The Watchtower and Universalism - the Almont connection

John H Paton in his parlor

A key platform of early Watch Tower theology was future probation, the belief that countless numbers would get their opportunity to accept Christ and be saved in a future life. George Storrs had championed his take on this doctrine in Bible Examiner, and CTR had promoted the slogan “A Ransom for All.” Both Storrs and others, when accused of being Universalist would argue that their teaching stressed universal opportunity, but not universal reconciliation.

And yet it is not too difficult to see how taking their reasoning a step further could lead some to a Universalist view. Several who broke away from the Bible Student movement promoted the doctrine of universal salvation, and this article is about two large examples, which both had links with the small township of Almont in Michigan. It is a story of coincidence, since some of the key players’ lives overlapped and they knew each other at one time.

It must be stressed that this article represents a stab at history, not theology. We are just looking at the historical implications for the Watch Tower Society at certain points in its early history.

The first example was John H Paton. Paton was born in Scotland in 1843, but came to America and ultimately settled in the Almont area. He became a Baptist minister in Almont in 1870, but the appointment was short-lived. He was expelled for heresy (specifically his belief in conditional immortality) in 1872 and promptly built an Adventist Church in Almont, allied to the Michigan Advent Christian conference. His views continued to evolve, and after about two years he parted company from them. He became a supporter of Nelson Barbour’s ministry, finally becoming a co-editor with CTR of Barbour’s magazine Herald of the Morning. When Barbour and CTR split, he supported the fledgling ZWT in 1879 and in 1880 wrote Day Dawn. This was the first major hardback book promoted in the pages of ZWT.

In 1882 Paton founded his own magazine, The World’s Hope, and as the pages of ZWT soon showed became estranged from CTR. He eventually founded The Larger Hope Association – the name suggestive of the “larger” hope of salvation he now promoted. His little Advent church in Almont was renamed the Larger Hope Church. The book “Almont, The Tale of Then and Now” by Hildamae Waltz Bowman page 91 (1985 edition) has a picture of the building situated in North Bristol Street, Almont. According to Bowman, Paton was the only pastor, and when it started as an Advent Church in 1872 it had just fifteen members. It folded through declining membership after twenty five years, or c. 1897. It subsequently became a school building, a rug factory, and then a private home. It still exists as a dwelling today at 318 North Bristol Street.

The Larger Hope Church in Buchanan lasted a little longer. It was another former Adventist Church, and Lizzie Allen was pastor there for some time around 1890. There was a direct rail link from Buchanan to Imlay City, about eight miles north of Almont, and this allowed Paton to visit at will. Newspaper records show funerals conducted in Buchanan by John H Paton (sometimes as Elder sometimes as Rev.) for members such as Isaac Marble (1901), Aaron Miller (1904), Clarissa Mead (1905), Mary Miller Mowbray (1907) and Jane Wagner (1907). However, by 1917, that church too appears to have folded. The Lake Union Herald for October 24, 1917 (a SDA paper) carried the announcement for Buchanan: “The (SDA) company at Buchanan have recently rented the Larger Hope Church building and cordially invite our people to attend their Sabbath school, which has been recently reorganized, also their weekly prayer meeting – Fred L. Segar, S.S. Supt.” The book Greetings from Buchanan (Goodsell and Myers 2005) describes how this arrangement became final: (quote) “In 1921 (the SDA church) bought the building formerly occupied by the Larger Hope Church of Christ on the northeast corner of Moccasin and Third Streets.” After being sold by the SDAs to the Church of Christ in the 1950s, the building was eventually torn down to make a parking lot.

Paton’s magazine had already shut down in 1916. His independent ministry was coming to a close, and he died in 1922. It never became a large force or movement. Nonetheless, for a while it was an alternative home for some who had once associated with CTR’s ministry and ZWT magazine.

Today, his magazine provides historical insights. Paton kept in touch with numerous individuals once associated with CTR, and so his magazine provides historical information including obituaries for William H Conley and Nelson Barbour. Had it lasted just a few more months longer in 1916 it would no doubt have carried an obituary for CTR. It also shows how an alternative spiritual home was on offer for many years for those thinking of leaving the Bible Student movement.

At the time Paton’s activities were winding down, another Almont resident was firing up.  This was George Lawley Rogers. There were a number of similarities in their stories. Like Paton, Rogers was born in Scotland (around 1869/1870). After immigrating to Canada, border crossing records show him then moving from Toronto to Almont in August 1910. In the 1920 Almont census his immediate next door neighbour was John Paton’s older brother, David Paton. Rogers became Pastor of the same Baptist Church as Paton had been many years before. Like Paton he eventually left the Baptists due to his changed beliefs, and again like Paton took up the message of universal reconciliation. According to Rogers’ obituary (published in 1947) when Rogers left the Almont Baptist Church nearly the whole congregation went with him. They founded what was called the Grace Tabernacle. These included some who were related by marriage to Paton or “Uncle John”. Such a family link is not all that surprising – in a small place like Almont with the propensity for large families, it would be unlikely for people not to be related in some way.

When John Paton died in 1922, George Rogers was the logical choice in Almont to conduct his funeral.

It would be satisfying if we could make a direct theological link between the two men, but that cannot be done after all this time. Although they knew each other and as noted above, Rogers conducted Paton’s funeral, they had different takes on Universalism. Paton’s Universalism stemmed from his Arminian leanings – the concept of free will, but man being given repeated opportunities to ultimately make the right choices for salvation, whereas Rogers’ Calvinistic background (with its overtones of predestination) leant more to salvation being wholly God's achievement. But, it is quite a coincidence that the tiny place of Almont featured in both histories. One can surmise that any local remnants of Paton’s church would have found a spiritual home in Rogers’ Grace Tabernacle after Paton was gone.

