One of our blog readers sent me this. I hope you enjoy it as much as I did. And I can say without too much of a smile that I've introduced my share of classes with something similar.
http://www.baltimoresun.com/news/language-blog/91039581-132.html#
Wednesday, March 29, 2017
We've asked before that readers not link to this blog through facebook. The message was clear, but apparently some still do not understand. Show some respect. Delete links to this blog from your facebook account. Today.
Tuesday, March 28, 2017
Return of the Very Temporary Post
I despair of receiving analytical comments. But at Bruce's request, here it is with some additions and revisions. Usual rules.
Evangelical Voice
The
Barbourite movement was narrowly focused, drawing almost entirely from
non-Seventh-day Adventists, Age-to-Come believers and other Millinarians.
Barbour saw those without a millannialist point of view as worldly and lost. He
saw himself as God’s appointed voice for the Last Days. Paton believed he was
divinely appointed, and he saw “advances” in spiritual insight as God’s special
revelation to him. Both published tracts, Paton many more than Barbour who
relied on the Herald of the Morning to further his ideology. The focus
of both was narrow, and they didn’t seek a wider voice.
Russell’s
view was more expansive. He believed God’s people were scattered in all of
Christendom, and some were as yet unfound in non-Christian religions. Connecting
good-hearted Christians with ‘truth’ was urgent because they were, he believed,
in the time of final judgment, the harvest time of Jesus’ parables. To explain Zion’s
Watch Tower’s mission, he quoted from the Millerite hymn Alarm:
"We are living, we are dwelling
In a grand and awful time;
In an age on ages telling
To be living is sublime."[1]
post was deleted.
Roberto's analysis
With some English language assistance from Rachael:
The article of ZWT February 1881,
entitled “Lay up for yourselves treasures”, is a sequel of previous articles
written by Russell about the obligation of the Saints, the Bride of Christ, to
spread seriously and meaningfully the message. Bruce and Rachael have posted a
previously “Temporary post … VERY temporary” to introduce us to the argument,
and that article is the basis for my comments.
Russell’s article is addressed to
the regular readers and believers of ZWT, to encourage them to spread the
“truth”, but I suspect, on the base of the previous article of Bruce and
Rachael, it was also an (in)direct message to some leading characters of the
movement, I suspect Paton and Allen. This suspicion came to me reading this:
Do
I hear you say that the prize for which you are running is a heavenly one and
that you are laying up your treasure in heaven? I am glad that when you hold
these treasures up before your mind you recognize them all as earthly, which
the moth and rust of time will soon destroy. I am glad if your hearts have not
become so fond of these things, that you worship them and think them beautiful.
But let me put it plainly: Would your neighbor judging from your daily acts not
suppose that you are bending all of your energies for some of these prizes? Is
he deceived, or are you, with reference to your real aim? Do not your actions,
as well as his, speak louder than words--What is your real treasure-- the thing
which you really love?
Russell speaks of “daily acts” and
“actions”, and that they “speak louder than words”. What are these acts and
actions? He quoted a hymn, “All for Jesus! All for Jesus! All my beings
ransomed powers; All my thoughts and words and doings, All my days and all my
hours.” In quoting the hymn he implicitly says that the Christian deeds should
be in thoughts, words and doing, and at this point Russell reports his personal
experience in thoughts, words, and doings for Jesus:
I
found that I had three hours for my consecrated work … I daily spend one hour
not in reading, but in earnest study. I searched and found daily spiritual food
and my "daily bread" sometimes took two instead of one hour. How
should I use my other hours? … my chief object should be to give spiritual
help, or secondly, any temporal aid or comfort to those needing it.
Russell
made clear the point reporting to the readers two of his personal experiences
in preaching: First he gave testimony to his next-door neighbor who had sickness
and trouble, and then to a lady of whose deep piety and Christian character he
had heard much, giving her WT tract n.1. Thus his time was spent from day to
day, until the three hours were not enough. So we understand that in the mind
of Russell, acts and actions were: studying the Bible and preach the truth 3, 4
hours every day.
Russell
states that his article is directed to the consecrated saints:
These
five pictures represent persons who have consecrated all to God, who have
covenanted to become dead to earthly aims, and ambitions and prizes, and have
entered the list of those who will strive for "The prize of our high
calling" and "seek for glory, honor and immortality"--the honor,
the glory and the life promised only to the Bride--the overcomers, who keep
their covenant.
