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Monday, April 7, 2014

More impossible tasks ...

We need to locate:

The Christian Gleaner published in Rochester, NY by William H. Spencer in 1874. This was a very short-lived magazine.

Bible Investigator, published from May 1874 by Amos Sanford.

Asking for the Impossible

Russell and other Watch Tower evangelists visited Newark, New Jersey, several times in the 1880s. I've looked everywhere I can think of for an outside-the-Watchtower notice of his visits. Can't find anything ... Can you?

In incomplete rough draft, here is what we have ...


A meeting in Newark, New Jersey, was hosted by E. M. Deems. This may have been the wife of Rev. Edward M. Deems, a Presbyterian. If so, she didn’t maintain an interest in Watch Tower teachings. It is, we think, more likely that this is a misspelling for F. M. Deans who occasionally wrote to Storrs. A poem by Deans appeared in the September 1879 issue of Zion’s Watch Tower.

            A Second Adventist congregation in Newark was described as small by the May 2, 1860 issue of The Troy, New York, Daily Whig: “The Second Adventists of Newark still keep up their weekly meetings, and are firmly grounded in the belief that the end of all things is close at hand. The number of believers habitually in attendance at the meetings is but small, but there is no lack of zeal or fervor."

            By Russell’s visit, there were two Adventist congregations in Newark, The First Society of Second Adventists, apparently a sort of unity congregation hosting both Life and Advent Union and Advent Christian Association believers, met at 12 Academy Street. The were “numerically weak and of slow growth. [1] The were “numerically weak and of slow growth.” Church of the Messiah, an Evangelical Adventist congregation, met at 24 Washington Street.[2] More importantly because their theology was much closer to Russell’s, a small One Faith congregation met in a private home. We first find them mentioned in a report about a One Faith conference held in Brooklyn, New York.[3] They seem to have been a committed body of believers, and at least one of their number wrote a tract. Published in 1876 and entitled The True Church, it was based on Matthew 16:16, 17, and meant to “show that the True Church is neither Greek, Protestant, nor Catholic.”[4] Interest would have come primarily from these groups. The Newark meeting was by far the most successful, and we will return to it.



[1]               W. H. Shaw: History of Essex and Hudson Counties, New Jersey, Everts & Peck, Philadelphia, 1884, volume 1, page 522. They drop out of the record in 1894.
[2]               Quarter Century of Progress of New Jersey’s Leading Manufacturing Centres, New York, 1887, page 54.
[3]               J. Donaldson: Report of Conference: Brooklyn, New York, The Restitution, November 5, 1874.
[4]               Publications for Sale at the Restitution Office, The Restitution, November 16, 1876. The tract was by William Shepherd.  We couldn’t locate a copy.

On being helpful


We appreciate your help. Some of you send us things. Occasionally it’s something we have, but often we’ve never seen it. Those who send us things sometimes worry we’ve seen it or that it’s not important. Never hesitate to send us something on that basis.

            One of our blog readers sent us scans of four old letters, one from Russell and the rest from Rutherford. We’re slowly accumulating material on Rutherford. Because of health issues, we may not be able to continue this series past book three (1887-1917). But we’re acting as if we will. We’re planning for a book four that takes the story to 1932, telling both the Bible Student and Witness story to that date. Of course, we aren’t actively researching that era yet. But we are seeking documentation. So let me tell you about one of these letters …

            It’s a two paragraph letter. Rutherford answers a question from a female adherent from Canada. The letter is dated February 29, 1928. It’s on the verge of a doctrinal change. The woman asked if she would be safer during the time of trouble if she moved to Palestine. Rutherford told her that “the proper course for you to take is to say to the Lord that you desire to do His will and to have whatsoever place he gives you and then trust in Him and go on and do with your might what you can to let others know about the gracious privision (sic) of His kingdom.”

            It’s nice to know that I’m not the only one prone to typos, but this letter’s significance rests in the nearness of doctrinal change. The return of the Jews, the nature of Armageddon and other issues were all under review. This letter fits into that picture. So while it may seem insignificant, it’s really an important letter.

           Thanks for sending it. The other letters are important in their own way too, though I’m not going to review them here. My point is that everything you send is helpful. Even if you think we may have seen it, send it.

 

            Another way you can help is by telling your friends about our new book, A Separate Identity. We fund research from the sale of our books. So the more of them that sell, the more funds we have to pay for photocopies and original documents.

            Tell your friends!

 

 

Convention in 1899


We need a volunteer

... to transcribe two newspaper articles.

