PARALLEL ANNUAL DAYS. THE MINIATURE GOSPEL AGES— SMALL, MEDIUM AND LARGE. THE SMALL MINIATURE MILLENNIUM. THE SMALL EIGHT WONDERFUL DAYS. THE LARGE EIGHT WONDERFUL DAYS. THE DAYS OF WAITING FOR THE WAVE LOAVES' PRESENTATION. PARALLELS OF THE PAROUSIA AND THE EPIPHANY.
THE Apostle Paul, in 1 Tim. 6: 14, 15, indicates that the Epiphany as a period is divided into various seasons, as can be seen quite clearly in Rotherham's rendering: "Keep the commandment without spot, free from reproach, until the forthshining of our Lord Jesus Christ, which in its own fit times the happy and only Potentate will show." The I.V. renders these verses even more clearly, as follows: "Keep the commandment spotless, unrebukable, until our Lord Jesus Christ's Epiphany, which in its own seasons He, the blessed and only Potentate, will manifest." That the Epiphany is a period of time is not only evident from the statement of the passage just quoted on its having seasons, but is also manifest from 2 Tim. 4: 1: "I charge thee before God and the Lord Jesus Christ, who shall judge the quick [fallen angels and New Creatures] and the dead [Adam's fallen race] at His appearing [Epiphany] and kingdom." Accordingly, Adam's fallen race will be judged during the Millennium, during the Kingdom, and the fallen angels and New Creatures during the Epiphany. The other four occurrences of the Greek word epiphaneia in the New Testament use it in the sense of an activity, bright shining, i.e., manifestation of persons, principles and things by the bright shining of the Truth. Such an activity can take place at any time, e.g., in the Jewish Harvest (2 Tim. 1: 10), during the Epiphany as a period (2 Thes. 2: 8) or during the entire period of our Lord's Second Presence, i.e., during the Parousia, Epiphaneia and Basileia (2 Tim. 4: 8; Tit. 2: 13).
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The Scriptures show that so far as the world is concerned, the Epiphany is divided into four distinct periods: i.e., (1) the War and its aftermath, (2) the Revolution, or Armageddon, and its aftermath, (3) Anarchy and its aftermath, and (4) Jacob's Trouble and its aftermath. But so far as God's people are concerned, it is divided into two periods: (1) the time in which the Priesthood deals with Azazel's Goat, and (2) the time in which the Priesthood deals with the cleansed Levites. In this chapter, from the standpoint of their relation to God's people, we will deal with the first of these two periods alone. The Bible and fulfilled facts prove that of this first period there are at least eight seasons, more or less touching on or reaching into one another, as the case may be.
The first of these to be considered may fittingly be called the parallel annual days. This period was recognized by the author as he viewed certain fulfilled facts. In his dealing with various Levite leaders he noted that when a Levite leader in one of the three Levite groups—antitypical Gershonites, Merarites and Kohathites—would do a certain revolutionary thing, a Levite leader of another Levite group would do a parallel revolutionary thing exactly one year to the day later. E.g., exactly a year from the time that H.J. Shearn and Wm. Crawford (Libnite Gershonite Levite leaders) did certain revolutionary things, J.F. Rutherford and J. Hemery (Mahlite Merarite Levite leaders) did respectively similar revolutionary things. Then, exactly a year after the latters' pertinent revolutionisms I.F. Hoskins and I.I. Margeson (Shimite Gershonite Levite leaders) did respectively similar revolutionary things. And still exactly a year later C.E. Heard and W.M. Wisdom (Mushite Merarite Levite leaders) did respectively similar revolutionary things. Please note that the first year (parts of 1915 and 1916) the Libnite Gershonite Levite leaders did revolutionary things; and exactly two years later (parts of 1917 and 1918) the Shimite Gershonite Levite leaders did similar revolutionary
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things. Again, please note that the second year from the start of these cycles (parts of 1916 and 1917) the Mahlite Merarite Levite leaders did certain revolutionary things; and exactly two years later (1918, 1919) the Mushite Merarite Levite leaders did similar revolutionary things. Thus as between the two older subdivisions (Libnites and Mahlites) of the antitypical Gershonites and Merarites respectively, their parallel revolutionisms were exactly a year apart; but as between the older and the younger subdivisions, viz., the Libnite and Shimite Gershonites as one set of these, and the Mahlite and Mushite Merarites as the other set of these, the parallel revolts were two years apart.
As there are two subdivisions among the Gershonites and also two among the Merarites, thus four subdivisions in all, so are there four subdivisions among the Kohathites. The first leader of a subdivision of these to become active was Menta Sturgeon (parts of 1916 and 1917), whose movement corresponds to the Uzzielites; the next was A.I. Ritchie (parts of 1917 and 1918), whose movement corresponds to the Hebronites. These two movements died, the Scriptural proof of which will be given in Chapter IX. There have, however, been successor movements to these. The leader of the third group—the Izeharites—is Carl Olson, whose first activities were in parts of 1918 and 1919. The leader of the fourth group—the Amramites—is R.H. Hirsh, whose first pertinent activities were during parts of 1919 and 1920. It will be seen that the Uzzielite Kohathites, in Menta Sturgeon, began their activities a year after the Libnite Gershonites began theirs, in H.J. Shearn. This resulted in Menta Sturgeon's doing parallel things at the same time as J.F. Rutherford. Accordingly, also, the first activities of the Amramite Kohathites, in R.H. Hirsh, came exactly a year after the parallel acts of the Mushite Merarites, in C.E. Heard. After in 1918 we recognized these annual parallels, we watched various ones who acted as revolutionary leaders and always
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found their similar revolutionisms coming on the anniversaries. We could do this only imperfectly in the cases of C.E. Heard and Carl Olson, being able to secure information on comparatively few of their revolutionisms and the dates of the same. But in the cases of H.J. Shearn, J.F. Rutherford, I.F. Hoskins, Menta Sturgeon, A.I. Ritchie and R.H. Hirsh, with whom we had intimate and personal dealings, we were able to note many of such. We have in Vol. VII, Chap. III, under the twelfth set of evils there exposed, given very many of these, and we refer our readers to them in proof of the statements of this and the preceding paragraph. These facts prove that the annual parallels involving the revolutionisms of the leaders of the subdivisions of the Gershonite, Merarite and Kohathite Levites furnish us with one of the Epiphany seasons.
In Vol. IX, Chap. III, Scriptural proof is given that during the Epiphany we are living over on a small scale the Gospel Age, in that we showed that the 1874-1914 unbelief of nominal Spiritual Israel as to entering and conquering antitypical Canaan, the sphere of the Truth and its Spirit, as the second application of the type of Num. 13 and 14, occasioned a second wilderness wandering—the Epiphany wandering—just as the 29-69 A.D. unbelief of the Jewish Harvest's nominal people of God in the first application of Num. 13 and 14 occasioned the first wilderness wandering—the Gospel-Age wilderness wandering of God's people. Accordingly, we see that in the Epiphany we are living over the Gospel Age on a small scale. In contrast with one another, we may designate the involved periods: the Large Gospel Age and the Miniature Gospel Age. And the facts of the case prove that there are three of such miniature Gospel Ages. This is due to the fact that the real Little Flock of Spiritual Israel deals with the nominal Little Flock of Spiritual Israel, i.e., the Great Company, in three distinct groups: (1) the unclean Truth Levites manifested under bad Levite leadership; (2) the good Truth Levites
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manifested under good Levite leadership; and (3) the nominal-church Levites manifested under Foolish Virgin leadership. The largest miniature Gospel Age, which covers the whole Epiphany, 1914-1954, is the period of the manifestation of the third class mentioned above, and may be called the Large Miniature Gospel Age; the next smaller miniature Gospel Age, which covers the period from the Summer of 1918 to late 1937, is the period of the manifestation of the second class mentioned above, and may be called the Medium Miniature Gospel Age; and the smallest miniature Gospel Age, which is the period from the Spring of 1915 into the Summer of 1920, may be called the Small Miniature Gospel Age.
