A little respect. ... Please

You will remove some unnecessary stress from Rachael, and secondarily from myself, if you make some changes in how you phrase your posts and in some other areas.

1. Say what you mean. Do not phrase your objection as a question. You object to something we’ve written? Say so and do it plainly. It may not be the custom in your culture to write that way. It is American practice. The majority of Americans are Germanic in ancestry and thought. We are plain-spoken people. We do not share British culture in the same way that most Canadians do. We expect you to say what you mean.

2. Do some research before you post. We shouldn’t have to teach you your own history.

3. If you believe we’ve gotten something wrong, say so – plainly, and present documentary evidence from primary sources to back up your claim. Secondary sources are not evidence.

4. Some of you have pet theories. Unless you can present a well-written and clearly documented article supporting your point of view, we do not want to hear from you. Present us with a clear and convincing article and we’ll post it on the blog even if it contradicts something we’ve written.

5. Other than from Roberto, Jerome, German Girl, or Bernard, Rachael does not want your emails at this time. I don’t think our blog readers realize just how ill she is. Her family is happy that she is still breathing. Your intrusion into her life is not welcome right now. I’ll tell you if that changes. The uninsured portion of her prescriptions runs to about five hundred dollars a month. That should tell you something about her health issues.

6. Finding our work [this blog is covered by US copyright law] on your blog or in your book or dissertation without credit upsets both of us. All we ask is credit in a footnote and proper use of quotation marks if necessary.

7. Neither Rachael nor myself are your personal encyclopedia. We expect that our blog users are big boys and girls, capable of doing their own research. We have little time to answer questions or to research for you.

Clarification

From the comment trail it appears that we need to clarify who some of the players in this drama are. In American colonial history the Plymouth Colony settlers were a mixture of Church of England and Separatist adherents. Today many British writers call Separatists ‘Independents,’ euphemistically meant to soften the persecution they experienced at the hands of the established church. Separatists are an English phenomenon. Many of them settled in Leiden. They believed that the established church was so corrupted with Catholic dogma and practice that it was irreformable. The only way to sound, uncorrupted worship was through separation. The crown and church saw this as treason and persecuted them mercilessly.

 

While Lutherans, Calvinists, Anabaptists and others separated from the Catholic Church and were – like Separatists – Protestants, the term Separatist applies ONLY to the English phenomenon. Other than English exiles living in the Netherlands, there were no European Separatists.

 

Puritans were also a uniquely English growth. While there were those in Europe who sought pure doctrine and practice, Puritanism refers to those who wished to reform the English Church. Unlike their Separatist brethren, they believed the English church was reformable.  They sought reform through political power; the result was the English Civil War and abuses as sever as any under the king and church.

 

These are basics of American history because much of this story is the founding narrative for colonial era history. But surely at least some of this is taught in UK schools. Perhaps not. Each country’s textbooks foster myth. Myth is as surely created by omission as by falsehood.

Just an extract ...

The following paragraphs are from my introductory essay, revised to accommodate new research. All credit for the new material goes to Rachael. Please refrain from asking me to cajole her into returning to the blog. She's a big girl, except in physical size. [She's 4 feet ten inches tall and weighs under 90 lbs., as some of  you know.] Neither you nor I have any business imposing our wishes on her. You can make both of us happy by posting a comment on this revision:

            In this volume of Separate Identity you will find much that is unfamiliar to you. Some of what we present changes the narrative – call it the story line – usually presented by those who write about the Russell years. But more often we simply elaborate where others have abbreviated. A more complete narrative gifts readers with a better understanding of Russell era history. This occasionally makes us myth-busters. Occasionally a reviewer criticized our impatience with the poor work of some who’ve written on similar topics. Perhaps we should have lowered the sound level when we expressed our distaste. But ultimately, we have no apology for having noted partisan, misleading, and false statements. Writers owe readers their best efforts. Not lies or sloppy research.

            Criticisms have been few. Some continue to believe that Russell was a Mason, part of a conspiracy seeking world domination. If he was, he was very ineffective. Though this conspiracy theory is dying a slow death on Internet boards, we readdress this in appendix one. Despite irrefutable evidence to the contrary, some continue to assert that Russell was an Adventist. We think the evidence presented in volume one is plain. Watch Tower adherents and other Literalist believers rejected that identity. If it was wrong to identify them as Adventist then, it remains so today. Those who identify Rusellites as Adventists should do so on the basis of some evidence other than speculation about what ‘might have been.’

