We need a clear scan of this

 ... or page by page photos if it is too fragile to scan.

A clergyman's view of Russellism - 1919

 Your observations are welcome:

            I find this in my reading of Church History that every heresy has had its origin in a desire for something the Church was not supplying at the hour. Men began to worship the Virgin Mary, tender and loving, because the Church of the day was altogether dwelling upon the sterner attributes of God and on the Sovereignty of Christ. Men hungered for a heart on which they could recline in their trouble, and be soothed to rest. They wanted, in a word, the knowledge of the compassionate Father that we have found; but, the Church failing to give that message, men turned wistfully to the worship of the gentle mother of our Lord. All the terrible perversion of Christianity which centres in her worship could have been prevented if the leaders of those days had only asked themselves, “Why are our people turning in this direction?” They would have found that they possessed a hunger which the Church teaching of the day was not supplying, though they had the satisfaction that was meet; and had they begun to emphasise all the tender facts embraced in the Truth of the Fatherhood of God the worship of the Virgin would have ceased. Every heresy has arisen in response to a clamant need, and has survived until the Church has recognised its costly error and amended its teaching. So, as Newman said, heresy is “the grotesque foreshadow of true statements which are to come.”

            Here, then, are three movements which are capturing some of our own people and thousands of those who ought to be with us. In what lies their appeal? Why, for instance, do people flock to Russellism? In my opinion, chiefly because the teaching of its founder was so compact of Scripture. His Studies in the Scriptures are masterpieces of mosaic work in texts, and give the impression to the ordinary reader that that doctrine must be sound which is textually supported so plentifully. Of course, texts are misused, torn from their context, treated as of the same value whether they come from the records of “the times of men's ignorance or from the New Testament; but there they are, arranged in serried battalions and making a mighty impression. Russellism gains adherents from Bible-loving folk because it uses the Bible; uses it in a perverted way, but uses it. We are losing them because we do not use the Bible. Expository preaching seems to be one of the lost arts. Topical preaching is the fashion now, and seldom is the teaching of the pulpit backed home by the Word. Yet the people love the Bible, and have an ingrained trust in its teaching. Why cannot we put it back in its own place? Modern thought, we are told, has made the Book a new and more valuable one than ever. Why cannot the people share in this new appreciation of its values? The vogue of Russellism calls to us to be once again men of the Book. When we use it folk will not stray to those who misuse it.

            Russellism appeals, again, because it gives a teaching with regard to the Future that is free from the horrors associated with the mediæval idea of hell. It wins and holds men, because they feel that its picture of the Future is more in keeping with our present conception of God than was the old. Our pulpit is silent on the matter. We never hear of hell to-day. Sometimes we hear of the heaven that awaits the good, but never a definite word as to the fate of the sinful. People want that information to-day more than ever. Many of our untimely dead have been lads who have never given a sign of any religious leanings. Their dear ones are troubled about them. Where are they? What is their state? Spiritualism professes to tell them, and to its halls they flock to hear that there is no reason for anxiety. Russellism tells them that there is no need to worry. They are at rest, whatever they were, and will have a second chance, even if they have been grossly wicked. Is it true that most Christian teachers have been driven by their knowledge of men and God to believe that there is hope in the Hereafter for all but the incorrigibly bad-if such there be and that for all others there is the hope of progress to the perfect good at last? If that is so, we never hear a whisper of it from our pulpits, though it is spoken in our homes to people sorrowing over their lost dear ones. If we have the message of comfort, why do we leave it to be declared by the exponents of that destroying superstition, Spiritualism, and by the Russellite teachers, whose message is so infinitely dangerous, because they make sin apparently so harmless?

I need a clear scan of this handbill

 This was taken with a camera. I need a scan done on a flatbed scanner. Speaker and place do not matter, but I need front and back. 

I need a scan of the talk outline too.

Bible Students as "food hoarders" - seriously?

Guest post by Gary

     According to historian Philip Jenkins, in the United States “the most controversial religious group at the start of the century was the Mormons”. However, he noted:  

     “The war fundamentally changed that hostile atmosphere, as the Mormons showed themselves resolutely patriotic and delivered impressively high recruitment rates to the forces. Old prejudices faded.” (1)

     In contrast, of course, and at precisely the same time, Bible Students were showing themselves particularly resistant to patriotism and indifferent to military support, so much so that they “were accused of having crossed the line from anti-war sentiment to actual treason.”  Jenkins noted:

     “In 1918, when federal and state authorities were deeply concerned about pro-German subversion and sabotage across the United States, much of their activity focused on suppressing one densely packed theological rant, namely The Finished Mystery.” (2)

     According to Jenkins “This work included a fierce denunciation of war and nationalism.” (3)

     Compared to allegations of being unpatriotic, subversive and treasonable, on rare occasion Bible Students of the era even found themselves vulnerable to lesser charges made, including that they were guilty of food hoarding. How could this come about?

When food became political

     Food hoarding has been beyond the means of ordinary American citizens throughout history who, living lives of subsistence, have usually lacked both the money and opportunity to stockpile.  In comparison, big business manufacturers, wholesalers and retailers have been known to occasionally hoard and deliberately drive-up prices to sell them later at considerable profit. 

     Concerned that the war would encourage unscrupulous opportunists who might be intent on making a ‘quick buck’, in August 1917 the US Government created the United States Food Administration, headed by Herbert Hoover, and gave it powers to control the production, distribution, and conservation of food. It was also responsible for preventing monopolies and hoarding and so attempted to control the importation, manufacture, storage, and distribution of foodstuffs.