Sunday, April 6, 2014

A Separate Identity by Schulz and de Vienne (Hey, that's me!)

So far there are three really nice reviews out there. Two are on lulu and one on a controversialist site. Here they are:


Histories of the early Watch Tower movement tend to fall into two extremes, hagiography and polemic. This is because they are usually written from a range of widely differing theological perspectives, not that of a strict historian. Additionally, they tend to concentrate on the figure of Charles Taze Russell to the virtual exclusion of his contemporaries. This volume redresses that balance, written by two historians with an almost fanatical attention to detail as demonstrated by the voluminous footnotes. They appear to strive hard to keep any personal views out of the picture and go where the evidence takes them. The result is a detailed, even-handed history of Russell and his contemporaries - crucially in the context of their times. Many writers on this subject seem to try and graft 21st century attitudes onto 19th century people, not recognising that the beliefs of Russell and others in the second half of the nineteenth century were often far more mainstream than a modern reader might imagine. Even if one has no direct interest in Russell and what came later from his ministry, several groups today count people like Henry Grew, George Storrs, and John Thomas in their antecedents. These men all feature in this book and, certainly in the case of Storrs, you are unlikely to find as much detailed information on his life and work anywhere else. The writers have previously published a volume on Nelson Barbour: The Millennium’s Forgotten Prophet. That too is well worth reading, although the present volume (that takes history up to 1879) is a stand-alone book.

 

Review two:

 

This is the definitive history of the early years of the Watch Tower Movement. Because as stated in the "Introduction" no one had ever before "produced anything approaching a reasonably well-researched and accurate account of the Watch Tower's early years". That is until now. Schulz and de Vienne with the help of others named and unnamed have combed a vast array of resources to produce this historical gem. The 380 pages of volume one cover the period up until the split with N. H. Barbour in May 1879. Most histories cover this period in only a few paragraphs. So what we have here is a tremendous amount of original research including: biographical and historical information found in the original Watch Tower volumes from 1879 - 1916 which had not been collected together in one place until now, information gleaned from other Jehovah's Witnesses and Bible Student publications, newspaper interviews that Russell and others gave, some that were given even before the Watch Tower was started. The authors cast a wide net including newspaper archives, family archives of persons named in letters to the editor in the Watch Tower magazine, letters to the editor that C. T. Russell and others wrote to other religious magazines, church archives, college archives, census records, passport and numerous other records too varied to mention. Another highlight of this in-depth history is the extensive biographies it gives of persons connected to C. T. Russell. For example you may have seen or heard the names of George Storrs and George Stetson in other histories as persons who were of help to Russell. But until now if you know them only from those other Watch Tower histories you have no idea who they really were or how exactly they helped Russell in his studies. The authors not only tell you the history of the early Watch Tower period but also how they know it and by means of numerous footnotes exactly where the information comes from so that it can be verified if you wish to follow in their footsteps. There are also numerous pictures of persons, places, and artifacts connected to early Watch Tower history. Some that have never been in print before. It is neither a polemic or an apology just well-researched history. There is no other early Watch Tower history that compares to this.

 

Review three:

 

The book is an incredibly detailed history of Russell’s early years and his antecedents. Chapter one tells things about Russell’s early years never published elsewhere. I found them revealing. The details present a picture of Russell different from that I had formed. The last section of that chapter gives details about Russell’s businesses that I did not know. I don’t think very many know them either. Music publishing? A furniture store? Stock market investments? Who knew?

The next two chapters define Russell’s relationship to Adventists and Age-to-Come believers. You may think you know what this is all about, but let me tell you, you don’t. There are persons in this story long ignored by those who write about Russell. I’m impressed by the detail and the depth of research. Wendell, who most writers present simply as an Adventist preacher, is given a biography. His sermons in Allegheny and elsewhere are examined. (There is, surprisingly, a record of that.) Stetson’s last years and his non-Adventist beliefs are explored. There’s a real story in that. Again, it is different from what is usually said. Storrs turns into a different person than I expected. Others you may not have heard of are introduced. John T. Ongley, a One Faith evangelist, George Darby Clowes, an ex-Methodist preacher and others are profiled and their place in Watch Tower History restored.

If the Watchtower had ever published something like this, I wouldn’t see them as the dishonest, manipulative, controlling organization it seems to be. The Proclaimers book has what? Two sentences about Stetson? Schulz and de Vienne devote half a chapter to him, his writing and his beliefs. They take readers to private letters, obscure articles, and use them to build a well-researched, connected story. They hide nothing.