            Among those who continue to present Russell era believers and descendant religions as Adventist is Zoe Knox. This is disappointing. We expected better from her, given her history of thoughtful and careful research. Her most recent book, Jehovah’s Witnesses and the Secular World, continues the myth of Russellite and Watch Tower  Adventism, which she supports with a quotation from Rogerson: “In 1969, Alan Rogerson observed that most of Russell’s interpretations were not new and that many or them originated with various Adventists or his day.”[1] Rogerson did not support his claim; a critical eye would wonder why he failed to do so. The reason, of course, is his claim is insupportable. Using unsupported claims as the basis for your own work – without a minimal amount of verification – is not best work. Nothing in Rogerson’s claim can be sustained from contemporary documentation. What can be sustained is that Russell derived his doctrine from Literalist belief. Much of what we wrote in volume one of this work proves that.

            The fault is that Rogerson and others define Adventism as belief in the near return of Christ. That’s not Adventism. Adventism is a belief system derived from the Millerite movement of the 1830s and 1840s. It has a distinctive doctrinal set. Belief in the near return of Christ is apostolic belief with a connected history up to the Millerite nonsense and extending to today. Russell’s doctrine did not come from Millerism. It came from what was then called Age-to-Come or Literalism. Literalism’s history in America extends back to the earliest colonial era. It characterized British believers of most faiths, including that of the established church.

            Defining Russell’s belief as Adventism and Bible Student and Witness congregations as descended from Adventism is wildly inexact. It is just wrong. The tendency to confound belief in the near return of Christ with Adventism is not new. It was commonly done in the Russell era. An example is found in the August 1, 1881, Kingston, New York, Daily Freeman where the parents of an Anna Lewis of New Britain are described as “Second Adventists in belief and members of the Baptist church.” Somewhat later, in Buffalo, New York, the editor of the Evening News misrepresented a congregation of about two dozen believers as “akin to Second Adventists.” This drew a rebuke from one of the group whose beliefs mark it as very likely the Watch Tower adherent congregation in Buffalo:

Lest the grave charge of numerical insignificance be inadequate to the complete extinction of a ‘half dozen’ religious worshipers, they must be brought into the inquisition again to be placed upon the rack and be thrust through with the deadly charge of being ‘akin to the second adventists’! We were not aware of any kinship existing between us and the second adventists, without it could be established upon the isolated truth of the personal second advent of Jesus to this earth. But mark you, if that isolated truth can establish a kinship between us it will also prove and establish a kinship between Rev. Dr. Lorimer [then a prominent Baptist clergyman] and the second adventists, and, by your curious and extraordinary method of gauging a man’s standing, it would place him, as well as the ‘six in the small upper room in the American Block,’ under the ban and the fetters of social and religious ostracism. For his sermon on ‘the future of Jesus’ is a scholarly, elaborate and eloquent vindication of the doctrine of the personal, visible and pre-millennial second advent of Jesus to this earth. [Original spelling and punctuation retained.][2]

            We acknowledge that Dr. Knox said positive things about our work in her newest book. She also wrote a largely positive review but added this suggestion: “Schulz and de Vienne make little attempt to connect their work meaningfully to research on nineteenth-century American religious history, which they might have done by, for example, considering what was unique about the emergence of the Bible Students as compared with other ‘American originals.’”[3] We think we made the most significant connections in volume one, but her comment has led us to reflect on the current approach to American religious history. Frankly, we thought the elements of American religious history so obvious – so widely known – that we did not need to address them. We were wrong.

---

[1]               Zoe Knox: Jehovah’s Witnesses and the Secular World, page 54.

[2]               The Halfbreed Church, The Buffalo, New York, Evening News, July 12, 1882.

[3]               Zoe Knox: The History of the Jehovah’s Witnesses: An Appraisal of Recent Scholarship, Journal of Religious History, June 2017, pages 251-260.

We need some research assistance

We need to identify the group meeting in the hall over 410 Main Street, Buffalo, New York, in 1881-1883. I don't have time to pursue this, but knowing would improve current work. Can you assist?

Wherefore Art Thou Thomas?

This is an article about the problems of doing research, and how sometimes it is necessary to make a judgment on conflicting information from historical sources. The subject is the birth date of Thomas Russell, the older brother of CTR, who is pictured with him in that memorable picture in the Watch Tower but then edited out in the reprint volume.

As to why this matters, it can help us narrow down when Joseph Lytle Russell and Ann Eliza Birney were married, since no certificate or register entry has as yet surfaced. We know that Ann Eliza was still single in March 1849, or at least there is a reference to a Miss A E Birney in the Pittsburgh Daily Post for Wednesday, April 4, 1849.