     Like it or not, food became political. But whereas European nations embroiled in conflict resorted to rationing policies, this would not be tolerated by Americans unused to feeling the pinch of wartime hunger. Having joined the war in April 1917, the American plan was to increase food production while decreasing consumption. Consequently, the US Food Administration appealed to the patriotism of citizens by promoting copious news articles, lectures and posters containing slogans such as ‘God Bless the Household That Boils Potatoes with the Skins On’.  People were exhorted to plant victory gardens, to forgo wheat (which could be easily shipped abroad), to substitute fish for meat (which was expensive to produce) and to avoid wasting food. As a result, many observed Meatless Tuesdays and Wheatless Wednesdays. And, of course, the making of ‘liberty bread’ was encouraged, making use of corn, oat, and barley flour instead of wheat.

     As one commentator noted:

     “Modern warfare demands ... the armed forces in the field and the arming-and-supporting force at home: it is impossible to predict which is more important in securing ultimate victory.” (4)

     Evidently, therefore, to many the degree to which citizens adhered to these food measures was seen also as a monitor to gauge their patriotism and support for the American commitment to war. 

Poster picture: Food is Ammunition-Don't waste it. Be Patriotic

     Hoover could later report that the United States had been able to ship far more food to Europe than had been expected, and that this “could not have been accomplished without effort and sacrifice and it is a matter for further satisfaction that it has been accomplished voluntarily and individually.” (5)

     Against such sacrifices on behalf of the national goal, the idea of wealthy individuals hoarding valuable foodstuffs for personal use seems greedy to an extreme.  Consequently, is it any wonder that, using the American Protective League, citizens are known to have spied on and reported their wealthy near neighbors who were presumed to be food hoarders?

Two unlikely food hoarders 

     Two unlikely people who notoriously fell afoul of the US government’s laws on food hoarding in 1918 were Francis Smith Nash, US Navy Medical Director, and his wife Caroline Ryan Nash, who on May 29, 1918, became the first people indicted on a charge of violating Section 6 of the Food Control Act involving food hoarding at their Washington DC home. (6)  It was a serious charge and punishable, it is said, by a two-year stint in a penitentiary or a fine of $5,000.  The case attracted considerable attention since Dr. Nash and his wife were among the prominent in both naval and social circles. Caroline and her daughter Miss Caroline (sometimes spelt ‘Carolyn’) were frequently mentioned in the Society columns of the Washington press and lived and dined among the capital’s social elite, President Wilson and his wife included. (7)

     In an interview with the Washington Times published on the following day, Caroline is recorded to have said that the store of food found in the Nash home at 1723 Q street, northwest, and which was valued by the Food Administrator at $1,924:16, was only the regular order of things and the result of her usual policy of providing liberally in advance for her table.

     She maintained that the “long and honored reputation of this family should be sufficient answer to this absurd and ridiculous charge” and insisted “that we should be charged with such an unpatriotic act as deliberately hoarding food is unthinkable.” (8)

Mrs Caroline and Dr. Frances Nash

     Despite this, the authorities insisted upon pursuing hoarders regardless of their social standing. Besides, the Food Administration reasoned, if this wasn’t an example of food hoarding, what was? 

     “I had no idea I was breaking the law.” Caroline claimed. “We simply meant to provide for a rainy day. I thought that one’s duty was to provide against a rainy day, and in order to defeat the high cost of living one must buy in large quantities.” (9)

     The more Caroline spoke the more obvious it became that her household were indeed guilty, and the average American reader who lived day by day on a basic wage can have had little sympathy for the extravagant lifestyle of the wealthy Nash family.

     As Caroline spoke carelessly to the reporters, her husband Francis acted more prudently. The report stated that he declined any statement for publication, as did his attorney. Indeed, he had already appeared before Justice Stafford and given $3,000 bonds for himself and Mrs Nash. However, in justification of the actions of the Food Administrator an official statement significantly declared: 

     “The medical director has admitted his violation. He said that in 1914 he inherited a legacy. With his knowledge of probable conditions that would follow a prolonged war, he foresaw a scarcity of food. So since the outbreak of war he had been investing his own and Mrs Nash’s money in foodstuffs, storing them in his house against possible years of great food shortage.” (10)

     It was alleged that the food stored was sufficient to maintain the family of Nash for more than a year and far in excess of the requirements for thirty days, the period recognized by the national Food Administration. At the trial Dr. Nash entered a plea of “nolo contendere”, meaning that he neither admitted or disputed the charge and did not wish to make a defence.  Effectively he was neither pleading guilty or not guilty. Much was made of the fact that 80% of the food products found at Dr. Nash’s house had been purchased prior to the declaration of war with Germany and practically all of the remaining 20% had been purchased prior to the passing of the food conservation act. Even so, Dr. Nash was indicted by the grand jury for food hoarding and, as a result, he was fined $1,000. Further the hoarded foods were to be seized and sold accordingly at a public auction on July 9, 1918, with the profits used to defray the legal costs and whatever cash remained thereafter returned to Dr. Nash. Since Dr. Nash was found solely responsible for the hoard, the charges against Mrs Nash were withdrawn accordingly. (11)

The “hoarding of food supplies and the doctrine of the International Bible Students’ Association”

     By now you may be wondering what has this episode, interesting though it is, got to do with Bible Students? The Washington Evening Star later reported further details concerning the charges against the Nash family. Under the heading ‘Nash Food Hoard for War Haters’ it revealed that some of the hoard “was intended for distribution among members of the Washington branch of the International Bible Students’ Association as was learned during the investigation that led up to the seizure”.(12) Much was made of the fact that some of store was used to assist Bible Students, while nothing was said, of course, about food supplied in the lavish soirées which Caroline Nash had become famous for in the society columns of Washington press.