So the connection with the Bible Student movement? 

Rogers was to link himself with the Concordant Publishing Concern that formed in 1909 to publish a magazine entitled Unsearchable Riches (hereafter abbreviated as UR).  His conversion to universal reconciliation owed a lot to the work of A E Knoch of this group. (Rogers eventually moved from Almont to Los Angeles to work closer with him). Knoch would have a special life-long mission to produce a brand new Bible translation. The Concordant Version (hereafter abbreviated as CV) was to be an extremely literal translation stating in its forward that it “keeps to a minimum the confusion resulting from translating different Greek words with the same English word.” Rogers would be given special credit for his professional help in dealing with NT Greek verbs in this project. He was already assisting Knoch with this work while Paton was alive, probably from around 1919 or even earlier.

There were obviously some WT readers who also had a look at the magazine Knoch edited. Since the theology of UR was both non-Trinitarian and non-Hell fire, they would find immediate points of agreement. This may have prompted some dialogue between CTR and Knoch because UR published a letter from CTR in October 1915 explaining his objections to Universalism. Knoch published his own response, but CTR declined to debate further, explaining that the views of the WT Society were already expressed in details in its publications.

 So we come to the year 1920. Paton was still alive, his neighbour Rogers was increasingly supporting the Concordant Bible Concern, and then – seemingly out of the blue – the Watch Tower magazine published a page and half extolling the virtues of the Concordant Bible translation.

It covered part of page 190 and all of page 191 in the WT for June 15, 1920. It was explained that the plates of the Diaglott were now worn and would require considerable work to restore. This new project, to be issued as a part-work starting with Revelation (called The Unveiling) would include an interlinear. It would have the advantage of the Codex Sinaiticus MSS that was not available to Benjamin Wilson when he produced the Diaglott, and also the CV Greek-English interlinear was far more consistent than Wilson’s. The article stated that the WT Society was not the publisher (hence the reason why the CV has never appeared on an official list of WT Society published Bibles) but they were acting as “transmitters in the matter”, forwarding orders to the publishers.

There was another advertisement for the work in the November 1, 1920 WT calling it “unique in a field already seemingly well-worked.”

But then in the WT for February 1, 1921, came the following announcement: “In our issue of June 15, 1920, announcement was made of an arrangement to supply the friends with the Concordant Version of the Sacred Scriptures. This arrangement has not been entirely satisfactory. Some of the friends have been sending orders for future translations. This office will not further handle those. We have on hand a limited supply of the translation of Revelation, designated “The Unveiling”, and when this stock is exhausted we will discontinue handling this work.”

Although the CV Revelation had just been a translation and interlinear with no explanatory material added, it was to be dropped. The WT Society went back to restoring the Diaglott, and remained sole publishers of the latter until it eventually went out of copyright.

When UR later criticised the way the order was revoked, Watch Tower Society President, J F Rutherford, wrote a letter to Knoch explaining why the arrangement had been cancelled. Knoch published it along with his own comments in UR for January 1928. On November 25, 1927, Rutherford had written (in part):

“The notice was inserted in the WATCH TOWER by one who had no authority. The order was given by one who had no authority to order them. When I found that you were advocating universal salvation including the Devil himself, I took steps to see that our Society had nothing whatsoever to do with the distribution of the Concordant Version, and that was the first time it was called to my attention as to how the notice got in the WATCH TOWER.  In the service of the Redeemer, J.F. RUTHERFORD.”

The problem from the WT perspective was that this group with Knoch and Rogers and others was not just the producer of a new Bible translation. Like Paton in the 1880s, they were a religious group promoting universal reconciliation. As noted above, they had already provoked a response from CTR. Since they obviously believed they were right and the WT Society was wrong on this key point, it was natural for individuals to proselytise. In the previous issue of UR (November 1927) that reprinted Rutherford’s letter, Knoch wrote:

“The Lord has graciously enabled us to help many who once believed the International Bible Students Association philosophy, and the indications are that He will use us to bless very many more.”

Two key figures from WT history who embraced the Concordant message were Fredrik Homer Robison and Menta Sturgeon.

Robison had lived in Bethel with CTR since before the move from Allegheny to Brooklyn in 1909 and had subsequently been in prison with Rutherford in 1918. He had visited Knoch in search of a Diaglott replacement, and since he was on the WT’s editorial committee in 1920, it was probably Robison who was responsible for the announcement about the Concordant Version in the June 15 issue.

He last appeared as part of the WT editorial committee with the April 15, 1922 issue. He left Bethel at this time, which no doubt had an effect on others. From 1923 he was a sometime writer and speaker for the Concordant Publishing Concern.

A travelling and speaking companion for Robison during 1923 and 1924 was the man from Almont, George Rogers. The two men became friends. So we have Fredrik Robison, who worked with CTR for a number of years, now sharing platforms with George Rogers, who had known Paton and conducted his funeral, and whose Almont congregation contained Paton relatives. As noted above, Paton had been one of CTR’s early associates and, in fact, had conducted CTR’s wedding ceremony back in 1879. One would imagine that the subject must have come up in personal conversation when Robison and Rogers compared notes.

Robison was to die at quite a young age in 1932.

