was educated at Trinity College, Dublin, Ireland, conducted his Collegiate and Commerical Institute at Elmwood Hill, Bloomingdale, N.Y. now included in Central Park near West 103rd Street.”

The question? How did a poor Protestant boy (we assume) get his education at Trinity College, Dublin? The registers of intake at Trinity College are online, and a careful check reveals a number of Russells, but no Thomas. Of course, absense of evidence is not automatically evidence of absense, but it would be nice to track down his movements further if that is ever going to be possible.

By 1832 James is married to Sarah and they are living in Elmwood Hill, New York. Aunt Sarah records that “James and Sarah having no children ‘adopted’ Thomas Russell, son of (his brother) Alexander.” This Thomas Russell was born in 1833.

At some point James and Sarah moved to Pittsburgh. There is a James Russell in the 1840 Pittsburgh census, but no guarantee it is the right one. However, Pittsburgh became a settled home for them because in 1846 he bought one of the first grave plots to go on the market in the new Allegheny Cemetery. Two of his brothers, Charles and Joseph, were living in the same area, and all of them were eventually buried in the family plot. Dying as early as he did, and having no children, James was to be forgotten by later generations.

For the history of this cemetery and the Russell plot see:

https://truthhistory.blogspot.com/2019/10/the-russells-and-allegheny-cemetery.html

William

The second child was William. All we learn from Aunt Sarah is that he had no children. We assume that means he did get married. He is not mentioned as a beneficiary in the Charles Tays Russell will of 1872 so had probably died by then.

Charles

All Aunt Sarah tells us about the third child is that he never married. It would appear that the New York branch of the family (Alexander et al) and the Pittsburgh branch never kept in close touch, at least after James died. Nonetheless, Sarah Ann was named in Charles’ last will and testament.

However, we know quite a bit about Charles Tays Russell because he merited an obituary in the Pittsburgh newspapers when he died and left a reasonable trail of much of his life. Obituaries are always a little suspect because the one person who can verify their accuracy is not there to do so, but this is how his life was reviewed in his obituary from the Pittsburgh Post for December 27, 1875.

The key facts are that he came to New York in 1823. He was involved with A T Stewart as mentioned above. He started a business in Pittsburgh in 1831, eventually switched to brokerage and insurance in 1867. To this we can add that he joined the Third Presbyterian Church in Pittsburgh in 1834, was in business with Joseph Lytle Russell for a while, and left a swathe of bequests when he died, which helps us establish a family tree. For further details and to read his last will and testament, see:

https://truthhistory.blogspot.com/2011/08/other-charles-t-russell.html

Joseph

Joseph is our main interest in this generation of the family of course. Aunt Sarah only gave him a sentence or two: “Joseph lived in Pittsburgh, Pa. By his first wife had a son Charles who became famous as a leader of the Russellite sect. By his second wife, Miss Ackley, had a daughter, Mabel.”

This suggests that Aunt Sarah probably never met Joseph or his son Charles. It also indicates that by 1900 when she gave her account that the perjorative “Russellite” was in common use.

Joseph’s history, coming to America at the very latest by 1843, joining the Third Presbyterian Church in 1845, as had Charles Tays and Ellen before him, and marrying Ann Eliza Birney in 1849, is all documented here:

https://truthhistory.blogspot.com/2019/06/pittsburgh-presbyterians-1-of-3.html

Thomas

All we know about Thomas from Aunt Sarah is that he loved poetry and engaged in sheep raising. He is not mentioned in Charles Tays’ last will and testament, which strongly suggests he had died before 1872.

George

All we have from Aunt Sarah is a name and no other details.

Alexander

Aunt Sarah was Alexander’s daughter, so her account of his life and family is the most comprehensive. We reproduce her comments in full.

“Alexander came to the U.S. as a young man and married Margaret Risk, who was visiting her sister Sarah Ann Russell, wife of James, at Elmwood Hill; they were married June 21st 1832 by Rev. Mr. Alburtis at Bloomingdale, N.Y. They lived in a cottage near Elmwood Hill where their son Thomas Grier was born in 1833; they then moved to Patterson, N.J., and lived there seven years where they kept a grocery store. The following childten were born in Patterson; Sarah Ann in 1834, George in 1836, who died in 1843, and Francis Grier in 1839. The family then moved back to New York, living at first at Elmwood Hill, Bloomingdale, where Cornelia Stewart, named for Mrs A.T. Stewart, was born in 1840. Alexander Russell after his return to New York became a contractor in painting houses and churches. The family moved to 26th Street, near Sixth Avenue and lived in the house of lawyer Holt, a batchelor who boarded with them; they later move (sic) to Broadway very near St. James Hotel; they attended the Dutch Reformed Church on Fifth Ave and Twenty-First Street where Alexander Russell was an elder for fourteen years.