Knowing when Thomas was born, we can make assumptions about when he was conceived, which – assuming he was conceived within wedlock – would narrow down the date of the marriage quite specifically.

So when was Thomas born? We have three conflicting dates, January, March and May in 1850. Let’s look at the “evidence” for each.

If you examine information on the Ancestry website, you will find Thomas’ birth date given as March 1850. But as often happens with such sites, there is no reference given for the information.  Everyone seems to be copying everyone else on a circular journey with no original source material provided. I suspect that the March date comes from the 1850 census return for Pittsburgh. The entry for the Russell family, father, mother and one son, is reproduced below.

The rules for the 1850 census were that entries should reflect information as it existed on June 1^st that year. So we have Joseph L Russell, aged 32, merchant from Ireland, Ann E Russell, aged 26, from Ireland, and then T Russell (Thomas) from Pennsylvania, who might appear on first sight to be 3/12. Reading that as three months old would have him born around March of that year.

The problem arises with the crabby handwriting of the era, using scratchy pen and ink. Numerous enumerators’ hands are found in these census returns, with varying degree of legibility. So let’s zoom in on that entry for Thomas.

Unless my eyes are deceiving me, that entry for Thomas is not 3/12 at all, but rather 5/12. There is no reason why the Russells should give false information, and assuming the enumerator did not make a mistake, then we now have Thomas’ birth pushed back to January, or even the very end of December.

But then we have another source of information, which could be viewed as a potential primary source that gives us yet another month, this time May 1850. This is the burial details for the Russell family plot on file at the Allegheny Cemetery.

This has been reproduced before on this blog in articles about the cemetery and the Russell interments, but it is shown here again.

You will notice on the right that it states very clearly that Thomas Russell died on 11 August 1855, aged 5 years and 3 months – which would give a birth date of May 1850.

The problem is that this is not actually a primary source at all! The document was put together to show how many people were buried in this family plot and where the graves were. This was useful since not all had grave markers and some of those that existed had been worn by time. The plot was sold for ten graves, but in the event there were only nine burials.

The plan shows that the plot was purchased by James Russell, older brother of Joseph Lytle. A little over a year after James made the purchase, his wife Sarah was buried there, and James followed not that long after. The record has the burial of Sarah in one style of handwriting. But then a later hand has added another seven names, not in order of interment, but rather in order of the rows of graves. This handwriting includes Joseph Lytle who was buried at the end of 1897. This is approaching fifty years after Thomas was born. But whoever wrote out these seven names, omitted Thomas whose grave started the bottom row from the right.  So yet another later hand wrote in the number 9, but then instead of adding to the existing list, wrote elsewhere on the document that Thomas died 11 August 1855, aged 5 years and 3 months.

When was this done? Obviously after 1897. How much longer after 1897? We don’t know, but decades after Thomas lived and died.

So where did the information about 5 years and 3 months come from? The writer on this grave plan copied the information out from somewhere. But why the discrepancy with the census returns from all those years before? Joseph and Eliza would know when Thomas was born and how old he was when he died.

I have a theory, and it goes back to the confusion with the census returns. As the numbers three and five could look similar on cursory examination, so could a three and an eight be confused, considering the handwriting of the day and the fact that scratchy entries made in ink may fade in places over time. On that basis maybe the final hand on the grave plan document just made a mistake. Maybe Thomas died aged 5 years and 8 months (rather than 3 months). If he did, then he ­would have been born in the January, which now would tally perfectly with the 1850 census return.

Of course, I could be wrong…

I do not ...

I do not see this blog as fulfilling its intended purpose. Given the current state of my health and my disappointments connected to this blog, I do not intend to contribute to it or moderate for it anytime in the near future.

If the other blog editors want it to continue, they'll find something to contribute. If not, it can remain as a sort of archive. When my health improves or when blog readers find that they appreciate our work enough to comment here, I may return. We have always been open to reader articles as long as they're not a polemic, they're well researched, well written and thoroughly footnoted. Up to you, isn't it?

In the mean time, my focus will be on bringing volume 2 of Separate Identity to press.

This post does not require your comments, and I wish you would refrain from making defensive, self-serving or scolding comments. I do not want personal emails over this either. As far as I'm concerned this blog has died a slow death from lack of reader interest. I take that personally. I've put thousands of hours - tens of thousands of hours - into this blog and into our two books, time better spent with my family.

You could have made this blog work. You [you know who you are] showed no real interest, just occasional curiosity. That does not work for me. I wish you well in your personal endeavors.

To our Russian Spammers

Google, the owner of blogger, has blocked you from commenting. You're wasting your time, except that you're irritating me. Go away!