The second key figure who embraced the Concordant’s message in the 1920s was Menta Sturgeon. Sturgeon had been CTR’s travelling companion on his last journey and at one time was suggested as a possible president of the WT Society. He too converted to Universalism, and used his contacts to introduce Concordant speakers to WT adherents, or more likely by the mid-1920s, to former WT adherents. It must be remembered that following 1917 there was a split between those who stayed with the Society and those who did not. Those who left association with the IBSA did not stay as one united group, but fragmented quite rapidly. (A list of some of these groups is given in the full text of the Jehovah’s Witnesses resolution proposed by J F Rutherford in 1931).  For those who did not accept the material now presented in the WT, these were confusing times. The Concordant magazine for September 1939 for example, describes one such meeting of former WT adherents; they had already received speakers from two of the seceding groups and were now quite happy to have a former IBSA speaker present the Concordant message to them as well.

The influence of Robison and Sturgeon and others, and their contacts among former contemporaries gave the Concordant people a platform, which for some appeared as attractive as Paton’s message had been forty years before.

Ultimately time moved on, and the principal players passed from the scene. The links and controversies of the early years were generally forgotten. In more recent times the Watchtower magazine has been happy to quote from the Concordant Version NT (see for example w91 2/2 p. 29 and w94 12/15 p.32). Yet, going back in years, the step from belief in future probation to universal reconciliation was easy for some to make. And it does seem curious that one tiny little place, Almont, in Lapeer County, Michigan – less than three thousand inhabitants even today – was to have links with those who supported CTR’s ministry, and then for whatever reasons, decided to look for a spiritual home elsewhere.

Note:

Grateful thanks are due to helpers in Almont and Buchanan who checked certain material for me.

John H. Paton - Military Reunion

This photo of men of the 22nd Michigan Infantry, Volunteer 1st Division Reserve Corps, was taken on the occasion of the dedication ceremonies of the Chicamauga and Chattanooga Military Park on September 18, 1895. The monument is located in the Chicamauga Battlefield section of the park, a little northwest of Snodgrass House.

The men appear to be wearing tags commemorating the dedication ceremonies and their reunion at the site where they engaged in a Civil War conflict 32 years earlier. Some are also wearing battle ribbons.

The man kneeling above where the photo is marked with an X is John H. Paton. Kneeling next to him is his brother David, and standing to the right of him is their brother William. The men were, respectfully, 52, 56, and 50 years old when the photo was taken.

Photograph and description kindly supplied some years ago by John Paton Marshall, a great grandson of John H. Paton.

How John Paton told it

In 1915 John H Paton wrote his autobiography. It ran to 19 pages of typed manuscript with handwritten alterations in places. In his story, Paton managed to excise all mention of his association with Charles Taze Russell and Zion’s Watch Tower.

But much earlier, in 1890, he had been more forthcoming. At this time the readers of his paper World’s Hope were often readers of Zion’s Watch Tower too, so he spent some time telling his side of the story as he veered towards Universalism. His paper published a special four page supplement in its issue for February 15, 1890 (Volume 8, number 4). 

A transcription of the above document now follows. Modern readers may note certain issues in his story. For example, Paton complained that ZWT did not give readers his address to order his book Day Dawn. However, since CTR had approved of publicising Day Dawn at that time and carried details of it in ZWT he would hardly have neglected to pass on orders. And anyhow, Paton’s address and the address of his publisher, A D Jones can both be found in ZWT (see for example in June 1880). Paton accused CTR of making a false statement that Day Dawn was out of print, but Paton himself had said the first edition was exhausted in an early World’s Hope, so CTR was merely repeating what Paton had said. We could go on, but I think readers will get the drift. Paton was probably not expecting eagle-eyed researchers to match his 1890 comments against his own earlier statements in his own journal as well as ZWT.

But, for better or worse, this is the version of history that Paton shared with his readers in 1890.

A transcription of a four page supplement issued with The World’s Hope for February 15, 1890. (Volume 8, number 4).

THE EDITOR’S EXPERIENCE AS A PUBLISHER

FROM the year 1875 to 1879 my time was given to proclaiming in several states the principles of Bible truth as later developed in DAY DAWN. In the autumn of 1879, Bro. A.D. Jones, then of Pittsburg, urged me to write the substance of my lectures and have them published in book form, He said, “We need such a book, to give people who hear these lectures the evidence in permanent form, as well as to reach many who have not the opportunity of hearing; and I am convinced that you are the one to write it. Have you not thought of writing such a book?”

I confessed that I had thought of it, having realized the need of it in my work, and having often been moved in spirit to write these things, but had never ventured even to speak of it, because, for certain reasons, it seemed impracticable.

“Are the reasons of a financial nature?” he asked.

I admitted that such was the case; that being dependent on the fruit of my labor for the support of myself and family, I had no means to invest in publishing.

“Well,” he said, “I am willing to publish such a book, paying all the expenses, if you will write it.”

It seemed to be of the Lord, and after further deliberation, I decided to make the effort. I left off traveling, except to fill my regular Sunday appointments, and devoted myself five days in each week to writing for the book, and in about seven weeks, DAY DAWN was ready for the press. Then followed the care of proof-reading, while it was being printed.

The book was completed and ready for circulation about the month of May, 1880. This was the first edition of which 4,000 copies were printed. It was arranged that I should have all the books I could sell, and that we would give them to the Lord’s poor – those unable to pay. I disposed of five hundred copies, but always found it easier to give, than to sell. The book was freely advertised in Zion’s Watch Tower, for which I was then a constant writer, but for some reason my Post Office address was not given, so that orders for the book did not come to me as a result of that advertising.

