The first Zion's Watch Tower

For a collector of Watch Tower history and memorabilia, one of the prized items would have to be an original copy of the very first issue of Zions Watch Tower magazine for July 1879. Originally only 6000 copies were printed (Proclaimers page 48), which at the time – even with links to existing readers of Adventist and Age to Come papers – was still quite ambitious.

But now we know that there was not just one published paper for that July. Like the 1611 King James Version Bible (with its two versions, a “he” and a “she” Bible) there are two known printing of the July 1879 Zion’s Watch Tower. If you are one of the very, very few with an original, which one do you have?

The article involved was on pages 4-5 of the very first magazine. It is called ‘God’s “Little While”’ and, unlike some of the other articles which give the writer’s initials, this one is uncredited. There are around five examples where changes were made in just this one article. One assumes that some copies were printed and then additional proof reading caused the typeface to be adapted before the remainder came off the production line.

We will examine the changes as version 1 and version 2, and then explain where these can still be seen today, even if you don’t have an original. Most readers today will either have scans of the original issues, a text file of the Watch Tower for 1879-1916, or the reprint volumes – or probably all three. They reflect the two different versions of the magazine for July 1879.

Change number one – version 1 above and version 2 below:

The scripture is changed to show the correct chapter and verse, not two chapters.

Changes number 2 and 3. This covers the end of one column and the start of a new column. First, version number 1:

Compare that with version number 2:

In the second version at the end of the extract there is an extra dash for punctuation. But the biggest change is at the start of the extract. Version 1 has a question “How long, Paul, until the fullness of the Gentiles be come in?” Version 2 splits this into two sentences – the first is the question, but the second is the answer to the question: “How long, Paul? Until the fullness of the Gentiles be come in.”

Change number 4 has version 1 reproduced first, followed by version 2.

The words “high calling” are now in inverted commas.

And finally, example number 5. This too has version 1 first, followed by version 2:

We note that the word “may” is added to second version, and the whole phrase is now placed within inverted commas. This is because, although the paragraph ends with a reference to Romans 11 v.2-25, this is actually a paraphrase of verse 31 of that chapter. The words inside inverted commas now reflect that, although it is still slightly adjusted from the standard King James’ Version words, which read: “Even so have these also now not believed, that through your mercy they also may obtain mercy.”

So where do we find the two versions preserved today?

Most collectors will have scans of the first Zion’s Watch Tower in general circulation. This scan takes its material from version number 1.

It is also found in the text edition of Watch Tower 1879-1916 that many will have.

Apart from the reference to Acts 15-16 which an eagle-eyed transcriber noticed and changed, this was all taken from the first version.

But then in the early 1920s the Watch Tower magazine was reprinted in seven volumes. The organization had to borrow some issues from the friends to complete this because their own file was incomplete. But the reproduction of the first July 1879 was now all taken from the second version.

This indicates that both versions must have been in general circulation at some point for this to happen.

We know that version 2 with its amendments comes from a copy originally in private circulation. It is now inaccessible in a display under glass, but the key graphics were extracted some time ago.

We don’t know the story behind all the small changes and why they were made in 1879. But if you want to have the very first Watch Tower in your personal collection – now you need to have TWO.

Good hunting!

 

(With grateful thanks to Leroy who noted the changes and provided the scans for version two)

We Get Comments

This blog invites comments on historical matters, but sometimes receives responses of a highly speculative and negative nature. As indicated in the blog heading, these normally just get deleted. But a recent comment was forwarded to me on an old post that I wrote elsewhere way back in 2012. It raised questions that crop up from time to time related to Joseph Lytle Russell and Emma Ackley and their marriage.

This post is to address the issues, although I’m not going into great detail as researchers can easily check matters out for themselves. On THIS blog the material was covered in general detail in the article

https://jeromehistory.blogspot.com/2020/04/1-three-weddings-but-no-funeral-this.html

The issues relate to the 1880 census return for Allegheny. This establishes that over a year after CTR and Maria married, JLR and Emma were still single but living in the Russell household. The census return for their street, Cedar Avenue, is dated June 14, 1880. It is reproduced below.

The reproduction is not very clear, but deciphering it shows the following:

There are four occupants of the house, C T Russel (sic), married, occupation: merchant; Maria F, married, wife, keeps house; J L, widowed, father, occupation: merchant; and E H Ackley, single, sister (step), occupation: at home.

The relationship entry for Emma as recorded in the schedule is incorrect. Her relationship to the head of the household (CTR) at this time should be sister-in-law.

The issues raised in the comment are basically threefold.

1.           Did Joseph and Emma ever actually marry?

2.           What was going on in that house with four of them there?

3.           How to explain the difference in ages between Joseph and Emma?

The writer starts with a confident statement: “I’m good at genealogical investigations and I cannot find any record that indicates that Joseph Russell and Emma Ackley married.”