Russell
underlined the necessity to increase the witnesses saying: “He (God) has given
us many ways and opportunities of doing this. It may be spent in spreading the
truth.” The rest of the article is an exhortation to evangelize. The
exhortation was directed to every sort of Saints: the rich, the poor, mothers,
housewives, etc. Every kind of Saint must spread the truth.
In
ZWT of April Russell was explicit again. He launched an appeal for 1.000
preachers, and published the article: “How to teach”. Paton in the same time
published three articles: “Number Three, part 1”, “Number Three, part 2”, and
“Foundation of the World”.
Sunday, March 26, 2017
Adolphe Weber
Below are
some scans sent in by Franco. In order, they are:
Portrait of
Adolphe Weber
Postcard
with Weber’s stamp
Weber’s copy
of the book Deliverance (1926)
Close up of
Weber’s signature from same
Letter about
Weber’s background - born 1863, died 1947.
See also
editorial comment after pictures
Editorial comment
For any who
do not know Weber’s story, he came into contact with Zion’s Watch Tower while
working as a gardener for CTR in Pittsburgh. He went back to Europe in the late
1890s to spread the message, and remained loyal to the Watchtower Society
throughout his life. He died in 1947. For a fuller history of his life see the history of the work in France in the Yearbook for 1980.
Saturday, March 25, 2017
Research on the wild side ...
This is really fringe material, but
we do need to know. I’m turning to our readers who are probably better at this
particular research than we are. We have two lines of research, one fairly
urgent, the other important later.
There is slight evidence that
the Russells [or just C. T.] had a son who died in infancy. Yes, I know, it
seems improbable given the amount of research put into their life. But we need
to confirm or deny this.
The Internet repeats suggestions
that Rutherford had a mistress or two. The ‘evidence’ never seems to reach the
threshold of established fact. We need to know.
We need solid research, even if it
only concludes there is no evidence. On the supposed Russell child, we’d need
to find a grave or death records that match. He would have died in 1880 or
1881. He might not be buried with the rest of the family. The name may only be “baby
boy Russell.”
I have several reasons for turning
this over to our readers. I have a strong point of view on both of these
issues. I’d rather the research proceed without a PoV clouding it. We do not
have easy access to Allegheny County records, many of which perished in a fire.
On the other hand, I do not want to turn this into the wild speculations found
on controversialist sites.
Are
you up to the challenge?
From Bruce:
We can dismiss the 'hairpin' story out of hand. There is no first hand confirmation of that story which is alternately set in Buffalo NY and in one of the Carolinas but with no firsthand documentation. If a hotel maid [supposedly also a Bible Student] found a woman's hairpin in his bed, there is a simpler explanation. Rutherford was experiencing hair loss. Quack remedies involved soaking your hair in an elixir or emulsion and wearing a cap. My grandfather, Rutherford's contemporary, used Lucky Tiger hair restorer in the vain hope that he could rescue his hair. [When it's gone, it's gone. Believe me, I know.] The cap was secured with "women's hairpins."
Jesus used the phrase 'eye is evil' for greed and evil supposition. If this happened at all, we can point to an evil supposition. Apparently no-one bothered to ask Rutherford about it. [Assuming it happened] But some were willing to believe an evil report when a simple explanation would do.
This is similar to the photo that supposedly shows a drunk Rutherford that really shows a group of Witnesses sitting by a root beer dispenser common in the 1920s -1940s. They were used to make homemade root beer, using Hires Extract, and then to dispense it.
History is not sourced from "evil reports," but from provable events.
However, I second Rachael's request for additional research by our blog readers.
Friday, March 24, 2017
We need ...
We need the exact Watch Tower by date where Rutherford first condemns "Character Development." Anyone?
Thursday, March 23, 2017
Your opinion, thoughts, comments?
Please read the article entitled "Lay up Treasures for Yourself," found in the February 1881 Watch Tower. We are interested in your assessments.
F. L. Alexandre Freytag
from Franco
Alexandre
Freytag was appointed by CTR as branch manager in Geneva, Switzerland. It did
not end well. You will note that the caption to his photograph calls him “the
faithful and prudent servant”.
Quoting
from the 1980 Yearbook on the history of Bible Students/Witnesses in France:
FREYTAG PREPARES A TAKEOVER
FREYTAG PREPARES A TAKEOVER
Starting with
the April 1919 issue, Freytag printed his name on the second page of each
French Watch Tower, no longer as “manager” (gérant responsible in French language), of the Geneva office,
but as “editor”
(rédacteur in French language) of the Watch Tower.