The first edition was mainly all disposed of in less than two years. My publisher came to Almont in August 1881, and said that we should soon need another edition, and offered to publish it on the same terms as before. To this I consented, as I was still unable to publish it myself. He suggested that I should revise the book, making such changes as seemed best to myself. Since sending out the first edition, by a careful examination of the Word, my mind had undergone a change as to the nature of Christ’s sacrifice, and the Atonement. I did not deny the Ransom, as some have positively affirmed, but only denied the correctness of their, and my own former theory of the matter. I now saw that the idea of Substitution, or that Christ died instead of mankind, was unscriptural and untrue, as we all die. The unity of Christ, as the Second Man, with the whole race, I saw to be the Apostolic idea, so that all died and rose in him. So this fundamental and vital union with Christ, as the basis of a practical and experimental at-one-ment with, or reconciliation to God, took the place of substitution in DAY DAWN, when revised. Out of this Scriptural idea that Christ is the “Head of every man,” and that all were reconciled to God in him, grew the idea that every man would, indeed must, in due time, be personally and practically reconciled to God through him. These two ideas, related to each other as cause and effect, and clearly sustained by many Scriptures, constitute the chief, if not the only, difference between the first and second editions of DAY DAWN. Those who understand the position taken, can see that so far from ignoring or belittling Christ as the Redeemer of men, it emphasizes his work as the Life-Giver, so that, “As in Adam all die, even so in Christ shall all be made alive.”

About the time of the revision of DAY DAWN, my articles, on account of the change above noted, were excluded from the columns of Z.W.T., its Editor regarding the doctrine as a dangerous and “damnable heresy,” and those who accepted this change as unpardonable sinners, and therefore doomed to annihilation at death. I personally endeavored to disabuse the brother’s mind of such a great misconception of the idea; but it seemed of no avail.

About the same time, for some other reason, my publisher had also been shut out from the pages of Z.W.T., and the publication of Zion’s Day Star had commenced. Its Editor requested me to write for his paper. This I did for a few issues, but to my great surprise, an article on the “Atonement,” was rejected and returned. What counsels led him to such a conclusion, I did not know. But I could feel that a crisis had come. It was not pleasant to be misunderstood, and thus treated by brethren, but having the assurance that I was right, none of these things moved me, and I quietly awaited the issue.

Soon my publisher sent me word that he wanted to see me in reference to the republication of DAY DAWN, and suggested that we meet at Dansville, N.Y. As this matter of republication had been arranged at the time of his visit to Almont, before the re-writing of the book, which was now done, I thought I knew what this proposed visit meant. We met at Dansville in the early winter, in the presence of two others, and after canvassing the situation for about twenty-four hours, I was informed that he could not conscientiously publish the revised edition.

This was a heavy blow; but dark as it then seemed, I have had great reason many times since then to thank the Lord for that decision. I returned home feeling somewhat sad, but not overwhelmed. I said to my wife, “It seems that the Lord does not want me to have the book republished, and if so, I do not want to have it done.” Here the matter rested for several weeks, nothing being said about it by me. Being in Detroit, preaching, I called on a brother who was somewhat interested in my work, and in the course of our visit he said,

“Brother Paton, I understand that you are going to have DAY DAWN republished.”

“No,” I answered, “that has been given up.”

“What does that mean?” he asked, looking up with marked surprise.

I answered, “My publisher has refused to do it.”

“On what ground?”

“On account of my change of view on the Atonement.”

“Then publish it yourself.”

“That,” I replied, “is easier said than done.”

“But why not do it yourself?” he persisted.

The answer was candid: “The want of means.”

Think of my surprise when he replied, “Go ahead and publish it in your own name; I will furnish the means.”

Thinking this might be an impulse of his kind heart, expressed without due consideration, and without knowledge of the amount of money required, and that he might regret it, I said, “You surely do not realize what you are offering; you have no idea how much it would cost.” To which he earnestly replied,

“I do not care how much it costs.”

Still thinking he might be surprised at the amount, I told him it would require a direct outlay of not far from $800.00.

His reply was, “Is that all? Go ahead and do it and I will run all risk of getting it back.”

This seemed another Providential opening, and I acted accordingly. The book was published forthwith. I may say, the brother never seemed to regret his offer. He supplied me with the money as fast as it was needed, but, as two others, learning of the facts, wanted to carry part of the burden, he was only required to furnish half the amount named. He would not even take a note of hand, and refused to take any interest at the final settlement. One of the other two furnished about $300.00, and afterward said, “I do not want you to pay any of it back to me, but let it go to furnish the poor free, and to help support your family as the books are sold.”

This edition was only 3,000, and yet it has taken much longer to dispose of it than the other. This has been partly due to the want of a means of advertising the book among those who knew me, and who were interested in such matters; and, no doubt, in part to the confessed effort on the part of the editor of Z.W.T. to hide the revised edition by publishing a false statement that DAY DAWN was out of print, and by the promise of a similar book, with a similar name; - which promise after several years of waiting was fulfilled. It is not the first time that a strong-willed and earnest man has done evil that a supposed good might come of it, or “verily thought he was doing God’s service,” when persecuting those preaching or holding advanced truth. And God overrules even the wrath of man for good. I rejoice in the assurance that the book with a similar name, Millennial Dawn, as well as Z.W.T., is doing much good, reaching many we could not reach, and leading them to the knowledge of the same general plan as that advanced in DAY DAWN, and causing many to go in advance of their teacher, even to accept the larger hope as proclaimed by DAY DAWN and THE WORLD’S HOPE. I have many evidences of this.

