Do not do it ...

I am an equal partner in this project, and I am principal blog editor. If you write to Jerome or Bruce hoping they will 'control' what I say, what my opinions are or the trend of my research, you will not like the result.

I am a 41 year old woman, not a child. I'm better educated that many of you with a number of certifications, two bachelors and two masters degrees and a PhD. I'm not a child for you to control and I hate tattle tales.

If you do not like something I've written, that's okay. Attempting to control my writing by appealing to Bruce will disgust us both. And Jerome, while he writes valuable blog posts, has no voice in our books content. What exactly did you think he could do?

If you see yourself in this comment, don't post comments here. I will delete them. Do not email me. Your email is in my permanently blocked folder. Do not contact me through another. Anyone foolish enough to stand in your place will also not like the result.

There is no way for me to stop your visits to this blog, but I can end your participation and will do so.

This blog is covered by international copyright.

Recently, a Russian language blog took content, text and photos, from this blog. This is theft. Without exception, the Russians who have visited this site and commented or emailed have been trolls. None of them are welcome here. Do not steal from this blog. If you wish to use something you find here, ask.

Zion's Day Star

 

The Rayville, Louisiana, Richland Beacon, November 26, 1881

More on George Darby Clowes

This is stellar research by "Jerome," and I think it merits some comments. This blog exists, in part, to gather feedback from interested readers. In my view minimal ethics require thanks when we 'feed' off the work of others. I know this is - in this day - an uncommon thought. But, if you had a 'favorite teacher' who opened your mind to life long learning, you have probably thanked them in person and quietly in your mind. ... Someone who teaches you, who wakes you up, who informs you via the Internet deserves the same thanks.

Many of our readers are attracted to "Jerome's" articles because they are short and focus on a single detail. Because they are seldom long, in-depth studies does not mean they do not deserve recognition.

More on George Darby Clowes
by Jerome

Photo reproduced by kind permission of George Darby Clowes' great-great-grandson.

George Darby Clowes is the name given to at least three generations of a family, which can be confusing when trying to trace who was who.

Our George (the pastor of the Allegheny congregation in the early 1870s) was born in Britain on April 26, 1818. He was baptised into the established church (Birmingham, St Martin) on December 29, 1818.  At the age of 19 he was married at the same church to Sarah Fearney on December 6, 1837.

George and Sarah were to have nine known children over the next 24 years. The first two were born in Britain, Emma (b.1841) and James (1843-1916). After James' birth the family moved to the United States, specifically Pennsylvania, because the remaining seven children were born there. These were Hepzebah (1845-1864), Israel W (1848-1915), Fredrick (b.1851), George Darby Jr (1854-1932), Stephen (1858-1920), Sarah (b.1861) and Sumpter (b.c.1865).

George did not apply for naturalization until 1861, but the document with his signature has survived.

George’s wife Sarah died in 1881. From the Pittsburgh Post-Gazette 14 March 1881 page 4.

George had a number of occupations. It may be that some ran concurrently. For example, he was still apparently involved with the Allegheny Arsenal in 1875. From the US Register of Civil, Military and Naval Service, 1875 volume 1. Dated September 30, 1875 it has George working as a Foreman at the Allegheny Arsenal for three dollars a day.

When George died there was a small notice in the paper. From the Pittsburgh Dispatch 26 January 1889, page 7,

We started by mentioning three generations of the family having the name George Darby Clowes. In addition to our George we have his sixth child, George Darby Clowes (1854-1932). Then George’s fourth child, Israel W Clowes named a son George. So we also have George Darby Clowes (1877-1946).

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So ...

I've significantly enlarged and changed my introductory essay. Last time I posted it no-one left a blog comment. Comments are important; they help us see how others react to our work. This helps us improve it.

The last post generated some off blog comments. They ranged from something like 'how interesting' to a four page critique that questioned some statements. I liked the critique best. Though I do not agree with the criticisms it helped me see what issues arose, and gave me a clearer path forward.

Yet, from those who read this blog and who should know as much or more concerning the issues I raised, there were no comments.

Do I post the current version? Or must I assume there will be no comments? So posting it isn't worth the time it takes?

There is absolutely no interest in seeing the revised version. Accordingly, I will not post it.

George Darby Clowes

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

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

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

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

George Darby Clowes and the Allegheny Church

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

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

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

---

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

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

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

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

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

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

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

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 Watch Tower History: More from Cedar Point 1922

Sometimes ...

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

Emma Martin

by Jerome

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

My Intro Essay Revisited

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

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

Missing Tract

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

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

Lemuel

by Jerome

(reprinted)

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

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

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

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

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

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

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

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

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

Up-date from a Mush-Brained Woman

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

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

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

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

Misc.

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

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

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

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

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

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

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

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

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

Anyone? 

Addition to my Introductory Essay

Up for on-point comments.

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

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

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

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

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

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

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

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

---

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

[2]               ibid.

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

Gift to our Research

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

Temporary post ...

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

Preface One – By R. M. de Vienne

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

The remainder of this post has been deleted.

Make sense, please ...

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So ...

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

Hi, 

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

Dissertations and Theses

 

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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