As the official
French edition of the Watch Tower represented less and less the English
edition, some brothers in Switzerland took it upon themselves to publish a more
accurate translation of the English-language Watch Tower. Thus there
were for a time two French editions of the Watch Tower circulating among
the brothers!
In August 1919, Freytag
transferred a part of the Society’s literature stock and other property to his
own address. Knowing that in January the Paris Congregation had informed
Pittsburgh of what was going on, and that on March 25, 1919, Brother Rutherford
had been released from prison, Freytag doubtless realized that the Society
would certainly soon take action against him. So he began stowing away the
property that he intended to keep for himself.
(above taken from 1980 Yearbook 1980 page 49 - The History of the Work in
France)
Below is Freytag’s last Watch Tower.
At the bottom of page 2, Freytag put in this announcement:
NOTICE TO OUR DEAR READERS
The Watchtower Bible & Tract Society, having taken our name, and publishing a newspaper that is titled the same as ours, now we prefer, to avoid confusion, to publish our newspaper under the name: "The Angel of the Eternal, the Kingdom Messenger of God"
Editorial
note
Ultimately the Society took Freytag to court on three occasions to finally
recover the property he had taken (see 1987 Yearbook page 127, History of the Work
in Switzerland). The movement Freytag formed
still exists in places like France (1980 Yearbook page 51) and Germany (1974
Yearbook page 85)
Wednesday, March 22, 2017
Temporary Post ... VERY Temporary
This is in rough draft the first few paragraphs of current work. Tentative title for this chapter is Evangelical Voice. Usual rules. Do not copy elsewhere, though you may copy for your own use. It will change. Do not rely on this in this form. Do not share it with others. It will come down in a day or two.
We're posting it for comments. Your comments are valuable feedback. When there are no comments I doubt we've done well.
We're posting it for comments. Your comments are valuable feedback. When there are no comments I doubt we've done well.
Evangelical Voice
The
Barbourite movement was narrowly focused, drawing almost entirely from
non-Seventh-day Adventists, Age-to-Come believers and other Millinarians.
Barbour saw those without a millannialist point of view as worldly and lost. He
saw himself as God’s appointed voice for the Last Days. Paton’s believed he was
divinely appointed, and he saw “advances” in spiritual insight as God’s special
revelation to him. Both published tracts, Paton many more than Barbour who
relied on the Herald of the Morning to further his ideology. The focus
of both was narrow, and they didn’t seek a wider voice.
remainder of this post is deleted.
remainder of this post is deleted.
Tuesday, March 21, 2017
Suggestive Hints
Suggestive Hints to New Colporteurs made its first appearance in 1887. We have a much later edition, but we need to see the first edition. If you have one, or one much earlier than the 1912 edition, please scan it and send it to us.
Wrong title given above: This is what we're seeking:
VOL. IX. PITTSBURGH, PA., SEPTEMBER, 1887. NO. 1.
==========
R967 : page 1
HINTS ON SELLING DAWN.
Any one desirous of engaging in the
spread of the truth can find grand opportunities
and plenty of them, selling paper-bound
DAWN, VOL. I. The present price,
25 cents, brings it within the reach of all.
We state again that ten cents per copy is
allowed for expenses out of the Tract
Fund. According to your zeal, faith and
talents united, will be your success. Take
your sample book and make a trial before
ordering books. For particulars of how
to succeed in selling DAWN, write to us
for a copy of our Hints to MILLENNIAL
DAWN Canvassers, just printed. It will
be sent free by mail.
Saturday, March 18, 2017
The seal ...
From about 1870 to well into the 20th Century, envelope and advertising seals were commonly used in Germany. These copied official government seals used on correspondence. So it's not surprising to find that the Watch Tower society used them too. Here is an example found on the front end paper of Der Krieg von Harmagedon.
Friday, March 17, 2017
Arthur Pennock
The
10:30
Bible
study
of
Watch
Tower.
Millennial
Dawn
and
Old
Theology
readers
will
be
conducted
by
Arthur
Pennock
of
Taylor.
Any
one
is welcome. -- June 6, 1908, Wilkes-Barre Times Leader, the Evening News
from Wilkes-Barre, Pennsylvania · Page 4
We need basic biography for Pennock. Anyone?
