Part 1​—United States of America

Our narrative begins in the mid-nineteenth century. Covered wagons still roll across the open plains, carrying settlers to remote sectors of the American West. Vast herds of bison or buffalo​—some twenty million in 1850—​yet roam between the Appalachian and Rocky Mountain ranges.

The devastating Civil War ravages the land and takes its deadly toll from 1861 to 1865, followed by an era of industrialization. In 1869 the first transcontinental railway comes to completion. During the 1870’s the electric light and the telephone first come on the scene. The electric streetcar facilitates urban travel by the 1880’s, and by the century’s end a few automobiles noisily proclaim their presence.

What the religious climate of this era would be was unpredictable, to say the least. Charles Darwin had espoused the theory of man’s evolution in his 1859 work Origin of Species. As evolution, higher criticism of the Bible, atheism, spiritism and infidelity assailed organized religion, the Roman Catholic Church held the first Vatican Council (1869-1870), thus making an effort to strengthen her weakening position. Various other groups eagerly anticipated the imminent fleshly return of Christ​—but in vain.

Yet, “the conclusion of the system of things” was approaching. Surely “wheat”​—true Christians—​must exist somewhere in God’s earth-wide field under cultivation. But where?

‘A DAY OF SMALL THINGS’

It is about 1870; the place, Allegheny City, Pennsylvania. Allegheny, which later became a part of Pittsburgh, is a city of many churches. One evening a young man of eighteen is walking along one of Allegheny’s streets. By his own later admission, he had been “shaken in faith regarding many long-accepted doctrines” and had fallen “a ready prey to the logic of infidelity.” But tonight he is attracted by some singing. He enters a dusty, dingy hall. His object? In his own words, “to see if the handful who met there had anything more sensible to offer than the creeds of the great churches.”

The young man sat and listened. Jonas Wendell, a Second Adventist, delivered the sermon. “His Scripture exposition was not entirely clear,” our listener later remarked. But it did something. He had to admit: “It was sufficient, under God, to reestablish my wavering faith in the Divine inspiration of the Bible, and to show that the records of the Apostles and the Prophets are indissolubly linked. What I heard sent me to my Bible to study with more zeal and care than ever before.”

The inquisitive young man was Charles Taze Russell. Born in Allegheny on February 16, 1852, he was the second son of Joseph L. and Ann Eliza (Birney) Russell, both of Scottish-Irish descent. Charles’ mother, who had dedicated him to the Lord’s work at birth, died when he was a lad of nine. But at an early age Charles received his first impressions of religion from his Presbyterian parents. Eventually he joined the nearby Congregational Church because of its more liberal views.

As a mere boy of eleven years, Charles entered a business partnership with his father, the youngster himself writing the articles of agreement under which their enterprise operated. At fifteen he was associated with his father in a growing chain of men’s clothing stores. In time, they had stores in Pittsburgh, Philadelphia and elsewhere.

All along, young Charles was a sincere student of the Scriptures. He wanted to serve God to the best of his ability. In fact, once, when he was twelve years old, his father found him in the family store at two o’clock in the morning, poring over a Bible concordance, heedless of the hour.

Growing older, Russell was spiritually troubled. Especially was he concerned about the doctrines of eternal punishment and predestination. He reasoned: “A God that would use his power to create human beings whom he foreknew and predestinated should be eternally tormented, could be neither wise, just nor loving. His standard would be lower than that of many men.” (1 John 4:8) Nonetheless, young Russell continued to believe in God’s existence. His mind beleaguered by concern over doctrine, he examined the various creeds of Christendom, studied leading Oriental religions​—and experienced grave disappointment. Where was truth to be found?

By the time Russell was seventeen, a later associate says that this is the way he reasoned, namely: “There is no use in my trying to find out anything reasonable about the future from any of the creeds or even from the Bible, so I’m just going to forget the whole thing and give all my attention to business. If I make some money I can use that to help suffering humanity, even though I cannot do them any good spiritually.”

It was while young Russell had such thoughts that he stepped into that dingy hall in Allegheny and heard the sermon that ‘reestablished his wavering faith in the Bible’s divine inspiration.’ Approaching several young men of his acquaintance, he told them of his intention to study the Scriptures. Soon this small group​—about six in number—​began meeting weekly for systematic Bible study. At their regular gatherings during the years 1870 to 1875, the religious thinking of these men underwent profound changes. With the passing of time, Jehovah blessed them with increasing spiritual light and truth.​—Ps. 43:3; Prov. 4:18.

“We came to recognize,” wrote Russell, “the difference between our Lord as ‘the man who gave himself,’ and as the Lord who would come again, a spirit being. We saw that spirit-beings can be present, and yet invisible to men. . . . we felt greatly grieved at the error of Second Adventists, who were expecting Christ in the flesh, and teaching that the world and all in it except Second Adventists would be burned up in 1873 or 1874, whose time-settings and disappointments and crude ideas generally as to the object and manner of his coming brought more or less reproach upon us and upon all who longed for and proclaimed his coming Kingdom.”

Earnestly endeavoring to counteract such erroneous teachings, in 1873 twenty-one-year-old C. T. Russell wrote and published at his own expense a booklet entitled “The Object and Manner of the Lord’s Return.” Some 50,000 copies were published and it enjoyed a wide distribution.

About January of 1876, Russell received a copy of the religious periodical The Herald of the Morning. From the cover, he identified it with Adventism, but its contents were a surprise. The editor, N. H. Barbour of Rochester, New York, understood that the object of Jesus Christ’s return was not to destroy but to bless all families of the earth and that his coming would be thieflike and not in the flesh, but as a spirit. In fact, from Biblical time-prophecies Barbour thought Christ then was present and that the harvest work of gathering the “wheat” and “tares” (“weeds”) was already due. Russell arranged a meeting with Barbour and, as a result, the Pittsburgh Bible class of about thirty persons became affiliated with Barbour’s slightly larger Rochester, New York, group. From his own funds Russell contributed money to print the then nearly suspended Herald, becoming coeditor of the journal.

At the age of twenty-five, in 1877, Russell began selling out his business interests and went into full-time preaching activity. He then was traveling from city to city delivering Bible discourses at public gatherings, on the streets and in Protestant churches. Because of this work, he became known as “Pastor” Russell. He determined to invest his fortune in the promulgation of the work, devote his life to the cause, prohibit collections at all meetings and depend on unsolicited contributions to continue the work after his own money was exhausted.

In 1877, Barbour and Russell jointly published Three Worlds, and the Harvest of This World. This 196-page book combined information about Restitution with Biblical time prophecies. It presented the view that Jesus Christ’s invisible presence and a forty-year period opening with a three-and-a-half-year harvest dated from the autumn of 1874.

Very noteworthy was the striking accuracy with which that book pointed to the end of the Gentile Times, “the appointed times of the nations.” (Luke 21:24) It showed (on pages 83 and 189) that this 2,520-year period, during which Gentile or non-Jewish nations would rule the earth without interference by any kingdom of God, began with the Babylonian overthrow of the kingdom of Judah in the late seventh century B.C.E. and would end in 1914 C.E. Even earlier, however, C. T. Russell wrote an article entitled “Gentile Times: When Do They End?” It was published in the Bible Examiner of October 1876, and therein Russell said: “The seven times will end in A.D. 1914.” He had correctly linked the Gentile Times with the “seven times” mentioned in the book of Daniel. (Dan. 4:16, 23, 25, 32) True to such calculations, 1914 did mark the end of those times and the birth of God’s kingdom in heaven with Christ Jesus as king. Just think of it! Jehovah granted his people that knowledge nearly four decades before those times expired.

All went well for a while. Then came the spring of 1878. Barbour expected that the living saints on earth would then be caught away bodily to be forever with the Lord in heaven. But it did not happen. According to Russell, Barbour “seemed to feel that he must of necessity get up something new to divert attention from the failure of the living saints to be caught away en masse.” He soon did so. “To our painful surprise,” says Russell’s account, “Mr. Barbour soon after wrote an article for the Herald denying the doctrine of the atonement​—denying that the death of Christ was the ransom-price of Adam and his race, saying that Christ’s death was no more a settlement of the penalty of man’s sins than would the sticking of a pin through the body of a fly and causing it suffering and death be considered by an earthly parent as a just settlement for misdemeanor in his child.”

In the September issue of the Herald appeared Russell’s article “The Atonement,” upholding the ransom and contradicting Barbour’s error. Until December 1878 the controversy continued in the journal’s pages. “It now became clear to me,” wrote Russell, “that the Lord would no longer have me assist financially, or be in any way identified with, anything which cast an influence in opposition to the fundamental principle of our holy religion.” So, what did C. T. Russell do? He continues: “Therefore, after a most careful though unavailing effort to reclaim the erring, I withdrew entirely from The Herald of the Morning, and from further fellowship with Mr. Barbour.” But this was not enough to show his “continued loyalty to our Lord and Redeemer.” Hence, further action was taken. Writes Russell: “I therefore understood it to be the Lord’s will that I should start another journal, in which the standard of the Cross should be lifted high, the doctrine of the Ransom defended and the Good Tidings of great Joy proclaimed as extensively as possible.”

C. T. Russell took it as the Lord’s leading that he give up traveling and begin publishing a journal. Thus in July 1879 the first issue of Zion’s Watch Tower and Herald of Christ’s Presence made its appearance. Now known world wide as The Watchtower, this magazine has always upheld the Biblical doctrine of the ransom. As Russell once wrote: “From the first, it has been a special advocate of the Ransom; and, by the grace of God, we hope it will be so to the end.”

The journal’s beginning was a “day of small things,” as its first issue consisted of only some 6,000 copies. (Zech. 4:10) C. T. Russell, chairman of the Pittsburgh Bible class, was the editor and publisher. Five other mature Bible students served originally as regular contributors to its columns. The magazine was dedicated to Jehovah and to the interests of God’s kingdom. Reliance was placed upon God, as indicated, for instance, when it was said in the second issue: “‘Zion’s Watch Tower’ has, we believe, JEHOVAH for its backer, and while this is the case it will never beg nor petition men for support. When He who says: ‘All the gold and silver of the mountains are mine,’ fails to provide necessary funds, we will understand it to be time to suspend the publication.” Never has the publication been suspended. Instead, its printing has soared to an average each issue of more than 8,500,000 copies by late 1974.

Firm determination to uphold and declare Biblical truth had resulted in divine blessing for those Bible students of the 1870’s. Despite the growth of many religious “weeds” in the worldwide field, God had acted to identify the “wheat” or true Christians. (Matt. 13:25, 37-39) Undeniably Jehovah was calling persons “out of darkness into his wonderful light.” (1 Pet. 2:9) In 1879 and 1880 C. T. Russell and his associates founded some thirty congregations in Pennsylvania, New Jersey, New York, Massachusetts, Delaware, Ohio and Michigan. Russell himself arranged personal visits to each congregation. His program called for one or several Bible meetings with each group.

Those early congregations were called “ecclesias” (from the Greek ek·kle·siʹa, meaning “congregation”) and at times were spoken of as “classes.” All congregation members voted congregationally on certain matters and also elected a board of elders, responsible for directing congregational matters. The ecclesias were linked together by accepting the pattern of activity of the congregation in Pittsburgh, where C. T. Russell and other Watch Tower writers were elders.

Jesus Christ ‘preached release to imprisoned captives.’ (Luke 4:16-21; Isa. 61:1, 2) If honest-hearted ones of the nineteenth century were to gain God-given freedom, religious error had to be exposed. Zion’s Watch Tower was serving that purpose. Yet, something else helped to fill the need​—“Bible Students’ Tracts” (also called “Old Theology Quarterly”), written in 1880 and thereafter by Russell and his colleagues. These tracts were provided free for distribution by Watch Tower readers.

C. T. Russell and his associates believed they were in the time of harvest, and they were few in number​—only about one hundred strong in 1881. But people needed liberating truth, and by God’s undeserved kindness they were going to receive it. “Wanted 1,000 Preachers” was the striking title of an article in Zion’s Watch Tower of April 1881. To those able to give one half or more of their time exclusively to the Lord’s work, it was suggested: “That you go forth into large or small cities, according to your ability, as Colporteurs or Evangelists, seek to find in every place the earnest Christians, many of whom you will find possessed of a zeal for God, but not according to knowledge; to these seek to make known the riches of Our Father’s grace, and the beauties of His word, giving them tracts.” Among other things, these colporteurs (forerunners of today’s pioneer publishers) were to obtain Watch Tower subscriptions. Of course, not all Watch Tower readers could be full-time preachers. Yet, those who could not devote full time were not left out, for they were told: “If you have a half hour, or an hour, or two, or three, you can use it and it will be acceptable with the Lord of the harvest. Who can tell the blessings which may flow from one hour’s service under God’s direction.”

The desired thousand preachers did not then answer the call to action. (During 1885 there were about 300 colporteurs.) But Jehovah’s servants knew that they should preach the good news. Fittingly, Zion’s Watch Tower of July and August 1881 stated: “Are you preaching? We believe that none will be of the little flock except preachers. . . . Yes, we were called to suffer with him and to proclaim the good news now, that in due time we might be glorified and perform the things now preached. We were not called, nor anointed to receive honor and amass wealth, but to spend and be spent, and to preach the good news.”

In that same year​—1881—​C. T. Russell completed two large pamphlets. One was entitled “Tabernacle Teachings.” The other​—Food for Thinking Christians—​exposed certain doctrinal errors and explained the divine purpose.

Originally the printing of tracts and Zion’s Watch Tower was done almost entirely by commercial firms. But if literature distribution was to expand, and if the Bible Students (as Jehovah’s witnesses were then known) were to receive contributions to carry on the work, some sort of society was required. So, early in 1881, Zion’s Watch Tower Tract Society was established as an unincorporated body with C. T. Russell as its manager. He and others generously contributed some $35,000 to get this printing organization into operation. During 1884 the formerly unincorporated Society was incorporated as Zion’s Watch Tower Tract Society, Russell serving as its president. Today this religious corporation is known as the Watch Tower Bible and Tract Society of Pennsylvania.

“The purpose for which the corporation is formed,” said its charter, “is, the dissemination of Bible truths in various languages by means of the publication of tracts, pamphlets, papers and other religious documents, and by the use of all other lawful means which its Board of Directors, duly constituted, shall deem expedient for the furtherance of the purpose stated.”

“The dissemination of Bible truths” took a notable step forward with a series of books entitled “Millennial Dawn” (later, “Studies in the Scriptures”). Written by C. T. Russell in easily understood language, Volume I was published in 1886. First called “The Plan of the Ages” and later “The Divine Plan of the Ages,” it covered such subjects as “The Existence of a Supreme Intelligent Creator Established,” “Our Lord’s Return​—Its Object, the Restitution of All Things,” “The Day of Judgment,” “The Kingdom of God” and “The Day of Jehovah.” During a forty-year period, six million copies of this publication were distributed, helping hundreds of sincere truth seekers to come out of false religious bondage into Christian freedom.

In the course, of time, C. T. Russell wrote five other books of the “Millennial Dawn” Series. They were: Volume II, The Time is at Hand (1889); Volume III, Thy Kingdom Come (1891); Volume IV, The Battle of Armageddon (1897; originally called “The Day of Vengeance”); Volume V, The At-one-ment Between God and Man (1899); Volume VI, The New Creation (1904). Russell did not survive to write an intended seventh volume of this series.

What a response there was to such Christian publications! God’s spirit prompted individuals to act. In some cases, withdrawal from false religion was quick. “Its truth captured my heart at once,” wrote one woman in 1889, after reading a volume of Millennial Dawn. “Forthwith I withdrew from the Presbyterian Church where I had so long been groping in the dark for the truth, and found it not.” A clergyman wrote in 1891: “After preaching in the M[ethodist] E[piscopal] church for three years, during all of which time I have been earnestly seeking the truth, I am now, by the help of God, able to ‘come out of her.’”​—Rev. 18:4.

A keen desire to preach the good news is displayed in the thoughts others expressed to the Society by letter. For instance, in 1891 a man and his wife wrote: “We have consecrated our all to the Lord and to his service to be used to his glory; and, the Lord willing, I am going to try the colporteur work as soon as I can get things arranged, and if the Lord accepts of my service and blesses me in doing his work, then we will break up housekeeping and both wife and I will engage in the harvest work.”

Quite interesting was correspondence the Society received in 1894 from one man who had obtained volumes of Millennial Dawn from two women who were colporteurs. He read the books, ordered additional copies, subscribed to Zion’s Watch Tower, and was moved to write: “My dear wife and myself have read these books with the keenest interest, and we consider it a God-send and a great blessing that we have had the opportunity of coming in contact with them. They are indeed a ‘helping hand’ to the study of the Bible. The great truths revealed in the study of this series have simply reversed our earthly aspirations; and realizing to some extent, at least, the great opportunity for doing something for Christ, we intend to take advantage of this opportunity in distributing these books, first, among our nearest relatives and friends, and then among the poor who desire to read them and are unable to purchase.” This letter was signed by J. F. Rutherford, who dedicated himself to Jehovah twelve years later and eventually succeeded C. T. Russell as president of the Watch Tower Society.

THE BIBLE HOUSE

The Bible Students had headquarters offices first at 101 Fifth Avenue, Pittsburgh, and thereafter at 44 Federal Street, Allegheny, Pennsylvania. By the late 1880’s, however, the accelerating work of publishing the good news and gathering sheeplike ones made expansion a necessity. So, Jehovah’s people built their own structure. Completed in 1889 at a cost of $34,000, this four-story brick building situated at 56-60 (later renumbered 610-614) Arch Street, Allegheny, was known as the “Bible House.” Originally it was held in title by the Tower Publishing Company, a private concern managed by C. T. Russell that for some years published literature for the Watch Tower Society at an agreed price. In April 1898, ownership of this plant and real estate was transferred by donation to the Watch Tower Society, its board of directors evaluating the structure and equipment at $164,033.65.

The Bible House served as the Society’s headquarters for some twenty years.

“What was it like at the Bible House in 1907?” asks Ora Sullivan Wakefield. Answering her own query, she says, in part: “There were only thirty of us in the ‘family’ and being small it was truly a family. . . . We all ate, slept, worked and worshipped in that one building. The chapel also had a place for baptism under the platform.”

Just think of it! Back in 1890 there were only about four hundred active associates of the Watch Tower Society. But Jehovah’s holy spirit was at work and was producing fine results. (Zech. 4:6, 10) Accordingly, the 1890’s were times of increase. In fact, hundreds gathered, on March 26, 1899, to memorialize the death of Jesus Christ, an incomplete report citing 339 groups with 2,501 participants. Indeed, sheeplike ones were flocking ‘into the pen.’​—Mic. 2:12.

Growth of the preaching work had been spurred on by. C. T. Russell’s trip abroad in 1891. This 17,000-mile journey took him and his party to Europe, Asia and Africa. Thereafter a publications depot was set up in London. Also, arrangements were made to publish the Society’s literature in German, French, Swedish, Dano-Norwegian, Polish, Greek and, later, in Italian.

“TO THE HOUSE OF JEHOVAH LET US GO”

David rejoiced when it was said: “To the house of Jehovah let us go.” (Ps. 122:1) Comparably, the early Bible Students were delighted to gather for meetings and conventions. (Heb. 10:23-25) The spiritual rewards were many, but one thing always was lacking​—the collection plate. Applicable to all meetings and conventions of Jehovah’s Christian witnesses is the slogan “Seats free, no collection.” Properly so, too, in view of Jesus Christ’s words: “You received free, give free.” Voluntary contributions have served to cover any expenses associated with meeting places of Jehovah’s people.​—Matt. 10:8; 2 Cor. 9:7.

Suppose we join our fellow believers of earlier times as they travel to their weekly meetings. “Before and after the turn of the century,” comments Ralph H. Leffler, “there were very, very few meetings missed by us. In those days we had no cars. The only way that we who lived out in the country five miles from town could get to the meetings was either walk . . . or use a horse and buggy. Many, many times we used a horse and buggy or carriage to drive the ten miles round trip twice on Sundays to attend the meetings. Year after year, summer and winter, rain or shine, we realized it was our privilege to learn ever more and more about the truths of the Bible and to strengthen our faith. We did not want to miss any opportunity to associate with others of like faith.” Hazelle and Helen Krull remark: “When the snow covered the ground we went by horse and sleigh, covering the horse with a blanket during the meeting. Sometimes the horse waited patiently and sometimes it pawed impatiently.”

What were those early meetings like? One of them was based on Tabernacle Shadows of the Better Sacrifices, first published by the Society in 1881. It considered the prophetic significance of Israel’s tabernacle and the sacrifices offered there. Even children benefited greatly from these studies. Recalling these meetings as held in one home, Sara C. Kaelin comments: “The group had increased and sometimes the children had to sit on the steps leading upstairs, but all had to learn and answer questions. What did the bullock represent? The Court? The Holy? The Most Holy? Day of Atonement? High Priest? Underpriest? It was so impressed on our minds that we could visualize the High Priest performing his duties and we knew what it meant.”

“Cottage Meetings” were held on Wednesday evenings. These also became known as Prayer, Praise and Testimony Meetings. Concerning them Edith R. Brenisen writes: “After a hymn and a prayer, the leader read an appropriate scripture, giving a few comments, and then the meeting was turned over to the friends to comment as they wished. Sometimes it would be a joyful experience one had in the service work or some evidence of Jehovah’s special leading or protection. One was free to offer a prayer or ask for a certain hymn to be sung, the words often expressing the thoughts of one’s heart better than the person could. It was an evening for meditation upon Jehovah’s loving care and for close association with our brothers and sisters. As we listened to some of their experiences we grew to know them better. Observing their faithfulness, seeing how they overcame their difficulties, often helped us in solving some of our own perplexities.” This meeting was the forerunner of what has since developed into the service meeting, held weekly by Jehovah’s witnesses today and so helpful to them in their preaching work.

In those early days, “Dawn Circles” were held on Friday evenings. These Bible studies were so named because volumes of Millennial Dawn were used. Ralph H. Leffler recalls that Sunday evening usually was devoted to a Bible study or a discourse on the Scriptures. What was known as a “chart talk” might be given. What was this? He explains: “Under the front cover of Volume I of Studies in the Scriptures there was a long chart. . . . That chart was enlarged to the size of a banner . . . and could be purchased from the Bible House in Allegheny, Pennsylvania. That chart was hung on the wall in front of the audience for all to see as the speaker for the occasion went about explaining its many arches and pyramids. The chart was a graphic illustration of the main Bible events from man’s creation to the end of the millennium and the beginning of ‘ages to come.’ . . . We learned much about Bible history from these ‘chart’ talks. And they were delivered frequently.”

“Chart talks” might be delivered at the regular meeting places of Jehovah’s people or elsewhere. Were these discourses effective? C. E. Sillaway recalls: “The talks must have borne some fruit, for the little group grew from six adults to about fifteen in less than two years.” On one occasion, William P. Mockridge gave a chart talk in a Baptist church in Long Island City, New York, “with the result that several members of [the Baptist preacher’s] church came into the truth and the minister . . . C. A. Erickson also came into the truth and became one of the Society’s traveling . . . speakers.”

The annual commemoration of Jesus Christ’s death afforded early Bible Students opportunities to hold conventions. (1 Cor. 11:23-26) One such gathering took place in Allegheny, Pennsylvania, April 7-14, 1892. Present were about 400 servants of Jehovah and interested persons from some twenty states and Manitoba, Canada. Since then, of course, spiritually rewarding conventions of God’s people have been held in many cities throughout the United States and the world. And how Jehovah has made things grow! From over 123 lands the 1958 Divine Will International Assembly of Jehovah’s Witnesses drew to New York city’s Yankee Stadium and Polo Grounds a combined audience of 253,922!

COURAGEOUS AND STRONG-HEARTED IN GOD’S SERVICE

“Volunteers Wanted!”​—that was the striking title of an article in Zion’s Watch Tower of April 15, 1899. It proposed a new method of disseminating Bible truths​—one sure to take Christendom’s clergy by storm. To participate in this work, a person would have to be courageous and strong-hearted. (Ps. 31:24) Jehovah’s people of that time were given the opportunity to engage in mass free distribution of 300,000 copies of a new booklet entitled “The Bible vs. Evolution.” It was to be handed to the people as they left the churches on Sunday. Christian volunteers by the thousands responded wholeheartedly, and a great work was done in the United States, Canada and Europe.

This volunteer work continued for years, especially on Sundays, and eventually was expanded to include house-to-house tract distribution. New tracts were published at least twice a year and were delivered to churchgoers by the millions. From 1909 onward, the Watch Tower Society released a new series of tracts called “Peoples Pulpit” (then “Everybody’s Paper” and later “The Bible Students Monthly”). Through these monthly tracts religious error was exposed, Scriptural truths were explained and the nations were warned about the highly significant year 1914. Cartoons and illustrations added to the effectiveness of these tracts. By such tract distribution, God’s servants were more and more noticed by the public, becoming widely known as Bible Students and International Bible Students.

“Each class had a Volunteer Captain who planned the work,” says Edith R. Brenisen, “and the workers were called Volunteers. . . . Sunday mornings were spent in this volunteer work. It took us to the church doors. We passed out the tracts as the people came out of church. . . . At twelve o’clock, as the people came out, we handed the literature to them and then waited until one o’clock so as to serve those who stayed for Sunday school. Almost everyone took a tract. Some threw theirs on the ground and, of course, we gathered those up. The message the tracts contained was ‘Come Out of Her, My People.’”

Many pleasant evenings were spent preparing the tracts for distribution. Margaret Duth recalls evenings when fellow Christians met at her home for that purpose, and writes: “We would open the dining room table full length and some of us would separate the tracts while others folded them; another group would stamp them with the time and location of the Sunday afternoon lecture.”

Next came the distribution itself. According to Samuel Van Sipma, this “was an activity of the Bible Students in which practically everyone shared.” He adds: “Many of us would get up early on Sunday morning [about five o’clock] and leave tracts on the porches or under the doors of the homes in a section of territory assigned, two or four usually working together. Of course, tracts were also distributed at other times . . . Some have not inappropriately referred to this tracting activity as scattering gems like morning dew, and unquestionably many were indeed refreshed as a result of reading these inspiring pages of divine truth.”

Even Christian children shared in tract distribution work. Grace A. Estep recalls how she and her two eldest brothers “would tiptoe onto the porches early on Sunday mornings and slip the tracts under the doors.” Opposition might well be encountered, for Sister Estep continues: “Sometimes a door would suddenly open and a veritable giant of a grown-up would appear, usually screaming invectives and sometimes chasing us with brooms or canes or flailing arms, and making dire threats if we should ever dare to return . . . Now and then, however, someone would accept the tract or smile at us, and then we’d rush home to tell our parents.”

Use of tracts produced good results. For example, Victor V. Blackwell tells us: “It was a tract which brought the Kingdom truth into our home. A tract was the beginning of a solid foundation of Bible truth for my father, my mother, myself and children, besides many others who accepted and embraced the hope-and faith-inspiring information about the Kingdom government for all mankind.”

USING THE PUBLIC PRESS

“Another feature [of the work] that cannot be overlooked lightly,” says George E. Hannan, “was the publishing of Pastor Rusell’s sermons in the newspapers.” An international newspaper syndicate featuring C. T. Russell’s sermons was developed. Though Russell might be traveling, weekly he would send this syndicate, made up of four members of the Society’s headquarters staff, a sermon about two newspaper columns in length. They, in turn, retelegraphed it to newspapers in the United States, Canada and Europe. The Society bore the telegraph expense, but the newspaper space was given free.

A publication named “The Continent” once stated concerning C. T. Russell: “His writings are said to have greater newspaper circulation every week than those of any other living man; a greater, doubtless, than the combined circulation of the writings of all the priests and preachers in North America; greater even than the work of Arthur Brisbane, Norman Hapgood, George Horace Lorimer, Dr. Frank Crane, Frederick Haskins, and a dozen other of the best known editors and syndicate writers put together.” But it was not Russell as a man that was important. The wide circulation of the good news was vitally significant. “More than 2,000 newspapers, with a combined circulation of fifteen million readers, at one time published his discourses,” said The Watch Tower of December 1, 1916. “All told, more than 4,000 newspapers published these sermons.” Here, then, was another means of spreading Bible truths.

“CLASS EXTENSION WORK”

The courageous activities of Jehovah’s servants were intensifying as another feature of their work came on the scene in 1911. Known as the “class extension work,” it was an extensive public lecture campaign. Taking up this new work were forty-eight traveling ministers sent out on assigned routes as public speakers. But “class extension work” involved more than this. The names and addresses of interested persons who attended the discourses were obtained, and these individuals were visited at home by Bible Students, all in an effort to gather such ones together and form new congregations. Colporteurs helped to organize these congregations, and many new ones were formed. By 1914, in fact, 1,200 congregations were functioning in connection with the Watch Tower Society throughout the earth.

“After obtaining the use of a hall for a public talk,” say Hazelle and Helen Krull, “we arranged for announcements in the weekly newspaper and made calls giving personal invitations. We also set a slant board at the entrance of the hall with a chalk-written announcement of the meeting. Many of these halls had only lamplight. If interest was shown at the initial meeting, we followed up with further talks. We made it a point to greet and talk personally to each one of the little group that gathered (and it was usually a little group) and to call at the homes of the interested ones to further their interest.”

TRAVELING WITH THE PILGRIMS

As early as 1894, twenty-one traveling representatives of the Watch Tower Society were sent out to hold public meetings and to upbuild congregations of Bible Students spiritually. They traveled on a fixed route, and as congregations grew in number additional pilgrims, as they were called, were sent on the road. Pilgrims served the interests of God’s people from the 1890’s to the late 1920’s. Their attitude was like that of Paul, who told Roman Christians: “I am longing to see you, that I may impart some spiritual gift to you in order for you to be made firm; or, rather, that there may be an interchange of encouragement among you, by each one through the other’s faith, both yours and mine.”​—Rom. 1:11, 12.

Personality traits of the traveling pilgrims varied, as did those of Jesus Christ’s apostles. (Luke 9:54; John 20:24, 25; 21:7, 8) “Brother Thorn had a most mild manner, was an exceedingly well-groomed, goateed little man,” comments Grant Suiter, adding: “The pilgrims were impressively neat. . . . More importantly, they aided their listeners to develop faith in the Word of God.” When Harold B. Duncan first met Brother Thorn, “it made a loving and lasting impression.” Brother Duncan says: “His talk to the group was like a father giving loving and affectionate counsel to his sons and daughters, and grandsons, sort of like a patriarch in times of old.”

Grace A. Estep recalls: “Brother Hersee loved music, and after we children had been sent to bed, mom would play the piano, dad the violin, and Brother Hersee would sing the ‘hymns.’ . . . Of the others whom we knew and loved so much​—Brother [Clayton J.] Woodworth, Brother Macmillan and others whose lives were such a fine example of endurance​—there is a special affection for Brother Van Amburgh. He was so full of gentleness and tenderness toward the ‘dearly beloved’ that he often made me think of what the beloved apostle John must have been like.”

Looking back to the days when she was a young girl and pilgrim brothers stayed in her home, Ethel G. Rohner states: “They were always interested in us young folks​—my sister and brother also. We always enjoyed their visits. As a young girl, I was a little awed by their quiet confidence and faith​—accepting all things as Jehovah’s will. They really left us young folks a fine example of Christian fortitude and faith.”

Doubtless many of the pilgrims endeared themselves to their fellow believers also because they made themselves “at home” when visiting. “What made the visit so pleasant?” asks Mary M. Hinds. She answers: “Greetings dispensed with, the pilgrim questions daddy as to the public meetings, whether or not he has any questions about the articles in The Watch Tower, how things are moving along in the little town, if anyone else is showing interest since the last visit, and other routine questions. For a little while his attention is directed to us children (three of us now) before he retires to his room. ‘Isn’t he nice! He talks to us!’ We are thrilled and off to a good start to enjoy every minute of his stay, usually one or two days. Maybe it is Benjamin Barton who has given me a picture postcard that he brought from the 1910 Chatauqua Lake convention, and he has pasted his picture on the back of it. Or perhaps Brother J. A. Bohnet has made my brother a kite and is helping him fly it. . . . Brother A. H. Macmillan may take a moment to go out to the cornfield with us and select six nice ears of corn for his dinner.”

“Some of the pilgrims had personal peculiarities and these were noted, of course,” admits Harold P. Woodworth, “but there were outstanding qualities​—gifts of the holy spirit that left a deep and lasting influence.” Sister Earl E. Newell remarks: “I will never, never forget a statement that Brother Thorn made that has helped me to this day. He said, and I quote, ‘Whenever I get to thinking a great deal of myself, I take myself into the corner, so to speak, and say: “You little speck of dust. What have you got to be proud of?”’” A noteworthy trait, indeed, for “the result of humility and the fear of Jehovah is riches and glory and life.”​—Prov. 22:4.

These traveling pilgrims did not have an easy time in journeying from place to place. Concerning trips of her husband Edward, who once served in this capacity, Edith R. Brenisen wrote: “To reach some of the out-of-the-way places it was often necessary to travel by train, stagecoach, wagons of all kinds and horseback. Some of such trips were very exciting. . . . One appointment was in or near Klamath Falls, Oregon. To get there after going part way by train he then had to take an overnight trip by stagecoach. The next day he was met at a little town by a brother who was there with a buckboard. (In case you never saw or rode in one, I’ll tell you that it is just a wooden wagon mounted on four wheels that are set on the axles, with no springs. If a person did not have back trouble before his ride, he surely did after.) A long ride took them into the mountains to the brother’s farm in a beautiful valley beside a mountain stream.”

What about that particular pilgrim visit itself? Sister Brenisen adds: “Soon the yard was well filled with teams of all descriptions, bringing the friends from afar to hear the pilgrim. The meeting began at three o’clock with a two-hour talk, after which questions were invited, and there were many. They did stop long enough for a nice evening meal that the sisters had provided, after which there was another two-hour talk, followed by more questions.” That night the sisters slept in the house and the brothers in the hay. A room in the house had been reserved for the pilgrim, but Brother Brenisen preferred to go to the barn along with the brothers. “Morning came,” says Sister Brenisen, “and after a hearty breakfast the brother saddled three horses, one a pack horse and one for each of them. To get to the train that would take him to his next appointment they had to take a trip of sixty miles right through the wilds to the nearest railroad station. Sometime later Edward received a letter from the sister telling him that after they left she went to the barn for the pillow and there it was with the impression his head had made in it. When she picked it up, right under that spot was a big rattlesnake all coiled up, having enjoyed the warmth of his head. The snake was quite indignant about being disturbed and showed it. How very often it is better to be ignorant of some facts!”

What about discourses of the pilgrims? What were they like? Concerning one pilgrim, Brother Toutjian, Ray C. Bopp says: “This brother was an instructor. He taught by illustrations . . . [He had] a scale model of the tabernacle in the wilderness, which he laid out on a table . . . The holy, the most holy, the courtyard with the altar of burnt offering and the basin were enclosed with a cloth fence about four inches high hanging like drapery from little metal bars. Figurines of priests in authentic robes were set in their proper places and were moved about as they performed their functions . . . [as Brother Toutjian] described each observance and its prophetic meaning based on the reference book Tabernacle Shadows.”

“A public lecture was always scheduled,” comments Mary M. Hinds, “and oftentimes the pilgrims would give a talk on the Chart, explaining the ‘dispensations’ and ‘ages’ marked on it. At least one brother, M. L. Herr, had an illustrated lecture. Using still-life slides, he made the little Ruthie of his talk come to life by means of the resurrection. Yes, lifelong impressions were made by these brothers, the connecting link in those days between the headquarters of this growing organization and the isolated subscribers to the Watch Tower and the ‘ecclesias’ that were being organized.” Ollie Stapleton expresses her sentiments, saying: “These visits were occasions for spiritual upbuilding and instruction, and helped us to work more closely at unity with Jehovah’s organization.”

EXPANSION AS THE GENTILE TIMES NEAR THEIR END

As the Bible Students found themselves in the first decade of the twentieth century, they were aware that time was running out for the nations. Long had God’s people looked to 1914 as the end of the 2,520-year-long Gentile Times. (Luke 21:24, King James Version) Now it was a few short years away, and C. T. Russell prepared to undertake an all-out worldwide campaign as a testimony to the nations. But for such extensive international work the Bible House in Allegheny was far too small.

In 1908, therefore, several representatives of the Watch Tower Society, including J. F. Rutherford (then its legal counselor), were sent to New York city. Why? To secure more suitable quarters, property that Russell himself had located on an earlier trip. This they did, purchasing the old “Plymouth Bethel,” 13-17 Hicks Street, Brooklyn, New York. It was a mission structure completed in 1868 for the nearby Plymouth Congregational Church, where Henry Ward Beecher once served as pastor. The Society’s delegation also bought Beecher’s old four-story brownstone parsonage at 124 Columbia Heights, only a few blocks away.

Beecher’s former residence soon became the new home of the Society’s headquarters staff of over thirty persons, and it was called “Bethel,” meaning “House of God.” The remodeled Hicks Street building became known as “The Brooklyn Tabernacle.” It housed the Society’s offices and a fine auditorium. On January 31, 1909, 350 persons were present for the dedication of the Society’s new headquarters.

At Bethel was located C. T. Russell’s study. Downstairs was the dining room, with a long table that would accommodate forty-four persons. The family would assemble here to sing a hymn, read the “Vow” and join in prayer before breakfast. At the beginning of the meal a Bible text was read from Daily Heavenly Manna for the Household of Faith, and this was discussed during breakfast.

Would you like to hear the vow that was daily impressed on their minds? Entitled “My Solemn Vow to God,” it goes like this:

“Our Father which art in heaven, hallowed be thy name. May thy rule come into my heart more and more, and thy will be done in my mortal body. Relying on the assistance of thy promised grace to help in every time of need, through Jesus Christ our Lord, I register this Vow.

“Daily will I remember at the throne of heavenly grace the general interests of the harvest work, and particularly the share which I myself am privileged to enjoy in that work, and the dear co-laborers at the Brooklyn Bethel, and everywhere.

“I Vow to still more carefully, if possible, scrutinize my thoughts and words and doings, to the intent that I may be the better enabled to serve thee, and thy dear flock.

“I Vow to thee that I will be on the alert to resist everything akin to Spiritism and Occultism, and that, remembering that there are but the two masters, I shall resist these snares in all reasonable ways, as being of the Adversary.

“I further Vow that, with the exceptions below, I will at all times and at all places, conduct myself toward those of the opposite sex in private exactly as I would do with them in public​—in the presence of a congregation of the Lord’s people, and so far as reasonably possible I will avoid being in the same room with any of the opposite sex alone, unless the door to the room stand wide open:—​In the case of a brother​—wife, children, mother and sisters excepted. In the case of a sister​—husband, children, father and brothers excepted.”

Recitation of this vow was later discontinued among God’s people at Bethel and elsewhere. Yet, the high principles embodied in its words are still sound.

About three blocks from Bethel was the Brooklyn Tabernacle, a quaint old red-brick structure consisting of two floors and a basement. It housed the Society’s general offices, the composing room, where type was set for The Watch Tower, a stock room and also a shipping room. On the second floor was an auditorium with seating for 800. Here Brother Russell regularly spoke.

For a time the Society’s headquarters staff was housed largely at 124 Columbia Heights. Later, the adjoining building at 122 Columbia Heights was purchased, enlarging the Bethel home. The year 1911 saw the completion of a rear addition extending nine floors down a precipice to Furman Street. It provided much more space for living quarters and other facilities, including a new dining room. To hold title to such properties, in 1909 Jehovah’s servants formed the People’s Pulpit Association, now known as the Watchtower Bible and Tract Society of New York, Incorporated. It and other corporations formed by God’s people in various lands all cooperate with one another and with the governing body of Jehovah’s witnesses.

‘BLESSING JEHOVAH AMONG CONGREGATED THRONGS’

Regular conventions and other public gatherings of the Bible Students were excellent occasions to ‘bless Jehovah among congregated throngs,’ even as God’s servants had done in times past. (Ps. 26:12) What was the nature of these events? Let us see.

‘Even here, in the highest balcony of the world-famed Auditorium Theater, home of the Chicago Grand Opera, not a seat is unoccupied. As I look seven floors down toward the stage, one-half block away, I wonder if it will be necessary to strain my ears to hear. Following the chairman’s introduction, Charles Taze Russell rises to his feet, places his left forefinger to his right palm and begins to speak in a normal tone of voice. He has no notes. There is no podium. He moves freely about the platform. Every word is clearly discernible, as he describes the prophetic ending of the Gentile Times and the ushering in of the Millennial Age.’

This is the recollection of Ray C. Bopp. It is but an example. The place might just as well have been London’s Royal Albert Hall, where C. T. Russell spoke to great audiences in May 1910. Then, again, it might have been New York city’s noted Hippodrome Theatre, where Russell addressed a large Jewish audience on Sunday, October 9, 1910. Regarding that discourse, the New York American of October 10, 1910, said, in part: “The unusual spectacle of 4,000 Hebrews enthusiastically applauding a Gentile preacher, after having listened to a sermon he addressed to them concerning their own religion, was presented at the Hippodrome yesterday afternoon, where Pastor Russell, the famous head of the Brooklyn Tabernacle, conducted a most unusual service.” Scores of rabbis and teachers were present. “There were no preliminaries,” said the newspaper. “Pastor Russell, tall, erect and white-bearded, walked across the stage without introduction, raised his hand, and his double quartette from the Brooklyn Tabernacle sang the hymn, ‘Zion’s Glad Day.’” As reported, eventually the audience ‘warmed up’ to the speaker. Next there was applause, finally enthusiastic response. The discourse over, Russell signaled again and the choir “raised the quaint, foreign-sounding strains of the Zion hymn, ‘Our Hope,’ one of the masterpieces of the eccentric East Side poet Imber.” The effect? This, according to the press account: “The unprecedented incident of Christian voices singing the Jewish anthem came as a tremendous surprise. For a moment the Hebrew auditors could scarcely believe their ears. Then, making sure it was their own hymn, they first cheered and clapped with such ardor that the music was drowned out, and then, with the second verse, joined in by hundreds. At the height of the enthusiasm over the dramatic surprise he prepared, Pastor Russell walked off the stage and the meeting ended with the end of the hymn.”

Times have changed, and so have Christian views of Biblical prophecies once thought to apply to natural Jews in our day. With increased light from God, his people have discerned that such words foretell good things for the spiritual “Israel of God,” Jesus Christ’s anointed followers. (Rom. 9:6-8, 30-33; 11:17-32; Gal. 6:16) But we have been reviewing the early twentieth century, and this is how things were in those days.

Since Brother Russell was so widely known and spoke to large audiences on many occasions, you may wonder what it was like to listen to him. “How different from the ordinary preacher!” exclaims C. B. Tvedt, adding: “No oratory, no emotionalism. No begging to hit the sawdust trail. There was something far more effective and powerful than all of these put together! That was the simple,quiet, confident expounding of the Word of God​—letting one scripture unlock another one until it became, as it were, a powerful magnet. In this way Brother Russell held his audience in rapt attention.” Ralph H. Leffler says that before giving a discourse Brother Russell made several graceful bows to the audience. When speaking, he usually stood on the open platform and would walk about, using his arms freely in gesturing. “He never used notes . . . but always spoke freely from the heart,” according to Brother Leffler, who continues: “His voice was not loud, but it had peculiar carrying power. Without ever using sound amplifying equipment (there was none in those days), he could be heard and understood by large audiences, holding them as if spellbound for one, two and sometimes three hours at a time.”

Yet, the man was not important. The message was, and Bible truth was being declared to multitudes. There were many capable Christians proclaiming the good news in those days, and some persons heard their words with appreciation. Opponents were numerous, of course, and they sometimes sought to promote their unscriptural views in public debate with Jehovah’s servants.

In what later appeared to be an attempt by the Pittsburgh ministerial alliance to discredit C. T. Russell’s scholarship and Biblical views, on March 10, 1903, Dr. E. L. Eaton, minister of the North Avenue Methodist Episcopal Church, challenged Russell to a six-day debate. During each session of this debate, held that autumn in Allegheny’s Carnegie Hall, on the whole Russell came off victorious. Among other things, he Scripturally maintained that the souls of the dead are unconscious while their bodies are in the grave and that the object of both Christ’s second coming and the millennium is the blessing of all the families of the earth. Russell also made a very strong Biblical denial of the hellfire doctrine. Reportedly, one clergyman approached him after the last session of the debate and said: “I am glad to see you turn the hose on hell and put out the fire.” Interestingly, after this debate many members of Eaton’s congregation became Bible Students.

Another significant debate took place on February 23-28, 1908, at Cincinnati, Ohio, between C. T. Russell and L. S. White of the “Disciple” denomination. Thousands attended. Russell courageously upheld such Scriptural teachings as the unconscious state of the dead between death and resurrection, and Biblically maintained that Christ’s second coming will precede the millennium and that the object of both is the blessing of all families of the earth. Hazelle and Helen Krull were present and tell us: “Beauty and harmony of truth and fine Scriptural arguments on each subject of debate stood out in stark contrast to the confusing teachings of men. At one point ‘Elder White,’ spokesman and debater for the opposing views, in desperation said that he was reminded of a sign over a blacksmith shop reading ‘All kinds of twisting and turning done here.’ But, to the honest truth seeker, was a demonstration of ‘handling the word of the truth aright’ [on the part of Russell; 2 Tim. 2:15], with resultant harmony.” The Krull sisters recall that Jehovah blessed Brother Russell with His spirit to present the truth ably, and they term the event “a triumph of truth over error.”

J. F. Rutherford accepted a Baptist debate challenge in behalf of the Watch Tower Society against J. H. Troy. It took place in April 1915 at the Trinity Auditorium in Los Angeles, California, before an audience of 12,000 (with an estimated 10,000 being turned away for lack of space) during the four nights of the debate. Rutherford was victorious in courageously defending Bible truth.

In the twelve years following the Eaton-Russell debate, other debating challenges were accepted by God’s servants, though the opponents, perhaps out of fear, usually called off the engagements. C. T. Russell himself did not favor debates, for he was aware of their disadvantages for Christians. In The Watch Tower of May 1, 1915, he pointed out, among other things, that ‘those who are of the truth are bound by the Golden Rule and their presentation must be along absolutely fair lines, whereas their opponents seem to have no restrictions or restraints.’ “Any kind of argument,” wrote Russell, “regardless of the context, regardless of the Golden Rule, regardless of everything, is considered permissible.” He also stated: “So far as the Editor is concerned, he has no desire for further debates. He does not favor debating, believing that it rarely accomplishes good and often arouses anger, malice, bitterness, etc., in both speakers and hearers. Rather he sets before those who desire to hear it, orally and in print, the message of the Lord’s Word and leaves to opponents such presentations of the error as they see fit to make and find opportunity to exploit.​—Hebrews 4:12.”

Bible discourses themselves afforded better opportunities to present Scriptural truths, and C. T. Russell often spoke to large audiences. During the years of 1905 to 1907, for instance, he toured the United States and Canada by special train or car and conducted a series of one-day conventions. His public lecture then was “To Hell and Back.” Delivered before packed houses in nearly every large city in both countries, this discourse featured a humorous, imaginary trip to hell and back. Louise Cosby recalls that Russell agreed to give this lecture in Lynchburg, Virginia, and she says: “My father had big posters made advertising this lecture and got permission to place them on the front of the streetcars. This was quite amusing and people asked, If this car takes us to hell, will it bring us back?”

Bible lectures also were featured during C. T. Russell’s trips abroad. In 1903 he had made a second journey to Europe, speaking to audiences in various cities. Then, from December 1911 to March 1912, Russell, as chairman of a seven-man committee, made a round-the-world tour, traveling to Hawaii, Japan, China, through southern Asia into Africa, on to Europe and back to New York. A study of Christendom’s foreign missions was undertaken and many lectures were given, thus spreading seeds of truth that, in time, brought into fruitful activity groups of anointed Christians in far-flung areas of the earth. Besides this worldwide tour, however, C. T. Russell journeyed to Europe regularly and traveled extensively throughout North America on “convention tour” special trains, accompanied by many fellow workers.

ABOARD A “CONVENTION TRAIN”

As time passed, requests for personal appearances by C. T. Russell increased. In fulfilling some speaking engagements, he sometimes had traveled aboard a special railroad “convention car,” a small group accompanying him. But larger parties were organized in “convention trains,” as many as 240 traveling with Russell on one occasion. Several railroad cars were linked together and the party traveled from one city to another according to a prearranged schedule. Arriving in a particular city, Russell’s assistants advertised the public meeting by distributing handbills. At the meeting they greeted individuals, obtained the names and addresses of interested ones and, when possible, would visit these and establish congregations. It was not uncommon for these “convention trains” to be used in visiting large cities in the United States and Canada.

Why not board a “convention train” and ride with a happy company of Christians? In June 1913 a special train was engaged for over 200 Bible Students who would accompany C. T. Russell from Chicago, Illinois, on a trip that would take them to Texas, California, Canada and then to a convention in Madison, Wisconsin, with a side-run to Rockford, Illinois. Malinda Z. Keefer supplies these details: “Our train was to leave from the Dearborn station over the Wabash Railroad at noon, June 2. The friends began to arrive about ten o’clock, and it was a happy and exciting time, meeting old friends I had not seen for a long time and getting acquainted with new ones. It didn’t take long to realize we were one big family. . . . and the train was our home for a month.”

Finally, it is time to leave. “As the train pulled out of the station on its 8,000-mile journey,” continues Sister Keefer, “the friends who had come to say good-bye sang ‘Blest Be the Tie That Binds’ and ‘God Be with You Till We Meet Again,’ all the while waving hats and handkerchiefs until we were lost to their view, and were on our way for a most memorable trip. We picked up some friends in St. Louis, Missouri, and some in a few other places until we finally numbered two hundred and forty. Brother Russell joined us at Hot Springs, Arkansas, where an eight-day convention was in session.”

It truly was a spiritually upbuilding journey. Says Sister Keefer: “At every stop on the trip there were conventions being held​—most were for three days, and we stayed one day with each convention. During these stops Brother Russell gave two talks, one to the friends in the afternoon, and another to the public in the evening on the subject ‘Beyond the Grave.’” As to her own feelings about the trip, Sister Keefer says: “My appreciation for the fellowship of the friends all along the way and the spiritually upbuilding talks and instructions I had received during that trip cannot be expressed in words. I was grateful to Jehovah for having had such a privilege.”

At those early conventions of God’s people some things were a little different from what they are today. For example, take the “love feast.” What was that? Recalling this feature of the early assemblies, J. W. Ashelman states: “Some practices not needed or continued did seem a blessing at the time, such as the speakers lining up in front of the platform holding plates of diced bread as the audience filed along the line partaking of the bread and shaking hands with each speaker and joining in singing ‘Blest Be the Tie That Binds Our Hearts in Christian Love.’” That was it​—the “love feast.” And it was a moving experience. Edith R. Brenisen readily admits: “The love for each other filled our hearts to overflowing, often running down our cheeks in tears of joy. We were not ashamed of our tears nor did we try to hide them.”

Early Christians sometimes held “love feasts,” but the Bible does not describe them. (Jude 12) Some think they were occasions when materially prosperous Christians held banquets to which they invited their poorer fellow worshipers. But the Scriptures do not make “love feasts” obligatory, whatever their early nature, and so they are not in vogue among true Christians today.

A NEW WAY TO DECLARE THE GOOD NEWS

The Bible Students were keenly aware of Jesus Christ’s prophecy: “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Matt. 24:14, King James Version) So, as that significant year 1914 drew closer, God’s people undertook an all-out campaign of worldwide proportions​—a hitherto unparalleled educational and warning work. They employed a bold, new method of declaring the good news.

Say it now is the year 1914. Imagine that you are seated among hundreds of persons in a darkened auditorium. Before you is a large motion-picture screen. To your surprise, a white-haired man in a frock coat appears, and, without a note in hand, he begins to speak. Oh, you have been to the movies before. But this one is different. The man speaks and you hear his words. This is no common silent movie. It is something special, both technically and in the message it conveys, and you are impressed. The man? He is Charles Taze Russell. This production? It is the “Photo-Drama of Creation.”

C. T. Russell recognized that motion pictures were a fine medium for reaching masses of people. In 1912, therefore, he began preparing the Photo-Drama of Creation. It turned out to be an eight-hour-long photographic slide and moving picture production, complete with color and sound. Designed to be shown in four parts, the Photo-Drama carried viewers from creation through human history to the climax of God’s purpose for earth and mankind at the end of Jesus Christ’s thousand-year reign. Pictorial slides and motion pictures were synchronized with phonograph records of talks and music. There had been various experiments with color and sound movies, but years would pass before they would be commercially successful. Not until 1922 did an all-color, feature-length motion picture make an appearance. And film audiences in general had to wait until 1927 to hear both dialogue and music combined in a commercial movie. Yet, the Photo-Drama of Creation was not without the color, the spoken word and the music. It was years ahead of its time, and millions saw it free of charge!

A fortune for those days​—some $300,000—​was spent by the Society in producing the Photo-Drama. And of the work involved, Russell wrote: “God kindly veiled our eyes as respects the amount of labor connected with the DRAMA. Had we foreknown the cost of time and money and patience necessary for the start we would never have begun it. But neither did we know in advance the great success that would attend the DRAMA.” Choice musical recordings and ninety-six phonograph-record talks were prepared. Stereopticon slides were made of fine art pictures illustrating world history, and it was necessary to make hundreds of new paintings and sketches. All the color slides and films had to be hand painted, some of this work being accomplished in the Society’s own Art Room. And, think of it! This had to be done repeatedly, for there were at least twenty four-part sets prepared, making it possible to show a portion of the Drama in eighty different cities on a given day.

What took place behind the scenes during exhibitions of the Photo-Drama of Creation? “The Drama started with a movie of Brother Russell,” says Alice Hoffman. “As he would appear on the screen and his lips began to move, a phonograph would be started at the precise moment and we would enjoy listening to his voice.”

The unfolding of a flower and the hatching of a chick were among the memorable features of the Photo-Drama movies. These examples of time-lapse photography truly impressed viewers. “At the same time that these pictures were being shown,” comments Karl F. Klein, “there was an accompaniment of very fine music, such gems as Narcissus and Humoreske.”

There were also many other things to remember. “Right now,” says Martha Meredith, “I see Noah and his family walking into the ark with the animals, and the picture of Abraham and Isaac walking to Mount Moriah where Abraham was going to offer his son as a sacrifice. When I saw Abraham put his son on the altar​—this son he dearly loved—​I shed tears. No wonder Jehovah called Abraham his friend . . . he knew that Abraham would obey his voice at all times.”​—Jas. 2:23.

Besides the regular Photo-Drama of Creation, there were “Eureka Drama” outfits. One was made up of the ninety-six recorded lectures, as well as musical recordings. The other consisted of both the records and the slides. Though the latter Eureka Drama lacked motion pictures, it was very successful when shown in less densely populated areas.

During 1914 the Photo-Drama of Creation was shown free throughout the United States. This was very expensive, both for the Society and for the local Bible Students, who contributed money to rent suitable places for its exhibition. And so, in the course of time, it no longer was shown to large audiences. But the Photo-Drama of Creation had done a great work in acquainting persons with God’s Word and purposes.

To illustrate: In a letter to C. T. Russell, one person wrote: “My wife and I truly thank our heavenly Father for the great and priceless blessing which has come to us through your instrumentality. It was your beautiful Photo-Drama which was the cause of our seeing and accepting the truth as our own.” And Lily R. Parnell, tells us: “These pictorial demonstrations of Jehovah’s purposes for mankind aroused the interest of many thinking people so that the congregation [at Greenfield, Massachusetts] grew larger, since they made the Bible a living book and proved to thoughtful ones what precious information our God had provided for salvation to those who would avail themselves of his provision.”

Not without reason, therefore, has it been said by Demetrius Papageorge, long a member of the Society’s headquarters staff: “The Photo-Drama was a masterpiece of a project, when we consider the small number of Bible Students and the proportionately small amount of finances available. It really was Jehovah’s spirit behind it!”

COLPORTEURS “AGLOW WITH THE SPIRIT”

For many years prior to 1914 zealous colporteurs​—Christian men and women “aglow with the spirit”—​had been spreading the good news far and wide. (Rom. 12:11) The colporteur service began in 1881, when Zion’s Watch Tower carried the article “Wanted 1,000 Preachers.” To persons without dependent families and who could give one half or more of their time to the Lord’s work a plan was suggested. It was that they go into large and small cities as colporteurs or evangelists. For what purpose? Said the Watch Tower: “Seek to find in every place the earnest Christians . . . to these seek to make known the riches of Our Father’s grace, and the beauties of His word.” Bible publications were to be placed in the hands of such persons, and colporteurs were permitted to pay their own expenses with money received from literature placements and Watch Tower subscriptions that they obtained.

For the colporteurs Zion’s Watch Tower of May 1887 had some fine suggestions on what to say at the doors. It also said: “Take a big heart full of love for God and for those you would lead into the light, full of faith in God and trust in his promises, and full of hope that God will be pleased to use you to his glory now as well as hereafter.”

Willing to work hard in Jehovah’s service, the colporteurs made their mark. Wherever they went​—into cities, towns, villages—​they were noticed. A writer in The Gospel Messenger of the late 1890’s was moved to say: “In the city of Birmingham [Alabama] there are several persons now working who call themselves ‘Non-Sectarian Christians.’ . . . They have worked this city from house to house, selling MILLENNIAL DAWN and circulating other brief literature. They talk their religion every chance, and preach on Sunday. They call themselves ‘Colporteurs.’ They have put over two thousand copies of their books in this city. . . . Now, why cannot we disseminate our literature and the Bible doctrine, as we understand it, in this way? The fact is, I fear, we have stagnated on methods, and God is gradually hinting to us that, if we do not get to moving forward, he will give us a back seat.”