I found chapter four especially interesting. Chapter four discusses the bible study group founded by Russell and his associates. To get to his point, the authors have trashed the work of a number of authors. Some of that is funny. They call Zydeck’s book “fantasy fiction” and tell you exactly what’s wrong with his claims. (Contrived, fabricated) Others get the same treatment. I’ve been pursuing Watchtower history since the 1950s. My reaction to this was “about bloody time.”

Chapter four is the title chapter. It traces topic by topic the development of Russell’s theology. They tell you from whom and from where Russell got his belief system. You think his theology was Adventist? Think again. They cite the books, articles and letters of those with whom Russell associated. Most interesting here is a section on pyramid belief: They trace the origins of Pyramidology of course. They correct the claims of a few well-know anti-cult writers. They tell you who believed the theory. That was new to me. I did not know that Clarence Larkin, the Baptist expositor, and T. de Witt Talmage, the then famous preacher both believed similarly.

The remaining chapters consider Russell’s association with Barbour. Biographies are restored. Benjamin Wallace Keith’s biography is fascinating. J. C. Sunderlin was an opium addict, made such by pain killers he was prescribed for Civil War wounds. L. A. Allen, one of the first WT contributors agonized over what appears to have been sexual conduct at an early age. You meet people who thought they heard Jesus’ voice. You find names you’ve probably never heard and their biographies. This is not the candy-coated history the Watchtower Society writes.

They present the group as essentially disunited, the only unity being belief in the near return of Christ for judgment and to raise the saints. They take you to statements by the principals to show this. And this takes us to their premise, which put simply is that continuing fragmentation led (rather perversely) to a doctrinal unity and a distinct identity.

Volume one, the book just released, ends with the split between Barbour and Russell. Barbour embezzles money, seeing it as his right as God’s last days voice. Russell is seen as intellectually struggling.

You should read this book. You will be amazed. So, don’t let the title throw you off. You need to know what this book says. Their discussion of Storrs is especially important. Storrs would be disfellowshiped for his view of congregational authority.

I’ve waited all my life for a book like this. Buy it. Read it.

Stuff like this ...


           We’re trying to document Russell’s missionary travels between 1879 and 1890. If you can help, that would be good. Don’t assume we know something. Send any information you may have. I’m especially interested in newspaper announcements and any outside notice.

            If you have or locate later articles, send those too. Here’s an example from the Wheeling, West Virginia, Daily Intelligencer of December 8, 1898. Small articles such as this one help give us insight into Russell’s activity. Never ignore them. Send them along as you find them.



To send us historical material by email

attach file and send to rmdevienne @ yahoo . com

Large files: Create a Dropbox account or use google documents

Thanks

Saturday, April 5, 2014

We need solid biography for ...

Henry E. Hoke was the son of Henry Hoke & his wife Eyster. He was born in Gettysburgh, Pa & lived the greater part of his life, until his marriage, in McConnellsburg (& Mr Hoke says there is no RR in the Co yet). He was a merchant & kept store here in Chambersburg, when he died Oct 5, 1896. His wife Harriet Stenger was born in Peters Tp, the daughter of Peter Stenger of Conrad & his wife Christine Shearer, his step sister. She died Nov 21, 1892 here in Chambersburg, Pa & both buried in Cedar Grove Cem. here. They had eight children.

and for his son Henry Eyster Hoke.

This is all we have:


The Editor’s Eastern Trip

 

            In the June 1880 issue of Zion’s Watch Tower, Russell announced plans for a month-long speaking tour taking him to nine towns. “The stay at each place will average about two days. I shall expect almost continuous meetings while with you.”

            First on his list was Chambersburg, Pennsylvania. There Henry E. Hoke was in charge of the arrangements. There are several H. E. Hokes, (father, son, grandson) and we’re uncertain which Russell meant. The interest in Chambersburg appears to have been drawn from an Evangelical Adventist conference of nearby congregations calling themselves Messiah’s Church “to distinguish this body from those holding the general name of ‘Adventists.’” Hoke was a member and an agent for The Advent Herald.


We also need to identify "Mrs. M. T. Miner" of Clinton, Massachusetts. She was living there in 1880.

Tuesday, April 1, 2014

So ... Mr. Schulz sent me this ...

