http://truthhistory.blogspot.com/
One of the Author's Introductory Essay in rough draft. Worth a read and comment, I think. I'm really impatient. I wish this book would finally hit the presses.
I'm interested in your reactions to this essay.
Update on the forth-coming history of Zion's Tower
by Old Goat 16 Replies latest watchtower beliefs
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cofty
Marking. Thank you
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smiddy
Marked for later reading
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cedars
Though I'm looking forward to this book immensely, I'm a little unnerved by statements such as the following (in relation to what others have written before)...
The focus has been on the development of Watch Tower doctrine from Millerite Adventism. This is a mistake.
and...
Storrs was an independent Age-to-Come believer, abandoning Millerite Adventism in 1844.
Both Nelson Barbour AND George Storrs were followers of William Miller leading up to the Great Disappointment, and both were extremely influential on Russell's teachings. The fact that both Storrs and Barbour abandoned Millerism shortly after the Great Disappointment doesn't negate the fact that they were influenced heavily by it during their association.
I therefore don't see how it can be a "mistake" to highlight the lineage between Millerite Adventism and the early Bible Student movement when certain Millerite concepts of end-time chronology undeniably bled into Russell's beliefs.
Notice the following from a 1906 Watchtower (reprints page 3822) in which Russell describes his first encounter with Barbour's writings, and admits that he had been overly dismissive of the time arguments aspect of Adventism...
It was about January, 1876, that my attention was specially
drawn to the subject of prophetic time, as it relates
to these doctrines and hopes. It came about in this way:
I received a paper called The Herald of the Morning, sent
by its editor, Mr. N. H. Barbour. When I opened it I at
once identified it with Adventism from the picture on its
cover, and examined it with some curiosity to see what time
they would next set for the burning of the world. But
judge my surprise and gratification, when I learned from
its contents that the Editor was beginning to get his eyes
open on the subjects that for some years had so greatly
rejoiced our hearts here in Allegheny-that the object of
our Lord's return is not to destroy, but to bless all the
families of the earth, and that his coming would be thieflike,
and not in flesh, but as a spirit-being, invisible to men;
and that the gathering of his church and the separation of
the "wheat" from the "tares" would progress in the end
of this age without the world's being aware of it.I rejoiced to find others coming to the same advanced
position, but was astonished to find the statement very
cautiously set forth, that the editor believed the prophecies
to indicate that the Lord was already present in the world
(unseen and invisible), and that the harvest work of gathering
the wheat was already due,-and that this view was
warranted by the time-prophecies which but a few months
before he supposed had failed.Here was a new thought: Could it be that the time
prophecies which I had so long despised, because of their
misuse by Adventists, were really meant to indicate when
the Lord would be invisibly present to set up his kingdom
-a thing which I clearly saw could be known in no other
way? It seemed, to say the least, a reasonable, a very reasonable
thing, to expect that the Lord would inform his
people on the subject-especially as he had promised that
the faithful should not be left in darkness with the world,
and that though the day of the Lord would come upon all
others as a thief in the night (stealthily, unawares), it
should not be so to the watching, earnest saints.-1 Thes.
5:4.I recalled certain arguments used by my friend Jonas
Wendell and other Adventists to prove that 1873 would
witness the burning of the world, etc.-the chronology of
the world showing that the six thousand years from Adam
ended with the beginning of 1873-and other arguments
drawn from the Scriptures and supposed to coincide. Could
it be that these time arguments, which I had passed by as
unworthy of attention, really contained an important truth
which they had misapplied?Anxious to learn, from any quarter, whatever God had
to teach, I at once wrote to Mr. Barbour, informing him of
my harmony on other points and desiring to know particularly
why, and upon what Scriptural evidences, he held
that Christ's presence and the harvesting of the Gospel age
dated from the Autumn of 1874.The link between Russell and Barbour's fascination with end-time chronology, which in turn was influenced by his time as an Adventist under William Miller, is undeniable and spelled out by Russell himself. I hope the new writers aren't so keen on setting their work apart from their predecessors as to dismiss what Russell himself openly acknowledged in his writings.
Unquestionably without Russell inheriting this fascination with date-setting and bible chronology, Watchtower would never have morphed into what it is today.
In short, I hope in their eagerness to write something original they haven't thrown the baby out with the bathwater.
Cedars
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Old Goat
They tell all that with startling clarity. But they tell more of the story than anyone else, and they take you places that Russell only hints at. They explore all the Millerite connections. There are photos of advertisements Storrs placed in NYC newspapers saying the end would come in 1843. But they also show whose doctrine shifted. Storrs’ did and dramatically so.
Chapters two and three are entitled:
2 Among the Second Adventists, Millenarians, and Age-to-Come Believers: 1869-1874
3 Among the Second Adventists, Millenarians, and Age-to-Come Believers: 1874-1876
They explore all the Adventist connections. But they also take you into his Millenarian connections. Millenarians were a separate group – the group Russell self-identified with. There are photos of and extracts of articles from contemporary papers and magazines. You will be pleased.
Chapter four is entitled A Separate Identity. It considers the early Bible class, starting with its real nature. The Watchtower CD shows a group composed of all men. Turns out this wasn’t so. They present a newspaper article that shows the bulk of those attending were women. There are brief biographies of W. H. Conley and G. D. Clowes. Clowes was elected pastor of the Allegheny Church of God (the group to whom Wendell preached). The Conley bio. is especially interesting. I thought he was an Adventist of some sort. Turns out he was not, but was connected to Peters (Theocratic Kingdom) and attended Peters’ church in Plymouth, Ohio.
They consider the group’s doctrinal journey. They break this down into key areas: 1. End of the Age; 2. Second Probation; 3. Ransom and Atonement; 4. Parousia and Restitution; 5. Restoration of the Jews; 6. World burning; 7. Baptism; 8. Resurrection; 9. Approach to Chronology and End-Times Prophetic Framework; 10. The Trinity; 11. Devil and Demons; 12 The Great Pyramid. 13 Church polity and other doctrines. In detail, citing original sources including Russell’s own words and the writings of those he knew (Storrs, Stetson, the Wilsons, J. A. Seiss, Shimeal, etc.) They show where his doctrines came from. Most of his doctrine is not Adventist at all but Millenarian.
The detail is – to use one of Dr. de Vienne’s favorite fluff words, “stellar.” Their book challenges accepted concepts, but I don’t think they lose the Adventist story at all. If anything, they tell more of it than anyone else has. This is, I think, a bit of forensic history.
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cofty
Old Goat - Will it be available to buy online when it is ready?
We believe our research restores detail. In doing so, we believe that a clear understanding of events emerges. We examine the roots of Russell’s theology, tracing his doctrinal development to various individuals and publications. This dispels the myth that Russell and his early associations studied in a vacuum, independent of the commentary or exposition of others. We explore the doctrinal disunity among early adherents. How Russell and his associates addressed this explains the transition from mere readership to an ecclesiastical unity.
It sounds fascinating. JW folklore has Russell studying the bible from a blank slate. It sounds like this book will thoroughly expose that myth.
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cedars
Old Goat
They tell all that with startling clarity. But they tell more of the story than anyone else, and they take you places that Russell only hints at. They explore all the Millerite connections.
Great, that's good to hear!
Cedars
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slimboyfat
Who does the author imagine is the target audience for his work? Does he find many Witnesses who are as interested in Bible Student history as he is? Does he mind that a significant proportion of those who will buy his books will be apostates? Would it be fair to describe his work as apologetic in nature?
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cofty
He answers a lot of that in the linked article in the OP