     The District Food Administrator, Clarence R. Wilson was quoted as having said that Dr Nash had sent six barrels of flour to “a man in Brooklyn, named Haskins, an IBSA member and that the garage to which the barrels had been sent was to a man named Selin, a Finn, also a member of the International Bible Students’ Association.”  Wilson pondered that “there may or may not be a relation between the hoarding of food supplies and the doctrine of the International Bible Students’ Association”, although he acknowledged that “whether Dr. Nash is a member of that association I do not know.” (13)

     Nash himself wisely declined to comment, while later reports appear to distance him from any Bible Student connection. His attorney, Prescott Gatley, for instance, spoke on his behalf in court saying that his client had made application to the Navy Department to be sent abroad and that he was anxious to do active service, but he had been informed he was too old.  The Washington Times commented that in this manner Gatley “made an effort to dissipate the impression that Dr. Nash may subscribe to the doctrines of the International Bible Students’ Association.” (14)

     So, was Dr. Nash ever actually a Bible Student or was he just sympathetic to their teachings and helpful to them?  On the one hand, it seems unlikely that a Bible Student would be so closely allied to the Navy. On the other, Nash’s role was that of a medical officer whose service was one of healing rather than combat, and Bible Student teaching at this time did not entirely preclude such a role. (15) Consequently, it is presently impossible to say. 

     What then of the suggestion that “there may … be a relation between the hoarding of food supplies and the doctrine of the International Bible Students’ Association”? Under what circumstances might wealthy Bible Students or their sympathisers somehow find themselves in danger of being labelled a ‘food hoarder’? 

     Coming as it did during the height of national hysteria involving Bible Students in the Spring and early Summer of 1918, there was no way Nash’s reputation could entirely survive this accusation.  But given his connection, could there possibly have been a motive other than simple avarice to explain his actions?  Was he simply planning on making a quick profit by selling his hoard at an inflated cost when opportunity arose?  Or might there have been another reason?  

Russell’s prudent foresight

     To understand why a well-off Bible Student, or even a well-to-do Watch Tower subscriber sympathetic to Bible Student teachings, might collect such a food store we must consider the words of Pastor Russell in late 1914, made long before America entered the war. Believing that the Gentile Times had recently ended, Russell reasoned that the near future would be extremely difficult for all, including Bible Students.  His Watch Tower article of November 1914, entitled ‘The Prudent Hideth Himself’ was based on Proverbs 22:3 and started:

     “Let no one suppose that it will be possible to escape the difficulties and trials of the great time of trouble, whose shadow is now clouding the earth.” (16)

     Russell encouraged readers to heed four valuable lessons which might enable the wise to ameliorate future difficulties. Firstly, application of Christ’s Golden Rule to treat others..., secondly to show mercy, compassion, sympathy and helpfulness, thirdly to display meekness, gentleness, patience and long-suffering, and finally, the “fourth lesson should be economy in everything - avoidance of waste - the realization that what he does not need, someone else does need.”

     The article warned that bonds, stocks and bank accounts may prove untrustworthy in the days to come but, in line with Proverbs 22:3, it recommended “those having dry, clean cellars, or other places suitable and well ventilated, to lay in a good stock of life’s necessities; for instance, a large supply of coal, of rice, dried peas, dried beans, rolled oats, wheat, barley, sugar, molasses, fish, etc. Have in mind the keeping qualities and nutritive values of foods - especially the fact that soups are economical and nourishing. Do not be afraid of having too much of such commodities as will keep well until the best of next summer begins, even if it were necessary to sell then, at a loss, to prevent spoiling.”

     Significantly, the article clearly explained the reason for this recommendation:

     “Think of this hoard to eat, not too selfishly, but as being a provision for any who may be in need, and who, in the Lord’s providence, may come your way - ‘that you may have to give to those who lack’ - Eph. 4:28” 

     At the same time as encouraging this prudent measure, Russell exhorted readers “not to make these purchases on credit if you do not have the money” and “not to sound a trumpet before you, telling of your provisions, intentions” but to inform only your close family of your planning. 

     Two things need be noted from this article therefore. Firstly, it was a prudent measure designed for emergency use only and not for personal profit. Secondly, its purpose was for sharing with those who might suffer need.  Retrospectively we may add that it was a recommendation made nearly two and a half years before the US declared an involvement in the war. 

     The article closed by reminding readers “that the Golden Rule is the very lowest standard that can be recognized by the Lord’s people and that it comes in advance of any kind of charity.”

     Seen in this context, Dr. Nash’s actions become more understandable. He had inherited a minor fortune and was likely a sympathetic Watch Tower subscriber with friends and contacts who were Bible Students. His actions, taken prior to American involvement in the war, may be seen as acting prudently in protecting his family’s interests and as being in keeping with principles expounded by Pastor Russell to show mercy, compassion, sympathy and helpfulness to others, appreciating that what he himself did not personally need, someone else, at some later point, likely would. Subsequently, it is not necessary to think of him as having hoarded food entirely for selfish pleasure. At the same time, it is understandable why he was charged with food hoarding and why, given the circumstances, he wisely made a plea of nolo contendere. 

     It is not known if Mrs Nash shared her husband’s interest in Bible Student teachings or indeed his IBSA associates. For a while she seems to have kept a slightly lower profile in the Washington society pages of the capital’s newspapers. Nothing more is known, thereafter, of the Nash’s connections to the Bible Students while Mrs Nash and her daughter Miss Caroline continued to live life in the public spotlight. A Washington newspaper report from December 1930 commented that they were taking their yearly winter visit to the capital having made their home in Paris, France, some years back. (17)

References:

(1) The Great and Holy War, Philip Jenkins, 236-237

(2) Ibid, 141

(3) “Spy Mad”?  Investigating Subversion in Pennsylvania 1917-1918, 209

(4) Howard Anna Shaw, quoted in Marsha Gordon, “Onward Kitchen Soldiers: Mobilizing the Domestic during World War I” Canadian Review of American Studies 29, no.2 (1999), 61-87

(5) Hoover, July 11, 1918, report to the President

(6) The Washington Times, May 30, 1918, p1.  Also, The New York Times of the same date.