I would agree there is no apparent record. But there is a good reason for that which any genealogist should know. The State of Pennsylvania did not require marriages to be officially registered until 1885, and “common law” marriages continued to be “common” for years thereafter. If you married before then, generally your immediately family would know, and maybe the officiating minister might keep his own personal record or a specific church might do so. However, no-one else would know unless you put it in the newspaper or had legal matters to attend to. If you wanted a “quiet” wedding, it really was quiet.

To illustrate the situation, perhaps readers can find an official document for CTR and Maria’s marriage? Like Joseph and Emma’s, it is just not there. But we know it happened because they chose to put an announcement in the local paper and CTR was sufficiently well known in Allegheny for it to make a short paragraph in the papers as well. Both the Pittsburgh Gazette and Pittsburgh Post (March 14, 1879) carry news of the marriage at the home of Maria’s mother the day before with J H Paton officiating.

As an aside, this lack of documentation did not just apply to marriages. You will not find a primary source for J F Rutherford’s birth in 1869. When he needed to renew a passport, his mother Lenora, had to extract a reference from a family Bible and sign an affidavit to that effect. There were no other records extant.

Returning to Emma, when it came to JLR’s last will and testament, part was queried by Emma who believed that as his wife she should have inherited more. In the documented arguments he is the husband and she is the wife. Joseph’s obituary found in several newspapers calls her his wife. It is easy enough to check.

The second criticism is that it was somehow strange for the four to all be in the same house. The writer hints at misconduct without a shred of evidence.

I am not going to even dignify this with much comment, other than to say that I see no problem with the four people living under the same roof in the snapshot of June 1880 for Cedar Avenue. I’ve visited Cedar Avenue and the houses are large. Years later Maria was able to take in a number of lodgers in one.

Why were they in the same home? Well, why not? CTR and Maria were close at this time, committed to their religious work. Emma and Maria were very close and would spend the last decades of their lives together. CTR and his father Joseph were very close. There would be nothing surprising about them being under the same roof at some point, and that may well have led to the two unattached becoming a married couple. As already noted the property was large with plenty of space.

We do not know how long they were all at same address. The census is simply a snapshot of one day, June 14, but one can assume that any marriage came quite soon after that date since Emma’s daughter Mabel appears to have been conceived around December that year.

The December date comes from Mabel being born in September 1881, and that can be confirmed from her marriage certificate when she married Richard Packard in 1903. It gives her birth date as September 1881 but does not give the actual day. If she was born in September 1881, then obviously she was conceived around December 1880. That would be 5-6 months after she and Joseph were living under CTR’s roof while both single. That gives us a window of a few months for a marriage.

We might here note that to try and bolster slurs against Charles and Joseph, the writer comments on the period June-December 1880 with an off-the-wall statement: “That does not leave a lot of time for the two (Joseph and Emma) to fall madly in love and wed.” What sort of logic is that? Who is to say they didn’t “fall in love” some time before the census, and were at the same address on census night planning the wedding for the following week? We just don’t know. We certainly have no basis for filling in the gaps with supposition.

When married, and after a baby came along, it would make more sense for the couple to look for a separate home (and in fact the property next door came into the family’s possession at some point). But they continued to live near each other for some years until Joseph eventually retired to Florida, along with Emma and Mabel.

The suggestion that there was something amiss about all of this is a huge leap of imagination with an obvious agenda. They were all close at the time. It is very sad what happened later.

The third issue raised is the disparity in ages. Why would a woman in her 20s want to marry a man in his 60s?

This is not a unique situation. Just look around in the world of entertainment and politics today. As it happens, the same occurred in my own extended family. But back in the 1880s an obvious reason for a woman was to be provided with stability and financial security. That is something I venture the Ackley girls were always most concerned about by their later actions. And as a potential bonus, Emma was able to have a child, which may have been very important to her.

So, whoever chose to make the comments referenced above, please leave such speculation alone. And if you can’t do that, just don’t send it here.

J B Kepner of Waynoka

 This material was originally published as an article on a related blog which resulted in much correspondence and new material being supplied.  As a result, this is now a revision to incorporate all the information in one place as a permanent reference. (This explanatory note will be deleted in due course).

The circumstances surrounding the death of Charles Taze Russell in 1916 have attracted much comment over the years. The fairly recent discovery of a document from an undertaker in Waynoka, Oklahoma, prompted this research, which makes use of various accounts in the Watch Tower magazine and newspapers like the St Paul Enterprise to explain what actually happened at that time and why. Serious criticisms of how matters were handled were made later, and we will examine these. The whole story is obviously a very sad one for those holding CTR in high esteem, but ultimately is quite straightforward.