In time the Small Miniature Gospel Age compares with the Large Gospel Age as a day to a year, i.e., the Divinely designated events, acts and persons of one year in the Large Gospel Age appear on the stage of the Small Miniature Gospel Age in a day. In other words, there are as many days in the Small Miniature Gospel Age as there are years in the Large Gospel Age. In time the Medium Miniature Gospel Age compares with the Large Gospel Age as a year to a century, i.e., the Divinely designated events, acts and persons of one century in the Large Gospel Age appear on the stage of the Medium Miniature Gospel Age in a year of the Medium Miniature Gospel Age. In other words, there were as many centuries and a fraction in the Large Gospel Age as there were years and a fraction in the Medium Miniature Gospel Age. In time the Large Miniature Gospel Age compares with the Large Gospel Age as 25 months compare with a century, i.e., the Divinely designated events, acts and persons of a century in the Large Gospel Age appear on the stage of the Large Miniature Gospel Age in 25 months. In other words, there are as many 25-month periods in the Large Miniature Gospel Age, 1914-1954, as there are centuries in the Gospel Age. This does not mean that every event, act or person of
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the Gospel Age had parallels in these three miniatures. Rather, it means that only such events, acts and persons as have been connected with the outworking of God's Gospel-Age Plan and the relation of God's people to that Plan, and such as have had an appreciable influence on the outworking of that Plan and God's people as related to it, have parallels in these miniatures. Of these three miniatures the Small one first, then the Large one next, and, finally, the Medium one, came to our attention, and became clear to us.
The evening of Feb. 16, 1918, the anniversary of our Pastor's birthday, we delivered a lecture to the Philadelphia Epiphany Church on That Faithful and Wise Servant; and at the end of the service we offered to lecture on the morrow on That Evil Servant, if the Ecclesia desired it. Thereupon it voted unanimously that we should so do. Just after we left the meeting place, R.G. Jolly remarked to us that A.I. Ritchie had told him that there were as many days from the day of Bro. Russell's death, Oct. 31, 1916, to the day J.F. Rutherford ousted the four directors, July 17, 1917, as there were years from 539 to 799 A.D. Nothing was said as to this suggesting a Gospel Age re-enacted on a small scale. This thought of A.I. Ritchie, as stated, struck us as remarkable. But upon investigation we found that A.I. Ritchie's figures were one day short, hence that from the day of the toga scene, Oct. 30, 1916, when Bro. Russell in reporting his part of the inkhorn man's work as finished thereby resigned his office as that Servant, to the day of the four directors' ousting there were as many days as there were years from 539, when the papacy began its civil rule as distinct from its ecclesiastical rule, until 799, when the papal Millennium began. We had already recognized that the Society was a Little Babylon; and as we studied over this matter and compared it with Church history (Kurtz, Vol. I, 487) we learned that Pope Leo III (795 to 816) in 799 had for his power-grasping a great struggle with an opposition
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party at Rome, in which he nearly lost his life, and from which he fled to Charlemagne in France for protection. The result of Charlemagne's intervention was the pope's being made in 799 secure in his position and his beginning the papal Millennial reign. The great similarity of these events to the power-grasping of J.F.R., his severe verbal beating by six brothers in the Bethel dining room, July 17, 1917, in protest at his power-grasping in attempting to oust the four directors, and his fleeing to his new Board for protection, which that day installed him firmly in power, raised the question in our mind, Have we in Little Babylon a little Roman Catholic Church, with a little pope, J.F.R., as its head?
We then instituted a comparison of Church historical persons, events and acts from 539 to 799 with those among the Lord's people from Oct. 30, 1916, to July 17, 1917, and found a remarkable set of correspondencies between the pertinent persons, events and acts of the former set of years and corresponding latter set of days. Next we worked out a table of corresponding years backward from 539 to B.C. 2, the year of our Lord's birth, and days backward from Oct. 30, 1916 to the day corresponding to B.C. 2, making each day correspond to the proper year from the standpoint of a day in the small period standing for a year in the large period, and thus found that from this standpoint May 9, 1915 corresponded to 2 B.C. Then we worked forward these two periods, comparatively a day for a year, and found that the year in which this matter was worked out, 1918, corresponded with Aug. 9, 1920. Then these two comparative sets of chronology were placed in a large loose-leaf book, the Gospel-Age years on the left-hand pages of the book when open and the Small-MiniatureGospel-Age days on its right-hand pages, the corresponding years and days on the parallel lines of the pages. Then followed a comparison of Church historical events, acts and persons, with their pertinent years,
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with the events, acts and persons, with their pertinent days in the Small Miniature, as we had these recorded in our diaries and other sources of pertinent information. We found, as should be expected from God's way of keeping time, that the days of this Miniature began at 6 P.M. It was about 10 P.M., Feb. 16, 1918, when Bro. Jolly told us of
A.I. Ritchie's statement, that there were as many days from Oct. 31, 1916 (actually from Oct. 30, 1916) to July 17, 1917, as there were years from 539 to 799. Accordingly, from God's standpoint we heard of this matter first, Feb. 17, 1918, and this date in the Small Miniature corresponds to the year 1014 A.D.
This date made it possible for this matter to be subjected to an acid test: If it were true it would enable us to know beforehand, from early in 1918, what in a general way, but not in detail, would happen among God's people until Aug. 9, 1920, and the dates on which the pertinent things would occur. Many, many times it was subjected to just such a test; and it always stood the test. Thus, e.g., we anticipated events connected with the Fort Pitt Committee and the P.B.I. during the Spring, Summer and Fall of 1918. Among others, the following may be cited: During early May, 1918, we told R.H. Hirsh, R.G. Jolly and two other friends of the Philadelphia Ecclesia that these two brothers and ourself would on July 27, 1918, meet a severe defeat at the hands of the other four members of the Fort Pitt Committee, whom in Vol. VII, Chap. III, we called the group, but that on July 29 (which began at 6 P.M., July 28) we would turn upon them and give them a crushing defeat. Of course, we did not know beforehand the details, but we did foreknow the generalities as just given. How did we know these events over two months ahead of time? By certain events of the years 1174 and 1176. The forecast events occurred at the Asbury Park Convention, which was held July 26-29, and that on the dates forecast over two months beforehand. The circumstances were
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these: The people of Lombardy, Italy, in their love for freedom were for centuries in conflict with the Holy Roman Empire, which sought their subjugation. At the time in question Frederick Barbarossa was the emperor of that empire. He was determined to crush the liberty-loving Lombards. Hence he invaded Lombardy with a large army, and in 1174 severely defeated the Lombards; after defeating them he went to Rome and other parts of Italy, and did not return to Lombardy for two years. In the meantime the Lombard leader reorganized his forces; and when Frederick Barbarossa returned war broke out again, resulting in the complete crushing of the emperor, in 1176.
The corresponding days in the Small Miniature were July 27 and 29, 1918. On July 27 the group, through H.C. Rockwell, began to attack the other three Fort Pitt Committee members, more particularly ourself. H.C. Rockwell's savage attack of us was recognized as such by the friends in general, and, among others, aroused the sympathy of F.H. McGee, one of the group's members, toward us. Contrary to their promise of July 18 not to bring up the Committee's disagreements in the presence of the convention, I.F. Hoskins and I.I. Margeson the afternoon of July 27 called a meeting of the elders and deacons, to which many others came, and presented a misleading account of the Fort Pitt Committee's doings, accusing the three brothers, especially us, of obstructing the Lord's work. They called for the dissolution of the Fort Pitt Committee and the election of a new committee free of the alleged obstructers. Many indeed were the misrepresentations by which they secured the support of the bulk of the conventioners to favor the dissolution of the Fort Pitt Committee late that afternoon. That night they secured the election of the four members of the group and three other brothers, as a new committee. Sunday A.M., while the new committee was holding a meeting to organize itself, etc., we were the convention speaker. And, true to the notice that we
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gave the group, that if it would bring up the trouble in the Fort Pitt Committee before the convention, we would give a full exposure of the group's course throughout the existence of that committee, we laid bare the real situation in that committee. This we did, not only to reply to the misrepresentations of the day before, whereby the group's spokesmen secured the overthrow of the Fort Pitt Committee, but also to give our sympathizers the facts necessary to arm them for the onslaught that we were planning to make on the group at the convention business meeting July 29.