“Yes, we had colporteurs cover the towns and rurals in those early days,” writes Henry Farnick. He remembers them well: “Sometimes they would trade for farm produce, chickens, soap and what-not, which they would use or sell to others. At times, in a sparsely settled area, they stayed with farmers and ranchers overnight, and at times even slept in haystacks . . . These faithful ones kept on for years and years until age overtook them.”

Through the years Jehovah made ample provision for faithful colporteurs. So, they really lacked nothing essential. (Ps. 23:1) “We lived frugally on the contributions received from the placement of literature,” says Clarence S. Huzzey. “This took faith in Jehovah’s loving provisions and I can honestly say that we never went hungry and we had the necessary shelter and clothing during the many years in the full-time ministry. (Ps. 37:25) How wonderfully Jehovah provided what was needed!”

Living costs were not very high years ago, but that did not mean that colporteurs could afford to be extravagant. Take the year 1910 as an example. Malinda Z. Keefer recalls a colporteur assignment in Council Bluffs, Iowa, and she writes: “Council Bluffs was harder territory, but by going with a positive attitude one could get along. The cost of living was so much cheaper in those days. Our mode of transportation (walking) didn’t cost much and neither did the food: bread was 5c a loaf, sugar 5c a pound, steak 25c a pound​—and this was a real treat, if we could get any. Room rentals were reasonable and trolley car fares were 5c. What a different world compared with the nineteen seventies!”

Late in 1921, George E. Hannan entered colporteur service. Concerning the cost of living, he once wrote: “My food bill came to $4 per week. I had one warm meal a day, the other two consisting of dried fruits and some vegetables that I received in trade for literature. When asked what I would do when I ran out of funds, I would say: ‘Just wait and see what Jehovah works out for me.’ I had heard of some who had quit when they got down to their last $50. My thought was that Jehovah’s intervention was not needed in this regard as long as one had $50 or even $10 or $1. I had confidence he would aid me to meet the high cost of living, not the cost of high living.”

What about transportation? Well, Charles H. Capen recalls working several Pennsylvania counties “by ‘shanks’ mare’ (on foot).” Other colporteurs found the bicycle to be a real help. “In the years from 1911 to 1914, colporteurs were working counties in our section of Ohio,” comments LaRue Witchey, continuing: “They labored hard in the service, pedaling bicycles many miles, loaded with ‘Scripture Studies.’” Of course, a colporteur’s first ride on a bicycle could be quite an experience.

Maybe a horse would be better. Malinda Z. Keefer fondly recalls old Dobbin. “Dobbin was a gentle horse and never had to be tied. He would wait for me when I went to the doors and then walk along with me to the next place.”

But, then, not all horses were like old Dobbin, as colporteur Anna E. Zimmerman and Esther Snyder learned. Imagine two women in a rented buggy pulled by a horse just shipped in from the west. Sister Zimmerman tells us that the horse “would let nothing pass him by, not even the train, which for several miles before reaching the livery stable ran parallel with the road. I called over to the engineer, ‘Please hold your train at the station until we get our horse to the livery stable.’ He replied: ‘O.K. Take your time.’ The horse continued putting up and down all four as fast as ever. We reached the stable O.K. with the stable owner apologizing that he was at lunch when we hired the horse and that the stable boy, being afraid of the horse, which it was his job to break in, gave me that job.”

Then there was the automobile, used by some colporteurs in later years. Today, of course, well-paved roads are common in most areas of the United States. But not so decades ago. So, auto travels could present problems too. Once, for instance, “one covered hole was so vast and the filled-in ground so soft, the car suddenly sank into the hole to the axle,” write Hazelle and Helen Krull. “Our often-used shovel wasn’t enough for this predicament,” they recall. “A kind neighbor offered the use of his mule, but, in addition, we scoured the roadside for logs, beams or branches to pry up the deeply sunken rear end. So with mule power at the fore, engine power in the middle, and vigorous push power from the rear, after many unsuccessful attempts it was a happy moment for all when the car was finally up and out of the hole. But the day had its joys. Before this happened we had made some interesting calls, some away in off the road to which we walked; so the hardship was balanced with joy. As with David, our hearts so often pleaded: ‘Do hear, O God, my entreating cry. Do pay attention to my prayer.’​—Ps. 61:1.”

Much more significant than any problems they encountered were the preaching activities of the colporteurs. Suppose we accompany them now as they call at the homes of the people. William P. Mockridge joined Vincent C. Rice in colporteur work during 1906 at Schenectady, New York. He helps us to step back to those days by saying: “The first day I worked all day without making a single placement and yet I was supposed to be a supersalesman. That night I prayed to Jehovah to help me get ‘asbestos’ and material things out of my mind and learn to follow the humble and kind approach of Brother Rice, who always had a cheerful word for whoever came to the door. So, soon I commenced placing many bound books, using a ‘prospectus’ furnished by the Society. . . . We would ‘take orders’ for the first three volumes [of Studies in the Scriptures] for 98c or the six volumes for $1.98. These orders would be delivered on ‘payday,’ usually the 1st or 15th of the month.”

Did you notice that Brother Mockridge mentioned using a “prospectus”? For years it was used by colporteurs and other Bible Students engaging in the house-to-house preaching work. This was an array of covers for six volumes of Millennial Dawn (Studies in the Scriptures), bound together in accordion fashion. At the door the colporteur stretched this out along his arm and gave a talk on the subject of each volume. He took orders and delivered the literature at a later time.

“Delivery days were hard,” admits Pearl Wright, “as a suitcase full of books was heavy to carry around.” It certainly was. Suppose a colporteur took orders for fifty volumes of Studies in the Scriptures. That number weighed forty pounds, a heavy load for women and even for a good many men. In time, however, colporteur James H. Cole invented a two-wheeled, nickel-plated attachment that could be affixed to a suitcase.

It “was an eye-catcher,” according to Anna E. Zimmerman, who tells us: “I recall one occasion when colporteuring in the town of Hollidaysburg, Pennsylvania, that I had to wheel my suitcase right through the business section during the dinner hour. This I dreaded, but went right along rolling my suitcase by my side, when suddenly a well-dressed gentleman politely stepped up to me from the rear and, taking hold of the handle of my suitcase, asked: ‘Would you mind if I would roll this along for a little while? I would like to see how it goes. You seem to go along with it with such ease.’ Well, he rolled it the entire way through the business section and I did not have to do it at all. I learned he was the newspaper editor of the town.” The next day there was a detailed report in the local paper.

With unselfish motives, the faithful colporteurs labored diligently, depending upon Jehovah. And their efforts were rewarded. At times congregations developed as a result of colporteur activity. There were deep satisfactions and rich spiritual rewards. With joy Edythe Kessler and her sister Clara entered colporteur service back in 1907. They walked a lot, and there were many volumes to carry on “delivery day.” Yes, they got tired, but Edythe seems to speak for the faithful old-time colporteurs in general when she says: “We were young and happy in the service, delighted to expend our strength in serving Jah.”

‘NO WEAPON FORMED AGAINST YOU WILL SUCCEED’

During all the years that faithful colporteurs and other Bible Students zealously proclaimed the good news, Satan the Devil never relaxed his hand and halted efforts to crush and destroy them. He would have accomplished this, too, were it not for the divine protection they enjoyed. (1 Pet. 5:8, 9; Heb. 2:14) They realized the truthfulness of God’s promise to his people of ancient times: “Any weapon whatever that will be formed against you will have no success, and any tongue at all that will rise up against you in the judgment you will condemn.”​—Isa. 54:17.

Jesus Christ was persecuted, and his followers can expect the same treatment from practicers of false religion and the world in general. (John 15:20) Sometimes, however, Satan’s attack has been an internal one, originating with unscrupulous individuals within the Christian organization, stemming from incidents involving persons really “not of our sort.”​—1 John 2:19.

It will be recalled that in the 1870’s C. T. Russell disassociated himself from N. H. Barbour, publisher of The Herald of the Morning. This he did because Barbour denied the Scriptural doctrine of the ransom, which Russell staunchly upheld. Then in the early 1890’s certain prominent persons in the organization unscrupulously tried to seize control of the Watch Tower Society. The conspirators planned to explode veritable “bombs” designed to end Russell’s popularity and bring about his finish as the Society’s president. After brewing for nearly two years, the conspiracy erupted in 1894. Mainly, the grievances and false charges centered around alleged dishonesty in business on the part of C. T. Russell. Indeed, some of the charges were very petty and betrayed the accusers’ basic intention​—the defamation of C. T. Russell. Impartial fellow believers investigated matters and found Russell to be in the right. Hence, the conspirators’ plan to “blow Mr. Russell and his work sky-high” was a complete failure. Like the apostle Paul, Brother Russell had experienced trouble owing to “false brothers,” but this trial was recognized as a design of Satan, and the conspirators henceforth were viewed as unfit to enjoy Christian fellowship.​—2 Cor. 11:26.

This, of course, was not the end of C. T. Russell’s trials and difficulties. He was yet to be touched in a very personal way, by circumstances arising in his own household. During the trouble in 1894, Mrs. C. T. Russell (the former Maria Frances Ackley, whom Russell had married in 1879) undertook a tour from New York to Chicago, meeting with Bible Students along the way and speaking in her husband’s behalf. Being an educated, intelligent woman, she was well received when visiting the congregations at that time.

Mrs. Russell was a director of the Watch Tower Society and served as its secretary and treasurer for some years. She also was a regular contributor to the columns of Zion’s Watch Tower and for a time was an associate editor of the journal. Eventually, she sought a stronger voice in what should be published in the Watch Tower. Such ambition was comparable to that of Moses’ sister Miriam, who rose up against her brother as leader of Israel under God and tried to make herself prominent​—a course that met with divine disapproval.​—Num. 12:1-15.

What had contributed to this attitude on Mrs. Russell’s part? “I was not aware of it at the time,” wrote C. T. Russell in 1906, “but learned subsequently that the conspirators endeavored to sow seeds of discord in my wife’s heart by flattery, ‘woman’s rights’ arguments, etc. However, when the shock came [in 1894], in the Lord’s providence I was spared the humiliation of seeing my wife amongst those conspirators. . . . As matters began to settle down, the ‘woman’s rights’ ideas and personal ambition began again to come to the top, and I perceived that Mrs. Russell’s active campaign in my defense, and the very cordial reception given her by the dear friends at that time throughout a journey . . . had done her injury by increasing her self-appreciation. . . . Gradually she seemed to reach the conclusion that nothing was just proper for the WATCH TOWER columns except what she had written, and I was continually harassed with suggestions of alterations of my writings. I was pained to note this growing disposition so foreign to the humble mind which characterized her for the first thirteen happy years.”

Mrs. Russell became very uncooperative, and strained relations continued. But early in 1897 she became ill and her husband gave her much attention. This he gave cheerfully and he felt that his kind care would touch her heart and restore it to its former loving and tender condition. When she recovered, however, Mrs. Russell called a committee and met with her husband “specially with the object of having the brethren instruct me that she had an equal right with myself in the WATCH TOWER columns, and that I was doing her wrong in not according her the liberties she desired,” wrote C. T. Russell. As matters turned out, though, she was told by the committee that neither they nor other persons had the right to interfere with her husband’s management of the Watch Tower. Mrs. Russell said, in substance, that though unable to agree with the committee, she would try to look at matters from their standpoint. Russell further reported: “I then asked her in their presence if she would shake hands. She hesitated, but finally gave me her hand. I then said, ‘Now, will you kiss me, dear, as a token of the degree of change of mind which you have indicated?’ Again she hesitated, but finally did kiss me and otherwise manifested a renewal of affection in the presence of her Committee.”

So the Russell’s ‘kissed and made up.’ Later, at Mrs. Russell’s request, her husband arranged for a weekly meeting of “The Sisters of the Allegheny Church,” with her as its leader. This led to further trouble​—the circulating of slanderous remarks about C. T. Russell. However, this difficulty also was settled.

Eventually, though, growing resentment led Mrs. Russell to sever her relationship with the Watch Tower Society and with her husband. Without notice, she separated from him in 1897, after nearly eighteen years of marriage. For almost seven years she lived separately, C. T. Russell providing a separate home for her and also making financial provision for her support. In June 1903 Mrs. Russell filed in the Court of Common Pleas at Pittsburgh, Pennsylvania, a suit for legal separation. During April 1906 the case came up for trial before Justice Collier and a jury. Nearly two years later, on March 4, 1908, a decree was issued that was styled “In Divorce.” The language of the decree is: “It is now ordered, adjudged and decreed that Maria F. Russell, the Libellant; and Charles T. Russell, the Respondent, be separated from bed and board.” “Separated from bed and board” is the language of both the decree and the docket entries made by the clerk of the court. This was a legalized separation and there never was an absolute divorce, as some erroneously have held. Bouvier’s Law Dictionary (Banks-Baldwin Law Publishing Company, 1940) defines the action as “A partial or qualified divorce, by which the parties are separated and forbidden to live or cohabit together, without affecting the marriage itself. 1 Bl. Com. 440.” (Page 314) On page 312 it says that it “may more properly be termed a legal separation.”

C. T. Russell himself fully understood that the court did not grant an absolute divorce, but that this was a legalized separation. At Dublin, during a 1911 tour of Ireland, he was asked: “Is it true that you are divorced from your wife?” Of his answer, Russell wrote: “‘I am not divorced from my wife. The decree of the court was not divorce, but separation, granted by a sympathetic jury, which declared that we would both be happier separated. My wife’s charge was cruelty, but the only cruelty put in evidence was my refusal on one occasion to give her a kiss when she had requested it.’ I assured my audience that I disputed the charge of cruelty and believed that no woman was ever better treated by a husband. The applause showed that the audience believed my statements.”

What took place at C. T. Russell’s funeral at Pittsburgh in 1916 also is significant along these lines. Anna K. Gardner, whose recollections are similar to those of others present, tells us this: “An incident occurred just before the services at Carnegie Hall that refuted lies told in the paper about Brother Russell. The hall was filled long before the time for the services to begin and it was very quiet, and then a veiled figure was seen to walk up the aisle to the casket and to lay something on it. Up front one could see what it was​—a bunch of lilies of the valley, Brother Russell’s favorite flower. There was a ribbon attached, saying, ‘To My Beloved Husband.’ It was Mrs. Russell. They had never been divorced and this was a public acknowledgment.”

One can but imagine the heartache and emotional strain C. T. Russell’s domestic trials brought upon him. In an undated handwritten letter to Mrs. Russell at one point in their marital difficulties, he wrote: “By the time this reaches you it will be just one week since you deserted the one whom before God and man you promised to love and obey and serve, ‘for better or for worse, until death do you part.’ Surely it is true that ‘experience is a wonderful teacher.’ Only it could have persuaded me thus of you, of whom I can truly say that at one time there could not have been a more loving and devoted helpmate. Had you been other than that I am confident that the Lord would not have given you to me. He doeth all things well. I still thank him for his providence toward me in that respect, and look back with sensations of pleasure to the time when you kissed me at least thirty times a day, and repeatedly told me that you did not see how you could live without me; and that you feared that I would die first . . . And I reflect that some of these evidences of love were given me only a year and a half ago, though for a year previous your love had been less fervent​—because of jealousy and surmisings, notwithstanding my assurances of the ardor of my love for you, repeated a hundred times, and still asseverated.”

Russell did feel that the great Adversary then had a “very firm hold” on his wife. He said, “I have prayed earnestly to the Lord on your behalf,” and he also sought to aid her. Among other things, he wrote: “I will not burden you with accounts of my sorrow, nor attempt to work upon your sympathies by delineating my emotions, as I from time to time run across your dresses and other articles which bring vividly before my mind your former self​—so full of love and sympathy and helpfulness—​the spirit of Christ. My heart cries out, ‘Oh that I had buried her, or that she had buried me, in that happy time.’ But evidently the trials and testings were not sufficiently advanced. . . . Oh, do consider prayerfully what I am about to say. And be assured that the keen edge of my sorrow, its poignancy, is not my own loneliness for the remainder of life’s journey, but your fall, my dear, your everlasting loss, so far as I can see.”

NOT IMMORAL

As though the strain of Russell’s marital difficulties was not enough, his foes stooped to making scurrilous charges against him to the effect that he was immoral. These deliberate falsehoods centered around a so-called “jellyfish” story. During the trial in April 1906, Mrs. Russell testified that a certain Miss Ball told her that C. T. Russell had once said: “I am like a jellyfish. I float around here and there. I touch this one and that one, and if she responds I take her to me, and if not I float on to others.” On the witness stand C. T. Russell emphatically denied the “jellyfish” story, and all this matter was stricken from the court record, the judge saying in his charge to the jury: “This little incident about this girl that was in the family, that is beyond the ground of the libel and has nothing to do with the case.”

The girl in question came to the Russells in 1888 as an orphan about ten years old. They treated her as their own child and she kissed both Mr. and Mrs. Russell good night each evening when retiring. (Court Record, pages 90 and 91) Mrs. Russell testified that the alleged incident occurred in 1894, when this girl could not have been more than fifteen years old. (Court Record, page 15) After that Mrs. Russell lived with her husband for three years and was separated from him for about seven years more before filing suit for separation. In her bill for separation no reference was made to this matter. Though Miss Ball was then living and Mrs. Russell knew where, she made no attempt to procure her as a witness and presented no statement from her. C. T. Russell himself could not have had Miss Ball present to testify because he had no notice or intimation that his wife would bring such a matter into the case. Furthermore, three years after the alleged incident, when Mrs. Russell had called together a committee before whom she and her husband discussed certain differences, the “jellyfish” story was never even intimated. In the suit for separate maintenance, Mrs. Russell’s attorney had said: “We make no charge of adultery.” And that Mrs. Russell actually never believed her husband was guilty of immoral conduct was shown by the record (page 10). Her own counsel asked Mrs. Russell: “You don’t mean that your husband was guilty of adultery?” She answered: “No.”

Throughout the trialsome period of Charles Taze Russell’s domestic difficulties and the related hardships, Jehovah sustained him by means of the holy spirit. God continued to use Russell during those years, not only to write material for Zion’s Watch Tower, but to discharge other weighty duties and to pen three volumes of Millennial Dawn (or Studies in the Scriptures). How encouraging this is to Christians today as they go on doing the divine will though beset by various trials! Especially heartening to Jesus’ faithful anointed followers are these words of James: “Happy is the man that keeps on enduring trial, because on becoming approved he will receive the crown of life, which Jehovah promised to those who continue loving him.”​—Jas. 1:12.

MIRACLE WHEAT

Foes of C. T. Russell used not only his domestic affairs but other “weapons” against him. For instance, his enemies have charged that he sold a great quantity of ordinary wheat seed under the name of “Miracle Wheat” at one dollar per pound, or sixty dollars per bushel. They have held that from this Russell realized an enormous personal profit. However, these charges are absolutely false. What are the facts?

In 1904 Mr. K. B. Stoner noticed an unusual plant growing in his garden in Fincastle, Virginia. It turned out to be wheat of an uncommon kind. The plant had 142 stalks and each bore a head of fully matured wheat. In 1906 he named it “Miracle Wheat.” Eventually others obtained and grew it, enjoying extraordinary yields. In fact, Miracle Wheat won prizes at several fairs. C. T. Russell was very interested in anything related to the Biblical predictions that “the desert shall rejoice, and blossom as the rose” and “the earth shall yield her increase.” (Isa. 35:1; Ezek. 34:27, AV) On November 23, 1907, H. A. Miller, Assistant Agriculturalist of the United States Government, filed in the Department of Agriculture a report commending this wheat grown by Mr. Stoner. Throughout the country the public press took note of the report. C. T. Russell’s attention was drawn to it, and so in Zion’s Watch Tower of March 15, 1908, on page 86, he published some press comments and extracts from the government report. Then, in conclusion, he commented: “If this account be but one-half true it testifies afresh to God’s ability to provide things needful for the ‘times of restitution of all things which God hath spoken by the mouth of all the holy prophets since the world began.’​—Acts 3:19-21.”

Mr. Stoner was not a Bible Student or an associate of C. T. Russell, and neither were various other persons who experimented with Miracle Wheat. In 1911, however, Watch Tower readers J. A. Bohnet of Pittsburgh, Pennsylvania, and Samuel J. Fleming of Wabash, Indiana, presented to the Watch Tower Bible and Tract Society the aggregate of about thirty bushels of this wheat, proposing that it be sold for one dollar per pound and that all the proceeds be received by the Society as a donation from them, to be used in its religious work. The wheat was received and sent out by the Society and the gross receipts from it amounted to about $1,800. Russell himself did not get a penny of this money. He merely published a statement in The Watch Tower to the effect that the wheat had been contributed and could be obtained for a dollar a pound. The Society itself made no claim for the wheat on its own knowledge and the money received went as a donation into Christian missionary work. When others criticized this sale, all who had contributed were informed that if they were dissatisfied their money would be returned. In fact, the identical money received for the wheat was held for a year for that purpose. But not one person asked for a refund. The conduct of Brother Russell and the Society in connection with Miracle Wheat was completely open and aboveboard.

Because Charles Taze Russell taught the truth from God’s Word, he was hated and maligned, often by the religious clergy. But then, Christians of modern times expect such treatment, for Jesus and his apostles were dealt with similarly by religious opposers.​—Luke 7:34.

“JEHOVAH WILL NOT DESERT HIS PEOPLE”

Jehovah is a faithful God. The prophet Samuel counseled the people of Israel to serve God with all their heart, and declared: “Jehovah will not desert his people for the sake of his great name, because Jehovah has taken it upon himself to make you his people.”​—1 Sam. 12:20-25.

The Bible Students certainly found this to be true in their case. Some of their experiences during the years 1914 through 1916, for instance, brought disappointment and sorrow. Yet, Jehovah upheld his people, never forsaking them.​—1 Cor. 10:13.

GREAT EXPECTATIONS

At that time there also were reasons for rejoicing. For years God’s people had pointed forward to 1914 as the year that would mark the end of the Gentile Times. Their expectations did not lead to disappointment. On July 28, 1914, World War I erupted, and as time marched on toward October 1 more and more nations and empires got involved. As Jehovah’s Christian witnesses know from their Scriptural studies, the period of uninterrupted Gentile world rule ended in 1914, with the birth of God’s heavenly kingdom with Jesus Christ as king. (Rev. 12:1-5) But there also were other expectations regarding 1914. Concerning these, Brother A. H. Macmillan wrote in his book Faith on the March: “On August 23, 1914, as I well recall, Pastor Russell started on a trip to the Northwest, down the Pacific coast and over into the Southern states, and then ending at Saratoga Springs, New York, where we held a convention September 27-30. That was a highly interesting time because a few of us seriously thought we were going to heaven during the first week of that October.”

The idea of going to heaven in 1914 was strong among some Bible Students. “Our thought,” remarks Sister Dwight T. Kenyon, “was that the war would go into revolution and into anarchy. Then those of the anointed or the consecrated at that time would die and be glorified. One night I dreamed that the whole ecclesia (congregation) was on a train going somewhere. There was thunder and lightning, and all at once the friends began dying all around me. I thought that was all right, but try as I would, I couldn’t die. This was quite upsetting! Then all at once I died and felt so relieved and satisfied. I tell this just to show how sure we were that all was going to end soon as far as this old world was concerned and that the remnant of the ‘little flock’ was to be glorified.​—Luke 12:32.”

Hazelle and Helen Krull recall that during 1914 discussions at the Bethel dining table often centered on the end of the Gentile Times. From time to time, they say, Brother Russell made extended remarks, urging faithfulness and explaining that the time features had been reviewed and still seemed accurate, but also that “if we were expecting more than what the Scriptures warranted, then we must bow to Jehovah’s will and adjust our minds and hearts in faith to His way, still faithfully watching and waiting for the outworking of associated events.”

An incident at the Saratoga Springs convention in 1914 highlights Brother Macmillan’s view of “going home” to heaven in that year. He wrote: “Wednesday (September 30) I was invited to talk on the subject, ‘The End of All Things Is at Hand; Therefore Let Us Be Sober, Watchful and Pray.’ Well, as one would say, that was down my road. I believed it myself sincerely​—that the church was ‘going home’ in October. During that discourse I made this unfortunate remark: ‘This is probably the last public address I shall ever deliver because we shall be going home soon.’”

The next morning, October 1, 1914, about five hundred Bible Students enjoyed a lovely ride down the Hudson River on a steamer from Albany to New York. On Sunday the conventioners were to open sessions in Brooklyn, where the assembly would end. Quite a few delegates stayed at Bethel, and, of course, members of the headquarters staff were present at the breakfast table on Friday morning, October 2. Everyone was seated when Brother Russell entered. As usual, he said cheerily, “Good morning, all.” But this particular morning was different. Instead of proceeding promptly to his seat, he clapped his hands and joyfully announced: “The Gentile times have ended; their kings have had their day.” “How we clapped our hands!” exclaims Cora Merrill. Brother Macmillan admitted: “We were highly excited and I would not have been surprised if at that moment we had just started up, that becoming the signal to begin ascending heavenward​—but of course there was nothing like that, really.” Sister Merrill adds: “After a brief pause he [Russell] said: ‘Anyone disappointed? I’m not. Everything is moving right on schedule!’ Again we clapped our hands.”

C. T. Russell made some remarks, but it was not long before A. H. Macmillan became the object of attention. Good-naturedly, Russell said: “We are going to make some changes in the program for Sunday. At 10:30 Sunday morning Brother Macmillan will give us an address.” That brought hearty laughter from everyone. After all, just that past Wednesday Brother Macmillan had given what he thought would probably be his “last public address.” “Well,” wrote A.H. Macmillan years later, “then I had to get busy to find something to say. I found Psalm 74:9, ‘We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.’ Now that was different. In that talk I tried to show the friends that perhaps some of us had been a bit too hasty in thinking that we were going to heaven right away, and the thing for us to do would be to keep busy in the Lord’s service until he determined when any of his approved servants would be taken home to heaven.”

C. T. Russell himself had warned against private speculations. For instance, he discussed the end of the Gentile Times and then said in The Watch Tower of December 1, 1912: “Finally, let us remember that we did not consecrate [dedicate] either to October, 1914, nor to October, 1915, or to any other date, but ‘unto death.’ If for any reason the Lord has permitted us to miscalculate the prophecies, the signs of the times assure us that the miscalculations cannot be very great. And if the Lord’s grace and peace be with us in the future as in the past, according to His promise, we shall rejoice equally to go or to remain at any time, and to be in His service, either on this side the veil or on the other side [on earth or in heaven], as may please our Master best.”

Even as the climactic year 1914 began, Russell wrote in The Watch Tower of January 1: “We may not read the time features with the same absolute certainty as doctrinal features; for time is not so definitely stated in the Scriptures as are the basic doctrines. We are still walking by faith and not by sight. We are, however, not faithless and unbelieving, but faithful and waiting. If later it should be demonstrated that the Church is not glorified by October, 1914, we shall try to feel content with whatever the Lord’s will may be.”

So, there were great expectations concerning 1914 on the part of many of the Bible Students. Yet, they also had received sound admonition in pages of The Watch Tower. Indeed, some Christians thought they were ‘going home’ to heaven in the autumn of that year. “But,” says C. J. Woodworth, “October 1st, 1914, came and went​—and years accumulated after that date—​and the anointed were still here on earth. Some grew sour and fell away from the truth. Those who put their trust in Jehovah saw 1914 as truly a marked time​—the ‘beginning of the end’—​but they also realized their previous concept was wrong concerning the ‘glorification of the saints,’ as it was stated. They now perceived that much work yet remained for the faithful anointed ones​—and of that group my father [Clayton J. Woodworth] was one.”

But disappointments about going to heaven in 1914 really were very minor, compared with the great expectations realized in connection with that year. During the first six months of 1914, nothing happened to the Gentile nations, though the Bible Students long had pointed out that the Gentile Times would expire in that year. Hence, religious leaders and others ridiculed C. T. Russell and the Watch Tower Society. Yet, Jehovah certainly had not forsaken his people or allowed them to be misled. Moved by his holy spirit, they carried on their witness work, not expecting the end of the Gentile Times until autumn of that year. As the months wore on, tension increased throughout Europe, and still ridicule against the Kingdom message was mounting. When nation after nation became enmeshed in the first world war, however, there was a difference. The work of Jehovah’s Christian witnesses was brought prominently into view.

A typical press reaction of the time appeared in The World, then a leading New York city newspaper. Its Sunday magazine section of August 30, 1914, contained the article “End of All Kingdoms in 1914.” There it was stated, in part:

“The terrific war outbreak in Europe has fulfilled an extraordinary prophecy. For a quarter of a century past, through preachers and through press, the ‘International Bible Students,’ best known as ‘Millennial Dawners,’ have been proclaiming to the world that the Day of Wrath prophesied in the Bible would dawn in 1914. ‘Look out for 1914!’ has been the cry of the hundreds of travelling evangelists who, representing this strange creed, have gone up and down the country enunciating the doctrine that ‘the Kingdom of God is at hand.’ . . .

“Rev. Charles T. Russell is the man who has been propounding this interpretation of the Scriptures since 1874. . . . ‘In view of this strong Bible evidence,’ Rev. Russell wrote in 1889, ‘we consider it an established truth that the final end of the kingdoms of this world and the full establishment of the Kingdom of God will be accomplished by the end of A.D. 1914.’ . . .

“But to say that the trouble must culminate in 1914​—that was peculiar. For some strange reason, perhaps because Rev. Russell has a very calm, higher mathematics style of writing instead of flamboyant soap box manners, the world in general has scarcely taken him into account. The students over in his ‘Brooklyn Tabernacle’ say that this was to be expected, that the world never did listen to divine warnings and never will, until after the day of trouble is past. . . .

“And in 1914 comes war, the war which everybody dreaded but which everybody thought could not really happen. Rev. Russell is not saying ‘I told you so’; and he is not revising the prophecies to suit the current history. He and his students are content to wait​—to wait until October, which they figure to be the real end of 1914.”

True, the Bible Students were not ‘taken home’ to heaven in October 1914. But the 2,520-year-long Gentile Times then ended. And, as Jehovah’s servants later realized more fully, they had plenty of work to do after that time right here on earth in preaching the good news of God’s established kingdom. Evidently many would yet respond favorably to Bible truth. Regarding this, Russell wrote in The Watch Tower of February 15, 1915: “There are certain indications that the Lord has a great work for all His people, His watching saints, at the present time. . . . There are some of the Lord’s children who seem possessed with the idea that ‘the door is shut,’ and that there is no further opportunity for service. So they become indolent in regard to the Lord’s work. We should lose no time dreaming that the door is shut! There are people who are seeking the Truth​—people who are sitting in darkness. There never was a time like the present. Never have so many people been ready to hear the good Message. In all the forty years of Harvest there have not been such opportunities to proclaim the Truth as now present themselves. The great war and the ominous signs of the times are waking people up, and many are now inquiring. So the Lord’s people should be very diligent, doing with their might what their hands find to do.”

“THERE IS A GREAT WORK AHEAD”

In essence, then, God’s people were told to remain steadfast and ‘have plenty to do in the work of the Lord.’ (1 Cor. 15:58) Further indicating that Brother Russell was convinced that there was a great work ahead for Jehovah’s servants was an incident related years later by A. H. Macmillan. C. T. Russell always spent his mornings, from 8:00 a.m. until noon, preparing Watch Tower articles and engaging in other writing and Bible research. Macmillan wrote: “Nobody ever went near the study during those hours unless they were sent for or had something very important. About five minutes after eight, a stenographer came running down the stairs and said to me: ‘Brother Russell wants to see you in the study.’ I thought, ‘What have I been doing now?’ To be called to the study in the morning meant there was something important.” Listen to Brother Macmillan’s further account:

“I went to the study and he said: ‘Come in, brother. Please walk into the drawing room.’ It was an extension of the study. He said: ‘Brother, are you as deeply interested in the truth as you were when you began?’ I looked surprised. He said: ‘Don’t be surprised. That was just a leading question.’ Then he described to me his physical condition, and I knew enough about physical diagnosis to know that he would not live very many more months unless he had some relief. He said: ‘Well, now, brother, what I wanted to tell you is this. I am not able to carry on the work any longer, and yet there is a great work to be done. . . .

“I said: ‘Brother Russell, what you are talking about doesn’t add up. It doesn’t make good sense.’

“‘What do you mean, brother?’ he asked.

“‘Your dying and this work going on?’ I replied. ‘Why, when you die we will all complacently fold our arms and wait to go to heaven with you. We will quit then.’

“‘Brother,’ he said, ‘if that is your idea, you don’t see the issue. This is not man’s work. I am not important to this work. The light is getting brighter. There is a great work ahead.’ . . .

“After outlining the work ahead, Brother Russell said: ‘Now, what I want is someone who will come in here to take the responsibility from me. I’ll still direct the work, but I’m not able to attend to it as I have in the past.’ So we discussed various persons. Finally, when I left and passed through a sliding door into the hallway, he said: ‘Just a minute. You go to your room and talk to the Lord on this matter and come and tell me if Brother Macmillan will accept this job.’ He closed the door without my saying anything more. Well, I think I stood there half dazed. What could I do to assist Brother Russell in this work? It required a man that would have some business abilities about him, and all I knew was how to preach religion. However, I thought it over and came back later and said to him: ‘Brother, I’ll do anything that I possibly can. I don’t care where you put me.’”

Convinced that there was so much work ahead for God’s people, C. T. Russell told his close associates to prepare for a growth in their numbers. He made certain changes that would draw the organization together, and recommended future changes in the event that he could not carry them out personally. A. H. Macmillan was placed in charge of the office and the Bethel home. Then, despite Russell’s rapidly failing health and extreme physical discomfort by autumn of 1916, he set out on a previously arranged lecture tour.

A FINAL JOURNEY

Departing from New York on October 16, 1916, Brother Russell and his secretary, Menta Sturgeon, traveled to Detroit, Michigan, by way of Canada. The two men then went on to Chicago, Illinois, down through Kansas and on into Texas. His condition of health was such that his secretary had to substitute for him at several speaking engagements. On Tuesday evening, October 24, at San Antonio, Texas, Russell delivered his last public talk, on the subject “The World on Fire.” During this discourse he had to leave the platform three times, while his secretary filled in for him.

Tuesday night, Brother Russell and his secretary and traveling associate were aboard a train en route to California. A sick man, Russell remained in bed all day Wednesday. At one point, taking the ailing man’s hand, Russell’s traveling associate said: “That is the greatest creed-smashing hand I ever saw!” Russell replied that he did not think it would smash any more creeds.

The two men were detained one day at Del Rio, Texas, because a bridge had been burned and another had to be erected. They pulled out of Del Rio on Thursday morning. On Friday night they changed trains at a junction point in California. All day Saturday Russell was in severe pain and experiencing great weakness. They arrived in Los Angeles on Sunday, October 29, and there that evening C. T. Russell gave his last talk to a congregation. By that time he was so weak that he was unable to stand for the discourse. “I regret that I am not able to speak with force or power,” said Russell. He then beckoned to the chairman to remove the stand and bring a chair, saying as he sat down, “Pardon me for sitting down, please.” He spoke for about forty-five minutes, then answered to questions for a short time. Dwight T. Kenyon says of that occasion: “I had the privilege of attending Brother Russell’s last talk in Los Angeles on October 29, 1916. He was very ill and remained seated during his discourse on Zechariah 13:7-9. How his good-bye text, Numbers 6:24-26, impressed me!”

Realizing that his severe condition would not allow him to go on, Russell decided to cancel the rest of his speaking appointments and return quickly to the Bethel home in Brooklyn. On Tuesday, October 31, C. T. Russell was on the verge of death. At Panhandle, Texas, a physician summoned earlier by telegraph temporarily boarded the train and observed Russell’s condition, recognizing the critical symptoms. Then the train was under way again. Shortly thereafter, in early afternoon of Tuesday, October 31, 1916, sixty-four-year-old Charles Taze Russell died at Pampa, Texas.

‘GOD STILL AT THE HELM’

Charles Taze Russell’s many trials, preaching activities, writing responsibilities and other duties had drawn greatly on his vitality. For about thirty-two years he had served as president of the Watch Tower Bible and Tract Society. Reportedly, he traveled more than a million miles as a public speaker, preaching over 30,000 sermons. He wrote literature totaling more than 50,000 pages, often dictated a thousand letters a month, while managing a world-encircling evangelistic campaign that at one time employed 700 speakers. Furthermore, Russell personally compiled the most informative Biblical drama ever exhibited, the Photo-Drama of Creation.

Since Brother Russell had played such a prominent role in the work of declaring the good news, he was missed greatly by many Bible Students. “When I read the telegram regarding his death to the Bethel family at breakfast the next morning,” said A. H. Macmillan, “there were moans all over the dining room.” Among God’s people in general there were mixed reactions. Arden Pate, who, incidentally, was an attendant at the Majestic Theatre in San Antonio when C. T. Russell gave his last public talk, observes: “Some said, ‘That’s the end of it,’ and for them it was because they didn’t see Jehovah leading his people, but they looked too much to one man.” At Russell’s funeral services on Sunday, November 5, 1916, in the New York City Temple, a number of his close associates spoke of the great loss. However, there were also exhortations to continued faithfulness. Separate services were held at the Carnegie Music Hall in Pittsburgh (Allegheny), Pennsylvania, beginning at 2 p.m. on November 6, with interment in the Bethel Family plot of the Rosemont United Cemeteries, Allegheny, at dusk of that day.

During the morning funeral service in New York city, A. H. Macmillan told about the talk Brother Russell had with him shortly before his death, mentioning also certain steps Russell took in connection with the work at the Society’s headquarters. Then, among other things, Macmillan declared: “The work before us is great, but the Lord will give us the necessary grace and strength to perform it. . . . some faint-hearted workers may think the time has come to lay down our harvesting instruments and wait until the Lord calls us home. This is not the time for slackers to be heard. This is a time for action​—more determined action than ever before!”

Nearing the conclusion of his discourse at the evening service, J. F. Rutherford said: “My beloved brethren​—we who are here, and all who are in the earth—​what shall we do? Shall we slacken our zeal for the cause of our Lord and King? No! By his grace we will increase our zeal and energy, to finish our course with joy. We will not fear nor falter, but will stand shoulder to shoulder, contending for the faith, rejoicing in our privilege of proclaiming the Message of his Kingdom.”

Noteworthy, too, were the remarks of the Society’s secretary-treasurer, W. E. Van Amburgh. At Russell’s services, he stated: “This great worldwide work is not the work of one person. It is far too great for that. It is God’s work and it changes not. God has used many servants in the past and He will doubtless use many in the future. Our consecration is not to a man, or to a man’s work, but to do the will of God, as He shall reveal it unto us through His Word and providential leadings. God is still at the helm.”

For God’s people those were difficult days, indeed. Yet, they looked to Jehovah for aid. (Ps. 121:1-3) God would raise up others to carry major responsibilities in his organization. The preaching work would go on.

Jehovah’s servants had just passed through a trying time, but years of crisis were ahead of them. With the death of C. T. Russell on October 31, 1916, the Watch Tower Society lacked a president. Until its annual meeting on January 6, 1917, an executive committee managed the Society’s affairs. During that period, of course, the question of who would be the next president arose. One day Brother Van Amburgh asked A. H. Macmillan: “Brother, what do you think about it?” “There is only one person, whether you like it or not,” replied Macmillan. “There is only one man who can take charge of this work now, and that is Brother Rutherford.” Taking Macmillan’s hand Brother Van Amburgh said: “I’m with you.” J. F. Rutherford knew nothing about this and did no electioneering for votes. But at the Society’s annual meeting on January 6, 1917, he was nominated and elected as the president of the Watch Tower Society.

Humbly assuming his new responsibility, Brother Rutherford spoke briefly on that occasion, requesting the “united prayers, deep sympathy and unqualified cooperation” of his fellow believers. He assured them: “He who has thus far led us will continue to lead us. Let us have brave hearts, ready minds and willing hands, trusting implicitly always in the Lord, looking to Him for guidance. He will lead us to certain victory. Renewing our Covenant with Him today, united in the holy bonds of Christian love, may we go forth proclaiming to the world, ‘The Kingdom of Heaven is at hand.’”

RUTHERFORD’S BACKGROUND

Rutherford himself was a courageous fighter for the truth. He was born of Baptist parents in Morgan County, Missouri, on November 8, 1869. From Sister Ross, the elder natural sister of Joseph Franklin Rutherford, A. D. Schroeder learned this: “Their father was a staunch Baptist out in Missouri where the family lived. Her younger brother Joseph never could accept the Baptist ‘hellfire’ teaching. This resulted in many heated debates in the household even before they had heard of the truth. Her brother always had been one of strong convictions with a deep sense of justice. From youth he wanted to be a lawyer and a judge. Their father wanted him to stay on the farm rather than go to college to study law. Joseph had to get a friend who would loan him money, not only to hire a replacement for him on his father’s farm, but also to finance his studies in law.”

Joseph Rutherford paid his own way through school. Among other things, he became an expert at taking shorthand, a skill very useful years later in quickly recording his thoughts for Biblical articles and other material. While still in school, Joseph Rutherford became a court stenographer. This enabled him to finish paying for his course and also gave him practical experience. After completing his academy education, Rutherford spent two years under the tutelage of Judge E. L. Edwards. At twenty years of age, Joseph Rutherford became the official reporter for the courts of the Fourteenth Judicial Circuit in Missouri. When twenty-two, he was admitted to the Missouri bar. His license to practice law in that state was granted on May 5, 1892, according to the records of the Cooper Circuit Court. Rutherford began practicing law at Boonville, Missouri, as a trial lawyer with the law firm of Draffen and Wright.

J. F. Rutherford later served for four years as public prosecutor in Boonville, Missouri. Still later he became a special judge in the same Fourteenth Judicial District of Missouri. In this capacity, if the regular judge was unable to hold court, Rutherford sat as a substitute judge. Court records substantiate his appointment as a special judge on more than one occasion. Hence, he came to be known as “Judge” Rutherford.

Hazelle and Helen Krull remember hearing J. F. Rutherford tell how he first became interested in the truth proclaimed by Jehovah’s servants. They tell us: “During one of Brother Rutherford’s visits he suggested a walk in the moonlight out into the countryside. As we walked, he talked, telling of his early life and how he became interested in the truth. He was brought up on a farm but he wanted to study law. His father felt the need of his help on the farm but finally consented to let him go if he paid his own way in school and also paid for a helper on the farm to take his place. During summer vacation time he sold books in order to live up to his agreement. . . . He made a promise to himself that when he became a practicing lawyer, if anyone ever came to his office selling books he would buy them. That day came [in 1894], but his law partner talked to the caller. She was a ‘colporteur’​—Sister Elizabeth Hettenbaugh—​and was presenting three volumes of Millennial Dawn. His partner was not interested and dismissed her [and her associate colporteur, Sister Beeler]. Brother Rutherford, emerging from his private office, having overheard something about books and remembering his resolve, called her back, took the books and placed them in his library at home and there they remained for a while. One day as he was convalescing from a sick spell he opened one of the books and started to read. That was the beginning of a lifelong interest and a never-ceasing devotion and service to his God.”

Meetings of the Bible Students were not held in the immediate vicinity of the Rutherford home. However, Clarence B. Beaty says: “From 1904 on, meetings were held in our home. Sister Rutherford and Judge Rutherford came up from Boonville, Missouri, for the Memorial [of Christ’s death]. . . . He partook of his first Memorial and gave his first pilgrim talk to the friends in our home. They had no one in the truth in Boonville except themselves.”

But how did J. F. Rutherford get started as a preacher of the good news? Well, A. H. Macmillan largely was responsible for that. Macmillan met Rutherford in 1905 at Kansas City during a trip across the United States with Brother Russell. A little later Brother Macmillan stopped to visit Judge Rutherford for a day or two. One conversation between them went like this:

“Judge, you ought to be preaching the truth here.”

“I’m not a preacher. I’m a lawyer.”

“Well, now, Judge, I’ll show you what you can do. You go and get a copy of the Holy Bible and a small group of people, and teach them about life, death and the hereafter. Show them where we got our life, why we came into the condition of death and what death means. Take the Scriptures as a witness, and then wind up by saying, ‘There I have fulfilled everything like I said,’ just as you would to the jury in a court trial, and drive it home in conclusion.”

“That doesn’t sound too bad.”

What happened after that? Did Rutherford do anything about that advice? Brother Macmillan reported: “There was a colored man that worked on a little farm that was next to his city home, close to the edge of town. About fifteen or twenty colored people were there, and he went over there to give them a sermon on ‘Life, Death and the Hereafter.’ While he was talking they kept saying, ‘Praise the Lord, Judge! Where did you get all that?’ He had a great time. That was the first Bible talk he ever gave.”

Not long thereafter, in 1906, J. F. Rutherford symbolized his dedication to Jehovah God. Wrote Brother Macmillan: “I had the privilege of baptizing him at Saint Paul, Minnesota. He was one of 144 persons that I personally baptized in water that day. So when he became president of the Society, I was especially pleased.”

In 1907 Rutherford became the Watch Tower Society’s legal counselor, serving at its Pittsburgh headquarters. He was privileged to negotiate matters when the Society transferred its operations to Brooklyn, New York, in 1909. To do this, he made application and was admitted to the New York bar, becoming a recognized lawyer for that state. On May 24 of the same year, Rutherford was also admitted to practice before the United States Supreme Court.

J. F. Rutherford frequently gave discourses as a pilgrim, a traveling representative of the Watch Tower Society. He journeyed widely as a Bible lecturer in the United States, speaking in many colleges and universities by request, and he also addressed large audiences throughout Europe. Rutherford visited Egypt and Palestine, and in 1913, accompanied by his wife, he traveled to Germany, where he addressed audiences totaling 18,000.

HIS TRAITS

Jesus Christ said that all his followers were “brothers” and that ‘the one greatest among them must be their minister.’ (Matt. 23:8-12) Hence, no true Christian accords any fellow believer undue importance. Yet, the Bible reveals the traits of various servants of God. Moses, for example, was noted for meekness; James and John, the sons of Zebedee, for their fiery enthusiasm. (Num. 12:3; Mark 3:17; Luke 9:54) Since Joseph F. Rutherford was entrusted with much responsibility in God’s earthly organization, it is of some interest to note his traits and qualities.

“Rutherford had always manifested a deep Christian love for his associates,” said A. H. Macmillan, “and was very kindhearted; but he was not naturally of the same gentle, quiet-mannered disposition as Russell. He was direct and outspoken and did not hide his feelings. His bluntness, even when spoken in kindness, was sometimes misunderstood. But he had been president only a short time when it became apparent that the Lord had chosen the right man for the job.”

Further insight into Rutherford’s personality is gained from what took place in the Bible Students’ old London Tabernacle when he gave the Memorial talk there on April 18, 1924. Concerning this, Sister William P. Heath writes: “The Tabernacle was an old Episcopalian church that the Society had bought cheap, and they used it for Sunday meetings as we use a Kingdom Hall today. . . . The place for the speaker was way up at the ceiling, about twenty feet off the floor. Only his head would be visible when addressing the audience. Maybe this is why Brother Rutherford called it the ‘horse trough.’ He refused to speak from it; in fact, he shocked the brothers by coming down and standing on a level with them.”

When Brother Rutherford first assumed the presidency of the Watch Tower Society, there was a need for courage, faithfulness and determination. He manifested such qualities. For instance, Esther I. Morris recalls a talk Rutherford gave before a large audience as a pilgrim in what was then the biggest theater in Boise, Idaho. She states: “His exposé of false religion aroused the ire of several local clergymen, who tried to interrupt and challenge him, but his emphatic ‘Sit down! I demand the protection of the law!’ made him able to continue. Bible Students from adjacent towns came and we hired a hall and so had a small convention. He was most emphatic to let it be known that this message and ministry was no small thing.”

A rather touching reflection on Brother Rutherford’s nature is provided by Anna Elsdon. Recalling her youth, she writes: “We visited many times with Brother Rutherford. On one occasion several of us younger people were gathered together and Brother Rutherford came over to us. We asked many questions about school, flag-saluting, etc., and he talked to us a long time. When he was ready to say good-bye, he held the hands of all five of us in his two big hands so lovingly and he had tears in his eyes. He was so happy and touched to see us, so young and yet talking about the deep things of the truth. I’ve never forgotten it. Just as Brother Russell was loving, we also felt the love of this big Brother Rutherford.”

ON WITH THE WORK!

Brother Rutherford was determined to press on with the work of Kingdom-preaching. For years, under the guidance of Jehovah’s holy spirit, the Bible Students had carried on a remarkably extensive campaign in declaring God’s truth. Why, from 1870 through 1913 they had distributed 228,255,719 tracts and pamphlets and 6,950,292 bound books. In the momentous year 1914 alone Jehovah’s servants put out 71,285,037 tracts and pamphlets and 992,845 bound books. The years 1915 and 1916, however, saw a decline in publishing activities because of the expanding of World War I and the breakdown of communications. In 1917, though, the work began showing an upward trend. Why?

The Society’s new president promptly reorganized the headquarters office in Brooklyn. Furthermore, he acted to revitalize the field work. These changes, however, and the programs he stepped up were those that C. T. Russell had begun. Pilgrim representatives of the Society were increased from sixty-nine to ninety-three. Distribution of free tracts was accelerated on occasional Sundays in front of the churches and regularly from house to house. A new four-page tract, The Bible Students Monthly, was published and in 1917 alone 28,665,000 free copies were distributed.

Also stepped up was a new activity started prior to C. T. Russell’s death. Called the “Pastoral Work,” it was a forerunner of the return visits now made by Jehovah’s Christian witnesses. In Russell’s time this activity was limited to about 500 congregations that had voluntarily elected him as their pastor. In a letter to these he described the undertaking as “an important Follow-up Work possible in connection with addresses received at Public Meetings, DRAMA Exhibitions, from Colporteur Lists, etc.​—persons who supposedly have some interest in religious matters and who presumably would be more or less amenable to the Truth.”

Women in the congregation who were interested in performing this work elected one of their number to serve as a lieutenant and another as secretary-treasurer. A city was divided into territorial districts, assigned to individual sisters who called on all whose names had been supplied as interested persons. The callers loaned books, which could be read and studied by the borrower. “Then none had the excuse, ‘I have no money,’ as it was a free loan,” remarks Esther I. Morris. At the call’s conclusion the householder was told that a chart talk on the “Divine Plan” would soon be given in the district, and those manifesting interest were encouraged to attend. Afterward follow-up calls were made on individuals attending, in an effort to begin a study in the first volume of Studies in the Scriptures, entitled “The Divine Plan of the Ages.” So the culmination of the program was to gather persons into “classes,” first to hear chart talks and later to become regular groups called “Berean Classes.”​—Acts 17:10, 11.

Other steps were taken by the Society’s new president, J. F. Rutherford, to revitalize the preaching work. The colporteur service was expanded. This brought the total up from 373 to 461 colporteurs. To assist them, in early 1917 the Society began issuing a paper called “Bulletin.” It contained periodic service instructions from headquarters. Later, after October 1922, the Bulletin became available monthly to the Bible Students in general. (Eventually it was named “Director,” then “Informant” and thereafter “Kingdom Ministry.”) Sister H. Gambill says that, in time, “it had prepared testimonies which we called ‘canvasses’ that we were encouraged to memorize to use in field service. My sister-in-law . . . would follow me all over from room to room trying to get every word just exact. She so wanted to get it just right.” Reflecting on the fact that the Bulletin contained prepared testimonies, Elizabeth Elrod says: “I appreciated this, for we did not have an arrangement, as we now have, of a person going along with another to train and help one to become an effective publisher. This unified the message going out.”

As the rejuvenation campaign continued, other steps were taken by the Society’s new administration back in 1917. For instance, a number of regional conventions were held. These were designed to encourage the Bible Students to press on with their work and not become weary in well-doing.

Just before 1914 C. T. Russell placed emphasis on a public speaking program. Now it was time to arrange for further qualified speakers to represent the Watch Tower Society from the public platform. How was this done? The program used was the V. D. M. arrangement. These letters stood for the Latin words Verbi Dei Minister, meaning “Minister of the Word of God.” The program consisted of a questionnaire made available to both men and women associated with congregations of Bible Students.

Here are some sample questions appearing on the V.D.M. questionnaire. How well could you answer them? (1) What was the first creative act of God? (4) What is the divine penalty for sin upon the sinners? and who are the sinners? (6) Of what nature was the Man Christ Jesus from infancy to death? (7) Of what nature is Jesus since the resurrection; and what is his official relation to Jehovah? (13) What will be the reward or blessings which will come to the world of mankind through obedience to Messiah’s kingdom? (16) Have you turned from sin to serve the living God? (17) Have you made a full consecration of your life and all your powers and talents to the Lord and his service? (18) Have you symbolized this consecration by water immersion? (22) Do you believe you have a substantial and permanent knowledge of the Bible which will render you more efficient as a servant of the Lord throughout the remainder of your life?

Those submitting their answers to the Society’s V. D. M. department received a reply that included “some kindly suggestions and hints” respecting their answers. Among other things, it was desired that the questions be answered by individuals in their own words.

Explaining matters a little further, George E. Hannan writes: “These questions were to serve as a guide in determining how well an individual understood the basic doctrines of the Bible. Any dedicated person who obtained an 85-percent rating was considered qualified to teach. All such brothers were qualified to give public talks and chart talks. These questions encouraged all who associated with the Society to read the six volumes of Studies in the Scriptures, looking up all the Scriptural references.”

So it was that, as the new president of the Watch Tower Society, J. F. Rutherford took immediate steps to accelerate the work of preaching the good news of God’s kingdom. Blessings followed. The year 1917 witnessed increased field activity to the praise of Jehovah God.

“DO NOT BE PUZZLED AT THE BURNING AMONG YOU”

Not all persons within the organization, however, were happy when J. F. Rutherford was elected president. In fact, beginning early in 1917, several individuals ambitiously sought to gain administrative control of the Society. They became very uncooperative, and thus a period of fiery testing began. Of course, Christians expect to be opposed and persecuted by worldly foes. But trials that originate within the Christian organization itself often are unexpected and are more difficult to bear. Yet, with divine aid all such hardships can be borne. Peter told fellow believers: “Beloved ones, do not be puzzled at the burning among you, which is happening to you for a trial, as though a strange thing were befalling you. On the contrary, go on rejoicing forasmuch as you are sharers in the sufferings of the Christ.”​—1 Pet. 4:12, 13.

Jehovah and his “messenger of the covenant,” Jesus Christ, came to inspect the spiritual temple in 1918 C.E. Judgment then began with the “house of God” and a period of refining and cleansing commenced. (Mal. 3:1-3; 1 Pet. 4:17) Something else also occurred. Men manifesting the marks of an “evil slave” came forward and figuratively began ‘beating’ their fellow slaves. Jesus Christ had foretold how such ones would be dealt with. At the same time he showed that a “faithful and discreet slave” class would be in evidence, dispensing spiritual food.​—Matt. 24:45-51.

The identity of the “faithful and discreet slave,” or “faithful and wise servant” (King James Version), was a matter of quite some concern back in those years. Much earlier, in 1881, C. T. Russell wrote: “We believe that every member of this body of Christ is engaged in the blessed work, either directly or indirectly, of giving meat in due season to the household of faith. ‘Who then is that faithful and wise servant whom his Lord hath made ruler over his household,’ to give them meat in due season? Is it not that ‘little flock’ of consecrated servants who are faithfully carrying out their consecration vows​—the body of Christ—​and is not the whole body individually and collectively, giving the meat in due season to the household of faith​—the great company of believers?”

So it was understood that the “servant” God used to dispense spiritual food was a class. With the passing of time, however, the idea adopted by many was that C. T. Russell himself was the “faithful and wise servant.” This led some into the snare of creature worship. They felt that all the truth God saw fit to reveal to his people had been presented through Brother Russell, that nothing more could be brought forth. Annie Poggensee writes: “This caused a great sifting out of those who chose to stay back with Russell’s works.” In February 1927 this erroneous thought that Russell himself was the “faithful and wise servant” was cleared up.

Shortly after Brother Rutherford became president of the Watch Tower Society, a real conspiracy developed. The seed of rebellion was planted and then the trouble spread, as explained below.

C. T. Russell had seen the need to send someone from headquarters to Britain to strengthen the Bible Students there after the outbreak of World War I. He intended to send Paul S. L. Johnson, a Jew who forsook Judaism and became a Lutheran minister before coming to a knowledge of God’s truth. Johnson had served as one of the Society’s traveling speakers and was well known for his ability. Out of respect for Russell’s wish, the executive committee that served for a short time before Rutherford’s election as president sent Johnson to England, giving him certain papers that would facilitate entry into that country. He was to learn all he could about the work in England and then make a full report to the Society, but he was to make no personnel changes at the British headquarters. However, his reception in England during November 1916 seemed to warp his judgment and finally his reason, “until,” as A. H. Macmillan stated, “he came to the ridiculous conclusion that he was the ‘steward’ of Jesus’ parable of the penny. He later thought he was the world’s high priest.” In discourses to Bible Students throughout England, Johnson characterized himself as Russell’s successor, contending that the mantle of Pastor Russell had fallen upon him just as Elijah’s cloak (“official garment”) fell upon Elisha.​—2 Ki. 2:11-14.

Evidently, Johnson’s aspirations had developed even earlier, for Edythe Kessler recalls: “In 1915 I left Bethel and, before starting for Arizona, I visited a couple of old friends I had known for years, and while I was there they entertained a pilgrim, P. S. L. Johnson by name. Satan was already showing his ugly underhanded methods to gain control, no matter how. Johnson said, ‘I’d like to talk with you. Let’s sit in the living room,’ which we did. He commenced by saying: ‘Sister, we know that it is possible for Brother Russell to pass on most any time, but the friends need not be fearful when that happens. I can step into his place and take right over without any stopping of the work.’”

While in England, Johnson endeavored to take complete control of the British field of activity, even trying, without authority, to dismiss certain members of the London headquarters staff. So much confusion resulted that the branch overseer complained to Brother Rutherford. In turn, Rutherford appointed a commission of several brothers in London who were not members of the headquarters staff. They met, heard and weighed the facts and recommended that Johnson be recalled. Rutherford told Johnson to return. Instead of doing so, Johnson sent letters and cablegrams charging the committee with bias, and also trying to justify his course. Seeking to make his position indispensable in Britain, he improperly used the documents furnished him by the Society and impounded its funds in the London bank. Later it became necessary to take court action to have these monies freed.