CTR had been seriously ill when undertaking a series of visits to congregations in the far West and South West of America in the second half of October 1916. As his health deteriorated, he, along with traveling companion Menta Sturgeon, tried to get home to New York by train. He died on that return journey near Pampa, Texas, around 2 o’clock in the afternoon of Tuesday, October 31.

As CTR’s traveling companion, Menta Sturgeon tried to deal with the final stages of his illness and the immediate aftermath of the death, but then found he could not travel on the railroads out of State without the body being embalmed. Sturgeon was to be later criticised for not just keeping quiet about the death until the train had traveled further on, and we will come to that in due course. Sturgeon wanted to reach Kansas City, but once the authorities knew of the death, had no alternative but to stop at the first place on route that could handle matters. That was Waynoka, a city in Woods County, Oklahoma, population in 1910 of 1160 people. Here a death certificate was obtained. And here, as the advertisement below shows, Josiah Bushy Kepner was the only choice you had.

From the Woods County Enterprise, April 2, 1915.

Kepner was the only person in Waynoka who was licensed to perform the task. We note from his advertisement that he was involved in several other ventures under the one roof. In the Enterprise for 14 November 1916, a Mrs Norah Voyles Keith wrote that “there in the back of a furniture store was all that remained of our beloved Pastor.” This was very common. Undertakers only had full-time work in the larger cities.  Otherwise, many involved in furniture production simply branched out into making coffins. The only extra skill an undertaker needed to learn was embalming. Kepner perhaps had a head start because back in the 1880s he had also been involved in pharmaceuticals. From the Nemaha County Replican for 9 October 9 1884:

Josiah Bushy Kepner (1852-1944) had been in the undertaking business for nearly thirty years by the time he attended  CTR, first in Sabetha, Kansas, and then in Waynoka, Oklahoma. He had been mayor twice in Sabetha, and was well respected in Waynoka, where he was to serve as president of a local bank.

His work was well spoken of in the St Paul Enterprise. From the Enterprise for 21 November 1916:

Kepner finally retired in 1929, but his second wife kept on the business at least until the 1940s. The advertisement below is from 1943.

It was eventually taken over by the Marshall Funeral Home (now in nearby Alva, Oklahoma) and it is from their inherited records that the copy of his bill to Menta Sturgeon was retrieved.

There are three charges. $5.00 for washing and dressing the body – the washing with disinfectant was normally done twice, both before and after the embalming process. Then there was $20 for the actual embalming, although Kepner doesn’t specify on the bill what fluid was used, and then $35 for the coffin for transportation on the railways.

The process for embalming that Kepner would have used really came into its own during the American Civil War. Those who could afford it wanted their loved ones who died on the battlefield to be returned to them for a family funeral with – if possible – an open coffin or casket. The procedure was not just to preserve the body but to make the person appear as loved ones would want to remember. There was a ghoulish trade of embalmers following armies around offering soldiers about to go into combat a pre-paid plan. At one point these outfits were banned because of the bad effect on morale. When the railways objected to unembalmed bodies being transported for health reasons, it became common practice. Finally there were laws in each State stipulating that the procedure was necessary if the body had to be transported over a certain distance or out of State. The custom really took off after Abraham Lincoln was embalmed. His body went on tour and over a million people saw him lying in state over a 20 day period before his funeral in 1865. Thirty six years later in 1901 his coffin was opened and the body was immediately recognisable. If this was good enough for Abraham Lincoln then it was good enough for the general population.

The actual procedure involved using the circulatory system, discovered by William Harvey, to replace blood with a preservative solution. Originally this was arsenic based, but that wan’t too good for the living.  By Kepner’s day it was generally formaldehyde, and this is still the case today. The procedure took between 2 and 4 hours. CTR’s body was taken off the train around 7 pm on the Tuesday evening, and returned to the train at 3 am the following Wednesday morning.

So this is the background as to why Menta Sturgeon could not just take CTR’s body back to New York. Once the death was made public, Sturgeon was forced to stop at the first place the embalming service could be provided.

Criticisms of these events received a public airing in 1923, when W H Wisdom published his book The Laodicean Messenger aka Memoirs of Pastor Russell.

The book was reviewed - critically – in the Watch Tower for 15 September 1923.

On page 242 Wisdom made the criticism that “through some more bungling the body was removed from the train at the first small town, where it was very improperly cared for in the way of embalming.”

He then indicated that further embalming work was done in Kansas City en route and finally again on arrival at New York.

From where did Wisdom get his information?

There are two probable sources from that era.

The first, and least compelling, is a letter found in the New Era Enterprise newspaper. This was the newspaper used by Bible Students at the time for news and views and much found in it cannot be found elsewhere.