Against the group's plan to organize a corporation to control the general work of the Church, which was the main cause of the dissension in the Fort Pitt Committee, and which led to a deadlock there, we determined to launch our counter attack. Our speaking against the group's purpose of forming a corporation to control the general work of the Church led to many desiring to hear the question debated and consequently to the convention's appointing I.F. Hoskins as the defender of that view and us as the opponent of that view, to debate the question as to whether a corporation should be formed to administer the work of the General Church. We were appointed to speak first and discussed the question along the lines laid down in Vol. VI, Chap. II, on the Church completely organized. Then I.F. Hoskins spoke, but his defense of his position was so weak as to make him appear ridiculous. Asked later why he and his fellow committee members declined to appear and discuss the Fort Pitt Committee's affairs at the Sept. and Dec., 1918, conventions at Philadelphia, he said of the only two set debates ever held by him and us with each other, "Every time I appear on a platform to debate with Bro. Johnson he makes me look like thirty cents." This was due to the fact that his side of the question looked like thirty cents in contrast with our side of it. After that debate (the evening of July 28, July 29 God's time) there was a general repudiation of the
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group's viewpoint by the conventioners on the subject and an endorsement of our viewpoint.
The morning of the 29th was by the convention devoted to business. The new committee brought in its recommendations, which were; to publish a regular semimonthly magazine, for which it had already appointed an editorial committee of five, and to form a corporation. Both of these recommendations we opposed and they were voted down almost unanimously. If our memory serves us right, its editorial committee was by the convention's vote dissolved. The P.B.I. Committee was by the convention permitted to publish a monthly bulletin, which was to be devoted to giving merely news-items of general interest to the Church, and which, contrary to the convention's instruction, they misused for propaganda purposes, e.g., to advocate the formation of a corporation. They also went beyond their instruction, by having F.H. McGee and J.D. Wright publish several attacks on us, to which we replied in the first issue of The Present Truth. The group left that convention completely defeated and greatly discredited. Indeed, their leader, I.F. Hoskins, was reduced to great abjectness by F.H. McGee for his Asbury Park Convention course toward us, even as Frederick Barbarossa was greatly humiliated by Pope Alexander III. F.H. McGee was so shocked at the gross breach of faith against us on the part of I.F. Hoskins, I.I. Margeson and H.C. Rockwell and their unfair attacks on us that with great difficulty was he persuaded to withdraw his tendered resignation from the P.B.I.
Board. Thus the forecasts that we had made over two months before for July 27 and 29, 1918, were fulfilled, P.B.I. leaders forcing the course of the pertinent events.
Some general remarks on the Small Miniature Gospel Age should be made here, in order better to clarify it. As shown above, it began on May 9, 1915, as the day corresponding to the year 2 B.C., our Lord's birth year. The way the events developed, it appears that, after our Pastor's
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death, corresponding to 540, we were privileged to play a twofold role in it (in fact, we have been privileged to play the same two roles in the other two miniatures). On the days following Oct. 31, 1916 and corresponding to the Large-Gospel-Age years, we were privileged: (1) in matters of teaching to set forth teachings that correspond with the doctrines that the Lord's special mouthpieces, star-members, were privileged to set forth in the corresponding years; and (2) in matters of arrangement for the Lord's work (executive matters) to stand for the things corresponding to the thing for which civil rulers stood in opposition to the wrong policies of Greek Catholicism, the papacy and Protestant sectarianism, and for the things for which Bro. Russell stood against the policies of the sifters of the Harvest. On the other hand, the Libnite Gershonites (those following H.J. Shearn and Wm. Crawford) corresponded to the Greek Catholics, especially from the second to the ninth centuries, they in their executive deputyships corresponding to the Roman emperor. The Societyites nearly up to the Society election, Jan., 1918, corresponded to the Roman Catholics, i.e., nearly up to the end of the tenth century, with J.F. Rutherford corresponding to the pope and the Board corresponding to the changing rulers of the West. Then, beginning before the functioning of the Fort Pitt Committee, the Shimite Gershonites correspond chiefly to the Roman Catholics from near the end of the tenth century until about the Reformation time, F.H. McGee corresponding to the pope, and the P.B.I. Committee to the emperor of the Holy Roman Empire. But during this time, as a subordinate feature, the Societyites, etc., continued their previous role as little papists, etc. Sometime before the time of the Society's convention, May 29–June 1, 1919, at Brooklyn, the Societyites again assumed the chief role of the little Roman Catholic Church, with J.F.R. as the little pope and the Board as rulers, corresponding to the Roman
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Catholic Church, with its pope and Romanist rulers, especially the emperor of the Holy Roman Empire, until he was made powerless, as controller. This in general continued to the end of the Small Miniature.
Thus we see that the larger roles of the Small Miniature correspond to the larger roles played during the Gospel Age proper. The parts that H.J. Shearn and his followers played up to the time of the Summer of 1917 corresponded to the part that the Greek Church and its leaders, who were always more or less opposed by the papal party, played. The part that J.F.R. and his followers played from early in 1916 to late in 1917, corresponded to the chief part that the pope and his supporters played from about 250 A.D. to the end of the tenth century. The part that F.H. McGee and his supporters played from about Dec. 1, 1917, to about May 1, 1919, corresponded to the chief part that the papal party played from near the end of the tenth century until well into the fifteenth century, the Societyites during this period playing a subordinate part as the little papal parties of these times; and then from that time onward to about Aug., 1920, the part that J.F.R. and his supporters played corresponded to the chief part that the papal party played from about the middle of the fifteenth century until the end of the Small Miniature. During all these times, beginning with Constantine the Great, the rulers favoring the apostasy corresponded to executive officials as deputies of the above-mentioned groups.
During all these movements among Truth people minor movements were led by various Kohathite leaders who, while more or less opposing the Merarite and Gershonite chief leaders, were more or less affiliated with them. Thus Menta Sturgeon was more or less opposed to the little papal parties and was more or less in spirit related to the form of opposition that the Libnite movement represented. Hence he corresponds more or less to certain deputized executives and leaders among the Greeks. And A.I. Ritchie was more
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or less opposed to the papal parties, yet was more or less affiliated with the Mahlite Merarite and the Shimite Gershonite movements. Hence we find him corresponding, as a deputized executive, to certain rulers of the Ostrogoths and Franks. Also, Carl Olson, as a teacher, seems to correspond to certain protesting Romanist theologians in England; R.H. Hirsh, as a teacher, corresponds to crown-lost leaders in the Protestant sects, while C.E. Heard, as a teacher, corresponds to Romanist theologians not quite loyal to the papacy, but nearer so than those protesting Romanist theologians who correspond to Carl Olson. These general outlines will help us to have a better view of the details to be given later. These details we will give in parallel columns, with the correspondencies set over against one another. We cannot give many of these details, for that would make this chapter almost the size of a book. But we will trace the main ones connected with the more important epochs of the two respective periods. We will date each set of events, beginning with the events of the Smyrna period toward the end of John's life. In a few cases we construe sometimes the date in the Gospel Age from the corresponding date of the Small Miniature and sometimes vice versa, and that because of some uncertainty as to the exact date in one or the other of the cases. We will give the Gospel-Age events in the first column and those of the Small Miniature in the second column. We repeat the fact that the days in the Small Miniature begin at 6 P.M., not at midnight, which must be kept in mind in the following.