Don't Expect

One way to end the problem of few to no comments is to disable comments from everyone but blog editors. B and I are seriously considering this. Now is the time for you to have your say. Readers can still contact us through the email addresses attached to our profiles.

Don't expect anything substantial from me for the indefinite future. Though Jerome may have interesting things to post, I'm very busy with this project and still very ill. I will not take the time to post partial or nearly completed chapters only to have them largely ignored. Mr.Schulz' Introductory Essay saw 98 page views and garnered ONE comment. I appreciate the comment. Where are the rest of you?

Surely reading comprehension is not a lost art. It takes minutes to read his introduction and seconds to form an opinion afterward. Or am I misjudging the average blog reader's mental acuity? There is no point to posting material that is ignored and that receives no comments.

There is no reason not to leave at least a simple 'well done' or 'this is wrong headed and stupid' comment. We allow anonymous posting. Fear of retaliation from your religious authorities should not be a consideration. The worst that can happen to you is that I will delete your comment which I will do if you link to a polemical site or if you post spam or if you advertise another book without asking first.

Another observation: It is not my responsibility to get copy to you, unless you offer to proof read. If you're curious about our content, visit the blog. Otherwise, expect to miss some temporary content. I may forward something to you, but do not count on that.

Temporary Post

You've seen most of this before. Back with some additions and changes and presented for your comments. Comments, even general ones, are helpful. No need for proof reading yet. Bruce is still 'tinkering' with this. [His description of additional research.] Usual rules. You may copy this for your own use. Do not share it off the blog unless you get permission first. Do not rely on this; it is a work in progress. Some of it may change.

I've deleted several comments as soon as they were posted. Do not post links to controversialist sites. A link to an original source is okay. Do not try to advertise though a post. Doing that will get you reported as a spammer. Google takes a dim view of spammers on blogger. Your comments should be in English if possible. Most of our readers are English language literate.

The opportunity to comment on this is closed.

Introduction by B. W. Schulz

            In this volume of Separate Identity you will find much that is unfamiliar to you. Some of what we present changes the narrative – call it the story line – usually presented by those who write about the Russell years. But more often we simply elaborate where others have abbreviated. A more complete narrative gifts readers with a better understanding of Russell era history. This occasionally makes us myth-busters.

The remainder of this post has been deleted. 

This will ... of course ... change

but in the meantime it's here for comments:

Preface One – By R. M. de Vienne

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

            This volume differs in format from its predecessor. The first volume follows a loose chronological order. Because of its narrow focus primarily on the years 1879 to 1882, this volume is a series of essays each focusing on an aspect of Watch Tower transition into a separate, identifiable belief system. There is a looser chronological order here; and the chapters occasionally overlap each other in subject matter. As before we elected to present this history in as much detail as we can, hoping thereby to take our readers into the spirit of the times. Omission seems to us to be misdirection.

            Volume 3 will focus on the fragmentation that followed 1881. It is partially written, but much hard research remains. And as always, we’re hampered by lack of resources. We have few issues of key magazines. We do not have anything like a complete run of A. P. Adams’ Spirit of the Word. We miss key years of J. H. Paton’s The World’s Hope. A paper published in California exists as a few clippings pasted into a scrapbook. A booklet written by Barbour seems to have been lost. We do not have any of the first issues of Jones’ Day Star. We appreciate help locating things like these.

           Now, let me tell you about volume two. This volume examines the continuing controversy between Russell and Barbour. One writer suggested that it was short lived. It lasted until Barbour’s death in 1905. We tell you the story up to the mid 1880s. It is more complex than most writers appreciate, and in its complexity explains the development of key Watch Tower doctrines, at least one of which persists until today.

            We tell you about the Watch Tower’s principals struggle to preserve the body of believers, to transition Barbourite believers into Watch Tower adherents. We tell you about their earliest missionary journeys, drawing much of this from sources not referenced by anyone else. We introduce you to people mentioned only once or twice in Zion’s Watch Tower but who played an important role in its earliest years. We tell you about the nature of the earliest congregations and fellowships and how they were formed. Again, we draw on first hand experiences not found  in any history of the movement. We tell you about the reaffirmation of old doctrines and the discussions behind that.