In the 27 December 1921 Enterprise, Joseph Greig while visiting Texas, including Pampa (where CTR actually died on the train), wrote a short column “Pastor Russell’s Death Route.” Recounting the story he said: "Orders were given to remove the body at Wynoka, Okla., where an old gentleman cared for the embalming. One who knew this person said while he was not expert in his profession by reason of poor eyesight, nevertheless, he was possibly the only embalmer who never extracted the blood, but used his fluid in connection with the blood as a preservative."

There are several problems with Greig’s account. “Old gentleman” has to be subjective – Kepner was younger than CTR. Then the concept of embalming by just introducing embalming fluid without replacing cadaver blood does not make sense. The whole point of embalming was to replace the blood to preserve the body  temporarily and give a lifelike appearance for viewers. The procedure was quite straightforward for anyone with the basic training and equipment – with or without good eyesight. Embalming fluid was pumped into the body, generally through the carotid artery, and was able to displace the blood through an incision in a vein (often the jugular). It used the human circulatory system to work. Sometimes massage was applied to help the embalming fluid to circulate fully. As we have seen, the procedure was refined and popularized during the American Civil war when a body needed preservation for transportation or a delayed funeral.

This account came from someone touring Texas, who never visited Waynoka in the next State and never met Kepner, even though he was still very much in business in Waynoka at the time. It was written several years after the event. It falls into the category of “an unnamed person told me…”

Of greater weight is a talk given by A H MacMillan called The History of the Society from 1910-1920.  The talk was transcribed, as was a short question and answer session after it, and some of the material – almost word for word – was to later appear in MacMillan’s book Faith on the March (1957). The actual transcript shows this particular version of the talk was given as late as c. 1951 because it also mentions Jesse Hemery leaving fellowship with the IBSA. However, it reflects MacMillan’s view of events and of course he was there in Brooklyn Bethel at the time.

Taken from this transcript:

MacMillan was scathing about Menta Sturgeon. Quote: “Poor Sturgeon didn’t know enough to take care of a sick chicken, much less a dying man. What he said himself about Brother Russell was enough to kill the man if he was half alive.”

Reading Sturgeon’s detailed description of CTR’s last hours and his attempts to care for him; and in the heightened emotion of the moment “spiritualizing” some of those events, one can understand MacMillan’s comments.

MacMillan also blamed Sturgeon for the body having to be removed from the train at Waynoka, where Kepner Undertaking was the only game in town. Sturgeon had chosen to publicize the death and Railway and State regulations kicked in. As MacMillan states “if he had any sense and kept his mouth shut” the situation could be been avoided.

There also appear to be other issues at the time. In his talk MacMillan was to further criticise Sturgeon for not giving the Bethel family the news. Sturgeon wrote to his wife, Florence, in Bethel, and told her. Only by intercepting the letter did MacMillan and others learn the news, before the newspaper reporters started banging on the doors.

MacMillan could be caustic about Sturgeon because he had died way back in 1935, and long before then had ceased fellowship with the IBSA. He ultimately left all strands of the Bible Student movement and ended up canvassing for a Universalist group, The Concordant Bible Society.

MacMillan’s distain for Kepner came across in his continued description: “They pulled the body off the train in Pampa, Texas, and took him to a furniture store.” (Being pedantic, CTR died on the train at Pampa, Texas, but the furniture store was in Waynoka, Oklahoma, which was about 150 miles further along the track). However, as already recognized, it was quite normal in smaller settlements for the undertaker to have several businesses. With only a little over a thousand inhabitants, Waynoka was not going to have that many funerals in any given period, even with an extended catchment area.

Then there is the most serious criticism - in MacMillan’s estimation, Kepner was not qualified. His account continues: “There a man who didn’t know how to embalm tried to embalm the body and made a mess of the whole thing.”

Did Kepner know how to embalm? We have established he was licensed and was the only licensed embalmer in the city. When he moved to Waynoka in 1913 and took over new premises The Woods County Enterprise (Waynoka) for 18 April 18 1913, stated he had been in business for 30 years and  praised him as a graduate of the best schools of embalming in the U.S.

Even allowing for self publicity, embalming was something Kepner did. He remained in active practice for over a decade after attending to CTR, only retiring in 1929. His company, managed by his second wife likely hired someone else to do the embalming, and was still advertising in the 1940s. While embalmers may bury their mistakes (literally!) this man ran a successful business for decades. There was no hint of any issues in the many references to him in the newspapers of the day.

So what was the problem? We must remember that his brief was not to present a body for lying in state, rather simply to preserve it to meet existing laws for transportation. Kepner appears to have done what was required. Again, as noted above, contemporary accounts of the events surrounding CTR’s death spoke highly of him and there was no criticism from those who first saw the body before it continued on its journey.