A.D.
90 John's first Epistle influences certain brethren to give him some relief in his burdensome service.
1915
8/8 Bro. Russell's pertinent letter induces the London Tabernacle to relieve him of some of his financial burdens in the Lord's work, by assuming its current mortgage-interest and other current expenses.
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95 John's third Epistle and Revelation, written in an anticlerical sense, curtails clericalism somewhat.
8/13 Bro. Russell's letter to the London Branch managers curbs J. Hemery's clericalism, by appointing the other two managers each to preach once a month, and other elders occasionally, in the London Tabernacle.
103 The attitude of clericalists begins to convey the thought that they were developed enough to be able to sustain the Church without the supervision of the Apostles and star-members.
8/21 The London managers' informing Bro. Russell that the Tabernacle had assumed all current expenses was their first intimation that it could get along without Bro. Russell's supervision.
165 The king of the Longobards, allied with the Marcomani (both Germanic nations), is defeated by the Romans on the Danube.
10/22 Bro. Johnson and his host and hostess at New Berlin, Ohio, receive a setback from the usurping majority in their efforts to reunite the divided Church there.
166 First Asiatic synod is held which presumes to legislate for the Asiatic churches.
10/23 The London Tabernacle elders discuss their taking control of all Tabernacle affairs.
173 A very large Asiatic Synod is held; it seeks to get control of the Asiatic Church; but interested leaders effect a restraint on its plans.
10/30 Joint meeting of the London Tabernacle elders and deacons discusses ways and means of getting control of the Tabernacle's affairs. J. Hemery and sympathizers put restraint on this effort.
202 Pantaenus' (leader in the Alexandrian Church) and Irenaeus' deaths become the occasion for clericalism's advancement.
11/28 Clericalism in the London Tabernacle advances through H.J. Shearn's and W. Crawford's efforts to have its pulpit open to all elders of that church.
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205 Tertullian sets forth the thought of the Father's supremacy, the Son's creation by, and subordination to the Father and the Spirit as the channel for God's work.
12/1 Bro. Russell in Z '15, 359, pars. 7-17, sets forth the thought of the W.T.B. & T.S. being the absolute controller of the I.B.S.A. and the P.P.A., through which two latter corporations the former one does its work.
208 Epigonus, a Noëtian, identifies the Father and the Son, manifested, however, in two different modes.
12/4 H.J. Shearn's resolution, unanimously passed by the Tabernacle elders, to form separate Sunday night classes in N.E. London, is based on the thought of the identity of the W.T.B. & T.S. and the I.B.S.A., working in different modes.
208-243 The controversy on Modalism (the identity of the Father, Son and Spirit, manifested under three different forms) results in the defeat of Modalism.
12/4-1/8, 1916 The controversy on the N.E. London evening meetings, based on the thought of the identity of the W.T.B. & T.S., P.P.A. and the I.B.S.A., results in the defeat of that idea, by a majority of the Tabernacle elders' claiming that the manner of holding those meetings disagrees with the identity of the three corporations.
238 Beryllus of Bostra, Arabia, teaches a sort of Modalism and is fought by the first outcropping of trinitarianism in the theologians [extremes of error fighting one another].
1/3, 1916 First separate meeting of the N.E. London friends, its dependency on the London Tabernacle being opposed by the Crouch End elders, supported by H.J. Shearn and W. Crawford, which was the first step taken toward separating the identity of the three corporations while stressing their unity.
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243 Anti-Beryllian views, are widely circulated among the clergy, resulting in their rejecting the views of Beryllus.
1/8 The corporational implications of the N.E. London first meeting are discussed by the Tabernacle elders, resulting in further appointments made there.
244 Under Origen's teachings an Arabian synod rejects the views of Beryllus, who recants; and it accepts Origen's view of the separate personalities of the Father and the Son and the Son's being without a beginning.
1/9 Under W. Crawford's influence some of the Tabernacle elders, by implications as to the N.E. London meetings, take the view that the two corporations are separate and distinct, with the I.B.S.A. being always implied in the existence of the W.T.B. & T.S.
251 Cyprian of Carthage and Cornelius of Rome strongly advocate the doctrine of the apostolic succession of bishops and the subordination of the elders and laity to them.
1/16 H.J. Shearn and W. Crawford strongly advocate that all Tabernacle elders have the right of regular access to its pulpit as our Pastor's representatives and that the deacons and ecclesia should be subject to this course.
254 Origen's death.
1/19 W. Crawford changes his view into more independence of the I.B.S.A. from the W.T.B. & T.S.
258 Cyprian's death.
1/23 H.J. Shearn increases his convictions on the right of the London elders to access to the Tabernacle pulpit.
262 Dionysius of Rome teaches the separate, eternal and consubstantial [pertaining to oneness of being] existence of the Logos as to the Father, whose view is endorsed by Dionysius of Alexandria.
1/27 J.F. Rutherford sets forth the substantial identity of the W.T.B. & T.S. and the I.B.S.A., and H.J. Shearn sets forth the corporational implications of the separate and unauthorized existence of the Crouch End meetings as involving the separate and equal existence of the I.B.S.A. as always involved in the existence of the W.T.B. & T.S.
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262-325 The controversy over the Son's consubstantiality with the Father, quiescent for awhile, breaks out afresh in 262 and continues increasingly until settled officially at the Nicean Council in 325
1/27–3/30 The controversy on the corporational implications of the meetings of N.E. London and Crouch End friends, quiescent for awhile, breaks out 1/27 with more vigor, increasingly carries on and ends officially 3/30 in favor of the substantial unity of the W.T.B. & T.S. and the I.B.S.A., by the decision of a smaller committee of the Tabernacle elders on the relation of the Tabernacle and the Crouch End meetings, qualifiedly accepted by the elders.
264 A synod at Antioch debates, in a trinitarianistic-developing sense, the unitarianistic non-preexistence of our Lord held by Paul of Samosata, who by keenness and equivocal terms nonplussed his adversaries for several years.
1/29 Some Tabernacle elders, led by H.J. Shearn and W. Crawford, debate with others, led by J. Hemery, the formers' corporational implicationary views on the Crouch End meetings and were by J. Hemery nonplussed for awhile.
269 Paul of Samosata, an ancient unitarian, is condemned by a synod of trinitarianistic developing members.
2/3 The Shearno–Crawfordistic Tabernacle elders condemn the Hemeryistic elders' view as extreme.
271 The holders of trinitarianistic developing views condemn the view that separates the Father and the Son as persons without holding to the unity of their being.
2/5 In an elders' meeting the holders of the corporational implications of the separate N.E. London meetings condemn the view of those who hold that the W.T.B. & T.S. and the I.B.S.A. are separate corporations, and are not in actuality one and the same thing.
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272 Paul of Samosata, as an ancient unitarian, is expelled from his office by the trinitarianistic developing groups.
2/6 J. Hemery and his supporting elders are temporarily displaced in their stand by the Shearno-Crawfordistic elders' securing the authorizing of the corporational implications in the Crouch End meetings, by the said meetings' being held under a temporary authorization from the elders.
275 Porphery, the ablest infidel of ancient times, begins his work of 15 books against Christianity.
2/9 Bro. Eddington, a Tabernacle elder, begins a letter to the Tabernacle elders in favor of textbookism.
276 Porphery completes the above-mentioned work against Christianity.
2/10 Bro. Eddington completes his letter to the Tabernacle elders in favor of textbookism.
278 Indecisive discussions on the relations of the Father and the Son, as to the Latter's alleged coeternity, consubstantiality and coequality with the Father, assume a more questioning aspect.
2/12 After lengthy discussion, in which half of the Tabernacle elders favor scheduling all Crouch End meetings, it is agreed to appoint a committee to investigate this subject and report at least a week before the elders should vote on it, this entire course showing the elders' uncertainty as to the implications of the Crouch End meetings on the question of relations of the W.T.B. & T.S. and the I.B.S.A. as to the latter's existence, essential unity and equality as always implied in that of the former.