I would not mention these unpleasant points only that they seem so intimately connected with this “Experience,” and show some of the difficulties over which the Lord has brought us.

After the publication of the revised edition of DAY DAWN, in the summer of 1882, many friends urged me to publish a periodical, as a means of spreading the gospel as I understand it. This too was a silent ambition or earnest desire of my own heart, but I waited for the moving of the waters. I wanted to be led by the Lord in the matter, and I have long believed that the Lord in such things often moves through his people. I waited to hear through them in whom I had confidence, what he would have me do in the matter, assured that if he would have me publish a paper, he would through them furnish the means.

Finally one brother said, “Brother Paton, I think you must publish a paper. These things are too good to be kept all to ourselves. And now I make you this offer. If you will go ahead and publish a paper, sending out samples to as many as possible, I will furnish means, if necessary, to the extent of $1,000.00 for the first year.”

Knowing that his heart was in the offer, and that he had the means at his command, I accepted the suggestion as of the Lord, and began at once to make the arrangements needed. But another trial of faith awaited me: for just when the first payment was needed, the brother was laid upon a bed of sickness, and for about four months was unable to do any business, or even to talk about these things.

Again I said to my wife, “It seems as if these plans are to be frustrated.” She answered, “Well, if the Lord wants the paper, he will furnish the mean: and if otherwise, better stop now, than after you have gone further.” To this I agreed, and rested the matter there.

But it was not allowed to rest long. In about two weeks, a letter came from a brother, unknown personally to me, who lived in Illinois, asking me to visit his place and give a course of lectures. Soon after we met, he said,

“Do you know why I sent for you? It was not only to hear you; there is another matter that controlled me. We want a paper, and I think you are the man to publish it. Have you ever thought of such a thing?”

I said I had thought of it, but that it did not seem practicable. And he said, “Why?”

I was cautious in my reply, being anxious to know what the Lord had been doing with him. He was persistent:

“Is the difficulty a financial one? Would you publish a paper if you had the means?”

I finally admitted that I would. He then said:

“I think we must have such a paper as you would publish, and I think there are others who will help; but if it would start you in the work, I have $500.00 for you at once.”

I then told him what had been done, and how the work had been suspended. He had been moved in the matter just in time to help out of the difficulty. From that event, THE WORLD’S HOPE began to be published, and I have never doubted that I was doing the Lord’s will in the matter.

The sick brother recovered, and though it was not necessary for him to give as much as he had offered, yet for years he gave liberally, to support this cause, and to send the good tidings free to the poor. His heart is still in the work, but by a peculiar turn of affairs, he has not, for the past year, been able to give as before. This was another trial of faith; but still the means have been supplied from other sources, and the poor are still being fed.

The HOPE has now been published over seven years. For three years it was a monthly, and the printing was done away from home. Then it was thought best to make a semi-monthly, and to print it at home. The means were supplied to buy type, printing press, paper-cutter and other furniture for the office. And the editor and his family, (with some other help) have learned the printer’s trade, so far as this work requires.

There have been many little incidents of interest, that have been encouraging to faith. Some may seek to account for these things as accidental; but it has become easier to see the hand of the Lord in them. Some of these have been recorded. I will now record another.

The last thing of special importance with which the printing-office was furnished, was the paper-cutter. I had learned that a new one, such as I needed, would cost $80.00. But I found a second-hand one, that could be bought for $55.00. Soon after, a brother said, “Isn’t there something else you need in your office?”

I did not wish to tell him about it, as he had already done so much, so I said, “I think we are pretty well supplied.” But he was not satisfied, and said, “I cannot help thinking there is something else you need, and I want you to tell me, that I may help you.”

I then told him, but that I wanted to obtain the means in some other way. He handed me $37.00, and said I must take it, and I would perhaps get the balance somewhere else. I was a little surprised at the peculiar amount. I would not have thought of it had it been $35.00 or $40.00. On coming home, I received a letter from a brother five hundred miles from the other, and who knew nothing of the facts, and the letter contained a present of $18.00, - just enough, with the other, to make the $55.00 needed.

So many such things have occurred in our experience, that when doubts and fears arise, as they sometimes do, the Saviour’s words seem appropriate, “O, thou of little faith, wherefore didst thou doubt?”

These things are no evidence of infallibility either of doctrine or life. But the Lord uses and blesses imperfect agencies, to lead others into light. One earnest sister said, “I am puzzled to know why the Lord can so bless such a heretic as you are.” Would he so bless one who had committed an unpardonable sin?

For some time the idea has been suggested that another edition of DAY DAWN is needed, as nearly all are gone, and orders for them continue to come. This impression has been growing stronger, and yet just how it will be done, does not appear. The thought, as before, has been, if the work should be done, the Lord in some way will supply the means. Within a few days, the brother in Illinois, who was specially used for starting the HOPE, and who for years has been largely taken up with another branch of work, so that we have had but little correspondence, has again come to the front, to learn as to the need of the work, and proposes to aid in getting out a new edition of DAY DAWN, and also suggests a plan (given below) by which all who desire it, may help toward a larger circulation of the paper and books. And I have just received from a friend in North Carolina, ten dollars to help toward the new edition of DAY DAWN. It will not require as much immediate outlay for another edition as the last, because much of the work can be done at home. The sum of $500.00 will do about as much now, as $800.00 did then.