MacMillan is then critical of finding suitcases packed around CTR’s feet in a twenty dollar casket. But this was not a casket for viewing; it was a simple coffin (actually costing thirty five dollars) to meet the requirements of transporting a body across America. Possessions that had been taken off the train with the body also had to be forwarded, personal effects, clothes etc. and the logical thing was to store them in the coffin if there was room. This may have been Kepner (and Sturgeon) just being practical, but MacMillan seems to have taken it as insensitive and disrespectful. It is interesting to note that MacMillan blames Kepner rather than any undertaker in Kansas City, where, if further work was needed, the body would have been removed from the coffin. So MacMillan either didn’t know or had forgotten this. Or – Wisdom in his Memoirs of Pastor Russell got the details wrong. And it is perfectly possible that Sturgeon, having intended to have the body treated in Kansas City, wired ahead to set wheels in motion, before being forced by the authorities to leave the train earlier at Waynoka.

So in the end what was the real issue? Everyone was very upset. Their beloved Pastor Russell had died. He looked old before his time, had been failing in health for quite a while, and sadly died in great pain. Opening the coffin and seeing him was very distressing for all concerned. There was turmoil in Bethel at the time. After giving the Bethel family the news, MacMillan described how “they met in little groups to talk and whisper, "What is going to happen now?"” Once the glue that held them together – Pastor Russell in person – was gone, there were going to be problems, as events later proved.

So there was an inclination to lash out. Sturgeon came under fire and Kepner came under fire. That CTR’s remains would need further attention after leaving Waynoka is not disputed. The  coffin was loaded on and off trains and bumped about in motor vehicles and in and out of various buildings – the Bethel home, the New York City Temple, Carnegie Hall in Pittsburgh, etc. – and his remains were also re-dressed and transferred to a more substantial casket In New York for the funeral services.  Whether the embalming had to be reinforced or not, it was no doubt necessary to make what the November 21, 1916 St Paul Enterprise simply called “such little touches as the long trip would call for.” These cosmetic adjustments meant that each time CTR lay in state, the mourners could see him as they remembered him, as best as was possible in the circumstances.

The open casket was seen first in the Bethel Home and then in the New York City Temple. Finally, there was another long railway journey back from New York to Pittsburgh where he lay in state for the final part of the funeral services. So nearly a week after he passed away, mourners saw him for the last time, on Monday, November 6, at Carnegie Hall in Pittsburgh. There exists a photograph taken of the platform and the Carnegie Hall audience on the day that is reproduced below.

You will notice a blur across the photograph in front of the platform. This was actually a queue of mourners filing past the open casket, which the long exposure can only show as a smudge across the picture.

After this final service in Pittsburgh the body was taken for burial at dusk on the 6^th at the Society’s own plot in United Cemeteries. The casket would be interred inside its packing case and the whole encased in concrete.

Aurora 1917

The Aurora Convention was held over August 8-13, 1917 at Fox River Park, Aurora, Illinois. This candid snapshot of a car with the cross and crown pennant at the front features (from left to right), Daniel Toole (1875-1938), John Adam Bohnet (1858-1932), Richard Harvey Barber (1869-1967), Allen Middleton Saphore (1882-1951) and Louie F Zinc (1857-1943). Bohnet is driving.

The tentative program as listed in the St Paul Enterprise had Toole, Bohnet and Barker as speakers along with J F Rutherford and W E Van Amburgh. The program had talks during the daytime and showed the Photodrama in the evenings.

Toole and Zinc were from Canada. Bohnet and Barber both served as Society directors at one point. Saphore and Zinc both later ceased fellowship with the IBSA. Some dates taken from Who’s Who.

For a detailed history of J A Bohnet, see:

https://jeromehistory.blogspot.com/2022/04/john-adam-bohnet.html

World War 1 and Bible Prophecy

In 1914 what came to be known as The Great War and later World War 1 started. Also, according to the Bible Students, the epoch known as the “Gentile Times” came to their end. This was a message promoted for nearly 40 years. Charles Taze Russell’s first known writing on the subject of the chronology appeared in George Storrs’ Bible Examiner magazine in October 1876.

When 1914 ushered in the war, much publicity was given to the Bible Students’ views. A well-known example was the article in the New York World for August 30, 1914:

However, with the Bible speaking clearly about end times and world distress, along with the unprecedented scale of conflict that unfolded in 1914, it was not surprising that others outside the Bible Student community made a connection. This article reviews just a handful of alternative views the public could choose from.

Typical of the genre was the work of H C Morrison who wrote The World War in Prophecy, published in 1917.

Heny Clay Morrison (1857-1942) carried the title Reverend and was a DD. Although from a Methodist background, he was editor of the Pentecostal Herald, and his book was published by the Penticostal Publishing Company.