(7) See, for instance, The Washington Times, December 14, 1917, 16, which mentions Mrs Francis A. Nash as being among several guests entertained by Mrs Wilson and given boxes in a recital at the National Theatre. Mrs Nash was pictured and said to “post a prominent role in Washington society.”

(8) The Washington Times, May 30, 1918, 1 

(9) Ibid

(10) The New York Times, May 30, 1918

(11) The Washington Times, June 15, 1918

(12) The Washington Evening Star, dated June 16, 1918, p1

(13) Ibid. The “man in Brooklyn, named Haskins, an IBSA member” may have been Isaac Francis Hoskins, a former director of the Watch Tower Society, although he is known to have left Brooklyn on July 12, 1917

(14) Ibid, 2

(15) See Russell’s reply to an enquiry in Watch Tower, May 1, 1916, 142 [R5894]

(16) Watch Tower, November 1, 1914, 334-335 [R5571-5572]

(17) The Washington Times, December 18, 1930, 12 

JFR and the 1926 hot dog

A postcard from Magdeburg from 1926. With grateful thanks to Markus who provided the image.

The Future

 

I do not anticipate adding to this blog any time soon. It is a rich resource for those interested in Watch Tower history. Many of my current readers have not reviewed past posts. You may find them interesting.

I am considering shutting down the blog, leaving it as is with no further posts or comments. I am open to your comments. As I see it, the blog has outlived its usefulness. There are few comments, few readers, and little interest. Some of you loved Rachael while she was blog editor; me not so much. I don't know why; she was certainly mouthier than I am.

If I continue the blog, I need to hear from the other blog editors. Do you wish to continue? And if there is a problem between us, I'd rather you make that plain than drift into silence. 

Chapter One

 Apparently no one wants to comment. This is the last time I post material for your review.

A bit of SI chapter one for your comment.

Chapter One: Barbour and His Adherents

 

           Remainder of the post is deleted.

Nelson Barbour

 

I need some research assistance. Barbour's atonement beliefs probably have antecedents in the work of others. I haven't been able to trace his belief to others. This is an important point for the first chapter in SI volume 3. 

Can you help?

Three Booklets

 I traded away some really rare-ish booklets for three booklets I need for current research. They belonged to William Morris Wright, a society director. Shown below is George Hessler's Sounding of the Seventh Trumpet. This is listed in the Publications Index; it was published in Scranton, Pa, in 1888.

Not listed in the Index is The Resurrection, or an Answer to a Letter from a Non-Believer in the Resurrection of the Wicked Dead by John W. Brite of Missouri. His association with Russell was brief. He transitioned to Paton's theology. However this booklet was written during his brief association with the Watch Tower. 

The third booklet is a mystery. At first I believed this was another from Brite's pen. After reading it, I don't think that anymore. It is fairly well done and the author respects the scriptures, focusing on what they actually say. He saw the People's Church movement as attractive, but it was so varied that I can't reach any conclusions from that.

So, I need your help: Can you put an author's name to this booklet?

Zion's Glad Songs No. 2

 

On ebay: https://www.ebay.com/itm/225361500963

M. L. McPhail

 

Nun or none

 

     Collecting Watch Tower literature for many includes collecting variants of publications. Sometimes changes were made due to refinements of belief, other times proof reading glitches or copyright issues played a part. Sometimes what was produced caused questions to be raised. One example of the latter is the picture found in the book Riches (1936).

     The original line drawing showed a witness preaching to an elderly gentleman. In the background is a nun who appears to be using a tuning fork on the householder (?) while discouraging the witness from his work. The only problem was that, if you looked at the picture quickly, it might appear to some that the nun was “blessing” the witness’ efforts. A quick check of the text in the book would immediately disabuse anyone of that idea, but feedback showed the advisability of changing the picture. As a result, a new picture was drawn, which replaced the nun with a phonograph.

     This meant that there were soon two editions of Riches in circulation. As a result, some wrote in. More than one copy of the standard reply has survived, but the one pictured below was sent to a John Shearrow from Alliance, Ohio. The identical address on a 1940s registration card identifies him as John Cunningham Shearrow (1890-1962) who married and had one daughter, but no further information has been gleaned.

     The letter advised any with the “nun” copy to carefully remove the page, and these could still be placed without any picture at this point. As there was no text on the reverse of the picture, this was quite easy to do.

     So collectors can find at least three versions of Riches, one with the nun, one with a page neatly cut out, and then a later printing with a replacement picture.

Two passports

Compared to America, those who search genealogical records in Britain are well blessed. Civil registration in the U.K. made the registration all births, deaths and marriages obligatory from 1837 onwards, and parish registers might take you back several hundred years before that. Not so with a “new” country like America, with its separate legislation for different States. As a result, many well known figures in Watch Tower history are not always in the official records.

However, one useful source of information is passport applications, many of which are online in genealogical sites like Ancestry. Below are passport applications for the first two presidents of the incorporated Watch Tower Society.

Charles Taze Russell

The application below was made from the Society’s Arch Street Bible House address on April 7, 1903.

It tells us the CTR was 5 feet, 10 and a half inches in height and that his hair was brown and grey. He was 52 at the time. His occupation is given as minister and editor. The affidavit on his behalf was signed by A E Williamson of the same address. Albert Edmund Williamson was a director of the Watch Tower Society between the years 1900-1908. He left association with Watch Tower over the new covenant controversy.

Joseph Franklyn Rutherford

The next application was made from 15 Hicks Street, Brooklyn in 1910 by Joseph F Rutherford.  He gives his occupation as attorney and counselor at law.  He lists as dependants on the same passport his wife, Mary M Rutherford and his son Malcom C Rutherford (here spelled Malcolm). It gives JFR’s height as 6 feet 2 inches.

JFR has given his birthdate as November 8, 1869. Years later, in 1920, when applying for another passport, because of the lack of official records, he had to provide some sort of proof for this date. It was obviously not required before, because he’d travelled extensively on the 1910 passport up the outbreak of the Great War. But now, proof of birth was required and his mother had to sign an affidavit. For those interested in such trivia, below is the document his 77 year old mother, Leonora, duly provided.