            The movement attracted clergy to its ranks. We discuss this in some detail, naming names, telling the story as we could uncover it of several clergy turned Watch Tower believers. In 1881 Russell and a few others organized and provided initial financing for the work. We provide details not found elsewhere, and we correct a widely-spread error. We tell you about the start of the publishing ministry and the development of the Priesthood of All Believers doctrine among Watch Tower adherents. A key event was the printing and circulation of Food for Thinking Christians. Though the Watchtower Society declined to share a key document, offering no explanation as to why a document from 1881-1882 might need to be held in secret, we offer our readers the most complete discussion of this small book's circulation and its effects on readership. With the circulation of Food new workers entered the field. The Watchtower society has ignored these, especially John B. Adamson, in its histories. We do not know why, but we think the reasons multifarious. Adamson and some others among the earliest missionaries left the Watch Tower movement. Watchtower writers tend to ignore the contributions of those who deflected from the movement. It is probably safe to say that much of this history is unknown to Watchtower researchers. It’s not their focus, and they’ve left it unexplored.

            An important part of this era’s story is the spread of Watch Tower doctrine to various ethnic groups within the United States and to other lands. So we tell you about work among foreign language groups in the United States. The Zechs and a Norwegian sea captain are part of this story. We tell you about the early work in Canada, the United Kingdom, China, and other lands. We discuss at length the history of a man mentioned with favor in Jehovah’s Witnesses: Proclaimers of God’s Kingdom. His story is far different from what the author of that book presumed. We tell you about the early work in Liberia. [This history appeared first as B. W. Schulz: “Watch Tower Faith in Liberia: A Conflict of Faith and Authority,” Nssuka Journal of History, University of Nigeria, Volume 4, 2017, page 31ff.] Other lands come into this picture. Almost none of this has been published anywhere except in the original documents.

          Eighteen eighty-one was a key year in Watch Tower history. Most of those who mention that year’s events misstate them. We do our best to correct the misdirection and misstatement common among recent writers. We think we provide a more complete picture of the Watch Tower’s earliest years, a more balanced picture than found elsewhere.

          Read Mr. Schulz’ Introductory Essay. It clarifies issues that confuse some writers. It puts Russell and the Watch Tower movement in a historical perspective often misstated or ignored by recent writers. A later chapter takes up attempts by historians and sociologists to place the Watch Tower movement within one of the current theoretical frameworks. We suggest that they ignore key elements of the Watch Tower belief system so that their theories are questionable.

          We have many to thank for their assistance:

Again ...

It is displeasing to me that I must re-post this. DO NOT LINK TO THIS BLOG THROUGH FACEBOOK. EVER. In the last few days we've had seventeen links through facebook. We're glad you like our blog, or find it interesting enough to link to it, but facebook links are harmful to our other blog visitors, compromising their privacy. AND I SIMPLY DO NOT LIKE THEM. Have enough respect to the blog owners who provide you with this resource to disable the links and refrain from linking through facebook.

Out of Babylon - Temp Post

Personally, I think this merits more than two comments.

Some of this has been posted here before. This is an  updated version with, we think, important additions. This is the working version of a chapter for volume 2 of Separate Identity.

Usual rules apply. You may copy for your personal use but do not share it off the blog. If you do you compromise our copyright and interfere with volume 2. Any observations are welcome, including proof reading comments. If you're serious about proofing this send me an email and I'll send the word version.

3 Out of Babylon

Sociologists especially, but historians too, struggle to place the Watch Tower movement in an easily identifiable niche. The results are usually unsatisfactory. Watch Tower adherents were religious pilgrims, often unsatisfied by their original churches. They were religious seekers, some of whom moved from one small group to another.

The nature of Russell-era congregations is misstated by Biblically illiterate historians and sociologists. Some present adherents as isolated, disenfranchised and alienated from society. John Wigley, considering a cognate group, thought that early 19^th Century British Sabbatarians came from among those who felt economically and politically threatened. He saw them as religiously “introverted.”[1] If there is such a thing as religious introversion, it characterizes those who seek New Testament separation from the world; those who would be ‘in the world but separate from it.’ This is a New Testament view of the world, and those who held it – including Watch Tower adherents – sought to maintain Bible standards. It is a mistake to find the roots of belief in a pessimistic world view. Simplistic, economic, or social explanations for belief systems are suspect as are “chiliasm of despair” explanations.

Edward Abrahams asserted that, “Russell used the words ‘alienated,’ ‘isolated,’ and ‘troubled’ to describe his congregations.”[2] Abrahams meant that Watch Tower adherents were disenfranchised and alienated from an evolving social structure. We ask, “Where?” Where did Russell use these terms in this way? Between 1879 and the end of 1916, the word alienated appears in fifty-nine issues of the Watch Tower. Watch Tower writers used it as commentary on Colossians 1:21-23: “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven.” This is not a statement of social alienation, but of the need for reconciliation with God through Jesus.