Johnson finally returned to New York, where he persistently attempted to persuade J. F. Rutherford to send him back to England, but to no avail. Thinking Rutherford was not the right man for the position, Johnson was sure that he himself ought to be the Society’s president. He sought to influence the board of directors. By making it appear that Brother Rutherford was unfit as president, Johnson persuaded four of the seven board members to side with him. The four opposed the Society’s president, vice-president and secretary-treasurer, and the dissident directors sought to wrest administrative control from the president.

J. F. Rutherford held meetings with the opposers and tried to reason with them. A. H. Macmillan says that Rutherford “even came to several of us and asked, ‘Shall I resign as president and let those opposing ones take charge?’ We all replied, ‘Brother, the Lord put you where you are, and to resign or quit would be disloyalty to the Lord.’ Furthermore, the office force threatened they would quit if these men got control.”

At an extended session of the Society’s 1917 annual meeting, the four dissident directors tried to present a resolution to amend the bylaws of the Society. This was a design to place administrative powers in the hands of the board of directors. Since this was contrary both to the organizational arrangement in vogue during Brother Russell’s presidency and to the wish of the shareholders, Rutherford ruled the motion out of order and the plan was foiled. Opposition got stiffer thereafter, but there were some developments the opponents never expected.

“THE FINISHED MYSTERY”

Throughout his entire administration as the Society’s president, Brother Russell, along with the vice-president and secretary-treasurer, had made decisions about new publications. As a group, the board of directors had not been consulted. Rutherford followed the same policy. Hence, in the course of time the Society’s three officers made a far-reaching decision.

Charles Taze Russell had written six volumes of Millennial Dawn, or Studies in the Scriptures, but often spoke about writing a seventh volume. “Whenever I find the key,” said he, “I will write the Seventh Volume; and if the Lord gives the key to someone else, he can write it.” The Society’s officers arranged to have two Bible Students, Clayton J. Woodworth and George H. Fisher, compile a book consisting of commentaries on Revelation, The Song of Solomon and Ezekiel. The coeditors assembled material from Brother Russell’s writings and this was published under the title “The Finished Mystery” as the seventh volume of Studies in the Scriptures. Containing largely the thinking and comments of C. T. Russell, it was termed the “posthumous work of Pastor Russell.”

By about mid-1917 it was time to release the new book. That significant day was July 17. “I was on duty in the [Brooklyn Bethel] dining room when the phone rang,” says Martin O. Bowin. “We were getting ready for the noonday meal. I was the nearest one to the phone, so I answered it. Brother Rutherford was on the other end. ‘Who is there with you?’ he asked. I answered, ‘Louis.’ He said to come to his study quickly, and ‘Don’t bother to knock.’ A stack of books was handed to us, with orders to put one at each place setting and get it done before the family arrived for the noon meal.” Soon the dining room was filled with members of the Bethel family.

“As usual,” continues Brother Bowin, “thanks to God was given. Then it started!. . . Headed by . . . P. S. L. Johnson, . . . this demonstration against dear Brother Rutherford began. Hurling vicious charges loudly, they walked back and forth, stopping only at Brother Rutherford’s table to shake their fists at him and further denounce him. . . . All this lasted for about five hours. Then everyone got up from the table with all the dishes and a lot of untouched food still on the table, to be cleaned up by brothers with little energy with which to accomplish it.”

This incident revealed that some members of the Bethel family sympathized with the opposers. If such opposition continued, eventually it would disrupt the entire operation of Bethel. So J. F. Rutherford acted to correct the situation. Though fully acquainted with the legal structure of the Society, Rutherford had consulted a prominent corporation lawyer in Philadelphia, Pennsylvania, concerning the status of the Society’s board of directors. The written opinion received disclosed that the four dissidents were not legal members of the board. Why not?

C. T. Russell had appointed those men as directors, but the Society’s charter required that directors be elected by vote of the shareholders. Rutherford had told Russell that appointees had to be confirmed by vote at the following annual meeting, but Russell never took that step. So, only the officers who had been elected at the Pittsburgh annual meeting were duly constituted board members. The four appointees were not legal members of the board. Rutherford knew this throughout the period of trouble, but had not mentioned it, hoping that these board members would discontinue their opposition. However, their attitude showed that they were not qualified to be directors. Rightly Rutherford dismissed them and appointed four new board members whose appointment could be confirmed at the next general corporation meeting, early in 1918.

Brother Rutherford did not summarily dismiss the former directors from the Christian organization. Instead, he offered them positions as pilgrims. They refused, voluntarily left Bethel and began spreading their opposition by an extensive speaking and letter-writing campaign throughout the United States, Canada and Europe. Consequently, after the summer of 1917, many congregations of Bible Students were composed of two parties​—those loyal to Jehovah’s organization and others who had become spiritually drowsy and had fallen victim to the smooth talk of the opposers. The latter became uncooperative and would not engage in the work of preaching the good news of God’s kingdom.

FUTILE EFFORTS TO GAIN CONTROL

The opposition group that had recently left Bethel thought they would be able to control the Bible Students’ convention held at Boston, Massachusetts, in August 1917. Mary Hannan, who was in attendance at that assembly, reports: “Brother Rutherford was alert to this effort on their part and did not give them an opportunity to get on the platform at any time during the sessions. He acted as the chairman all the time.” The convention was a thorough success, to Jehovah’s praise, and the opposers were unable to disrupt it.

J. F. Rutherford knew that the annual corporation meeting of January 5, 1918, would afford the dissidents another chance to get control. He was reasonably sure that the Bible Students in general did not favor such a move. Yet, they would have no opportunity to express themselves at the election, since it was a matter to be handled only by members of the legally constituted corporation, the Watch Tower Bible and Tract Society. So, what could Rutherford do? He could give all of Jehovah’s dedicated servants an opportunity to make expression. Accordingly, The Watch Tower of November 1, 1917, suggested that a referendum vote be taken by each congregation. By December 15, 813 congregations sent in their votes and the poll indicated that 10,869 of the 11,421 votes were for J. F. Rutherford as the Society’s president. Among other things, the referendum vote also showed that all the faithful members of the board of directors as reconstituted in July 1917 were preferred over the rebellious individuals who claimed to be board members.

At the annual shareholders’ meeting on Saturday, January 5, 1918, the seven individuals receiving the highest number of votes were J. F. Rutherford, C. H. Anderson, W. E. Van Amburgh, A. H. Macmillan, W. E. Spill, J. A. Bohnet and George H. Fisher. Not one of the opponents succeeded in establishing himself on the board. The officers of the Society were then elected from the duly chosen board members, J. F. Rutherford receiving all the votes cast for president, Charles H. Anderson all of those for vice-president and W. E. Van Amburgh all the votes for secretary-treasurer. Therefore, these men were duly elected as officers of the Society. The opposers’ attempt to gain control had been foiled completely.

Faithful ones and opposers now were beyond reconciliation. The opposition group formed an entirely separate organization headed by a “Committee of Seven.” Separation certainly was complete by March 26, 1918, when the opposers celebrated the Memorial of Christ’s death apart from the faithful congregations of God’s people. The unity of those forming the opposition group was short-lived, however, for at their convention in the summer of 1918 differences arose and a split occurred. P. S. L. Johnson organized a group with headquarters in Philadelphia, Pennsylvania, where he published The Present Truth and Herald of Christ’s Epiphany. There he remained, characterizing himself as “earth’s great high priest” until his death. Further dissension from 1918 onward caused division until the original dissident group that had separated from the Watch Tower Society disintegrated into a number of schismatic sects.

Many who withdrew in the years following the death of C. T. Russell did not actively oppose their former Christian associates. Some returned, repented of their actions and associated with God’s people once again. This was a time of severe testing, as Mabel P. M. Philbrick indicates in stating: “My own sorrow was great as I realized that my own father and dearly loved stepmother who had been in line for the heavenly prize were falling away. Many efforts were put forth and many tears shed until I got my bearings, for I well knew that one who lost his crown had no life to look forward to anywhere. The thought of second death for them seemed unbearable. However, one day in prayer Jehovah gave me much comfort as I fully began to want his will to be done. Suddenly I began to appreciate that his love and justice were far greater than my own and that if he didn’t count them worthy of life, I couldn’t hold on to them either, for my father and mother were no different than someone else’s father and mother. From that moment on I had peace of mind.”

Not only did those who separated from Jehovah’s faithful servants in those days break up into sects, but, in most cases, their numbers dwindled and their activities became inconsequential or ceased entirely. Surely they are not fulfilling Jesus’ commission to his followers to preach the good news in all the earth and make disciples.​—Matt. 24:14; 28:19, 20.

How many forsook true Christianity during the critical years of 1917 and 1918? An incomplete earthwide report shows that the Memorial of Jesus Christ’s death on April 5, 1917, was attended by 21,274. (Due to difficulties inside and outside the organization in 1918, attendance figures were not gathered that year.) At the Memorial celebration on April 13, 1919, a partial report gave an attendance of 17,961. Though incomplete, these figures make it clear that far less than 4,000 had ceased walking with their former associates in God’s service.

CHRISTIANS IN THE CRUCIBLE

During 1917 to 1919 the Bible Students were also objects of an international conspiracy fomented particularly by the clergy of Christendom. The Finished Mystery, seventh volume of Studies in the Scriptures, roused their clerical ire. Within seven months of this publication’s initial release it was enjoying unparalleled circulation. The Society’s outside printers were busy on the 850,000 edition. By the end of 1917 the book also was available in Swedish and French, and translation into other languages was under way.

On December 30, 1917, mass distribution of 10,000,000 copies of a new issue of the four-page, tabloid-size tract The Bible Students Monthly began. Entitled “The Fall of Babylon” and with the subtitles “Ancient Babylon a Type​—Mystic Babylon the Antitype—​Why Christendom Must Now Suffer​—the Final Outcome,” it contained excerpts from the Seventh Volume, with very pointed references to the clergy. On its back page appeared a graphic cartoon depicting a crumbling wall. Some of its stones bore such words as “Protestantism,” “Eternal torment theory,” “Doctrine of the trinity,” “Apostolic succession” and “Purgatory.” With Scriptural foundation the tract showed that the great majority of the clergy “have been unfaithful, disloyal, unrighteous men” who were more responsible than any other class on earth for the war then raging and the great trouble that would follow it. As part of the tract-distribution campaign, widely advertised public lectures on the same subject were delivered on that very day.

How would you like to distribute a tract like that? C. B. Tvedt admits that he ‘will never forget that particular day,’ and states: “It was a most bitter cold day. But the message I was distributing was surely hot. . . . I had a thousand of these papers to distribute under the apartment-house doors and occasionally directly to individuals as I would meet them. I cannot deny that I preferred to make distribution under the doors, for I realized that this was a fiery message and would result in explosive repercussions.”

By late 1917 and early 1918 The Finished Mystery was being distributed in increasing numbers. Angered, the clergy falsely claimed that certain statements in this book were of a seditious nature. They were out to “get” the Watch Tower Society and, like the Jewish religious leaders when Jesus was on earth, they wanted the State to do the work for them. (Compare Matthew 27:1, 2, 20.) Both Catholic and Protestant clergymen falsely represented the Bible Students as being in the employ of the German government. For example, referring to the work of the International Bible Students Association, a legal agency of God’s people, Doctor Case of the Divinity School of Chicago University published this statement: “Two thousand dollars a week is being spent to spread their doctrine. Where the money comes from is unknown; but there is a strong suspicion that it emanates from German sources. In my belief, the fund would be a profitable field for government investigation.”

“This, stimulated by similar charges from other nominal churchmen, evidently had something to do with Army Intelligence officers seizing the books of the Treasurer of the Society,” said The Watch Tower of April 15, 1918. It continued: “The authorities doubtless thought that they would find some evidence to substantiate the charge that our Society is working in the interest of the German government. Of course, the books disclose nothing of the kind. All the money used by our Society is contributed by those who are interested in preaching the Gospel of Jesus Christ and his kingdom, and nothing else.” Nationwide newspaper publicity about seizure of the Society’s books tended to excite suspicion.

February 12, 1918, was a marked date for God’s people in Canada. The Watch Tower Society was then banned throughout that land. A public press dispatch stated: “The Secretary of State, under the press censorship regulations, has issued warrants forbidding the possession in Canada of a number of publications, amongst which is the book published by the International Bible Students Association, entitled ‘STUDIES IN THE SCRIPTURES​—The Finished Mystery,’ generally known as the posthumous publication of Pastor Russell. ‘The Bible Students Monthly,’ also published by this Association at its office in Brooklyn, New York, is also prohibited circulation in Canada. The possession of any prohibited books lays the possessor open to a fine not exceeding $5,000 and five years in prison.”

Why the ban? The Winnipeg, Manitoba, Tribune shed some light on that, in saying: “The banned publications are alleged to contain seditious and anti-war statements. Excerpts from one of the recent issues of ‘The Bible Students Monthly’ were denounced from the pulpit a few weeks ago by Rev. Charles G. Paterson, Pastor of St. Stephen’s Church. Afterward Attorney General Johnson sent to Rev. Paterson for a copy of the publication. The censor’s order is believed to be the direct result.”

Not long after the clergy-inspired ban in Canada, the international nature of the conspiracy became evident. In February 1918 the United States Army Intelligence Bureau in New York city began investigating the Watch Tower Society’s headquarters. Not only had it been intimated falsely that the Society was in contact with the German enemy; it had also been reported lyingly to the United States government that the Society’s headquarters in Brooklyn was a center for transmitting messages to the German regime. Eventually the public press reported that government agents had seized a wireless apparatus erected and ready for use at the Bethel home. But what were the facts?

In 1915 C. T. Russell was given a small wireless receiver. Personally he was not too interested in it, but a small aerial was erected on the roof of the Bethel home and some younger brothers were given opportunity to learn how to operate the equipment. However, there was not much success in picking up messages. When the United States was about to enter the war, it was required that all wireless instruments be dismantled. So the aerial was taken down and the poles were sawed up and used for other purposes, while the instrument itself was carefully packed away in the Society’s Art Room. It had not been used at all for more than two years when two Army Intelligence men were told about the outfit while in conversation with a member of the Bethel family. They were taken to the roof and shown where it was formerly. Then they were shown the instrument itself, all packed away. By consent, these men took it because there was no use for it at Bethel. The apparatus was a receiver only, not a transmitter. Never was there a sending instrument at Bethel. So it was impossible to transmit a message anywhere.

Opposition and pressure continued to mount against Jehovah’s people. On February 24, 1918, J. F. Rutherford delivered a public lecture at Los Angeles, California, to an audience of 3,500. The morning thereafter the Los Angeles Tribune printed a full-page report of the lecture. This aroused the indignation of local clergymen. The ministerial association held a meeting on Monday morning and sent its president to the managers of the newspaper, demanding that they explain why they had published so much about the lecture. On the following Thursday, the Army Intelligence Bureau took possession of the Bible Students’ Los Angeles headquarters, also taking many of the Society’s publications.

Monday, March 4, 1918, saw the arrest at Scranton, Pennsylvania, of Clayton J. Woodworth (one of the compilers of The Finished Mystery) and several other brothers. They were falsely charged with conspiracy and were put under bond for an appearance for trial in May. Furthermore, as outside pressure increased rapidly against the Society, more than twenty Bible Students were detained in army camps and military prisons because of being denied military exemption. Some of them were court-martialed and sentenced to long prison terms. On March 14, 1918, the United States Department of Justice termed the distribution of The Finished Mystery a violation of the Espionage Act.

A counteroffensive by God’s people​—that was a necessity. There must be exposure of the clergy-fomented opposition to the Christian work of the Bible Students. Hence, on March 15, 1918, the Watch Tower Society released a newspaper-size, two-page tract, Kingdom News No. 1. It bore the bold heading ‘Religious Intolerance​—Pastor Russell’s Followers Persecuted Because They Tell the People the Truth—​Treatment of Bible Students Smacks of the ‘Dark Ages.’” This tract did indeed expose the clergy-inspired persecution of Jehovah’s Christian witnesses in Germany, Canada and the United States. Millions of copies were distributed.

Interestingly, this tract said: “We recognize that the United States Government, being a political and economic institution, has the power and authority, under its fundamental law, to declare war and to draft its citizens into military service. We have no disposition to interfere with the draft or the war in any manner. The fact that some of our members have sought to take advantage of the protection of the law, has been used as another means of persecution.”

Kingdom News No. 2 appeared on April 15, 1918. Its striking headline read “‘The Finished Mystery’ and Why Suppressed.” Under the subheading “Clergymen Take a Hand,” this tract showed that the clergy encouraged government agencies to harass the Society, make arrests, object to The Finished Mystery and pressure the Bible Students to cut certain pages (247-253) from that volume. Also, the tract explained why clergymen opposed Jehovah’s servants, and it clarified their stand on war, as well as their belief about the true church.

A petition was circulated in connection with distribution of this Kingdom News. Addressed to United States President Wilson, it read: “We, the undersigned Americans, hold that any interference by the clergy with independent Bible study is intolerant, un-American and un-Christian; and that any attempt to combine Church and State is radically wrong. In the interest of liberty and religious freedom, we solemnly protest against the suppression of The Finished Mystery, and petition the Government to remove all restrictions as to its use, that the people may be permitted without interference or molestation to buy, sell, have and read this aid to Bible study.”

On May 1, 1918, just six weeks after the first Kingdom News, Kingdom News No. 3 was released, bearing the headline “Two Great Battles Raging​—Fall of Autocracy Certain” and the subtitle “Satanic Strategy Doomed to Failure.” This issue dealt with the Seed of Promise versus the seed of Satan the Devil. (Gen. 3:15) It traced the development of the antichrist from its birth to the current deeds of the Catholic and Protestant clergy. Boldly this tract showed how the Devil used such agents in an effort to destroy the remnant of Jesus Christ’s anointed followers on earth.

Courage was required to distribute the issues of Kingdom News then published. Some Bible Students were arrested. At times supplies of Kingdom News were confiscated temporarily. Though they found themselves in a crucible of opposition and persecution, Jehovah’s servants maintained faithfulness to God and continued doing their Christian work.

ATROCITIES COMMITTED

Atrocities were committed against Jehovah’s servants as clergy-laity opposition increased. Giving a partial report of the unbelievable persecutions experienced by the Bible Students, a later publication of the Watch Tower Society said, in part:

“April 12, 1918, at Medford, Oregon, E. P. Taliaferro was mobbed and chased out of town for preaching the gospel and George R. Maynard was stripped, painted and driven from town for permitting Bible study in his home. . . .

“April 17, 1918, at Shawnee, Oklahoma, G. N. Fenn, George M. Brown, L. S. Rogers, W. F. Glass, E. T. Grier and J. T. Tull were jailed. During the trial the Prosecuting Attorney said, ‘To hell with your Bible; you ought to be in hell with your back broken; you ought to be hung.’ When G. F. Wilson, of Oklahoma City, attempted to act as counsel for the defense he also was arrested. Each was fined $55 and costs; offense, distributing Protestant literature. The trial judge encouraged mob action following the trial, but the mobs were foiled.

“April 22, 1918, at Kingsville, Texas, L. L. Davis and Daniel Toole were chased by a mob led by the Mayor and a County Judge and subsequently caught and jailed without a warrant. Davis was forced out of his job. In May, 1918, at Tecumseh, Oklahoma, J. J. May was seized and incarcerated thirteen months in an insane asylum by the order of a Judge, after threatening and abuse. His family was not advised as to what had been done with him. . . .

“March 17, 1918, at Grand Junction, Colorado, a meeting for Bible study was broken up by a mob composed of the Mayor, leading newspaper men and other prominent business men. . . .

“April 22, 1918, at Wynnewood, Oklahoma, Claud Watson was first jailed and then deliberately released to a mob composed of preachers, business men and a few others that knocked him down, caused a negro to whip him and, when he had partially recovered, to whip him again. They then poured tar and feathers all over him, rubbing the tar into his hair and scalp. April 29, 1918, at Walnut Ridge, Arkansas, W. B. Duncan, 61 years of age, Edward French, Charles Franke, a Mr. Griffin and Mrs. D. Van Hoesen were jailed. The jail was broken into by a mob that used the most vile and obscene language, whipped, tarred, feathered and drove them from town. Duncan was compelled to walk twenty-six miles to his home and barely recovered. Griffin was virtually blinded and died from the assault a few months later.”

After all these years, T. H. Siebenlist remembers well what happened to his father in Shattuck, Oklahoma. He writes:

“In September of 1917 I started to school and all went well until about March when all schoolchildren were required to buy a Red Cross pin. I took the note home at noon. Dad was at work and mom could only read German at that time. However, Brother Howlett, a pilgrim brother, was visiting the ‘class’ and he took care of the matter. No pin was bought!

“It was shortly after this that the officials picked up dad at work and tried to make him stand on the book The Finished Mystery and salute the flag​—this right on Main Street in Shattuck. He was taken to jail . . .

“Shortly after this dad was picked up again and held another three days. This time he was fed very little. His release this time was another story. About midnight three men simulated a jail ‘break-in.’ They put a sack over dad’s head and marched him to the west edge of town barefooted. This was rough terrain and full of sandburs. Here they stripped him to the waist and whipped him with a buggy whip that had a wire at the tip. Then they applied hot tar and feathers, leaving him for dead. He managed to get up and walk and crawl around town toward the southeast. Then he intended to head north and home. However, a friend of his found him and brought him home. I never saw him that night, but it was a terrible shock to mom, especially with a tiny baby in the house, and Grandma Siebenlist fainted when she saw him. My brother John had been born only a few days before all of this happened. However, mom held up under all the strain very well, never losing sight of Jehovah’s protective power. . . .

“Grandma and Aunt Katie, dad’s half sister, began nursing him back to life. The tar and feathers were imbedded in his flesh; so they used goose grease to heal up the wounds and gradually the tar came off. . . . Dad never saw their faces, but he recognized their voices and knew who his assailants were. He never told them. In fact, it was hard to get him ever to talk about it. Yet, he carried those scars to the grave.”

“CAUTIOUS AS SERPENTS”

The banning of The Finished Mystery and certain other Christian publications placed Jehovah’s servants in difficult circumstances. However, they had God-given work to do and they carried on with it, proving themselves “cautious as serpents and yet innocent as doves.” (Matt. 10:16) Accordingly, at times Bible study aids were hidden in various places​—perhaps in an attic, or the coal bin, under floor boards or in furniture.

Brother C. W. Miller tells us this: “As our home was the local Bible Student headquarters at this time, brothers would come at midnight in a truck to bring the literature and we would hide the cartons of books in a chicken coop, camouflaged with Rhode Island Red hens and foliage.”

Recalling an incident that occurred in those days, Brother D. D. Reusch writes: “At the home of the Reed family, the books were stored out of sight outdoors at the rear of the house and, as the police approached, the Reeds held their breath when they neared the hiding site. Just then a huge drift of snow fell from the roof, completely covering that area.”

“FRAMING TROUBLE BY DECREE”

Centuries ago the psalmist asked: “Will the throne causing adversities be allied with you while it is framing trouble by decree?” (Ps. 94:20) Jehovah’s servants always obey all the laws of the nations that are not out of harmony with the laws of God. But, as might be expected, when there is a conflict between the demands of mere men and the laws of God, Christians take the apostolic position and “obey God as ruler rather than men.” (Acts 5:29) Sometimes good laws are misapplied in an effort to stop their work. In other instances, foes succeed in having decrees passed that work injury to God’s people.

The Selective Draft Act was passed by the United States Congress on June 15, 1917. It provided for the conscription of manpower but also for exemption of men who, because of religious beliefs, could not engage in war. Many young men throughout the country wrote to the Watch Tower Society, asking Judge Rutherford what course they should pursue. He later said regarding this: “I was asked by many young men in the country as to what course they should take in this regard. In every instance my advice was to this effect, given to young men who requested it, to wit: ‘If you cannot conscientiously engage in war, Section 3 of the Selective Draft Act makes provision for you to file application for exemption. You should register and file your application for exemption, setting forth the reason, and the draft board will pass on your application.’ I never did more than to advise them to take advantage of the act of Congress. I always insisted that every citizen should obey the law of the land as long as that law was not in conflict with God’s law.”

Back in the World War I era a definite conspiracy against Jehovah’s servants came to light. In furtherance of it, many clergymen held a conference at Philadelphia, Pennsylvania, in 1917. They there appointed a committee to visit the nation’s capital, Washington, D.C., and insist on a revision of the Selective Draft Act and the Espionage Act. The committee called on the Department of Justice. At the instance of the clergymen, a member of the department, John Lord O’Brian, was selected to prepare an amendment to the Espionage Law and have it introduced in the United States Senate. This amendment provided that all offenses committed in violation of the Espionage Law should be tried by a military court and that the death penalty should be inflicted upon those held guilty. However, the bill did not pass.

A provision known as the “France Amendment” was introduced at the time that Congress undertook the amending of the Espionage Law. This amendment exempted from the Act’s provision any person who uttered “what is true, with good motives and for justifiable ends.”

However, on May 4, 1918, Senator Overman had a memorandum from the Attorney General put in the Congressional Record (May 4, 1918, pages 6052, 6053). It stated, in part:

“The opinion of the Military Intelligence Branch is entirely adverse to the amendment to the espionage law to the effect that section 3, Title I, shall not apply to those who utter, ‘what is true, with good motives and for justifiable ends.’

“Experience teaches that such an amendment would to a large degree nullify the value of the law and turn every trial into an academic debate on insoluble riddles as to what is true. Human motives are too complicated to be discussed, and the word ‘justifiable’ is too elastic for practical use. . . .

“One of the most dangerous examples of this sort of propaganda is the book called ‘The Finished Mystery,’ a work written in extremely religious language and distributed in enormous numbers. The only effect of it is to lead soldiers to discredit our cause and to inspire a feeling at home of resistance to the draft.

“The Kingdom News, of Brooklyn, prints a petition demanding that restrictions on ‘The Finished Mystery’ and similar works should be removed, ’so that people may be permitted, without interference or molestation, to buy, sell, have, and read this aid to Bible study, The passage of this amendment would reopen our camps to this poisonous influence.

“The International Bible Students’ Association pretends to the most religious motives, yet we have found that its headquarters have long been reported as the resort of German agents. . . .

“The passage of this amendment would greatly weaken American efficiency and help none but the enemy. Results, not motives, count in war, therefore the law and its executors should be concerned with procuring desirable and preventing dangerous results, leaving motives to the mercy of the judges or to the perspective of historians.”

As a consequence of these efforts by the Department of Justice, the amended Espionage Act was approved on May 16, 1918, without the “France Amendment.”

“WE KNOW HOW TO GET YOU, AND WE ARE GOING TO DO IT!”

Around this time, some young men associated with the Bible Students were called for military service and, as conscientious objectors, had been sent to Camp Upton on Long Island, New York. This camp was supervised by General James Franklin Bell. He visited J. F. Rutherford at his office and sought to induce him to instruct these men to take whatever service Bell might assign them, whether across the sea or elsewhere. Rutherford refused. The general insisted and finally Rutherford wrote a letter, which said, in essence: “Each one of you must decide for himself whether he wishes to engage in active military service or not. Do what you consider to be your duty and what is right in the sight of Almighty God.” This letter did not satisfy Bell at all.

A few days later, J. F. Rutherford and W. E. Van Amburgh visited General Bell at Camp Upton. Bell, in the presence of his aide-de-camp and Van Amburgh, told Rutherford of the Philadelphia conference of clergymen. He mentioned their selection of John Lord O’Brian to present matters to the Senate, resulting in the introduction of a bill to have all cases against the Espionage Law tried before a military court, with death as the punishment. General Bell “showed considerable heat,” according to Rutherford, who reported: “Before him on his desk lay a package of papers, and with his index finger he tapped these and, directing his speech to me, with real feeling said: ‘That bill did not pass, because Wilson prevented it; but we know how to get you, and we are going to do it!’ To that statement I replied: ‘General, you will know where to find me.’”

DEATHBLOW FOR “TWO WITNESSES”

After early October 1914, Christ’s anointed followers proclaimed that the Gentile Times had ended and that the nations were approaching their destruction at Armageddon. (Luke 21:24; Rev. 16:14-16) These figurative “two witnesses” declared this mournful message for the nations for 1,260 days, or three and a half years (October 4/5, 1914, to March 26/27, 1918). Then the Devil’s beastly political system warred against God’s “two witnesses,” eventually ‘killing’ them as far as their tormenting work of prophesying “in sackcloth” was concerned, to the great relief of their religious, political, military and judicial foes. (Rev. 11:3-7; 13:1) That was the prophecy, and it was fulfilled. But how?

On May 7, 1918, the United States District Court for the Eastern District of New York issued a warrant for the arrest of certain principal servants of the Watch Tower Society. Involved were President J. F. Rutherford, Secretary-Treasurer W. E. Van Amburgh, Clayton J. Woodworth and George H. Fisher (the two compilers of The Finished Mystery), F. H. Robison (a member of the Watch Tower editorial committee), A. H. Macmillan, R. J. Martin and Giovanni DeCecca.

On the very next day, May 8, 1918, those of this group who were at Brooklyn Bethel were placed under arrest. Eventually all were in custody. Shortly thereafter they were arraigned in Federal Court, Judge Garvin presiding. All of them were met with an indictment previously returned by the Grand Jury, charging them with

“(1, 3) The offense of unlawfully, feloniously and willfully causing and attempting to cause insubordination, disloyalty and refusal of duty in the military and naval forces of the United States of America, in, through and by personal solicitations, letters, public speeches, distribution and public circulation throughout the United States of America of a certain book called ‘Volume Seven​—SCRIPTURES STUDIES—​The Finished Mystery’; and distributing and publicly circulating throughout the United States certain articles presented in pamphlets called, ‘BIBLE STUDENTS MONTHLY,’ ‘THE WATCH TOWER,’ ‘KINGDOM NEWS’ and other pamphlets not named, et cetera;

“(2, 4) The offense of unlawfully, feloniously, and willfully obstructing the recruiting and enlistment service of the United States when the United States was at war.”

Principally, the indictment was based on one paragraph in The Finished Mystery. It read: Nowhere in the New Testament is Patriotism (a narrow-minded hatred of other peoples) encouraged. Everywhere and always murder in its every form is forbidden; and yet, under the guise of Patriotism the civil governments of earth demand of peace-loving men the sacrifice of themselves and their loved ones and the butchery of their fellows, and hail it as a duty demanded by the laws of heaven.”

Brothers Rutherford, Van Amburgh, Macmillan and Martin faced a second indictment of trading with the enemy, based on a claim that the Society’s officers sent $500 to the manager of the Swiss branch of the Society at Zurich. Each brother arraigned was held over on bail of $2,500 for each of the indictments. They were released on bail and appeared in court on May 15, 1918. The trial was set for June 3, 1918, in the United States District Court for the Eastern District of New York. The brothers pleaded “not guilty” to both indictments and considered themselves completely innocent of all the charges.

Owing to the feeling manifested in preliminary hearings, the defendants filed affidavits showing why they felt Judge Garvin was biased against them. In time, United States District Judge Harland B. Howe was brought in to preside at the trial. According to A. H. Macmillan, although the defendants were unaware of Howe’s views, the government knew that he “had special prejudice in favor of the prosecution of the law and against the defendants charged with violating it.” Macmillan also stated: “But we were not left long in the dark. From the first conference of the attorneys in the judge’s chambers before the trial began his animosity was manifested, and he indicated, ‘I’m going to give these defendants all that is coming to them.’ However, it was now too late for our attorneys to file an affidavit of prejudice on the part of the judge.”

Macmillan said that the indictment as originally returned charged that the defendants had entered into a conspiracy sometime between April 6, 1917, when the United States declared war, and May 6, 1918. Upon motion the government specified that the date of the alleged offense was between June 15, 1917, and May 6, 1918.

SCENES IN THE COURTROOM

The United States was at war. A court trial of Bible Students on a sedition charge thus attracted great attention. What about public sentiment? It favored anything that would further the war effort. Outside the courtroom bands played and soldiers marched around nearby Brooklyn Borough Hall. Inside the courtroom the fifteen-day trial wore on, piling up a veritable mountain of testimony. Why not step inside and witness the proceedings.

A. H. Macmillan, one of the defendants, helps us to sense the atmosphere, for he later wrote: “During the trial the government said that if a person stood on the street corner and repeated the Lord’s prayer with the intent of discouraging men from joining the army, he could be sent to the penitentiary. So you can see how easy it was for them to interpret intent. They thought they could tell what another person was thinking, and so they acted against us on that basis even though we testified that we never at any time conspired to do anything whatsoever to affect the draft and never encouraged anyone to resist it. It was all to no avail. Certain religious leaders of Christendom and their political allies were determined to get us. The prosecution, with consent of Judge Howe, aimed for conviction, insisting that our motive was irrelevant and that intent should be inferred from our acts. I was found guilty solely on the basis that I countersigned a check, the purpose of which could not be determined, and that I signed a statement of fact that was read by Brother Rutherford at a board meeting. Even then they could not prove that it was my signature. The injustice of this helped us later in our appeal.”

At one point, a former officer of the Society was sworn in. After looking at an exhibit bearing two signatures, he said he recognized one as that of W. E. Van Amburgh. Here the Transcript of Record reads:

“Q. I hand you Exhibit 31 for identification, and ask you to look at the two signatures or purported signatures, of Macmillan and Va[n] Amburgh, and ask you first as to Van Amburgh, if in your opinion that is a mimeograph copy of his signature? A. I think it is. I recognize it as such.

“Q. Mr. MacMillan’s? A. Mr. MacMillan’s is not so recognizable, but I think it is his signature.”

Concerning the defense presented by those on trial, Brother Macmillan later wrote:

“After the Government had completed its case we presented our defense. In essence we showed that the Society is wholly a religious organization; that the members accept as their principles of belief the holy Bible as expounded by Charles T. Russell; that C. T. Russell in his lifetime wrote and published six volumes, Studies in the Scriptures, and as early as 1896 promised the seventh volume which would treat Ezekiel and Revelation; that on his deathbed he stated that someone else would write the seventh volume; that shortly after his death the executive committee of the Society authorized C. J. Woodworth and George H. Fisher to write and submit manuscript for consideration without any promise made concerning publication; that the manuscript on Revelation was completed before the United States got into the war and all the manuscript of the entire book (except a chapter on the Temple) was in the hands of the printer before the enactment of the Espionage Law; hence, it was impossible for any such conspiracy as charged to have been entered into to violate the law.

“We testified that we never at any time combined, agreed or conspired to do anything whatsoever to affect the draft or interfere with the Government in the prosecution of the war, nor did we have any thought of so doing; that we never had any intention of interfering in any manner with the war; that our work was wholly religious and not at all political; that we did not solicit members and never advised or encouraged anyone to resist the draft; that the letters written were to those whom we knew to be dedicated Christians who were entitled under the law to advice; that we were not opposed to the nation going to war, but as dedicated Christians could not engage in mortal combat.”

But not everything said and done at that trial was open and aboveboard. Macmillan later reported: “Some of our people who were attending the trial later told me that one of the attorneys for the Government had gone out into the hallway, where he talked in low tones to some of those who had led the opposition within the Society. They said, ‘Don’t let that fellow [Macmillan] go; he’s the worst of the bunch. He’ll keep things going if you don’t get him with the others.’” Remember that at this time ambitious men had been trying to get control of the Watch Tower Society. No wonder Rutherford later warned brothers left in charge at Bethel: ‘We are advised that seven who opposed the Society and its work during the past year attended upon the trial and lent aid to our prosecutors. We warn you, beloved, against the subtle efforts of some of them to fawn upon you now in an attempt to get hold of the Society.”

Finally, after the lengthy trial, the awaited day of decision arrived. June 20, 1918, at about 5:00 p.m., the case went to the jury. J. F. Rutherford later recalled: “The jury hesitated a long while before rendering a verdict. Finally Judge Howe sent word in to them that they must bring in a verdict of ‘Guilty,’ as one of the jurors afterwards stated to us.” After some four and a half hours of deliberation, at 9:40 p.m., the jury returned with their verdict​—“Guilty.”

Sentencing took place on June 21. The courtroom was full. When asked if they had anything to say, the defendants did not respond. Then came the sentence by Judge Howe. Angrily he said: “The religious propaganda in which these men are engaged is more harmful than a division of German soldiers. They have not only called in question the law officers of the Government and the army intelligence bureau but have denounced all the ministers of all the churches. Their punishment should be severe.”

It was. Seven of the defendants were sentenced to eighty years in the penitentiary (twenty years each on four counts, to run concurrently). The sentence for Giovanni DeCecca was delayed, but he ultimately received forty years, or ten years on each of the same four counts. The defendants were to serve their sentences at the United States penitentiary in Atlanta, Georgia.

The trial had lasted for fifteen days. Testimony recorded had been voluminous and the proceedings often unfair. In fact, it was demonstrated later that the trial contained over 125 errors. Only a few of these were needed by the Appellate Court eventually to condemn the whole procedure as unfair.

“I went and suffered through it all with the brothers as they were subjected to this unfair ordeal,” comments James Gwin Zea, who was present as an observer. He continues: “I can still see the judge refusing Brother Rutherford an opportunity to make a defense. ‘The Bible doesn’t go in this court’ was his comment. I stayed with Brother M. A. Howlett in Bethel that night and about ten o’clock word came that they had been convicted. They were sentenced the next day.”

Despite their unjust convictions and the severe sentences they had received, Brother Rutherford and his associates were undaunted. Interestingly, the New York Tribune of June 22, 1918, reported: “Joseph F. Rutherford and six of the other ‘Russellites,’ convicted of violation of the Espionage Act, were sentenced to 20 years in the Atlanta penitentiary yesterday, by Judge Howe. ‘This is the happiest day of my life,’ said Mr. Rutherford on his way from the court to the jail, ‘to serve earthly punishment for the sake of one’s religious belief is one of the greatest privileges a man could have.’ One of the strangest demonstrations that the Marshal’s Office in the Brooklyn Federal Court has ever seen, was held by the families and intimate friends of the convicted men soon after the prisoners had been taken to the Grand Jury room. The whole company made the old building ring with the strains of ‘Blessed Be the Tie That Binds.’ ‘It is all God’s will,’ they told each other, with faces almost radiant. ‘Some day the world will know what all this means. Meanwhile, let us be thankful for the grace of God that has sustained us through our trials and look forward to the Great Day that is to come.’”

While their case was on appeal, twice the brothers tried to obtain bail but were thwarted, first by Judge Howe and later by Judge Martin T. Manton. In the meantime, they first were held in Brooklyn’s Raymond Street jail, “the dirtiest hole I ever got into,” according to A. H. Macmillan. Clayton J. Woodworth jocularly called it the “Hotel de Raymondie” That unpleasant week-long stay was followed by another week spent in the Long Island City prison. Finally, on the fourth of July, United States Independence Day, the unjustly condemned men were sent on their way by train to the Atlanta, Georgia, penitentiary.

Part 2​—United States of America

FOES REJOICE

The incarceration of these Christian witnesses of Jehovah was a figurative deathblow, much to the delight and relief of their enemies. Fulfilled were the words of Revelation 11:10: “And those dwelling on the earth rejoice over them and enjoy themselves, and they will send gifts to one another, because these two prophets tormented those dwelling on the earth.” Religious, judicial, military and political foes of the “two witnesses” did “send gifts” to one another, in that they congratulated one another for the part they played in gaining a victory over their tormentors.

In his book Preachers Present Arms, Ray H. Abrams considered the trial of J. F. Rutherford and his associates and observes:

“An analysis of the whole case leads to the conclusion that the churches and the clergy were originally behind the movement to stamp out the Russellites. . . .

“When the news of the twenty-year sentences reached the editors of the religious press, practically every one of these publications, great and small, rejoiced over the event. I have been unable to discover any words of sympathy in any of the orthodox religious journals. ‘There can be no question,’ concluded Upton Sinclair, that ‘the persecution . . . sprang in part from the fact that they had won the hatred of “orthodox” religious bodies.’ What the combined efforts of the churches had failed to do the government now seemed to have succeeded in accomplishing for them​—the crushing of these ‘prophets of Baal’ forever.”

OPTIMISM DESPITE ‘BABYLONISH CAPTIVITY’

From 607 to 537 B.C.E. the Jews languished as captives in ancient Babylon. Comparably, dedicated worshipers of Jehovah anointed with his holy spirit were brought into a Babylonish captivity and exiled during the World War I period of 1914-1918. Especially were the depths of their captive state felt when the eight faithful brothers from the Society’s headquarters were incarcerated in the federal penitentiary in Atlanta, Georgia.

But during this entire period of difficulty, not one issue of The Watch Tower failed to appear in print. An appointed editorial committee kept the journal in circulation. Furthermore, despite the hardships encountered at that time, the attitudes displayed by faithful Bible Students were exemplary. Brother T. J. Sullivan remarked: “It was my privilege to visit Brooklyn Bethel in the late summer of 1918 during the brothers’ incarceration. The brothers in charge of the work at Bethel were in no wise fearful or downhearted. In fact, the reverse was true. They were optimistic and confident that Jehovah would give his people the victory ultimately. I was privileged to be at the breakfast table on Monday morning when the brothers sent out on weekend appointments gave their reports. A fine picture of the situation was obtained. In every case the brothers were confident, waiting for Jehovah to direct their activities further.”

Interestingly, one morning after the trial of Brother Rutherford and his associates, R. H. Barber received a call from Rutherford asking him to come to the Pennsylvania Station, where the brothers were waiting for several hours for a through train to Atlanta. Brother Barber and some others rushed to the station. There Brother Rutherford said that if the brothers at headquarters were harassed too much by the police, they should sell Bethel and the Brooklyn Tabernacle and move either to Philadelphia, Harrisburg or Pittsburgh, since the Watch Tower Society was a Pennsylvania corporation. Prices of $60,000 for Bethel and $25,000 for the Tabernacle were suggested.

How did matters turn out? Well, those then in charge of the Society did encounter many problems. For instance, there were shortages of paper and coal. Patriotism ran high and many improperly viewed Jehovah’s Christian witnesses as traitors. In Brooklyn there was great animosity against the Society, and it appeared impossible to continue operations there. Hence, the executive committee that was in charge at headquarters consulted with other brothers and it was decided that it was best to sell the Brooklyn Tabernacle and to close the Bethel home. Eventually the Tabernacle was sold for $16,000, according to R. H. Barber’s recollection. Later, all necessary arrangements for the sale of Bethel to the government were made except the transfer of cash. But something interfered​—the armistice. The sale never was fully accomplished.

August 26, 1918, however, had begun the transfer of the Society’s headquarters from Brooklyn, New York, to Pittsburgh, Pennsylvania. “As I look back,” comments Hazel Erickson, “I can see that though the Bible Students were stunned because of the brothers’ having been imprisoned, they never stopped witnessing. They were just a bit more cautious, perhaps.” Sister H. M. S. Dixon recalled that “the faith of the friends remained strong and the meetings were held regularly.” Jehovah’s Christian witnesses continued to display faith in God. True, they were in a crucible of hardship and persecution. Yet, God’s holy spirit was upon them. If only they could endure, surely the Divine One would save them from their persecutors and grant them deliverance from their state of ‘Babylonish captivity’!

THE MONTHS IN PRISON

By mid-1918 J. F. Rutherford and his seven associates found themselves in the federal penitentiary at Atlanta, Georgia. A letter written by A. H. Macmillan on August 30, 1918, enables us to look behind those prison walls. A copy submitted by Melvin P. Sargent reads, in part:

“No doubt you would like a word as to our condition in prison. I will briefly tell you a few things about life there. Brother Woodworth and I ‘cell together.’ Our cell is very clean, well aired and lighted. It is about 10 x 6 x 7 feet, has two berths with straw ticks, two sheets, blankets and pillows, two chairs, a table and plenty of clean towels and soap. We also have a cabinet in which to keep our toilet articles. . . .

“All the brethren work together in the tailor shop. This room is a well-aired, well-lighted room 60 x 40 [feet]. Brother Woodworth and I make buttonholes and sew buttons on shirts and prison suits. Brothers Van Amburgh, Robison, Fisher, Martin and Rutherford make, or rather help make, prison coats and pants. About one hundred men in all work in this department. From the place I work, I can see all the brethren, and I assure you it is interesting to see Brother Van Amburgh at a sewing machine, sewing seams that join the eastern and western portions of a pair of trousers together. . . . Brother Rutherford almost gave up hope of ever learning how to put a coat together. I don’t think he has finished one yet, although he has been at work about three weeks. When I look at him he seems to be busy, but I really think he spends most of his time trying to thread a needle. [A guard dealt so unreasonably with him that some other prisoners took the jacket and completed it. Eventually, Brother Rutherford was transferred to a place where he was more ‘at home’​—the library.] . . .

“The first thing we do after reaching our cells after supper is to read the afternoon papers. Then for an hour, six to seven, everyone who wishes to may play on any musical instrument he may have. What a variety! I think that they play at every kind that is made except the Jew’s harp, and I am thinking of getting me one of those, as that is the only thing that I can play except the ten-stringed harp. During this, that Brother Woodworth calls ‘Dante’s Inferno,’ we play dominoes. After this we read the Dawns or Bible until bedtime, at 10:00 p.m., when the lights go out. The next day we do the same thing, and so on until Saturday. On Saturday afternoon all the inmates go out into the yard. There is a baseball game which is well played, in which the men take a deep interest. I usually spend the afternoon playing tennis. The other brethren walk around talking. The different classes of men gather in little groups​—anarchists, socialists, counterfeiters, ‘moonshiners,’ pro-Germans, bank cashiers, lawyers, druggists, doctors, train robbers, burglars, ministers (of whom there are a goodly number), etc., etc., etc. The prison band plays several selections during the afternoon.”

The eight incarcerated Bible Students had opportunities to preach the good news of God’s kingdom to other inmates. All prisoners were required to attend chapel service on Sunday morning and those so desiring could remain for Sunday school thereafter. The eight brothers formed a class for study and fellowship. In time other inmates joined them and the brothers took turns teaching the class. Some of the officers even drew near to listen. Interest increased until ninety persons were in attendance.

The transforming power of God’s truth had a profound effect on some of the inmates. For example, one remarked: “I am seventy-two years of age, and I had to get behind prison bars in order to hear the truth. I am glad for this reason that I was sent to the penitentiary. For fifty-seven years I have asked questions of the ministers, and never could get satisfactory answers. Every question I asked these men [the imprisoned Bible Students] has been answered to my satisfaction.”

The Spanish influenza then was raging and this brought the Sunday-school classes to an end. However, just before the eight Bible Students were released from the Atlanta penitentiary, all the groups they had instructed were united and J. F. Rutherford spoke to those assembled for about forty-five minutes. Some officers were present, and many of the inmates shed tears of joy over the hope of liberty to come for mankind under Kingdom rule. When freed, the Bible Students left in prison a small group that remained faithful.

EXPRESSIONS OF CONFIDENCE

The armistice was signed on November 11, 1918, and World War I came to its end. But the eight Bible Students were still in prison. There they remained while their fellow believers held a convention in Pittsburgh, Pennsylvania, January 2-5, 1919. This assembly was combined with the very significant annual meeting of the Watch Tower Bible and Tract Society on Saturday, January 4, 1919.

J. F. Rutherford realized that at this corporation meeting opposers within the organization would try to have him and the other officers of the Society replaced by men of their choice. That Saturday, January 4, A. H. Macmillan was playing out at the prison tennis court. Rutherford approached him, and, according to Macmillan, this is what took place:

“Rutherford said, ‘Mac, I want to talk to you.’

“‘What do you want to talk to me about?’

“‘I want to talk to you about what’s going on at Pittsburgh.’

“‘I’d like to play this tournament out here.’

“‘Aren’t you interested in what’s going on? Don’t you know it’s the election of officers today? You might be ignored and dropped and we’ll stay here forever.’

“‘Brother Rutherford,’ I said, ‘let me tell you something perhaps you haven’t thought of. This is the first time since the Society was incorporated that it can become clearly evident whom Jehovah God would like to have as president.’

“‘What do you mean by that?’

“‘I mean that Brother Russell had a controlling vote and he appointed the different officers. Now with us seemingly out of commission the matter’s different. But, if we got out in time to go up to that assembly to that business meeting, we would come in there and would be accepted to take Brother Russell’s place with the same honor he received. It might look then like man’s work, not God’s.’

“Rutherford just looked thoughtful and walked away.”

That was an eventful day at Pittsburgh. “When the hour arrived for the business meeting, tensions were high,” recalls Mary Hannan. “We observed that some of the opposition were present, they hoping to get their man in office.”

A letter from Brother Rutherford was read to the audience. In it he sent love and greetings to all and warned against Satan’s chief weapons of pride, ambition and fear. Showing a desire to submit to Jehovah’s will, he even humbly suggested suitable men in the event that other officers of the Society should be elected.

Discussion had continued for quite some time, when Brother E. D. Sexton spoke up, saying:

“I just arrived. My train was forty-eight hours late, having been snowbound. I have something to say and for my own comfort I better say it now. My dear brethren, I have come here, as the balance of you have, with certain ideas in mind​—pro and con. We might say, with all due respect to our legal friends, that we have been talking to some other lawyers. I find they are very much like doctors. They disagree sometimes. But I presume what I say will be in perfect agreement with what they have said. There is no legal obstacle in the way. If we desire to reelect our brethren in the South to any office they can hold, I cannot see, or find from any advice I have received, how this will, in any shape or form, interfere with the aspect of their case before the Federal Court or before the public.

“I believe that the greatest compliment we can pay to our dear Brother Rutherford would be to reelect him as president of the Watch Tower Bible and Tract Society. I do not think there is any question in the mind of the public as to where we stand on the proposition. If our brethren in any way technically violated a law they did not understand, we know their motives are good. And before Almighty God they have neither violated any law of God or of man. We could manifest the greatest confidence if we reelected Brother Rutherford as president of the Association.

“I am not a lawyer, but when it comes to the legality of the situation I know something about the law of the loyal. Loyalty is what God demands. I cannot imagine any greater confidence we could manifest than to have an election and reelect Brother Rutherford as president.”

There were nominations, a vote was taken and J. F. Rutherford was elected as president, C. A. Wise, as vice-president, and W. E. Van Amburgh, as secretary-treasurer. Looking back, Anna K. Gardner remarks: “There was a deep happiness after that meeting to see again Jehovah’s visible guidance of his people.”

The scene changes to Atlanta penitentiary. It is Sunday, January 5, 1919. J. F. Rutherford raps on Brother Macmillan’s cell wall and says: “Poke your hand out.” At that, he hands Macmillan a telegram. Its message? Rutherford has been reelected president. Later that day Brother Rutherford said to A. H. Macmillan: “I want to tell you something. You made a remark yesterday that is working in my mind about our being put in Brother Russell’s place and we would have influenced the election if we had been in Pittsburgh and the Lord would not have had the chance to show whom he wanted. Why, brother, if I ever get out of here, by God’s grace I’ll crush all this business of creature worship. What’s more, I’ll take the dagger of truth, and I’ll rip the innards out of old Babylon. They got us in here, but we’ll get out.” Rutherford meant it. From the time of his release down to his death in early 1942, he carried out that promise by exposing the wickedness of false religion.

EFFORTS TO SECURE RELEASE

In February 1919 nationwide agitation was started by certain newspapers to bring about the release of J. F. Rutherford and his incarcerated associates. Thousands of letters were written by the Bible Students to newspaper editors, congressmen, senators and governors, urging action in behalf of the eight imprisoned Christians. Many who received such requests made expressions in favor of the release and indicated that they would do something to help.

For instance, a letter from Congressman E. W. Saunders of Virginia read: “I am in receipt of your letter relating to the case of the Bible Students now in confinement at Atlanta. I beg to say that I favor the pardon of these men, and will be very glad to join in a recommendation to that effect. These people are not criminals in the ordinary sense of the word, though they may have been guilty of a technical violation of the law. But the war is over now, and we ought to try to put it beyond us as rapidly as possible.” And Mayor Henry W. Kiel of Saint Louis, Missouri, wrote to United States President Woodrow Wilson, stating: “Allow me to add my individual request to those already forwarded to you asking that Messrs. Rutherford et. al., of the International Bible Students Association be admitted to bail pending a final decision of their case by the higher courts, and if possible that pardon be granted in these cases.”

March 1919 saw a new effort to secure the release of Brother Rutherford and his associates. A nationwide petition was circulated and in a short time 700,000 signatures were obtained. The petition was the largest in its time. It never was presented to President Wilson or the government, however, because before that occurred action had been taken to release the eight Bible Students. Nevertheless, the petition served as an outstanding witness.

Regarding work with that petition, Sister Arthur L. Claus says: “Of course, we had all kinds of experiences. Some would sign gladly and we could give a witness, while others were hostile and would say, ‘Let them stay there and rot.’ Ordinarily this would have been humiliating work, but we felt Jehovah’s spirit was directing us; so we enjoyed it all and kept right on to the finish.”

RELEASE FROM PRISON

On March 2, 1919, the trial judge, Federal District Judge Harland B. Howe, sent a telegram to Attorney General Gregory in Washington, D.C., recommending “immediate commutation” of the sentences imposed on the eight imprisoned Bible Students. Gregory had sent Howe a telegram requesting that he make this move. It appears that this step was taken because the incarcerated brothers had entered an appeal and neither the attorney general nor Howe desired to have this case go to the higher courts. (The eight brothers were in prison while their appeal was pending only because Judge Howe and later Judge Manton had denied bail.) Interesting, too, was Judge Howe’s letter of March 3, 1919, to the attorney general. It read:

“The Honorable Attorney General,

“Washington, D.C.

“Sir:

“Answering your telegram of the 1st inst., I wired you that evening as follows:

“‘Recommend immediate commutation for Joseph Rutherford, William E. Van Amburgh, Robert J. Martin, Fred H. Robison, George H. Fisher, Clayton J. Woodworth, Giovanni DeCecca, A. Hugh Macmillan. They were all defendants in same case in Eastern District of New York. My position is to be generous now that the war is over. They did much damage by preaching and publishing their religious doctrines.’

“The severe sentence of twenty years was imposed upon each of the defendants except DeCecca. His was ten years. My principal purpose was to make an example, as a warning to others, and I believed that the President would relieve them after the war was over. As I said in my telegram, they did much damage and it may well be claimed they ought not to be set at liberty so soon, but as they cannot do any more harm now, I am in favor of being as lenient as I was severe in imposing sentence. I believe most of them were sincere, if not all, and I am not in favor of keeping such persons in confinement after their opportunity for making trouble is past. Their case has not yet been heard in the Circuit Court of Appeals.

“Respectfully,

(signed) HARLAND B. HOWE,

United States District Judge.”

On March 21, 1919, United States Supreme Court Justice Louis D. Brandeis ordered bail for the eight imprisoned brothers and directed that they should be given the right to an appeal on April 14 of that year. They were released promptly and on Tuesday, March 25, they left Atlanta penitentiary by train. Back in Brooklyn on March 26, 1919, federal authorities released the brothers on bail of $10,000 each, pending further trial.

HAPPY HOMECOMING!

“There was great joy among the brothers on being notified of their release and they were present to welcome them home,” recalls Louise Paasch, adding: “They quickly arranged for a big banquet at the Bethel home in Brooklyn. I remember my father went to Brooklyn to help get the rooms ready and share their joy in welcoming the brothers back.”

What a happy time that was! Mabel Haslett writes: “I remember making a hundred doughnuts, which the brothers seemed to enjoy . . . I can still see Brother Rutherford reaching out for them. It was an unforgettable occasion as he and the others related their experiences. I also remember short-statured Brother DeCecca standing on a chair so that all could see and hear him.” Giusto Battaino remarks: “A chicken dinner was prepared and there were so many of us that we had to stand up to eat. Then what a thrill to hear the experiences of the brothers! . . . One of the things Brother DeCecca said was, ‘Brothers, the greater the trouble, the greater the blessing.’ And truly I could see Jehovah’s rich blessing upon His people.”

On the evening of April 1, 1919, another banquet was held for the released brothers by the Watch Tower office force at Hotel Chatham in Pittsburgh. T. J. Sullivan observed: “The joy that came to Jehovah’s people with the release of our brothers from the Atlanta Federal Prison on Tuesday, March 25, 1919, knew no bounds . . . Their further devotion to Jehovah was shown in the fact that they immediately set to work to herald forth to the people of God everywhere the knowledge of Jehovah’s deliverance, by means of the 1919 Cedar Point convention.”

COMPLETE EXONERATION

The case of the eight Bible Students was due to be heard on appeal on April 14, 1919. They then had a hearing before the Federal Second Circuit Court of Appeals at New York city. On May 14, 1919, their erroneous convictions were reversed. Then presiding were Judges Ward, Rogers and Manton. Judge Ward said in the opinion when remanding the case for retrial: “The defendants in this case did not have the temperate and impartial trial to which they were entitled, and for that reason the judgment is reversed.”

Judge Martin T. Manton dissented. On July 1, 1918, this Catholic judge, without assigning a reason, had refused bail to Rutherford and his fellow defendants, resulting in a nine-month unjust imprisonment while their appeal was pending. Incidentally, Pope Pius XI later made Judge Manton a “knight of the order of St. Gregory the Great.” Ultimately, however, Manton’s disregard for justice was revealed. On June 3, 1939, he was sentenced to the maximum penalty of two years’ imprisonment plus a fine of $10,000 for shamefully misusing his high federal judgeship by accepting bribes in the amount of $186,000 for six decisions.

Reversal of the eight Bible Students’ erroneous convictions on May 14, 1919, meant that they were free unless the government chose to reprosecute. But the war was over and the authorities realized that on the basis of the facts it would be impossible to get a conviction. Hence, in open court at Brooklyn, on May 5, 1920, the government’s lawyer announced withdrawal of the prosecution. The indictments were dismissed by action of nolle prosequi. So it was that all eight of these Christian men were cleared completely of an illegal judgment.