Another for my secondary project

 Translation help is greatly appreciated. I can make out maybe four words. Serious help is needed.

For my secondary project

 Translation?

The Royal Albert Hall

     

The Royal Albert Hall in London was opened in 1871, named by Queen Victoria in memory of her late husband. Over the last 150 plus years it has been the venue for countless events, concerts, exhibitions, and speakers. The latter have included Winston Churchill, Albert Enstein – and Charles Taze Russell and Joseph Franklin Rutherford.

     CTR used the Albert Hall on a tour in May 1910, and later, The Photodrama of Creation, featuring him on movie film, was shown at the venue in 1914.

     J F Rutherford used the venue in 1920 to give his world famous lecture Millions Now Living Will Never Die. Here is some advertising material for that meeting.

He was back at the venue in 1926 to give, among others, the lecture World Powers are Tottering – The Remedy.

Then, shortly before the outbreak of World War 2, he was back in 1938. This time, the key talk was Face the Facts. Here is some advertising material for that meeting.

The Albert Hall was central in London and back in those days one of the few venues that could hold such a large audience.

Following the war, larger gatherings in Britain tended to use sports stadiums that could hold greater numbers than existing indoor venues.

(With thanks to Tom who provided scans of the advertising material)

Paul Johnson comes to Britain...

 

For another project

 Can you translate this for me? Please.

Click on the image to see entire.

History of the New York Temple

 

Guest post by Leroy

History of the New York Temple

     Most modern Jehovah’s Witnesses will have heard of the Bible House, the Brooklyn Tabernacle and the Brooklyn Bethel. However, hearing the name of the New York Temple probably does not bring anything to mind. Even Watchtower history enthusiasts know more about the Chicago Temple, thanks to a booklet produced by the Chicago Bible Students in 1914 with many photos of its interior and exterior. However, the New York Temple, seemingly buried in theocratic history, has a distinction that no other building has – that of being the first theater to present the Photo-Drama of Creation.

     January 11, 1914 was the day chosen for the premiere of this revolutionary production, which, despite the fact that even today it still has not received due recognition from the film industry, stands out for being the first motion picture production in history to combine color film sequences with synchronized sound, all at the same time. But, what do we know about the venue where this historic production debuted?

Photo 1 – New York Sun ad, Jan 11, 1914, Page 13.

Photo 2 – Full Page ad in the New York Evening Telegram, Jan 11, 1914

A Rough Start

     The theater was located at 22-26 West 63rd St., about halfway between Broadway and Central Park. It was originally designed by architect Thomas W. Lamb for the Davenport Stock Company, taking inspiration from a theater in Berlin. Butler Davenport, a real estate man, bought the land from William Brennan with the idea of building a theater. It was originally to be called the “Davenport Theatre”. Construction began in April 1909 and it was announced that it would open to the public in December of the same year. The theater would have capacity for 800 spectators. However, on November 15, the New York Times reported that the construction had stopped, and Butler Davenport had disappeared, even his name had been removed from the Real Estate Company in which he was a partner. Due to Mr. Davenport’s financial difficulties, construction was halted when the stage and balcony had barely been built.

Photo 3 – Cliping from The New York Times, Nov 15, 1909 Page 9.

     In 1910 the unfinished building was put up for auction and sold for $250,000. From then on it was bought and sold several times, without any of its owners being able to finish the construction.

The Society Takes Over

     In 1913, when the Bible Students were planning the production of the Photo-Drama, they were looking for a central location in New York City where they could present the show to as many people as possible. To that end, they purchased the unfinished building through the Peoples Pulpit Association and hired architect Erwin Rossbach to complete the work. Rossbach modified Lamb’s original design to make it more sober and functional, and the auditorium was modified to be more suitable for lectures and movie projection, rather than plays, as had originally been intended. The capacity was increased to 1,400 seats.

Photo 4 – New York Tribune, June 3, 1910, Page 7

     Since the property was purchased, it was advertised in the Watch Tower magazine, as well as at assemblies.Some of these comments emphasized how expensive it was and yet that it had been purchased for very little money.They also highlighted the relevance it would have, being used exclusively for the new production that was in the process of seeing the light, the new Photo-Drama.

     Below are some of the comments that appear in the 1913 convention report regarding the new Temple and its future use:

     Page 66:

Before appearing in the main auditorium of the hotel, Pastor Russell granted an interview to local newspaper correspondents, at which time he confirmed the report that be would relinquish the use of the Temple, in New York, the latest structure the Bible Students are building, turning it over to the picture people, believing that “The Photo Drama of Creation” is destined to be a very important factor in the advancement of Bible study.

PERSONAL REQUESTS.

It is also a known fact that the work of Pastor Russell is doing is carried on by voluntary contribution. As these contributions increase the work grows larger, and any years the contributions fall off the work is proportionately restricted. Personally, he has contributed hundreds of thousands of dollars to furthering an interest in Scripture, and his determination to relinquish his new edifice in New York, which, it is estimated, including the ground, will cost no less than $350,000, is just what was to have been expected of him when he saw an opportunity to increase interest in the Bible.

TRIBUTE TO PICTURES.

“Moving pictures have proved a very valuable medium in education,” he told the newspaper men this morning. “It will be equally valuable in teaching the Bible. Day and night in the Temple, therefore, without interfering with the Sunday service, there will be given these pictures from the Bible, the ‘Photo Play of Creation’ having exclusive use of the Temple, which is centrally located. One must not forget the fact that one can reach the Temple in New York from any part of the city for five cents. That is an important thing to consider. The people of New York will have a full opportunity of seeing Bible moving pictures, receiving Bible instruction, free of charge.”