Another son, George Alexander, was born in New York in 1845, he died in 1848. Margaret Risk Russell died May 30, 1853, aged 45 years.”

As yet we have not traced a record of his death, but he appears to have died some time between 1872 and 1878. He is mentioned in the Charles Tays will written in 1872, but by 1878 the bequest is being divided between his surviving children.

Here is Alexander’s photograph. His full name was Alexander Grier Russell.

Ellen

Aunt Sarah’s summary of Ellen’s life reads: “Ellen was governess in the family of Rev. Dr. Riddle of Pittsburgh, Pa.; she moved with them to New Jersey and died in New York City, in Alex’r’s house.” It noted that Ellen never married.

From the mid-1830s through to the 1850s a Rev Dr Riddle was very active with the Third Presbyterian Church in Pittsburgh, but then later moved to New Jersey. An obituary for David H Riddle (1803-1888) in the Public Weekly Opinion (Chambersburg, Pennsylvania) for 20 July 1888, stated: “Dr Riddle was pastor of the Third Presbyterian church of Pittsburgh for more than twenty years, and afterwards of the Presbyterian church in Jersey City.”

We have already noted that Charles Tays Russell joined the Third Presbyterian Church in Pittsburgh in 1834, the year it was founded. The same registers show that a Miss Ellen Russell joined this church on November 17, 1937, by examination. There is a pencilled note in the register that she died in 1860.

Mary Jane

Mary Jane Russell was obviously not Aunt Sarah’s favorite person. Her summary of Mary Jane’s life states: “(her) “hobby” was cats; she kept house for her brother Alexander after his wife’s death; later she lived alone in Pittsburgh and died there. She was peculiar and very strict; she though much of pedigree, etc.”

Alexander’s wife died in 1853. As noted above, Alexander himself died sometime in the mid-1870s. A trust fund was set up for Mary Jane’s support from the estate of Charles Tays Russell, but it ran short and in 1886 there was a need for a family decision to dip into the capital. At this point Joseph Lytle Russell in Pittsburgh took responsibility for managing her affairs, but almost immediately thereafter Mary Jane died. She was buried in the family plot in the Allegheny cemetery, but no grave marker was provided.

For further documentation see the link below:

https://truthhistory.blogspot.com/2019/04/mary-jane-russell.html

Fanny

All Aunt Sarah can tell us is that Fanny married a Mr Harper.

Fanny never left Ireland. When she died in 1867, her death certificate gave her age as 55, so her approximate year of birth would be 1812. Her husband, Alexander Harper, was a farmer and they were then living at Castlefinn, Co. Donegal. Alexander was illiterate and had to sign he was present at the death by making his mark.

Charles Tays’ will in 1872 noted that Fanny had already died and made bequests to six surviving children. It also noted where the six were in 1872, to the best of Charles Tays’ knowledge. Four had gone to America and two remained in Co. Donegal.

See again:

https://truthhistory.blogspot.com/2011/08/other-charles-t-russell.html

 

In 1891, CTR, our main subject, visited Ireland. However, there is no indication that he met any extended family members, assuming he even knew who they were by this time.


Wednesday, December 30, 2020

Urgently needed

I need scans, photocopies or orginals of "Prophetic Times and Watch Tower" all issues from 1879-1885. I especially need the full year 1882. Anyone?

Friday, December 18, 2020

1928 Song Book

You will recognize some of the tunes, though often the words have changed.

Bad manners

 

            I should not have to elaborate on previous posts about our rules. But apparently I do. 

           The copy function is turned off here to prevent a small group of Russian and Polish trolls from stealing copyrighted content. No, I do not hate Russians or the Polish. But I find those who steal intellectual content despicable.

             If you’ve come here to read, reread and copy Jerome’s Miracle Wheat article, just ask. Knowing who you are, either he or I will send the entire text to you via email. All you must do is ask.

             Frankly, you’re annoying. Your behavior is poor. Secretiveness is unbecoming a fellow Christian. You seriously need to grow up.

             Still, both Jerome and I contribute to essential projects related to you, and we will provide you with the text of any article published on this blog. Just ask: bruce . schulz @ aol. com

Wednesday, December 16, 2020

A. P. Adams


I need some help. I have located some of Arthur P. Adams' booklets. My research funds are too low to purchase photocopies. Is there some kind soul out there who would buy them for me? I hate to ask. It goes against my grain, to use an old woodworking expression. The booklets are: 

Christ's seamless garment. 16 pages.