Reversal of the decision and dismissal of the indictments meant that J. F. Rutherford and his seven associates were totally exonerated. Some have spoken of Judge Rutherford as an “ex-convict,” but absolutely without basis. The court action of May 14, 1919, definitely established that he and his associates had been imprisoned on an illegal conviction. That Brother Rutherford was not considered an ex-convict is decisively proved by the fact that he later practiced as a lawyer before the Supreme Court of the United States, an impossibility for an ex-convict. Twenty years after his unjust imprisonment, or in the autumn of 1939, the nine justices of the Supreme Court listened to the argument presented by Rutherford in the case of Schneider v. New Jersey. The court ruled eight-to-one in favor of Rutherford’s client, Clara Schneider, a Christian witness of Jehovah.

During the climactic years of 1918 and 1919 Jehovah’s people faced great hardships. But with God’s aid they endured. (Rom. 5:3-5) Satan, through various means, had failed to still the lips of those praising God. How very fitting was the yeartext of the Bible Students for 1919! It was: “No weapon that is formed against thee shall prosper . . . This is the heritage of the servants of the LORD.”​—Isa. 54:17, King James Version.

A NEW OUTLOOK

After their trialsome period of 1917-1919, Jehovah’s people subjected themselves to scrutiny. Realizing that they had acted in ways that did not meet with God’s approval, they sought forgiveness in prayer repenting of their former course. This led to Jehovah’s forgiveness and blessing.​—Prov. 28:13.

One compromise had been the cutting of pages from The Finished Mystery, this to please those who had assumed the position of censor. Another occurred when The Watch Tower of June 1, 1918, stated: “In accordance with the resolution of Congress of April 2nd, and with the proclamation of the President of the United States of May 11, it is suggested that the Lord’s people everywhere make May 30th a day of prayer and supplication.” Subsequent comments lauded the United States and did not harmonize with the Christian position of neutrality.​—John 15:19; Jas. 4:4.

During World War I questions arose among the Bible Students as to the position they should take regarding military service. Some refused to participate in any way, whereas others accepted noncombatant service. Related questions arose about whether to buy war bonds and stamps. Failure to do so sometimes resulted in persecution, even brutal treatment. When Jehovah’s servants of today consider any program or activity of the nations, they act in harmony with such Scriptural principles as that set forth at Isaiah 2:2-4, which concludes with the words: “And they will have to beat their swords into plowshares and their spears into pruning shears. Nation will not lift up sword against nation, neither will they learn war anymore.”

A new outlook. That is what Jehovah’s people had as they entered the 1920’s. They had gone through difficult years, but Christ’s anointed followers, the symbolic “two witnesses,” were alive again spiritually and ready for action. What led up to this? What took place in the months immediately following the release of Brother Rutherford and his seven associates from prison?

A SUCCESSFUL TEST

When Rutherford was released from prison, there was a big question in his mind: Just how much interest is there in the Kingdom message? He was an ailing man, who might reasonably be expected to be concerned primarily with his health, but he just had to have an answer to that important question.

As it is, during the months of their incarceration in the Atlanta penitentiary, Brothers Rutherford and Van Amburgh had shared a cell having no air circulation due to a fan malfunction. Being unable to get sufficient oxygen, their systems had been filled with poisons. While Rutherford was imprisoned, in fact, a lung condition had developed that stayed with him for the rest of his earthly life. Shortly after his release he contracted pneumonia. Brother Rutherford became so ill that his survival was in question. Because of his physical condition and owing to the fact that his family was in California, he went there.

Trying to determine just how much interest there actually was in the Kingdom message, Brother Rutherford arranged for a public meeting at Clune’s Auditorium in Los Angeles on Sunday, May 4, 1919. Through extensive newspaper advertising, he promised to explain in this discourse just why the Watch Tower Society’s officers had been convicted illegally.

The local clergy thought the Bible Students and the Society were finished, that no one would show up for the advertised talk “The Hope for Distressed Humanity.” But they were wrong. Three thousand five hundred were present, and about six hundred had to be turned away for lack of space. Rutherford promised to speak to them on Monday evening. Though he had been sick all day, he delivered that talk to an audience of 1,500. He was so ill, however, that after about an hour he had to be replaced by an associate. Yet, the test in Los Angeles had been a success. There was notable interest in the Kingdom message.

“WILL THE BETHEL HOME BE RESTORED?”

That was another big question. The Brooklyn Tabernacle had been sold. Though Bethel still belonged to the Society, it was practically unfurnished and headquarters operations had been transferred to Pittsburgh. There the brothers had little money and their Federal Street quarters were far from adequate for expansion. Printing facilities were lacking, and even many of the plates from which the Society’s literature was printed had been destroyed. Prospects were bleak.

During J. F. Rutherford’s stay in California, however, an interesting thing happened at the Society’s Pittsburgh headquarters. One morning a Christian, George Butterfield, a person of considerable means, walked into the office. A. H. Macmillan spoke with him in the parlor, informed him that Brother Rutherford was in California, and then this is what happened, according to Macmillan’s own report:

“He said, ‘Have you got a private room here?’

“‘Well, we’ll lock this door, this is private. What do you want to do, George?’

“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.

“He put it down and said, ‘That’ll help you to get this work started. I wouldn’t send a check because I didn’t know who was here. I didn’t travel in a sleeper because I didn’t want anybody to come and take this away from me if they suspected I had it, so I sat up all night. 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!’ . . . It was a pleasant surprise and certainly an encouragement.”

Upon Brother Rutherford’s return to the Society’s Pittsburgh offices, he instructed the Society’s vice-president, C. A. Wise, to go to Brooklyn and see about reopening Bethel and renting premises where the Society could begin printing operations. The conversation went like this:

“Go and see whether it is the Lord’s will for us to return back to Brooklyn.”

“How will I determine as to whether it is the Lord’s will for us to go back or not?”

“It was a failure to get coal supplies in 1918 that drove us from Brooklyn back to Pittsburgh. Let’s make coal the test. You go and order some coal.” [In New York coal was still being rationed at the end of the war.]

“How many tons do you think I should order to make the test?”

“Well, make it a good test; order five hundred tons.”

That is just what Brother Wise did. And upon making application to the authorities, he was granted a certificate to get five hundred tons of coal. Immediately he wired J. F. Rutherford. That much coal would ensure operations for a number of years. But where could they put it all? Large sections of the Bethel home’s basement were converted into coal storage space. This successful test was taken as an unmistakable indication that it was God’s will that the move to Brooklyn be made. So it was, as of October 1, 1919.

JOYOUS REUNION

Not long before Bethel reopened, Jehovah’s people in general had a joyous reunion, a truly outstanding event. Shortly after Brother Rutherford’s successful public meetings at Los Angeles in May of 1919, he decided to hold a large convention. Ultimately the site chosen was Cedar Point, Ohio. This assembly of September 1-8, 1919, proved to be one of unusual spiritual benefit.

Hotels at Cedar Point could house some three thousand, and the Bible Students had arranged to take over all their facilities by noon of the convention’s opening day, Monday, September 1. There was a little disappointment when only a thousand persons showed up for the opening session. But people kept coming, on special trains and by other means. Soon long lines of elated delegates were awaiting accommodations. And who were busy behind the counter handing out room assignments? Why, none other than two former inmates of Atlanta penitentiary​—A. H. Macmillan and R. J. Martin! Now look there. Brother Rutherford and many others are having a great time as bellhops, toting suitcases and helping fellow conventioners to their rooms. Things kept humming till after midnight.

Happy delegates kept right on coming. From about 3,000 on hand by evening of the first day, attendance climbed to 6,000 on Friday. And for the Sunday public lecture about 7,000 were present. At this joyous assembly over 200 symbolized their dedication to God by submitting to water baptism.

Concerning the public discourse “The Hope for Distressed Humanity,” Arden Pate writes: “They arranged to have the public talk outside and Brother Rutherford spoke. . . . With that small number it wasn’t too hard to hear.”

THOSE PUZZLING LETTERS “GA”

As soon as conventioners arrived in Cedar Point they noted something very intriguing. Ursula C. Serenco recalls: “We observed a large banner across the hall above the speaker’s platform with two capital letters, ‘GA.’ We all were in expectation all week, guessing the meaning of those two initials. Brother Macmillan came on the stage and in his usual way told the audience that he too had been puzzling all week as to the meaning of those two letters, ‘GA.’ He had come to one conclusion: ‘Friends, I have concluded that it means “Guess Again.”’ Well, the audience responded in laughter.”

For relief from nagging curiosity, the assembly delegates had to wait till Friday, September 5​—“Colaborers’ Day.” Imagine yourself among those happy throngs as J. F. Rutherford gave the address “Announcing the Kingdom.” In it he announced the publication of a new magazine, The Golden Age.

The mystery was over. Those letters “GA” stood for Golden Age. Brother Rutherford was followed on the program by R. J. Martin, who outlined methods for a new work of obtaining subscriptions for The Golden Age. Published every other week, this thirty-two-page magazine would carry much religious matter explaining present-day events in the light of divine prophecy. Its first issue, dated October 1, 1919, contained material on such topics as labor and economics, manufacturing and mining, finance, commerce and transportation, agriculture and husbandry, science and invention and religion, including a Scripturally based article entitled “Talking with the Dead?”

As its editor The Golden Age had one of the brothers who had been imprisoned with Brother Rutherford. He was Clayton J. Woodworth. His son, C. James Woodworth, fills in these interesting details: “My father reestablished a home for us in Scranton [Pennsylvania], and when, in 1919, The Golden Age was begun as a companion magazine to The Watch Tower, the Society appointed him its editor. It was necessary for him to spend a large part of his time actually in Brooklyn, so the Society kindly made an arrangement whereby he worked for two weeks in Brooklyn and two weeks at home​—an arrangement that went on for quite a few years. I well remember my dads typewriter going busily at five o’clock many mornings​—as he wrote or edited material for The Golden Age and sent it to Brooklyn by early mail.”

Clayton J. Woodworth faithfully served as editor of The Golden Age and its successor Consolation (published from October 6, 1937, through July 31, 1946, inclusive). Because of advancing years, he was relieved of this work when the new journal Awake! replaced Consolation, with the issue of August 22, 1946. However, Brother Woodworth remained faithful at other duties in God’s service until death, on December 18, 1951, at eighty-one years of age.

“WE WERE GOING TO WORK”

The 1919 Cedar Point convention brought about a greater awareness of the worldwide scope of the preaching work that was to be done by Jehovah’s people. As A. H. Macmillan put it: “So the idea began to take hold, ‘Now we have something to do.’ We were not going to stand around any more and wait to go to heaven; we were going to work.”

God’s people certainly “were going to work.” Positive action was taken in connection with advancing true worship. For instance, the year 1919 saw the revival of the colporteur work. In the spring of that year 150 were active in this branch of God’s service, but by autumn, 507.

The pilgrim service also was revived. Full-time traveling representatives of the Society rose to the number of eighty-six and were sent to congregations to gather together those who had been scattered during the wartime persecution. They also stimulated interest through this close contact with the headquarters of Jehovah’s earthly organization. Here again the interests of true worship were making advancement.

TO THE FIELD!

The Watch Tower of August 1 and 15, 1919, carried the two-part article “Blessed Are the Fearless.” Plainly it showed the need for faithful and fearless action in God’s service. The response to this call to fearless action on the part of Jehovah’s people was enthusiastic and courageous. They zealously undertook the Kingdom publicity work that was now set before them. They became spiritually alive again in Jehovah’s active service as his ambassadors. Thus was fulfilled the prophetic picture of the resurrection of God’s “two witnesses” as described in Revelation 11:11, 12.

In 1920 personal responsibility for preaching was more keenly felt as participants in the witness work turned in a weekly report of activity. Prior to 1918 only colporteurs made field service reports. Also, to facilitate the preaching activity, congregations were given specific territory assignments. What were the effects? In 1920 there were 8,052 “class workers” and 350 colporteurs. By 1922, of more than 1,200 congregations in the United States, 980 had been fully reorganized to engage in the field service. These had 8,801 workers who placed Bible literature with householders on a contribution. The weekly average was 2,250.

When work with The Golden Age was starting, it was outlined in this way: “THE GOLDEN AGE work is a house-to-house canvass with the kingdom message, proclaiming the day of vengeance of our God and comforting them that mourn. In addition to the canvass, a copy of THE GOLDEN AGE is to be left at each home, whether a subscription is taken or not. Samples will be supplied gratis. . . . Class workers will procure their samples from the Director.” Congregations wishing to participate registered with the Watch Tower Society as service organizations. In turn, the Society appointed one in the local congregation to serve as the “Director.” Being an appointee, he was not subject to local yearly election, as were the elders at that time.

Suppose we join briefly in the Golden Age work. Elva Fischer tells us this about it: “In 1919 we received our first consignment of the new magazine The Golden Age. . . . None of us owned automobiles at this time, so my husband and his fleshly brother, Audie Bradshaw, loaded our little one-seated buggy with the magazines and off they went to preach the good news from a horse and buggy. My sister-in-law stayed home to care for the livestock and our children, as we all lived on farms. The boys spent two whole days placing these magazines, as they were to place a Golden Age in each home. We were all very happy for this opportunity to have a part in the preaching work.”

“Volunteers were called to obtain subscriptions for the magazine,” remarks Fred Anderson, adding: “I responded and felt the first real joy of doing active witnessing. Since then I have obtained many subscriptions and placed hundreds of copies of the magazine, now called Awake! It has been a powerful instrument to awaken persons to the critical times and has given them a marvelous hope of life and peace in a cleansed earth.”

THE “ZG” WORK

On June 21, 1920, a paper edition of The Finished Mystery was released for distribution. It was commonly called the “ZG.” (“Z” stood for Zion’s Watch Tower, the original name of The Watchtower, and “G,” the seventh letter of the English alphabet, designated this seventh volume of Studies in the Scriptures.) This special edition of The Watch Tower (March 1, 1918) was stored while the book was banned and could now be placed with the people for twenty cents a copy.

Recalling her work with the “ZG,” Beulah E. Covey says: “There was a full-page picture inside of a church with . . . two preachers, each going down an aisle with a gun in one hand and a collection plate in the other. All we had to do to place this ‘ZG’ was to show this picture, and it was very common to place forty or fifty a day in the field.”

Work with this magazine edition of The Finished Mystery was fruitful. For example, Annie Poggensee writes: “I called on a lady who took the ‘ZG’ and closed the door. Little did I realize then the results that this placement would bring. A few weeks later a handbill was left at her door. She recognized this as being the same thing, so she attended the talk advertised on the handbill. She continued coming to the meetings, and finally her husband and two daughters began attending. Soon the whole Andreson family was in the truth.”

“GA” NO. 27

In time Golden Age No. 27 made its appearance. “It was the September 29, 1920, issue, detailing the persecution and abuse of the brothers and sisters during the period of oppression,” writes Roy E. Hendrix, who had part in distributing it. Amelia and Elizabeth Losch add: “It exposed the ungodly persecution heaped upon the International Bible Students during World War I by the religious clergymen of Christendom and their allies, political and military. . . . Nine in the congregation refused to participate in this work and signed a petition not to do so. They lacked faith in the ‘faithful and discreet slave.’ As a result, we, along with three others, maintaining faith, distributed 25,000 copies in only two weeks. The end of the campaign saw us tired but happy, knowing we were faithfully walking in the light of God’s Word.”

Four million copies of Golden Age No. 27 were printed. These were given away free or were placed on a voluntary contribution of ten cents a copy. Principally, distribution was from house to house.

THE WORK ABROAD

Increasing demands for Bible literature arose. This was true in Canada, for example, where the censorship that had been imposed on Watch Tower publications was removed on January 1, 1920. Persecution in that country seemed to stir God’s people to greater zeal in preaching and advancing true worship.

On August 12, 1920, J. F. Rutherford and a few associates set sail for Europe. Assemblies were held in London, Glasgow and other British cities. With some others, Rutherford journeyed to Egypt and Palestine. Various offices and Bible classes were visited and strengthened spiritually. A branch office of the Society was established in Ramallah. In a year-end report, Brother Rutherford disclosed that the Society was setting up a Central European Office to supervise the preaching work in Switzerland, France, Belgium, Holland, Germany, Austria and Italy.

THE “MILLIONS CAMPAIGN”

Contributing to disciple-making work in those days was a new preaching activity​—the “Millions Campaign.” It featured distribution of the 128-page book Millions Now Living Will Never Die, placed with the people on a contribution of 25c a copy. The book was used in conjunction with a public-speaking program that began on September 25, 1920, and that centered around a lecture (originally entitled “The World Has Ended​—Millions Now Living May Never Die”) given by J. F. Rutherford in Los Angeles on February 24, 1918, and published in the new book in 1920.

In retrospect, Lester L. Roper says: “Then came my time for a public talk on the subject ‘Lift Up a Standard for the People, Millions Now Living That Will Never Die.’ I was accustomed to dealing with the public, but that was different. I felt the floor would come up and hit me in the face any time. And I guess it did take intestinal fortitude, as then we had only a very small number in the truth in all the world​—and to tell them ‘Millions now living would never die’!”

Millions Now Living Will Never Die eventually was translated and published in various languages. Unlike the “pastoral work,” which had consisted of lending books to the people, copies of the “Millions” book were placed with them on a contribution, and interested persons could later obtain volumes of Studies in the Scriptures. The “Millions Campaign” lasted for some time, and a great witness was given by this means. Newspaper notices and billboards with the words “Millions Now Living Will Never Die” were used to bring it to public attention. So extensive was the campaign that the slogan has been remembered through the years.

Recalling the effect of the “Millions Campaign,” Rufus Chappell writes: “We had offered the publication Millions Now Living Will Never Die in and around Zion [Illinois] and the results were of interest. I remember a large, flashing electric sign over the Waukegan Dry Cleaners building on North Sheridan Road about five miles from Zion, which said, ‘We Dye for the Millions Now Living Who Will Never Die.’ This was a very popular subject at that time, and many people had questioned the phrase and learned the truth from this publication.”

A NEW BOOK PROMOTES PROGRESS

For years volumes of Studies in the Scriptures had been read and widely distributed by the Bible Students. In 1921, however, a new book was published​—The Harp of God, written by J. F. Rutherford. Eventually it had a circulation of 5,819,037 copies in 22 languages. “When The Harp of God came out, that was really a blessing, an answer to our prayers,” says Carrie Green, continuing: “It simplified the truth, the whole truth, all the different subjects being illustrated as the ‘strings of the harp.’”

This publication outlined the purpose of Jehovah as “ten strings of the Harp of God, the Bible.” The book’s ‘ten strings’ or headings were: Creation, Justice Manifested, The Abrahamic Promise, The Birth of Jesus, The Ransom, Resurrection, Mystery Revealed, Our Lord’s Return, Glorification of the Church, and Restoration. A beginner’s book, it contained questions for individual and class study. When working from house to house, the Bible Students offered with this publication a complete correspondence course. The twelve questionnaire cards making up the course were mailed, one card a week. The average congregation might have as many as 400 to 500 cards to handle weekly in connection with this course. This work was carried on for a number of years and was highly beneficial. Hazel Burford says: “Studies were also held in the homes of interested persons, similar to our home Bible study work of today, except a whole group of publishers would attend, as in our congregation book studies.”

FACILITIES TO FURTHER THE PREACHING WORK

In the year following World War I the Watch Tower Society wanted to buy a large rotary press in order to do some printing. There were only a few in the country and all of them were busy. Apparently, there was no chance of getting one for many months. But Jehovah’s hand is not short, and an installed large rotary press went into operation by workers at headquarters in 1920. Fondly called the “old battleship,” through the years it produced millions of magazines, booklets and other publications.

Upon acquiring the “old battleship,” the Society rented factory space at 35 Myrtle Avenue in Brooklyn. Upon arriving at Bethel on January 22, 1920, W. L. Pelle and W. W. Kessler were assigned to work in that building. Brother Pelle tells us: “Our first job was washing walls on the first floor at 35 Myrtle Avenue. It was the dirtiest job I had ever had, but it was different. We were happy. It was the Lord’s work and that made it worth while. It took us about three days to get all the cleaning done and then it was ready for the mailing department to be set up. Downstairs in the basement the rotary press (the ‘battleship’) was being assembled and upstairs on the second floor the flatbed press, the folder and the stitcher were being made ready.”

Soon the equipment was in operation. Brother Pelle continues: “Two brothers, experienced machinists and pressmen, operated the flatbed press, Brother Kessler the folder, and I the stitcher. Then came the very first copy of The Watch Tower off our own press​—February 1, 1920—​a thrilling moment, a very happy occasion! Not too long thereafter came The Golden Age No. 27 from the ‘battleship’ press in the basement. A small start, but it has never stopped growing!”

The preaching work was on the increase. By 1922 there was a much greater demand for literature. So, as of March 1, 1922, the Society moved its factory into a six-story building at 18 Concord Street in Brooklyn. First it occupied four floors and eventually all six. There the Society first undertook the printing of its own bound volumes. The Myrtle Avenue building was used for paper and literature storage.

One sizable task involved in making the transfer from Myrtle Avenue to Concord Street was moving the “old battleship.” Here is how that was handled, according to an account once given by Lloyd Burtch:

“On March 1, 1922, we moved our printing equipment from Myrtle Avenue to larger quarters at 18 Concord Street in Brooklyn. With a small truck we moved most of the heavy things. When we came to the big cylinders of the ‘battleship’ press, we found them to be too heavy for the truck to carry. We were stumped. We did not know how we would be able to get them to the new quarters, but when we awoke the next morning our problem was solved.

“Two inches of snow fell unexpectedly during the night, and it solved our problem. We made a skid and rolled the cylinders onto it. Hooking the truck to the skid, we dragged it to the new location, with the skid sliding smoothly on the snow. The cylinders were then lowered through the basement window at the place on Concord Street. For years thereafter, the plant manager, R. J. Martin, found pleasure in telling the brothers at conventions about this unexpected snowfall that solved our moving problem.”

Soon the “old battleship” was rolling again, in the Concord Street factory. And how it made that old structure shake! Why, it is said that plant manager Martin would remark, ‘The angles are holding up this building.’

ONLY WITH JEHOVAH’S HELP

“The successful printing of books and Bibles on rotary presses by persons of little or no previous experience is evidence of Jehovah’s oversight and the direction of his spirit,” remarks Charles J. Fekel. He has been in Bethel service since 1921. Brother Fekel has shared in the developments at the Society’s headquarters for half a century and assures us: “Persons to perform each task were always found without any duplication or wasteful effort. Vast tasks planned ahead of time were completed as required in spite of Satan’s opposition.”

When the Society moved its factory to 18 Concord Street, Brooklyn, back in 1922, a complete outfit of typesetting, electroplating, printing and binding machinery, most of it new, was obtained. The president of one important printing concern that had been doing much of the Society’s work saw the equipment and said: “Here you are with a first-class printing establishment on your hands, and nobody around the place that knows a thing about what to do with it. In six months the whole thing will be a lot of junk; and you will find out that the people to do your printing are those that have always done it, and make it their business.”

True, there were formidable problems. But with divine aid the brothers made wonderful progress. Note this example: Not many years ago it took an expert mechanic from Germany and several helpers two months to erect a large press obtained by the Society. Within the next two years another press of the same size and make was erected at headquarters by one brother and assistants at Bethel in only three weeks.

The brothers at the Society’s headquarters applied themselves. They learned, and before long they were making good books. At first they could bind only 2,000 a day. By 1927, however, they were producing 10,000 to 12,000 books daily.

RETURN TO CEDAR POINT

The Society had not been operating its Concord Street printing plant in Brooklyn, New York, very long when God’s people gathered for an international assembly on September 5-13, 1922. The place? Cedar Point, Ohio, location of the Bible Students’ general convention in 1919. There had been growth in the intervening three years. Delegates to the 1922 assembly came from the United States, Canada and Europe. The average daily attendance was 10,000, with between 18,000 and 20,000 present on Sunday. Those baptized numbered 361. English and foreign-language meetings were held simultaneously, as many as eleven being in progress at one time.

Imagine yourself at Cedar Point for that spiritually rewarding assembly. Notice the large banners, the little wooden signs on the trees and the white cards on posts and elsewhere. All of them bear the letters “A D V.” What do they mean? Some say they stand for “After Death Victory,” as the anointed remnant still are very concerned about ‘going home’ to heaven. Others think these letters mean “Advise the Devil to Vacate.”

The suspense lasted until Friday, September 8, known as “The Day.” Judge Rutherford then spoke on “The Kingdom.” T. J. Sullivan remarked: “Those who were privileged to attend that meeting can even yet visualize Brother Rutherford’s earnestness when he told the few restless people that were walking around because of the intense heat to ‘SIT DOWN’ and ‘LISTEN’ to the talk at any cost.” Among other things, Brother Rutherford spoke about the end of the Gentile Times in 1914 and cited the blasphemous statement by the Federal Council of Churches hailing the League of Nations as the “political expression of the kingdom of God on earth.” Imagine yourself in that audience as Rutherford works toward the dramatic conclusion of his discourse. You listen intently as he says:

“ . . . Since 1914 the King of glory has taken his power and reigns. He has cleansed the lips of the temple class and sends them forth with the message. The importance of the message of the kingdom cannot be overstated. It is the message of all messages. It is the message of the hour. It is incumbent upon those who are the Lord’s to declare it. The kingdom of heaven is at hand; the King reigns; Satan’s empire is falling; millions now living will never die.

“Do you believe it? . . .

“Then back to the field, O ye sons of the most high God! Gird on your armor! Be sober, be vigilant, be active, be brave. Be faithful and true witnesses for the Lord. Go forward in the fight until every vestige of Babylon lies desolate. Herald the message far and wide. The world must know that Jehovah is God and that Jesus Christ is King of kings and Lord of lords. This is the day of all days. Behold, the King reigns! You are his publicity agents. Therefore advertise, advertise, advertise, the King and his kingdom.”

At that very moment a three-colored, thirty-six-foot-long banner is unfurled above the speaker’s stand. On it appear a large center picture of Christ and the words “Advertise the King and Kingdom.” Now it is clear. The enigmatic letters “A D V” mean “ADVERTISE.” Advertise what? Why, “Advertise the King and Kingdom”! “You can imagine the enthusiasm,” exclaims George D. Gangas, “the joy and the excitement of the brothers. Never had anything like that happened in their lives. . . . It was something that was written indelibly in my mind and heart, that will never be forgotten as long as I live.” C. James Woodworth, then a sixteen-year-old lad in the assembly orchestra, recalls: “That was a dramatic moment. How the audience applauded! Old Brother Pfannebecker waved his violin above his head and, turning to me, said loudly: ‘Ach, Ya! Und now ve do it, no?’”

MOTIVATED TO ADVERTISE THE KINGDOM

And they did it! In fact, God’s servants have been doing it ever since. Boldly they have been advertising the King and Kingdom. When the Bible Students left Cedar Point they were aglow with the spirit, burning with enthusiasm for the preaching work ahead of them. “Words cannot describe the feeling of moving ahead, to go home and advertise,” declares Ora Hetzel. Sister James W. Bennecoff adds: “We were aroused to ‘advertise, advertise, advertise the King and his kingdom’​—Yes, with more zeal and love in our hearts than ever before.”

For that matter, conventioners were afforded opportunity to advertise the Kingdom before they ever left Cedar Point. Monday, September 11, 1922, was “Service Day.” Several hundred automobiles were used, each carrying five or more passengers and a good supply of Bible literature, all ready to advertise the King and Kingdom in the field service. “My card of ‘Instruction to Workers’ was No. 144,” says Dwight T. Kenyon. “My card read: ‘Autos will line up along lake front (Cedar Point) according to number on radiator at 6:30 a.m. prompt. Your Auto No. is 215, Worker No. is 5, . . .’ I was in a group of seven. We went by housecar, operated by two colporteurs. Our assignment was Milan, Ohio, some miles away. I recall that Brother Rutherford was at that rendezvous at that early hour to see us off.”

Yes, J. F. Rutherford was there to ‘see them off.’ But there was more to it than that. “Brother Rutherford was in the first automobile that started that morning,” remarks Sara C. Kaelin. John Fenton Mickey adds: “Brother Rutherford’s car was the first one. He had invited my wife and me, her sister, Clara Myers, and Richard Johnson and his wife. I was unable to go, as our little girl had become ill . . . Well, the territory for the first car was the road between Cedar Point and Sandusky, Ohio. Brother Rutherford took the first house, Clara Myers the next, and so on till service was completed and they returned to the convention.”

RESPONDING TO CALLS FOR GREATER KINGDOM SERVICE

Jehovah’s servants had done some house-to-house preaching for years. Now, however, this work was accelerated. After October 1922 the door-to-door preaching was greatly facilitated through information appearing in the monthly service instruction sheet, the Bulletin.

Meetings of the Bible Students continued to supply rich spiritual food. Group studies of The Watch Tower were first organized in 1922. Questions were printed as an aid to study. Christian meetings also kept pace with increasing emphasis on the field service. Especially, affected was the mid-week Prayer, Praise and Testimony Meeting. Long had it been an occasion for singing songs, giving testimonies and engaging in prayer. But in the early 1920’s a change came about that was linked with house-to-house Kingdom proclamation. Regarding this, James Gardner writes: “An important advancement began on May 1, 1923. The first Tuesday of each month was set aside as Service Day, to enable class workers to engage in the field service with the ‘Director’ appointed by the Society. As a stimulus to this work and to further encourage the brothers, it was arranged that from this time forward congregational prayer meetings held every Wednesday night were to devote one half of the program to relating testimonies of experiences in the field work.” T. H. Siebenlist adds: “The Wednesday night meeting later on included a consideration of the Society’s printed field service sheet, the Bulletin. So when field service began to be stressed, the Shattuck, Oklahoma, company [congregation] got busy with the preaching work and memorized the canvasses [testimonies] as they came out in the Bulletin.”

Also in 1923 the Society began setting aside several Sundays a year for a “world-wide witness.” This involved a united effort in holding simultaneous public meetings throughout the earth. All the Bible Students were encouraged to advertise such lectures as “Satan’s Empire Falling​—Millions Now Living Will Never Die.”

During early 1927 in the United States the work of distributing books and booklets from house to house for a contribution began to be carried on every Sunday. “Some were wondering how it would go, knowing the world was against us,” comments James Gardner, adding: “It did set off a wave of persecution in some places. But it was a call from the ‘faithful and discreet slave,’ so why hesitate? How gladly we went forth, and while some were complaining about ‘coming around on Sundays with books,’ and so forth, it soon was seen that Jehovah was directing his people throughout the world. Even to this day Sunday is a good day to go forth, and we do so constantly.”

AT THE DOORS

Would you like to join some Kingdom publicity agents in their house-to-house preaching work of the past? Explaining the activity, Myrtle Strain says: “We mostly explained what the books contained and we used quite a bit of salesmanship too. Often, however, we were invited into the homes and then when the householder showed interest, we would give the whole outline of God’s purpose, beginning with Adam’s fall and going on to man’s restitution. Sometimes we would take an hour or so at a house.”

“Those early days in association with Jehovah’s people are filled with many never-to-be-forgotten memories,” remarks Martha Holmes. “I recall our little group of five working the outlying towns in the Des Moines, Iowa, area. At times we would leave before daylight and stay until after dark. In those days our auto had no hard top, no power brakes, no power steering, no air conditioner, nor a heater. Most of the time we had to drive on unpaved roads. We would get stuck in the mud and would have to shove boards under the wheels to get going again. Our car had button-on side curtains that were used when it rained or snowed. We took box lunches and ate in the cold car. One day, after spending several hours in the work at Newton, Iowa, about thirty miles from Des Moines, a severe windstorm came up. It was difficult to keep the car on the road, as the winds were of gale force. Additionally, the canvas top had blown back and kept flopping in the wind. We finally made it back into Des Moines, all of us drenched through to the skin. I’m quite sure that onlookers thought, ‘What a crazy bunch of people!’”

Often their efforts were rewarded with fine results, however. For instance, Julia Wilcox has not forgotten one day back in the 1920’s when she was a new Kingdom publicity agent working alone from house to house in Washington, North Carolina. She met a woman who manifested great interest in the Society’s booklet Talking with the Dead and accepted some literature. Sister Wilcox says:

“Not wanting to detain her, I started to leave, but she wouldn’t let me go. This is her story:

“‘I know the Lord sent you here today. You are the answer to our prayers. My mother and I have been praying that God would lead us to the light. We have been members of the Methodist Church all our lives, but recently we have stopped going to church because we are not getting anything there. All we hear is money, money and more money. The other day my mother saw an ad in a magazine telling about a book on “spiritism” and how one could talk directly to God. She told me to order the book and see what we could learn from that. Well, I have the letter written ordering the book, but for some reason I forgot to mail it. [That letter never was mailed.] Now I’ll read these books I got from you first, and when mother comes to stay with me again she will read them too. Will you please promise to come back to see us again soon?’

“Of course, I promised. That was to be my first back-call [return visit]. The back-call work was not encouraged then. Covering territory and leaving literature was stressed. At any rate, I went back as I had promised, when her mother was there. They had ‘devoured’ the literature I left on the first call and wanted more. From that time on they accepted every piece of literature published by the Society. . . . It affords me great joy to be able to report that Sister [Sophia] Carty, my first back-call, was faithful in service and in meeting attendance until her death in 1963.”

SEVEN ANGELS SOUND THEIR TRUMPETS

Back in the 1920’s, Jehovah’s servants were busy advertising the King and Kingdom, with fine results. Moreover, though God’s people did not realize it at the time, they then became involved in the thrilling fulfillment of apocalyptic prophecies. As seven angelic trumpeters blew their horns, true Christians played a part in dramatic events on earth and they continue to share in them right down to the present.​—Rev. 8:1–9:21; 11:15-19.

From the time that the first angel blew his trumpet, Christendom has been pelted by a figurative devastating hail, heavy exposés based on Bible truth. (Rev. 8:7) It all began during the Bible Students’ Cedar Point convention in September 1922. There God’s people enthusiastically adopted a resolution entitled “A Challenge.” Boldly it exposed the clergy’s disloyalty to God by participating in the war and thereafter repudiating His Messianic kingdom by holding that the League of Nations was the political expression of that kingdom. That October in 1922 45,000,000 copies of the resolution and supporting material began to be distributed earth wide. From that time onward, Christendom (her Catholic and Protestant clergy and her church members) has been laid bare as false in her claim to being real followers of Jesus Christ.

Under the direction of the second angelic trumpeter, the Bible Students held a regional convention in Los Angeles, California, on August 18-26, 1923. There they overwhelmingly approved the historic resolution entitled “A Warning.” It exposed the failure of Christendom’s clergy to aid in proclaiming the Kingdom message and appealed to sheeplike persons to turn, not to the clergy-supported League of Nations, but to God’s kingdom as the “only remedy for national and individual ills.” The failure of the clergy in this regard has been a major factor in the rise of radical, revolutionary elements, pictured by the restless “sea.” But those radical elements cannot give life to mankind either, no more than blood poured out from the human body can give life. In December 1923 printing began on the tract “Proclamation​—A Warning to All Christians,” which contained the convention resolution. Besides the millions of copies published abroad, 13,478,400 were printed in the United States. Mass distribution of that Proclamation was only the beginning. To this day, Jesus’ anointed followers have made many proclamations advocating God’s kingdom.​—Rev. 8:8, 9.

When the third angel blew his trumpet, a third of the waters were turned to wormwood. (Rev. 8:10, 11) Significantly, at the Bible Students’ convention of July 20-27, 1924, in Columbus, Ohio, God’s people enthusiastically adopted a resolution termed “Indictment.” It exposed the false and God-defaming doctrines taught by Christendom’s apostate clergy and showed the deadliness of the religious course in which they and their political associates were leading the people. Indeed, the clergymen were making the people drink something bitter as wormwood that would result in their spiritual death and eventual destruction. The convention resolution was incorporated in the tract entitled “Ecclesiastics Indicted,” 13,545,000 copies of which were printed in the United States. Millions more in foreign languages were published abroad. In time, 50,000,000 copies were distributed. The Indictment also was published in The Watch Tower. Again, that was just the beginning. By radio, books, booklets, magazines and verbal testimonies Jehovah’s servants have continued to point out that the teachings of Christendom’s clergy are not waters of life, but lead to death.

Came the year 1925 and the fourth angelic trumpeter stood poised for action. His trumpet was blown and a third of the sun, moon and stars were smitten and darkened. (Rev. 8:12) During a regional convention at Indianapolis, Indiana, on August 24-31, 1925, God’s servants heartily endorsed a resolution under the title “Message of Hope.” It made loving expressions, but also showed that the people had fallen into darkness in Christendom, which claims to be the world’s spiritual light. Besides the resolution’s publication in The Watch Tower and The Golden Age, ultimately many millions of copies of it in tract form were circulated in various languages. Thus the people were informed that Christendom was not enjoying the light of heavenly truth and divine favor.

The attack of symbolic locusts was heralded when the fifth angel sounded his trumpet in the spring of 1926. (Rev. 9:1-11) On May 25-31 of that year the Bible Students held an international convention in London, England. There they wholeheartedly adopted a resolution entitled “A Testimony to the Rulers of the World.” It and the supporting public address “Why World Powers Are Tottering​—The Remedy,” delivered on Sunday, May 30, by Brother Rutherford to a vast audience in Royal Albert Hall, exposed the Satanic origin of the League of Nations and pointed out the clergy’s failure to support God’s Messianic kingdom. Similar information appeared in the newly released book Deliverance and in the booklet The Standard for the People. On Monday morning, The Daily News of London devoted a full page to the resolution and a synopsis of Sunday’s public lecture, along with an advertisement of Rutherford’s Monday night speech. The newspaper space had been purchased for a considerable sum, and a million or more copies of this edition reached the public.

In time, some 50,000,000 copies of the resolution “A Testimony” were distributed throughout the earth in tract form in many languages. This exposure of human schemes devised against God’s kingdom in the name of religion stung like the sting from a scorpion’s tail, and it continues to do so.

When the sixth angel blew his trumpet, four symbolic angels were untied and 200,000,000 symbolic horses went forth “to kill a third of the men.” Those “horses” picture the means of publicizing a terrifying judgment message, particularly by the printed page. The action began with a notable event of 1927​—an international convention of the Bible Students in Toronto, Ontario, Canada. (Rev. 9:13-19) There, in the Coliseum on Sunday, July 24, about 15,000 persons heard J. F. Rutherford read a resolution addressed “To the Peoples of Christendom,” which makes up approximately a third of mankind. It urged sincere persons to abandon Christendom so as not to be destroyed with it. The peoples were urged to give their heart’s devotion and allegiance wholly to Jehovah God and to his King and kingdom. At the conclusion of Rutherford’s supporting speech “Freedom for the Peoples,” a thunder of ayes burst forth from those present, as they stood and shouted their approval of the resolution. Millions of persons heard the proceedings by radio over an international chain of fifty-three stations, the largest network to that time. “Giant radio chain hears Rutherford,” declared the New York World of Monday, July 25, 1927. “Greatest hook-up spreads to all parts of the world speech condemning organized clergy.”

How supporters of Christendom must have agonized under the fiery heat of certain statements in that stirring resolution! It and the accompanying public discourse were published in the booklet Freedom for the Peoples. In time millions of copies were placed in the hands of the common people and the rulers. Thus millions of symbolic horses began making an assault against Christendom, doing so under the control of the anointed remnant, the “four angels.” Through the years, such Christian publications have been produced by the hundreds of millions, and thousands of persons have responded favorably, abandoning Babylon the Great, the world empire of false religion.​—Rev. 9:13-19; 18:2, 4, 5.

Dramatic events took place when the seventh angel blew his trumpet. “Loud voices occurred in heaven, saying: ‘The kingdom of the world did become the kingdom of our Lord and of his Christ, and he will rule as king forever and ever.’” Although the kingdom of the world of mankind rightly belongs to God, from 607 B.C.E. onward he permitted kingship by an anointed descendant of King David to lapse or be interrupted for “seven times,” or 2,520 years. That period ran out around October 4/5, 1914 C.E. The people needed to know that through the Messianic kingdom then established Jehovah was ruling as king, that he would soon “bring to ruin those ruining the earth” and that persons fearing his name would be colaborers with him in making the earth a paradise.​—Rev. 11:15-18.

When would such things be heralded world wide as by the pealing of the ‘seventh angel’s’ trumpet? That globe-encircling announcement began in 1928, when the Bible Students gathered in convention at Detroit, Michigan, July 30-August 6. Especially noteworthy was Sunday, August 5, for then the delegates heard the stirring resolution “Declaration Against Satan and for Jehovah,” as well as J. F. Rutherford’s supporting public talk “Ruler for the People.” Among other things, that resolution declared that because Satan will not surrender his wicked rule over the nations and peoples, Jehovah, with his executive officer Jesus Christ, will act against the Devil and his forces of evil, resulting in Satan’s full restraint and the complete overthrow of his organization. Furthermore, it pointed out that God by Christ will establish righteousness in the earth, will emancipate mankind from evil and bring everlasting blessings to all the nations of the earth. “Therefore,” the resolution concluded, “the due time has come for all who love righteousness to take their stand on the side of Jehovah and obey and serve him with a pure heart, that they may receive the boundless blessings which the Almighty God has in reservation for them.”

Reports of that “Declaration Against Satan and for Jehovah” and the supporting public discourse were published in The Golden Age and The Watch Tower. Furthermore, the resolution and speech also were circulated in a number of languages by the millions in the booklet The Peoples Friend. Thus a message supporting God’s kingdom by Jesus Christ and in defiance of world rule by Satan and his instrumentalities was trumpeted forth more than four decades ago. But, by printed page and public discourse, it has been sounded throughout the whole earth since then with increasing volume as Jehovah’s servants continually carry the message of God’s kingdom to the peoples of earth.

A RADIO PIONEER LIFTS UP ITS VOICE

“Radio Tells the World Millennium Is Coming,” declared the Philadelphia Record of April 17, 1922, continuing: “Judge Rutherford’s Lecture Broadcasted from Metropolitan Opera House. Talks into Transmitter. Message is Carried Over Miles of Bell Telephone Wires to Howlett’s Station.” So began a newspaper report of J. F. Rutherford’s first radio address, given on Sunday, April 16, 1922, at the Metropolitan Opera House in Philadelphia, Pennsylvania. The subject? “Millions Now Living Will Never Die.” His visible audience was a mere handful compared with an estimated 50,000 residents of Pennsylvania, New Jersey and Delaware who heard the speech on primitive radios in their homes.

Those were the early days of radio communication. In the United States it was not until 1920 that regular commercial radio broadcasts were made from Pittsburgh’s station KDKA and WWJ of Detroit, Michigan. A person could then buy a factory-built crystal set with earphones, but not until the 1930’s were radios with built-in loudspeakers and aerials produced.

Jehovah’s servants of the early 1920’s were relatively few in number. By 1924 in the United States there were, on the average, only 1,064 Bible Students preaching from house to house weekly. So, during that period God’s people recognized the far-reaching effects of radio and considered it a fine means of reaching the masses with the Kingdom message.

In 1922 J. F. Rutherford and a few advisers first took claim to some twenty-four acres on Staten Island in New York city’s Borough of Richmond. Taking us back to that interesting time, Lloyd Burtch once stated: “One Saturday afternoon the president of the Society, Brother Rutherford, took some of us with him to Staten Island. Upon arriving at the property that had been purchased, he pointed to a spot in the heart of the woods on the land and said: ‘All right, boys. Here is where we start digging. We are going to build a radio station on our land.’ And did we dig! Every weekend during that summer we were at it.” Throughout the winter and on into the summer of 1923 construction went on apace, many young men from the Society’s headquarters in Brooklyn assisting on weekends.

In 1923 Ralph H. Leffler was teaching radio theory at the Alliance, Ohio, high school. One day he received a letter from the president’s office of the Watch Tower Society. It asked: “Noting that you are a teacher of radio . . . would you consider devoting all your time in the Lord’s service in this behalf?” Brother Leffler clearly saw Jehovah’s hand in this and could not refuse to accept this opportunity. By mid-October he arrived at Bethel and was put to work washing dishes! “Had I not had enough of washing dishes in the army? thought I,” he later wrote. “Then I remembered the scripture: ‘The LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul.’ (Deut. 13:3, AV) Yes, this is another test, I concluded.” But a month later he got started on radio work. “A 500-watt composite radio transmitter was located in the city and purchased for the station,” Brother Leffler recalls. This he quickly installed and all was ready for the first broadcast.

“Emotions were running high,” admits Brother Leffler. “Would the first broadcast be a success? Would anyone be able to hear us? License from the government to broadcast had been obtained. And the call letters assigned were WBBR. All was now ready for the first broadcast. That occurred on Sunday evening, February 24, 1924. It was my privilege to throw the power switch on for that first broadcast and away we went, hoping for the best.”

That first program over WBBR continued for two hours, from 8:30 to 10:30 p.m. There were piano solos, singing, and in between was the feature of the program, the lecture by the Society’s president, J. F. Rutherford, on the subject “Radio and Divine Prophecy.” Each evening thereafter, from 8:30 to 10:30 p.m., and on Sundays, from 3 to 5 p.m., programs with good music and educational talks were radiocast.

Opportunities for dramatic work over WBBR presented themselves. Maxwell G. Friend shared in this. He had undergone intense dramatic training at the renowned City Theater in Zurich, Switzerland. Years later Jehovah favored Brother Friend with the unexpected privilege of producing and directing Biblical dramas and realistic reproductions of court trials of Jehovah’s Christian witnesses by clergy-influenced, prejudiced judges and prosecutors in America. These dramas exposed them to public shame and exonerated God’s servants. The trained performers and musicians who worked in these presentations made up “The King’s Theater.”

In 1928 at South Amboy, New Jersey, some of Jehovah’s servants were arrested for preaching the good news on Sunday. That marked the beginning of the decade-long “Battle of New Jersey.” “The King’s Theater” played a part in this. During court trials of true Christians, often local judges were Catholics who manifested prejudice in the courtroom, using uncouth language and even betraying ecclesiastical allies who sought to remain in the background. Courtroom exchanges were recorded in shorthand. Trained performers attended the trials and studied the voice and intonations of the judge, the prosecuting attorney, and so forth. A few days later “The King’s Theater” duplicated the courtroom scenes with astounding realism. Thus the air waves were used to expose the foe, and eventually the judges became so frightened that the spotlight had been turned on them, as well as upon misguided policemen and prosecutors, that many became more astute in handling cases involving Jehovah’s people.

For some thirty-three years WBBR brought glory to Jehovah and spread Bible truth far and wide. It began broadcasting with a 500-watt transmitter. Three years later, a new 1,000-watt transmitter was purchased. In 1947 the Federal Communications Commission granted WBBR permission to increase its power to 5,000 watts, providing this would not interfere with other stations operating on the same frequency in widely scattered parts of the United States. Installation of a three-tower directional antenna system solved that problem and this array increased the 5,000-watt power to more than 25,000 watts in the northeasterly direction where the population was the greatest. WBBR was heard in the area of metropolitan New York and the adjoining states of New Jersey and Connecticut. However, letters concerning its programs were received from England, Alaska, California and other distant places.

The Society sold the station on April 15, 1957. Why? Well, when the station began to operate in 1924, there was only one congregation of about 200 Bible Students covering all five boroughs of New York city, as well as Long Island and even parts of New Jersey. By 1957, however, there were 62 congregations within New York city and a peak of 7,256 proclaimers of the Kingdom, besides 322 full-time publishers of the good news. So a good witness was being given. Also, it is much more effective to speak to the people in their homes, where they can ask questions and receive further instruction from the Word of God. The money spent in connection with radio operations could be used in some other way to advance the interests of God’s kingdom.

There was more to the radio work of the Society, however. One day J. F. Rutherford came into Ralph Leffler’s room, laid a map of the United States on the table, and, pointing with his finger, he said: “I have in mind locating broadcasting stations here and here and here. Would you be willing to engineer the construction of these stations?” “I’d be happy to do so,” was the reply. So, when November 1924 arrived, Brother Leffler was on his way to the Chicago area to work on the construction of another Society-owned radio station, this one with the call letters WORD. Brother Leffler also installed transmitters for other stations, not directly owned by the Society but managed by its representatives.

MAKING RADIO HISTORY

During the 1920’s Jehovah’s people not only pioneered in establishing one of the early radio stations, WBBR. As already noted, radio history was made by Jehovah’s servants on Sunday, July 24, 1927, when J. F. Rutherford spoke over a network of fifty-three stations from Toronto, Ontario, Canada​—the largest radio chain forged up to that time.

What led to this unprecedented network broadcast? A series of events. An agreement had been made between WBBR and the owner of New York city station WJZ to share time, but the agreement was not kept. Later, WBBR was assigned to broadcast on another wavelength, and still later reassigned to one less favorable. Under the Radio Act of 1927 the Society’s station began a proceeding before the Federal Radio Commission to be assigned a more desirable wavelength. At the hearing (June 14, 15, 1927) President Merlin Hall Aylesworth of the National Broadcasting Company testified to the great service rendered by New York radio stations WEAF and WJZ, apparently to show that it would not be right to permit WBBR to occupy part of the time, although both WJZ and WEAF had separate wavelengths. During cross-examination by J. F. Rutherford, this question was propounded to Mr. Aylesworth: “Your purpose is to give to the people by radio the message of the greatest financiers, the most prominent statesmen, and the most renowned clergymen in the world?” The reply was affirmative.

“If you were convinced that the great God of the universe will shortly put in operation his plan for the blessing of all the families and nations of the earth with peace, prosperity, life, liberty and happiness, would you arrange to broadcast it?” It would have been quite difficult to say No, and so the answer was Yes. Then Mr. Aylesworth voluntarily said that he would be pleased to broadcast a lecture by the president of the International Bible Students Association. Naturally, J. F. Rutherford accepted the offer.

So it was that as Brother Rutherford spoke to a convention audience of some 15,000 at Toronto, Ontario, Canada, on Sunday, July 24, 1927, millions more heard him by means of a hitherto unparalleled radio network. In a letter received by the Society from the National Broadcasting Company, it was stated: “I imagine that Judge Rutherford had as large an audience yesterday afternoon as any man living has had over the radio.”

The Bible Students were involved in another notable radio event in 1928. In Detroit, Michigan, on Sunday, August 5, when J. F. Rutherford delivered the public lecture “Ruler for the People” to an audience of 12,000, it was carried by a radio network that linked 107 stations, required 33,500 miles of telephone lines and 91,400 miles of telegraph lines, and it was rebroadcast by short wave to Australia and New Zealand.

The Watchtower or “White” network was organized in 1928, especially to serve that Detroit convention. It was so successful that the Watch Tower Society decided to operate a weekly network of radio stations throughout the United States and Canada. A one-hour program was arranged and it emanated from WBBR. These were live broadcasts, featuring a lecture by Brother Rutherford, with introductory and concluding music furnished by an orchestra maintained by the Society. Every Sunday from November 18, 1928, through the year 1930 radio listeners thus could tune in to “The Watch Tower Hour.”

Radio programs occupied much of Brother Rutherford’s time. A fine witness was given, but he was unable to travel or organize conventions in various parts of the earth. So in 1931 the Society decided to present transcribed programs. Two hundred and fifty stations were organized to present these fifteen-minute transcriptions, made by Rutherford at his convenience and played by the radio stations at times they chose. In 1932 this radio service (called the Wax Chain) was expanded to 340 stations. By 1933, the peak year, 408 stations were being used to carry the message to six continents, and 23,783 separate Bible talks were broadcast, most of them being these fifteen-minute electrical transcriptions. In those days, one might spin the radio dial and tune in Watch Tower broadcasts emanating from widely scattered stations at the same time. Often the air waves were filled with words of truth that glorified God.

A FACTORY TO CALL THEIR OWN

More and more Jehovah’s people were attracting public attention. Their historic radio hookups of the late 1920’s could not be ignored. Nor could the people disregard these Kingdom proclaimers, for their house-to-house preaching work was increasing in tempo. Greater demands were being made for Bible literature and the Society’s publishing facilities had to keep pace. Looking back to the latter half of the 1920’s, C.W. Barber remarks: “The factory building at 18 Concord Street [Brooklyn, New York] had now become too small and inconvenient for our needs.”

It was clear. The Bible Students needed another factory. They decided to build. Since sufficient money for the factory’s construction was not available without crippling the work in other parts of the earth, the Society decided to raise funds by mortgaging and bonding its real estate to an amount not exceeding one half of its actual value. Bonds were issued in denominations of $100, $500 and $1,000, and they bore five-percent interest, payable annually. Through a supplement in The Watch Tower the Bible Students were afforded opportunity to subscribe for these bonds, rather than their being sold in the public market.

Back in 1926 and 1927, members of the Brooklyn Bethel family were delighted to see the factory at 117 Adams Street begin to take shape. Before long, all eight floors of this excellent reinforced-concrete structure, with numerous windows, stood ready for use. A modern fireproof building, it had more than 70,000 square feet of floor space. By February 1927 it was time to move from 18 Concord Street. “I remember Brother R. J. Martin [the factory manager] dancing for joy with the boys as the machinery was moved,” says Harry Petros. Brother Martin’s enthusiasm over the new plant was evident in his report to the Society’s president as published in the 1928 Year Book to the International Bible Students Association. Therein he remarked that even the factory’s critics now admitted it to be “one of the finest printshops in the center of the world’s printing business, namely, New York City.” The report included this description of plant operations:

“The general plan of the building is perfect for our work. The work all moves downward from floor to floor by gravity, and in the natural order: Offices on the top floor, where they belong; typesetting on the next floor, where it logically follows; the plates go down to the next floor, the sixth, where the printing is done; mailing and booklets take up the fifth; binding comes on the fourth; storage, on the third; shipping, on the second; paper stock, garage and power-plant, on the first. Nothing could improve on it.”

As the headquarters staff was nearing 200, expansion of the Bethel home got under way. During December 1926 the Society purchased the lot next to its property at 124 Columbia Heights in Brooklyn. Early in January 1927 the three buildings numbered 122, 124 and 126 were removed and construction began on a nine-story structure containing some eighty rooms. It was tied in with the Society’s building completed in 1911 to the rear and fronting on Furman Street.

“TAUGHT BY JEHOVAH”

Jehovah certainly blessed his people back in the 1920’s and provided the things they needed to advance the interests of the Kingdom. He also proved himself to be a God of progressive revelation. The Bible Students, in turn, found it necessary to adjust their thinking to some extent. But they were grateful for God’s guidance and were eager to be “taught by Jehovah.”​—John 6:45; Isa. 54:13.

God’s people had to adjust their thinking about 1925, for instance. Expectations of restoration and blessing were attached to it because they felt that that year would mark the end of seventy jubilees of fifty years each since the Israelites had entered Canaan. (Lev. 25:1-12) A. D. Schroeder states: “It was thought that then the remnant of Christ’s anointed followers would go to heaven to be part of the Kingdom and that the faithful men of old, such as Abraham, David and others, would be resurrected as princes to take over the government of the earth as part of God’s kingdom.”

The year 1925 came and went. Jesus’ anointed followers were still on earth as a class. The faithful men of old times​—Abraham, David and others—​had not been resurrected to become princes in the earth. (Ps. 45:16) So, as Anna MacDonald recalls: “1925 was a sad year for many brothers. Some of them were stumbled; their hopes were dashed. They had hoped to see some of the ‘ancient worthies’ [men of old like Abraham] resurrected. Instead of its being considered a ‘probability,’ they read into it that it was a ‘certainty,’ and some prepared for their own loved ones with expectancy of their resurrection. I personally received a letter from the sister who brought me the truth. She advised me that she had done wrong in what she had told me. . . . [But] I was appreciative of my liberation from Babylon. Where else could one go? I had learned to know and love Jehovah.”

God’s faithful servants had not dedicated themselves to him only until a certain year. They were determined to serve him forever. To such persons the unfulfilled expectations concerning 1925 did not pose a great problem or affect their faith adversely. “For the faithful ones,” remarks James Poulos, “1925 was a wonderful year. Jehovah through his ‘faithful and discreet slave’ brought to our attention the meaning of the twelfth chapter of Revelation. We learned about the ‘woman,’ God’s universal organization; the war in heaven and the defeat and expulsion from the heavenly courts of Satan and his demons, by Jesus Christ and his holy angels; the birth of the kingdom of God.” Evidently, Brother Poulos has in mind the very noteworthy article “Birth of the Nation,” appearing in The Watch Tower of March 1, 1925. Through it, God’s people clearly discerned how these two great opposing organizations​—Jehovah’s and Satan’s—​were symbolized. They then learned, too, that the Devil has had to confine his operations to the earth since his ouster from heaven as a result of the ‘war in heaven’ beginning in 1914.

CELEBRATIONS AND HOLIDAYS

“At our early conventions, between sessions as the friends were chatting together,” writes Anna E. Zimmerman, “you might have seen some friends hand you their ‘Manna’ book [Daily Heavenly Manna for the Household of Faith], asking you to please write your name and address in their ‘Manna.’ You would write it on the blank page opposite the date of your birthday, and when your birthday came along and they read their text that morning for the day they might decide to write you a card or letter, wishing you a happy birthday.”

Yes, in those earlier days, dedicated Christians commemorated birthdays. Well, then, why not celebrate the supposed birthday of Jesus? This they also did for many years. In Pastor Russell’s day, Christmas was celebrated at the old Bible House in Allegheny, Pennsylvania. Ora Sullivan Wakefield recalls that Brother Russell gave members of the Bible House family five- or ten-dollar gold pieces at Christmas. Mabel P. M. Philbrick remarks: “A custom that certainly would not be carried on today was the celebration of Christmas with a Christmas tree in the Bethel dining room. Brother Russell’s usual ‘Good morning, all’ was changed to ‘Merry Christmas, all.’”