He's working on the last chapter of volume 2. (Don't get too excited. We have a huge amount of writing left.) This is very rough draft and will change, but I like it. He didn't say I couldn't post it, and I didn't ask if I could. ... Comments welcome

An extract:


Understanding the Movement

 

            Sociologists tend to interpret millennial movements as expressions of alienation and disenfranchisement. Following H. R. Niebur, they suggest that Millenarian sects attracted the “socially disinherited.” Primarily focusing on Adventist sects, Clark describes Millenarians as a “pessimistic” sect:

 

Adventism is the typical cult of the disinherited and suffering poor. Its peculiar world view reflects the psychology of a distressed class in despair of obtaining the benefits it seeks through the present social order and seeking escape through divine intervention and a cosmic cataclysm, which will destroy the world and the “worldly” class and elevate “the saints” to the position they could not attain through social process.[1]

 

            While acknowledging that the Watch Tower movement did not arise from Millerite Adventism, Clark includes it among the pessimistic sects. So did S. Jackson Case. He considered the “Millennial Hope” as a phase of “war-time” or crisis era thinking. He saw Millennialism as an “especially pernicious” “pessimistic view of the world.” Including Russell and his fellows in the analysis, Case wrote:

 

In the presence of dire calamities many persons lose faith in the permanence of the present world. Horrible outbreaks of distress are taken to be symptomatic of an incurable malady which has fastened its deadly grip upon the whole cosmic order. Since the disease seems too deep-seated to e eradicated by remedial measure, its progress can be stayed only by destroying the object upon which it preys. The only hope for a final triumph over evil is thought to lie in the complete dissolution of the present world and the re-establishment of a new world free from all those calamitous possibilities inherent in the present order of things.[2]

 

            Those who follow Niebur and others with similar theories suggest poverty as a factor in the development of Watch Tower and other Millennialist theology. While social alienation is an undeniable factor, poverty and social status were not important factors in the development of the One Faith and Watch Tower movements. Sociologists present us with evidence divorced from its historic and religious context or simply faked or misstated. Many of them, while well educated otherwise, are Scripturally and religiously illiterate. They know about the Bible and about religion, but they don’t know either in the same way and in the same context that Watch Tower adherents did. Rather than social context driving Russellite belief, an attempt to sustain a Bible-centric view molded adherent’s social views.

            Edward H. Abrahamson typifies the “social science” approach to Watch Tower organizational structure. Abrahams identified Russell era congregations with modern Jehovah’s Witnesses, so he framed his premise this way: “Early Jehovah’s Witnesses founded a millennial movement in order to satisfy their political, social and emotional needs.”[3] He claimed that early Watch Tower adherents came primarily from the “rural poor,” citing seven letters published in Zion’s Watch Tower between May 1882 and August 1889 as proof.[4] The letters do not sustain his claims. One is from a prisoner and has no bearing on wealth. One is from a former Methodist Episcopal minister who lost his income when he abandoned his Methodism for Watch Tower belief. His poverty was the result of adherence, not its cause. The remaining five letters mention poverty, but they do not suggest that poverty drove the writers into the Watch Tower belief system.

            Abrahams and others like him seem to be selectively blind to evidence. The decades after the Civil War saw reoccurring depressions. These were most pronounced in the early 1870s, the mid to late 1880s and the early 1890s. People were starving. Poverty and starvation while they led to acts of desperation did not lead to a mass adoption of Millennialist belief. With American industrialization came an increasing social disparity. American industrialists were often oppressive and greedy. This wasn’t newly found greed but an extension of shop-keeper greed which underpaid its helpers so that simply to pay the rent many shop girls were whores too. Racial inequality was startling. (Two of the letters Abrahams cited came from non-Whites, one a Native American and the other a black clergyman.)

Sociologists have it backwards. The impelling force behind Millennialist belief was a desire for divine blessing and an attempt to adhere closely to the Divine Word. This led to the rejection of much of the social order. Rejection of and criticism of the social order was the founding sentiment of American religion. It is not a phenomenon unique to Millenarianism. It was the mindset of the Puritans and Separatists who founded America. They brought to America Calvinist anxiety concerning personal salvation and righteousness. They interpreted life through a scriptural lens. Russell’s agony over salvation and punishment had been repeated thousands of times by his Calvinist antecedents.