Thursday, March 16, 2017
Your observations wanted ...
Please read the article "To Communicate Forget Not" found in the August 1880 ZWT and give us your observations.
Wednesday, March 15, 2017
Readers in the UK ...
This is found in the University of Manchester Library. We need a scan or photocopy. Acquiring it from the USA is very expensive. If you live near Manchester or visit there, would you acquire this for us:
"Millennial dawn" : a word of warning, etc.
William John Macclure INTERNATIONAL BIBLE STUDENTS ASSOCIATION.
n.d.]
Available at Special Collections (Main Library) Christian Brethren Printed Collection (11323 )
There are a number of journal articles and booklets at the Manchester U. Library we'd like to see. Contact me if you're up to volunteering.
There are a number of journal articles and booklets at the Manchester U. Library we'd like to see. Contact me if you're up to volunteering.
Tuesday, March 14, 2017
Katherine Hankey
I posted a hymn she wrote and that met Russell's approval a ways back. Really two related hymns ... Based on her long poem, An Old, Old Story. Russell published the long poem entire as Old Theology Quarterly No. 7. This is often wrongly attributed to Maria Russell.
Russell published without attribution as did the American Tract Society. It was widely known, and neither the Watch Tower nor ATS saw a need to append a name.
Russell published without attribution as did the American Tract Society. It was widely known, and neither the Watch Tower nor ATS saw a need to append a name.
Hankey's poem as published by the American Tract Society
Copies show up on ebay
http://www.ebay.com/itm/The-Old-Old-Story-Published-By-The-American-Tract-Society-AM-Tract-Society-1872-/272571856256?hash=item3f768c7580:g:qqEAAOSwA3dYgT8r
Copies show up on ebay
http://www.ebay.com/itm/The-Old-Old-Story-Published-By-The-American-Tract-Society-AM-Tract-Society-1872-/272571856256?hash=item3f768c7580:g:qqEAAOSwA3dYgT8r
Old Theology Quarterly No. 7
You will notice that Russell altered wording as he did with many hymns and poems.
You will notice that Russell altered wording as he did with many hymns and poems.
Taking the story further back
from Franco
Above is a postcard dated November 9, 1911, sent from
St Peter Port, the English capital of the Island of Guernsey in front of the
French coast.
The sender is named Bocolaud (ed. note - checking the U’s and the N’s that may well be Bowland) and the recipient is Adolphe Weber, Tour de Garde, Convers [Canton], Berne, Suisse.
The sender is named Bocolaud (ed. note - checking the U’s and the N’s that may well be Bowland) and the recipient is Adolphe Weber, Tour de Garde, Convers [Canton], Berne, Suisse.
The writer had been circulating copies of the volumes
(Studies) in Guernsey.
In 1986 the "Awake" magazine had an article about the Channel Islands. It stated:
Seeds of Bible truth were sown here back in 1925 when
Zephaniah and Ethel Widdell arrived from England with their bicycles to
organize a regular program of Bible studies. As a direct result of their work,
congregations of Jehovah’s Witnesses were soon formed in both Jersey and
Guernsey.
This is not exactly so, because according to the postcard
"Seeds of Bible truth" in Guernsey island were already sown
in 1911, if not before…
Editorial notes from Jerome
This is of
interest, not just because Weber was a very well-known figure in the
continental Bible Student community, but also because it takes a little bit of
history back a further 14 years from what has previously been known. The
postcard shows there was a Bible Student presence of some sort back in 1911,
and probably before that. It speaks
of "still selling a good number of volumes," which could well be
pre-1911. And it is noted that the writer used English rather than French when
writing to Weber.
I
could only find one male named Bowland (the variant Boland) in Guernsey in the
1911 census, which was taken in April 1911, living in a street quite near Union
Street in St Peter Port, from whence the postcard was later sent that year. This
Bowland/Boland is a labourer working in the stone industry, aged 31, with a
wife and two children. Of course, there is no guarantee that this is the right
person, and the initials don’t seem to match. There is no-one with a name
approaching anything like Bocolaud.