What caused the Bible Students to stop celebrating Christmas? Richard H. Barber gave this answer: “I was asked to give an hour talk over a [radio] hookup on the subject of Christmas. It was given December 12, 1928, and published in The Golden Age #241 and again a year later in #268. That talk pointed out the pagan origin of Christmas. After that, the brothers at Bethel never celebrated Christmas again.”

“Did we mind putting those pagan things away?” asks Charles John Brandlein. “Absolutely not. This was just complying with new things learned, and we had never known before they were pagan. It was just like taking a soiled garment off and throwing it away.” Next, birthday celebrations and Mother’s Day were discarded​—more creature worship. Sister Lilian Kammerud recalls: “How readily the brothers all dropped these holidays and admitted they were glad to be free. New truths always make us happy and . . . we felt we were privileged to know things that others were ignorant about.”

OTHER CHANGES IN VIEWPOINT

Advancement in understanding God’s Word brought about some other adjustments in Christian thinking. According to Grant Suiter, the late 1920’s were noteworthy along these lines. He says: “Modification of viewpoints respecting scriptures and matters of procedure seemed to be constant during these years. For example, it was in 1927 that The Watch Tower pointed out that the sleeping faithful members of the body of Christ were not resurrected in 1878 [as once thought], that life is in the blood and that the matter of somber dress would properly be modified.” (See The Watch Tower for 1927, pages 150-152, 166-169, 254, 255, 371, 372.) For that matter, the year before, during the London, England, convention of May 25-31, 1926, Brother Rutherford spoke from the platform while attired in a business suit, instead of the formal black frock coat that had long been worn by public speakers among Jehovah’s Christian witnesses.

Another change in viewpoint involved the “cross and crown” symbol, which appeared on the Watch Tower cover beginning with the issue of January 1891. In fact, for years many Bible Students wore a pin of this kind. By way of description, C. W. Barber writes: “It was a badge really, with a wreath of laurel leaves as the border and within the wreath was a crown with a cross running through it on an angle. It looked quite attractive and was our idea at that time of what it meant to take up our ‘cross’ and follow Christ Jesus in order to be able to wear the crown of victory in due time.”

Concerning the wearing of “cross and crown pins,” Lily R. Parnell comments: “This to Brother Rutherford’s mind was Babylonish and should be discontinued. He told us that when we went to the people’s homes and began to talk, that was the witness in itself.” Accordingly, reflecting on the 1928 Bible Students convention in Detroit, Michigan, Brother Suiter writes: “At the assembly the cross and crown emblems were shown to be not only unnecessary but objectionable. So we discarded these items of jewelry.” Some three years thereafter, beginning with its issue of October 15, 1931, The Watchtower no longer bore the cross and crown symbol on its cover.

A few years later Jehovah’s people first learned that Jesus Christ did not die on a T-shaped cross. On January 31, 1936, Brother Rutherford released to the Brooklyn Bethel family the new book Riches. Scripturally, it said, in part, on page 27: “Jesus was crucified, not on a cross of wood, such as is exhibited in many images and pictures, and which images are made and exhibited by men; Jesus was crucified by nailing his body to a tree.”

“YE ARE MY WITNESSES, SAITH JEHOVAH”

For the world a shock came on “Black Tuesday,” October 29, 1929. The stock market had collapsed. In the New York Times, news of this appeared under the headline “Stock Prices Slump $14,000,000,000 in Nation-Wide Stampede to Unload; Bankers to Support Market Today.” So began the Great Depression that ran through the 1930’s. Yet, during this time of grave economic distress, Jehovah furnished rich spiritual provisions for his people. And he also made them very much aware of the deep significance underlying the words, “Ye are my witnesses, saith Jehovah, and I am God.”​—Isa. 43:12, AS.

Increasing emphasis was being placed on the divine name. For instance, consider the principal articles in the January 1st issues of The Watch Tower for several years. They were: “Who Will Honor Jehovah?” (1926) “Jehovah and His Works” (1927), “Honor His Name” (1928), “I Will Praise My God” (1929) and “Sing Unto Jehovah” (1930).

In exalting Jehovah’s name, however, the convention of God’s people at Columbus, Ohio, July 24-30, 1931, was a milestone. It was unique in that extension conventions were scheduled for 165 other places throughout the earth. But that was not the most important factor. There was something much more significant. It was linked with the enigmatic letters “JW” appearing on the printed assembly program and the title page of The Messenger, the convention newspaper​—in fact, seen in many places. “When we got near the assembly grounds,” remarks Burnice E. Williams, Sr., “we saw ‘JW’ all over the place. But not knowing what it stood for, we were all wondering, ‘What is this JW for?’” Sister Herschel Nelson recalls: “Speculations were made as to what JW stood for​—Just Wait, Just Watch, and the correct one . . .”

The meaning of “JW” was revealed on Sunday, July 26, 1931, when thrilled conventioners heartily adopted a resolution presented by J. F. Rutherford and entitled “A New Name.” It said, in part:

“NOW, THEREFORE, in order that our true position may be made known, and believing that this is in harmony with the will of God, as expressed in his Word, BE IT RESOLVED, as follows, to wit:

“THAT we have great love for Brother Charles T. Russell, for his work’s sake, and that we gladly acknowledge that the Lord used him and greatly blessed his work, yet we cannot consistently with the Word of God consent to be called by the name ‘Russellites’; that the Watch Tower Bible and Tract Society and the International Bible Students Association and the Peoples Pulpit Association are merely names of corporations which as a company of Christian people we hold, control and use to carry on our work in obedience to God’s commandments, yet none of these names properly attach to or apply to us as a body of Christians who follow in the footsteps of our Lord and Master, Christ Jesus; that we are students of the Bible, but, as a body of Christians forming an association, we decline to assume or be called by the name ‘Bible Students’ or similar names as a means of identification of our proper position before the Lord; we refuse to bear or to be called by the name of any man;

“THAT, having been bought with the precious blood of Jesus Christ our Lord and Redeemer, justified and begotten by Jehovah God and called to his kingdom, we unhesitatingly declare our entire allegiance and devotion to Jehovah God and his kingdom; that we are servants of Jehovah God commissioned to do a work in his name, and, in obedience to his commandment, to deliver the testimony of Jesus Christ, and to make known to the people that Jehovah is the true and Almighty God; therefore we joyfully embrace and take the name which the mouth of the Lord God has named, and we desire to be known as and called by the name, to wit, Jehovah’s witnesses.”

It was obvious now. Those puzzling letters “JW” stood for Jehovah’s Witnesses. “I will never forget the tremendous shout and applause that vibrated through that meeting place when the information was finally made known,” declares Arthur A. Worsley. Herbert H. Boehk adds: “All over the city of Columbus the signs in store windows​—‘Welcome I.B.S.A.’​—came down and they now read, ‘Welcome, Jehovah’s Witnesses.’”

It was a thrill to receive the name Jehovah’s witnesses. Not only was that resolution entitled “A New Name” joyously adopted by the thousands of Christ’s anointed followers assembled in Columbus. The individual congregations later adopted the same resolution. Jehovah’s witnesses had a name no one else in the world wanted. But God’s servants were deeply grateful for it.​—Isa. 43:12.

When he was eighty-eight years old A. H. Macmillan attended the “Fruitage of the Spirit” Assembly of Jehovah’s Witnesses in the same city. There, on August 1, 1964, Brother Macmillan made these interesting comments on how the adopting of that name came about:

“It was my privilege to be here in Columbus in 1931 when we received . . . the new title or name . . . I was amongst the five that were to make a comment on what we thought about the idea of accepting that name, and I told them this briefly: I thought that it was a splendid idea because that title there told the world what we were doing and what our business was. Prior to this we were called Bible Students. Why? Because that’s what we were. And then when other nations began to study with us, we were called International Bible Students. But now we are witnesses for Jehovah God, and that title there tells the public just what we are and what we’re doing. . . .

“In fact, it was God Almighty, I believe, that led to that, for Brother Rutherford told me himself that he woke up one night when he was preparing for that convention and he said, ‘What in the world did I suggest an international convention for when I have no special speech or message for them? Why bring them all here?’ And then he began to think about it, and Isaiah 43 came to his mind. He got up at two o’clock in the morning and wrote in shorthand, at his own desk, an outline of the discourse he was going to give about the Kingdom, the hope of the world, and about the new name. And all that was uttered by him at that time was prepared that night, or that morning at two o’clock. And [there is] no doubt in my mind​—not then nor now—​that the Lord guided him in that, and that is the name Jehovah wants us to bear and we’re very happy and very glad to have it.”

“THE KINGDOM, THE HOPE OF THE WORLD”

During the Columbus convention​—on Sunday, July 26, 1931, at noon—​J. F. Rutherford began his highly significant public discourse “The Kingdom, the Hope of the World.” Both the National Broadcasting Company and the Columbia Broadcasting System had denied the use of their radio facilities. However, Jehovah’s worshipers built up a radio chain to send the message from Columbus, and the American Telephone and Telegraph Company said, in a nutshell: “This particular network is the largest individual network that has ever been on the air.” The message went out over 163 radio stations in the United States, Canada, Cuba and Mexico.

Immediately after the radio-chain address “The Kingdom, the Hope of the World,” and as part of that broadcast, Brother Rutherford read a resolution styled “Warning from Jehovah​—To the Rulers and to the People.” Among other things, it plainly declared: “The hope of the world is God’s kingdom, and there is no other hope.” It urged the people to take their stand on the side of God’s kingdom. When Brother Rutherford called upon his audience, seen and unseen, to adopt the resolution, the conventioners rose en masse and shouted “Aye.” Telegrams from all parts of the land showed that many of the radio audience likewise rose and endorsed the resolution.

Leaders of the world, including the clergy, were going to receive the information in Brother Rutherford’s convention address “The Kingdom, the Hope of the World,” and they would be in position to know the contents of the resolution “Warning from Jehovah.” Furthermore, they needed to be informed that God’s true servants had adopted the resolution entitled “A New Name” and would henceforth be known as “Jehovah’s witnesses.” Distribution of the booklet The Kingdom, the Hope to the World made all this possible. Besides calling on the general public, Jehovah’s witnesses visited clergymen, politicians, financiers and military men, distributing this publication. Within two and a half months, more than five million had been circulated and still work with the booklet was not nearly completed.

Reflecting on that booklet campaign, Fred Anderson writes: “I called upon the bishop at La Crosse. He invited me into his parlor very cordially. Then I told him why I had called. I presented the booklet to him. He looked at it and said nothing. I thanked him and took my leave. He became furious. As I passed through the doorway he threw it at me. It fell on the floor. He picked it up and threw it again just as I closed the screen door. The door closed right on the booklet. I only hope that he read it, since he couldn’t get rid of it.” Sister C. E. Bartow tells us: “One minister, when he realized what I had given him, screamed at me and said: ‘You little know-nothing! You come here to tell me, an eight-year theologian!’ How happy I was to serve the true God!”

A BARTERING SYSTEM AT WORK

During the 1930’s great hardship was brought about by the Depression. Factories closed their doors. By 1932 over 10,000,000 residents of the United States were without employment. Farmers, city dwellers​—the populace in general—​felt the effects of the Great Depression.

Money was scarce, but honest-hearted ones needed the joyous message of Scriptural truth. If individuals were unable to contribute for Bible literature, Jehovah’s witnesses often left it with them free. But this could not always be done. What was an alternative? Margaret M. Bridgett recalls: “We traded for produce such as eggs, butter, fresh and canned fruits, chickens, maple syrup; and I traded for needlework​—quilt tops, cushion tops, tatting and homemade rugs. Sometimes I could trade some of these things for my room rent. . . . [Years later] I attended a Gilead [missionary school] graduation and a sister was there who had gotten a set of books from me by trading quilt tops. She got the truth and was then a pioneer [full-time preacher] and her son was interested.”

Arden Pate and John C. Booth recall having small coops on the back of their cars so that they could carry the chickens they traded for literature placed with individuals lacking money. Of course, bartering publications for chickens was not always a simple matter. Lula Glover writes: “We covered lots of territory in Alabama, Georgia, Florida, North and South Carolina, and some in Tennessee and Mississippi. Can you visualize Sister Green and myself chasing chickens over those big farmyards?”

Trading literature for produce and other things was not done for selfish reasons. The people needed the good news and this was a way to receive it in printed form. “We always thanked Jehovah for sustaining us,” says Maxwell L. Lewis, “and we always had what we needed in the way of food, shelter and clothing.”

DIVISIONAL CAMPAIGNS

This also was an era of considerable opposition to the Kingdom-preaching work. By 1928 Jehovah’s people were witnessing from house to house on Sundays, and immediate opposition arose. As arrests rose in number during the 1930’s, Jehovah’s witnesses were charged falsely with such things as selling without a license, disturbing the peace and violating Sunday sabbath laws. The Watch Tower Society established a legal department to render counsel, and an “Order of Trial” was issued to help Kingdom proclaimers defend themselves in court. Adverse decisions were appealed.

But something else also was done. In 1933, 12,600 Witnesses in the United States volunteered to respond on short notice for house-to-house preaching on special missions in areas of civic opposition. They were organized into seventy-eight divisions, each division supplied with a number of cars, five workers to a car, and from 10 to 200 cars were sent to a trouble spot. When some Christians were arrested in the field service, this was reported to the Society. A call went out and on a Sunday soon thereafter all car groups in a division met at a prearranged rendezvous point, generally in the country, received instructions and territory assignments and then “besieged” the town like “locusts,” giving the whole community a witness, sometimes within as little as thirty to sixty minutes. (Rev. 9:7-9) In the meantime, a committee of brothers called on the police and gave them a list of all the Witnesses preaching there that day. Any Kingdom publisher arrested during the campaign was to call a certain telephone number upon arrival at the police station. Attorneys were on hand with bail money to come to his rescue.

One campaign first got under way by sending ten cars of Witnesses to the territory, according to Burnice E. Williams, Sr., who continues: “After a little while those that went into the territory would be calling back saying they had been arrested. Then ten more cars were sent in until the jail was filled up. Then, after the jail was full, we would swarm in. You see, they wouldn’t have any place to lock us up. . . . after they saw we were determined to work the territory, they would just give up so that we could go in and work it whenever we wanted. We would always win out.”

Nicholas Kovalak, Jr., says that the Witnesses expected to be arrested. “When the police would arrest us and take away our ‘valuables,’ every Witness would have a toothbrush!” he recalls. “The policeman would ask, ‘Why does everyone have a toothbrush?’ All of us would say, ‘We expected to be arrested and put in jail, so we came prepared!’ They would throw up their hands and say, ‘What’s the use?’ They knew they couldn’t intimidate the Witnesses or stop their preaching.”

Though decades have passed since those campaigns in 1933 to 1935, they are recalled fondly by their participants of times gone by. “Indeed,” says John Dulchinos, “those were thrilling years and their memories are precious. Jehovah’s spirit made us fearless.”

BATTLE OF THE AIR WAVES

Despite mounting opposition, Jehovah’s witnesses of the early 1930’s boldly declared the Kingdom message from house to house. But the good news also found its way into millions of homes through the medium of radio, much to the consternation of the clergy. Internationally, the Watch Tower Society then was using 408 radio stations. In the spring of 1933, United States Catholics launched a nationwide campaign led by cardinals, bishops and priests. Its objective? To “drive Rutherford off the air.”

Pope Pius XI proclaimed a “holy year” in 1933. On April 23, 1933, Brother Rutherford broadcast over fifty-five radio stations the historic lecture “Effect of Holy Year on Peace and Prosperity.” In it the vain hopes set out for the people by the Roman Catholic Hierarchy were branded a counterfeit of the peace and security promised through God’s kingdom. The same lecture was scheduled for rebroadcast over 158 stations on June 25, 1933. In preparation for that broadcast, five million leaflets were distributed from house to house. The Hierarchy’s reaction was bitter and intense. Catholic intimidation increased, and some radio managers refused to carry any more Watch Tower programs.

In late 1933 and early 1934, Jehovah’s people circulated a nationwide petition protesting these Catholic acts. Addressed to Congress, it finally bore 2,416,141 signatures. On October 4, 1934, J. F. Rutherford appeared before the Federal Communications Commission. He cited specific instances and statistics showing that Catholic pressure had seriously impaired the freedom of worship of Jehovah’s witnesses and the use of the radio in public interests. Despite the facts, after receiving the testimony, the Federal Communications Commission did little. Hence, Jehovah’s servants circulated another petition throughout the United States. Also addressed to Congress, it was presented in January 1935 with 2,284,128 signatures. The second petition went unheeded. Subsequent developments ultimately led to the circulating of a third national petition. Its 2,630,000 signers protested actions of intimidation and boycott and requested a public debate between a high official of the Roman Catholic Church and Judge Rutherford. In working with this petition, Leonard U. Brown, Sr., says he “found many Catholics who said they would be happy to hear this debate.” The petition was filed with the Federal Communications Commission on November 2, 1936, but it also went unheeded.

Though no Catholic official would debate with Rutherford, in 1937 the Society published the booklet entitled “Uncovered.” It presented basic Bible doctrines, particularly in refutation of false Catholic teachings. While the householder followed along in the publication, a Witness would play on a portable phonograph Brother Rutherford’s record series “Exposed.” With the aid of the question booklet Model Study No. 1, a Bible study could be held. Regarding this, Melvin P. Sargent writes: “I was invited to bring this series into one man’s home and he invited three other couples of his relatives in for the studies. It took several weeks to cover this and other subjects, such as ‘Religion and Christianity.’ Of the eight people attending, six made their dedication to Jehovah.”

After October 31, 1937, Jehovah’s people voluntarily withdrew from commercial broadcasting. On later occasions the Society’s president delivered public lectures over a network of radio stations, and, of course, WBBR continued operating to God’s glory. But from late 1937 onward into the 1940’s, increased use was made of the portable phonograph and recordings of Bible talks to carry the Kingdom message to the homes of millions.

WHO MAKE UP THE “GREAT MULTITUDE”?

That had been a burning question among Jehovah’s people for years. Long had they viewed the “great multitude” (“great crowd,” NW) as a secondary spiritual class who would be associated with the 144,000 anointed ones in heaven, like bridesmaids or “companions” of this Bride of Christ. (Ps. 45:14, 15; Rev. 7:4-15; 21:2, 9) In addition to this, as early as 1923 the “sheep” of Jesus’ parable of the sheep and the goats were identified as a present-day earthly class who would survive Armageddon into God’s promised new order. (Matt. 25:31-46; Rev. 16:14, 16) The 1931 volume Vindication (Book One) identified the persons marked on the forehead for preservation (Ezek. chap. 9) as the “sheep” of Christ’s parable. In 1932 it was concluded that this present-day class of “sheep” had been prefigured by Jehu’s associate Jonadab. First in 1934 was it made clear that these “Jonadabs” with earthly hopes should “consecrate,” or enter a dedicated relationship with Jehovah, and be baptized. But the identity of the “great multitude” referred to in Revelation chapter 7 was still understood the same as previously held.

Uncertainties about the “great multitude” were removed when Brother Rutherford discussed that subject during the assembly of Jehovah’s witnesses on May 30 to June 3, 1935, in Washington, D.C. In that discourse it was shown Scripturally that the “great multitude” was synonymous with the “other sheep” of the time of the end. Webster L. Roe recalls that at a climactic moment J. F. Rutherford asked: “Will all those who have the hope of living forever on the earth please stand?” According to Brother Roe, “over half of the audience stood,” and the speaker then said: “BEHOLD! THE GREAT MULTITUDE!” “There was at first a hush,” recalls Mildred H. Cobb, “then a gladsome cry and the cheering was loud and long.”

Soon the convention was over, but it had started something​—a search. “With enthusiasm running high and renewed spirituality, we went back to our territories to search for these sheeplike people who were yet to be gathered,” says Sadie Carpenter.

After the 1935 convention, some who previously partook of the emblematic bread and wine at observances of the Lord’s Evening Meal ceased partaking. Why? Not due to unfaithfulness, but because they now realized that their hopes were earthly, not heavenly. And whereas the Society’s publications of former years had been designed primarily for Jesus’ anointed followers, from 1935 onward The Watchtower and other Christian literature provided spiritual food to benefit both the anointed class and their companions having earthly prospects.

LET TRUTH RING OUT!

During the 1930’s Kingdom proclaimers used transcription machines in their search for sheeplike ones. Henry Cantwell tells us this about them: “In 1933, as the Society began to expand the preaching work, arrangements were made to have recordings of lectures by Brother J. F. Rutherford presented in all parts of the country. To do this the Society produced what were called electrical transcription machines. These were large spring-wound phonographs with an electrical pick-up or tone arm and amplifier and loudspeaker that operated from batteries. . . . We had a variety of these recordings. Some were complete within themselves; others took two or four records to complete a lecture. So we had talks for 15 minutes, 30 minutes and one hour. In this way we were able to hold public meetings in the various territories we worked.”

Explaining this work further, Julia Wilcox writes: “We would first locate a home, or at times a public building, an old barn or even a church, where we could put on an hour talk. Then most of the day would be spent going from house to house advertising the talk, arranging to go back and get those who had no transportation.”

During one series of twelve transcription meetings, the same territory was covered three times with Bible literature and four times with announcements. Placards in store windows and signs for the Witnesses’ cars also advertised the meetings. Fine results were attained, with many coming together in permanent studies and even joining in the preaching work.

“The Society used hundreds of these 33 1/3-rpm transcription records to broadcast the Kingdom message,” according to Ralph H. Leffler, who also remarks: “Many were used by sound cars and trucks. . . . The words ‘Kingdom Message’ were seen on the side of many a horn and, of course, that was the theme. Up and down the streets and over the countryside the message was heard. . . . Sometimes on a quiet evening with the sound car stationed on the top of a hill overlooking a small city in the valley below the sound could be heard miles away.”

Giving his recollections, Henry A. Cantwell states: “We would go into an area, play some musical recordings to attract attention, make a brief announcement through the microphone and then play one of the talks. Then we would announce that individuals would be calling at the doors to present further information to those who desired it.” There were sound boats, too, and their operations were similar.

The sound service performed by Jehovah’s witnesses was not without its opposers, however. For instance, Lennart Johnson writes:

“At one location in the 11th Street suburbs south of Rockford [Illinois] one person did not enjoy the sound-car work nor the Kingdom message. Overwhelmed with uncontrollable emotion, this woman drew up in her car beside the sound car and, as if to drown out the words of the speaker, kept her own loud car horn blasting wide open for three or four minutes. The only result was to run down her own battery, evidenced by her car horn getting weaker and weaker.”

On the other hand, some sound-car experiences were on the humorous side. “At first some people got frightened,” remarks Julia Wilcox, adding: “They might be out in the field at work, far away from the sound car, and they said it sounded like a voice coming out of the heavens talking about God. We even heard of some families leaving the farm work and going to their homes, thinking judgment day had come.”

WIND UP THE PHONOGRAPH!

For years the portable phonograph played an important part in Kingdom-preaching. In the development of this work the general convention of Jehovah’s witnesses, September 15-20, 1937, at Columbus, Ohio, was significant. Elwood Lunstrum gives us this comment on that gathering:

“At this assembly the work using the portable phonograph on the doorstep was introduced. Formerly we had been carrying the phonograph with us in the service, but we had only played it when invited inside. . . .

“An organization of ‘Special Pioneers’ was outlined at the Columbus convention to spearhead the use of the doorstep setup with the phonograph and the follow-up work with interested persons (first then called ‘back-calls’) and Bible studies with an arrangement called ‘model study.’”

Shortly after that assembly about 200 specially chosen pioneers throughout the United States were sent into the large cities where there already were congregations of God’s people. Equipped with portable phonographs, these full-time publishers went to work. Soon Jehovah’s witnesses in general became “phonograph-minded” and more than 20,000 of these machines had to be manufactured at the Society’s Brooklyn plant in just two years. Even then, demand exceeded supply as thousands of Kingdom proclaimers wound up the phonograph and let truth ring out for all to hear!

The phonographs used by Kingdom publishers themselves underwent change with the passing of time. About 1934 there was a strong, compact model, with a spring-wound motor and carrying space for several discs. With 6 discs, it weighed twenty-one pounds. The publishers got some exercise with that one. About two years later the Society had one of lighter weight. Then, at conventions in 1940, a new vertical-type phonograph was introduced. Designed and built by brothers at the Society’s headquarters, the phonograph played in an upright position. It even had a cubbyhole for literature, and perhaps a little lunch. This model greatly facilitated the house-to-house preaching work.

Now imagine yourself in the field service as a Kingdom proclaimer some three decades ago. “When the householder opened the door, we would say, ‘I have a message for you.’ Down the needle went and Brother Rutherford’s voice boomed out,” recalls L. E. Reusch. “At the end of the message,” remarks Angelo C. Manera, Jr., “the speaker would mention the book we were featuring and how much it cost. Then we would present the book and place it, if there was interest.” “We were never rude,” comments George L. McKee, “but we were sure that everyone needed to hear the good news of the Kingdom.”

The phonograph work was not carried on without opposition. Ernest Jansma tells us: “There were cases of some having their phonographs literally and viciously smashed right before their eyes. Others had them ruthlessly thrown off porches. One brother in the Middle West stood by and watched an angry farmer blow his machine into oblivion with a shotgun, then heard pellets whine past his auto as he left the scene. They were vicious and religiously fanatical in those days.” Amelia and Elizabeth Losch tell of an occasion when the recording “Enemies” was played for a crowd on the porch of a certain home. After the talk ended, one woman took the record off the machine and broke it, saying, “You can’t talk about my pope like that!”

Despite opposition, the phonograph work went on. Gradually, use of this instrument in the field service dropped off in the 1940’s. After 1944 this decade-long preaching campaign with the phonograph began to be replaced by oral witnessing at the doors.

Among witnessing devices employed in past years was the testimony card, introduced late in 1933 and used well into the 1940’s. John and Helen Groh explain: “Publishers of the good news were not so numerous as they are today and not so well trained. To assist us in our work and for better coverage of the territory, we used what was known as a testimony card. These were short printed sermons, which people were asked to read. Where people refused to read it, or became annoyed because of not having their glasses handy, we would relate to them the equivalent of what was on the card.”

ANOTHER WAY TO ADVERTISE THE KINGDOM

A significant work that brought Jehovah’s people to public notice, while advertising the King and Kingdom, had its start at a convention in Newark, New Jersey, during 1936. Further development of it came at an assembly in London, England, in 1938. Years later, this work was given the dignity that it deserved by being called information marching. Thinking back to the Newark convention in 1936, Rosa May Dreyer remarks: “‘Sandwich signs’ or placards hung from one’s shoulders, front and back, were used to advertise the main talk. [The publisher was “sandwiched” between the placards.] Handbills were also distributed.”

During the 1938 London convention, at J. F. Rutherford’s suggestion, some information marchers carried very thought-provoking signs mounted on sticks. In part, A. D. Schroeder (who then had oversight of the Society’s branch office in England) tells us:

“. . . The next night Brother Knorr and I led the first spectacular parade that came to be about six miles long, with nearly a thousand brothers marching through the central business section of London. Every other marcher would carry the ‘Face the Facts’ placard [advertising the public talk to be given at Royal Albert Hall], while the next would carry the sign ‘RELIGION IS A SNARE AND A RACKET.’ My, what a spectacle that was that night!

“The next morning Brother Rutherford called me to his office for a report as to what happened. I reported that we aroused much attention, that many called out after us, ‘Communists.’ So he thought for a few minutes, doodling again with his pen. Another sheet was peeled off and given to me, reading: ‘SERVE GOD AND CHRIST THE KING.’ He asked me whether I thought putting such a slogan on a third sign might not neutralize that catcall reaction of the previous night. I said, ‘Yes.’ So, he instructed that this slogan be printed and used for the next parade two nights later. That we did, with fine results. Accordingly, in this way with the three signs alternated we conducted several remarkable parades before the dates of the assembly, September 9-11. Since the British government for years had denied us the use of the radio for our educational programs and announcements, this parade method proved most effective for notifying the public.”

For Gladys Bolton, information marching was “the hardest work of all.” She also says: “Each placard read differently, but the one that stands out in my mind is ‘Religion is a Snare and a Racket!’ My, how the clergy ‘loved’ that!” Concerning the sign “Religion is a Snare and a Racket,” Ursula Serenco observes: “This was the time when we did not designate ‘true religion’ and ‘false religion’; all religion in totality was bad. The true we referred to as ‘worship,’ while the false was ‘religion.’”

At times there was open hostility to information marching. “In some towns like Pittston [Pennsylvania] we were not received hospitably,” says John H. Sovyrda. “Many people would spit on us, call us all kinds of dirty names and say we were Communists. They would throw things at us, and some would actually strike us with their fists.”

Why, then, did Jehovah’s witnesses engage in information marches? “Mostly because we felt it important for the people to know the facts pertaining to false worship and the opposition it was showing toward our Christian work,” remarks Charles C. Eberle. Angelo C. Manera, Jr., comments: “We looked at each new feature of service that would be outlined for us to do as another way to serve Jehovah, another way to prove our loyalty to him, as another test of our integrity, and we were anxious to prove ourselves willing to serve him in any way he asked.”

Grant Suiter reminds us that, by Watchtower announcement, information marching was discontinued after October 1939, but he adds: “This unusual and successful means of directing the attention of many persons to the ministry of Jehovah’s witnesses was unique in its time. Its termination, as well as its use, shows Jehovah’s direction in the matter. At this late date [the 1970’s], public demonstrations of all kinds are carried on, but we are not participating therein in any way, nor can anything that we are doing be confused with such demonstrations.”

SPREADING “TRUE WISDOM” THROUGH MAGAZINES

Kingdom publishers had excellent opportunities to help gather the “great crowd” and spread true wisdom by offering subscriptions for The Watchtower and Consolation in their house-to-house preaching. During the first Consolation subscription campaign, in April, May and June 1938, 73,006 new subscriptions were obtained in the United States. The first annual Watchtower subscription campaign took place from January through May of 1939, when Jehovah’s witnesses in the United States alone obtained over 93,000 new subscriptions.

But The Watchtower and Consolation were yet to come to public attention in a special way. “True wisdom” would virtually ‘cry aloud in the streets.’ (Prov. 1:20) How? Through magazine street work, which had its start in February 1940. In this activity, Jehovah’s servants took positions on busy street corners, wearing over their shoulders specially designed and lettered magazine bags that identified the two journals and indicated the suggested contribution​—five cents a copy. Holding Consolation aloft, the Kingdom proclaimer might call out, “Publishes facts no other magazine dares to print.” Other slogans included “Exposes the religious racket” and “The Watchtower explains the Theocratic Government.” Magazine publishers were urged to be moderate in speech on the street, pursuing a dignified course. Needless to say, passersby were attracted and many responded favorably.

Would you like to know how the idea of magazine street work developed? S. E. Johnston recalls that in 1939 the Society wrote to all zone servants (predecessors of today’s circuit overseers) asking them to try different ways of getting The Watchtower and Consolation into the hands of the people. Brother Johnston thought about newsboys with bags over their shoulders. “Why not try something like that?“ he reasoned. Dave and Emma Reusch agreed to make magazine bags and their daughter, Vera Coates, put colorful silkscreen inscriptions on them​—“Watchtower on one side, Consolation on the other.” When Brother Johnston visited the little congregation in Concord, California, a group joined him in street witnessing. He writes: “The following week the Reusches made us more magazine bags, and this time we tried it on the business streets of Oakland. Some brothers were a little timid at first, but the street work caught on and we started getting orders from other companies [congregations] for magazine bags. At this point, I made my report to the Society, sending them a sample bag . . . The Society wrote me, thanking me and all of us for the experiment, and saying that they would make announcement in the Informant soon. They did.”

The Society made arrangements to provide magazine bags. Nicholas Kovalak, Jr., tells us: “The publishers of the Passaic, New Jersey, congregation had the privilege of making the magazine bags for the Society. We cut the cloth and sewed it into magazine bags. On Saturday and Sunday all who qualified and volunteered would assemble at Brother Frank Catanzaro’s pants factory and have the privilege of sewing the magazine bags for our brothers throughout the country. . . . the Society would do the printing. So every time we saw a magazine bag, we felt we had had a little share in advertising Jehovah’s kingdom.”

What was it like to make one’s first appearance on the street corner with The Watchtower and Consolation back in February 1940? Peter D’Mura answers: “How well I recall February 1, 1940! . . . How were we going to be received? What would be the reaction of our neighbors and townspeople? We were excited. We were going to do this for two hours. . . . Were we surprised! As we called out the proper slogans and approached people we had success. We each placed many magazines.”

Recalling public reaction, Grace A. Estep states: “At first there was a kind of stunned surprise mingled with amusement and sometimes anger, and then a great deal of embarrassment as people scuttled from one side of the street to the other in an effort to dodge the neighbors to whom they didn’t want to speak and yet were ashamed to ignore. After the first few weeks, however, they just gave up and were conveniently engrossed in conversation or window-shopping as they ran the gauntlet of street publishers.”

At times mob violence erupted while Jehovah’s servants engaged in magazine street work in those earlier days. For instance, H. S. Robbins recalls an angry mob that assaulted him and other Kingdom publishers while they were doing magazine street work in San Antonio, Texas, some years ago. As things turned out, the Witnesses were not injured, but they, not the mobsters, were arrested. Brother Robbins adds:

“When we were released we went back to the Kingdom Hall to reorganize and see what we would do next. . . . We reorganized and went right back.

“By the time we got back downtown there was an ‘extra’ newspaper out and the cry of the newsboys was: ‘Jehovah’s witnesses are run out of town,’ and here we were all over the streets again. . . . We were certainly not run out of town and were not about to go.”

“ELECTIVE ELDERS”

In Scripture, God’s people are characterized as sheep having Jehovah as their heavenly Shepherd. (Ps. 28:8, 9; 80:1; Ezek. 34:11-16) In addition to his tender care, they enjoy the aid and direction of the Fine Shepherd, Jesus Christ, as well as the assistance of other shepherds within the Christian congregation. (Matt. 25:31-46; Luke 12:32; John 10:14-16; 1 Pet. 5:1-4) Among God’s people from the 1870’s down into 1932, men who had been voted into the office of elder congregationally supervised congregational Bible studies and lectures. Men who were voted into the office of deacon congregationally assisted them. According to C. W. Barber, elders “would lead in spiritual matters, conducting meetings, giving talks and taking the general oversight,” whereas deacons “would be used as ushers, taking care of the seating arrangements and helping out in material ways.”

The elders and deacons were elected congregationally each year by a showing of hands on the part of persons associated with each congregation. “As to voting,” explains Herbert H. Abbott, “then it was thought that at Acts 14:23 the Greek word rendered ‘ordained’ [King James Version; “appointed,” New World Translation] related to stretching forth the hand and meant to be a voter at those elections of class leaders. [See Acts 14:23, Rotherham.] We did not then know that it came to be used in the sense of appoint or designate by the apostles or governing body.”

“What determined the spiritual caliber of those selected for congregational oversight?” asks Henry A. Rheb. In part, he answers: “Well, for one thing, no novice was selected, and that certainly was Scriptural. Prior to the business meeting, the qualifications for office were read from 1 Timothy 3:1-13 and Titus 1:5-9.” “When the list of nominees was completed,” says Edith R. Brenisen, “we were earnestly admonished to consider carefully and prayerfully the qualifications and capabilities of each one nominated, according to the Bible, asking for the guidance of the holy spirit in making our decisions. . . . we met again at the appointed time to elect those who had been nominated.”

In some places, problems arose in electing elders. “Electioneering and rivalry” are remembered by Sister Avery Bristow, who says: “This caused division and factions among the brothers and sisters in some congregations and some would not even speak to others of another group.” James Rettos remarks: “Some would even become very angry if they were not voted in.”

Problems sometimes arose in connection with field service. Ursula C. Serenco writes: “All went along well until the announcement came of all taking part in house-to-house witnessing with literature and particularly the Sunday house-to-house work​—this in 1927. Our elective elders opposed and tried to discourage the whole class from taking up or engaging in any part of such work. The class began to take sides and division began to manifest itself.” The attitude of some of the elders toward the house-to-house preaching work was of vital concern. So a specific point might be made of that in the yearly voting. For instance, according to H. Robert Dawson, back in 1929 candidates for elder and deacon in Pittsburgh, Pennsylvania, had to answer this question: “Are you willing to participate in service work?”

Certain elders had a feeling of superiority and wanted only to give talks, according to Sister J. M. Norris. She adds: “Others were critical of the articles in The Watchtower, not wanting to accept it as still God’s channel of truth, always trying to influence others in their way of thinking.”

It should never be concluded, however, that all elected elders had the wrong attitude or spirit. Many faithfully discharged their responsibilities as Christian shepherds of God’s people. (1 Pet. 5:1-4) “Only a few were always throwing stumbling blocks in the way of the preaching work,” says James A. Barton. According to Roy E. Hendrix, “many of them were truly dedicated Bible Students, really witnesses of Jehovah.” Clarence S. Huzzey observes: “Many of these elders were fine mature Christian brothers concerned with the welfare of the congregation.” Jehovah was shepherding his people, and he was pleased to use such men for the benefit of his dedicated worshipers.

“Elective elders” supervised congregational activities for many years. With the coming of 1932, however, a ‘temporary change took place. Older members of the Brooklyn Bethel family still recall the meeting held on Wednesday evening, October 5, 1932, at Apollo Hall in Brooklyn. Some 300 members of the New York congregation then passed a resolution ending the electing of elders in New York city. (See The Watchtower of September 1, 1932, pages 265 and 266, as well as the issue of October 15, 1932, page 319.) Nearly all other congregations promptly stopped electing elders, passing similar resolutions. Thus the year 1932 witnessed the replacement of “elective elders” with a group of mature Christian men called a “service committee,” elected by the congregation to assist the local service director who had been appointed by the Watch Tower Society.

Instituting the new arrangement in 1932 led to some problems, and certain individuals left the organization. However, the vast majority of the congregations and those associated with them accepted the organizational adjustment gratefully.

OTHER DEVELOPMENTS IN ORGANIZATIONAL STRUCTURE

For many years only brothers who were anointed followers of Jesus Christ filled positions of responsibility in the Christian congregation. But in 1937 there was a change. Writes Grant Suiter: “Organizationally we were assisted by the counsel of The Watchtower of May 1, 1937, to the effect that those who were of the Jonadab class [having earthly prospects] might be appointed to positions of service in the congregations. . . . The August 15 issue of The Watchtower pointed out that Jonadabs could serve on service committees and in other similar capacities in the companies [congregations].” According to The Watchtower, “Jonadabs” could become “company servants,” or presiding overseers, if qualified members of the anointed remnant were not available to serve. “We see how Jehovah was paving the way in preparation for the great increase that was yet to come in,” said Norman Larson, adding: “It certainly opened new horizons for those, like myself, who were of the earthly class.”

In 1938 there was another significant organizational development. The Watchtower articles “Unity in Action” (May 15) and “Organization” (June 1 and 15) showed that authority to appoint overseers and their assistants did not rest with individual congregations. It was suggested that congregations throughout the world consider a resolution presented in The Watchtower, requesting that “The Society” organize the congregation for service and “appoint the various servants thereof,” that is, all those who would fill the positions of responsibility locally. (See The Watchtower for 1938, pages 169, 182, 183.) Most congregations adopted this resolution, and the few that did not soon lost their spiritual vision and the privileges they had in connection with Kingdom service.

THE “KINGDOM HALL”

Jehovah, the heavenly Shepherd, makes rich spiritual provisions for his people. A great part in feeding them is played by Christian meetings. (Heb. 10:24, 25) Often God’s modern-day servants have met in private homes and rented public buildings. But the heavenly kingdom was born in 1914 C.E. So, in time God’s people began calling their principal meeting places the “Kingdom Hall of Jehovah’s Witnesses.”

According to Domenico Finelli, the first Kingdom Hall was built at Roseto, Pennsylvania, in 1927, and he says that it “was inaugurated with a public talk by Brother Giovanni DeCecca.” However, the general use of the name “Kingdom Hall” came into vogue from 1935 onward. During that year, the Watch Tower Society’s president, J. F. Rutherford, visited the Hawaiian Islands and initiated the establishment of a branch office in Honolulu. Arrangements were made for an assembly hall in connection with the branch building. This auditorium was designated “Kingdom Hall.”

From 1935 onward, Jehovah’s witnesses in various places have rented buildings, fitted them for assembly and used them as Kingdom Halls. Often congregations have purchased property, renovated buildings or erected new structures to serve as places to meet for Bible study and worship of God. W. L. Pelle fittingly remarked not long ago:

“The Kingdom Halls are attractive on the outside, cozy and practical on the inside. Besides, since they are attractive in appearance, they give a silent witness as well as make persons of new interest feel ‘at home’ when they enter. By far the greater amount of labor in building has been contributed by our own brothers and those deeply interested. We have not had to resort to ‘building and loan’ organizations (of the Devil’s world). The capital and assets remain within the use of Jehovah’s people. The same was true with respect to the Israelites’ ‘tent in the wilderness’ many years ago. [Acts 7:44] I was asked not long ago, ‘Why do you people call your building a “Kingdom Hall”?’ I replied that the very first meaning given in my dictionary is: ‘Hall: an edifice devoted to public business.’ Our Kingdom Halls are devoted exclusively to the business of the Almighty God and his kingdom. So, there could not be a more appropriate name.”

ZONE SERVICE STRENGTHENS JEHOVAH’S PEOPLE

As increasing numbers of the “great crowd” streamed into Kingdom Halls back in the 1930’s, an activity began that was designed to strengthen the congregations of God’s people. (Rev. 7:9) It was the zone work, counterpart of circuit work today. About twenty congregations in a particular area of the country formed one zone. The Society appointed a zone servant to visit each congregation and generally spend one week with it. His purpose was to strengthen the congregation organizationally and also to aid it in the preaching work. From time to time, the congregations in a zone gathered for a zone assembly, there to receive Biblical instruction and spiritual aid. Special servants were sent out from the Society’s headquarters to serve at these assemblies. The zone work got under way as of October 1, 1938, and continued through November of 1941.

Edgar C. Kennedy shows how Christians responded to the zone work, saying: “Their spirit was strong and their appreciation for our visits was lovingly expressed. All of the companies [congregations] were small, but you could see a stirring among them. Because of their willing acceptance of the theocratic instructions, their love for the truth, their response to group service and their work with the model studies, signs of growth were beginning to appear. Several new companies began to be formed.”

“SALVATION BELONGS TO JEHOVAH”

A strong Christian organization certainly was needed in those days because Jehovah’s witnesses were the objects of intense persecution. Much of this had its start in 1935. How so? Well, at the Washington, D.C., convention, on Monday, June 3, Brother Rutherford responded to a query on the flag salute by children in school. He told the convention audience that to salute an earthly emblem, ascribing salvation to it, was unfaithfulness to God. Rutherford said that he would not do it.

H. L. Philbrick remarked that Rutherford’s answer “must have been heard by some young people, for when the schools opened that fall suddenly headlines appeared in the Boston newspapers about a young boy in Lynn, Massachusetts, who refused to salute the flag in school at the beginning of the school term. His name was Carleton Nichols. A young girl, Barbara Meredith, took the same stand at her school in Sudbury, Massachusetts, the same day.” But her situation did not reach the press, as she had a teacher who was tolerant and did not make an issue out of it.

It was on September 20, 1935, that young Carleton B. Nichols, Jr., declined to salute the flag. The incident was publicized throughout the country. As president of the Watch Tower Society, J. F. Rutherford was approached by the Associated Press and asked for an official statement regarding the view of Jehovah’s witnesses on this matter. The statement was furnished, but the press declined to publish it. So, during a nationwide radio broadcast on October 6, 1935, Rutherford spoke on the subject “Saluting a Flag.” This discourse was published in the 32-page booklet Loyalty, distributed by the millions. In this reply to the press, Rutherford showed that while Jehovah’s witnesses respect the flag, their Biblical obligations and relationship to God strictly forbid them to salute any image. To Jehovah’s servants this would be an act of worship contrary to the principles set forth in the Ten Commandments. (Ex. 20:4-6) The reply also showed that Christian parents primarily are responsible for teaching their children and that the children must be taught the truth according to their parents’ understanding and appreciation of the Holy Scriptures.

While many school officials and teachers were broad minded, others acted arbitrarily and expelled children of Jehovah’s witnesses from school for refusal to salute the flag. For instance, on November 6, 1935, two Witness children were expelled for this reason from a public school at Minersville, Pennsylvania. Their father, Walter Gobitis, instituted a suit against the board of education, Minersville School District. The suit was begun in the United States District Court for the Eastern District of Pennsylvania and was decided in favor of Jehovah’s witnesses. When this decision was contested, the Witnesses also won a favorable decision in the Circuit Court of Appeals. But the case next went to the Supreme Court of the United States. There, in June 1940, by a decision of eight to one, the Court reversed the favorable judgment, with disastrous consequences.

In one place after another Christians were persecuted because of their Biblical position on flag saluting. For instance, a mob joined by some policemen attacked Jehovah’s witnesses during a Bible meeting in Rockville, Maryland, on June 20, 1940. Having gained entrance to the Kingdom Hall, the mob leader held up a flag and said, “I will give you people two minutes American time to salute this flag or there will be bloodshed here.” Sotir K. Vassil reports: “There was silence for about a minute, when all of a sudden one man who had come to the meeting for the first time became very frightened, jumped up, saluted the flag and went out . . . No one else saluted the flag. When the two minutes were up, the leader knocked everything out of my hands and gave orders to the mob to ‘break up everything,’ chairs, and so forth, and articles began to fly. The two policemen with their pistols on their hips were inside with them and I went over to them and asked if they couldn’t do something. They did not even open their mouths or begin to take any action to stop the mob.” The situation became worse. “They began acting like a pack of demons,” says Brother Vassil, “pushing and shoving us out of the hall. They kept crying out: ‘Kill them! Kill them! They are Nazis.’ Some of the children in the hall began to cry and some in the mob called out to ‘throw those brats out of the window.’ They literally booted us out of the building and into the street and were now yelling: ‘Run them out of town! Run them out of town!’”

Later, having escaped the mob, Brother Vassil contacted the zone servant, Charles Eberle, who immediately reported the incident to the Attorney General of the United States. The Federal Bureau of Investigation began looking into the matter the next day. Eventually, there was a court case, and Brother Vassil tells us: “After the trial, which was decided in our favor and to Jehovah’s glory, Rockville Township placed a policeman to guard our Kingdom Hall each time we held a meeting so that another such incident could not occur. This time Satan’s instrument to destroy our newly formed congregation and Kingdom Hall had failed.​—Isa. 54:17.”

This account is merely an example. There were many other incidents. For instance, in Connersville, Indiana, a lawyer of the Witnesses was beaten and driven from town. God’s servants were enduring such violent persecution because they were adhering strictly to the Holy Scriptures and courageously maintained that their salvation and deliverance from foes and perils comes, not from any nation, but from God. Indeed, “salvation belongs to Jehovah.”​—Ps. 3:8; compare American Standard Version.

KINGDOM SCHOOLS

Compulsory flag salute in schools resulted in the expulsion of many students who were Jehovah’s witnesses. However, the Watchtower Society aided true Christians to provide education for their children. As early as 1935 this was done by opening private “Kingdom Schools.” At these, qualified teachers from among Jehovah’s witnesses devoted their time and energy, instructing Witness children who had been expelled from public schools. God’s people organized and financed these private schools in various places.

One of the Kingdom Schools was located in Lakewood, New Jersey. According to a former student there, C. W. Erlenmeyer, the Lakewood congregation’s Kingdom Hall was on the first floor, as well as the school classroom, a kitchen and the dining area. Bedrooms for the girls were on the second floor, and those of the boys on the third. “Of course,” says Brother Erlenmeyer, “most of us boarded right there and only went home on weekends, at the most. Those who lived farther away went home every second weekend, and the last year of school, because of wartime gas rationing, we went home every third weekend.”

With plenty of work to be done, a cook and a housekeeper were on hand. But the children had their assignments too​—helping in the kitchen, washing and drying dishes, taking out the garbage, and so forth. There was a discussion of the daily Bible text at the breakfast table, and every school day began with a half-hour Bible study. So the children were fed spiritually. Furthermore, they had opportunities to use what they learned, in the field service on Saturdays and Sundays.

Another Kingdom School was established at Gates, Pennsylvania. Instructing there was Grace A. Estep, a public school teacher who had been dismissed because she would not conduct the pledge of allegiance and flag salute in her classroom. Sister Estep recalls the school’s first year as a “tumultuous one,” with every sort of “official” trying to find some reason to close it. She also states: “The schoolroom was often invaded by some official, school or otherwise, for the purpose of finding fault or adding further harassment. Additionally, patriotic fervor was not missing among many of the populace. A crowd gathered at one time with the purpose of bombing or burning the school, angrily remonstrating with the owner for having rented to us. But since the owner was a leading citizen of the town, and since they couldn’t figure out how to bomb the school without bombing the barber shop [in the same building], they gave up the idea.” Eventually, the student body increased, calling for kindergarten, eight grades of elementary school and four of high school.

How did Kingdom School students fare as far as their education was concerned? Lloyd Owen, who taught at the one in Saugus, Massachusetts, reports: “We used to give the achievement test to see how well we had been doing. Most of the time the students rated one half to a whole grade better than the grade they were supposed to be in. . . . We tested the students at least twice a year, and they persisted in having this very high rating.”

A fine spirit prevailed among those involved with Kingdom Schools. “The friends were so very wonderful, always offering help in so many ways,” says Sister Estep. “It was all a sort of community thing, the ‘community’ being everyone involved in any way with the Kingdom Schools. My heart swells with love and appreciation when I review all the marvelous things the dear friends did in those days, their love for Jehovah knowing no bounds. And though there was little money, they supplied the needed things to the limit of their time and strength.”

SUPREME COURT REVERSES ITSELF

On June 8, 1942, by a vote of five to four, the United States Supreme Court ruled against Jehovah’s witnesses in the license tax case Jones v. Opelika. Interestingly, however, besides their dissenting opinion, Justices Black, Douglas and Murphy recanted their votes in the 1940 Gobitis flag salute case. With that the Watchtower Society’s lawyer filed an injunction suit in the United States District Court for the Southern District of West Virginia against the West Virginia State Board of Education. Why? To restrain the enforcement of the compulsory flag salute statute. A three-judge court unanimously decided in favor of Jehovah’s witnesses, but the West Virginia State Board of Education appealed. On Flag Day, June 14, 1943, the Supreme Court of the United States reversed its position in the Gobitis case by holding (in West Virginia State Board of Education v. Barnette) that the school board did not have the right to expel from school and thus deny education to children of Jehovah’s witnesses who would not salute the flag.

That decision reversed the holding of the Supreme Court in the Gobitis case. Though this did not end all problems associated with the Christian stand regarding the flag salute, Kingdom Schools no longer were necessary. Hence, for the first time in about eight years children of Jehovah’s witnesses could return to the public schools.

‘DEFENDING AND LEGALLY ESTABLISHING THE GOOD NEWS’

Jehovah’s Christian witnesses, whether young or old, expect to be persecuted. After all, Jesus told his disciples: “You will be objects of hatred by all people on account of my name.” (Matt. 10:22) “In fact,” wrote Paul, “all those desiring to live with godly devotion in association with Christ Jesus will also be persecuted.” (2 Tim. 3:12) At times persecution has led to arrests of Christians on false charges​—perhaps selling without a license or disturbing the peace. Statistics were not kept at first, but, in 1933, there were 268 arrests reported throughout the United States. By 1936 the number had risen to 1,149. Improperly, Jehovah’s witnesses were classed as solicitors or itinerant merchants, rather than as proclaimers of the gospel.

Jehovah’s witnesses did not suffer arrest, trial and imprisonment without a fight, however. They adopted a policy of appealing adverse decisions rendered in the courts. With Jehovah’s aid they were able to ‘defend and legally establish the good news.’​—Phil. 1:7.

It would be impossible, in but a few pages, to restage the thrilling drama, to recreate the many scenes of valiant theocratic warfare as Jehovah’s servants fought for liberty to preach. But we do well to begin with the raging “battle of New Jersey.” The ‘opening gun’ was fired in 1928, when some of God’s servants were arrested in South Amboy, New Jersey. But Plainfield became the center of the Catholic battlefield against the Witnesses in that state.

THE PLAINFIELD INCIDENT

In view of Plainfield’s prominence in connection with the persecution of Jehovah’s people, J. F. Rutherford decided to hold a public meeting there on the subject “Why is Religious Intolerance Practiced in This Country Today?” For this special program on July 30, 1933, some fifty uninvited, unwanted and unneeded policemen moved in, supposedly to guard the theater. Doubtless they were there at the instance of the Catholic hierarchy, which was looking for a way to prevent the meeting and perhaps do away with the speaker.

Arriving at the theater, Brother Rutherford notes that behind the drapes the police have two machine guns, trained on him and the audience. He protests, but this does not budge the policemen or their weapons. They say they have been ‘tipped off’ that there is going to be a riot and they are present to maintain order. George Gangas says that during the entire talk the atmosphere was tense. Especially was he stirred by these statements, near the conclusion of Rutherford’s talk:

“But shame upon the priests and clergymen who have connived at and caused the persecution of Jehovah’s witnesses in order that they might keep the people in ignorance of the truth and thus shield themselves from exposure; shame upon those public officers who have been ready and willing to class Jehovah’s witnesses as selfish peddlers and hawkers in order that they might serve their own selfish ends; shame upon the lawyers who practice upon the bench and before the bar, who because of fear of losing some personal advantage have side-stepped the issue and failed and refused to decide squarely the question as to whether or not men can be prevented from preaching the gospel of God’s kingdom by the enactment and enforcement of municipal ordinances leveled against peddlers and hawkers.”

Brother Gangas admits: “I was saying to myself: ‘Now they will shoot him! Now they will arrest him!’ But, as it is stated in the introduction of the booklet Intolerance, ‘The angel of the Lord encampeth round about them that fear him, and delivereth them.’” (Ps. 34:7) Despite the trying situation, Brother Rutherford’s discourse was delivered without incident. It was received enthusiastically. So was the booklet Intolerance, published later and distributed widely.

A DICTATOR HEARS FROM THE WITNESSES

Not only in the United States were Jehovah’s witnesses having a battle for freedom of speech and worship. In June of the so-called “Holy Year” of 1933 Adolf Hitler’s regime seized the Watch Tower Society’s property in Magdeburg and banned the activities of Jehovah’s people in Germany as regards meetings and literature distribution, though the property was returned that October. On October 7, 1934, the Witnesses in Germany met in groups and, after solemn prayer, they dispatched a protest by telegram to officials of Hitler’s government. However, God’s servants in other lands did not stand by idly.

“At the service meeting one night in the year of 1934, we were asked to be at the meeting place at 9:00 a.m. Sunday for something special,” recalls Gladys Bolton. “Everyone was excited! What could it be? Sunday morning the house was full. The speaker announced that congregations of Jehovah’s witnesses world wide were meeting today in order to send cablegrams to Hitler, all at the same time, asking him to refrain from persecuting Jehovah’s witnesses in Germany.” After praying to Jehovah, each group sent the following cablegram: “Hitler Government, Berlin, Germany. Your ill-treatment of Jehovah’s witnesses shocks all good people of earth and dishonors God’s name. Refrain from further persecuting Jehovah’s witnesses; otherwise God will destroy you and your national party.” The message was signed “JEHOVAH’S WITNESSES” and the city or town where the congregation was assembled was cited.

Those cablegrams caused quite a stir, even at some telegraph offices in the United States. “In Keysville, Virginia, as well as other places, says Melvin Winchester, “the telegraph operator almost fainted when the friends came in with the cable message.”

How did the Nazi regime respond? Persecution of Jehovah’s witnesses was intensified. But God’s people in Germany and elsewhere had been prepared for the opposition and hardships ahead of them. At the right time, Jehovah saw to it that they received needed Scriptural counsel and encouragement. It had come late in the year 1933 by means of the Watchtower article “Fear Them Not.” The enmity of the Roman Catholic Church was exposed, and the article warned that opposition might lead to the death of some faithful servants of God. But it urged God’s people to continue bearing testimony to his name with boldness and joy, that they might have a part in the vindication of that holy name.

AIDS IN THEIR DEFENSE

For Christians those were faith-testing times. Of course, not every incident of overt opposition, or even every arrest, led to a court trial. But many times Jehovah’s servants did find themselves in need of aid so that they might make a successful defense in the courts of the United States. To help Kingdom proclaimers, the Watchtower Society established a legal department at its headquarters in Brooklyn, New York.

Looking back, Robert E. Morgan recalls: “At our weekly service meetings we studied Order of Trial prepared by the Society, and endeavored to equip ourselves to deal with the police and judges who were constantly harassing us in the field service. Our service meetings would teach us how to respond when accosted by the police, what our rights as citizens were, and what procedures we must not fail to follow in order to establish a sound basis for legal action in defense of the good news in the event convictions would require our going to the appellate courts.”

“Demonstrations in service meetings enacted procedure from time of arrest to the conclusion of trial and disposition of the case,” recalls Ray C. Bopp, adding: “Servants in the congregation would act as prosecution and defense attorneys, and some ‘trials’ would last for weeks.”

ARRESTED AND OFF TO JAIL

Legal aids provided by the Society and fine training at service meetings helped God’s servants greatly. But for the rigors of life behind bars only Jehovah himself could strengthen his people. As Paul said, “For all things I have the strength by virtue of him who imparts power to me.”​—Phil. 4:13.

Jehovah’s Christian witnesses by the hundreds were arrested and jailed during the turbulent years of the 1930’s and 1940’s. Homer L. Rogers says this regarding legal problems encountered by Jehovah’s people in one area: “The city of La Grange [Georgia] had framed an ordinance that forbade anyone calling at a home in La Grange to offer the householder any piece of printed matter. This was aimed at Jehovah’s witnesses and was only enforced against Jehovah’s witnesses.” How could he be sure of this? The city’s residents testified that all other printed matter was distributed freely in La Grange without hindrance from the authorities.