299 Christian bishops discuss Porphery's books against Christianity; and various of them decide to reply, e.g., Methodius of Tyre, Eusebius of Caesarea, Apollinarius of Laodicea.
3/4 Bro. Eddington's letter, objecting to Dawn studies, etc., is read to the Tabernacle elders, who as a body decline to discuss it, and send him word that individual elders will reply to his extreme textbookism.
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318 The Arian controversy begins on the Father and the Son, as one being in two persons, the majority taking sides against Arius.
3/23 Controversy in the Tabernacle elders' committee on essential unity and on the separateness of the Tabernacle and the Crouch End ecclesias is reported to the elders, with the majority favoring this view—a thing implying the essential unity, separateness, coexistence and equality of the W.T.B. & T.S. and the I.B.S.A.
325 The Council of Nice sanctions the view of the Father's and the Son's coeternity, consubstantiality [oneness of being] and coequality.
3/30 The Tabernacle elders' committee qualifiedly approve of the relation of the Tabernacle and Crouch End ecclesias as being essentially one yet separate and equal—a thing that implies the essential unity, and actual separateness, coexistence and equality of the I.B.S.A. with the W.T.B. & T.S.
334 Ulfilas, an Arian, prepares himself to be a missionary to the Visigoths.
4/8 J., as a supporter of Bro. Russell's methods, arranges for his follow-up work to be done at Louisville, Ky., by a Sr. Wilson.
339 Julian the Apostate, through the murder of his relatives by Constantine's three sons, begins his hatred of Christianity.
4/13 Bro. Eddington, through his supporters' being set aside by J. Hemery's main supporters, begins to write a paper renouncing the I.B.S.A. under Bro. Russell.
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340 Ulfilas continues to prepare himself for converting the Visigoths to Arianism.
4/14 J. seeks to enlist Sr. Wilson to do his follow-up work regularly.
341 Ulfilas is consecrated missionary bishop to the Visigoths to convert them to Arianism.
4/15 J. receives the privilege of conforming follow-up colporteurs to Bro. Russell's methods. Sr. Wilson accepts J.'s pertinent offer.
348 Ulfilas begins his work among the Visigoths.
4/22 J. assures Sr. Wilson that Bro. Russell approved her doing J.'s follow-up work.
355 Pagan Visigoths violently persecute Ulfilas and his converts.
4/29 In certain quarters violent objection is raised against J.'s being "followed up" by colporteurs.
359 Ulfilas begins translating the Bible into Gothic, inventing the Gothic alphabet therefore.
5/3 J. gives Sr. Wilson certain pertinent instruction as he for the first time uses her in his follow-up work under Bro. Russell's appointment.
362 Christian theologians debate the views of Julian the Apostate, the former barely defeating the latter in public.
5/6 The Tabernacle elders discuss Bro. Eddington's views on textbookism and Berean studies, and barely defeat them in argument and vote.
378 Emperor Valens is defeated by the Goths after their conversion to Arianism.
5/22 Menta Sturgeon, in charge of the pilgrim department at Brooklyn, receives a defeat on public meetings by J.'s colporteur claims.
379 Theodosius becomes emperor, adopting other tactics with the Goths, who seek to increase their conversionist work, and that against the emperor's wishes.
5/23 Menta Sturgeon changes tactics with colporteurs, whose conversionist activities are sought to be increased by J.'s seeking to secure Sr. C. White as a companion for Sr. Wilson,
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against Menta Sturgeon's wishes
381 Council of Constantinople decrees the deity of the Holy Spirit, thus completing the i doctrine of the trinity.
5/25 J.F.R., the three British managers and others assert the implied coexistence,
consubstantiality and coequality of the W.T.B. & T.S., the I.B.S.A. and the P.P.A.
A few remarks additional to those made before, when introducing the parallel Gospel Ages, will help us better to understand their foregoing features. The parallels so far compared with one another have as the key that unlocks them the thought of the falling away (1) in the form of church organization: bishops as distinct from the presbyters, and the clergy as distinct from the laity, (2) in the form of doctrine, especially as this concerns the trinity, and (3) in the form of practice, especially in executiveness. The chief of these three is the apostacy on trinitarianism. In the Small Miniature the W.T.B.&T.S. corresponds to the Father, the I.B.S.A. to the Son and the P.P.A. to the Holy Spirit. With several exceptions, wherein J.F.R.'s acts parallel those of the Bishop of Rome, the acts that parallel the apostatizing acts involved in the development of trinitarianism were wrought by what we may term the Hemery-Shearno-Crawfordistic movement that increasingly developed the theory of the always implied existence of the I.B.S.A. in the W.T.B.&T.S. (the Son's coeternity with the Father), its essential being (the Father's and the Son's consubstantiality) and its equality (the Father's and the Son's equality) with the W.T.B.&T.S. The Hemery-Shearno-Crawfordistic movement's policies of dealing with the dividing up of the London Tabernacle and the relations of the three churches to the two involved corporations, took such turns as increasingly implied that the I.B.S.A.'s existence was always implied in the existence of the W.T.B.&T.S., the older of the two corporations, that it was substantially
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the same corporation as the W.T.B.&T.S. and that it was its equal in position, power and honor. With this view J. Hemery agreed. This view was the basis of their revolutionisms in the London Bethel and Tabernacle matters. Later they accepted the same views as to the relation of the P.P.A. to these two corporations, a view that J.F.R. first developed.
When the source of their revolutionary acts is recognized to be their false theories as to the relations of these three corporations, the development of these false theories will readily be seen to parallel exactly in act and time the development of trinitarianism; for the varied development of these false theories on the relation of these corporations proved to be the bases of the varied steps taken in breaking up the London Tabernacle members into three actual ecclesias. Had J. Hemery, H.J. Shearn and W. Crawford remained loyal to the priority, essential separateness and superiority of the W.T.B.&T.S. to the I.B.S.A., they would have accepted the former's policy (Bro. Russell's policy) to keep the London Tabernacle intact as the one Truth Church in London as dominating the situation, and would not have acted out theories that contradicted the former's priority, essential separateness and superiority over the latter, just as trinitarianism would not have been developed had the Father's sole eternity, sole substantial deity and sole supremacy been maintained. Their false theories on the relations of these two (and the later three) corporations are the point of contact that shows the parallels as to trinitarianism in the Gospel Age and in its Small Miniature, from 205 to 381 A.D. in the former, and from Dec. 1, 1915, to May 25, 1916, in the latter, clericalism marking the time from 95 to 202 A.D. in the former, and from Aug. 13 to Nov. 28, 1915 in the latter. The unfaithfulness of the involved managers, etc., made them amenable to uses parallel to those that Satan made of the apostates of the first four centuries of the Gospel Age. My soul, walk carefully!
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381 Ulfilas, Arian missionary and converter of the Visigoths, sickens and dies at Constantinople.
5/25 J.'s relation to the colporteurs changes, in his being appointed to the general introduction of the Pastoral work.
382 Theodosius conciliates the Goths, enrolls many of them in his army and advances their leaders.
5/26 Menta Sturgeon slackens the zeal of the follow-up colporteurs, directing them to ends that he desired.
385 Visigoths exercise more or less wavering in their loyalty to Theodosius.
5/29 Srs. Wilson and White, more or less wavering in loyalty to Menta Sturgeon, join J. for the Baltimore follow-up work.
386 The Ostrogoths attempt to invade Theodosius' territory and meet a repulse.
5/30 J.'s first Pastoral work lecture (at Baltimore) is unsuccessful in results.
388 The Vandals, certain Visigoths and Alani begin their relations, which in time grew into a plan to invade Gaul. Jovinian preaches and writes against the Church's rising formalism, asceticism and reliance on external good works.