As for the Awake magazine (Awake April 22, 1986, page 19) detailing the start of “seeds of truth” for 1925, one must remember that there was never any official attempt to document the growth of interest in places like the Channel Islands at the time. We have to rely on people looking back long after the event. In 1970 the Society sent a lengthy letter to all old-timers asking for their reminiscences. The letters sent by return will have numbered into their hundreds, possibly thousands, around the world, and formed the basis for the various histories that subsequently appeared in the Yearbooks. These covered not just countries like the United States and Britain, but everywhere. This testimony was supported by documented proof in some cases. For example, the son of one of the editors of the St Paul/New Era Enterprise was moved to send his files to the Society. However, in many cases it was simply the anecdotal memories of older people looking back. The account in the 1986 Awake may well date from that 1970 initiative. No-one alive in 1970 or thereabouts had any memory of events before 1925 for the Channel Islands. So the “find” of a post card sent to a well-known figure like Weber is significant as far as Channel Island history is concerned. It shows that even the smallest piece of ephemera is worth checking in the search for completeness.
As for the Awake magazine (Awake April 22, 1986, page 19) detailing the start of “seeds of truth” for 1925, one must remember that there was never any official attempt to document the growth of interest in places like the Channel Islands at the time. We have to rely on people looking back long after the event. In 1970 the Society sent a lengthy letter to all old-timers asking for their reminiscences. The letters sent by return will have numbered into their hundreds, possibly thousands, around the world, and formed the basis for the various histories that subsequently appeared in the Yearbooks. These covered not just countries like the United States and Britain, but everywhere. This testimony was supported by documented proof in some cases. For example, the son of one of the editors of the St Paul/New Era Enterprise was moved to send his files to the Society. However, in many cases it was simply the anecdotal memories of older people looking back. The account in the 1986 Awake may well date from that 1970 initiative. No-one alive in 1970 or thereabouts had any memory of events before 1925 for the Channel Islands. So the “find” of a post card sent to a well-known figure like Weber is significant as far as Channel Island history is concerned. It shows that even the smallest piece of ephemera is worth checking in the search for completeness.
Monday, March 13, 2017
Where I insult all my British friends and acquaintances and everyone else ...
Since Separate Identity was
published in 2014, we’ve had two complaints about the writing style, both from
UK residents. Both reject our style as un-academic. What they mean is that we
do not write as they do in the United Kingdom. We don’t. We’re not British; we
don’t pad our writing with euphemisms, circumlocutions, misused prepositions,
and we don’t use passive voice.
Passive voice is endemic in British
writing. It allows one to escape responsibility for opinions, observations and
conclusions. It defers responsibility to authors cited or to a non-existent ‘other.’
British academics avoid any blunt
statement. They wouldn’t call ‘a spade a spade’ if their life depended on it.
Americans are usually plain-spoken. If something is wrong, we usually say so
with little quibble.
Bruce, my writing partner, has a
complex ancestry. But he is American, on the conservative side, a teacher with
significant peer recognition. He is separated by a century and a half from the
last immigrant family. His family’s presence in America started in 1607. I
share some of his ancestry. But I’m separated by a generation from Austria, and
I am a dual US-Austrian citizen. I am, despite the duality, an American. As
does Bruce, I write like an American. And I find British academic writing
stultifying. Say what you mean. Drop the extraneous words you use to pad your
writing. Get to the point. And take responsibility for your thoughts.
Both of those who complained about
our style are bound to the circumlocution that characterizes British writers.
Frankly, if you experienced the hand of an American editor, you would not come
off well. [I’ve read your stuff.] One of
those who complained about our writing style is caught up in the arguments
about the value of popular [public] history and academic history. Both fill
important slots. It’s a meaningless argument, only meant to preserve history as
the field of assistant professors. [The life of an adjunct professor is not an
easy one. I know.] But having academic credentials does not elevate one to a
special position in life. Besides I’d set my BA x 2, MA x 2 and PhD against
yours any day.
Another difference between American and
British writers is the kind of analysis each brings to their writing. Brits are
more likely to quote every available opinion, sensible or not, to make some
sort of indifferent, indirect analysis. Facts can be manipulated. But for British
writers, facts are ephemeral things, hardly real. Most American writers do not
see evidence in that light. British writers like to pretend that academic
competition does not exist. Dear heart, it does both there and here. It’s
intense, sometimes nasty.
Amazon ranks books by sales. I think
it is telling that Separate Identity outsells the books of both of those who
complained. It ranks about two million places ahead of both. I think that says
something about its content and worth.
I repeat, take responsibility for
your work and opinions. Use direct sentences. Avoid passive voice. Be plain. Don't be an academic snob.
Herewith is a power point presentation on British academic writing. Note that it advises use of Passive Voice. It makes them feel good. No competent American writer would use passive voice. The reasons given for using it in this video are, frankly, idiotic.