            The word appears in quotations from other sources, usually as commentary on the alienation of the young from contemporary churches and the Bible. This is not a reference to Watch Tower congregations. Russell never uses the word alienated in the sense meant by Abrahams. Russell said the Church has no part in the world’s social upheavals and essential sinfulness. But the Church has an obligation to uplift, to declare salvation, and to rebuke wrongdoing. Christians are not to approve of the world’s ways. This is not the social alienation that led to the Haymarket affair or the Railroad Insurrection. This is a push for holiness and engagement. 

The remainder of this post has been deleted. I post portions of our work for comment. We seldom get any. I continue to see this blog as largely a waste of time. The lack of comments reinforces this belief.

ZWT and the YMCA

Zion’s Watch Tower soon found a readership outside the obvious Age to Come and Adventist connections. In 1881 it found a regular home in a YMCA library. The cutting below (from the Buffalo Morning Express of April 9, 1881) listed what readers would find in their free reading room. It was an eclectic mix. Any library that included the British satirical publication Punch (or the London Charivari) – one of the few joys I remember from dry history lessons at school – had to accommodate wide tastes of the day. One such taste was Zion’s Watch Tower. Look down the graphic and see it listed in the Monthlies available to all, not just YMCA members.

The dalliance with Zion’s Watch Tower was probably short lived.  Later that year concerns were expressed about the paper, although the reasons given were interesting. It wasn’t doctrine or the herald of Christ’s presence that concerned the YMCA, but rather the paper’s (quote) “opposition to church organization.” From the Buffalo Evening News for October 11, 1882.

Help wanted

To help finish the current project, we need media, especially religious press, mentions of ZWT before 1887. If you have a press database please check because different sites cover different papers. Send either to Rachael or to me. It is far better that something is sent in multiple times than something gets missed because everyone assumes it is already on file. Thanks.

From the Library of Congress Collection

c. 1910 portrait of Russell. Location unknown.

Puzzled

We have fifteen reviews on Amazon and scattered reviews elsewhere. Most of them [all on Amazon] are five star reviews. But a historically inaccurate and partisan book by a well known "Apostate," whose work is full of misdirection and self promotion has 113 reviews.

Why is our non-partisan and painstakingly accurate book neglected while intellectual trash is noticed?

Where are the reviews of our work?

MARIA - THE EARLY YEARS

Back on February 18 this blog published an article on Maria Ackley – School Teacher, which detailed the known activities of Maria before she married CTR.  The article started in 1870 with the census returns that listed Maria as a teacher, alongside her older sister Selena, also a teacher. The newspapers from then on noted certain teaching positions, along with speaking activities and work in Sunday Schools, ending with a rather bizarre account of her being accused of using excessive discipline with a boy named Knorr – which provoked some inevitable comments.

This article is to cover her earlier years, and grateful thanks are due to correspondent Karen who has provided ALL the original research for this. (Really this is her article, not mine.)

The first known mention of Maria (other than as a child in census returns) is her schooling in 1865. This has been published on the blog before.

But then as a teenager (although I don’t think they had been invented back then) she received what appears to be her first teaching post.  From the Pittsburgh Daily Commercial Newspaper, September 4, 1867 issue, page 4.

It says concerning nominations of the Local Board of the First ward…”Miss Bella Cunningham and Miss Maria Ackley were elected: to fill vacancies occasioned by the resignation of Miss Kate Patterson and Miss M. J. McClain, of the boys' first and second primary department. The nominations were confirmed."

It is interesting that it says she was elected, not moved from another location, which suggests this was her very first teaching post. She was 17.

As Pittsburgh was a boom town with a rapidly rising population there was a need for more schools and more teachers. The Normal School Act of 1857 established training schools for teachers. In Maria’s era there were two in Pittsburgh, the State Normal School at Central High and the privately run Curry Institute. The program concentrated on the 3 R’s – reading, writing and (a)rithmetric. After 1870 the training of teachers became longer and more specialized.

As explained in her testimony in Russell vs. Russell (1907) Maria trained at the Curry Institute. This had a very good reputation as was expressed in this extract from the Report of the Superintendent of Common Schools (published 1866 but relating to the year ending in June 1865). From page 42:

The previous page (page 41) showed that teacher examinations were held once a year, and ran over a three day period. Successful candidates could be granted either a provisional or professional certificate. The Superintendent’s Report for 1865 reviewed the potential intake that year in Pittsburgh. Forty sat the exam. Ten failed it. Out of the thirty who passed only ten were granted a full professional certificate, leaving twenty with provisional ones. The reason for the latter was explained in the report:

Maria would have sat the exam a little later than this particular report, but it is safe to say that she would have been granted a provisional certificate for her first teaching post at the age of 17. This meant that she was now classed as a teacher and would appear in the Pittsburgh directories as such. These directories published the names of all teachers in all the schools. In the 1868 directory we find Maria listed as a teacher in the First Ward School.