Writing in 1917, Morrison believed a dispensation was ending and saw “the signs of the times” in current events, He states on page 94 that “the times of the Gentiles are almost ended.” A literal Millennium will follow with (page 93) “the inauguration of the Kingdom of God on earth.” But apart from blaming Germany and the Kaiser for nearly all current woes he is rather short on detail and there are few scriptural references. However, I would imagine this position would characterize many books published in America and Britain at this time.

Several writers would access the prophecy of “seven times” and calculate them as totalling 2520 years. One example was that of Jessie M Collis. Her small book The Great War as Foretold in the Bible was published in London in 1915.

In it she quotes from a book published the previous year: The War and Prophecy by W.S. Collis M.A. (probably a relative). This states “that ‘the Times of the Gentiles’ have run their course, and that the full period of 2520 years vassalage…to the world powers expires this year (1914).” Great things are expected for 1933 regarding the literal establishment of the Kingdom of Judah in Jerusalem.

The 2520 year time period also features in a book by George Harold Lancaster (1882-1950). Lancaster was a Church of England clergyman, whose work has subsequently been referenced in works on Anglo-Israelism (the belief that the ten lost tribes can be traced down to Britain and perhaps America). He published Prophecy, the War, and the Near East (fourth edition in 1918).

Lancaster spends some time discussing the Gentile Times and the 2520 year period, but has a variety of possible starting dates. For example, on page 171 he makes vague prediction for 1923 and 1934 yet ahead.

Returning to the belief that the Gentile Times ended in 1914, we have the book World War and Bible Prophecy (1918) written by Harry F. Howard (1873-1948).

Howard was born in New Haven, Connecticut. He was a building contractor who spent his career constructing roads. But his obituary in the Portsmouth Herald for 27 October 1948 mentions that he also wrote “numerous works on religion and Bible prophecy.” The cover of World War and Bible Prophecy explained what he believed God had revealed on both the course of the war and its aftermath.

According to Howard the World War fulfilled prophecy and 1914 marked the end of the Gentile Times. In support of this, he quoted from various sources which included A E Hatch’s Handbook of Prophecy (1913) and issues of The World’s Crisis from 1915 (both publications of the Advent Christian Church), and also material from newspapers like the Boston Globe and the Christian Herald.

Of perhaps greater interest, his supporting references included Charles Taze Russell. From page 5 of his book:

Several other books on prophecy and the Great War were also to mention CTR directly or indirectly. One of these was by Marr Murray. In 1915 he published Bible Prophecies and the Plain Man, with Special Reference to the Present War.

Murray was quite a prolific author at the time. Other works included The Christians’s War Book, The Russian Advance, and Drink and the War from the Patriotic Point of View. In this era, someone of this name translated books into English from Russian, and was also a prolific short story writer. Whether this is the same person it has not been possible to establish.

His book on prophecy discusses the seven times computation of 2520 years  (see pages 19-20) and, depending on where you start the calculations, gives various possible concluding dates for the Times of the Gentiles, the last being 1923.

And then he mentions the work of Pastor Russell, unfavorably. In listing apostasy in the last days, top of his list is Watch Tower theology – from page 31 – “Millennial Dawnism, which denies the deity of Christ.”

According to Murray, God is on the Allies side in the conflict, and he presents a whole chapter on whether the Kaiser is the foretold Antichrist.

His reasoning includes the following (transcript from page 302):

“The Kaiser also possesses the number of the Beast. He was born on January 27^th, `859. On January 27^th, 1914 he was just 660 months old and 6 months later the war broke out. From the date of his birth to the opening of the great war in which he has flung down his challenge to fate was within a few days of 666 months. Moreover, in the words “Der Kaiser Wilhelm II” there are eighteen letter or 6 + 6 + 6.”

Having set this all up, he then decides that the real Antichrist is still to come, because the real Antichrist is a military genius, and on current performance, the Kaiser isn’t…

Another writer to mention CTR in a negative light is Theodore Graebner.

Dr. Theodore Conrad Graebner (1876-1950) was a prominent Lutheran minister (Rev. and DD) and author. He was a professor of theology and editor of papers like the Lutheran Herald and Lutheran Witness for over 40 years. His father, grandfather, four siblings and one son, all became Lutheran clergy.

In 1918 he published Prophecy and the War.

Unlike our other examples, the whole point of Graebner’s book was to attack those who believed the war had prophetic significance. Graebner emphatically did not. He attacked the concept of the Gentile Times ending in 1914, and he attacked calculations like the “seven times” and “a day for a year.” He also reserved his special ire what he called “the soul destroying heresy of Pastor Russell.” According to Graebner its believers were destined for hell.

For our final example, we return to one who did believe in prophecy being fulfilled, but who had an interesting slant on this. And yet another one who felt the need to single out Pastor Russell for dishonorable mention, this time in personally fulfilling Bible prophecy.