Herewith is a power point presentation on British academic writing. Note that it advises use of Passive Voice. It makes them feel good. No competent American writer would use passive voice. The reasons given for using it in this video are, frankly, idiotic.
Saturday, March 11, 2017
Several things ...
Several things:
Someone from University of California at Long Beach visits
regularly. I suspect they’re looking for something specific. If you are that
person, let me know how I can help.
German Girl: Thanks for your offer to translate. We’re
having a scarce German booklet scanned. I do need help translating it. My
German is very poor. Email me directly, and when it’s scanned I will send it to
you. [r m de vienne @ yahoo dot com]
We still need von Zech family papers belonging to his German
relatives if they are relevant to Otto’s evangelism. I haven’t a clue how to
look for those.
Watch Tower presence in Germany before 1903 is impossible to
document in a meaningful way. Yet, we know it existed. Anyone? The same is true
of Norway and France. There was at least one Barbourite in France in the 1870s.
We can’t follow that up, or we haven’t with any success.
We are very dissatisfied with our history of the earliest
work in Canada. Most significant documentation is from the late 1890s, outside
the scope of Separate Identity. Can you add to our understanding of the work in
the 1880s?
We need scans of any letters, postcards or memoranda signed
by Russell, no matter how brief or mundane they may seem.
Letters between Bible Students sent in the Russell era would
help. Have one? Please scan it.
Thursday, March 9, 2017
To answer an email question ...
Two people have asked through email if I recommend Zydek's biography of Russell, Charles Taze Russell: His life and time: The man, the millennium and the message. I wouldn't try to stop any one from buying it. Some of our readers have. Jerome reviewed it when published.
It is inaccurate, poorly researched, flawed and not worth the money you spend on it. But it's your money. Buy it if you wish.
Wednesday, March 8, 2017
A letter to our readers ...
A huge amount of work stands behind
this blog. Though there is a donation button here, we get about twenty dollars
per year on average. We fund this research out of the sale of our books and out
of our own pocket. Original research is expensive. In the past four months we’ve
spent more than good sense would permit. Off the blog we get support for which
we are truly grateful. One long time blog reader purchased material for us.
Others have done the same in years past. We appreciate this.
I did not write this to ask for
donations. While we have monthly expenditures, we’re usually capable of
handling them on our own. And we get unexpected help. A university librarian
found our work important. She scanned a booklet from their library, the only
surviving copy, and waved their fees. So instead of costing us the forty-five
dollars we expected, it cost us nothing but politeness. And the booklet is
useful. We will quote from it, though probably not in volume two. Certainly we
will in volume 3. We’ve already added a paragraph to a ‘finished’ chapter.
The work that our contributors and
Bruce and I put into writing our books and posting on this blog merits
something more than a parasitical use of our work. We live in an age when
people do not feel responsible for the use they make of other’s work. This is
wrong. Blog statistics tell us that we get something under 100 return visits a
day. And we get new visitors who may read one article and not return, their
curiosity satisfied. Of the regularly reoccurring visitors, fewer than ten
comment on anything like a regular basis. Visitors to this blog reap the work
of others. It satisfies your curiosity; it interests you; some use it as
resource material for their own work.
But you do not comment. One of our
contributors excuses that by saying comments or not, we’re generating interest
in the subject. However, the original purpose of this blog was to further our
research. One way for you to do that is to comment. Comments, like reviews,
need not be elaborate. And I realize that most readers do not understand Watch
Tower history, or any aspect of religious history, at much depth. But a simple,
“oh, how interesting” would do. As it is, you’re eating from our plate of
cookies and drinking our milk without a simple ‘thank you.’
The ideal comment is one that
informs or leads us to something new. Sometimes a question from a reader does
that for us. I feel very unappreciated. I’d have left this project a long time
ago, except Bruce is dependent on my help given his health issues. No-one knows
this subject as well as he does.
This letter to our readers will not
improve anything but my disposition. And that is doubtful. But it is my belief
that we owe something to those who produce important work. Apparently most of
those who read this blog [And Roberto’s forum posts] do not believe they owe
anything to anyone.
Tell me ...
L. A. Allen wrote an article entitled Straight Gate for the June 1880, ZWT. You can find this online. We want to know your impression of this article.