[insert quotation here]

The Puritan and Separatist ideal – the purified, faithful church – was shared by many, not just Millenarians. This was especially so in the post Civil War era. Arthur Tappan Pierson, a Presbyterian, was in this heritage. Addressing an evangelical conference on “The Actual State of the Church,” he observed:

 

The whole Bible puts the most weighty emphasis on an unworldly life. Yet in the church we find but few decided lovers of God, while there are thousands of decided lovers of the world. … The bulk of professing Christians are not thoroughly consecrated; they belong to the worldly holy, or the ‘wholly worldly.’ Out of the sixty millions of so called protestants, what vast numbers are mere ritualists or formalists coming into the Church as they would go into the army at a given age! Out of all nominal Christians on earth to-day, there may be ten millions who give clear evidence of actual regeneration.[5]

 

This is not appreciably different from the statements of other clergymen, or from that of Russell. If this is disaffection, it is a rejection of a social order, or social defects, based on a desire to please god. It’s not the sociologist’s picture.

The letters found in Zion’s Watch Tower, instead of revealing a class of disenfranchised poor turning to religion, show already religious people most of them from the Puritan and Separatist heritage. Our Puritan ancestors sought unadulterated Christianity, purified from the forms of Papal worship. They saw the Roman church as “the Whore of Babylon.” American Protestantism reflected these views. “Worldly entertainments,” and practices were rejected. The Church was corrupt, desperately needing reform. Before the Civil War the worldly habits of nominal believers, the approval of slavery, the neglect of key doctrines including that of Christ’s return and sexuality were condemned. Revivals, meant to stimulate spirituality, stimulated sexual misconduct. Some blamed that on the presence of women or a growing predominance of women in congregations, an extension of the teaching that blamed “original sin” on Eve though Paul said the sin was Adam’s.  There was, some said, a preponderance of emotion and little intellectual devotion in the revivalist movement.[6]

Sociologists who’ve written about Jehovah’s Witnesses and the Bible Students of Russell’s day speak of social alienation as if the discredited idea of social progress were valid. This is true of Abrahamson, and it is true of others. Change is not progress. The social changes of the late 19th Century, especially those attendant on the industrialization of America, were partially undone by the populist and socialist leaning politicians who framed fair labor practice laws, the Pure Food and Drug Act, anti-trust legislation and similar legislation. But some sociologists would have Watch Tower adherents disaffected and doctrinally unique because of it, but the disaffected progressives be part of a forward movement. You can’t have it both ways.

Ignored by these “social scientists” is that impelling religious belief led some to change their occupations to those of lower status for the sake of acts of faith. This is true of the clergyman whose letter Abrahamson quoted. It was true of Russell, of J. B. Adamson, and of others. Russell noted [quotation here]

The claims of sociologists (and some historians) are not supported by the evidence. In the Russell era adherents were usually middle class, often well educated for the day. Many were businessmen. Some were inventors. Some were published writers. There were a number of clergy. If there was poverty, it is accounted for in the cyclical depressions of the late 19th Century. Poverty wasn’t a driving force; a desire for holiness was.

Beckford’s analysis of Jehovah’s Witnesses in the United Kingdom focused on the tendency to low-status occupations.[7] Again, the idea that one would choose a low-status occupation to further acts of faith eludes these writers. Yet, Watchtower literature is full of examples where professionals surrendered occupations for low-status employment to further their evangelism, a practice that continues from the Russell era. Real understand of the character of Watch Tower congregations in the Russell era depends on seeing members as seeking holiness and obedience.



[1]               E. T. Clark: The Small Sects in America¸ Abingdon Press, New York, Revised Edition, 1949, page  21.
[2]               S. J. Case: The Millennial Hope, University of Chicago Press, 1918, pages v, 1-2.
[3]               E. H. Abrahams: The Pain of the Millennium: Charles Taze Russell and the Jehovah’s Witnesses, 1879-1916, American Studies, Spring 1977, page 59.
[4]               Abrahams, pages 66-67.
[5]               As quoted in A. P. Adams, Bible Theology, Salem, Massachusetts, 1882, page 4.
[6]               F. M. Davenport: Primitive Traits in Religious Revivals, Macmillan Co. New York, 1905, page 282ff.
[7]               J. A. Beckford, The Trumpet of Prophecy: A Sociological Study of Jehovah’s Witnesses, Basil Blackwell, Oxford, 1975.

Monday, March 31, 2014

ebook version

The ebook for A Separate Identity won't be available for some weeks. Sorry. One of us will tell you when it's published. We'll announce it here.
R

Sunday, March 30, 2014

Saturday, March 29, 2014

We need this ...

We need a good scan of G. M. Myers: The Covenants and their Relationship, Gazette Publishing House, Lanark, Illinois, 1882.

We've located a copy at BIOLA Unversity. We don't have funds for a photocopy at this time. I hope one of our readers has this and will share it.