It is just possible that Maria may have appeared in the 1867 issue, but some pages are missing from the extant copy, so the 1868 reference is the first we have.

Maria continued to appear in the directory each year for the First Ward School until 1871. Thereafter the format of the directory changed and individual teachers were no longer listed for schools.

The 1865 superintendant’s report made the point that, after gaining sufficient experience, a teacher could move up from a provisional certificate to a full professional one, without having to sit the exam again. Maria obtained her full professional certificate in 1870, and details of this were published in the October 1870 issue of the Pennsylvania School Journal. She received certificate number 660.

Now that she was fully qualified by the standards of the day she was able to branch out, and her subsequent career (as detailed in the earlier article) shows her receiving various positions in different schools, until she was able to leave it all behind her on her marriage to CTR.

HOW MUCH DID MARIA EARN?

For a number of years the school board of Allegheny published an annual report, and the one for 1875 gives some detail about schooling in those days, along with a little bit of information about Maria Ackley.

The schools had three basic levels of teaching - Primary, Medium and Grammar, and then some pupils might go on to High School elsewhere. This handbook details the curriculum for each level and also the salaries teachers earned. Women far outnumbered men in the profession, particularly at the more basic levels.  If you had an appointment that took you up a level, your salary would increase. In addition, there was a sliding scale depending on your years of work experience. There was no confidentiality about salary, what you earned was published for the world to see.

So in May 1875 Maria was teaching at the Medium level in the 2^nd Ward School. As such her salary for that one representative month was $55.

Perhaps others can tell us how well paid this was for the era in comparison with other trades and professions of the day.

For those who want to examine the book in detail for themselves, here is the link.

https://archive.org/details/annualreportofbo00alle_0

(With grateful thanks to Karen who provided the original reference)

A reminder

This is just a gentle reminder for any new readers of the blog who haven’t seen the “rules” before –while we really do welcome comments – ones that add information, or even ones that say “Well done” (blog writers are human after all) - this blog does not engage in polemics. If that is what you want you will have to look elsewhere. Comments judged inappropriate for this blog will simply be removed. But that allows a lot of leeway for readers to still send in comments. In the past, some vital leads have been provided in this way, and we really do appreciate the interest shown and help offered by various ones.

PITTSBURGH PRESBYTERIANS

by Jerome

This I believe is new research, which I sent to Bruce and Rachael a few weeks’ ago.

Many of those from Scots-Irish stock who immigrated to America belonged to the Presbyterian Church. The Russell family were no exception.

The first known to make the journey was Charles Tays Russell, Uncle of our CTR. His obituary notes that he came to America in 1823 and set up business in Pittsburgh in 1831.  In fact, we now know that he joined the Presbyterian Church there in 1834.

The 3^rd Presbyterian Church Pittsburgh was established in 1834, and as members joined they were given a number. In the very first year of operation, Charles T Russell, became a member, and was given the number 47. Here is his entry in the church register.

The entry states he was admitted on January 22, 1834, by certificate, which means he came from another Presbyterian Church – somewhere – with a letter of introduction.

The right hand column details what eventually happened to these members. For Charles T the entry reads “suspended.”  If he’d misbehaved in some way and been expelled the entry would have specified this. If he’d resigned and transferred to another church, the entry would have read “dismissed” – which in modern language can give the wrong impression. In the case of Charles T the entry “suspended” must mean something else. I suspect it simply means that his membership lapsed as he stopped supporting the church by attendance or contribution.

Nine years later, CTR’s father Joseph Lytle Russell entered the picture. His obituary suggests he came to America in 1845. However, his application for naturalization in 1848 stated that he had been in America for at least five years. Assuming his application was truthful that would pre-date 1845. However, it may be that he reached Pittsburgh in 1845, because early in that year he, like his older brother before him, chose to join the 3^rd Presbyterian Church. His number was 551. Here is his entry in the church register.

He was admitted on March 7, 1845, by certificate, which means he had come from another Presbyterian Church – somewhere. I cannot quite picture Joseph L travelling across the Atlantic clutching a letter of introduction, so he likely belonged to another American church before joining the 3^rd Presbyterian Pittsburgh. But where that was is unknown.

The right hand column states he was “dismissed” which, as noted above, simply means he transferred to another church.

Church session minutes give us the date when this happened, December 1, 1849.