Tuesday, March 7, 2017
Reminder
When you leave a comment, make certain you're leaving it on the appropriate post. Some recent comments were appended to posts for which they had no relevance. The evident intent was to comment on a post above or below the one where the comment was inteneded.
We need to identify ....
We need to identify a "Mr. McClure of Scotland" who sometime before the fall of 1910 wrote against Russell and "Millennial Dawn."
We need the exact source of this:
We need the exact source of this:
Monday, March 6, 2017
Franz Zürcher
Although relating to events a little more recent
than the general focus of this blog, this is an account that many may find of
interest. Thanks are due to “Franco” who kindly sent the scans used in this
short article.
Franz Zürcher (1891-1978) worked at the Bible
Students/Jehovah’s Witnesses Central European Office in Switzerland for nearly
55 years. He started in 1923, although his first couple of years were spent
taking the Photodrama of Creation film out to Belgium, Alsace-Lorraine, along
with locations in Switzerland. For many years he was the Branch Servant in
Switzerland. In the 1930s he was the editor of the German edition of The Golden
Age magazine. In 1943 he was sentenced to gaol [ie: jail] for his activities.
He is known for writing a book published by the
Society, which apparently was never officially translated into English. Crusade
Against Christianity was first published in German in 1938, and then translated
into French and Polish in 1939. It detailed the persecution of the witnesses
under the Nazi regime, and some of the material appeared in the English edition
of Golden Age.
Here are some covers of the three language editions.
First published in German in 1938. The publisher was
Europe-Verlag, Zurich-New York.
Translated into French and Polish (both 1939)
The French translation was also published by Europe-Verlag,
Zurich-New York. However, you will note that the Polish translation added Watch
Tower Bible and Tract Society, Berne.
Franz Zürcher remained an active witness in the
Berne Bethel until the end of his life, and is one of the comparatively few
witnesses to have an obituary in the Watchtower magazine. See Watchtower for
August 1, 1978, page 31.
Friday, March 3, 2017
First few paragraphs in rough draft - Current research
Evangelical Voice
The
Barbourite movement was narrowly focused, drawing almost entirely from
non-Seventh-day Adventists, Age-to-Come believers and other Millinarians.
Barbour saw those without a millannialist point of
This post was deleted.
This post was deleted.
Anyone near Santa Clarita, California?
We have located the booklet by Tucker noted in an earlier post in a library in Santa Clarita, California. If you live close and are willing to photocopy it for us, please let me know.
We no longer need this.
Oops! Or - What's in a Name?
The Welsh language
humorous magazine Papur Pawb started in 1893, and was published weekly from
Carnarfon in North Wales until 1917, and then was relaunched in the 1920s. One would
hardly think this could be confused with a religious tract posing such questions
as Where Are the Dead? But such was the perception in Wales; so an announcement
was necessary in the Yr Herald Cymraeg (Welsh Herald) newspaper for April 21,
1914.
When the Watch Tower
Society started publishing its new monthly tract series from Brooklyn in 1909,
they hit upon two titles, People’s Pulpit and Everybody’s Paper. The tracts
soon also came to be known as Bible Students’ Monthly, and ultimately most
early issues were reprinted under that masthead.
So when it was decided
to publish tracts in Welsh (as advertised in Watch Tower November 15, 1911)
they had several choices of name. They apparently settled on Papyr Pawb, which
literally means the paper for all - e.g. Everybody’s Paper. Even though they
used the old Welsh spelling of “Papyr” rather than the more modern “Papur” (as
used by the North Wales comic) it was enough for someone to complain - hence
the apology.
Thursday, March 2, 2017
Tabernacle Shadows - In Welsh
Images courtesy of the Mike Castro collection
A few
weeks ago I put out a special request for anyone out there who had ever heard
of a Welsh edition of Tabernacle Shadows. I had a vague memory of seeing one
several decades ago, but had never had it confirmed since. I reasoned that, if
it existed at all, it probably originated in America, with all the Welsh
immigrants, including people like William Hickey of Tredegar, South Wales, who
was in CTR’s group back in the mid-1870s.
Well, I
was right, and I was wrong. First, I was right, the book does exist. It is 144
pages, and was published in both hardback and paperback. The hardback cover is
shown at the head of this article, and grateful thanks are due to the Mike
Castro Collection for providing the images. But in another aspect, I was wrong,
as shown by the title page below.
