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?