As to where he went, the answer is found in the church session minutes for the 2^nd Presbyterian Church of Pittsburgh. This confirms that he had previously been with the 3^rd Presbyterian.

It was an interesting time for Joseph L to change churches. He was not long married and his first child Thomas was on the way. The most logical reason for the transfer was him relocating within the city.

Existing church records do not mention his wife, Ann Eliza Birney. There is no record discovered as yet of the actual marriage of Joseph L and Ann Eliza, and neither are any of their children in the baptism registers of 2^nd Presbyterian. Yet, a few years later, Ann Eliza’s brother, Thomas, has at least six children baptised in this church. But Thomas’ marriage is not in the register either.

Records of around 40 different Presbyterian churches in Pittsburgh are now available to researchers, and I have personally checked them all. That wasn’t as difficult as it sounds – many were outside the time frame which narrowed the search down considerably. But these are the only results found for the Russell and Birney families. Of course, absence of evidence is not evidence of absence – it may be that more records will surface in the future to fill missing pieces in the jigsaw.

I have a theory that maybe Ann Eliza was affiliated with a Philadelphian Presbyterian Church. We know that later in her marriage she and Joseph lived in Philadelphia. We know that she had business interests there (after his own business failed Joseph ended up as her “agent in Philadelphia” in her will). And near the end of her life Ann and Joseph were mentioned in a Philadelphian register (as detailed in Separate Identity volume 1). The trouble is that while Pittsburgh had 40 odd Presbyterian Churches, Philadelphia appears to have had far more. If an Ancestry index doesn’t throw up any information, it would take a very long time to search them all. A VERY LONG TIME. Sometimes, life is just too short.

Afterword

For the benefit of fellow researchers who read this site, how was the above information discovered? Remarkably easily, and basically in the reverse order to the way the above article is presented.

Using Ancestry I did a search for Ann Eliza Birney, CTR’s mother. Almost immediately a birth came up in this name from 1855, in the records of the 2^nd Presbyterian Church of Pittsburgh. It turned out to be the daughter of Thomas and Mary Ann Birney. Thomas was Joseph Lytle Russell’s brother-in-law. They had simply named one of their children after her aunt. The 2^nd Presbyterian records showed that Thomas and May Ann had six children baptised there, although there are no extant records of their marriage. Still, here was definite proof that one branch of the family had been 2^nd Presbyterian. With a little help from the Presbyterian Historical Society the church sessions records showed Joseph Lytle joining this church in 1849, and crucially that he had transferred from the 3^rd Presbyterian Church. All the extant records for 3^rd Presbyterian are online, and conveniently past church members had compiled a rough alphabetical list of all members past and present. There were several Russells on the list – some obviously no connection - but two were. There was Joseph, who joined in 1845, and the extra big surprise, the original Charles T(ays) Russell who joined in 1834, the year the church opened. I still visually checked the complete listing of members in date order just in case the compilers had omitted a stray Russell, but they hadn’t.

From Zoe's New Book

Can you help?

We are hemorrhaging money with medical expenses. This means we cannot afford Zoe Knox's new book: Jehovah's Witnesses and the Secular World. Hard cover costs $99.00 plus postage. If you want a way to support our research, this is it. Up to you. Mr. Schulz wouldn't ask, but I am. She says nice things about us in that book and it seems well done, based on the little we were able to read.

M. F. Russell

you may want to review this older post
http://truthhistory.blogspot.com/2014/07/pittsburgh-central-high-school-as-it.html

Project progress - and ZWT samples

The first issue of ZWT was 6000 copies, many sent out as samples, which then continued for several months. How did people react to receiving these? Please could readers here check any very early newspaper references to ZWT, and crucially any readers’ comments as published in ZWT over the first couple of years?

To do this in ZWT you would need to consult the originals, not the reprints. Originals as pdfs, and a text file of all the originals are available, and I would imagine most readers here have them. This is important because the reprint volumes omitted many of the notices and smaller letters, which for our purpose in 2018 probably yield the most information.

This information is needed for one of the uncompleted chapters of Separate Identity volume 2.

You can send short comments here, or longer comments if you wish to me back-channel, and I will collate whatever comes in and make sure Rachael receives it.

In case the initial ZWT print run of 6000 copies seems ambitious it must be remembered that CTR had access to at least three publications’ mailing lists (although there would have been some overlap of readership) and was well known in Age to Come circles (The Restitution gave away Object and Manner to all readers) and Adventist circles (The Advent Christian Times warned readers about his preaching). CTR had done a lot of travelling and speaking over the past couple of years and was well known in groups that might be receptive to ZWT. But how receptive were they? And if receptive, what reasons did they give? That is the project for this post.