On May 17, 1936, 176 Witnesses were arrested for preaching in La Grange and were jailed. The next day the women were released, but 76 men were detained for fourteen days in the Troup County Prison and Stockade, four miles outside the city. The regular inmates there were chain-gang prisoners, who actually were shackled while working on roads from sunup to sundown. When the Witnesses were tried, they were pronounced guilty and fined one dollar each or thirty days in jail, according to C. E. Sillaway. Because the city attorney ordered the city clerk not to sign the bond on appeal by certiorari, the brothers lost their appeal rights and 57 returned to complete the thirty-day sentence in the stockade on May 28, 1937. Despite their innocence, these Witnesses now wore prison garb, two persons had to share one blanket during the cold nights, and they did hard labor on streets and elsewhere.

Many were the sufferings of these imprisoned ones. Yet, they also had opportunity to do good spiritually. Brother C. E. Sillaway writes: “Near the end of our thirty days my group and another, twelve in all, were assigned a colored cemetery, almost rural for isolation. Near midmorning a funeral procession came in the main gate and stopped while the undertaker approached us. It seemed that this family was too poor to pay the preacher his going fee for a funeral and they had had no sermon or prayer. Would one of us ministers say a few words? It was a privilege to tell the handful of people the true condition of the dead and the hope of a resurrection. They didn’t mind the jail clothes.”

Theresa Drake says that her first taste of intolerance against God’s people was in the early 1930’s when she was first arrested in Bergenfield, New Jersey. She continues: “I was first fingerprinted in Plainfield, New Jersey. It was in Plainfield where I was held overnight with 28 other sisters. We were held in a small cell and, with 29 of us there, this made it impossible to lie down to sleep. Finally, they took us to the gym in the same building and there they had mats for us to lie on. I remember one policeman opening the door and looking in at us and saying, ‘Like sheep led to the slaughter.’”

Citing another case, Sister Drake writes: “In Perth Amboy we were arrested and held from 10 a.m. until 8 p.m. It was at this time that I met Brother Rutherford. He came to bail out 150 of us that were arrested. We were held in one big room at the courthouse. Outside, the people were taking our books and literature from our cars and throwing them all over the courthouse lawn. There were a half-dozen men that were in the rear of the courtroom that were waiting to get Brother Rutherford. They threatened him, but they never got the chance, for as we left the courthouse he was surrounded by us and then went quickly to a waiting car, not his usual one.”

Of Ohio and West Virginia towns, Edna Bauer says: “Many of the friends would be arrested and taken to jail on fire trucks with sirens blowing, loudly calling attention to arrests being made.” Often many would be jailed at once, and no consideration might be shown for age. For instance, Sister James W. Bennecoff recalls an incident in Columbia, South Carolina, “when 200 of us were put in jail, the youngest being six weeks old.”

Conditions in jail could be quite distressing. Earl R. Dale remembers his unjust confinement as a Christian at Somersworth, New Hampshire, and writes: “I slept that night, or tried to. The prison was not too clean. At night there were some little creatures crawling over us and I did not like them, but they liked me.” For preaching the good news at Caruthersville, Missouri, in 1941, Brother and Sister R. J. Adair were jailed for seventy-eight days. Sister Adair describes the place of her confinement as a “dungeon.” Sister Adair’s health was impaired during that incarceration. “It was not a pleasant thing to sleep on a concrete floor with a blanket and pillow for seventy-eight days,” she admits. “But to stay faithful to Jehovah was the important thing.”

Though Jehovah’s witnesses in the United States were jailed often for preaching the Kingdom message, that did not still their lips. As prisoners they kept right on declaring the good news. For example, Dora Wadams had various opportunities to preach while in jail. Once, when news of the Witnesses’ release circulated in a Newark, New Jersey, jail, this is her recollection of what happened: “One night when we were locked in our cells we heard prisoners around us saying: ‘The Bible people are going to leave us tomorrow. This place will never be the same. They are just like angels sent to us.’”

THEIR DAY IN COURT

Jehovah’s servants were ready to defend themselves and their God-given work if their arrests led to court trials. Sometimes they were not even represented by lawyers. For instance, back in 1938 Roland E. Collier, associated with the Orange, Massachusetts, congregation, obtained a permit to use a sound car in nearby Athol. He and another brother were in the sound car playing the record “Enemies” while other Kingdom publishers were preaching from door to door. Brother Coilier was arrested and charged with going from house to house, although he had not done so on that occasion. He tells us: “With interest we waited and prepared for the trial. I studied carefully the Order of Trial published by the Society for preparation for court trials. The day of the trial some brothers came into the courtroom to give me courage. I followed the proper court procedure outlined by the Society, even to the point of cross-examining the chief of police. When all the evidence was in after a complete court trial I was found not guilty and the newspaper carried a headline reading ‘ORANGE MAN PREACHES WAY OUT OF JAIL.’”

Some lawyers who were not Jehovah’s witnesses worked hard to defend God’s people. Often, however, Witness lawyers represented their fellow believers in court. Among them was Victor Schmidt. His wife Mildred says, in part: “After the adverse decision by the United States Supreme Court in the flag case, there was what seemed like an avalanche of mobs and arrests that descended upon our brothers in so many places outside Cincinnati [Ohio]. It became necessary for me to drive my husband to these various places, as he did not drive. For a while there was a different place to go to almost daily. Therefore, I had to give up working with the pioneers. . . . Victor had great faith in Jehovah and this strengthened me to have like faith. As we would near these towns where he was to represent our brothers in court, he would have me pull off the road and he would pray to Jehovah to open the way for him to bring some help to our brothers, and also, if it was Jehovah’s will, to kindly give us protection and to help us never to yield to the fear of men. Many are the times that we saw the evidence of the mighty power of Jehovah’s angelic forces working in our behalf.”

ON TO UNITED STATES SUPREME COURT

Various legal cases involving Jehovah’s witnesses eventually reached the Supreme Court of the United States. One of these was Lovell v. City of Griffin. Though God’s people often had been arrested for preaching the good news in Griffin, Georgia, on one occasion a number of them were placed under arrest for alleged violation of a city ordinance that forbade “the practice of distributing . . . literature of any kind, . . . without first obtaining written permission from the City Manager of the City of Griffin.” Brother G. E. Fiske comments: “There were several brothers over six feet tall and the officials asked if they would be willing to let them pick one to represent the group, and our overseers were willing. So they picked a small, slim sister because they thought she would be easy prey. But she [Alma Lovell] had studied the Order of Trial . . . Not one of the men had prepared as this little sister had, and when the case came up for trial, she spoke to the court for over an hour, giving a wonderful witness. However, the judge was not even interested and he had his feet up on the desk. When she sat down, the judge took his feet down and said, ‘Are you through?’ She said, ‘Yes, Your Honor.’ Then he pronounced them all guilty. The Society’s lawyer immediately appealed the case.” On March 28, 1938, the Supreme Court unanimously held that the ordinance in question was invalid on its face.

While engaging in the Kingdom-preaching work on April 26, 1938, Christian witness Newton Cantwell was arrested with his two minor sons while playing the phonograph record “Enemies” and distributing the book of the same name. The case was carried into Connecticut courts on the complaint of two Roman Catholics. Involved were an alleged breach of the peace and also supposed violation of a Connecticut statute prohibiting the solicitation of donations to charities or a religious cause without approval of the secretary of the state’s public welfare council. Convictions followed in Connecticut courts, and R. D. Cantwell writes: “The case was appealed by the Society and went to the United States Supreme Court . . . the conviction was reversed and the Connecticut statute requiring a permit to offer religious literature for sale, or accepting donations for a religious cause, was found to be unconstitutional as applied to Jehovah’s witnesses. Another victory for Jehovah’s people!”

But Jehovah’s witnesses lost an important case in the United States Supreme Court by a five-to-four decision on June 8, 1942. It was Jones v. City of Opelika. This case involved magazine street work and raised the question of whether Rosco Jones was properly found guilty of violating an Opelika, Alabama, ordinance for “selling books” without having obtained a license and paying the required tax.

A “FIELD DAY” FOR GOD’S PEOPLE

Then came May 3, 1943. It could well be called a “field day” for Jehovah’s witnesses. Why? Because twelve out of thirteen cases were then decided in their favor. Outstanding was Murdock v. Pennsylvania, a license tax case. This decision of the United States Supreme Court reversed its own position in the case of Jones v. City of Opelika. In the Murdock decision the Court held: “It is contended, however, that the fact that the license tax can suppress or control this activity is unimportant if it does not do so. But that is to disregard the nature of this tax. It is a license tax​—a flat tax imposed on the exercise of a privilege granted by the Bill of Rights. A state may not impose a charge for the enjoyment of a right granted by the federal constitution.” Concerning the Jones case, it was said: “The judgment in Jones v. Opelika has this day been vacated. Freed from that controlling precedent, we can restore to their high, constitutional position the liberties of itinerant evangelists who disseminate their religious beliefs and the tenets of their faith through distribution of literature.” The favorable Murdock decision did away with the flood in regard to license tax cases involving Jehovah’s people.

Their efforts have had an effect on the law. Fittingly, it has been said: “It is plain that present constitutional guaranties of personal liberty, as authoritatively interpreted by the United States Supreme Court, are far broader than they were before the spring of 1938; and that most of this enlargement is to be found in the thirty-one Jehovah’s Witnesses cases (sixteen deciding opinions) of which Lovell v. City of Griffin was the first. If ‘the blood of the martyrs is the seed of the Church,’ what is the debt of Constitutional Law to the militant persistency​—or perhaps I should say devotion—​of this strange group?”​—Minnesota Law Review, Vol. 28, No. 4, Mar., 1944, p. 246.

VIOLENT MOBS FAIL TO SILENCE PRAISERS OF JEHOVAH

While Jehovah’s witnesses were waging legal battles for freedom of worship and their right to preach the good news, in the field they sometimes came face to face with violent mobs. This was not without parallel, however, for Jesus Christ himself had experiences of that kind. (Luke 4:28-30; John 8:59; 10:31-39) Faithful Stephen suffered martyrdom at the hands of an angry crowd.​—Acts 6:8-12; 7:54–8:1.

The worldwide Christian convention held on June 23-25, 1939, was viewed by hoodlums as an opportunity to harass God’s people. Direct wire connections linked New York city, the key city, with other assembly locations in the United States, Canada, the British Isles, Australia and Hawaii. While J. F. Rutherford’s discourse “Government and Peace” was being advertised, Jehovah’s servants learned that Catholic Action groups planned to prevent the public meeting on June 25. So, God’s people were ready for trouble. Blosco Muscariello tells us: “Like Nehemiah raising the wall of Jerusalem and supplying his men with both instruments to build and instruments to fight (Neh. 4:15-22), we were so armed. . . . Some of us young men received special instructions as ushers. Each was supplied with a sturdy cane to be used in the event of any interference during the main talk.” But R. D. Cantwell adds: “We were instructed not to use it unless it was a matter of being cornered in final defense.”

Though it was not known generally, Brother Rutherford was in poor health when he ascended the platform at Madison Square Garden in New York city that Sunday afternoon, June 25, 1939. Soon the talk was under way. Among the latecomers were about 500 followers of Roman Catholic cleric Charles E. Coughlin, renowned “radio priest” of the 1930’s, to whose regular broadcasts millions listened. Since the lower level of the auditorium had been reserved and filled with the Witnesses, Coughlin’s followers, including priests, had to occupy a top section of the balcony behind the speaker.

“There was no smoking elsewhere in the auditorium,” wrote a Consolation correspondent, “but eighteen minutes after the discourse began one man to the left front in this crowd lit a cigarette, and then another to the right front lit one; then the electric lights in this section only were blinked, and then in this one section only there were booings, screams and catcalls.” “I sat tense,” says Sister Edward Broad, “waiting for the confusion to spread all over the Garden. But as a few moments passed I saw that the trouble was confined to a group directly behind the speaker. ‘What will he do?’ I wondered. It seemed impossible for anyone to keep on speaking with things being thrown down on the platform and not knowing at any moment when the microphone might be taken away.” Esther Allen recalls that “wild howling and expressions of ‘Heil Hitler!’ ‘Viva Franco!’ and ‘Kill that damn Rutherford!’ filled the air.”

Would ailing Brother Rutherford yield to those violent foes? “The louder they yelled to drown out the speaker’s voice, the stronger Judge Rutherford’s voice became,” says Sister A. F. Laupert. Aleck Bangle remarks: “The Society’s president did not become afraid but courageously said: ‘Note today the Nazis and Catholics would like to break up this meeting, but by God’s grace cannot do it.’” “That was the opportunity we needed to break into heartfelt applause, giving the speaker our enthusiastic support,” writes Roger Morgan, adding: “Brother Rutherford held his ground to the end of the hour. We later thrilled every time we played recordings of that lecture in the homes of the people.”

C. H. Lyon tells us: “The attendants did their work well. A couple of the more obstreperous Coughlinites were rapped on the head with a cane, and all of them were unceremoniously hurled down the ramps and out of the auditorium. One of the Coughlinites rated some publicity in a daily tabloid the next morning, as they printed a picture of him with his head wrapped, as with a turban.”

Three Witness ushers were arrested and charged with “assault.” They were tried before three judges (two Roman Catholics and a Jew) of the Special Sessions Court of the City of New York on October 23 and 24, 1939. In court it was shown that the attendants had gone into the section of Madison Square Garden where the disturbance broke out in order to remove the disturbers. When the rioters attacked the ushers, they resisted and dealt firmly with some of the radical group. Witnesses for the prosecution made many contradictory statements. Not only did the court acquit the three ushers. It also found that the Witness attendants had acted within their rights.

WORLD WAR FANS THE FLAMES OF VIOLENCE

Mob violence had erupted at the 1939 assembly of Jehovah’s witnesses. But the flames of violence against them were yet to be fanned to greater intensity as the world went to war. It would be late in 1941 before the United States would declare war on Germany, Italy and Japan, but the spirit of nationalism was strong throughout the country long before that.

During these early months of World War II, Jehovah God made an outstanding provision for his people. In its issue of November 1, 1939, the English Watchtower carried an article entitled “Neutrality.” For a caption text it had these words of Jesus Christ concerning his disciples: “They are not of the world, even as I am not of the world.” (John 17:16, King James Version) That Scriptural study of Christian neutrality, coming when it did, prepared Jehovah’s witnesses in advance for the hard times ahead.

THREAT OF ARSON AT KINGDOM FARM

Kingdom Farm, near South Lansing, New York, served well in furnishing members of the Society’s headquarters staff with fruit, vegetables, meat, milk and cheese. David Abbuhl was working at Kingdom Farm when its peace and serenity were disrupted back in 1940. “On the eve of Flag Day, June 14, 1940,” says Brother Abbuhl, “we were put wise by an old fellow who would daily pass by on his way to buy his whiskey at the tavern in South Lansing to a plan by the townspeople and those of the American Legion to burn down all our buildings and wreck our machinery.” The sheriff was notified.

Finally the enemy was on the scene. John Bogard, who was then the farm servant, once gave this graphic account of the trouble: “About six o’clock in the evening the gangs started to gather, one car after another, until there were thirty or forty carloads. The sheriff and his men arrived and began stopping the car drivers and examining their licenses and warning them against any move against Kingdom Farm. They kept driving back and forth along the highway fronting our property till late into the night, but the presence of the police kept them on the highway and frustrated their plan to destroy the farm. It was a most exciting night for all of us there on the farm, but we were reminded vividly of Jesus’ assurance to his followers: ‘You will be objects of hatred by all people because of my name. And yet not a hair of your heads will by any means perish.’​—Luke 21:17, 18.”

So it was that this threatened attack and premeditated arson were averted. An estimated 1,000 cars, carrying possibly 4,000 men, had come from all sectors of western New York state to destroy the Society’s Kingdom Farm property​—but to no avail. Says Kathryn Bogard: “Their purpose failed, and some of the very people who made up the mob are now Witnesses themselves, yes, even in the full-time ministry!”

Part 3​—United States of America

VIOLENCE ERUPTS AT LITCHFIELD

About the same time that Kingdom Farm had been the object of threatened assault and arson, trouble flared up against Jehovah’s witnesses in Litchfield, Illinois. “In some way the troublemakers in Litchfield got wind of our plans so that when we did go in to work the town they were ready for us,” recalls Clarence S. Huzzey. “The local priest rang the church bells as a signal and they began rounding up the brothers​—taking them to the local jail. Some of the brothers were badly beaten and the mob even threatened to burn down the jail. Some of the mobsters located the cars of the brothers and began demolishing them​—reducing them to rubble.”

Walter R. Wissman says: “After being beaten by the mob the brothers were herded into the local jail by the state highway patrol for their own protection. One brother, Charles Cervenka, was knocked to the ground when he refused to salute the flag, the flag was pushed into his face, and he was severely kicked and beaten about his head and body. He was the most severely injured of the brothers and he never quite recovered from the beating. He died a few years later. He said later that as he was being beaten he thought to himself that he was so glad this happened to him and not to one of the newer brothers because he knew that he could take it, while perhaps a newer one would have weakened and compromised.”

“The town of Litchfield was very proud of its accomplishment,” Brother Wissman recalls. “In fact, a number of years later, along in the 1950’s, Litchfield had a centennial celebration with floats depicting the outstanding events in the city’s hundred-year history. One of these floats was in commemoration of the mobbing of Jehovah’s witnesses in 1940. The town officials considered that this was a memorable event in their history. May Jehovah reward them!”

UNHEEDED PLEAS

So serious and numerous were the violent attacks upon Jehovah’s witnesses that United States Solicitor General Francis Biddle and Mrs. Eleanor Roosevelt (wife of President Franklin D. Roosevelt) made public appeals for the discontinuance of such actions. In fact, on June 16, 1940, the very day of the Litchfield incident, during a coast-to-coast radio broadcast over the network of the National Broadcasting Company, Biddle stated:

“Jehovah’s witnesses have been repeatedly set upon and beaten. They had committed no crime; but the mob adjudged they had, and meted out mob punishment. The Attorney General has ordered an immediate investigation to these outrages.

“The people must be alert and watchful, and above all cool and sane. Since mob violence will make the government’s task infinitely more difficult, it will not be tolerated. We shall not defeat the Nazi evil by emulating its methods.”

But such pleas did not stem the tide of hostility against Jehovah’s witnesses.

CHRISTIAN GATHERINGS DISRUPTED

During those turbulent years, Christians in the United States sometimes were assaulted while gathered peacefully for Bible instruction. That happened, for example, in Saco, Maine, during 1940. While Jehovah’s witnesses were in their second-floor Kingdom Hall there preparing to present a recorded Bible lecture on one occasion, a mob of 1,500 to 1,700 formed, according to Harold B. Duncan. He clearly recalls that a priest was with them, sitting in a car in front of the hall. “The fellow in the [adjacent] radio repair shop turned on every radio he could to full volume so as to drown out the talk,” says Brother Duncan, adding: “Then the mob started stoning the windows. The police in plain clothes with flashlights pointed the light beams on the windows to stone out. The police station was only a block and a half away. I went there twice and informed them of what was happening. They said, ‘When you people salute the American flag, we’ll give you help!’ The mob stoned 70 [small windowpanes] out of the hall and a stone as large as my fist just missed Sister Gertrude Bob’s head and took a corner of the plastered wall out.”

Mob violence also erupted during the 1942 assembly in Klamath Falls, Oregon. According to Don Milford, mobsters cut the telephone wires bringing a discourse from another convention city, but a brother having a copy of the talk immediately took over and the program went on. Finally, the mob broke into the hall. The Witnesses defended themselves and when the door was closed again, one attacker​—“a large powerful man”—​lay unconscious inside the building. He was a police officer and his picture was taken with his badge alongside his face. “We called the Red Cross,” says Brother Milford, “and they sent in two women with a stretcher and took him out. He was later heard to say, ‘I didn’t think they would fight.’” The police refused to aid the Witnesses, and it was over four hours before the mob was dispersed by the state militia.

ASSAULTS DURING MAGAZINE STREET WORK

While policemen in some localities failed to protect Jehovah’s witnesses, that certainly was not invariably true. For instance, as he did magazine street work in Tulsa, Oklahoma, years ago, L. I. Payne noticed that a policeman always was within sight. “So,” says Brother Payne, “one day I asked him why he was always so close by. His remark was to the effect that even though he had a large territory to cover, he would be in that vicinity because he was not going to let anyone run me off or beat me up. He had read how the little towns were treating the Witnesses and could not see why anyone would want to hinder this work.”

As it is, Jehovah’s servants often were assaulted by violent mobs as they engaged in witnessing on the streets with The Watchtower and Consolation. For example, George L. McKee says that week after week in one Oklahoma community mobs ranging from 100 to well over 1,000 infuriated men assailed Witnesses engaged in magazine street work. The mayor, chief of police and other officials would provide no protection. According to Brother McKee, generally the mobsters were led by a prominent physician and leader of the American Legion, a cousin of Belle Starr, notorious woman bandit. First, drunken henchmen started a disturbance. Then came the mob, armed with pool sticks, clubs, knives, meat cleavers and guns. Their object? To run the Witnesses out of town. But each Saturday, Kingdom proclaimers determined in advance how long they were going to engage in street work and, though the mob would gather quickly, they were successful in completing the allotted time. Many magazines were placed with shoppers.

One Saturday about fifteen Witnesses were accosted. “We realized we would have to rely upon Jehovah God and good judgment to escape with our very lives,” says Brother McKee, continuing: “Without as much as a warning, they began to attack three of us brothers with their knives and clubs. . . . With our broken arms, cracked skulls and other injuries, we went to four different doctors in the community, but all refused to give the treatment we needed. We had to travel to a community fifty miles away for the services of a sympathetic doctor. Bruises and feelings soon healed and we were back on the street corner on the following Saturday with the good news of the Kingdom. This spirit prevailed throughout all the troublesome times we had in the heat of persecution.”

FURY AT CONNERSVILLE

Notable among acts of mob violence were incidents that occurred in 1940 at Connersville, Indiana. Certain Christian women on trial there were falsely charged with “riotous conspiracy.” As Brother Rainbow, a zone servant, and Victor and Mildred Schmidt left the courthouse on the trial’s first day, about twenty men lunged at their car, threatened them with death and tried to overturn the vehicle.

On the trial’s final day, the prosecuting attorney used his arguing time more for inciting to riot, sometimes speaking directly to armed men in the building. About 9:00 p.m. the verdict came​—“Guilty.” Then a storm of violence broke loose. Sister Schmidt says that she and her husband Victor, who was one of the lawyers handling the case, along with two other brothers, were cut off from the other Witnesses and were accosted by a mob of from two to three hundred. She tells us:

“Almost immediately, a barrage of all kinds of fruit, vegetables and eggs began bombarding us. We were told later that the mobsters had unloaded a whole truckload of these items on us.

“We tried to run to our car, but were headed off and pushed to the highway leading out of the city. Then the mob rushed at us, striking the brothers and hitting me in the back, causing a whiplash effect. By now, a storm had broken in all its fury. The rain was coming in torrents and the wind was lashing furiously. However, the fury of the elements was insignificant in comparison with the fury of this demon-crazed mob. Because of the storm, many took to their cars and drove alongside of us, yelling and cursing us and always including Jehovah’s name in their cursings. Oh, how that pierced our hearts!

“But in spite of the storm, it seemed as though there were at least a hundred men on foot pressing down on us. Once a carload of friends driven by Sister Jacoby (now Sister Crain) from Springfield, Ohio, tried to rescue us, but the mob nearly upset the car and kicked it and tore at its doors. This brought more blows upon us as the mobsters pulled us away from the car. The friends were forced to drive on without us. As we were driven on and the storm continued unabated, the mobsters kept yelling and chanting: ‘Throw them in the river! Throw them in the river!’ This unceasing chant struck terror into my heart and as we approached the bridge to cross the river the chant suddenly stopped. Soon we were actually across the bridge. It was as though Jehovah’s angels had blinded the mob as to where we were! I thought, ‘Oh, Jehovah, thank you!’

“Then the big burly mobsters began striking the brothers again. How hard it was to see someone you love being struck! Each time they struck Victor, he staggered, but never fell. These blows were blows of horror to me . . .

“Time after time they approached me from the back and would give me that quick whiplashing push. Finally, we were separated from the two brothers and as we walked locked arm in arm, Victor said: ‘We haven’t suffered as much as Paul. We haven’t resisted unto the shedding of blood.’ [Compare Hebrews 12:4.]

“It was very dark and getting late (I learned later, about 11:00 p.m.). We were beyond the city limits and near exhaustion when suddenly a car stopped very close to us. A familiar voice said: ‘Quick! Get in!’ Oh, here was that fine young pioneer lad, Ray Franz, rescuing us from this violent mob! . . .

“Here again, we all felt that Jehovah’s angels had blinded the enemy from seeing us enter the car. Here in the car safe from the mob were dear Brother Rainbow and his wife and three others. Somehow, that little car made room for all eight of us. We all felt that Jehovah’s angels had prevented the enemy from seeing us enter the car. The mob was still violently incensed against us, with no indication of releasing us. It seemed as though Jehovah with his loving arms had reached down and rescued us! We later learned that after the two brothers were cut off from us they had found refuge in a haystack until some brothers found them early in the morning. One of the brothers had been severely hurt by an object thrown at him.

“We arrived home about 2:00 a.m. drenched and cold, as the storm had ended a heat wave and ushered in cold air. Our brothers and sisters ministered unto us, even closing five open wounds on Victor’s face. How thankful we were to be in the loving care of our dear brothers!”

Despite such severe experiences, however, Jehovah upholds and strengthens his servants. “So,” remarks Sister Schmidt, “here we had undergone another kind of trial which Jehovah had mercifully helped us to bear and to ‘let endurance have its work complete.’”​—Jas. 1:4.

OTHER ACTS OF MOB BRUTALITY

Many were the acts of mob violence having Jehovah’s witnesses as their targets. In December 1942 at Winnsboro, Texas, a number of Jehovah’s witnesses were accosted by a mob while doing magazine street work. Among the Witnesses was O. L. Pillars, servant to the brethren (circuit overseer). As the mobsters approached, the Witnesses concluded that street work could not be done under such circumstances. So they began walking toward their car. “In the middle of the main street, in his sound car, was the Baptist preacher, C. C. Phillips,” recalls Brother Pillars. “He had been preaching about Christ and his being crucified, but as soon as he saw us he changed his sermon. He started ranting and raving about how Jehovah’s witnesses would not salute the flag. He told how he would be happy to die for Old Glory and that anyone not saluting the flag should be run out of town. As we passed his truck, we looked ahead to see another mob coming toward us. Soon they closed in on us and held us until the city marshal appeared and arrested us.”

Later, the mob entered the office of the marshal, who made no attempt to protect the Witnesses. They were seized by the mobsters. In the street, Brother Pillars, for one, was being pummeled with fists. “At this time,” says Brother Pillars, “I experienced the most unusual help. I was taking a terrible beating. Blood was gushing from my nose, face and mouth, but I felt little or no pain. Even at that time I marveled at this fact and felt it to be a manifestation of angelic help. . . . To me it explained how our German brothers had faithfully endured the heat of Nazi persecution without wavering.”

Brother Pillars was repeatedly beaten into unconsciousness, then revived and beaten again. Finally, unable to bring him to, the mobsters soaked him with cold water and tried to make him salute a two- by four-inch flag, according to him, “the only flag these great ‘patriots’ could find.” As they held it up, they would also hold up his arm, but he let his hand droop down, showing he would not salute. Soon they had a rope around his neck, jerked him to the ground and dragged him to the jail. Dimly he heard them say: “Let’s go ahead and hang him. Then we’ll be rid of those Witnesses forever.” Not long thereafter, they tried just that. Brother Pillars writes: “They put the new one-half-inch hemp rope around my neck, tying the hangman’s noose behind the ear, and dragged me into the street. Next the rope was thrown over a pipe that extended from the building. Four or five mobsters began pulling on the rope. As I was lifted off the ground, the rope tightened and I lost consciousness.”

The next thing Brother Pillars knew, he was back in the unheated jail. A doctor examined him and said: “If you want this boy to live, you had better get him to the hospital, as he has lost a lot of blood and his eyes have dilated.” To this the marshal retorted: “He’s the most stubborn devil I have ever seen.” “How those words encouraged me,” remarks Brother Pillars, “for they assured me I had not compromised!”

After the doctor left, the mobsters filed through the cold, unlit jail. They struck matches to see Brother Pillars’ face, and he heard them ask: “Is he dead yet?“ Someone replied: “No, but he’s going to die.” Chilled to the bone and soaking wet, Brother Pillars tried to keep from shivering, hoping they would think he had died. Finally, they left and all was quiet. Eventually the door opened, the Texas State Police entered and Brother Pillars was taken by ambulance to the Pittsburg, Texas, hospital. He had been at the mob’s mercy for six hours. But what had happened when they hung him? Why was he still alive? “I found out those answers late the next day,” remarks Brother Pillars, adding:

“Into my prison ward at the Pittsburg hospital where I was recuperating came Brother Tom Williams. He was a local attorney from Sulphur Springs and a real fighter for righteousness. He had endeavored to locate me with no success until he threatened to sue the town. Then they revealed I was in the hospital. How very good it was to see a brother’s face! He then told me that it was all over town​—I had been hung but the rope broke!

“Later, when the F.B.I. made an official investigation and this led to a grand jury inquiry, a group of Pentecostal men were willing to testify. They said: ‘Today it is Jehovah’s witnesses. Tomorrow it will be us!’ When they described the hanging, they said: “We saw him dangling on the rope. Then it broke. When we saw the rope break, we knew it was the Lord that broke it.’”

The marshal and other officials fled across the state line. Hence, they never were put on trial. Brother Pillars recuperated and returned to his work as servant to the brethren in that area.

ENDURING BRUTAL PERSECUTION

“I could never endure such brutal persecution!” you may exclaim. No, not in your own strength. But Jehovah can make you strong if you avail yourself of his provisions for spiritual upbuilding now. The paramount reason for the persecution is connected with the issue of universal sovereignty. In effect, Satan challenged God, claiming that no human would remain faithful to Jehovah under test by the Devil. What a privilege it is to maintain integrity to God, thus proving Satan a liar and supporting Jehovah’s side of the issue!​—Job 1:1–2:10; Prov. 27:11.

In the years since those turbulent days of many mob attacks upon Jehovah’s witnesses in the United States, God’s people have become increasingly aware of their need to depend fully upon Jehovah. While they will defend themselves and their loved ones in harmony with Christian principles, they do not arm themselves with deadly weapons in anticipation of attack. (Matt. 26:51, 52; 2 Tim. 2:24) Rather, they recognize that ‘the weapons of their warfare are not fleshly.’​—2 Cor. 10:4; see The Watchtower, June 1, 1968, pages 345-350.

THEOCRATIC ASSEMBLY IN SAINT LOUIS

Humanity was in the throes of World War II and persecution was raging against God’s people. But ‘Jehovah of armies was with them.’ (Ps. 46:1, 7) He saw to it that they were amply provided with good things in a spiritual way. Very noteworthy along these lines was the Theocratic Assembly of Jehovah’s Witnesses at Saint Louis, Missouri, August 6-10, 1941.

Jehovah’s servants were eager to be present for that assembly. So, many of them were on the road, bound for Saint Louis. “We soon learned,” says Sister A. L. McCreery, “that all the Witnesses put a magazine [The Watchtower or Consolation] in the car window to identify themselves; so we did too. The whole trip was one of waving to total strangers that passed us by, but we knew they were our brothers by their smiles and waves.”

Despite pressure from Catholic Action and the Veterans of Foreign Wars, the management of The Arena refused to cancel the contract for its use by Jehovah’s witnesses. However, the Catholic churches circulated propaganda that caused many householders to cancel rooms they were going to rent to God’s people. “Nuns went from door to door telling people not to rent their rooms to Jehovah’s witnesses,” says Robert E. Rainer. Hence, upon arrival in Saint Louis, “so many Witnesses were without rooming accommodations that it was necessary to have mattresses made and stuffed so they could sleep there on the Arena grounds,” according to Margaret J. Rogers.

Concerning the problem of rooming accommodations, Brother and Sister G. J. Janssen state: “During the convention a picture appeared in the newspaper of a Witness mother and her child sleeping at night on the lawn at the convention grounds. That did it. The local residents, more soft-hearted than their false teachers, began to call the rooming department to say that their extra rooms were available to the Witnesses.” Before long, rooms were being offered by telegrams, telephone calls, letters, personal calls and other means. Kingdom publishers were even stopped on the streets by people who offered them accommodations.

Some Witnesses, on arriving, headed for the Theocratic Trailer City. It grew until the site was teeming with 677 trailers, 1,824 tents, 100 cars with sleepers, 99 trucks and 3 buses​—and a population of 15,526. “It was immense,” remarks Edna Gorra, who also says: “Streets were named and there were washing facilities, proper bathroom facilities, and so forth. It was a wonderful sight to behold​—people from different states living in their trailers, tents and buses, all in one accord.”

SOME PROGRAM HIGHLIGHTS

Spiritually rewarding indeed was the convention program. For instance, Hazel Burford, now a missionary in Panama, remarks: “There we thrilled to have clarified for us the issue of the universal domination of Jehovah as Supreme Sovereign and how that involved the integrity of Jehovah’s servants. . . . We realized more clearly than ever before why Jehovah was permitting such intense persecution of his people world wide.” In his talk entitled “Integrity,” Brother Rutherford pointed out that the question Satan raised in Job’s day was, “Can Jehovah put men on earth who, under the most severe test, will prove faithful and true to God?“ Yet, it was shown, the primary issue was that of universal domination. Among other things, the speaker urged his listeners to be wholly and unreservedly devoted to The Theocratic Government by Christ Jesus, knowing that it shall vindicate Jehovah’s name and bring deliverance to all who love righteousness and serve Jehovah.

There was a convention feature that especially touched the hearts of assembly delegates. Sunday, August 10, 1941, was “Children’s Day” at the Saint Louis convention. Early that morning a baptismal discourse was given and 3,903 persons were immersed, among them 1,357 children. But for children​—and adults too—​that day was very special. “All children of consecrated parents between the ages of 5 and 18 and having reserved seat tickets will assemble in the main arena directly in front of platform,” said the printed program. Brother Rutherford’s discourse “Children of the King” was scheduled for 11:00 a.m.

By then the convention audience had become a tremendous throng of 115,000. Directly in front of the speaker’s platform and in the box seats all around it was an extraordinary audience​—all children between five and eighteen years of age. As Brother Rutherford stepped on the platform, the youngsters cheered and clapped. He waved his handkerchief and thousands of young hands waved back. Soon he strode to the front of the platform, literally beaming at the sight.

J. F. Rutherford had much to say to all those youngsters and the thousands of others in that vast audience. For instance, Dorothy Wilkes states: “The hope of paradise conditions on the earth became very real to us as Brother Rutherford remarked, in effect, that ‘the estates you saw along the way to the assembly were nothing compared to what you are going to have!’” And Neal L. Callaway, who was one of the youngsters in the audience that day, once wrote: “. . . after concluding his talk, the Society’s president said: ‘I have a question to propound to each of you. All of you who have agreed to do the will of God and have taken your stand on the side of the Theocratic Government Christ Jesus, and who have agreed to obey God and His King, please STAND UP!’

“We arose as one body. ‘Behold,’ exclaimed the Society’s president, ‘more than 15,000 new witnesses to the Kingdom!’ After long applause he said: ‘All of you who will do what you can to tell others about God’s kingdom and its attending blessings please say Aye!’ Then came a thunder of ‘Aye’ from 15,000 children on their feet.

“And then the Society’s president said: ‘If you had an instrument in your hands that you could use to the honor of Jehovah’s name, would you be diligent to use it?’ We answered ‘Yes!’ ‘Then be seated, and I will tell you about that instrument. The Lord has made possible the preparation of this book as a message for you. The title of this book is “Children.”’ What tremendous applause followed!” A free copy of the new book Children, written by Brother Rutherford, was given to each child seated in the special sections of The Arena and the trailer camp.

Many who were present for that grand occasion as mere children continued to progress, observes George D. Caron. “They became pioneers, entered Gilead School and took up missionary assignments, went to Bethel, and otherwise advanced with the organization. Today they are the backbone and strength in many congregations throughout the world.”

On Sunday afternoon, August 10, 1941, ailing J. F. Rutherford spoke to the convention audience for the last time. He did so extemporaneously, without notes, for about forty-five minutes.

He made some very significant remarks about leadership of Jehovah’s people, saying: “I want to let any strangers here know what you think about a man being your leader, so they won’t be forgetting. Every time something rises up and starts to grow, they say there is some man, a leader who has a great following. If there is any person in this audience who thinks that I, this man standing here, is the leader of Jehovah’s witnesses, say Yes. [Unanimous NO]

“If you who are here believe that I am just one of the servants of the Lord, and we are working shoulder to shoulder in unity, serving God and serving Christ, say Yes. [Unanimous YES]

“Well, you don’t have to have me as an earthly leader to get a crowd like that to work; that kind of a class of people would fight the Devil with a Missouri elm club, and they are fighting with the sword of the spirit, which is more effective.”

Repeatedly during this final talk, Brother Rutherford urged his listeners to carry forward the work of preaching the Kingdom message.

CLOSING DAYS AT BETH-SARIM

By November Brother Rutherford’s critical illness had gained ground and he was compelled to have an operation at Elkhart, Indiana. Thereafter he expressed a desire to go to California. So he was taken to a San Diego residence known as “Beth-Sarim.” For some time it was apparent to his associates and the best medical experts that he could not recover.

Briefly it may be said that Brother Rutherford had a severe case of pneumonia after his release from unjust imprisonment during 1918-1919 because of his faithfulness to Jehovah. Thereafter he had only one good lung. It was virtually impossible for him to remain in Brooklyn, New York, during the winter and still carry out his duties as the Society’s president. In the 1920’s he went to San Diego under a doctor’s treatment. The climate there was exceptionally good and the doctor urged him to spend as much time as possible in San Diego. That is what Rutherford did ultimately.

In time, a direct contribution was made for the purpose of constructing a house in San Diego for Brother Rutherford’s use. It was not built at the expense of the Watch Tower Society. Concerning this property, the 1939 book Salvation stated: “At San Diego, California, there is a small piece of land, on which, in the year 1929, there was built a house, which is called and known as Beth-Sarim.”

Sister Hazel Burford was one of the nurses who cared for Brother Rutherford during his final illness at Beth-Sarim, where he was taken in November 1941. She tells us: “We had the interesting times, for he got to where he would sleep all day and then all night long he was busy with the Society’s business and kept us on the move.” One morning about the middle of December three brothers, including Brother Knorr, arrived from Brooklyn. Sister Burford recalls: “They spent several days with him going over the annual report for the Yearbook and other organizational matters. After their departure, Brother Rutherford continued to weaken and, about three weeks later, on Thursday, January 8, 1942, he faithfully finished his earthly course and graduated into fuller service privileges in the courts of his heavenly Father.” Later that day the news was sent to the Brooklyn headquarters by long-distance telephone at 5:15 p.m.

How was news of J. F. Rutherford’s death received at Brooklyn Bethel? “I will never forget the day we learned of Brother Rutherford’s passing,” comments William A. Elrod. “The announcement was brief. There were no speeches.”

A SMOOTH TRANSITION

Thursday, January 8, 1942, marked the end of the earthly life of seventy-two-year-old Joseph Franklin Rutherford. For twenty-five years he had been president of the Watch Tower Society. When the Society’s first president, Charles Taze Russell, died in 1916, the Bible Students were shocked and many wondered how they could carry on in God’s service. Furthermore, selfish men sought control of the Society and this posed problems for some time, though their opposition and schemes were completely overcome through divine aid. The death of J. F. Rutherford did not have such effects, however. Of course, foes of God’s people thought that the work of Jehovah’s witnesses would grind to a stop, but they were mistaken. “The theocratic organization proceeded without a halt or a stumble,” remarks Grant Suiter.

On January 13, 1942, all board members of the Pennsylvania and New York corporations used by God’s people met jointly at Brooklyn Bethel. Several days earlier, the Society’s vice-president, Nathan H. Knorr, had asked that they earnestly seek divine wisdom by prayer and meditation, and this they did. Their joint meeting was opened by prayer for Jehovah’s guidance, and after careful consideration Brother Knorr was nominated and unanimously elected president of the Society. “No one that I knew about even questioned the appointment of Brother Knorr,” says C. W. Barber, “and everyone was determined to stand shoulder to shoulder supporting him and proving our devotion to Jehovah’s organization. There was complete unity also among all the directors of the Society.” Many telegrams and letters were received showing that Jehovah’s servants world wide were unified and determined to carry on with the preaching work.

Nathan Homer Knorr was born at Bethlehem, Pennsylvania, in 1905, of American-born parents. When he was sixteen years old, he became associated with the Allentown congregation of Bible Students, and in 1922 attended the Cedar Point convention, where he made up his mind to resign from membership in the Reformed Church. An opportunity to be immersed in water to symbolize the dedication of his life to Jehovah God came on July 4, 1923, while Frederick W. Franz, from Brooklyn Bethel, was visiting the Allentown congregation. Brother Fred Franz delivered the baptismal discourse, and eighteen-year-old Nathan H. Knorr was among the individuals baptized that day in the Little Lehigh River. This has always been a joyful day to remember, and what a pleasure it has been for Brother Knorr to be privileged to work side by side with Brother Fred Franz for over fifty-one years now!

About two months later, on September 6, 1923, Brother Knorr became a member of the Brooklyn Bethel family. C. W. Barber recalls: “The noontime that he arrived, upon coming home for lunch, we saw a young brother busy putting his clothes and things into one of the dressers in room A-9. Not knowing that a change had been made and that he was taking the place of a brother that had been moved to WBBR on Staten Island, a few words of remonstration followed. ‘What are you doing here?’ ‘We’ve got enough in this room already and it’s too crowded.’ We figured one more in the room was too much, but things calmed down, and the young brother turned out to be none other than Brother N. H. Knorr. Not exactly a suitable welcome, but we often enjoyed talking about this situation years later and laughed heartily. Right from the start it was evident that he had not come to Bethel to do anything else but apply himself to the work at hand. He applied himself vigorously in the shipping department and made rapid progress in handling responsibilities and doing whatever he was asked to do.”

Later he served on the dispatch desk at the Society’s printing plant and on February 8, 1928, he was appointed by Brother Rutherford to be a copartner in the publishing of the Golden Age magazine. Clayton J. Woodworth was editor; Robert J. Martin, business manager, and Nathan H. Knorr, secretary and treasurer. When factory manager Robert J. Martin died on September 23, 1932, J. F. Rutherford appointed N. H. Knorr to serve in that capacity. On January 11, 1934, Brother Knorr was elected as a director of the Peoples Pulpit Association (now Watchtower Bible and Tract Society of New York, Inc.). He was made the Association’s vice-president on January 10, 1935, following the death of E. J. Coward. On June 10, 1940, Brother Knorr became a director and was chosen as vice-president of the Pennsylvania corporation, Watch Tower Bible and Tract Society. His election to the presidency of both societies came about on January 13, 1942. He was also made president of the International Bible Students Association. As to Brother Knorr’s attitude toward the work, J. L. Cantwell recalls: “In 1940, when there was so much persecution going on, branches were being closed down and mob action was taking place. One night we were working overtime at the factory. A ‘fire drill’ was called and, among other things, Brother Knorr, who presided at the resulting meeting, said: ‘I know that things look bad for the work. But something all of us here will want to remember is: If Armageddon comes tomorrow, we want to have run the factory all night tonight.’”

EDUCATING PEOPLE FOR LIFE

Jehovah’s people had been using the testimony card and the phonograph in their field service. However, they should have the ability to express themselves Scripturally. They should be able to give reasons for their hope. That was the view of the Society’s new president, N. H. Knorr. As C. James Woodworth reflects on the past, he says: “Whereas in Brother Rutherford’s day the emphasis was on ‘Religion Is a Snare and a Racket,’ now the era of global expansion was dawning, and education​—Biblical and organizational—​commenced on a scale heretofore not known by Jehovah’s people.”

In succeeding years the emphasis on Bible education was to become even more pronounced. Jehovah’s witnesses had indeed entered an era of education for life.

COURSE IN THEOCRATIC MINISTRY

“Just a few days more than one month after Brother Knorr became president of the Society,” says Henry A. Cantwell, “arrangements were made for what was then called an Advanced Course in Theocratic Ministry.” And, what was that? A school, inaugurated at Brooklyn Bethel in February 1942.

C. W. Barber explains: “All the male members of the Brooklyn Bethel family were invited to enroll . . . The course consisted first of a lecture delivered to the entire school. The sisters were invited to attend, but they were not at that time enrolled in the school. After the lecture we adjourned to smaller rooms where all enrolled would present student talks under the tutorship of trained counselors.” L. E. Reusch adds: “Each month we had a review prepared by our school instructor, Brother T. J. Sullivan.”

Does that sound familiar? If you are one of Jehovah’s witnesses, you know what started over three decades ago at Brooklyn Bethel​—the Theocratic Ministry School. Soon other praisers of Jehovah were benefiting from this education too. At their “Call to Action” Assembly, held in 247 cities throughout the United States on April 17 and 18, 1943, the “Course in Theocratic Ministry” was announced and demonstrated. A surprise printed release bearing the same name was a 96-page booklet that told how to conduct the new school in each congregation and also furnished information for weekly instruction talks. The appointed school instructor was to act as chairman and offer constructive counsel on six-minute student talks, delivered on various Biblical topics by male enrollees.

If you are enrolled in today’s Theocratic Ministry School, likely you were apprehensive about your first student talk. But suppose the entire school was new, as it was back in the early 1940’s. Then what? A brother’s first talk in the school could be quite an experience. “My knees were knocking together, my hands were shaking and my teeth were chattering,” admits Julio S. Ramu. “I did not last six minutes because I gave the entire talk in three minutes. That was my first experience in platform speaking, but I did not quit.” “The King of Eternity” was the title of Angelo Catanzaro’s first student talk. “I’ll never forget that,” he says. “My mother said that I gave that talk every night for several nights in my sleep.” But prayer and reliance upon Jehovah played a vital part. “They were willing and tried,” comments Louisa A. Warrington, “and it was marvelous to see how Jehovah’s spirit aided them . . . to become proficient and confident speakers.”

From the start of 1959, sisters in the congregations of God’s people were privileged to enroll in the Theocratic Ministry School. Demonstrating how to give six-minute sermons to people at their homes presented quite a challenge for them. Now it was their turn to get nervous! Grace A. Estep had a sermon on the first evening that sisters gave presentations in the congregational Theocratic Ministry School. “Oh, was I scared!” she admits. “But it was an easy subject and very familiar, and somehow I got through it. Although it was such a difficult thing to do, how pleased I was afterward for this added blessing from Jehovah!” Is that how you feel?

Yes, it all started at Brooklyn Bethel back in February 1942. Today, however, the Theocratic Ministry School is a regular feature of Christian training provided in the 34,576 congregations of Jehovah’s people earth-wide. Since its inception, the Theocratic Ministry School has done much for Jehovah’s people. Fine, improved speaking ability became noticeable at an early date. Thus, after 1944, the decade-long use of the phonograph was replaced by oral witnessing by theocratic preachers at the doors and in the homes of the people.

A noteworthy feature of the Theocratic Ministry School is the reading of God’s Word. This has been a regular part of the program. One of the early publications designed for use in the Theocratic Ministry School was “Equipped for Every Good Work,” published in 1946. Mabel P. M. Philbrick will tell you that this book “made it possible to have a better understanding of the writing and preservation of the Bible, as well as how the addition of the Apocrypha came to be. I learned for the first time what the Talmud was, the Masoretic text and many other features. Best of all was the analysis of every book of the Bible.”

Various publications of succeeding years were prepared with the Theocratic Ministry School in mind. Among these was the Watchtower-size book “All Scripture Is Inspired of God and Beneficial,” of 1963. Doubtless expressing the thoughts of many others, Alice Babcock appropriately calls it “a veritable storehouse of spiritual treasures.” Here was another publication that thoroughly discussed each of the sixty-six books of the Bible, with special emphasis on the ways in which each Bible book is beneficial for Christians today.

Currently used in the Theocratic Ministry School, and for personal research, is a work that represents six years of research. Some two hundred and fifty brothers in more than ninety lands contributed to it, and then a special staff worked on the material at the Society’s headquarters in Brooklyn. The result was a 1700-page volume covering Scriptural topics from “Aaron” to “Zuzim.” Its title? Aid to Bible Understanding, completed in 1970. Truly it has been a provision from Jehovah.

A PUBLIC SPEAKING CAMPAIGN

Back in the 1940’s the Theocratic Ministry School soon produced many qualified brothers who could give public talks. Thus in January 1945 a worldwide public speaking campaign was inaugurated. Each speaker prepared his own discourse, but the Watch Tower Society ensured uniformity of presentation by selecting the subjects and furnishing one-page outlines for these hour talks. This public meeting campaign began with a series of eight talks, the first entitled “Will Man Succeed as a World-Builder?”

Besides the speaker, other Kingdom proclaimers had part in the campaign. How? By advertising the discourse through handbill distribution on the streets and from house to house. At times distribution of printed invitations was coupled with the wearing of placards advertising the talk. Frequently the discourse was delivered at the Kingdom Hall, but a lecture series might be scheduled in rented facilities or elsewhere in some outlying area of the congregation’s territory. If you attend Christian meetings regularly, then you are benefiting from such public meetings to this very day.

In those earlier days, of course, delivering a public talk was quite a challenge. It was something new. Says W. L. Pelle: “For many, many years, on the night before I was scheduled to give a public talk I would kneel down at my bedside and pray to Jehovah to give me the ability and strength to deliver the discourse in a way pleasing to him. I advise young brothers in the Theocratic Ministry School to do likewise because Jehovah has always heard my petition and he will hear theirs also.”​—Ps. 65:2.

JEHOVAH PROVIDES FOR A WORLDWIDE WITNESS

Some three decades ago mankind was in the throes of World War II. To some it may have seemed impractical then to plan for international expansion of Kingdom-preaching activities. But Jehovah’s spirit strengthened his servants to move forward. Providing education for life was vitally important.

In September of 1942, Brother Knorr and the other directors of the Watch Tower Society unanimously approved the establishment of a school designed to train missionaries for ministerial activity in countries throughout the earth. Where would it function? On the Society’s property in the Finger Lakes area of upper New York state​—Kingdom Farm, near South Lansing.

Situated there was a large three-story brick building completed by the Watchtower Society in 1941. It had been constructed as a refuge for members of the Brooklyn Bethel family, should intense persecution require their transfer to that location. But it had never served that purpose. It seems that Jehovah perhaps directed matters all along, with a unique purpose for this structure. Now plans were made for a new theocratic educational institution. The school itself would be named the Watchtower Bible College of Gilead. Later it was called the Watchtower Bible School of Gilead.

There was a flurry of activity. Beginning in October of 1942, A. D. Schroeder, Maxwell G. Friend and Eduardo F. Keller prepared the courses outlined by the governing body, working up lectures, acquiring textbooks and gathering a library. At the same time, adjustments were made in the existing buildings at Kingdom Farm in order to provide a library, an auditorium, classrooms, sleeping quarters and other facilities. Those were thrilling months!

Imagine the surprise of certain pioneers when they received applications for the new school. The greater thrill came when those applications were accepted. “We felt extremely inadequate, but grateful for the privilege,” remarked Brother and Sister Charles Eisenhower. “Our applications were accepted. We sold our car and trailer and headed for school. That was Gilead’s first class. The school was new, the classes were new, the instructors and students were new.”

The keenly anticipated opening day arrived​—Monday, February 1, 1943. Snow covered the fields of Kingdom Farm. It was a cold and wintry day. Yet, inside the administration building forty-nine men and fifty-one women​—some married, some single—​gathered with great delight. Joining them for the school’s dedication exercises were directors of the Society, members of the faculty, friends and relatives​—161 persons in all.

Talks were given by F. W. Franz and W. E. Van Amburgh, as well as others. Brother Knorr himself delivered the address of welcome and dedication. Doubtless all those present agreed fully with his comments: “Jehovah God has provided this land and building named ‘Gilead’ for His purpose. To Him we give all thanks and praise.” No question about it! This school’s establishment was a major theocratic development.

Bible Research, Theocratic Field Ministry, Public Bible Speaking, Supreme Law, Bible Themes​—these were some of the subjects to which industrious students gave their attention during the five-month course. Included was instruction in a foreign language​—Spanish for the first class. Truly, there were many things to learn. But Gilead students also spent some time each school day performing certain farm and domestic duties. For one thing, this helped to relieve nervous tension. Weekday evenings were for personal study. Weekends provided fine occasions for the lifesaving work of Kingdom-preaching. Students and instructors alike engaged in the field service.

World War II was still raging when the earliest classes of Gilead School graduated. Since it then was virtually impossible to send missionaries to Europe and westward to the islands of the sea, as well as Asia, they were sent first to Cuba, Mexico, Costa Rica, Puerto Rico, Canada and Alaska. Since then they have gone to the very ends of the earth to declare the good news of the Kingdom “for a witness.”​—Matt. 24:14.

Graduation of Gilead School’s thirty-fifth class took place at Kingdom Farm on July 24, 1960. The thirty-sixth class opened in facilities of the Watch Tower Society at 107 Columbia Heights, Brooklyn, New York, on Monday, February 6, 1961. How beneficial it is to have this school at the Society’s headquarters! Students are now privileged to hear discourses by more brothers associated with the Society’s staff, including members of the governing body of Jehovah’s witnesses.

Three decades have passed since the Watchtower Bible School of Gilead had its start. To date more than 5,500 students have attended this institution of theocratic education. Of this number, over 2,500 are still active in full-time service, preaching the good news of the Kingdom around the world.

KINGDOM MINISTRY SCHOOL

The emphasis on theocratic education for life has continued through the years. In 1958 work began on a course of study for a new school. This one was for overseers. Called the Kingdom Ministry School, originally its course consisted of twenty-four school days, ninety-six classroom sessions and twenty instruction talks or lectures. Subjects included Kingdom Teachings, Field Ministry, Speaking and Overseers. The first group to attend the Kingdom Ministry School consisted of twenty-five students, United States circuit servants (overseers) and their wives who were not graduates of Gilead School. That first course ran from March 9 to April 3, 1959, in the Society’s facilities near South Lansing, New York. The school was transferred to the headquarters in Brooklyn on April 9, 1967.

With the passing of time, there have been adjustments in the Kingdom Ministry School, such as implementation of a two-week study course. Kingdom Ministry Schools have been held in many countries throughout the earth, to the great benefit of Jehovah’s people. In a number of lands the instructors travel from place to place, using local Kingdom Halls so that more elders can benefit from having the school at a location more convenient to them. How thankful Jehovah’s people can be that this fine training has been provided! The Kingdom Ministry School has done much to equip Christian overseers for their responsibilities and privileges.

There is an interesting side of theocratic education for life that is not to be ignored. Through the years some who have sought Scriptural knowledge have been illiterate, but their problem has not been pushed aside. In many lands the organization of God’s people has provided for literacy classes; some have been highly commended by government officials. Men and women have learned to read and write and many among them have gone on to enjoy rich privileges of service to Jehovah’s honor and glory.

A “GO AHEAD” SIGNAL IS SOUNDED

Back in 1942 Brother Knorr and his administrative associates realized that there was much work ahead. In fact, at the New World Theocratic Assembly of Jehovah’s Witnesses on September 18-20, 1942, a “Go ahead” signal was sounded. Cleveland, Ohio, was the key city, with fifty-one others tied in throughout the United States.

The convention’s keynote speech was delivered by F. W. Franz on Friday evening, September 18, 1942. Entitled “The Only Light,” it was based on Isaiah, chapters 49 and 60. In that discourse, the “Go ahead” signal rang clearly. Julia Wilcox writes: “At the conclusion of the keynote speech, ‘The Only Light,’ I don’t think anyone in the audience thought the time had come to slack the hand and relax. No, it was time to ‘arise and shine,’ so that God’s people might continue to reflect the only light in the darkness of this old world.”

Brother Knorr followed F. W. Franz on the program, speaking on the subject “Presenting ‘the Sword of the Spirit.’” He opened his discourse with the significant words: “There is further work to be done; much work!”

Further indicating that there was work ahead were statements made during the public discourse on Sunday afternoon, September 20. The subject? A strange one, indeed, since the nations were then enmeshed in World War II. The topic was “Peace​—Can It Last?”

That would be a very important speech, Brother Knorr realized. With Jehovah’s aid he was determined to give it ‘all he had.’ “Months before,” says L. E. Reusch, “I could hear him practicing out loud, going over his public talk ‘Peace​—Can it Last?’ literally dozens of times. My Bethel room was on the floor directly under the president’s quarters. So, I know personally how long and hard he practiced on delivery.”

During that fast-moving hour-long talk, the League of Nations was boldly identified with the scarlet-colored political creature of Revelation chapter 17. It was pointed out that the League, then in the abyss of inaction, ‘was not,’ but it would not remain in the pit. (Rev. 17:8) It would rise again. “But mark this,” Knorr declared, “the prophecy shows that when the ‘beast’ comes out of the abyss at the end of this total war it comes out with the woman ‘Babylon’ on its back, or she climbs upon its back as soon as it gets out.” Yet, neither the man-made peace nor the scarlet-colored beast would last. Soon the beast itself would be utterly destroyed.

Recalling that discourse, Marie Gibbard comments: “How accurately the prophecy of Revelation 17 has unfolded, as it was shown that the League would come out of the abyss to an uneasy peace that would not last! What a marvelous protection for us not to be swayed by the world events to follow​—the jubilation that came to this country when V-E and V-J Days arrived and then, in 1945, when the United Nations was hailed as the answer to future peace! This talk really made lasting impressions for practical application.” The inference also was clear. Jehovah’s servants had work to do and there would be some time remaining in which to do it.