6/1 With his sending word to Philadelphia of its follow-up workers' and Sr. Sanford's coming, the last for the Pastoral work, J. henceforth devotes his extra time to the Pastoral work. Bro. Russell speaks and writes against formalism, self-torture and external good works as meritorious.
395 Arcadius, Eastern Emperor, lowers the wages of the Goths; the Visigoths rebel thereat.
6/8 Menta Sturgeon makes conditions harder for J.'s follow-up colporteurs, after their ill success at Philadelphia, which dissatisfies them.
400 Visigoths under Aleric invade Italy.
6/13 Follow-up colporteurs write to headquarters on unsatisfactoriness of their work, in view of the harder conditions imposed upon them.
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400-415 Tichonius in the controversy between the Catholics (led by Augustine) and the Donatists (led by Petilian) on the nature of the true Church, sets forth the truth that lies in the middle of these two extremes, i.e., the distinction between the Real and the Nominal Church.
6/13–6/28 Bro. Russell writes much on the distinction between the Little Flock and Great Company, as can be seen in the July and August Towers, and in sermons indicated the same as against those who took opposite extremes on the nature of the true Church.
402 Visigoths defeated in Italy by Stilicho.
6/15 Headquarters turn down the suggestions of the follow-up colporteurs.
406 Vandals (this word means travelers, pilgrims) invade Gaul with allies from three Germanic tribes, the Alani, Suevi and Burgundians.
6/19 From Brooklyn J. starts a New England pilgrim trip, with regular and special Pastoral workers and prospective Pastoral workers.
A few remarks on the relations of the Germanic nations and the Roman world will clarify some of the above, as well as some of the following points. The Germanic nations before invading the Roman Empire were in almost all cases Arian Christians, the heathen Franks at the time of their invading Gaul being the most notable exception to this rule. These Arian nations parallel various harvest branch workers loyal to the Lord's arrangements, while the various Roman nations represent various harvest branch workers more or less disloyal to the harvest arrangements. The conversion of such Arian Christian nations to Catholicism parallels the transition of those who stood for the Lord's arrangements to espousing or submitting to revolutionistic arrangements. E.g., the Visigoths parallel the colporteurs, especially the follow-up colporteurs; the Ostrogoths those in executive ways loyal to the Lord's arrangements; the Franks the Society Board; the emperors at Constantinople and their special representatives in state or army those in an executive deputyship who were more or less disloyal to the
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Lord's arrangements; the Vandals the faithful pilgrims; and the Longobards the supporters of Bro. Russell's arrangements, the real opponents of J.F.R.'s usurpations in Society matters. The kings of these Arian nations, except those of the Visigoths, parallel Bro. Russell, until his death. Accordingly, the territories of these Arian nations parallel the sphere of the pertinent branch workers; and their invasions of the Roman Empire parallel the various branch workers' opposing the movements away from the Lord's arrangements. Greece parallels the sphere of more or less deputy executive unfaithfulness; Italy the sphere of executiveness proper; France the sphere of the Board; Spain, after its invasion by the Visigoths, the sphere of the colporteurs; and North Africa the sphere of conventions; Britain later became the sphere of the pilgrims' activities. These and other features will come out as we go on. If the friends had a good Church History, e.g., Kurtz' three-volume Church History, which can frequently be bought in second-hand book stores for $1.50, they will be able better to profit from these parallels. With these few clarifying remarks we proceed with the parallels:
408 The second Visigothic invasion of Italy.
6/21 Follow-up colporteurs report unfavorably to headquarters on the work while at Cromwell, Conn.
409 The Vandals invade Spain.
6/22 Bro. Russell at St. Louis criticizes colporteur zeallessness, which arouses them to greater zeal.
410 Alaric, Visigothic king, dies; Atawolf becomes his successor.
6/23 Sr. White becomes discouraged at small success from cards left at J.'s meetings, and at Brockton takes up Photo-Drama inquiry cards also.
411-421 In the controversy on sin and grace between Augustine and Pelagius, in which the former defends total depravity and the latter man's present natural sinlessness, Tichonius sets forth the Truth that none are totally depraved and that the race naturally consists of two depraved classes (none totally depraved), the faith and unbelief classes, the former class coming into relation with the Lord by a cooperation of their wills and Divine grace.
6/24–7/4 Bro. Russell condemns total depravity in all except Second Deathers, and sets forth the Truth on the two naturally depraved classes, the faith and unbelief classes, as against the two extremes' views that J.F.R. and H.C. Rockwell held.
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415 Atawolf, king of the Visigoths, is murdered; Wallia succeeds him; and the Visigoths become dissatisfied in Spain.
6/28 Sr. Wilson gets word not to go to Portland, Me., for follow-up work; she and Sr. White become dissatisfied with follow-up work.
418 The Vandals in Spain and Gaul become subordinate to Wallia, king of the Visigoths, who accepts subjection to the Western Empire.
7/1 Sr. White falls in with a plan to do J.F.R.'s follow-up work in the West, J. acquiescing therein.
426 The Nestorian controversy begins. Arians support Nestorius against the trinitarians.
7/9 J. gives the first talk at the Newport Convention, defending the unity of God and attacking the Godmanists.
427 The Nestorian controversy continues and increases.
7/10 H.C. Rockwell, C.J. Woodworth and R.H. Barber speak severally on Christ's three natures, and F.C. Detweiler on the relation of the human and Divine natures in Christ, the latter darkening the subject.
428 Boniface, Roman Governor of Africa, calls on the Vandals to help him.
7/11 F.C. Detweiler, convention chairman, asks J. to preach in the absence of
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R. J. Martin, on the Spirit of a Sound Mind.
429 Genseric, king of the Vandals, goes to Africa with his army.
7/12 Bro. Russell comes to the Newport Convention and in his address refutes God-manism.
431 At the Council of Ephesus some of the leading Arians consult on the busybodying of the monks in general Church works
7/14 While at the Newport Convention R. E. Streeter and H.C. Rockwell speak on the Call and R.G. Jolly and C.J. Woodworth on Justification, Bro. Russell and J. discuss the busybodying of the St. Paul Enterprise in the general work.
432 Patrick begins the conversion of Ireland and works with great success there until his death, about 465.
7/15 J. preaches the Baptismal sermon at Newport Convention, thereby beginning a fruitful season in his pilgrim work until about 8/17.
451 The antipapal party at the Chalcedon Council decrees the pope and the patriarch of Constantinople chief and equal patriarchs. The Council declares the human and the Divine natures in Christ unmixed and inseparable.
8/3 Bro. Russell's offer to make A.H. MacMillan his special representative, puts him on an equality with J.F.R. and with the latter chief above all other deputies of Bro. Russell at the Bible House. The I.B.S.A. as a corporation and as a religious body in England is declared to be unmixed and inseparable.
455 Genseric, king of the Vandals, captures Rome and, despite the objections of Pope Leo I, plunders it.
8/7 Bro. Russell, as leader of the pilgrims, lays hold on J.F.R.'s pilgrim powers and privileges and, despite the latter's objections, curtails them.
462 The Ostrogoths resume friendly relations with the emperor.
8/14 Bro. Russell, as executive, and his lieutenants become more friendly with A.H. MacMillan, after a slight strain on their relations.
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465 The Suevi become Arians. St. Patrick's death.
8/17 J. at Mattoon, Ill., decides to introduce the Pastoral work along more conservative and helpful lines at conventions and thus ends a phase of his pilgrim work.
474 Theodoric becomes the king of the Ostrogoths. Zeno becomes Eastern Emperor.
8/26 Bro. Russell enters into the final stages of his work as executive. H.J. Shearn comes forward as advocate of changes in the London Tabernacle arrangements.
475 The Visigoths conquer the most of Spain. Longobards seek new territories for their activities.
8/27 Sr. White completes her Western follow-up work. Bro. J. at Nashville Convention applies for the British trip.