     Page 71-72:

“The Temple of Creation”

The Temple, Sixty-third street just off Broadway, New York City, is to become the home of the “Photo-Drama of Creation.”

The New York contingent of the present Brooklyn Tabernacle congregation, over which Pastor Russell presides, built and expected to make the New York “Temple” the “Hub” for pastor Russell’s future worldwide evangelistic efforts.

The plan to give over the “Temple” for the exclusive use of the “Photo-Drama of Creation” was unreservedly endorsed as a better plan by Pastor Russell, a thorough believer in the efficiency and wonderful power of printer’s ink, moving pictures and talking machines.

(Press Clippings)

PASTOR RUSSELL GIVES TEMPLE TO “MOVIES”

The Motion Picture Department to Have Exclusive Use of This Magnificent Structure

Pastor Charles T. Russell informed the delegates to the International Bible Students’ Association convention today that he had decided not to occupy the magnificent Temple, now in course of construction, Sixty-third street, near Broadway, New York, which was undertaken for the express purpose of being his headquarters, but would turn over for the exclusive use of the “Photo Drama of Creation” department, the moving picture enterprise in connection with the promotion of Bible teaching, this structure.

PROPERTY WORTH FORTUNE.

Including the ground, the New York Temple is valued at $350,000. For several years there has been a demand made on Pastor Russell that he move his headquarters from Brooklyn to New York, it being argued the people of that city would attend his sermons in larger numbers if there was a place centrally located where they could go to hear him, and with that idea in view the site for the Temple was purchased and the erection of a modern edifice undertaken.

One can reach the Temple from any part of New York, either by the subway, surface lines or elevated railroad, for five cents.

The motion picture department will be one of the most important factors in the advancement of Bible teaching, so far as this organization is concerned, and, realizing their value as an educational medium, Pastor Russell today told the delegates that he would not occupy the Temple, but would give it to the “Photo Drama of Creation,” enabling them to run there, day and night, a continuous Bible moving picture show.

     Pages 83-84:

I should tell you another thing, just very briefly, and that is about the New York Temple. You will hear about it somewhere else, and I will tell you now. The New York Temple is a building that came into our possession in a very remarkable way. It looks as though it was the Lord’s providence, I do not know anything else. We had been trying to secure the use of some building in New York for public meetings, and they were all so thoroughly taken up with business of one kind or another that it seemed not to be successful. And then when we had about given up all hope here we came into possession of a building partly finished and practically bought for no money, bought on credit and practically self-supporting—it seems too much of a miracle to tell you all that; it just reads like a miracle. The Lord is not working any miracles, I guess, but it is pretty near like a miracle, and so now that building already has mortgages on it and the mortgagees are going to finish the building and give us possession of it. We will have the whole Temple. It will be very nice and hold a good number of people—not as many as we could wish it might hold, but probably a little over 1,300 is the capacity of it. We would have liked it to be at least twice that large, but we cannot have everything we want and we are thankful for what we have.

This matter of the moving pictures and the teaching of the Word of God pictorially to the people has appealed to me so strongly it is my present thought that I will use all my influence with the Society, and I believe it will be successful, so that building may be entirely devoted to the Picture Gospel—the proclamation of the Gospel through pictures to all the millions of people who are living in New York and vicinity, and to the other thousands who may be coming there day by day, and that every day in the week, Sunday, Monday, etc., morning, noon and night, there will be the Gospel being preached there, and we expect that the house will be crowded all the time. The question is between using the Temple that way or using it for the voice preaching and we concluded how this would reach more people than we could use with our voice, or that of any other of the brethren could reach. But we have to say that we are not to count our chickens before the eggs are hatched, or at least showing some signs of it; but the building is nearing completion and we expect to have it ready for operation this summer—or at least by September, and expect to have the first exhibit, or one of the first exhibits of this new moving picture arrangement that you have voted for and endorsed. I was glad to know of your endorsement; I believe it is one way in which the Lord is going to bring a knowledge of His Bible to more people than ever before—all classes of people and especially Christian people that should be deeply interested in the Word of God, or what the Bible says.

Page 135:

MOVING PICTURES FOR GOSPEL.

“The International Bible Students’ Association has just donated its Sixty-third street temple in New York to the public as an agent for uplift. It will be a moving picture theater for the public. Moving pictures—the right kind of moving pictures—are certainly agents for uplift, they inspire thought. In our temple we will present films showing the process of creation from nebula to flying machines, three times a day. Other rare films, presenting Bible incidents, views of foreign lands, etc., will be shown every day of the year. We must all get together and push enlightenment along.

     The July 1913 Watchtower also commented on this:

“Later, when endorsing the Convention’s resolutions, the Association’s President declared that he would advocate the use of “The Temple,” West Sixty-third Street, near Broadway, New York City, as the permanent home for the Gospel in pictures—“The Photo-Drama of Creation.” He believed that its use on seven days of the week, and three times daily, would prove a wonderful work of grace to many—much more so than to use it merely one day of the week for preaching.

This led to an explanation of what “The Temple” is. Almost providentially a property worth nearly half a million dollars had come under the Association’s control for Gospel work. True, the property is mortgaged for nearly its worth; but no matter: the low interest will be a very moderate rental. Besides, while The Temple will be the home of “The Photo-Drama of Creation,” the Exhibition will have numerous duplications, for the preaching of the Gospel far and near”.

     The company in charge of the construction promised to have the Temple ready by December 7, and plans were made for the dedication program to be held on that day, as announced in the Watchtower December 1, 1913, page 354:

DEDICATION OF “THE TEMPLE”—NEW YORK CITY

The Contractors promise to have “The Temple” ready for our use on Sunday, December 7. The services for the opening day will be a little out of the ordinary. So far as the building is concerned it will be Dedication Day. As respects the Congregation it will be Thanksgiving Sunday. The program will include the entire day. The opening service will be at 10.30 a.m. The Pastor, Brother Russell, will give the address.

