In early 2010 I wrote a review of Charles Taze Russell – His Life and Times – The Man, the Millennium and the Message, written by Fredrick J Zydek (1938-2016). I initially thought of reviewing it for Amazon, but I didn’t want my name on any review, and I also didn’t want to stop the general public buying what was a well written and sympathetic biography, albeit flawed. Like no doubt many others I had corresponded with the author way back in the 1990s, and answered various questions and supplied references. Regretably the finished product never came back for comments before publication.
As the review covered a number of historical
matters I have decided, on rediscovering it recently, to reproduce it here. It
is important to note that a second edition of the book was published, but this
I have not personally seen, so I do not know whether any of the issues were addressed.
The review below, including page numbering, relates to the original publication
from 2009.
Charles Taze Russell – His Life and Times – The Man,
the Millennium and the Message
by Frederick Zydek
A critical review
First of all, Fredrick Zydek is a good writer who
produces very readable prose. His book fills an important historical gap.
Although of a different religious persuasion (Zydek is Catholic) this is a very
sympathetic portrayal of Charles Taze Russell (hereinafter abbreviated to CTR),
with a real respect for what he achieved. It is not hagiography, as one might
expect from some sources, nor virulent criticism as one might expect from
others. It puts Russell into the context of the times, showing contemporary
events alongside his activities.
Unfortunately, there are a number of reservations
over accuracy when it comes to the detail. Perhaps the best parts of the book
and certainly most accurate, since contemporary data is more readily available,
are the last few chapters. These paint a graphic picture of CTR’s last years,
where he literally wore himself out with tours and lectures to proclaim what
the author calls “his unique and controversial interpretations of the biblical
narratives.”
However, for CTR’s earlier years, a big problem with
the book is that the writer has relied heavily on anecdotal evidence to fill
out the story. Had the book been proofread by more people who have an interest
in the subject, a number of errors could have been avoided.
For instance the book starts with a well-written
account of the coffin ships that brought poor Irish immigrants to America. It
is assumed that Charles Tays Russell (CTR’s uncle and the first to make the
journey from Ireland to America) travelled this way and arrived in 1838 (page
3). The only problem with this is that when Charles Tays died, he was
sufficiently well-known in Pittsburgh to have an obituary in The Pittsburgh
Post on December 27th 1875 which reads (in part):
He was a native of Ireland and came to
New York in 1822. He took his early lessons in active business from A.T.
Stewart in New York.
Zydek’s account of the family life of his younger
brother Joseph Lytel (CTR’s father) suggests that they did well, whereas there
is evidence from Joseph’s wife’s will that he had a serious business failure in
1855. Anna Eliza left the sale of some land in her will to help pay off
Joseph’s debts. While it is true that CTR’s siblings, apart from Margaret, all
died young, Zydek says they were buried in the Rosemont cemetery (p.7). That is
incorrect. While CTR was buried in the Rosemont cemetery in 1916, the rest of
his original family, siblings Thomas, Lucinda and Joseph Jr. were all buried in
the Allegheny cemetery. (Perhaps the most famous internment here is the
songwriter Stephen Foster). In the same Russell family plot were eventually
buried mother Anna Eliza, the original Charles Tays, and finally father Joseph
Lytel. Some of the gravestones have been rediscovered and raised in recent
years. (Check out the Allegheny cemetery, Section 7, Lot 17, grave 1. On their
cemetery website you will find eight Russells in total buried here).
The chronology for much of the 1870s is wrong. The
book has Russell in touch with Nelson Barbour in 1873 (p. 41) – it was several
years later they met. He suggests 1875
as the date for the booklet Object and
Manner of Our Lord’s Return (p.46) - most now agree that should be 1877. It is assumed that Russell replaced Jonas
Wendell in the small Bible study group in Allegheny (p.41), but Wendell moved
on to Edenboro in 1870 and was replaced for a short while by George Stetson.
Zydek only mentions Stetson as one of the editors of Bible Examiner (p.36 footnote) – which he wasn’t – that was George
Storrs alone. As reported in Advent Christian Church newspapers as well as Zion’s Watch Tower, CTR conducted
Stetson’s funeral service in 1879. And there is no mention at all of William H
Conley, the first president of the Watch Tower Society, in whose home the
Russells celebrated the Memorial in the first two years of Zion’s Watch Tower, and who like Joseph Lytel Russell corresponded
with George Storrs in the mid-1870s (see Storrs’ Bible Examiner November and December 1875).
There are similar problems with chronology for the
1880s. Zydek has Russell producing Old
Theology Quarterly tracts in 1880 (p.73) before The Divine Plan of the Ages was published in 1886. In fact, this
tract series started in 1889. It is surmised that the Russell’s “adopted
daughter” Rose Ball came to live with them when she was 15 in 1888 (p.101) – in
fact Rose Ball Henninges’ death certificate shows she died on November 22nd
1950 aged 81. So either the age or the year is wrong – or both. (CTR gave one
year, Maria in court gave another). She obviously was not born in 1875 as the
book states on page 45.