This, then, is our present attitude. It has been decided to begin at once; preparations having already been partly made; and to proceed with the work as rapidly as the Lord gives ability. We desire and expect his blessing on the effort, and we crave the sympathy, prayers and co-operation of all who believe we have the truth, and who desire a share in the work of making known the “good tidings of great joy, which shall be unto all people.” We do not dictate as to what any one shall do, or how they shall work, but hope each one will say, “Lord, what wilt thou have me to do?” And may he direct us all to his glory, and the blessing of many.

This experience is given by request, and as an illustration of some of the Lord’s ways. Believing that “Thus far the Lord has led me on,” I would thank him, and still go on with courage.

PLAN OF THE WORK

WE will endeavor to describe the plan of work which has been suggested by the brother before mentioned. Its object is to advertise and circulate THE WORLD’S HOPE, DAY DAWN and MOSES AND CHRIST, and to secure to each reader of the HOPE a copy of each book. We have decided to try it, as it seems right, and thinking it more blessed to try to do a good work and fail, than not to try at all.

The plan is to appoint each reader of the HOPE, who desires to co-operate with us in this work, an agent for the sale of the book, MOSES AND CHRIST, urging that each one who has not a copy already, will obtain one. Each agent thus appointed may do the work without even leaving home. To this end, let each one send us a two-cent postage stamp, and we will forward him a package of twenty envelopes and the same number of printed copies of a circular letter, to be signed by the agent and mailed to twenty persons of his own choice. The letter will advertise our works, and invite each one receiving it to send for a copy of MOSES AND CHRIST. If all the twenty respond, the agent will receive as his reward, a cloth-bound copy of DAY DAWN, and credit of a year’s subscription to THE WORLD’S HOPE. Thus each reader will possess both books. If all do not respond, the agent will be supplied with more letters, if he wishes, till twenty do respond; but a credit of nine cents will be given to the agent for each sale he secures, though all the twenty do not respond.

The package of letters sent out will all be numbered, and, in our account book, the number of the package will be marked beside the name of the agent to whom it is sent. Then if each agent will send us a list of the names and post offices to whom he sends the letters, and if each one receiving such a letter, and sending for a book, will return the circular letter to us, we can then give each agent the proper credit.

Each one sending for the book, MOSES AND CHRIST, may also send for a package of letters, and by acting as agent, obtain the reward of DAY DAWN and WORLD’S HOPE, like the others.”

By co-operating with us in this plan, many who have expressed a desire to do something in this cause, but knew not how, will have a good opportunity. Let this statement of the plan be carefully studied, and then let those interested, and who are willing to make the needed effort, send the two-cent stamp for the package of letters.

The prices of the books, postage paid, are as follows: MOSES AND CHRIST, in paper cover, 30 cents; cloth-bound, 50 cents; DAY DAWN, in paper cover, 50 cents; cloth-bound, 75 cents. THE WORLD’S HOPE is $1.00 a year.

ADDRESS: J.H. PATON, Almont, Mich.   (Feb. 15, 1890.)

“Whatever thy hand findeth to do, do it with thy might.” – Eccle. ix. 10.

John Paton's Farewell

From the very last page of the very last issue of John H Paton’s World’s Hope, Volume 34, number 16, August 15, 1916.

Paton’s magazine provides us with obituaries for key figures like Nelson Barbour and William Conley. If he had only continued publishing for a few more months he would no doubt have written an obituary for Charles Taze Russell.

John H Paton's obituary

When John H Paton (former associate of Charles Taze Russell and editor of the World’s Hope magazine) died it was to be expected that the local paper, The Almont Herald, would publish an obituary. Unfortunately the Almont library holdings are missing the key year 1922. However, the obituary was picked up and republished by the Yale Expositor (Yale, Michigan) on Thursday, September 21, 1922.

There is one key piece of information this supplies that was previously unknown, namely that George L Rogers conducted the funeral service. This makes a lot of sense. Rogers, like Paton, had come originally from Scotland, and like Paton had first been a Baptist minister in Almont. Like Paton he became a Universalist and would be associated with the Concordant Publishing Concern, a Universalist group which attracted a number of former Watch Tower adherents. These included Fredrik Homer Robison (who lived at Brooklyn Bethel with CTR and was imprisoned with JFR in 1918), Walter Bundy (one time Pilgrim) and Menta Sturgeon (CTR’s traveling companion on his last journey). Robison and Rogers became friends and often spoke on the same Concordant platform over 1923 and 1924. Since Rogers took Paton’s funeral, and since Paton had officiated at CTR’s wedding way back in 1879, one can imagine the two men had a number of things to talk about. It is a small world sometimes.

Horace Randle

Photograph from the Duluth Evening Herald - 1900

Horace A. Randle is mentioned in the Proclaimers book (page 418) where his efforts to share the message of Millennial Dawn with other missionaries in the Orient is described. Horace had been a medical missionary in China. As detailed by Caroline Wah in Jehovah’s Witnesses and the Empire of the Sun (Journal of Church and State – January 1, 2002) he had received the message himself from a Presbyterian missionary named Miss C B Downing (now know to be Calista Burke Downing) who had sent materials to other missionaries including Horace, who was then a Baptist missionary. Horace had been in China since 1876. Eventually Horace’s new understanding of scripture through Millennial Dawn caused him to resign and leave China.

The record cards in Baptist mission archives show the date and reason for his resignation.

Horace made his way to America and visited CTR in the Spring of 1900 (see ZWT May 15, 1900, reprints pages 2632-33). From there he made his way back to England, his home country.

In 1901 he published an eight page tract on Future Probation which also advertised The Plan of the Ages by Pastor C T Russell.