VISITING SHEPHERDS OF THE FLOCK

At that 1942 assembly it was announced that representatives of the Watch Tower Society would regularly visit congregations of God’s people. (Zone servants had previously done such work, but their activities, and those of regional servants, as well as the holding of zone assemblies, had been discontinued as of December 1, 1941.) The sending out of the Society’s traveling representatives was to be resumed on October 1, 1942. These brothers were known as “servants to the brethren,” comparable to circuit overseers of today. “They would examine records of the congregations and assist the brothers in advancing the Kingdom interests,” says Sister J. Norris. “All of this made us conscious of Jehovah’s care for his people through his organization.”

From October 15, 1946, onward some new features were to be introduced in connection with this work. The field would be divided into circuits, each of about twenty companies (congregations). These would be served for one week by the traveling overseers, primarily concerned with assisting the Witnesses in their house-to-house preaching. Twice a year all the congregations in a circuit would assemble at one point for a three-day circuit assembly, over which a “district servant” would preside. In succeeding years there have been adjustments in this arrangement, and you are benefiting from it now if you are one of Jehovah’s witnesses. Yet, what was it like some years ago?

Let us take the district work of the 1940’s as an example of the efforts put forth by these willing shepherds of God’s flock. Look back to the late 1940’s, for instance, when Nicholas Kovalak, Jr., was one of the few brothers engaging in the district work in the United States. Referring to October 1949, he says, “I traveled 4,020 miles by car that month!” He also says: “I had five circuit assemblies on the weekends, besides serving several congregations in between. So I traveled, talked, witnessed, checked the records, ate, studied, read and had a little time for sleep!“ One week he traveled close to 2,000 miles serving two congregations and, on the weekend, a circuit assembly. Of course, not all his trips by automobile were that long. “Now with more congregations it makes it easier,” Brother Kovalak admits. “Jehovah is good to us and sustains us.”

Circuit and district overseers of today are keenly interested in their fellow worshipers of Jehovah. They seek to aid them in the field service and to upbuild them spiritually. Circuit assemblies also play a vital role in advancing Kingdom interests. Did you know that during the past service year, twenty circuit assemblies, on the average, were held each week in the United States, with an average attendance of 1,605? Summing that all up for the entire year, there were 1,064 circuit assemblies, with 1,708,143 in attendance.

CHRISTIAN NEUTRALS TAKE THEIR STAND

As the Watch Tower Society’s new administration got under way in the early 1940’s, World War II was in progress and a number of Christian men were undergoing a test of their integrity to Jehovah. In the year 1940 the Selective Training and Service Act went into effect in the United States, which was still at peace. It authorized the conscription for military service of young men over eighteen years of age, but provided for the exemption of “regular or duly ordained ministers of religion,” in class IV-D. In the majority of cases, Jehovah’s witnesses were denied classification as ministers. They were neither seditious, nor would they interfere with military or other pursuits of human governments. However, the Witnesses themselves were determined to maintain strict neutrality as Christians. (John 17:16) Furthermore, they had ‘beaten their swords into plowshares.’​—Isa. 2:2-4.

In thousands of cases, the government’s attorneys argued that the Witnesses had to go into the armed forces before they could seek relief in the federal courts. So from the federal district courts integrity-keepers were sent to prison, a number receiving the maximum sentence of five years’ incarceration and a fine of ten thousand dollars. Interestingly, when Eugene R. Brandt and six other Witnesses were sentenced, the judge pointed to a flag hanging on the wall behind his bench and said, as Brother Brandt recalls: “Do you see that flag? Well, I can see the face of my god in that flag and so I have no objection to worshiping it, and you should feel the same way.”

MAKING GOOD USE OF TIME IN PRISON

That first night behind bars was quite an experience. Pioneer Daniel Sydlik (who now serves at Brooklyn Bethel) was jailed because of his Christian neutrality in 1944. He remembers lying atop his bunk and listening as the steel gates, “like rumbling thunder, rolled to a close.” One by one the sound of those gates came closer until his cell gate quivered, then rolled slowly shut. He says: “Suddenly, an overwhelmingly sickening sensation swept over me, which made me feel trapped, without a way out. Then just as quickly followed another sensation equally overwhelming, which made me feel great peace and joy, the kind of peace that the Bible speaks about​—‘the peace of God that excels all thought.’”​—Phil. 4:7.

Brother Sydlik, like so many others, eventually found himself in a federal prison. What did Christian neutrals do there? They made good use of their time. When not busy at prison duties, they often were allowed to hold meetings for study of the Bible and publications of the Watch Tower Society. Also, they improved their general education, as by studying foreign languages such as Spanish and Greek. Concerning Christians imprisoned at Mill Point, West Virginia, Rudolph J. Sunal says: “We had our congregation book study . . . Each dormitory group of brothers had its Service Meeting and Theocratic Ministry School. . . . Sunday we had our Watchtower study in the library. . . . Another provision that we were able to arrange for was the privilege of miniature assemblies. . . . One summer we used the ball field and had the piano and other instruments for music and a most instructive program.”

Recalling the Christian educational program in prison during those days, F. Jerry Molohan remarks: “Our study meetings of all kinds were exceptionally well attended and it was so educational we humorously called the Leavenworth Prison Honor Farm ‘Stonewall College.’”

The Watch Tower Society was concerned about the spiritual welfare of these young men. Hence, arrangements were made for certain brothers, such as A. H. Macmillan and T. J. Sullivan, to visit them regularly. Why? To provide Scriptural counsel and encouragement.

Whether free or imprisoned, Jehovah’s witnesses seek ways of carrying out their commission to make disciples. (Matt. 28:19, 20) True, the opportunities open to these Christian neutrals were now limited. But that did not still their lips entirely. Brother Molohan comments: “I made the most of one opportunity, a good-hearted man serving a life term, Frank Ryden, becoming my first ‘letter of recommendation’ and being baptized in the mule trough.”​—2 Cor. 3:1-3.

PETITION FOR PARDON

On August 10, 1946, a significant resolution was unanimously adopted by upward of 60,000 delegates at the Glad Nations Theocratic Assembly of Jehovah’s Witnesses in Cleveland, Ohio. It petitioned the president of the United States to grant full pardon to over 4,000 wrongfully convicted and imprisoned Witnesses. Such clemency would restore the civil rights of these Christian neutrals who illegally were denied their rights by draft boards and federal courts from 1940 to 1946.

“To my surprise,” says Edgar C. Kennedy, “the chairman announced that the resolution, asking for full pardon for all these men, would be personally presented to the president of the United States by a representative from the Society. Since Harry Truman, the former army officer with whom I served during World War I, was the president, I thought it would be well for me to mention this fact to the chairman’s office, which I did.” As matters turned out, at 12:30 p.m. on Friday, September 6, 1946, the Society’s general counsel, another lawyer and Brother Kennedy, a pioneer, met with the president for some forty minutes. According to Brother Kennedy, Truman listened intently as the Society’s lawyer developed the features of the resolution to the point where executive clemency was requested. Then, he recalls, “Truman broke in with a flare of emotion and said: ‘I don’t have any use for a S​—O—​B that won’t fight for his country. Besides, I don’t like the disrespect you people show for the flag.’” Brother Kennedy continues:

“Now I knew that it was my turn to speak. I identified myself as a former fellow army officer and said that I had been responsible for supplying his battery with all the ammunition that it had fired during the war. I took a picture of the regimental officers from my briefcase and laid it on his desk. He looked at it and said that he had the same picture hanging over his desk in his library. I then told him that it is harder fighting for Christian principles than it was fighting in the war. I briefly explained the reason why Jehovah’s witnesses do not salute the flag. He listened and then said, ‘I see I was mistaken.’”

According to Brother Kennedy, the president thereafter gave his attention to the Society’s attorney “as he concluded the request for the release of Jehovah’s witnesses being held in prison under the Selective Service Act. Truman then said that he would discuss it with the Attorney General.”

In time, President Truman appointed his Amnesty Board. They reviewed thousands of court records and draft board files, recommending some pardons. But on December 23, 1947, Truman pardoned only 136 Witnesses, whereas 1,523 pardons were granted. Other religious groups, having only 1,000 men imprisoned all together, compared with 4,300 Witnesses, got the lion’s share. Consequently, the vast majority of these Christian neutrals were discriminated against only because they had been resolute in their determination to maintain integrity to Jehovah God.

THE LEGAL FIGHT CONTINUES

In the Smith and Estep cases, the United States Supreme Court ruled, on February 4, 1946, that the lower federal courts had been wrong in denying the Witnesses the right to a fair hearing and in maintaining that they had to enter the armed forces before they could defend themselves in court. On December 23, 1946, in the Gibson and Dodez cases, the Court extended the law so as to permit defense in court by Jehovah’s witnesses who had been charged with failing to report to a conscientious objector camp or to remain in such a camp after reporting.

The government’s attorneys argued that full-time pioneers were not entitled to exemption from military service and training because they did not have fixed congregations. Furthermore, the government’s lawyers contended that company servants (presiding overseers) were not entitled to exemption because they did not have congregations consisting of laymen, but presided over those made up of Jehovah’s witnesses. Those arguments were defeated in the Dickinson case, decided in favor of Jehovah’s witnesses by the United States Supreme Court on November 30, 1953. This set the precedent for all the federal courts to follow.

FIRM IN FAITH DESPITE IMPRISONMENT

Looking back some three decades to the days when so many Christian neutrals were imprisoned for their integrity-keeping, a person may wonder what he would do under similar circumstances. It does not really matter what excuse the enemy uses to incarcerate God’s people. With Jehovah’s help integrity can be maintained, even as it was by those hundreds of Christian neutrals some years ago. In 1965, after seven years in Red China’s prisons, Stanley Ernest Jones spoke to over 34,700 persons at Yankee Stadium in New York city. While imprisoned, he had meditated on the Scriptures, resorted to prayer and kept himself spiritually strong with the aid of Jehovah’s spirit. But one thing that he mentioned was: “We’re only going to have tribulation ‘ten days.’ In other words, there is going to be an end to it. Everything comes to an end in its own time. Therefore we just endure; God will bring us through.”​—Rev. 2:10.

A fellow missionary, Harold King, spent nearly five years in a Red Chinese prison. He, too, had remained spiritually strong. Did you know that, while imprisoned, he even composed music based on Scriptural thoughts? Yes, the songbook used by Jehovah’s witnesses today​—“Singing and Accompanying Yourselves with Music in Your Hearts”—​contains a melody that Brother King originated in prison. It is song No. 10, entitled “From House to House.” So, do not fear the future. Jehovah can uphold you as he did incarcerated Christian neutrals in the United States as well as many other integrity-keepers, including Brothers Jones and King, who had the hard experience of incarceration in a Communist Chinese prison.

HELPING HANDS REACH OUT

September 2, 1945, brought the end of World War II. The Watch Tower Society’s branch offices were soon reopened in many lands. Congregations were reestablished and spiritual food again became available in ever-increasing amounts. Yet, Christians in war-ravaged nations needed material things too. Hence, in a display of Christian love for their needy fellow believers, Jehovah’s people launched what proved to be a two-and-half-year worldwide relief campaign. (John 13:34, 35) Witnesses in the United States, Canada, Switzerland, Sweden and elsewhere contributed clothing and money to buy food to help Christians in Austria, Belgium, Bulgaria, China, Czechoslovakia, Denmark, England, Finland, France, Germany, Greece, Hungary, Italy, the Netherlands, Norway, the Philippine Republic, Poland and Romania.

“At the close of World War II,” recall Hazelle and Helen Krull, “our brothers returned from the prison camps, many sick and permanently stripped of their material possessions, some of them separated from their families, not knowing if they were still alive in the flesh or not. But with all of this they were amazingly strong spiritually. They were welcomed back by their brothers all over the world. Their first interest was to reorganize for Kingdom work, declare the same good news for which they had been imprisoned and recoup their spiritual knowledge. Their compelling desire, following such great and extended hardships, was an inspiration to us and we were happy for the privilege of helping to supply, in a small way, their material needs. Clothing, shoes and other needs were collected and sorted at the Kingdom Halls, then picked up by trucks for shipment to our brothers. Tons and tons were thus lovingly supplied.”

Total shipments of clothing amounted to 1,056,247 pounds. Food shipments totaled 718,873 pounds. Additionally, 124,110 pairs of shoes were sent to needy Christians during this relief campaign. Monetarily the value of all this came to $1,322,406.90. And these kind gifts were appreciated. Commenting on one expression of gratitude, Esther Allen says: “The letter of thanks that came back brought tears of joy to the eyes.” So it was that in one direction flowed material things, and in the other, great appreciation and an encouraging record of integrity.

Through the years, Jehovah’s witnesses in the United States have had various opportunities to help their fellow believers, both at home and abroad, in material ways. Consider the 1970 earthquake in Peru. Congregations in Lima gathered together clothing, food and money and promptly took about seven tons of supplies to the stricken area. Jehovah’s witnesses in New York city donated well over ten tons of clothing. This was, in fact, far more clothing than was needed. Also, the Watch Tower Society provided $20,000 for its branch office to use in obtaining whatever was required by the brothers in the stricken area. Similarly, aid was provided when an earthquake destroyed Managua, Nicaragua, in 1972. Such displays of Christian love are reminiscent of the good-hearted liberality of first-century Christians.​—2 Cor. 9:1-14.

Yet, the aid given to fellow worshipers of Jehovah does not always consist of material things. Did you know that in the year 1961 Jehovah’s servants in the United States and other lands wrote thousands of letters to the authorities in Spain requesting that God’s people there be granted freedom of worship? And in the year 1968 they wrote to the authorities of Malawi protesting the ill treatment of Jehovah’s Christian witnesses there. They have genuine loving concern for their brothers everywhere.

HISTORIC CONVENTIONS TRULY HONOR JEHOVAH

Large gatherings of God’s people, both ancient and modern, have been occasions of great spiritual benefit. Often they have also been times of great rejoicing. (Deut. 31:10-13; Neh. 8:8, 12) This was certainly true of the Glad Nations Theocratic Assembly of Jehovah’s Witnesses in Cleveland, Ohio, held in the first postwar year, on August 4-11, 1946. That convention was different. Multicity assemblies had been linked by radio-telephone facilities in various lands during previous years, with large combined audiences. But for the first time at the Glad Nations Theocratic Assembly, God’s people had an international convention of such proportions that it brought together in one city delegates from all parts of the earth.

One formidable pre-convention task was the locating of rooming accommodations for the delegates. This was accomplished by extensive house-to-house work. However, many delegates were accommodated at the Witnesses’ trailer camp. There, in time, a community of 20,000 lived conveniently and inexpensively. Naturally, the delegates required physical food, and significant indeed was the cafeteria arrangement at the assembly location. There, between 15,000 and 20,000 persons could be fed in an hour’s time.

Spiritual food was of utmost importance, however, and it was furnished in abundance. For instance, F. W. Franz spoke on “The Harvest, The End of the World,” an absorbing exposition of Jesus Christ’s illustration of the wheat and the weeds or tares. (Matt. 13:24-30, 36-43) And it was at this same assembly that L. A. Swingle discussed the subject “Awake!” He described the twentieth-century world as a synthetic, atom-smashing, jet-propelled, radar-controlled, electronic world headed for the ditch of destruction for failure to be awake to the real issues confronting mankind. Brother Knorr spoke on “An Answer to the Rousing Call,” urging his listeners ‘to be awake, to stay awake and to read Awake!’ Yes, the new magazine Awake! was to replace Consolation, formerly known as The Golden Age. Many years later Henry A. Cantwell was able to say: “Without doubt, Awake! has lived up to its name in helping many to awake from the sleep of lethargy and to turn to true worship.”

Others will remember this thrilling assembly for the excellent primary Bible study aid there received​—the book “Let God Be True.” More than 10,500,000 copies of the first edition were published within about six years. Revised as of April 1, 1952, the book’s distribution continued, and by early 1971 a total of 19,246,710 copies had been published in 54 languages. “Let God Be True” then stood in fourth place on one list of the world’s best-selling nonfiction books of the twentieth century.

Thursday, August 8, was especially notable at that 1946 assembly. Brother Knorr spoke on the subject “The Problems of Reconstruction and Expansion.” Recapturing the event, Edgar Clay of the British Isles later wrote: “I had the privilege of being behind him on the platform that evening, and as he outlined the work and then told about the plans for enlarging the Brooklyn Bethel home and factory, the applause from the vast audience surged in renewed outbursts. While one could see no distinct face from the platform, it was easy to sense their joy.”

A LOOK AT THE WORLD SCENE

There must be theocratic reconstruction and expansion. That was evident. So, on February 6, 1947, about six months after the Glad Nations Theocratic Assembly, the Society’s president, N. H. Knorr, and his secretary, M. G. Henschel, embarked on a globe-encircling service tour. From personal observation during that 47,795-mile journey it was possible to determine what steps were required to strengthen and unify the worldwide organization.

That journey accomplished much. Among other things, following the tour Gilead missionaries were sent to certain Asiatic lands and islands of the Pacific. Kingdom interests were being advanced. The Theocracy was surging ahead!

THEOCRACY’S INCREASE

Jehovah can ‘make the little one become a thousand and the small one a mighty nation.’ (Isa. 60:22) He did that upon restoring Israelite exiles from Babylon to their homeland centuries ago. Similarly, God has delivered spiritual Israelites from bondage to Babylon the Great, the world empire of false religion. Moreover, he has blessed them with increase. In 1938 there was a peak of 59,047 Kingdom proclaimers world wide. Then came years of war, persecution of Christians and thereafter organizational reconstruction among God’s people. With what result? Why, by 1949 Jehovah’s Christian witnesses numbered 317,877! Theocracy’s increase was evident!

How appropriate it was, therefore, that God’s people should gather for the Theocracy’s Increase Assembly of Jehovah’s Witnesses! By automobile, bus, train, ship and plane they came in throngs to New York city’s famed Yankee Stadium, for the eight-day international convention on July 30 to August 6, 1950. The influx of some 10,000 foreigners alarmed the United States Immigration and Naturalization Service, which brought discriminatory indignities upon these visitors. Later, such actions were protested vigorously by the assembled convention delegates.

As at the 1946 international convention in Cleveland, Ohio, an extensive cafeteria arrangement was set up to feed the many thousands. How impressive it was! The New York Times quoted a Health Department inspector as saying: “I’m fascinated. I’ve never seen anything run as smoothly as this before.”

Many delegates were accommodated in private homes and hotels. However, over 13,000 eventually camped at the Witnesses’ trailer camp in New Jersey, forty miles from New York city. Marie M. Greetham recalls: “The brothers from all over New York and New Jersey worked for many weeks putting in water pipes, gas and electric power and toilet and bathing facilities. . . . This city was connected by wire to the convention in New York, so every presentation at the New York City assembly could be heard in the trailer camp.”

As Wednesday, August 2, 1950, dawned, Jehovah’s people in general had no idea of the marvelous blessing in store for them on that “‘Preach the Word’ Day.” That afternoon Brother Knorr spoke on the subject “Turning to the Peoples A Pure Language.” (Zeph. 3:9) Among other things, he mentioned that in 1902 the Watch Tower Society came into possession of a translation of the Christian Greek Scriptures known as The Emphatic Diaglott, first printed on its own presses on December 21, 1926. The Society thereafter undertook other very notable Bible-printing activities.

But that 1950 assembly session brought to light something especially thrilling. On that memorable occasion, Brother Knorr had the great pleasure of releasing the New World Translation of the Christian Greek Scriptures in English. An amazed, highly delighted audience of 82,075 at the stadium and the trailer camp received it with the greatest of enthusiasm, sustained applause and deep appreciation. Tens of thousands of copies were eagerly obtained by convention delegates. What a thrill for all those assembled!

THE “PRINCES” ARE HERE

For years, Jehovah’s people thought that faithful men of old times, such as Abraham, Joseph and David, would be resurrected before the end of this wicked system of things. Those past servants of God were called “ancient worthies,” “faithful men of old” and “the princes.” The psalmist had declared: “Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.” (Ps. 45:16, King James Version) So, when Jehovah’s people went to a convention years ago, there was a degree of expectation. Perhaps that gathering would be marked by the appearance of one or more of those resurrected princes or men of old!

With that in mind, mentally join the 82,601 conventioners as they listened intently to F. W. Franz on Saturday evening, August 5, 1950. At a climactic point in his absorbing Scriptural talk he asked: “Would this international assembly be happy to know that HERE, TONIGHT, in our midst, there are a number of prospective PRINCES OF THE NEW EARTH?”

What reactions there were to that query! Here are some vivid recollections: “I recall the gasp of amazement that swept the assembly, and we began looking around us expectantly . . . was David here, or Abraham, or Daniel, or Job? Many of us sisters had tears in our eyes!” (Grace A. Estep) “I was so excited I sat on the edge of my seat with my eyes glued on the dugout. I was certain that one or more of these men of old would emerge at any moment.” (Sister Dwight T. Kenyon) “People in the corridors rushed to the stadium entrances to view the speaker’s stand, perhaps expecting to see Abraham, David or maybe Moses. The audience stood up​—the atmosphere was charged. I am sure that if someone with a long beard had walked to the platform there would have been no containing the crowd.”​—L. E. Reusch.

A profound silence next settled over the audience. Every ear seemed strained to lose none of the speaker’s words. He discussed the real meaning of the Hebrew word translated ‘prince.” He pointed out that today’s “other sheep” have suffered just as much for their faith as did Jehovah’s witnesses of old. Hence, nothing argues against Christ’s making these “other sheep” “princes in all the earth” as required. (Ps. 45:16; John 10:16) Then, concluding his discourse, Brother Franz said: “With the transporting prospects so close before us, oh! let us keep Theocratic organization and let God continue improving it as a New World society. Never may we look back to this modern Sodom, which is reserved for destruction, but we are determined to keep faces forward in full faith. Onward, then, steadily, all of us together, as a New World society!”

EVIDENCE OF THEOCRACY’S INCREASE

Sunday afternoon, August 6, was a thrilling day for those conventioners. Yankee Stadium was filled with 87,195 persons. An additional 25,215 were on the sidewalks and in nearby tents. Another 11,297 were present at the trailer camp.

So it was that a total of 123,707 attended Brother Knorr’s absorbing, widely advertised public talk “Can You Live Forever in Happiness on Earth?” That logical, moving discourse gave ample Scriptural proof that there are persons who can live forever in happiness on earth.

ASSEMBLING AS A NEW WORLD SOCIETY

Another milestone in theocratic history was reached in 1953. July 19-26 were days awaited anxiously by Jehovah’s people. From ninety-six lands outside the United States they came, until thousands filled New York city’s Yankee Stadium. That eight-day-long New World Society Assembly furnished the world marvelous evidence of the international unity among Jehovah’s Christian witnesses.

Again, rooming accommodations in private homes were obtained for thousands of convention delegates. Others stayed in hotels and another 45,000 lived at New World Society Trailer City, forty miles from the stadium, near New Market, New Jersey. Incidentally, Trailer City’s market gave a local supplier a silent witness about Christian honesty. (Heb. 13:18) Since many Witnesses left for volunteer work at the stadium before opening time and returned after these facilities were closed for the day, they helped themselves to needed items and left money in payment on unguarded trays. R. D. Cantwell says: “This gentleman [the supplier] was amazed to observe this and finally stated: ‘Mr. Cantwell, I can tell you this: You couldn’t do that in my church because you can’t trust them.’”

That convention’s international aspect was highlighted by ninety colorful banners strung around the fronts of the stadium’s upper tier and mezzanine. Delegates were greeted with phrases like these: “Salaams from Land of Cedars, Lebanon,” and “Christian Aloha from Hawaii.” Each day also followed a territorial theme, such as “North America Day” and “Islands of the Atlantic Day.”

In keeping with the assembly theme, on July 20 Brother Knorr gave the timely discourse “Living Now as a New World Society.” Recalling that afternoon, C. W. Barber writes: “As the scores of thousands were thus gathered together as a ‘New World society,’ the golden opportunity presented itself to obtain expression of this great crowd as to its solidarity and oneness.” How so? By adopting a resolution crystallizing the realization of Jehovah’s witnesses that they constitute one united New World society. The resolution was unanimously adopted by the 125,040 present at the stadium, in the overflow tents and at Trailer City.

AN ALARM IS SOUNDED

This grand assembly was sure to be remembered for a convention feature that Webster L. Roe calls “a thriller!” Concerning that particular discourse, Roger Morgan writes: “The talk that most impressed me at the 1953 assembly in Yankee Stadium was Brother Franz’ lecture ‘New World Society Attacked from the Far North.’”

Truly, an alarm was sounded on that Thursday evening, July 23, 1953. The Society’s vice-president, F. W. Franz, painted a graphic picture of the coming attack upon Jehovah’s people by Gog of Magog and his hordes. Gog, the prophecy’s principal character, was identified as Satan. And, Franz showed, the land of Magog is the location of the wicked spirit forces in a limited spiritual realm near earth’s vicinity following their expulsion from heaven by 1918 (C.E.). (Rev. 12:7-9) The speaker showed that the present prosperity, unity and security of Jehovah’s people would cause Gog and his forces to attack. But through all this terrific storm Jehovah would preserve the New World society. How much the 112,700 listeners appreciated this warning and the admonition to keep trusting in Jehovah and proclaiming the good news of his kingdom by Christ!

THE ASSEMBLY’S MOVING CONCLUSION

Delegates were in for a particularly moving experience on Sunday afternoon, July 26. For N. H. Knorr’s public discourse “After Armageddon​—God’s New World” 165,829 persons assembled inside Yankee Stadium, in overflow tents and at Trailer City. There were 91,562 persons in the stadium itself. Not long before the public talk, gates were opened and thousands filed in to sit on the grass of the playing field. Additional thousands heard the speech over the Society’s radio station WBBR.

That absorbing hour passed quickly and soon the public talk was over. A cool breeze refreshed the thousands who remained for the assembly’s closing session. Basing his remarks on Psalm 145, Brother Knorr gave an hour-long talk stressing the need to praise Jehovah, exalt him as God, advertise him as Universal Sovereign and make known his kingship. With the lyrics the song “Sing Triumphal Praise!” and a closing prayer, the greatest Christian assembly to that time came to a happy ending.

DIVINE WILL INTERNATIONAL ASSEMBLY

“When the year 1958 is mentioned even now,” wrote Angelo C. Manera, Jr., “there is one big event that comes into the minds of Jehovah’s witnesses​—the ‘great convention,’ the Divine Will International Assembly of Jehovah’s Witnesses. What a convention!” This notable gathering brought together delegates from at least 123 countries and island groups. At a time of strain in international relations, with the threat of war looming, in the Middle East, Jehovah’s people met in peace and unity at New York city’s Yankee Stadium and nearby Polo Grounds on July 27 to August 3, 1958.

For nearly two weeks before the convention Brother Knorr met with over eighty of the Society’s branch overseers and their assistants. They discussed the new book he had prepared on branch office procedure after personally inspecting the largest branch, in Brooklyn, the one for the United States. Other profitable meetings were held with these men, as well as missionaries, special pioneers and circuit and district overseers during the convention itself.

Something happened on Wednesday, July 30, that moved Ernest Jansma to remark: “I am certain its magnitude will live long in the annals of theocratic history.” Indeed, nothing like it had happened since Pentecost of 33 C.E., in Jerusalem, when about 3,000 new followers of Jesus Christ were baptized on one day. (Acts 2:41) Shortly after hearing the talk “Baptism According to the Divine Will,” 7,136 persons (2,937 men and 4,199 women) were immersed at Orchard Beach, some miles away, thus symbolizing their dedication to Jehovah God. This was the largest mass baptism at one location in modern times.

At this grand gathering the earthly paradise, the spiritual paradise and the heavenly paradise​—all three were considered in the discourse “Maintaining Our Spiritual Paradise,” given by Brother Knorr. After this absorbing talk, the speaker related that missionaries in Thailand had once asked whether the Society would produce a study publication, not refuting falsehood, but setting forth just the true Biblical teaching. To meet their need and that of Christians everywhere, he said, the Society had produced the new book From Paradise Lost to Paradise Regained. Written in simple language and profusely illustrated, the Paradise book has been a delight to young and old alike. “A whole generation of children has grown up, fingering the Paradise book,” says Grace A. Estep, “carrying it to meetings with them, sharing it with their little playmates, being able to relate, long before they were old enough to read, a whole series of Bible stories just from the pictures.”

Saturday, August 2, was “Your Will Come to Pass” Day. That afternoon the Society’s president gave the stirring discourse “Let Your Will Come to Pass,” after which he thrilled his audience of 175,441 by announcing release of the new book “Your Will Be Done on Earth.” How the delegates yearned to probe its explanation of prophecies, especially those in the book of Daniel!

“WHAT A WITNESS TO JEHOVAH!”

How might one describe what took place at the Divine Will International Assembly on Sunday, August 3? A printed convention report said of it: “What a witness to Jehovah!” That it was indeed. “Sunday was a day that no one who was at the assembly could ever forget,” says Edgar C. Kennedy. “The gathering for the public talk at Yankee Stadium was a sight to behold. From where we sat we could see the continuous stream of people coming into the stadium, filling the stands and overflowing onto the field, being seated on the grass in orderly sections. To all watching, it was an overwhelming exhibition of the ‘great crowd’ coming to the side of Jehovah’s anointed remnant to join them in praising his name, doing his ‘Divine Will.’ We thank God that we could be a part of that crowd. As the stadium was being filled to capacity, the same thing was happening at the Polo Grounds. At 3:00 p.m. there was a hushed silence among the more than a quarter of a million people present as the chairman rose to introduce the speaker, N. H. Knorr, president of the Watch Tower Bible and Tract Society, and to announce the subject of his talk, ‘God’s Kingdom Rules​—Is the World’s End Near?’”

That vast crowd numbered 253,922! Judging from Friday’s large audience, there must have been some 60,000 of the public present. During that hour multitudes heard convincing Scriptural proof that God’s kingdom had been ruling since 1914 C.E. and that the world’s end is near.

MAKING GOD’S WORD AVAILABLE

To educate people for life and to advance the earthly interests of God’s kingdom, it was imperative that the very Book having the Kingdom theme be made readily available to the people. For years Brother Knorr had felt that way. In fact, while working at the Society’s factory he long had in his desk certain material that could be used to print a complete Bible, but circumstances had not developed in such a way as to make it possible to go ahead with this idea. After becoming the Society’s president, however, Brother Knorr lost no time in making this thought a reality. Important, too, was the producing of low-cost Bibles, so that people in general could obtain and read copies of God’s Word.

When N. H. Knorr spoke on the subject “Presenting ‘the Sword of the Spirit,’” back in 1942 at the New World Theocratic Assembly of Jehovah’s Witnesses in Cleveland, Ohio, he identified the Bible as the greatest offensive weapon, the “sword of the spirit.” (Eph. 6:17) In essence, he expressed the thoughts of Jehovah’s servants in general: ‘If we could only find the text we want, we could hold off our opponents, we could comfort those that mourn, we could make simple to others, with abundance of proof, the things so clear to us. If we only had a Bible with helps wherein we could find quickly what we need!’

There was such a provision made at this assembly​—the new Watch Tower edition of the King James Version, the first complete Bible ever printed on the Society’s own presses. Months of study by more than 150 collaborating servants of Jehovah had resulted in compiling, as part of this publication, a concordance specially designed for use by God’s people in their preaching work. As James W. Filson says, this Bible “filled a real need.” “We needed it ourselves; we needed it also to place with the people in our territories. . . . It was fine to have a good, inexpensive Bible to place with them for only $1.00. To this day it is the only Bible in many homes of people not in the truth.”

Brother Knorr had another basic thought in mind. That was the preserving of Jehovah’s name in all languages. There was a translation of the Bible that used the divine name in the Hebrew Scriptures. It was the American Standard Version. The Society purchased the use of plates to print this Bible, and the greatly appreciated Watch Tower edition became available to delighted conventioners at the United Announcers’ Theocratic Assembly of 1944. “We used this Bible extensively on our return visits and Bible studies,” remarks Edgar C. Kennedy.

A NEW BIBLE TRANSLATION

Particularly since 1946 had the Society’s president sought a modern-speech translation of the Christian Greek Scriptures that would furnish the basis for gaining yet further truth by faithfully presenting the sense of the original writings. When Brother Knorr spoke to an audience of 82,075 during the international Theocracy’s Increase Assembly on August 2, 1950, he reported that at Brooklyn Bethel on September 3, 1949, there had been a joint meeting of the boards of directors of the Pennsylvania and New York corporations, only one director being absent, at which time he announced the existence of a “New World Bible Translation Committee.” It had completed and turned over to the possession and control of the Watch Tower Bible and Tract Society, Pennsylvania corporation, a translation of the Christian Greek Scriptures. The factory force began working on the first of the manuscript on September 29, 1949.

That afternoon, August 2, 1950, Brother Knorr had the delight of releasing to very thrilled conventioners the New World Translation of the Christian Greek Scriptures in English. It was no revision of some earlier Bible translation. It was brand new! The New World Bible Translation Committee had used the noted master Greek text by scholars Westcott and Hort, while also consulting Greek Bible texts prepared by others. Archaic words like “thee” and “thou” had not been used. This Bible was in modern speech, readily understood by present-day English readers.

Especially noteworthy was the use of the divine name “Jehovah” 237 times in the main text of the New World Translation of the Christian Greek Scriptures. The Translation Committee’s foreword clearly presented the valid grounds for using the Name. Many were the fine features of the New World Translation.

In time, the New World Translation had profound effects upon the speech of Jehovah’s people in general. For instance, instead of “brethren,” it used “brothers,” and so God’s servants began using the modern term. (Rom. 1:13) Also, early in 1953 the word “congregation,” employed in the New World Translation, supplanted “company” as a word used with reference to a congregated group of God’s people.​—Compare Acts 20:17; Colossians 4:15, New World Translation.

Through the years, five volumes of the New World Translation to the Hebrew Scriptures were prepared, then released at assemblies of God’s people. During their 1961 United Worshipers District Assemblies, Jehovah’s Christian witnesses were especially overjoyed to receive the complete one-volume edition of the New World Translation to the Holy Scriptures. Incidentally, by this time their numbers had risen to 965,169 Kingdom proclaimers earth wide. Surely, Jehovah had been blessing their efforts. By his holy spirit, God was making things grow.​—1 Cor. 3:6, 7.

BIBLE PRODUCTION ROLLS ON!

The abiding desire to get the Word of God in the hands of the people has continued among Jehovah’s servants through the years. Therefore, Bibles of many types have become available. For example, the 1963 “Everlasting Good News” Assembly of Jehovah’s Witnesses was marked by the release of a pocket-sized edition of the revised 1961 English New World Translation of the Holy Scriptures. Another English release was the valuable large-print original edition, bound in one volume, complete with cross-references, footnotes and an extensive appendix. But just imagine the delight of Italian, Dutch, French, German, Portuguese and Spanish conventioners as they received the newly released New World Translation of the Christian Greek Scriptures in their native languages! “Bravo! Bravissimo!” exclaimed an Italian-speaking delegate. A German conventioner said: “What an opportunity for Jehovah’s witnesses to awaken the interest that the Germans once had in the Bible!” Later, the complete New World Translation became available in the aforementioned languages.

Printed releases of the “Divine Name” District Assemblies of 1971 included the 1971 large-print revised edition of the New World Translation of the Holy Scriptures in English. And for those desiring to make a scholarly approach to the study of the Scriptures, there is the 1,184-page volume entitled ‘The Kingdom Interlinear Translation of the Greek Scriptures,” published in 1969.

The continuing desire to keep Jehovah’s name before the people has been the motivation behind other Bible-printing activities. Thus in 1972 the Watch Tower Society produced The Bible in Living English, by the late Steven T. Byington. It consistently renders the Hebrew Tetragrammaton as “Jehovah.”

Since 1950 millions of copies of the New World Translation have been distributed throughout the earth, many of them in English. Greatly appreciated, therefore, was the Comprehensive Concordance of the New World Translation of the Holy Scriptures, released in 1973, with some 14,700 word headings and about 333,200 entries. Many members of the Brooklyn Bethel family worked industriously at compiling it, proofreading it, and so forth. Certainly, with this provision much time is being saved in locating desired Bible texts.

Today, the New World Translation of the Holy Scriptures is available in its entirety in seven languages, and the Christian Greek Scriptures in one other tongue. Also, work is under way on the Christian Greek Scriptures in four other languages. In English the regular edition of the New World Translation of the whole Bible is still available for $1.00 a copy, and the equivalent is all that is being received in foreign currencies for this excellent translation of the Bible in other languages. Why such a low cost? So that the Holy Scriptures may reach the hands of the people, that the honest-hearted among them may read and accept it, “not as the word of men, but, just as it truthfully is, as the word of God.”​—1 Thess. 2:13.

More than three decades have passed since one of the Society’s presses rolled off the first copy of the Watch Tower edition of the King James Version. During the intervening years, many dedicated hands have worked diligently to get copies of God’s Word to the people in ever-increasing numbers. Why, from 1942 through the 1974 service year, 28,533,890 copies of the Scriptures, the whole or a part, have been produced at the Society’s Brooklyn printing plant. And it may surprise you to know that during 1974 as many as fifteen rotary presses of the Watchtower Society in Brooklyn were being used full time to print Bibles.

Coupled with this tremendous production of Bibles has been the publishing of millions of Bible study aids. All of them​—like “All Scripture Is Inspired of God and Beneficial” and Aid to Bible Understanding—​have helped to make industrious Bible students and competent theocratic proclaimers of the good news out of thousands of persons from many walks of life. And, since some persons have doubted the authenticity of the Scriptures, earnest efforts have been made to prove that these are indeed of divine origin. Notable in this regard is the 192-page book Is the Bible Really the Word of God? with a printing of over 18,768,000 in 27 languages. This 1969 publication of the Society masterfully shows that the Bible’s truthfulness does not depend on evidence uncovered by archaeologists, as though the Scriptures were in a weak position, needing aid from worldly “authorities.” Rather, the book’s weighty points are argued from the standpoint of the Bible’s strength, based on its own powerful testimony, its reasonableness and the fact that it answers questions that otherwise remain unanswered. “It came at a time when the clergy were becoming more outspoken in their efforts to discredit the Bible,” comments Webster L. Roe, “and served to brace up the sagging faith of many to the point of making a sincere study of the Bible.”

‘LIVE OR DIE, WE BELONG TO JEHOVAH!’

Jehovah’s witnesses are not peddlers of God’s Word. (2 Cor. 2:17) They sincerely advocate it and personally believe it. That is why they are firm in their adherence to God’s law on blood. In fact, they have become known the world around for their loyal compliance with God’s decree that blood should not be eaten or taken into one’s system to sustain the body’s vital forces. (Acts 15:28, 29) Even when life seems imperiled, Christians repeatedly have said, in essence, ‘live or die, we belong to Jehovah.’​—Rom. 14:7, 8.

The sanctity of blood was highlighted in The Watch Tower of December 15, 1927. Among other things, its article “One Reason for God’s Vengeance” said: “God told Noah that every living creature should be meat unto him; but that he must not eat the blood, because the life is in the blood.” Years later, The Watchtower (December 1, 1944) stated: “Not only as a descendant of Noah, but now also as one bound by God’s law to Israel . . . the stranger was forbidden to eat or drink blood, whether by transfusion or by the mouth. (Gen. 9:4; Lev. 17:10-14)” In succeeding years, matters became even clearer.

The Watchtower of July 1, 1945, clarified the Christian position on blood. Among other things, it pointed out that, though blood transfusion dates back to the ancient Egyptians, the earliest reported case was a futile attempt to save the life of Pope Innocent VIII in 1492, an operation that cost the lives of three youths. More significantly, this issue of The Watchtower showed that God’s law on blood as given to Noah is binding upon all mankind and that Christians are required to abstain from blood. (Acts 15:28, 29) Summarizing, The Watchtower said:

“Seeing, then, that the Most High and Holy God gave plain instructions as to the disposition of blood, in harmony with his everlasting covenant made with Noah and all his descendants; and seeing that the only use of blood that he authorized in order to furnish life to humankind was the use of it as a propitiation or atonement for sin; and seeing that it was to be done upon his holy altar or at his mercy seat, and not by taking such blood directly into the human body; therefore it behooves all worshipers of Jehovah who seek eternal life in his new world of righteousness to respect the sanctity of blood and to conform themselves to God’s righteous rulings concerning this vital matter.”

The Christian’s stand on blood transfusions had now been clearly defined. Samuel Muscariello was confronted with a test of his integrity on this matter. Blosco Muscariello tells us: “Shortly after getting out of prison [where he was confined for his Christian neutrality], my younger brother, Samuel, contracted the kind of strep throat that results in uremic poisoning. The doctors prescribed an operation​—with blood transfusions, of course—​giving him two years at the most to live without the operation and the blood. Sam walked out on them. This was in the year 1947. . . . Besides the Watchtower statement [one that they had particularly noted], the words of [visiting] Brother Sullivan at the prison kept ringing in our ears . . . ‘the taking of blood is wrong.’ In exactly two years, Sam was taken back to the hospital, dying. Under pressure, I went to his bedside and said, ‘Sam, they want to give you blood.’ Half drugged, half conscious, he tried to get out of bed [to avoid receiving blood, which never was administered to him] . . . our family, though saddened [by his death], was strengthened by Sam’s clear thinking and integrity to Jehovah even until death.”

In the early 1950’s an issue developed over the refusal of Jehovah’s witnesses to accept blood transfusions. On April 18, 1951, the state went to court in Chicago, Illinois, to take a child away from its parents so that doctors might give it a blood transfusion. Six-day-old Cheryl Labrenz was said to have a rare condition in which her red blood cells were being destroyed. According to the doctors, she would die if she did not receive a blood transfusion. As Christian witnesses of Jehovah, her parents, Darrell and Rhoda Labrenz, correctly viewed blood transfusion as a violation of God’s law and thus opposed it. They were concerned about their baby’s eternal welfare, for everlasting life is the prospect only of those adhering to God’s laws. But by court order blood was administered to Cheryl despite her parents’ protests.

The Labrenz case was but an early chapter in what has become a lengthy narrative. For more than two decades now Jehovah’s witnesses have been in the spotlight because they have shown respect for God’s law on blood. Marie M. Greetham remembers well what happened to her brother, Dan Morgan. A terminal cancer patient, three times he was discharged from a veteran’s hospital in New York city because he staunchly refused to accept blood transfusions. When admitted a fourth time, he still refused to accept blood. Sister Greetham tells us: “This happened in August 1951 and Dan died in October 1951 at the age of fifty-four. Dan was so peaceful and happy. Just four days before he died, he explained to another sister how, very soon, he would close his eyes, but he was happy because he had been faithful and his reward was great, being one of the ‘little flock’ of Christ’s followers.”​—Luke 12:32; Rev. 2:10.

But is death inevitable because a person rejects a blood transfusion? Certainly not! Consider the case of Gladys Bolton. She was told by her doctor that she had an aneurysm in the main artery leading to her spleen and that the spleen would have to be removed. She agreed to the operation on the condition that no blood transfusions would be administered to her. Though surprised, the doctor listened to her explanation and noted that she would not object to a ‘blood substitute.’ He agreed to operate without using blood and this was done on May 21, 1959. Before it was possible to remove the spleen, however, the artery ruptured and Sister Bolton lost over 70 percent of her blood. Though doctors and nurses in the operating room were calling for blood, her doctor held to his promise. She was unconscious for two weeks and in an oxygen tent for three, suffering one complication after another, but the doctor was very attentive and gradually Sister Bolton improved. She writes: “One day when we were alone, he said: ‘Mrs. Bolton, don’t ever give up your God Jehovah. From all medical history and records you should be dead right now. No one has ever lost that much blood and lived!’ I replied: ‘Doctor Davis, I have no intentions of giving up Jehovah, but Jehovah’s witnesses don’t teach divine healing today. We appreciate good doctors and nurses, and all of you have worked hard to keep me alive. However, because we obeyed Jehovah’s command concerning blood all of us have been blessed.’ He seemed happy with my reply and thanked me.” Sister Bolton was dismissed from the hospital on July 1, 1959.

Through the years, Jehovah God has graciously made bountiful provision for those who wish to adhere to his law on blood. In this constant flow of spiritual aid must be included the 64-page booklet Blood, Medicine and the Law of God, published in 1961. Have you used it to discuss this vital subject with your doctor?

PROMOTING TRUE WORSHIP

Jehovah’s servants know that if they are to enjoy divine favor they must engage in clean, undefiled worship. (Jas. 1:27) They need to be morally and spiritually clean. (Isa. 52:11; 1 Cor. 6:9-11) Properly, such points have been stressed by means of assembly talks, Watchtower articles, and the like, especially during relatively recent years as the world in general has sunk deeper and deeper into the morass of moral degradation.

In 1951, advocates of true worship learned something significant about the term “religion.” Some of them could well recall 1938 when, at times, they carried the thought-provoking sign “Religion Is a Snare and a Racket.” From their standpoint then, all “religion” was unchristian, from the Devil. But The Watchtower of March 15, 1951, approved of using the adjectives “true” and “false” respecting religion. Furthermore, the absorbing book What Has Religion Done for Mankind? (published in 1951 and released during the “Clean Worship” Assembly at Wembley Stadium, London, England) had this to say: “Taken according to the way it is used, ‘religion’ in its simplest definition means a system of worship, a form of worship, without regard to whether it is true or false worship. This agrees with the meaning of the Hebrew word for it, ’a·boh·dáh, which literally means ‘service’, regardless of to whom it is rendered.” Thereafter, the expressions “false religion” and “true religion” became common among Jehovah’s witnesses.

God’s people were determined to practice true religion and to remain morally and spiritually clean for Jehovah’s service. Particularly was this emphasized in The Watchtower of March 1, 1952, containing the highly significant articles “Keeping the Organization Clean,” “Propriety of Disfellowshipping” and “Sin Making Reinstatement Impossible.” This journal showed that it was proper to expel an unrepentant baptized wrongdoer from the Christian congregation. (1 Cor. 5:1-13) If the sinner later repented, it was pointed out, reinstatement was possible.​—2 Cor. 2:6-11.

This was not the first time The Watchtower had mentioned expulsion of unrepentant sinners from the congregation. From 1952 onward, however, the need to maintain the spiritual cleanliness of the Christian congregation was especially stressed. The passing of years also brought increasing awareness that merciful treatment of repentant ones was essential. (Jas. 2:13) Often, therefore, overseers have brought about spiritual restoration of erring ones before matters have deteriorated to the point that expulsion from the congregation was required.​—Gal. 6:1.

Christians do not associate with disfellowshipped persons in a spirit of brotherhood. Nor do they tolerate wickedness among themselves. But what if disfellowshipped individuals forsake their wrong course? Highly pertinent to that question are the articles “Divine Mercy Points the Way Back for Erring Ones” and “Maintaining a Balanced Viewpoint Toward Disfellowshipped Ones,” appearing in The Watchtower of August 1, 1974. These show that such disfellowshipped persons can be given real encouragement to get reestablished on the road to life.

Playing no small role in keeping the organization clean have been a number of assembly talks. For instance, L. E. Reusch especially mentions the 1964 assembly discourse “Keeping the Organization of Public Servants Pure, Chaste,” as delivered by F. W. Franz. Says Brother Reusch: “He illustrated a young girl of easy virtue as being like a dirty towel in a public washroom. Frank, straight language on morals spelled things out in plain talk. . . . what marvelous timing​—wise counsel in preparation for the avalanche-like decline of morals since then!”

The flow of sound Scriptural counsel has continued unabated through the years. Spiritually speaking, the publications have shown Jehovah’s people the proper way in which to walk.

EXPANDING THE KINGDOM WITNESS

During the 1950’s pronounced efforts were made to expand the work of declaring the Kingdom message. In fact, a very significant step was taken in 1951. Speaking at an assembly in Washington, D.C., in October 1951, Brother Knorr disclosed that nearly 50 percent of the counties in the United States (1,469 out of 3,062) were completely unworked or were receiving only a partial witness. But this would change. Regular publishers and pioneers would be assigned to work in these territories during June, July and August of 1952. This met with an enthusiastic response. Similar work in isolated territories has been carried on up to our present time.

A further notable step in advancing the Kingdom witness marked the 1957 “Life-giving Wisdom” District Assemblies. Writes Marie Gibbard: “At this time we first heard the expression ‘serve where the need is great.’ Families could, in effect, do missionary-like service. This was a new concept in service that opened doors of opportunity to individuals and families who could not take advantage of Gilead School training and enter the formal missionary field.”

Many Christians who have moved to places in the United States or abroad where the need for Kingdom preachers was greater than in their former congregations have been able to encourage and upbuild fellow believers, aid new ones to gain knowledge of God’s truth or even share in the establishment of a congregation.

LEARNING TO BE BETTER PREACHERS OF THE GOOD NEWS

“Everyone should be able to preach the good news from house to house,” declared Brother Knorr, citing that as a primary objective among Christians. He made that remark on July 22, 1953, at the international New World Society Assembly. Jehovah’s witnesses had used phonograph recordings and testimony cards to preach the good news in years past, but that was not being done now. Yet there was a need for more training. As he spoke on the subject “Principal Work of All Servants,” Brother Knorr announced a new house-to-house training program. Circuit and district servants (overseers) would have much to do with it, but all appointed servants in the congregations would render aid so that each Kingdom publisher might become a regular door-to-door proclaimer of the good news. While visiting a congregation, the circuit servant would select experienced house-to-house preachers to work with new and inexperienced ones in the training program. This far-reaching provision for qualifying more Christian witnesses had its start on September 1, 1953, and soon was in full swing.

“The training program . . . was a very fine thing,” says James W. Filson. “Some who were timid were helped to reach out. Some who felt that they could do only one thing, such as magazine work, were helped to try to have a part in other features [of God’s service]. In trying to help others, many improved their own abilities.”

BOLDLY WIELDING THE “SWORD” OF THE SPIRIT”

Christians must be qualified to wield “the sword of the spirit, that is, God’s word.” (Eph. 6:17) In this, the training program was of great aid. With the passing of time, various outlines for suggested three- to eight-minute house-to-house sermons and ten- to fifteen-minute sermons for use on return visits were published by the Watchtower Society in the monthly service instruction bulletin Informant and its successor Kingdom Ministry. Some Witnesses later found it easier or more convenient to use short sermons based on one scripture, such as Isaiah 2:4 or John 17:3.

To Walter R. Wissman the giving of Bible sermons in house-to-house witnessing and on return visits “was a milestone in our theocratic progress.” Increasingly the public identified God’s people with the Bible. R. D. Cantwell remarks: “It wasn’t long until there was heard less and less of the old charge at the door that Jehovah’s witnesses were ‘book salesmen.’”

“What a grand improvement we have made in our house-to-house service!” exclaims Myrtle Strain. “No more is there need of a card to hand the people to read, or a need to play a record, or to go in and spend an hour telling them the whole outline of God’s purpose. Now we have all learned how to give a short sermon at the door, well prepared with a set theme, backed up by two or three pointed scriptures. We can use many short sermons, all based on important, timely scriptures. Moreover, we are anxious to draw the householder out in the conversation.” Whether accepting the message or not, people thus have been given a witness.

EXPOSING A FALSE LIGHT

While Jehovah’s witnesses were becoming more proficient in using the Holy Scriptures at the doors of the people, they had lost none of the fiery enthusiasm that had characterized their activities of past years. Thus, early in 1955, Jehovah’s witnesses fearlessly declared a message that exposed a false spiritual light.

On Sunday, April 3, 1955, a bold proclamation of judgment was delivered against Christendom, and, in fact, the entire system of false religion. This was done by the simultaneous delivery of a public address by Christian speakers in many languages throughout the earth. That powerful lecture entitled “Christendom or Christianity​—Which One Is ‘the Light of the World’?” was heard by over a half million persons.

Jehovah’s servants were eager to let the people know that Christendom is a false light. In time, the Watch Tower Society met the great demand for this message in booklet form by publishing 22,000,000 copies in thirty languages. Eager to share in its distribution, thousands of new publishers participated in the field service for the first time during April 1955. That month an all-time peak of 625,256 Kingdom publishers was reached throughout the world. In late July 1955, Jehovah’s witnesses mailed letters and these forceful booklets to clergymen and editors.

“THE WORD”​—WHO IS HE?

The exposure of Christendom’s false light certainly was not to the liking of many clergymen, but they had not received their last message from Jehovah’s witnesses. Not by any means! Many clerics were denying the divine inspiration of the Holy Scriptures. Others claimed to advocate the Bible, but were teaching God-dishonoring doctrines. The Trinity was among these false teachings. In this regard​—whether they liked it or not—​clerics got a message from Jehovah’s Christian witnesses late in 1962.

It came in the form of a 64-page booklet entitled “‘The Word’​—Who Is He? According to John.” In it the Trinity doctrine was exposed as being false beyond denial. The booklet was scheduled for special distribution during November 1962. Not only did Kingdom proclaimers offer it in their house-to-house work. They mailed each Protestant and Catholic clergyman a copy, along with a covering letter prepared by the Watchtower Society. Thus a tremendous witness was given, identifying the “Word” of John 1:1 as being, not God, but the Son of God, Jesus Christ, in his prehuman existence.

ASSEMBLIES ON THE MOVE

Contributing measurably to the development of needed Christian courage for the preaching work have been the regular assemblies of God’s people. Some of them have been unusual in a particular respect. They have been assemblies on the move, with some delegates traveling from place to place, even around the world. What a unifying effect such gatherings have had! Christians in one land may read of the experiences and activities of their fellow believers in other countries. But to meet them and share their company​—even when language barriers exist—​is truly a rewarding experience. Though they may be unable to communicate in the same tongue, when God’s people of different national and racial backgrounds meet together they do speak one language, the “pure language” of truth that God has graciously given to all those on earth who love him.​—Zeph. 3:9.

Noteworthy among conventions on the move was the “Triumphant Kingdom” Assembly of Jehovah’s Witnesses during 1955. In but ten weeks thirteen assemblies were held in the United States and abroad, and many delegates journeyed to the various gatherings. One publication said that this was “probably the biggest mass movement of Americans through Europe since the Allied invasion during World War II.”

The Watch Tower Society had chartered forty-two planes and two steamships (the Arosa Kulm and the Arosa Star). These ships actually were floating convention halls because spiritually upbuilding programs were arranged on them daily for the benefit of the passengers.

One of the European assembly locations was the Zeppelinwiese in Nuremberg, where 107,423 persons gathered. “We in America were overjoyed,” says C. James Woodworth, “to learn that in the very place that Hitler had screamed ‘annihilation’ for Jehovah’s witnesses, these Christian people had the largest of all their ‘Triumphant Kingdom’ Assemblies! Where was Hitler?”

AROUND-THE-WORLD CONVENTION

For Jehovah’s people, something very significant began in Milwaukee, Wisconsin, on June 30 and ended on September 8, 1963, in Pasadena, California. This was the “Everlasting Good News” Assembly of Jehovah’s Witnesses​—actually an around-the-world convention held in over twenty-four cities. In all, 583 delegates took a whirlwind tour around the globe. The various travelers, taking slightly different routes, assembled with throngs of fellow believers in such cities as London, Stockholm, Munich, Jerusalem, New Delhi, Rangoon, Bangkok, Singapore, Melbourne, Hong Kong, Manila, Seoul and Honolulu.

Many delegates to the London assembly visited the British Museum. There, among other things, they saw the Nabonidus Chronicle, which helps to date Babylon’s fall in 539 B.C.E. Interesting, too, was a clay liver, used for divination in Babylonian religion.​—Compare Ezekiel 21:21.

Conventioners who journeyed to Bible lands visited many sites of Biblical significance. When they saw the famed cedars of Lebanon, the plains of Moab, or the Valley of Hinnom, their appreciation of God’s Word was enhanced.

When traveling conventioners reached the Far East, they saw there, as elsewhere, effects of Babylon’s religious influence. At Wat Po in Bangkok, delegates saw a phallic symbol, before which barren women prayed in hopes of having children. Murals seen in Buddhist Wat Sakhet, also in that city, depicted both Nirvana and a hell of torment. The similarities between Dante’s Inferno and what conventioners saw depicted here made the common origin of the two religious ideas unmistakable.

Observing such features of false worship gave added meaning to the stirring assembly talk “Execution of Divine Judgment upon False Religion.” During that discourse listeners were taken back to ancient Babel (Babylon). When God confused the language of that city’s tower builders, they moved to other lands, carrying their unclean religion with them. It came to be practiced in various languages, and thus a world empire of false religion came into existence. Because of its origin in Babylon, the Bible book of Revelation terms it “Babylon the Great.” (Rev. 18:2) It was in connection with that moving discourse that assembly delegates received the new 704-page English book “Babylon the Great Has Fallen!” God’s Kingdom Rules! Actually two volumes in one, its first section considers ancient Babylon’s relationship with Jehovah’s people; Part Two includes a verse-by-verse analysis of Revelation chapters 14-22.

VISUAL AIDS HELP TO MAKE DISCIPLES

In the months following the assembly, a thought-provoking motion picture was completed by the Society. “Powerful!” “Inspiring!” “Revealing!“ “Shocking!” These were typical reactions to this two-hour-long color motion picture “Proclaiming ‘Everlasting Good News’ Around the World.” This film features the globe-encircling 1963 “Everlasting Good News” Assemblies, where a total of 580,509 gathered to hear the outstanding public lecture “When God Is King over All the Earth.” But this movie is no mere travelogue. It shows clearly that a city now in ruins affects the lives of millions today. From that city​—ancient Babylon—​have sprung symbols and ceremonies that have permeated the way of life of nearly all earth’s inhabitants. Underscored is the urgency of abandoning Babylon the Great. Depicted are the warmth and love of true Christians, as displayed at their assemblies around the world. Viewers can see that there is an organization with which one should associate upon getting out of Babylon the Great. Accordingly, lovers of righteousness are urged to abandon the world empire of false religion and associate with worshipers of Jehovah.​—Rev. 18:4, 5.