True basis of redemption. 1894, 52 pages.

Endless torments not scriptural: an examination of the Bible doctrine of future retribution ... with an additional word on the intermediate state and spiritism ... Observer Steam Print House, 1882. 53 pages.

My preference, given the state of my health, is that any volunteer contact the library in person and arrange for the purchase and mailing. Contact me by email for details. 

Tuesday, December 15, 2020

J F Rutherford. Schoolteacher?


 From the Franklin County Tribune (Union, Missouri) for 15 August 1941, page 1.


f

Monday, December 14, 2020

Submissions

 I am interested in well-written, expertly researched articles. I cannot pay you. 

Articles must be footnoted to original sources. They can be on any subject from the Russell era. I'm especially interested in articles about Russell's newspaper syndicate, the Russell era debates, clergy opposition and forgotten personalities. But I am open to almost anything. 

Remember that this is a history blog. A polemic won't see the light of day here. Some of our readers intellectually oppose Russell's belief system, and some see him as a saint. Keep those points of view out of your article. Neither is suitable for this blog.

Submit in Times New Roman, single space. Indent paragraphs with the "tab" key. Do not use the space bar. Footnote style should be

For books: First Last name of author, title in italics, publisher, place, date, page number.

For articles: First Last name, title of article, name of magazine in italics, date of publication, page number.

It is unlikely that a submission citing Wikipedia or any other web page will be accepted. 

Thursday, December 10, 2020

Expectations

 I expect those who visit here to behave as adults and to have at least some ethical standards. Trying to disguise who you are is unnecessary. I usually only broadly note where visitors live. And some I know by their IP address. Those who read this blog and who work and live in Wallkill or Paterson or Tuxedo Park NY are often people I know. They do not hide their identity behind a misleading IP. This is also true of those visiting from the Watch Tower Society branches in Japan, Germany and Brazil. 

But there is one troublesome individual who lives in Chelmsford who does not live by the same standards as do those I mentioned above. I question his reason for visiting this blog. 

To the person from Chelmsford, Essex, using Talktalk IP 79.69.250.222 I suggest that if you want to know the personal details of those who contribute to this blog, my email is in a recent post. "Spying" is unbecoming a Christian. 

I do not wish to ignite a controversy. I do not want to see condemnatory comments. This post is as it is. 

Can we identify these men?

 Sweden? colporteurs. Names?




Zion's Day Star

 


Friday, December 4, 2020

Book

 JAMES H WHITMORE The Doctrine Of Immortality, Buchanan, Michigan, 1871 is listed on ebay. Whitmore was party to the 1872 debate mentioned by Paton in Day Dawn.

It is "buy it now" for about thirty-five dollars and postage. If you are interested in the Barbour era, you may want this book.

Monday, November 30, 2020

Bernhard's book


If you recently bought Bernhard's book on Bible House, there is now an extra section of material that will be incorporated into future editions, relating to different items found in CTR's study. It totals nine pages.

If you would like to contact Bernhard direct (his email is on the title page of the book) he will send this additional material to you.

Friday, November 27, 2020

Separate Identity

 I hope you are all reasonably well. I'm somewhat better, but some surgery is needed. I'm told it's minor and will keep me in hospital no more than a day or two. That's tentatively scheduled for March or April next.

Now, to the point of this post. SI vol 2 has yet to receive an Amazon review. You materially help me when you leave an honest review. I'd love five star reviews. But your honest review is welcome. Also, if you haven't reviewed volume 1, please do so.

Thursday, November 26, 2020

Popular Symbolics

 I hope everyone is well. You may find this book useful:

Popular Symbolics: The Doctrines of the Churches of Christendom, 1934, Concordia Press. It has a section on Russellism fairly typical of opposition writing in that era. I am not recommending their point of view, which should surprise no-one.

You can download it from archive.org

There is an original on ebay, though I think it is over priced. I paid ten dollars for my copy, and I think that figure more inline with reality.


Tuesday, November 24, 2020

Old Hymns

 So many memories. Some of this is well done. Some not so much. But enjoy:

https://www.youtube.com/watch?v=qe9zRrrldPM&list=PLx3tInhXymoJvLIixkfH3PDNqoWFVPICf&index=6

Monday, November 23, 2020

Update on my email situation.

 The email I posted earlier is unsatisfactory. For now, address me at bruce.schulz@aol.com .