The address on the tract takes us to the census returns for London in 1901 which describe him as “Medical Missionary and Preacher, Millennial Dawn Christian.” He was then living with his wife Ellen, and son Arnold.

In 1906 Horace was still espousing Millennial Dawn doctine and several newspapers contain advertisements of talks he was scheduled to give in Salford, in what are called the British Midlands. From the Wharfdale and Airedale Observer, May 11, 1906,

In 1907 he started a short-lived magazine of his own entitled Good News of the Coming Age published in Salford. At least one issue is in the British Library, but only a small portion can be copied, and then only by someone physically visiting the library. Until this can be examined we do not know whether he was still in harmony with Watch Tower thought at the time.

In the 1911 census, Horace was in Salford at his sister’s home, along with his mother and two brothers. His younger sister, Florcence, is single and a school teacher. Horace’s wife and son Arnold were still living in London. References to Millennial Dawn have now disappeared; he was now just described as Medical Missionary formerly of China, retired.

He appears to have left association with ZWT over the New Covenant issue (see Proclaimers page 630) and by 1914 was circulating material critical of both CTR’s revised views on the New Covenant, and also his high profile in the media of the day.

As a result, the St Paul Enterprise – a newspaper mainly published for Bible Students – in its issue for September 25, 1914, printed a response from an Alex Evans of the Olive Branch Ecclesia in Louisiana.

This response was viewed as sufficiently important to be reprinted in a special issue of the St Paul Enterprise in November 1914, where Evans is described as “one of our colored brethren.” This suggests that Randle’s criticism was quite widely circulated at the time in the Bible Student community.

Below is a transcript taken from the first publication of Alex Evans’ rebuttal.

Alex. Evans replies to Mr. Horace A. Randle

A Member of an Ecclesia at Olive Branch, Louisiana, in defense of Pastor Russell, Submits this Open Letter.

Olive Branch, La., Sept. 3d, 1914.

Editor St. Paul Enterprise:

I have read an open letter to Pastor Russell by Horace A. Randle, in which he makes several charges. I wish to make the following reply:

The letter is written in an apparently Christian Spirit. But herein lies its Evil Subtility, for we remember the Betrayal kiss by Judas which had the outward appearance of an act of Love, but proved to be the farthest thing from Love.

Randle claims that Pastor Russell and the Bible Students’ movement has changed in recent years; to this I quote the following Scripture: "The path of the Just is as a shining light that shineth more and more, unto the perfect day." (Prov. 4:18.) "Walk as children of the light." (Eph. 5:8.) "If we walk (not ‘sit’) in the light." (1John 1:7.)

Some claim that the one whom the Lord would use as "That Servant," at His second advent (Matt. 24:46; Luke 12:42) would need be infallible, perfect, and make no mistakes. But there have been only two perfect men on earth, Adam and Jesus. I have heard people say that both of them made mistakes: That Adam made a mistake in thinking that it would be better to transgress and die with Eve than to live alone after her death. And that Jesus made a mistake in going to a certain fig tree for figs and found nothing but leaves. Whether this be so or not, I can’t see why anyone should blame Pastor Russell for making and correcting a few little errors during the long period of the last forty years. Rather we should say, He has done well.

Randle says that, the pastor errs in saying that the Goat of Lev. 16:15 is a type of the church, and that it signifies that the church is a joint sacrifice with Jesus in the world’s great sin offering.

If the Lord’s Goat, and its process of offering did not typify the church and its suffering with Jesus, I ask, What then did it typify? All Bible Students ought to be able to agree that Jesus was an exact corresponding price for Adam, and that justice calls for nothing more. Yet we can see how it could "permit" more to be put on the measure. We remember how Jesus spoke of giving measures. He said: "Pressed down, shaken together, and "running over." (See Luke 6:38.) What if the church is found to be making the measure overflow? And what shall we do with the following Scripture if the church is not a joint sacrifice with Jesus?

"Let us go forth therefore unto Him without the camp, bearing His reproach." (Heb. 13:13.)

"We are members of His body, of His flesh and of His bones." (Eph. 5:33.)

"Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, "which is the church:’" ( Col. 1:24.) (There was a portion left behind for the church to fill up according to this Scripture.) Again we read, "Both he that sanctifieth and they that are sanctified are one." (not two.) (Heb 2:11.)

"I pray for them, I pray not for the world, but for them which thou hast given me." (John 17:9.)

"A people for his name." (Acts 15:14.) (What people?)

"To whom God would make known what is the riches of the Glory of this mystery among the Gentiles; which is Christ in you (the church) the Hope of Glory." (Col. 1:27.)

"If ye be Christ’s then are ye Abraham’s seed and heirs according to the promise." (Gal. 3:29.)

"If children, then heirs; heirs of God, and joint heirs with Christ, if so be that we suffer with Him, that we may also be Glorified Together." (Rom. 8:17.) (The joint heirship depends upon the joint sufferingship, in the type the Goat suffered with the Bullock.)

"If we suffer with Him, (as did the Goat with the Bullock) we shall also reign with Him." (2 Tim. 2:12.)

I could cite many more Scriptures showing that the church (His church) takes a part with Jesus in the world’s great sin offering. Not that justice required it, but that wisdom and love arranged it so. It is not an obligation, but a great privilege, the greatest ever offered.

There are two more standpoints from which we can view nearly everything, and so it is with the subject under discussion. From one standpoint, we can view it as being all done by Jesus, because all the merit resides in Him, and from another viewpoint we see each member of His church presenting themselves to be joint sacrificers with Jesus filling in a place as though the sin offering would not have been complete without them. But from either view point it remains materially the same.