Deitrich William Langelett (1871-1965) was born in Illinois, USA, but his parents came from Hanover. His book The World-War in the Light of Prophecy (by the Rev. D W Langelett but copyrighted by Pastor Langelett), was first published in German, but translated and published in English in America in early 1915.

His special take on the Great War is expressed on the title page.

It is interesting that Langelett felt the need to take a swipe at Watch Tower theology in some detail. Starting on page 83 Langelett’s explanation of Revelation 16 v.13 is that unclean spirits come out of the mouth of the dragon – which is the Devil – and out of the mouth of the beast – which is England – and finally out of the mouth of the false prophet – which is Charles Taze Russell. The unclean spirits include hostile attacks made by Russell “against every holy institution of Church and State.” Most of the space is then taken up with Langelett’s detailed explanation of the Gog of Magog prophecy of Ezekiel. According to the title page the villain Gog has to be England, and he further explains that Magog is India. In his version of replacement theology the land of Israel that Gog unsucessfully comes up against is none other than Germany and Austria.

It was an interesting viewpoint, especially as expressed in America. One wonders how Langelett fared when America entered the war in 1917 on the side of the Allies. After the war he no longer called himself either Reverend or Pastor. By the 1930 census he is a tallyman in a lumber yard, by 1940 a farm laborer, and by 1950 he is listed as unable to work, although he was 79 at the time. He never married, appears to have had no family, and received a Lutheran funeral when he died in his mid-90s in 1965.

So summing up, these are just a selection of books that came out while the Great War was raging. Anyone reading their Bible about signs and then observing world events would at least have to consider making a connection. And the work of Pastor Russell in heralding the end of the Gentile Times in 1914 would be well-known at that time. The spread of the Bible Student message through mass meetings, the Photodrama of Creation and the printed page made sure of that. It provoked a negative reaction from several writers, but even that may have sent some readers in search of Watch Tower publications to check for themselves.

A New Year postcard

Postcard dated November 10, 1911 sent by the brothers of San Germano Chisone (Italy) on the occasion of the new year.

Recipient: Adolphe Weber, Les Convers (La Chaux-de-Fonds) Suisse

The postcard reads:
San Germano 1 ° -1 ° -1912
Love from all of us Clara Cerulli, A.Cerulli.
Joyful year your sister Fanny [widow of Lugli Balmas]
Loving greetings from your brother Remigio [Cuminetti]
Good year Amelie Soulier, Cesarine Bounous
Receive a warm greeting from your brother F.S. (François Soulier)
Blanc Lorenzo
Malanot Marie
Bounous Henriette
(written vertically) B. Magdelaine
Albertine Lantaret

Colossians IIIv

(Images supplied by Franco)

George Butterfield - A Forgotten Benefactor

This is the story of an almost forgotten donor to the Watch Tower Society, whose financial contributions played an important part in its history. Two of his donations in the second decade of the twentieth century totalled around $15,000. If we allow for over a century of inflation this would not be far short of $400,000 in today’s values.

His full name was George Augustis Butterfield. He lived until 1959.  Much of his life story comes from an obituary in The Bismarck Tribune, North Dakota for April 7, 1959.

The reproduction of the cutting is quite poor, but we will quote from this as needed in the rest of this article.

His early days are described as follows:

“He was born in Garrison, Iowa. He grew to manhood in that state and in 1900 drove a covered wagon to a site near Haxtun, where he homesteaded and began farming.”

The obituary noted that George had been married three times and outlived all three wives. His first wife was Allie (Alice) Rice, born c.1872. They were married in 1894. There is no record of any children in the 1900 census and they divorced in 1901. His second wife was Ethylin Addie Woods (1878-1947). They married in 1903 and had three children, but divorced in 1910.

When George eventually started his interest in the Bible Student message is not known. Two newspaper accounts have been found in that part of the United States linking the name George Butterfield with religion, but they may refer to a different person or persons. The name is a surprisingly well-used one in newspaper and genealogical records of the day.

The first account comes from two Iowa newspapers. The Daily Times for April 8, 1913 and The Gazette (Iowa) for April 4, 1913.

The Times has an unfortunate combination of terms – linking George Butterfield, religion and demented.

Whereas The Gazette (Iowa) adds a crucial detail:

According to The Gazette this disturbed George Butterfield was “a young man.” Our George would have been 45 years old at this time.

The other reference to a George Butterfield comes from the Bible Student newspaper the St Paul Enterprise.  In its issue for November 5, 1915 the St Paul Enterprise mentioned a colporteur of his name losing his voice.

If this one is our George he obviously got his voice back later, but the account as it stands does not suggest a person of means.