Travelling into the 90s, there are further problems
with chronology. We are told that Rose Ball marries Ernest Henninges in 1890
(p.101 footnote and p.114), and a cosy picture is painted of the married
couples all sharing Christmas dinner together in 1892 (p.130). However, Rose
Ball Henninges’ death certificate says she married when aged 25, so would still
be single in 1892. CTR is described as taking the Chicago Mission Friend to court over the “jellyfish” allegations
while he and Maria were still together in the early 1890s (p.146). In fact, the
jellyfish accusation did not get publicity until the court hearing of 1906, and
the Mission Friend caught a legal cold
by repeating it after then.
Travelling into the 20th century there
are further anomalies. On the Miracle Wheat episode we are told that a
Mr Stoner contacted CTR about this cereal in 1904 (page 214). In fact, while
Stoner, a farmer, discovered the wheat in 1904 and called it “Miracle Wheat” in
1906 – he did not meet CTR or communicate with him until nearly a decade later.
The author seems to assume that his readers know all about the episode with the
briefest of references on page 338. For any who don’t know the story, Stoner
dubbed his wheat “miracle” in 1906. CTR’s journal published a newspaper report
on the wheat in 1908 when it was already an old story, with a short editorial
comment. In 1911 two Bible students offered it for sale with proceeds going to
the Watch Tower Society. The Brooklyn
Eagle published a satirical cartoon about CTR and Miracle Wheat on the
front page of its Saturday, September 23rd 1911 edition. CTR sued
for libel. The case came to court in January 1913 and CTR lost.
Still in the early 20th century we are told that Maria
Russell brought suit for legal separation on the grounds of CTR’s adultery
(p.224) – in fact, her council S G Porter specifically stated that adultery was
not claimed. Maria was asked the question point blank “You don’t mean that your
husband was guilty of adultery?” Maria’s answer “No” (court record April 26,
1906, Maria F Russell vs. Charles T Russell p.10). The author has obviously not
read the actual transcript.
It may seem like nitpicking, but the J N Patten whose passing was
noted in CTR’s journal on September 15, 1906 (p.233) was not J H Paton, who
wrote Day Dawn. The latter John H
Paton (not George as Zydek sometimes calls him) was still publishing his World’s Hope journal at this time, and
lived until 1922. And if Nelson Barbour could be said to have published Washed in His Blood in 1907 (p. 246) he did so posthumously.
Barbour died in August 1905 and left money for his congregation to publish this
final work. And while Frederick Franz (a later president of the Watchtower
Society) was attracted to Russell’s message by the booklet Where Are the Dead (p.352) – this was not a booklet by CTR but one
written by Dr John Edgar of Glasgow (see Franz’ life story in Watchtower May 1st
1987).
A lot of the Zydek’s material comes from secondary
sources. So a quote from Nelson Barbour comes, not from Barbour’s journal but
from A H McMillan’s paraphrase of it in his book Faith on the March (pp.58-60). The author has obviously not
consulted Barbour’s original journals, even though they are now generally
accessible. As noted above, neither has
he consulted the transcripts of the court hearings over Maria Russell’s
“divorce from bed and board” – his limited quotes come from secondary sources
like Barbara Harrison (p.267) or the Brooklyn Eagle (p.306). These selective quotes
have an agenda, and consulting the complete transcript would have given a
fuller picture. For example, did the author know that Maria did not just
mention Rose Ball when accusing her husband? (Rose was in Australia at the time
and therefore unavailable for comment – and even though she was later a major
player in the New Covenant Schism never did comment unfavourably on CTR’s
conduct). Maria’s testimony also
suggested misconduct when CTR locked himself in a servant girl’s room
(transcript p. 14). This time the girl in question, Emily Sheersly, was still
living in Pittsburgh so was called to testify by CTR’s counsel (transcript
p.178-79). Emily insisted she had no memory of any doors locked or any improper
action on the part of CTR. Never. Maria’s counsel did not bother to
cross-examine.
In the bigger picture, it is fair to say that most
of Zydek’s questionable details affect only incidentals to the main story.
However, once a few details are found inaccurate, it does create unease as to
how much other anecdotal evidence used to flesh out the story may be
unreliable. Perhaps one example that sticks in this writer’s mind - I was
fascinated to learn that Rose Ball’s brother, Charlie, who according to court
testimony died shortly after joining the Bible House family, rose to become
Vice-President of the Society in 1893 (p.134). That might of course be correct.
But proof anybody?
(Later editorial note: Charles Ball died at
the Russells’ home on March 14, 1889, and has a substantial grave marker in the
Union Dale cemetery in Pittsburgh.)
It is a shame because the book is well written and
tells a story that deserves to be told. As noted at the start, its latter
chapters are particularly good. It is
certainly sympathetic towards its subject.
But it really needs a second edition. Or perhaps we need another book to be
both objective and thorough.
(end of review)