At 2 p.m. there will be a Symposium in which several Brethren of the PEOPLES PULPIT ASSOCIATION will participate, the topic being “THANKFULNESS.” Its various phases will be considered.

At 4 p.m. there will be a general Praise and Testimony Meeting.

At 8 p.m. the Pastor, Brother Russell, will give an address, closing what, we trust, will be a very pleasant and very profitable day of spiritual refreshment.

As it is anticipated that numbers of THE WATCH TOWER readers will want to be present at these services, coming from surrounding cities and villages, it is proposed that no public advertising be done, so that we may have plenty of room for comfort and fellowship. Of course, the Brooklyn Tabernacle will be closed for the entire day.

All WATCH TOWER readers and their interested friends are cordially invited to this house-warming. “Seats free and no collection.”

When sending remittances please remember to make them payable to Watch Tower Bible and Tract Society.

     850 people attended the dedication program that day, and from there began preparations for the premiere of the Photo-Drama, which took place on January 11, 1914.

Photo 5 - This kind of coupon appeared in different newspapers, featuring a drawing of the façade of The Temple.

Photo 5.5 - Ticket to see the Photodrama at the New York Temple (thanks to M.G. for providing the photo).

     The temple was mainly used for the Photo-Drama presentations, but it was also the headquarters of the New York congregation, and CTR gave speeches there every first Sunday of the month. He received up to 1500 attendees, having to reject many.

Photo 6 – The New York Temple (Colorized).

     The Temple became the main meeting hall for the IBSA in New York, due to its central location and to it having larger capacity than the Brooklyn Tabernacle’s auditorium. In 1916 it was announced that the Brooklyn Congregation would now be known as the New York City Ecclesia because the main services had moved from the Tabernacle in Brooklyn to the Temple in New York City.

     When CTR died, funeral services were held at the New York City Temple on Sunday, November 5, 1916. The service was conducted by J. F. Rutherford, who, in addition to his own remarks, read the very sermon which Pastor Russell had penned and which he had intended to preach there in New York Temple that very night.

     After Russell’s death, J. F. Rutherford continued the custom of speaking at the Temple on the first Sunday of every month, beginning on Sunday, February 14, 1917. In addition, Photo-Drama performances continued to be held at the site.

Photo 7 – In a 1916 map, the place appear as a Church.

The Beginning of the End

     Financially speaking, from 1914 to 1917 the Organization had a very hard time. The production and running of the Photo-Drama resulted in huge expenses as well as the acquisition, remodeling and maintenance of the Temple. After Russell's death, Rutherford took care of the situation and made decisions to heal the Society's economy, and among those decisions was the sale of several properties, including most of the land they owned in the United Cemeteries, and also the NY Temple.

     It appears to have been a last-minute decision, as various events were held at the theater throughout 1917, some even weeks before the sale of the property, such as a two-day assembly on October 27 and 28, as well as the memorial service for the anniversary of CTR's death, held on October 31 at the same location.

Photo 8– Last known photo of the building while still in use by the Society, April 1917

     The December 15, 1917 Watchtower announced the disposal of the building, which was Rutherford's last move to clean up the Society's finances:

We are pleased to announce that the Brooklyn Tabernacle and the Bethel Home are free from all debt or encumbrance, and since the disposition of the New York City Temple, which was heavily mortgaged, the SOCIETY has no debts upon which it is required to pay interest.

For all the Lord’s leadings and blessings in this behalf we are indeed grateful, and to Him we give all the credit and praise for every feature of the service.

     The buyer was Maurice Runkle, who had it in mind to remodel the place to use as a theater. A year later, his plans had not yet materialized, and he decided to put the property up for auction. The estate of the original owner, William Brennan, recovered the property with a bid of $200,000 on June 14, 1918.

Photo 9 – The New York Tribune, Jun 15, 1919, Page 5

     The theater underwent severe renovations, as it was designed to be an auditorium, not a theater, and things like the orchestra pit had been sacrificed in favor of more seats. Also the stage was too shallow. In order to transform the place into a suitable theater, at least three rows of seats had to be removed to install a pit. Renovations continued even after the theater was opened to the public.

     On November 23, 1919, the name “Sixty-Third Street Music Hall” was chosen for the new theater, and it was announced to open on December 14.

Photo 10 – New York Tribune, Nov 23, 1919, Page 45

Photo 11 – New York Tribune, Dec 15, 1919, Page 11

     The theater had little success, and on December 25 it reopened as a children's movie theater. This was not successful either, and the place was only used for most of 1920 as a concert hall because theatrical productions were not very interested in it.

     On April 2, 3 and 4, 1920, the organization rented the place to hold a 3-day assembly in conjunction with the commemoration of Christ's death.

     The March 15, 1920 Watch Tower announced the event:

NEW YORK MEMORIAL CONVENTION

A three-day convention, April 2, 3, and 4, will be held in the Sixty-third Street Music Hall. This building was formerly the New York City Temple, where the Photo-Drama of Creation was first shown to the public. Brother Rutherford and several Pilgrim brethren are expected to address the convention.

The Music Hall is reached by taking the West Side subway (commonly called Seventh Avenue subway) local train to Columbus Circle, then by walking a short distance north to Sixty-third Street, then west on that street a very short distance to the convention place.

The convention Auditorium will be open at 9 a.m., Friday April 2. All visiting friends will kindly come direct to the convention building, where they will receive assignment of rooms.

Memorial service will be held on Friday evening. The Sunday afternoon meeting will be for the public.

All correspondence regarding the convention should be addressed to the Convention Committee, T.M. Bedwin, Sec’y, 124 Columbia Heights, Brooklyn, N.Y.

     As far as I know, this is the last time the venue was used by the organization, however, the “Temple” was just about to earn an indelible place in Broadway’s history.