On perhaps firmer ground, genealogical records show that OUR George’s parents, Edgar and Sarah, died within a few weeks of each other in April/May 1915. Edgar was both a farmer and a landlord, so George may have inherited some of his assets. George’s own death certificate described him as farmer (retired) in both grain and cattle. Farming in Colorado was very profitable at that time (see Boulder County’s Agricultural Heritage by Deon Wolfenbarger, 2006) which may have allowed George to build up a reasonable fortune on his own account. 

Where we can be more positive about the story is when George started making donations. The first example is found in the transcript of the Rutherford vs United States trial. He made a contribution that was used towards the publication of The Finished Mystery. The transcript below has Joseph F Rutherford being cross-examined by the prosecution:

A few pages later in the trial transcript, the “certain sum of money” was specified:

It was clarified that George had not just made a loan, this was a straight donation and in line with existing arrangements he received Watch Tower Society voting shares in return.

The trial resulted in eight defendants being found guilty and sentenced to long years in prison. The Brooklyn properties were either sold off or closed down and operations returned to Pittsburgh. However, once the eight were released in early 1919 the decision to move back to Brooklyn on a permanent basis happened very quickly. It was another donation from George that helped make that possible. The account was given by A H MacMillan in his book Faith on the March in 1957.

Over pages 110-111 MacMillan describes how he had a visitor at the temporary headquarters in Pittsburgh. A man walked in “who had been associated with the work for many years and whom I knew well. He was a man of considerable means from one of the Southern states.”

They went to a private room and MacMillan continued: ”He began to take his shirt off as I talked to him. I thought he had gone crazy. He looked a little dirty and travel-worn, whereas ordinarily he was a tidy and well-kept man. When he got down to his undershirt he wanted a knife. Then he cut out a little patch he had on there and took out a bundle of money. It was about $10,000 in bills.”

The visitor had sat up all night in a train sleeper guarding the money. Seeing people he knew and trusted at the headquarters he gave MacMillan the money.

MacMillan quoted him as saying “I didn’t know who was in charge of the work, but now that I see you brothers here whom I know and I trust, I am glad that I came!’’ MacMillan responded: “We’re certainly glad that you came too.”

MacMillan’s account only called the visitor by his first name, George. But when the story was repeated word for word in the 1975 Yearbook on page 121 the account was prefaced: “One morning a Christian, George Butterfield, a person of considerable means, walked into the office.”

George had still been alive, although very elderly, when MacMillan’s book first came out. However, by the time the same account was given in the Yearbook he had died, so now his full name was given.

It was after these events that George was to marry for the third time.

Wife number three was Nellie Krakel (1889-1957), and she came from a Bible Student background. At the time of the marriage there was a considerable disparity in their ages. George was 51 and Nellie was 29. From The Democrat, of Kearney, Nebraska, for January 16, 1919 – George and Nellie were planning to exchange single blessedness for married blessedness.

Nellie had previously been listed in the 1917 St Paul Enterprise newspaper as ecclesia secretary for Sterling, Colorado. Her family were Bible Students and when her father, Henry Krakel, died in Sterling, his Bible Student obituary in The New Era Enterprise for November 1926 listed Nellie Butterfield as one of his children.

The 1920 census has George down as married to Nellie and working as a book agent. However, his obituary stated that “in 1925 George retired from farming and traveled throughout the mid west in connection with the Jehovah’s Witnesses.”

George and Nellie were to have one child, Edgar Leland Butterfield (1921-2007).

In the 1930 census the family of three are in Nebraska, and George’s occupation is given as colporteur, working on his own account as a distributor.

Their one son Edgar grew up to work for the Watch Tower Society. In his Draft Registration document dated February 16, 1942, he gave his employer’s address as Watch Tower Bible and Tract Society, 124 Columbia Heights, Brooklyn and his next of kin as George Butterfield of Haxtun, Colorado. He also made the newspapers when he failed to report for the draft. From the Greely Daily Tribune for February 6, 1943:

Edgar was to marry Antonetta Bradley (born 1928) and raise a family. In a 1952 Colorado trade directory they are running a sewing machine company.

Returning to the previous generation, George’s wife Nellie died, seemingly quite suddenly, in 1957. The newspaper report from The Daily Sentinel (Grand Junction, Colorado) for June 25, 1957, noted that a “presiding minister for Jehovah’s Witnesses” conducted the funeral.

Returning to George’s own obituary, when this happened in 1957 he went to live with Edgar who was now based in North Dakota.

So looking back on George’s life and the Watch Tower – as a grain farmer and rancher he donated very large sums of money to the cause when he could. Later when retired from business he represented the Watch Tower Society as a colporteur for virtually no remuneration. Both showed his serious level of commitment.

(With grateful thanks to G and J who started me on this particular journey and supplied some of the references)