Jesus wears the title of priest at the present time and the apostle says every priest must have something to offer (Heb. 8:3) and the intimation is that when He ceases to have anything to offer, then His priestly office will end. Now I ask, what does Jesus have now to offer, remembering that He has long since offered Himself once for all time? Still he has something to offer, and what else could it be but His church, His mystical body in the flesh? Rom. 12:1 comes in right here. We present ourselves to Him, and He presents us to the Father. The High Priest in the type supervised all the sacrificing and the same is being done in the antitype. It is all so beautiful and clear to many Bible Students, including the writer.

The relation or connection that Christ and His church bear one another, has been the mystery unsolvable for many centuries to not only the world, but also to the nominal church.

But now in the light of the foregoing we can understand Heb. 5:3. As the church was to become part of Himself, (His wife, Rev. 19:7) in the sense of becoming a member of the great Messianic body of which He was the head, it can thus be said the he made an offering for himself, although he had no personal sin. (Heb. 7:25.)

Concerning the "new covenant," I will say, If it has gone into operation as Mr. Randle and others say, I would like them to tell us why it is that the Jews don’t know anything about it? According to the Scriptures it is to be made with them. (See Jer. 31:31, and Heb. 8:10.) And where is the "new heart" and general knowledge that is to result from it? I know that these questions are unanswerable, except from the viewpoint that both Jesus and His church are the world’s great testator; and before the Testament can go into effect, the death of the Testator must take place. As the church, which is a part of the great Testator, has not finished dying. The "new covenant" has not gone into effect yet; for where a Testament is, there must also be the Death of the Testator, says the apostle. (Heb. 9:16.) Though we are now serving, and being made able ministers of the "new covenant," in the sense of preparing ourselves for it.

Randle complains about the Pastor’s name appearing in a certain Tower more times than the name of Jesus. There is no virtue in mentioning a name, nor a lack of virtue by not mentioning it. Bible Students will remember that Jesus said that many will say to Him in that day, Lord, Lord, (calling his name double) have we not prophesied in Thy name, and in Thy name done wonders, cast out devils, etc.? And he will answer them saying, I have never recognized you; depart from me ye workers of iniquity. (Matt. 7:23.)

Again He asked: Why call ye me Lord, Lord, (so many times) and do not the thing which I say? (Luke 6:46.) Upon the testimony of these Scriptures we can rest assured that nothing is to be gained by calling the Lord’s name so many times. And as to Pastor Russell’s name appearing in the Jan. 1, 1912, Tower a good many times, that is the special Tower setting forth the beginning and development of present Truth, and the Harvest Work as was called for by newspaper editors who were contracting to publish the sermons; because they knew that the world wants to know about the personality of a man, where he came from, etc.; and had Pastor Russell not granted their innocent request, He would not have been acting wisely, because editors would have refused to publish a man’s sermons who had refused to make Himself known, and the Tower contained such, together with newspaper clipping; that all its readers might know how the work we love so much was progressing. The pastor objected to his picture going at the head of his sermons but the editors protested that it must be and he granted it only to keep from hindering the cause he loved so well as to sacrifice his thousands of dollars and himself for.

The Pastor made clear his unselfish motive in the start when he sacrificed his prosperous business and himself for the good of others and he maintains this same motive even unto this day. And the facts, when all of them are known about this noble man, will prove that a prophet sent of God has been in our midst, and he will go down in history as one of the greatest of men.

I am glad that I had the privilege of reading that open letter for it has caused me to research my Bible and Pastor Russell’s writings in the Tabernacle Shadows and to thus review the cloud of Scripture witnesses in the Pastor’s doctrinal favor. And I would suggest to all those who have not read the "Tabernacle Shadows" and "The Divine Plan of the Ages," by Pastor Russell, to do so on the first opportunity and begin to enjoy the feast of fat things therein revealed. They can be obtained from the W. T. B. & T. Society, 17 Hicks St., Brooklyn, N. Y., at a nominal cost or free to those who need.

"I live for those who love me,

And awaits my coming too;

And the good that I can do."

For the cause that lacks assistance,

For the future in the distance,

For the Heaven that smiles above me,

For the wrong that needs resistance,

For those who know me true;

Yours in the defense of the Lord’s Truth, and His special servant,

ALEX. EVANS.

(end of transcript)

Randle died in the Salford area in the latter part of 1926 aged 71. His obituary in the Acton Gazette for Friday, November 19, 1926 (the area in London where his wife lived) suggests he had continued practicing medicine, but had returned to the Baptist fold. There is no mention of his former Watch Tower connections.

For fuller details of the history of both Calista Downing and Horace Randle, see the chapter In all the Earth: China etc. in the forthcoming Separate Identity volume 2 by Schulz and de Vienne.

Charles Taze Russell and Andrew Eychaner - a series

This is a story of how an apparent account of Charles Taze Russell speaking at an Age to Come conference in 1895 raised questions on the reliability of sources, even those that on face value seemed irrefutable. Questions were raised back in 2011 but the queries were not solved until 2015, and then only by accident. It’s a lesson on the need to always check historical “sources” carefully, and take the checking as far as you can if something doesn’t seem right.

Three articles follow – the first two from 2011 and then one from 2015. Ideally they should have just been rewritten into one composite whole, but that would have been a lot of work for what might be deemed a peripheral issue. So all three articles are simply reproduced here in date order, and there will be an overlap of material in them. Those interested, but without the stamina to read the lot, should probably go straight to article number 3 which is also illustrated.