476 Odoacer overthrows the Western Empire and subjects the pope to himself.
8/28 Bro. Russell as finance planner causes Menta Sturgeon to suffer eclipse on policies affecting the Soda mine venture, and J.F.R. becomes subject to Bro. Russell in his returning to the East.
477 Genseric, king of the Vandals, dies.
8/29 Bro. Russell returns to Bethel from his pilgrim trip at Nashville.
481 Clericalism and the two natures in Christ are widely discussed.
9/2 At H.J. Shearn's suggestion Bro. Thackaway introduces a resolution to discuss the London Tabernacle arrangements and its relation to the I.B.S.A.
482 Emperor Zeno compromises on the matter of the two natures as these were in controversy by the sees of Constantinople and Alexandria.
9/3 H. J Shearn compromises on the positions of J. Hemery and W. Crawford as to the Tabernacle's relations to the I.B.S.A.
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484 The pope sets forth principles opposed to those of Zeno and of the patriarchs of Constantinople and Alexandria on the relation of the two natures.
9/5 J.F.R. sets forth principles in opposition to those of the three British managers on the relation of the Tabernacle and the I.B.S.A.
487 The Rugians, Germanic Arians, are defeated and denationalized by the Herulian Odoacer.
9/8 The Kuehn supporters, as opponents of finances as to the Soda mine, are set aside by Bro. Russell.
487-493 The Longobards settle in the Rugians' territory.
9/8–9/14 Real supporters of Bro. Russell's ways take the position held by the Kuehn supporters as against the Soda mine venture.
491 Theodoric, king of the Ostrogoths, defeats Odoacer, king of the Heruli.
9/12 During his trip with Menta Sturgeon and J.F.R. to the Soda mine, Bro. Russell begins to doubt his recently accepted view of the anti-Kuehnite theory as to the Soda mine.
493 Theodoric completely defeats the Heruli, kills Odoacer and measurably frees the pope
9/14 Bro. Russell sets aside the view of the anti-Kuehn group, reverses himself on his rejecting that of the Kuehn group and thereby frees J.F.R. measurably from the influence of the anti-Kuehn group.
493-508 The Longboards in Germany war on the Heruli and in the end completely defeat them.
9/14–9/29 The real supporters of Bro. Russell's ways oppose and defeat the Soda-financiers group.
496 The heathen Clovis, king of the Franks, on the verge of defeat, prays to the Christians' God for victory, and defeats and completely overthrows the Alemanni, a Germanic tribe.
9/17 A.H. MacMillan, on the verge of defeat, asks the Lord for help, which He uses J. to give him at the Milwaukee Convention, and wins out in his debate with Bros. Bradford and Abbott on the St. Paul Enterprise publishing Truth matters.
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505 Theodoric, Ostrogothic king, defeats Emperor Anastasius; Belisarius, famous general of Justinian, is born.
9/26 Bro. Russell gives H.J. Shearn a rebuff in his managerial ambitions; Menta Sturgeon comes to the fore as a warrior against some of Bro. Russell's executive arrangements.
507 Visigoths are defeated by Clovis, who in turn is checked by Theodoric.
9/28 Sr. White is set aside as follow-up colporteur by A.H. MacMillan, who is checked by Bro. Russell.
512 Waccho becomes king of the Longobards
10/3 Bro. Russell takes steps toward sending J. to Europe.
525 Efforts are made to reconcile the pope with the emperor and the patriarch of Constantinople.
10/11 Efforts are made to reconcile J.F.R. with A.H. MacMillan and H.C. Rockwell.
526 Theodoric dies and Athalaric becomes king of the Ostrogoths.
10/17 Bro. Russell's leaving Bethel for the last time (night of Oct. 16) occasions his entering a diminished executive functioning of his office.
527 Justinian becomes emperor.
10/18 A.H. MacMillan comes more prominently to the fore in deputyship for Bro. Russell at Bethel.
533 Belisarius begins war on the African Vandals, defeating them in two battles.
10/24 Menta Sturgeon triumphs over Bro. Russell in taking two pilgrim services from him before the San Antonio Church.
534 Belisarius completes the conquest of the Vandals by taking Sardinia, Corsica and the Balearic Islands, and receives a triumph at Constantinople. Burgundian empire ceases.
10/25 Menta Sturgeon triumphs over Bro. Russell in taking his place three times during the San Antonio public lecture (night of 24th) and receives quite an ovation at the end of the lecture. Bro. J. ceases introducing the Pastoral work.
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535 Belisarius returns to Italy to conquer the Ostrogoths and takes the Island of Sicily.
10/26 Menta Sturgeon starts his ascendancy over dying Bro. Russell as executive, and increases it as to his pilgrim office.
536 Belisarius conquers lower Italy. Vitiges becomes the king of the Ostrogoths.
10/27 Menta Sturgeon increases his ascendancy over Bro. Russell as executive, who prepares himself for the conference on the Soda mine affairs.
537 Belisarius is besieged in Rome for a year by the Ostrogoths.
10/28 Bro. Russell thwarts M. Sturgeon's ascendancy over him in executive matters.
538 The Ostrogoths raise the siege of Rome against Belisarius.
10/29 Bro. Russell's weakness occasions his giving way to M. Sturgeon's executive acts.
539 Belisarius captures Vitiges and overthrows the Ostrogoths. This allows the pope a free hand at Rome.
10/30 M. Sturgeon gets complete control executively by Bro. Russell's resigning his office in the toga scene, which also givesJ.F.R. a free hand.
540 Vitiges is taken to Constantinople as the captive of Belisarius and given to Justinian.
10/31 Bro. Russell's death makes his power go over to a deputy, M. Sturgeon, who delivers it to A.H. MacMillan.
542 The pope seeks the power from the Ostrogoths; and the boy Walthari becomes Longobardic king.
11/2 J.F.R. asks J. whether Bro. Russell was to have a successor. The Society Board appoints a committee to arrange with J. matters affecting his European trip. J.'s letter of appointment is dictated.
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543 The pope increases his aspirations to become a civil ruler.
11/3 J.'s telling J.F.R. that Bro. Russell was to have a successor moves J.F.R. to seek his executive powers.
544 The Ostrogoths under Totila reconquer parts of Italy from the Romans. Belisarius is sent by the emperor against them.
11/4 A.I. Ritchie opposes J.F.R.'s efforts at taking over executive power; and A.H. MacMillan uses M. Sturgeon to oppose him.
545 Totila is only partially successful because of differences among the Ostrogoths, some wanting others as king instead of Totila, which plan is rejected
11/5 A.I. Ritchie is only partially successful for lack of support. H.C. Rockwell approaches J. with a proposition to become the Society's President; he refuses to enter into the plan.
548 Belisarius returns to Constantinople from Italy, only partially successful against Totila.
11/8 M. Sturgeon gives up trying to set A.I. Ritchie aside in A.H. MacMillan's favor.
549 Audoin becomes king of the Longobards; and Totila besieges Rome.
11/9 J. on studying the correspondence of the two sides on the London Tabernacle controversy takes a stand against the Shearno-Crawford side. A.I. Ritchie's course on this correspondence circumscribes J.F.R.
550 Efforts are made to overthrow Totila. Audoin supports the Romans against Totila. Both sides seek Audoin's support by favoring him.
11/10 J.F.R. and W.E. VanAmburgh seek to nullify A.I. Ritchie in the executive committee. J. favors the former ones. All three committee members validate J.'s letter of appointment; and credentials are dictated as genuine.
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551 Narses becomes Belisarius' successor in Italy against Totila. Audoin with sanction of the Empire leaves his country to assume rule and home in Noricum and Panonia.
11/11 J.F.R. displaces M. Sturgeon as A.I. Ritchie's opponent. J.'s credentials are signed by A.I. Ritchie and W.E. VanAmburgh as genuine; and he sails for Britain with powers of attorney.