By 1963 the Watch Tower Society had been using modern-day motion pictures for a decade as visual aids in making disciples. Why, following the 1953 international assembly the Society released the engrossing movie “The New World Society in Action.” It was the first motion picture produced by the Society since the “Photo-Drama,” nearly forty years earlier. This hour-and-twenty-minute film proved to be a mighty instrument in acquainting viewers with the magnitude of God’s earthly organization, the tremendous amount of work turned out by the Bethel family, the activity of Jehovah’s witnesses in general, their large conventions and the smooth and efficient way in which the New World society was functioning. H. A. Cantwell states: “This was a wonderful means of helping newly interested persons to see just how large and extensive the organization is.”

“Happiness of the New World Society” and “Divine Will International Assembly of Jehovah’s Witnesses” were motion pictures released by the Society following the large conventions of 1955 and 1958. Jehovah’s servants also used the medium of motion pictures to counter the “God is dead” philosophy. In 1966 the Watch Tower Society produced the absorbing color movie “God Cannot Lie.” This faith-building film proved that God is alive and that he is working out his purposes for earth and man. Colorful motion pictures, interspersed with striking color illustrations, helped audiences to visualize principal Bible events and to grasp their significance for our day. “I enjoyed the movie,” said one person, “particularly because it used historical events that were in fulfillment of Bible prophecies as proof that ‘God Cannot Lie.’ For example, the various ruins shown exist for everyone to see that God did not lie. Seeing them made me more assured that God will not lie concerning what He has said will occur now and in the future.”

The motion picture “Heritage,” also produced by the Watch Tower Society in 1966, dealt with the various temptations faced by young persons today. However, Angelo C. Manera, Jr., remarks that it showed “what the youth of the New World society were doing and how they were overcoming these temptations and following a Christian course of action.” Unique in that it had a sound track, unlike other recent movies produced by the Society, it was shown by many television stations. So, thousands viewed it in their homes. “Heritage” also was presented at circuit assemblies and other public gatherings.

During recent years, circuit overseers have presented slide programs at public meetings while visiting congregations of God’s people. The first of these began to be shown in September 1970. Entitled “Visiting the World Headquarters of Jehovah’s Witnesses,” it was designed to acquaint persons with God’s organization in a way that would motivate them to take proper action. Another of these slide presentations​—“A Close Look at the Churches”—​helped audiences to realize that the churches of Christendom are no place for those who love truth and righteousness. Not only would it make them want to disassociate themselves from the world empire of false religion; likely it would also motivate such individuals to share in aiding others to flee from Babylon the Great. These are but examples of slide programs presented by circuit overseers as visual aids toward imparting Scriptural instruction.

SOMETHING NEW AND THRILLING!

“Listen to Daniel’s Words for Our Day.” Do you remember that portion of the 1966 “God’s Sons of Liberty” District Assemblies? As delegates listened to it, a startling thing occurred. Different voices came over the loudspeaker, representing Daniel, the three faithful Hebrews​—even angels. There was the sound of music, and the three Hebrews were given a final opportunity to bow to the image of gold set up by Nebuchadnezzar on the Plain of Dura. Firmly, however, they maintained their integrity, refused to bow, and experienced Jehovah’s deliverance.​—Dan. chap. 3.

Here was a new and different way to impart Bible instruction. Assembly audiences felt as though they had been transported to ancient Babylon. They received a similar thrill from the presentation entitled “See Jeremiah’s Endurance, Needed in Our Day.” Indeed, the delegates did “see” the endurance of Jeremiah. A Bible drama, with actors in costume depicting the life and times of that Hebrew prophet of ancient Jerusalem, took place before their very eyes. The dramatic impact was heightened by sound effects. All in attendance became much more aware of Jeremiah’s ordeal and of his faithfulness​—standing alone with a howling mob demanding his life. How this emphasized the trust that worshipers of Jehovah must place in their God! And how they were impressed with the need to endure in God’s service, even in the face of death!

The year 1966, then, was the beginning of something​—a new way to teach at assemblies of God’s people. Through the years since 1966 Bible dramas have been a regular feature of large assemblies held by Jehovah’s people. Often these dramatizations have been presented earlier at graduations of the Watchtower Bible School of Gilead, the students portraying persons of ancient and modern times.

Considering the blessings and benefits of these dramatizations, James W. Filson remarks: “I feel that the Bible dramas have been an excellent aid in bringing home to us the lessons and counsel of the Bible’s record.” In fact, some have been moved by assembly dramas to confess wrongdoing and seek spiritual assistance.​—Prov. 28:13; Jas. 5:13-20.

ADVOCATES OF GOD’S KINGDOM AND NO OTHER GOVERNMENT

Jehovah’s Christian witnesses give their allegiance to God’s kingdom. Repeatedly through the years they have demonstrated this. For instance, go back almost a quarter of a century to Tuesday, August 1, 1950​—“Theocratic Devotion Day” at the Theocracy’s Increase Assembly of Jehovah’s Witnesses. In his discourse “The Increase of His Government,” Brother Knorr presented a mountain of evidence exposing as entirely false the charge made by religious adversaries that Jehovah’s witnesses support Communism. Not only had various parts of the United States government refused to place the Witnesses on the list of subversives and Communist fellow travelers, but the Watch Tower Society’s own published record since 1879 definitely proved that Jehovah’s servants are against Communism. Plainly, Brother Knorr showed that true Christianity does not pave the way for the rise and growth of atheistic Communism, but hypocritical Christianity does! It was after that message that the Society’s president proposed a declaration and resolution against Communism, which was enthusiastically endorsed by the convention audience of 84,950.

A few years later, during 1956 and early 1957, a petition was unanimously adopted by 462,936 delegates at 199 assemblies of Jehovah’s witnesses from June 1956 through February 1957. From each assembly such a petition was directed to Nikolai A. Bulganin, then premier of the U.S.S.R. The petition described the harsh treatment experienced by Jehovah’s witnesses in Russia and Siberia. It asked that imprisoned Witnesses be freed and authorized to organize, and it requested that they be permitted to establish regular relations with their governing body and be allowed to publish and import Bible literature. The petition drew attention to the Kingdom-preaching work done by Jehovah’s witnesses, while disclaiming any political interests or affiliations on their part. Furthermore, the petition proposed a discussion between representatives of the Watch Tower Bible and Tract Society and those of the Russian government. It suggested that a delegation of Witnesses be permitted to proceed to Moscow for this purpose, as well as to visit the various camps where witnesses of Jehovah were interned.

On March 1, 1957, a combined petition was signed and sent to the Russian government by the Watch Tower Society’s seven directors. The Communists never replied or made any acknowledgment of its receipt. Nonetheless, Russian witnesses of Jehovah have continued to speak God’s Word boldly as advocates of God’s kingdom and no other government.

Not only have Jehovah’s witnesses been staunch advocates of God’s kingdom; they have also drawn attention to the failure of Christendom’s clergy in this regard. So it was that a very significant resolution was adopted by God’s people on Friday, August 1, 1958, at the Divine Will International Assembly. Convention delegates had been urged to be present for the afternoon session, and 194,418 were on hand. They listened attentively as F. W. Franz, the Watch Tower Society’s vice-president, spoke on the subject “Why This Convention Should Resolve.” Brother Knorr followed him on the program, forcefully presenting a resolution that exposed Christendom’s clergy as the most reprehensible class on earth today. The document also reaffirmed the theocratic principles of Jehovah’s people, unashamedly proclaimed God’s kingdom by Christ as the sole means of salvation and strongly set forth the determination of Jehovah’s witnesses to preach about this kingdom in love, peace and unity, without letup, until Jehovah brings the witness work to a finale at Armageddon. Brother Knorr made the motion that the resolution be adopted as read, the motion was seconded, and as he put the question to the vast audience, there was a unanimous roar of Aye! in approval.

In time, 72,348,403 tracts containing this resolution were printed for worldwide distribution in fifty-three languages, most of this work being done in December 1958. Extensive circulation of this information also resulted when the resolution and its introductory talk were published in The Watchtower of November 1, 1958.

Was such distribution effective? Indeed it was. For example, Peter D’Mura writes: “In the spring of 1959 I met a young man who was moved by the resolution to learn the truth, become dedicated and later take up pioneering.” And C. James Woodworth comments: “Some who now are actively Jehovah’s dedicated, baptized witnesses right here in the congregations of Cleveland, Ohio, began their march out of Babylon the Great by reading this resolution and accepting the opportunity to study the Bible.”​—Rev. 18:4.

Jehovah’s servants had an excellent opportunity to show that they were advocates of God’s kingdom and no other government in the year 1963, during the around-the-world “Everlasting Good News” Assembly. They enthusiastically adopted a resolution whereby they proclaimed their recognition of Jehovah as the Eternal Sovereign of the universe and their refusal to give idolatrous worship to the political image, the United Nations, as had the nations, which are being led by invisible wicked spirits to Armageddon. (Rev. 13:11-18; 16:14, 16) Rather, with the help of the angels under Christ and God’s holy spirit and Word, Jehovah’s witnesses were determined to continue declaring to all peoples the “everlasting good news” concerning God’s Messianic kingdom and his judgments. (Rev. 14:6) After its adoption by 454,977 persons at the “Everlasting Good News” Assembly around the world, this resolution was adopted at national assemblies. Also, it was published in The Watchtower of November 15, 1963, in sixty-six languages, giving it worldwide circulation.

With its introductory talk “Why We Should All Join in a Resolution,” this sweeping document took within its scope all seven plagues of Revelation chapter sixteen. It, therefore, included the judgment messages first declared in seven successive resolutions and related material presented at conventions of God’s people from 1922 through 1928. Hence, by this one comprehensive resolution, hundreds of thousands who had taken no part in adopting those earlier resolutions publicly declared themselves as favoring and supporting the outpouring of the plagues from Jehovah that were prophetically set out in Revelation chapter sixteen. Once again, Jehovah’s servants had also made it very clear that they were advocates of God’s kingdom and no other government or any political arrangement.

At the 1969 “Peace on Earth” Assemblies the sounding of the seven symbolic trumpets referred to in Revelation chapters 8-11 came under consideration in the discourse “Final Woes to Enemies of Peace with God.” That talk was followed by a powerful Declaration, forcefully showing that peace with the Creator would come only by means of his Messianic kingdom. By adopting the Declaration, Jehovah’s people maintained that God’s judgments are against Christendom. They proclaimed their complete neutrality regarding all political controversy and made it abundantly clear that they trust entirely in God’s kingdom and that they will not let up in preaching about it to all the nations until the end comes.

Jehovah’s Christian witnesses again showed that they were advocates of God’s kingdom and no other government during their “Divine Victory” International Assembly, held in various places throughout the earth from late June 1973 to January 1974. Jesus’ intriguing parable of the minas was spotlighted in one of the assembly discourses​—“Gaining Wealth for Earth’s New King.” (Luke 19:11-27) Following this talk, the speaker presented a Declaration and Resolution, thereafter adopted by assembly delegates with a resounding Aye! Among other things, it pointed out that the 2,520-year-long Gentile Times began with the desolation of earthly Jerusalem in 607 B.C.E. and came to their complete fulfillment upon “heavenly Jerusalem,” where Jesus Christ was installed as Messianic king in 1914 C.E. (Heb. 12:22) It was noted that the world of mankind needs further warning of the impending “great tribulation.” (Matt. 24:21) Jehovah’s Christian witnesses resolved to continue putting faith in the Divine Victory, sounding that warning and proclaiming God’s Messianic kingdom, the cure-all for distressed humanity.

It is, therefore, an established fact that Jehovah’s servants are advocates of God’s kingdom and of no other government. It is the good news of that kingdom that they preach world wide. Repeatedly, they have demonstrated their allegiance to God’s Messianic kingdom and this they continue to do throughout the earth.

SPIRITUAL FOOD AT THE RIGHT TIME

How have Jehovah’s Christian witnesses been able to maintain their strong position as advocates of God’s kingdom? How have they remained “firm in the faith” when others were losing faith? (1 Cor. 16:13) This has been possible because Jehovah God graciously has provided spiritual food at the proper time through the “faithful and discreet slave” class.​—Matt. 24:45-47.

Consider the 1960’s as an example. Winds of religious and social change then were blowing throughout the United States. It was becoming increasingly common for many of Christendom’s clergy to view portions of the Bible as mythological. Also, to them its moral code was out of date. Furthermore, some were saying “God is dead.”

As the 1960’s wore on, social, psychological, political and economic factors fostered racial disorder, even violence, in the United States. For instance, what was termed the “long, hot summer” of 1964 witnessed the murder of three civil-rights workers in Mississippi, as well as unrest throughout the South. Northern cities were affected too. Some were rocked by riots. In the Los Angeles riots alone, of August 11-16, 1965, battles, looting and burning by mobs resulted in the death of thirty-five persons and damage estimated at $200,000,000.

Amid such winds of religious and social turbulence, Jehovah’s witnesses in the United States and other lands kept trusting in Jehovah and adhering to his Word. He, in turn, saw that they were properly directed. For example, during the “Courageous Ministers” District Assemblies of 1962, they benefited greatly from talks on “‘Be in Subjection’​—to Whom?” “Subjection to ‘Superior Authorities’ Why?” and related topics. Later that year such vital information was published in The Watchtower. (See the issues of November 1 through December 1.)

It was made clear that the “superior authorities” or “higher powers” mentioned in Romans chapter thirteen are secular governmental authorities, permitted by Jehovah to hold their positions of responsibility at this time. All of God’s servants today were urged to be in relative subjection to the governmental superior authorities and not to flout the laws of earthly governments that do not conflict with God’s law.​—Rom. 13:1-7; Acts 5:29.

“How wisely Jehovah directed us in relationship to the political rulers of the world!” exclaims L. E. Reusch, adding: ‘How could we possibly have known that 1964 would see the civil-rights issue ferment and boil over into riots in the streets and civil disobedience, violent and passive? . . . We might have found ourselves stuck with the same reasoning that the clergy have who have involved themselves in marches, protests and social issues of the day. Just right on time, in 1962, at the summer assemblies, we were fed ‘food at the proper time.’ [Matt. 24:45] . . . Clearly relative subjection was spelled out and has safeguarded our position before Jehovah and the political authorities he permits to exist until Christ Jesus’ Kingdom rule removes them.”

Yes, indeed, Jehovah God has supplied spiritual food in abundance. Why, just look at a shelf containing books that have been published by the Watch Tower Society in relatively recent years! There is the 1958 publication “Your Will Be Done on Earth,” dealing with the book of Daniel. A verse-by-verse consideration of the entire book of Revelation appears in the books “Then is Finished the Mystery of God” and “Babylon the Great Has Fallen!” God’s Kingdom Rules! “The Nations Shall Know that I Am Jehovah”​—How? published in 1971, considers the prophecy of Ezekiel. And the fulfillment of restoration prophecies of Haggai and Zechariah is viewed from the twentieth-century vantage point in Paradise Restored to Mankind​—by Theocracy!

Rich spiritual provisions have been made for old and young alike. Back in 1958, the book From Paradise Lost to Paradise Regained was published in simple language and profusely illustrated. In 1971 the 192-page book Listening to the Great Teacher further contributed to avoiding a ‘generation gap’! Here is a publication designed for parents to read with their children. And the book’s simple language and fine illustrations make youngsters feel it is ‘for them.’

EMPHASIS ON DISCIPLE-MAKING

Some of the Christian publications available to Jehovah’s people are especially designed to help them to carry out their commission to preach the good news and make disciples. (Matt. 24:14; 28:19, 20) “Let God Be True” was such a book, originally published in 1946. It was an aid dealing with basic Bible doctrines. Then in 1950 the book “This Means Everlasting Life” provided information on deeper Bible subjects and Christian living. Consider also the 416-page book “Things in Which It Is Impossible for God to Lie,” published in 1965. As a basic Bible study aid, it has proved to be a helpful instrument in the hands of Kingdom proclaimers.

Jehovah’s servants are constantly being provided with things they need for their preaching and disciple-making work. Thinking back to the 1967 district assemblies, C. W. Barber mentions something he terms an “innovation.” He remarks: “Jehovah’s organization is always providing new thrills and joys. This time it was a new kind of campaign book, a small clothbound book entitled ‘Did Man Get Here by Evolution or by Creation?’ . . . this one was to be presented for twenty-five cents. Right from its introduction, it was apparent that it would have tremendous appeal to all thinking people.”

Millions of copies were placed by Kingdom proclaimers in the field service. During May 1968 special efforts were made to get it into the hands of educators, with excellent results. Marie Gibbard states: “A schoolteacher in White Plains, New York, is a baptized Witness today because a twelve-year-old student placed a copy with him and the interest was followed up.”

SOMETHING TO INFLUENCE THE WORK AHEAD!

Another noteworthy innovation came in 1968. When The Watchtower announced the “Good News for All Nations” District Assemblies, it stated: “On Friday something is planned that will not only delight you but also no doubt surprise you, for it will have considerable influence on the work that we will be doing during the years to come.”

Jehovah’s servants were curious. What could this new development be? The answer came after the powerful keynote speech “The ‘Good News’ of a World Without False Religion.” At its conclusion a new 192-page, pocket-size Bible study aid was released. This book, The Truth That Leads to Eternal Life, was received with great delight. “Who Is God?” “Where Are the Dead?” “Why Has God Permitted Wickedness Until Our Day?” “The Last Days of This Wicked System of Things,” “Building a Happy Family Life,” “True Worship​—a Way of Life”—​these were some of the book’s absorbing chapters. The new publication would involve the student at every turn.

But there was something more to the surprise that was in store for assembly delegates. The new Truth book was to be used in a six-month Bible study program. Because of the way this publication involved the student, generally by the time he completed it he would take some action, either for or against the truth. No longer would one of Jehovah’s witnesses conduct Bible studies with an individual year after year without the student’s making definite spiritual progress, acting upon the knowledge gained.

A WELL-TIMED PROVISION

From 1960 to 1965 the annual baptism figure had been in the 60,000 bracket. In 1966, however, the number of those immersed was down to 58,904. Under the circumstances one might well have asked, Is the work slowing down? Time proved that it was not.

During the 1967 service year 74,981 persons were baptized. This was an upswing and it gave renewed reason for optimism. Then came 1968, along with the Truth book and the six-month Bible study program. “In the minds of many,” remarks Edgar C. Kennedy, “it was closely linked with the announcement two years before of the 6,000 years [of man’s existence on earth] ending in 1975.” C. W. Barber similarly cites “the shortness and urgency of the times,” terming 1968 as a “turning point,” and states: “Everywhere the brothers aroused themselves and went at this ‘easier’ method of spreading the good news, with vigor. The number of publishers started to climb again all over the earth. The listeners began to become doers of the work. . . . Truly Jehovah directed the bringing forth of this small but powerful disciple-making instrument.”

The book The Truth That Leads to Eternal Life has had an astounding circulation. Did you know that it is now being published in ninety-one languages? Furthermore, in the six years since it was first released, 74,000,000 copies of it have come off the press. This Bible study aid has helped hundreds of thousands of persons to gain accurate knowledge of the Scriptures and to get “a tight grip on the word of life.” (Phil. 2:16) While the Truth book is not the only one used by Jehovah’s witnesses when studying the Bible with the people, doubtless the majority of the 1,351,404 home Bible studies currently being held by Jehovah’s witnesses in the homes of the people world wide are based on the excellent Scriptural material found in this publication.

A FLOOD TIDE OF LITERATURE ANNOUNCING JEHOVAH’S KINGDOM

Today the good news of God’s Messianic kingdom is being preached throughout the earth. And playing no small part in that work is a virtual flood tide of literature announcing Jehovah’s kingdom. Take The Watchtower as an example. Once known as Zion’s Watch Tower, its original edition (that of July 1879) consisted of only about 6,000 copies. Now, by 1975, the average printing of each issue is some 8,700,000 copies in 79 languages.

During the years since 1879 The Watchtower has undergone some changes in name and format. Originally it was known as Zion’s Watch Tower and Herald of Christ’s Presence. Today its front cover identifies it as The Watchtower, Announcing Jehovah’s Kingdom. For years, Watchtower covers were printed in black and white. Then, with the issue of January 1, 1939, a new colored cover was introduced. The journal then had larger, but fewer pages than it now contains. The issue of August 15, 1950, released at the Theocracy’s Increase Assembly of Jehovah’s Witnesses, bore a different cover design, contained colorful illustrations and was increased from sixteen to thirty-two pages. Has The Watchtower contributed to theocracy’s increase? Indeed it has! Doubtless you will be amazed to know that from the 1942 through the 1974 service years alone 2,836,041,443 copies of The Watchtower have been published’.

Awake!, companion magazine to The Watchtower, is the successor of The Golden Age and Consolation. Since its first issue​—that of August 22, 1946—​Awake! has reflected sure hope for the establishment of God’s righteous new order in this very generation. This journal, too, is part of that great flood tide of literature announcing the Kingdom. Why, from the 1942 through the 1974 service years 2,600,751,501 copies of Awake! (and Consolation) have been printed!

Not to be overlooked is the flood tide of bound books that have announced Jehovah’s kingdom, including the 1973 volume God’s Kingdom of a Thousand Years Has Approached. It may surprise you to know that from 1942 through the 1974 service year the Watchtower Society has printed 352,513,470 bound books at its headquarters and by means of other printeries throughout the earth.

EXPANSION OF PRINTING FACILITIES

This ever-increasing flow of Bible literature has called for continued expansion of the Watch Tower Society’s printing facilities, not only in the United States, but also in various other places throughout the earth. It was back in 1927 that the Society moved into its modern fireproof structure of reinforced concrete at 117 Adams Street in Brooklyn, New York. With 70,000 square feet of floor space, that building seemed very spacious, but the acceleration of the Kingdom-preaching and disciple-making work has required expansion of the Society’s facilities.

A major step in this regard was disclosed by Brother Knorr on August 8, 1946, at the Glad Nations Theocratic Assembly. He informed his convention audience that there would be expansion of the Society’s printing plant and the Bethel home in Brooklyn. Thus property adjacent to the original plant was purchased, evacuated and then demolished. Excavation for the new factory began on December 6, 1948, and construction commenced in January 1949. When completed, this nine-story concrete addition almost doubled the factory floor space. By 1950 the Society’s printing plant at 117 Adams Street occupied an entire city block.

During 1954 the Watch Tower Society completed construction of a new building at 4100 Bigelow Boulevard, Pittsburgh, Pennsylvania. Grant Suiter says, “This building is not only the Society’s registered office, but the center of the Pennsylvania corporation’s annual meetings, and therein is a Kingdom Hall,” used by certain congregations of Jehovah’s witnesses. One the Kingdom Ministry Schools was also conducted there for a number of years, up till May 4, 1974.

By the mid-1950’s the Kingdom-preaching work was increasing greatly in tempo. Some years earlier, in 1944, the Society had printed 17,897,998 copies of The Watchtower and Consolation (now Awake!). During 1954, however, the total was 57,396,810 copies. Hence, expansion of the Society’s facilities in Brooklyn, New York, was essential. By spring of 1955, therefore, excavation for a new factory began and in 1956 this thirteen-story plant was completed. Situated at 77 Sands Street, “The Watchtower Building,” as it was called, has 192,000 square feet of floor space, more than the factory at 117 Adams Street, to which it is linked by an over-the-street bridge. In 1958 the Society purchased a nine-story factory on an adjoining city block, and this has been used almost exclusively for storage.

The number of Kingdom proclaimers exceeded a million world wide by the mid-1960’s. Again the Society’s Brooklyn factory space was cramped. So in 1966, on a block adjoining its other plants, construction began on another large factory. That eleven-story structure, dedicated on January 31, 1968, added 226,000 square feet of floor space to the Watchtower factory complex. By then the Society’s Brooklyn factory buildings, suitably interconnected by bridges spanning the streets, covered four city blocks.

Late in 1969 the rate of expansion increased dramatically. On November 25, 1969, the huge, ten-building complex of the Squibb pharmaceutical plant in Brooklyn was purchased by the Watchtower Bible and Tract Society of New York, Inc. This acquisition added 632,792 square feet of floor space to the Society’s headquarters facilities. C.W. Barber recalls watching some of the construction of the Squibb complex years ago. Though Jehovah’s organization had tried to get ground in that very location, the Squibb firm succeeded in acquiring it. According to Brother Barber, “Squibb ran into a lot of trouble, too, finding a footing for their buildings, as the ground was so sandy there.” He adds: “They finally erected a fine-looking group of buildings, and I used to think how good it would be if these belonged to the Society. So, lo and behold, it had come to pass!”

EXPANSION OF THE BETHEL HOME KEEPS PACE

As the Watchtower Society’s factory facilities in Brooklyn were expanded there was a corresponding need for expansion of the Bethel home. Hence, in 1950 a twelve-story addition to the home was completed. But the headquarters staff continued to increase. So, on December 8, 1958, there began the demolition of the old buildings on the site of a proposed Bethel annex, a building on Columbia Heights in Brooklyn. Construction on it began in 1959, and before long the twelve-story Bethel addition was completed. Its dedication took place on Monday evening, October 10, 1960, in the new building’s beautiful Kingdom Hall. On hand were members of the Bethel family and brothers who had worked on the structure, making a total of 630 persons. The headquarters staff itself had grown from 355 in 1950 to 607 in 1960.

In 1965 the locale of the Bethel home​—the Brooklyn Heights area—​was named New York city’s first “Historic District.” Though the Society had desired to erect another twelve-story residential building, it cooperated with the Landmarks Preservation Commission and limited its construction. The fronts of three old structures were allowed to remain and a seven-story home was wrapped around behind these and tied into them. This new building at 119 Columbia Heights was dedicated on May 2, 1969. Next to it is a large apartment house owned by Jehovah’s witnesses, and much of it has been used to accommodate members of the headquarters staff. Incidentally, by the end of the 1970 service year the Bethel family (including regular and temporary workers in Brooklyn and at the Society’s farms) had grown to 1,449 persons. Additionally, seventy students of Gilead School then lived at headquarters, bringing the total to 1,519. To help to accommodate so many people, the Society leased three floors of the nearby Towers Hotel.

EXPANSION CONTINUES

Yet, expansion of facilities has not been limited to these developments. “In 1964,” says Grant Suiter, “the Society took steps toward the eventual sale of a portion of the Kingdom Farm property, including the buildings previously utilized by the Watchtower Bible School of Gilead [near South Lansing, New York].” A few years later the sale was completed. So the size of the farm was reduced.

In the meantime the Board of Directors of the Watchtower Bible and Tract Society of New York, Inc., had purchased farm facilities near Pine Bush, New York. The original farm of 811 acres was acquired there in 1963, becoming known as Watchtower Farm. A fine residence building was completed there in 1968, and other construction followed. In time another farm was acquired nearby. Today the two Watchtower Farms cover 1,698 acres.

On the Watchtower Farms, vegetables, fruits, meat and dairy items are produced to feed members of the Society’s headquarters staff. Moreover, among the numerous structures on farm No. 1 are two factories. Factory No. 1 has four rotary presses, each capable of printing 12,500 magazines per hour. In factory No. 2 there is sufficient space for paper storage and fourteen more rotary presses besides much other equipment. Six rotary presses are already in operation there, making a total of ten presses in the two factories. When completed, these plants will provide about 400,000 square feet of floor space. By October 1974, over 460 regular and temporary workers were serving at the Watchtower Farms.

Not only has the Watch Tower Society expanded its printing facilities in the United States. Expansion has been the watchword throughout the earth. Jehovah’s witnesses now have printing plants in Australia, Brazil, Canada, England, Finland, France, Germany, Ghana, Japan, Nigeria, the Philippines, South Africa, Sweden and Switzerland. In fact, Jehovah’s people have thirty-seven printeries around the world. And, from 1955 until now they have increased the number of their large rotary presses earth wide from nine to sixty-four. Certainly, printing facilities are available to meet the growing demand for Bible literature.

Why has all this expansion around the globe been undertaken? It is because those shouldering responsibility for such decisions in Jehovah’s organization are interested in helping people to gain knowledge of the Scriptures. Is that your objective too? Doubtless it is, if you are one of Jehovah’s Christian witnesses. Members of the headquarters staff share such desires. That is why they have been working diligently to produce Bible literature. Their combined efforts during the 1974 service year made it possible to produce, in the United States alone, 268,509,382 copies of The Watchtower and Awake!, as well as 13,874,957 booklets, 45,189,920 books and Bibles, and 261,387,772 tracts.

To whom must the credit go for all this theocratic expansion? This is not the result of mere human planning and earnest effort. The credit must go to Jehovah God, who makes things grow. He is the One who has prospered the efforts of his people in preaching the good news of the Kingdom.​—1 Cor. 3:5-7.

MARKING A CENTURY OF DIVINE DIRECTION

By the year 1970 a century had passed since Charles Taze Russell and a few associates began meeting for earnest, prayerful study of the Scriptures. Through all those decades, Jehovah’s servants had enjoyed spiritual enlightenment and divine direction. Octogenarian Edith R. Brenisen has been associated with Jehovah’s organization for a good many of those years. As she attended one of the 1970 “Men of Good Will” District Assemblies, she was deeply moved. Sister Brenisen writes: “When at the 1970 assembly in Boston, and seeing that huge crowd at Fenway Park, I recalled the first one-day convention I went to in 1902 at Park Square, Boston, to hear Brother Russell give a talk. That was truly a mere handful. Incidentally, that is where I first met Brother Macmillan. I cannot describe my feelings as I sat there, in Boston, sixty-eight years later and gazed upon that great crowd of Witnesses surrounding me. As in the earlier days, when so few in number, the same holy spirit, zeal and love for Jehovah filled our hearts.”

At that year’s assembly, the chairman’s opening address was entitled “One Hundred Years of Divine Direction.” Margaret Green recalls that it “made us think back on what we had read about the organization in the 1870’s and its small beginning and the unbelievable growth for the past 100 years.”​—Compare Zechariah 4:10.

YIELDING TO DIVINE DIRECTION

Jehovah’s servants were determined to continue yielding to divine direction. They gave clear evidence of this at their five-day “Divine Name” District Assemblies of 1971. These exalted the name Jehovah and provided education regarding obedience to the divine principles for which that name stands. Among other things, information was presented concerning further theocratic alignment of the modern-day Christian congregation.

But before we consider the organizational developments brought to the fore at the 1971 district assemblies, we do well to take a look at the past. Something very notable occurred in the late 1930’s and early 1940’s. First, let us go back some three decades.

“THE THEOCRACY IS OF AGE”

September 30 to October 2, 1944, were highly significant days for God’s people. Thousands of them met in Pittsburgh, Pennsylvania, for Jehovah’s Witnesses’ Theocratic Convention and the Annual Meeting of the Watch Tower Bible and Tract Society. Among the convention’s features were the discourses “Theocratic Organization for Final Work,” by T. J. Sullivan, “Theocratic Organization in Action, by F. W. Franz, and “The Theocratic Alignment Today,” given by N. H. Knorr. The theme of those discourses emphasized the importance of the business to be transacted at the annual meeting that year. Hence, thousands remained in Pittsburgh for the Society’s business meeting on Monday, October 2, 1944.

“Here I met and visited with Brother Van Amburgh for the last time,” says W. L. Pelle. “His first remark when he saw me was, ‘Brother Pelle, the Theocracy is of age.”’ But why would the Society’s aging secretary-treasurer make a remark like that? Because of the developments on that occasion.

Of principal importance was the passing of six resolutions proposing changes in the Watch Tower Society’s charter by amendments. The first amending resolution proposed the enlarging of the Society’s purposes so as to assume properly the great worldwide work ahead. Among other things, it put the divine name “Jehovah” in the charter. The third eliminated entirely the charter’s provision that fixed membership on the basis of monetary contributions made to the Society. Upon its becoming effective, membership would be limited to not more than 500 men, all chosen on the basis of their active service to God. As The Watchtower of November 1, 1944, put it: “This amendment will have the effect of bringing the charter as near to Theocratic arrangements as the law of the land permits.” All six amendment resolutions (involving Articles 2, 3, 5, 7, 8 and 10) were adopted.

Though Jehovah’s people did not then realize it, what they did organizationally in 1944 evidently had Biblical significance. Daniel’s prophecy had foretold that for 2,300 “evenings and mornings,’ or days, a symbolic ‘small horn’ (the Anglo-American World Power) would trample Jehovah’s theocratic “holy place” as represented by Jesus’ anointed followers on earth. (Dan. 8:9-14) This occurred during World War II.

At the beginning of the foretold 2,300 days the two-part article “Organization” appeared in The Watchtower (June 1 and June 15, 1938). In the first part it was said: “Jehovah’s organization is in no wise democratic. Jehovah is supreme, and his government or organization is strictly theocratic.” Part two presented a resolution that congregations of Jehovah’s witnesses adopted, calling for appointment theocratically of all officiating servants in all congregations, from the top down.

If counted from June 1, 1938, the 2,300 days extended to October 8, 1944. Or, if reckoned from June 15, 1938, they ended on October 22, 1944. At the end of that period, theocratic organization again was emphasized by the organizational talks and adjustments at the convention and annual meeting of September 30 to October 2, 1944, at Pittsburgh, Pennsylvania, and in articles on theocratic organization published in The Watchtower of October 15 (“Organized for Final Work”) and November 1, 1944 (“Theocratic Organization in Action” and “The Theocratic Alignment Today”). Hence, at the end of the trialsome 2,300 days God’s servants showed themselves stronger for Jehovah’s theocratic government by Jesus Christ than they ever had been. As foretold, the “holy place” then was “restored to its rightful state.”​—Dan. 8:14, Revised Standard Version; see The Watchtower, December 1, 1971, pages 711-728.

APOSTOLIC CONGREGATION STRUCTURE

Now let us return to the “Divine Name” District Assembly of 1971. Especially important were portions of the program that dealt with the governing arrangement of the early Christian congregation.

Recent studies of the Biblical, apostolic congregation structure had been undertaken by the governing body of Jehovah’s witnesses. Brought to light was the need for some modern-day adjustments. Whereas in recent years one mature Christian man had served as congregation servant, or presiding overseer, and was assisted by appointed “servants,” the apostolic method of governing each congregation was by means of a body of elders. (Acts 20:17-28; 1 Tim. 4:14) Also, during the first century C.E. there evidently had been a rotating of chairmanship within a congregation’s body of elders. It was therefore deemed fitting to have a different chairman of the body of elders serve each year where there is more than one elder in a congregation.

CHOOSING ELDERS AND MINISTERIAL SERVANTS

The governing body of Jehovah’s witnesses sent each congregation an instructive letter about selecting the “body of elders,” as well as ministerial servants. According to that letter of December 1, 1971, all baptized men of the congregation twenty years old and upward were considered. (See Ezra 3:8.) Brothers participating in discussions concerning elders and ministerial servants prepared well, considering the articles “Theocratic Organization Amidst Democracies and Communism,” “Appointed Officers in the Theocratic Organization” and “A ‘Body of Elders’ with Rotating Chairmanship,” appearing in The Watchtower of November 15, 1971. Additionally, there was careful study of the January 1, 1972, Watchtower articles entitled “Who Is Wise and Understanding Among You?” and “Appointed Elders to Shepherd the Flock of God.” And, to the extent that time permitted, the brothers had read material in Aid to Bible Understanding under the headings “Older Man,” “Overseer” and “Minister.”

When members of the congregation committee and other qualified brothers met together, prayer was said. Among other things, they read and considered qualifications for elders and ministerial servants as set out in God’s Word at 1 Timothy 3:1-10, 12, 13; Titus 1:5-9 and 1 Peter 5:1-5. “Many for the first time truly faced themselves,” remarks R. D. Cantwell, “and all felt keenly the obligation before Jehovah to be honest in their appraisal of self and others. A few had to disqualify themselves. This arrangement has brought out an honesty and humility that would have been impossible except for this forward step in understanding of Bible principles of organization.” (Even in years prior to this, however, the Bible’s requirements were the basis for determining who would be entrusted with responsibility in the congregation. See Counsel on Theocratic Organization for Jehovah’s Witnesses, p. 19; Preaching Together in Unity, p. 26.)

Finally, after an analysis of qualifications possessed by brothers in the congregations, recommendations were submitted to the governing body. After August 1, 1972, the congregations began to receive letters appointing overseers and ministerial servants.

RECOGNITION OF DIVINE RULERSHIP

While Jehovah’s people anxiously awaited full implementation of this congregational arrangement, those in the United States, Canada and the British Isles attended the 1972 “Divine Rulership” District Assemblies, held between the latter part of June and late August. At these gatherings divine rulership commanded paramount attention.

One of the significant assembly releases was the new 192-page book Organization for Kingdom-preaching and Disciple-making. Among other things, it outlined the improvements being made in the structure of the Christian congregation. The Organization book and the assembly program combined well to point out the practical aspects of such reorganization and to demonstrate how these would work out.

Recognition of divine rulership was stressed at these district assemblies, as in the public talk “Divine Rulership​—the Only Hope of All Mankind.” Delegates realized that to gain eternal life they must personally recognize Jehovah’s rulership. However, the new Organization book and various assembly program features highlighted the importance of congregational recognition of divine rulership.

GOVERNING BODY SETS THE EXAMPLE

But suppose we now turn the clock back to Monday morning, September 13, 1971. At seven o’clock members of the Watch Tower Society’s headquarters staff are seated at their respective places throughout the various dining rooms of the Brooklyn Bethel home. They are ready for the usual discussion of the day’s Bible text, to be followed by breakfast. It has always been customary for the Society’s president to preside at these discussions when he is at headquarters. Today Brother Knorr is home at Bethel, but he is not at the head of the table. Instead, F. W. Franz, the Society’s vice-president, is presiding over the morning text discussion. Why? Because the governing body of Jehovah’s witnesses has instituted the arrangement of rotating its members on a weekly basis with regard to conducting the morning Bible text discussions and the Bethel family’s Monday night Watchtower study.

At Brooklyn Bethel, then, a rotation procedure had its beginning a year before a similar arrangement was put into effect in congregations of God’s people in general. But the arrangement went farther than this. According to a resolution adopted by the governing body of Jehovah’s witnesses on September 6, 1971, its chairmanship was to rotate annually by alphabetical arrangement. So it was that F. W. Franz became the chairman of the governing body for one year as of October 1, 1971. Appropriately, the governing body set the example in putting into effect the new organizational arrangement.

“THIS IS GOD’S DOING”

Reflecting on the new congregational arrangement providing for elders and ministerial servants, Roger Morgan was moved to say: “This is God’s doing.” Doubtless others will agree, since they may have considered the resulting benefits. The first shifting of responsibilities began in September 1972, and by October 1 the arrangement of things in most congregations had been adjusted. In many cases, the former assistant congregation servant became the presiding overseer, the previous congregation servant became the Theocratic Ministry School overseer, and so forth. Here was proof that Christians recognize Jehovah’s rulership, his way of doing things in the congregation of his people. Each year the elders in a congregation would rotate to various positions, and they would work together as a body, having in mind the spiritual welfare of the congregation and the need to cooperate with one another in shepherding the flock of God allotted to them.​—1 Pet. 5:2.

Many are the benefits of the new congregational arrangement. For instance, Edgar C. Kennedy feels it “could be the means of stronger solidarity in the event a congregation was separated from the governing body for a period of time.” “This is most certainly an unusual advancement in Jehovah’s organization, observes Grace A. Estep, “and shows how well he is preparing his people for the time beyond this system of things.” Not without good reason, in its report on the 1972 district assemblies, The Watchtower remarked: “Truly, Jehovah is bringing his congregated people into an organizational condition in which they will be able to ride out Armageddon into God’s new order under divine rulership.”

“DIVINE VICTORY” INTERNATIONAL ASSEMBLY

Jehovah’s Christian witnesses have given abundant evidence that they yield to divine direction and willingly submit to divine rulership. From late June 1973 to January 1974 they held a globe-encircling international convention that plainly showed that they anxiously await divine victory. Generally five-day gatherings, the numerous conventions of this worldwide event took place in the United States, Canada, Europe, Asia, Middle and South America, the South Pacific and Africa. Many of God’s people traveled to distant lands, there to share the spiritually upbuilding assembly program with their fellow believers of other countries. Usually, only daytime sessions were held, enabling delegates to return to their lodging places early and eliminating travel after dark in areas where this might be inadvisable. Evening hours were often spent reviewing assembly highlights.

Among this assembly’s many fine features was the absorbing discourse entitled “Keep Close in Mind the Presence of the Day of Jehovah.” How forcefully it showed that Christians should not mentally push off the day of Jehovah! Deteriorating world conditions and theocratic organizational developments, with the arrangement for elders and ministerial servants, as well as the rapid influx of those who will compose the “great crowd,” indicate that Jehovah’s day is near. (2 Pet. 3:11-13; Rev. 7:9) Following this thought-provoking talk came a greatly appreciated printed release​—the 192-page book True Peace and Security—​From What Source?

The printed assembly releases included the Comprehensive Concordance of the New World Translation the Holy Scriptures and the 416-page book God’s Kingdom of a Thousand Years Has Approached. Heart-cheering, indeed, was the public address “Divine Victory​—Its Meaning for Distressed Humanity.” Boldly attention was focused on the universal war of Har–Magedon, in which Jehovah will vindicate himself with divine victory. It was shown that under the driving force of unclean inspired expressions the “kings of the entire inhabited earth” are being gathered to a war against God over rulership of the earth. (Rev. 16:13-16) Hence, one must take a stand on one side of the issue or the other. Only those siding with Jesus Christ, the King of kings, will be spared. They alone will be witnesses of the divine victory and will join in the celebration that follows it.

At the nineteen “Divine Victory” International Assemblies held during June and July 1973 throughout the continental United States, 15,851 symbolized their dedication to Jehovah God by submitting to water baptism. In all, at these gatherings 665,945 met to enjoy the rich spiritual blessings provided by Jehovah for his people. World wide, 140 conventions were held, at which 81,830 persons were baptized and there was a total attendance of 2,594,305. What a cause to express gratitude to the Divine Victor!

SPECIAL WORK SPURS INCREASE

There was, however, another very important feature of the “Divine Victory” International Assemblies. Months in advance The Watchtower had said that the program would focus considerable attention on the Kingdom-preaching and disciple-making work. It added: “A special work will be outlined and demonstrated. All congregations of Jehovah’s witnesses world wide will be sharing in it during specified dates following the assembly.” What was this special work?

The answer came after the convention’s keynote speech, “Victory over the World Without Armed Conflict.” It was followed by the release of a four-page tract, Kingdom News No. 16, entitled “Is Time Running Out for Mankind?” A free packet of eight tracts went to everyone in the audience above the age of twelve years who was interested in distributing them. Ten days​—September 21 through 30—​would be set aside for distribution of these tracts, the speaker pointed out. They would be handed to the people personally in house-to-house work, copies being left under the doors if no one was at home. The Watch Tower Society would send tracts to every congregation on the basis of 100 for each publisher. It was desired that every dwelling receive a copy; so free distribution of millions was certain. Jehovah’s people were delighted with the prospects of doing this special work in proclaiming the Kingdom.

So it was that during the last ten days of September 1973 Jehovah’s witnesses in the United States, as elsewhere, distributed Kingdom News No. 16 by the millions of copies. On December 22 through 31, 1973, they again engaged in mass distribution of Kingdom News. This time it was No. 17, posing and answering the question “Has Religion Betrayed God and Man?” On May 3 through 12 they went through their territories again, with Kingdom News No. 18, this time featuring the crucial question “Government by God​—Are You for It or Against It?”

Many who know the truth of God’s Word have been moved to share the good news with others by engaging in distribution of Kingdom News. Why, during September 1973, in the United States (except Alaska and Hawaii) 512,738 Kingdom publishers participated in this work. And reports indicate that they distributed 43,320,048 copies of Kingdom News No. 16. In December the amazing total of 525,007 shared in distribution of Kingdom News No. 17; that was 103,112 more publishers than had shared in field service just a year earlier. And in May 1974 there were 539,262 workers in the field service!

Experiences show that Kingdom News distribution really has spurred the work of disciple-making. For instance, two publishers left a copy with a gentleman and went their way, only to be hailed by him later. Upon returning to his home, they met his wife, who had found the book The Truth That Leads to Eternal Life in a trash can. She had not been able to sleep because she realized that things it said were being fulfilled. This led to a Bible study. The woman began attending Christian meetings regularly and progressed to the point that she participated in later Kingdom News distribution and was planning to be baptized.

A copy of Kingdom News kindled the interest of two long-haired fleshly brothers who smoked, took drugs and played in a rock ’n’ roll band. Soon both of them were studying the Bible with the Witness who had placed the tract. They cut their hair, stopped smoking and using narcotics and made rapid spiritual progress. Just three months after receiving a copy of Kingdom News, they were engaging in field service, placing the next issue with others. Both were baptized in December 1973, and shortly thereafter were enjoying temporary pioneer work.

GATHERING A “GREAT CROWD”

The apostle John beheld a “great crowd” from all nations, tribes, peoples and tongues, standing before the throne of God and rendering him sacred service day and night in his temple. (Rev. 7:9, 15) These individuals with earthly hopes heartily have supported the anointed followers of Jesus Christ in their God-given work of proclaiming the good news of the Kingdom. How thrilling it has been, as a result, to observe thousands upon thousands stream to the ‘mountain of Jehovah’s house’!​—Isa. 2:2-4.

These who have gathered into the courtyards of ‘Jehovah’s house’ have dedicated themselves to Jehovah God and symbolized this by water immersion. Not long after listening to the talk “Baptism According to the Divine Will,” 7,136 of such individuals were immersed in New York city on July 30, 1958. There had been nothing like it since Pentecost of 33 C.E. (Acts 2:41) Surely that baptism in 1958 was not something the world could ignore, for H. L. Philbrick wrote not long ago: “The press carried fine pictures of the great number who were being baptized . . . All readers of the newspapers had to get the impression that Jehovah’s witnesses were no longer to be viewed as a small ‘sect.’ The truth was on the march!”

Jehovah’s people have not been interested in mere numbers. What is important is that baptismal candidates understand what they are doing. That is why there was great appreciation for a provision made in the book “Your Word Is a Lamp to My Foot,” published in 1967. On pages 7 to 40, it contained eighty Scriptural questions, to be discussed by mature brothers with prospective baptismal candidates. “After they studied the eighty questions with the aid of the congregation committee,” observed Brother and Sister Earl E. Newell, “they realized that their dedication and baptism was one of a lifelong course and the responsibility that went with it was not to be taken lightly.” The more recent book Organization for Kingdom-preaching and Disciple-making (published in 1972) makes a similar provision for discussion of Scriptural questions with those who are considering baptism. As various elders of the congregation conduct these sessions with each individual, those contemplating baptism are afforded an opportunity to express themselves on Biblical matters and weigh their relationship with Jehovah God. Such a provision has helped to make true disciples.

Consider briefly just how the making and baptizing of disciples has increased. In 1968 the number for the year was 82,842. During the years 1969 to 1973, a total of 792,019 individuals were baptized. As enthusiastic efforts to gather the “great crowd” continue, many thousands are being baptized every year. Why, during the 1974 service year alone, 297,872 persons were immersed in symbol of their dedication to Jehovah God! What a thrill it is for God’s people to share in this wonderful ingathering work to Jehovah’s praise! Today there are more than two million Christian witnesses of Jehovah preaching the good news of God’s kingdom.

“KEEP ON THE WATCH”

Jesus Christ emphasized the need for his followers to remain alert and on the watch respecting his coming to execute judgment against the wicked system of things. He did so by likening the disciple to a doorkeeper whom his master commanded to watch for his return from a trip abroad. “Keep on the watch,” was Jesus’ wise admonition.​—Mark 13:32-37.

The “Divine Purpose” District Assembly did much to engender a sense of urgency and an attitude of heightened spiritual watchfulness on the part of Jehovah’s Christian witnesses. Throughout the United States, Canada and the British Isles upward of eighty-five such assemblies were held from June to August, 1974. These gatherings certainly helped God’s people to recognize just where they are living in the stream of time.

Three moving Bible dramas taught their forceful lessons. The need to guard against lack of faith dramatically was brought to the fore as conventioners focused their attention on the Israelites, freed from Egyptian bondage and wandering in the wilderness. Another dramatization centered attention on 1 Kings chapter 13, and showed the perils linked with not listening to divine authority. And, how moving was the portrayal of the apostle Paul’s life and works as a Christian! It filled viewers with renewed zeal for the worship and service of Jehovah God.

How can one be safeguarded against such things as materialism, demon influence and exploitation by false religion? The answers were there in the moving discourse “Safeguarded by Faith and Hope That Are Fixed on Jehovah.” That assembly talk was followed by the release of a new 192-page book entitled “Is This Life All There Is?” it directs powerful blows against Babylon the Great, the world empire of false religion, while also giving readers sound reasons for believing that there is much more than this life. This book builds faith in Jehovah’s promise of life in a righteous new order and the grand resurrection hope.

The anointed followers of Jesus Christ and their companions with earthly hopes want to serve the divine purpose. They know that it will not fail, and that conviction was embodied in the title and contents of another printed assembly release​—the book God’s “Eternal Purpose” Now Triumphing for Man’s Good. There truly are valid reasons for putting confidence in God’s purpose. Especially were these made clear at the assembly’s climax, when the public talk was delivered on the subject “Human Plans Failing as God’s Purpose Succeeds.” This and other vital information thrilled the hearts of the 891,819 persons attending the 69 “Divine Purpose” District Assemblies in the United States.

Jehovah’s witnesses in the United States, as elsewhere, know that men will make continued efforts to stabilize a tottering world. But no matter how grandiose human plans may seem to be, and how loud men’s assurances that these will succeed, Jehovah’s people know that only God’s purpose will triumph and they thank him for their grand privilege of declaring his Word and Kingdom.

Significantly, Isaiah’s prophecy says that “in the final part of the days” the mountain of Jehovah’s house will be firmly established above the top of the mountains and many peoples will stream to it. (Isa. 2:2-4) We now are in “the final part of the days”! The appearance of increasing throngs of the “great crowd” should impress us with the urgency of the times. This is not the day for Jehovah’s servants anywhere to be complacent, listless, or inactive. They have a work to do!

Just think where we are in the stream of time! Its importance was deeply impressed on our minds back in 1966. God’s people then received the absorbing book Life Everlasting​—in Freedom of the Sons of God. It did not take long for most of them to note the chronological chart in it that identified 1975 as the “end of 6th 1,000-year day of man’s existence (in early autumn).”

This certainly raised questions. Does this mean that Babylon the Great will go down by 1975? Will Armageddon be over, with Satan bound, by then? ‘It could’ acknowledged F. W. Franz, the Watch Tower Society’s vice-president, after posing similar questions at the “God’s Sons of Liberty” District Assembly in Baltimore, Maryland. However, he added, in essence: ‘But we are not saying. All things are possible with God. But we are not saying. And don’t any of you be specific in saying anything that is going to happen between now and 1975. But the big point of it all is this, dear friends: Time is short. Time is running out, no question about that.’ Among other things, Brother Franz urged: “Let us make the most of the time and get in all the good hard work to Jehovah while the opportunity affords.”

Some years have passed since then, but this has only heightened the urgency of the preaching work. Jehovah’s servants know that they have not dedicated their lives to God until a certain year. They are his dedicated people forever! Today the entire world of mankind is God’s field of work, and that work is urgent. What a privilege Jehovah’s people enjoy as his fellow workers in that field, making known God’s purposes and provisions for salvation! With deep appreciation for Jehovah God’s undeserved kindness, determinedly these dedicated Christians press on in their activities, “working together with him.”​—1 Cor. 3:9; 2 Cor. 5:18–6:2.

With the help of God’s holy spirit, Jehovah’s Christian witnesses in the United States will continue to serve their heavenly Father faithfully along with their fellow worshipers earth wide. May all of us demonstrate unwavering loyalty to Jehovah. May we remain alert, active, as the end nears. We must “keep on the watch.” This is not the day for spiritual sleepyheads! It is the time for wakefulness, diligence, faithfulness, in serving the Divine One whose marvelous and incomparable purpose cannot and will not fail.

Two Million Evangelizers World Wide!

While Jehovah’s Christian witnesses in the United States have had their finest year in the evangelizing work, with 81,588 being baptized, the evangelizing work world wide is a fitting subject for the conclusion to this true-life story of modern times. Their unity and oneness of mind, and the fact that they have shared together in this great preaching work, have been a joy to every Christian witness of Jehovah. Today 2,021,432 Christian witnesses of Jehovah are declaring the good news. They follow Jesus’ admonition: “Be witnesses of me . . . to the most distant part of the earth.”​—Acts 1:8.

Not only have Jehovah’s witnesses preached the good news of the Kingdom, but they have been teaching too, regularly conducting 1,351,404 Bible studies, on an average, with individuals who have shown interest in what the Bible says. Usually, by the time that Jehovah’s witnesses study with families for about six months, those who are truly interested in this Bible educational work begin attending congregational meetings, and soon they too share in giving the Kingdom witness.

In but twelve months’ time 297,872 individuals progressed to the point where they saw the importance of being disciples, walking in the footsteps of Christ Jesus, and they symbolized their dedication to Jehovah God by water baptism. What a great crowd of lovers of righteousness that is! The year 1974 was truly an outstanding one in making disciples of Jesus. Just think​—nearly 104,000 more persons were baptized than in the previous year.

The Watch Tower Bible and Tract Society has 96 branch offices world wide and through this branch organization the Society directs the preaching of the good news in 207 lands. According to the reports received, 371,132,570 hours were devoted to the preaching work, much of it from house to house distributing literature, also in making 151,171,555 return visits on interested people and in conducting home Bible studies.

Jehovah’s witnesses offer people printed sermons, Bible literature, to assist them to learn the truth. This past year they placed 27,581,852 bound books and 12,409,287 booklets in the homes of the people. The magazines, The Watchtower and Awake!, play a very important part, too, in helping people to get an understanding of God’s Word, and these are distributed from house to house and on the streets. Jehovah’s witnesses in this manner placed 273,238,018 magazines. In addition, yearly subscriptions were taken for these magazines to the number of 2,387,904.

This grand work of preaching the good news was carried on not only in 196 lands where there is freedom to preach, but also in eleven countries where the work of Jehovah’s witnesses is banned by the governments. There was a fine increase of 8.7 percent in total publishers sharing in the Kingdom proclamation in these eleven countries. In fact, there were 172,253 persons who, under great difficulties and through careful maneuvering, were able to preach about God’s kingdom to millions of people. They spent 18,281,976 hours doing it, most of it underground. Before the year ended, 16,200 individuals in these lands were baptized, and they too are now engaging in the evangelizing work with their brothers and sisters world wide.

There are at this time 34,576 congregations of Jehovah’s witnesses. Associated with these congregations and in isolated areas, there are many individuals who are preaching and teaching full time, such as 1,102 missionaries and 13,629 special pioneers who spent 150 hours each month going from house to house and conducting home Bible studies. Serving the congregations as special appointed ministers are 1,780 circuit overseers and 197 district overseers. All of these 16,708 evangelizers are assisted with their rooming accommodations, meals, travel and clothing expenses. In the service year 1974 the Society spent $8,812,245.60 to help these full-time workers to carry on in their work.

In addition to these expenditures, there were expenses for the upkeep of the Bethel homes, where there are 3,307 persons who work in offices, kitchens, laundries, housekeeping and in the manufacturing of literature​—all to further the preaching of the good news.

There were, on an average each month, 112,610 regular pioneers and temporary pioneers who spent about 100 hours a month in the declaration of the Kingdom good news. These, too, are associated with the congregations and are constantly talking to people about the Kingdom that Christians have been taught to pray for, namely: “Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (Matt. 6:9, 10) To share in the blessings of God’s kingdom people must act. The Bible urges: “Get out of her [Babylon the Great] . . . if you do not want to share with her in her sins, and if you do not want to receive part of her plagues.” (Rev. 18:4) So today hundreds of thousands, yes, millions of people have fled and are now fleeing from the world empire of false religion, Babylon the Great, and are saying to Jehovah, “You are my refuge and my stronghold.”​—Ps. 91:2.

This was evident at the celebration of the Memorial of Christ’s death, on April 7, 1974, by Jehovah’s Christian witnesses. World wide there were 4,550,457 in attendance. Of these, 10,723 partook of the emblems, declaring that they have been anointed by holy spirit to be joint heirs with Christ Jesus.

The members of the Bethel family in all its branches are very pleased that they can print Bibles, books, booklets, magazines and tracts that assist the millions of evangelizers in the field. To this end, at the various printeries they turned out 51,663,097 Bibles and other bound books and 18,239,169 booklets, all to be used in Bible education work. In addition, 471,111,629 magazines were printed.

All branch overseers in their year’s report made a special request to have warm love and very good wishes sent to all their fellow workers throughout the world. This request is made on behalf of all of Jehovah’s Christian witnesses in each country so that all of Jehovah’s people in the other countries of the world will know of their love for them. All of us believe in the one true God, Jehovah, and we worship and love him. We are very grateful to his only-begotten Son, Christ Jesus, who set such a fine example of integrity. Together we are interested in declaring the good news of God’s kingdom. That is our joy. We are anxious, but patient, to see this old system of things come to its end and God’s righteous Messianic kingdom to rule without interference for the blessing of all mankind.

We happily look forward to 1975 and its grand work, and the prospect of gathering together still more of those who love Jehovah and who are sighing and crying because of the abominations that exist in all the land.

As we remain in Jehovah’s spiritual paradise, working with him, it will be a joy for all of us to continue reading this book day by day, feasting on the texts and comments provided. This will be strengthening to us, as we walk in the footsteps of Christ Jesus. Be courageous! Show faith! And together let us “brace up our minds for activity” and move ahead in the grand service of Jehovah, the only true God.​—1 Pet. 1:13.

Be assured of my warm love and best wishes, and may Jehovah’s rich blessing be upon all of you as we move forward in unity!

Your brother and fellow servant,

N. H. Knorr, President

Watch Tower Bible and Tract Society of Pennsylvania