A new Beginning

     In the last part of  1920 producer John Cort purchased the theater, opening it on January 31, 1921 as “Cort's 63rd Street Theater” with the play "Mixed Marriage." After a few performances the show moved to another theater downtown, and the name was changed back to 63rd Street Music Hall.

     In May 1921, a musical with a talented black cast was unable to secure a booking in a mainstream Broadway house, and they were forced to settle for the out-of-the-way 63rd Music Hall, which had been closed since February. The premiere of this show, entitled "Shuffle Along", took place on May 23, 1921. It was a surprise success, and became the smash hit of the season achieving the remarkable number of 504 performances. It was also the first black show to be accepted among white audiences, and incidentally put the 63rd Music Hall on the map. It was a landmark in African-American musical theater, and it is credited with inspiring the Harlem Renaissance of the 1920s and '30s. The show has had several revivals and adaptations up to 2016.

Photo 12 – A 1921 map showing the place as a Theater

     After “Shuffle Along” closed in 1922, the theater was sold, remodeled and renamed multiple times. Finally, in September 1941, after having had more than 10 different names in less than 30 years, it closed its doors for good. The place remained abandoned until its demolition in 1957.

     Today that section of 63rd Street is called Sesame Street, and where the Temple was once located there is a park, which is part of Lincoln Plaza.

A Few More Photos

Photo 13 - Stage in 1921 during the Shuffle Along era

 

Photo 14 - Interior view (unknown year)

 

Photo 15 - Inside plan in 1921 during the Shuffle Along era

Photo 16 - 63rd Street in 1926 – Temple highlighted

 

Photo 17 - The Temple was known as the Coburn Theatre in 1928. (NYPL)

Photo 18 - Exterior, 1936 (GMU)

 

Photo 19 – As the Experimental Theatre, in 1936 (GMU)

Photo 20 - The place abandoned in 1949.

 

Photo 21 – This is how the spot looks like today.

 

Bibliography

Newspapers:

·         NY Times Tue Apr 20 1909 Page 9

·         NY Times - Mon Nov 15 1909 Page 9

·         New York Tribune - Fri Jun 03 1910 Page 7

·         NY Times - Wed Oct 1 1913 Page 4

·         The Sun New York Tue Nov 18 1913 Page 13

·         The Sun New York Sun Jan 11 1914 Page 13

·         Times Union Brooklyn NY 12 Jan 1914 Page 2

·         The Sun New York Sat Jan 17 1914 Page 10

·         NY Tribune Sat Jun 15 1918 Page 5

·         NY Herald Sat Jun 15 1918

·         New York Tribune Sun Nov 23 1919 Page 45

·         NY Tribune Mon Dec 15 1919 Page 11

·         Daily News NY Mon Dec 22 1919 Page 15

·         New York Herald Fri Dec 26 1919 Page 9

·         NY Herald - Sun Jan 11 1920

·         NY Daily Herald Thu Jan 15 1920

Watchtower Publications:

·         Souvenir Convention Report 1913 p. 66 Noted Bible Teacher Receives Very Enthusiastic Reception on His Arrival in the Valley of Vapors.

·         Souvenir Convention Report 1913 pp. 71-72 “Photo-Drama of Creation”

·         Souvenir Convention Report 1913pp. 83-84 Subject: “The Harvest; Its Privileges Great and Small”

·         Souvenir Convention Report 1913p. 135 Tacoma, Washington

·         The Watch Tower,1913 7/1 p. 203 Pertle Springs and Hot Springs

·         The Watch Tower, 1913 12/1 p. 354 Announcements

·         The Watch Tower, 191312/15 p. 370 Announcements

·         The Watch Tower, 1914 10/15 p. 308 View from the Watch Tower

·         The Watch Tower, 1915 3/15 p. 96 International Bible Students Association Classes

·         The Watch Tower, 1915 4/15 p. 127 Memorial Supper Reports

·         The Watch Tower, 19157/1 p. 194 Announcements

·         The Watch Tower, 191512/1 p. 368 International Bible Students Association Classes

·         The Watch Tower, 1916 1/1 p. 2 Announcements

·         The Watch Tower, 1916 4/1 p. 98 Announcements

·         The Watch Tower, 1916 5/1 p. 136 Memorial Supper Reports

·         The Watch Tower, 1916 6/1 p. 162 Announcements

·         Souvenir Convention Report 1916 p. 321 Pastor Russell Honored at Bier by Followers—Hundreds Attend Service for Prominent Bible Exponent in Northside Carnegie Hall—Many from other cities.

·         Souvenir Convention Report 1916p. 323 Memorial Services, Metropolitan Auditorium, Chicago, Nov. 12, 1916, in Memory of Pastor Russell, by Dr. L. W. Jones

·         The Watch Tower, 191612/1 p. 383 Pastor Russell’s Successor Judge Joseph F. Rutherford

·         The Watch Tower, 1917 3/1 p. 75 At the Temple—Sunday, Feb. 4

·         The Watch Tower, 1917 11/1 p. 322 Announcements

·         The Watch Tower, 1917 12/15 p. 375 1917—Annual Report—1917

·         The Watch Tower, 1920 2/15 p. 50 Announcements

·         The Watch Tower, 19203/1 p. 66 Announcements

·         The Watch Tower, 19203/15 p. 82 Announcements

Websites

·         https://en.wikipedia.org/wiki/Daly%27s_63rd_Street_Theatre

·         https://ovrtur.com/venue/1620

·         https://www.playbill.com/venue/dalys-63rd-street-theatre-1922-new-york-ny

·         http://cinematreasures.org/theaters/56988

·         https://www.musicals101.com/bwaypast5.htm#63rd

·         https://www.mcny.org/story/florence-mills-broadway-sensation-1920s

·         https://www.nypl.org/

·         https://www.mcny.org/

Books

·         Van Hoogstraten, Nicholas – Lost Broadway Theatres, 1997, Princeton Architectural Press, Pages 122-125