Image courtesy of the Mike Castro Collection
As noted
above, I assumed that the book, if it existed, originated in America. But the
title page clearly shows the publisher to be Watch Tower, with an address in
Eversholt Street, London. This dates the book to between 1903 and 1914, when
IBSA became the publisher’s imprint from Craven Terrace, London. The printers
were Hazel, Watson and Viney, a well-known British company that also printed
British editions of Studies. The copy pictured was originally purchased on eBay
from the UK.
Armed
with the correct Welsh name I found that the National Library of Wales at
Aberystwyth has a copy. Their index states that it is translated into Welsh
from English, and they give an estimated date of 1913, which is when it first
appeared on their shelves and in their catalog. Quaintly they ascribe the
authorship to one Charles Theodore Russell. I have a reader’s ticket to this
library, but my last visit was to examine ancient Welsh Bibles, while Mrs J was
hunting up Welsh folk songs. I never thought to check Watch Tower history. The
next time I visit I will examine the volume, and maybe even get them to adjust
the author’s middle name!
Tuesday, February 28, 2017
Walter Leon Tucker
We need a good scan [or photocopies] of his What is Russellism? Commonly Called Millennial Dawn. It was published in 1910. Anyone?
Sunday, February 26, 2017
Go back ...
Go back and READ the post titled The social graces in the Internet Age
http://truthhistory.blogspot.com/2017/02/the-social-graces-in-internet-age.html
http://truthhistory.blogspot.com/2017/02/the-social-graces-in-internet-age.html
Saturday, February 25, 2017
The social graces in the Internet Age
This blog has seen a pleasing
readership increase. I appreciate those who share their finds, and I appreciate
those who comment. Recently a constant reader sent newspaper extracts focusing
on the early work in the UK. Many were past the era we’re researching ... but
they named congregations. Important to current work? Yes.
Congregations in the USA and UK
called themselves by diverse names. We consider the search for a usable name in
one of the ‘nearly done’ chapters that will appear in volume 2. So the
ephemeral facts in a few very short articles add to our understanding. This is
good. Thanks. Never think what you have is unimportant or that we already know
what you know.
As a reminder, this blog focuses on
the Russell era, and our current research focus is on the decades up to 1890 or
so. That doesn’t mean we are uninterested in later material. We are not posting
about the Rutherford era at this time. But if you have something, send it
along. Assuming we don’t drop dead before, eventually we’ll move on to
Rutherford and associates. [We have books outlined to the transition to
Governing Body governance. Most will never be written simply because it will
take more years than we have to do that. Bruce is old, and I won’t continue the
project without him. His balance and guidance are essential.]
We are suspending work on a chapter
about events and predictions for 1881. This is temporary. It is a key chapter.
But we have more research to do. While we wait on some documentation, we’re
shifting to the development of individual evangelism. This is a constant theme
in Watchtower Society treatments of this era, though as they tell it, the story
is disconnected from contemporary practice and events. This chapter only exists
as notes. We start writing it next week.
What can you do? Read the
appropriate issues of Zion’s Watch Tower, Herald of the Morning, Spirit of
the Word, etc. If you see a comment that makes you think about Watch Tower
evangelism in new ways, tell us about it. Use the comment trail for this post
or email me.
We only have four years of Spirit
of the Word. What do you have? We have a few pages of The Millennarian.
What do you have? Many years of Paton’s World’s Hope have gone missing.
What do you have?
Many who visit this blog for the
first time are casual readers. Because our readership has grown, our place in
google search results has risen. That brings many new readers, most of whom
stay briefly and move on. Some return. Some use material found here for their
own projects. That’s okay. This blog is meant as a resource for others. But ...
no competent researcher will use a blog post as a source unless it contains
original, contemporary material. Dig further. Get to the source of a comment.
It is your responsibility to do so.
If you use this blog, visit on a
regular basis, are entertained or informed by it, you have some social
responsibilities. If I invited you to dinner, poured my best rum or coffee or
wine, fed you my best food, you’d say thank-you, or everyone would think you a boor.
The internet age gives many the feeling of anonymity. They forego civility. But
the obligation to be civil hasn’t gone away. “Well done” or “You informed me”
or similar comments are your way of saying thanks for the feast. If you can add
to our research, even better.
Currently, most of our readers are
first-timers brought here by Google search. I don’t expect anything from them,
though I wish they would stay and read more. Some do. I like that. We have some
that have visited for years, maybe a thousand or more times, who I know have
never left a comment. You could remedy that if you are one of them.