Thursday, March 27, 2014

Feedback

It would be nice to get some feeback from blog readers. We don't often. When we do it comes from the same four or five people. This suggests to me that we're waisting our time with this blog. Posting new research and such takes time. If it is of no value to most who come here, then why am I doing it?

Do you want this blog to live on? Shall I let it stay as it now is without adding to it? Let me know.

Wednesday, March 26, 2014

Still Working ... Help with this?

Our focus is on finishing volume two,  but we're also gathering material for the next book, assuming we write it. We are collecting the notices of Watch Tower speakers from newspapers of the era. I'm especially interested in the advertisements and notices of Russell's speeches. They're usually a paragraph or two in length, giving the subject matter and address. Here is one from 1901:


This is found in the Monroe County Mail, a paper published in a suburb of Rochester, New York. This may seem insignificant, but announcements such as this one sometimes lead us to other things. Here are my working notes:


"Conventions remained small, hardly more than local meetings. In late September 1901 a meeting held in the room 16 of the Durand Building in Rochester, New York, was advertised as “a convention of believers in the great redemption sacrifice of our Lord and Savior Jesus Christ.” The Rochester, New York, Democrat and Chronicle said that Russell “was heard with interest and close attention by an intelligent audience which occupied the entire seating capacity of the hall.” Still, the gathering seems to have been small.

An announcement appearing in the Monroe County Mail the Thursday prior described Russell as “one of the greatest Bible students of the age.” While this probably tweaked Barbour’s nose, it wasm't directed at him. This descriptor or something like it was used in most of Russell’s announcements and advertisements. There are a number of similar examples. One is found in the November 9, 1907, Philadelphia, Pennsylvania, Inquirer: “Rev. Mr. Russell is said to be one of the foremost Bible scholars in this country.”

Barbour was a factor, though to what extent is uncertain. By 1901 Barbour’s influence was significantly reduced. But in Rochester there was still interplay between Watch Tower adherents and the Barbourite congregation. And some continued to read Herald of the Morning, though at this point the Herald’s circulation reached fewer than a thousand. Barbour continued to preach insult and half-truth about Russell. In the …"
 
So you see that small things can lead to a larger story. If you have in your files anything like this, please share it.

Tuesday, March 25, 2014

It's arrived

My copy arrived today, as did one for another correspondent I am in touch with. I have sent you some comments back-channel, but the general problems you were concerned about are small and do not detract from the reading of the book.

Monday, March 24, 2014

the book

The printer in set up created some format problems. The first few copies or so will have these. The book is still readable, but the subheading lost their bold lettering. There's some odd line spacing not in the original. These issues should be fixed by tomorrow.

All the text and photos are there. It is readable. A few pages are affeccted.

There are more formatting problems than we knew. If your copy is unreadable, let me know and we'll make it right best we can.

Update: I've stayed up way past midnight to fix this. I have no clue what happened with the first upload, and since I haven't seen the print copy yet, I can't say how severe the problems were. I think they're fairly minor. But if your copy is unreadable, (I don't think that's a problem, but it might be) let me know and we'll make it right.

I'm very frustrated at the moment.

We believe all formatting problems have been addressed.

Uncertain Date

So .... have you bought the book yet?

 
 
Click on the image to view entire.

Saturday, March 22, 2014

Frustrated!

I need help with the epub format. From someone I know an trust. Because I'll have to share our lulu account information and such.

I tried to upload the ebook today. It gave me a contents error message with instructions on how to fix the fault. I don't understand the instructions. HELP!

Thursday, March 20, 2014

Looking Ahead

We need scans of any Rutherford era Watchtower letters, especially those signed by him.

We need any material related to Russell's around the world tour in 1912 except the convention report.

We need opposition booklets or tracts published in the 1880s.

We meed scans of original issues of Adams Spirit of the Word.

We need letters, private papers and photographs of any Watch Tower readers dated before 1916 or written by someone associated before 1916. A huge cache of letters sold on ebay some years ago. We would love to hear from the purchaser.

We need newspaper reviews of Russell Millennial Dawn volumes except for volume one.

Anything you think relevant would help. We found several manuscripts undated and disconnected from their place in history. They're still helpful. If you have any family papers related to the early days of the Watch Tower, please share them even if you think they're insignificant.

Convention memorabilia would be helpful too. This would include programs, letters or post cards home or any such thing.

We still need any letter from Russell.

We need as complete a speaking itinerary for Russell as we can find for the years 1879 to 1900.