552 Narses badly defeats Totila in Italy.
11/12 J.F.R. cripples A.I. Ritchie in executive respects and as to candidacy for Society's President.
553 Narses, assisted by Audoin, again badly defeats Totila.
11/13 J.F.R., by assistance of J.'s influence as represented in his voting shares proxied for J.F.R., again badly cripples A.I. Ritchie as executive and as candidate for the Society's President.
554 Narses completely defeats Totila and the Ostrogoths leave Italy and become extinct as a nation.
11/14 J.F.R. relegates A.I. Ritchie to impotency in executive matters; and the latter ceases to act effectively as executive in Society matters.
561 Audoin and his son Alboin war on the Gepidae.
11/21 J., following the reading of his authorization papers to the three British managers, takes a course on the pilgrim work resented by H.J. Shearn and W. Crawford.
562 Audoin and his son Alboin continue to war on the Gepidae.
11/22 J. hears from W. Crawford of the Tabernacle's correspondence and tactfully draws him out thereon, a thing antagonistic to the latter.
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563 Alboin defeats the Gepidae. Columba comes to Britain (Scotland) from Ireland and begins the conversion of the land and dies in 597.
11/23 J. is given the managers' copies of the Tabernacle's correspondence, a defeat of H.J. Shearn and W. Crawford. J. prepares his first sermon for the comfort of the British brethren, the lecture at Liverpool (11/19) and the morning one at London (11/26) being a report on Bro. Russell's last days, death and burial.
565 Justinian dies; Alboin succeeds Audoin as king of the Longobards.
11/25 A.H. MacMillan ceases further opposition to J.F.R.'s claims to deputyship for the Board. J. questions the three managers on the Tabernacle situation and sympathizes with J. Hemery, as the other two managers disparage him.
567 Remembering Narses' former invitation, the Longobards invade the Alpine regions to the northeast of Italy, planning to invade Italy proper shortly.
11/27 On the basis of his authorization papers, particularly J.F.R.'s telling him to act executively in Britain, J. plans executive acts in British matters.
568 Longobards, Arians, invade Italy and in 21 years conquer almost all of it, Rome always, and Ravenna almost to the end, holding out against them.
11/28 J. exercises executive acts in British affairs, e.g., puts J. Hemery in charge of the Pastoral work, makes all three managers the V.D.M. committee, continues Bro. Russell's sermons in the newspapers, revises the Manchester Convention program and begins to warn against the eleven elders' stand on the Tabernacle arrangements—all executive acts, the Brooklyn office, now under J.F.R.'s influence, never coming under J.'s executive powers, and the London office by the managers for a long time resisting it, but finally submitting thereto.
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570 Alboin defeats disastrously the opposing Romans.
11/30 J. defeats the eleven elders' position on the Tabernacle arrangements.
573 Alboin is killed.
12/3 H.J. Shearn, W. Crawford and F. G. Guard take sides against J., slightly showing it at his Forest Gate visit.
574 Authari (long-haired), Alboin's minor grandson, succeeds Clepho, Alboin's successor, under a regent.
12/4 A letter arrives from Brooklyn corroborating J.'s stand that the Tabernacle arrangements be congregational in kind.
584 Authari attains his majority and becomes full king of the Longobards.
12/14 J. begins to resent H.J. Shearn's and W. Crawford's opposition, expressed in the former's letter mailed 12/12 and received 12/13 or 14, declining to change the convention program as he had suggested.
589 Arianism of the Visigoths is overthrown in Spain through the pope's manipulations. The Longobards under Authari decide to increase their Italian dominion.
12/19 Colporteurs are induced to give up Bro. Russell's methods, and to accept those of J.F.R. J. decides to enforce his control in executive matters in Britain, particularly as to the Manchester Convention program, on which the managers sought to override him.
590 Authari continues to increase his Italian dominion. Gregory the Great becomes pope.12/20 J. rebukes the managers for declining to accept his convention program revisions, and insists on their printing the program as he revised it, appointing J. Hemery in charge of the program. J.F.R. more and more takes over the work of the executive committee.
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591 Authari, still opposing the Catholics, seeks to take Ravenna. He dies.
12/21 J. seeks to draw J. Hemery to his support.
592 Agilulf succeeds Authari and, while maintaining his Arianism, seeks to conciliate the Catholics.
12/22 J., declining the ShearnoCrawford-inspired F. G. Guard, Jr.'s advice to keep his hand off British executive matters, and to restrict his activities to pilgrim work in Britain, continues to insist on observance of Bro. Russell's arrangements, but adopts a more conciliatory course toward H.J. Shearn and W. Crawford.
593 Gregory the Great seeks through the Longobards' queen to Romanize them.
12/23 J.F.R. sends a letter to the managers approving of J.'s British office, and appointing J. Hemery as J.F.R.'s special representative in Britain and Ireland, both things calculated to Rutherfordize J.'s work and supporters.
597 Gregory I sends Augustine to England to convert the Anglo- Saxons; and as a result of the work begun that year increasingly large numbers of Anglo-Saxons were won to Romanism. Columba dies after fruitful missionary work in Britain.
12/26 J.F.R. arouses A.H. MacMillan to the public work and as a result of steps taken that day many new ones from the public were increasingly won for Rutherfordism. J. ends first phase of his pilgrim work toward the British brethren, and begins its second phase.
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601 Augustine unsuccessfully attempts to subject the Welsh bishops to Romanism.
12/31 A.H. MacMillan unsuccessfully seeks to subject the pilgrims to Rutherfordism.
606 Emperor Phocas and his supporters acknowledge the pope's primacy.
1917
1/5 H.J.S. and W.C. write a submissive letter to J.F.R. A.H.M. and W.E.V. arrive at the Pittsburgh voting shareholders' meeting, determined, at J.F.R.'s suggestion, to have him voted sole executive and managerial powers.
615 Agilulf dies and is succeeded by Adalwaldus as Longobard king.
1/14 J., ceasing conciliatory tactics, takes a decidedly oppositional stand toward H.J. S. and W. C. as Tabernacle elders, actually, though not consciously, withdrawing priestly fellowship from them.
625 Adalwaldus dies; Ariowaldus becomes the Longobard king.
1/24 E. Housden at J.'s invitation joins the latter at Leeds, where J. decides to give him W.C.'s place as assistant manager.
This is a place to make a few remarks on the Gospel-Age Moslems' and Christians' (?) conflicts, as related to our subject. In the parallels the Moslems correspond to the civil powers in the Small Miniature; the Christians (?) correspond to Truth people in the Small Miniature. Their conflicts correspond to the controversies between the civil powers and Truth people on militarism and conscientious objection. The earlier conflicts between them correspond to the phases of these controversies between the British civil powers and the British brethren. With the Moslem invasion of France the pertinent conflicts begin to parallel those between the American civil powers and the American brethren. Their subsequent conflicts in France parallel
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those that involved the Society Board; in Spain those that involved the colporteurs; in Italy those that involved the executive departments of the Society; in Palestine (the crusades) those that involved the brethren in court controversies; the phases of the conflict involving the Turks and Christians (?), those that accompanied the gradual victory, with incidental repulses, of the Societyites against the American civil powers in their court battles. The parallel events are so very numerous that our space will allow us to give only a few, i.e., the most important parallels.
630 First battle between Moslems and Christians (?), at Muta, Syria, ends indecisively with victory inclining more to the Moslems than to the Christians (?).
1/29 First argument is held between the British Government and Society barristers in the High Court on elders' exemption from the draft, the Government barristers gaining a slight advantage in the debate.
633 The monothelite controversy begins, with Pope Honorius and the patriarchs of Constantinople and Alexandria endorsing monothelitism and the monk Sophronius, later the patriarch of Jerusalem, rejecting it.
2/1 The controversy over the oneness of the I.B.S.A., as a corporation, and of the Tabernacle in their purposes begins. J.F.R., J. Hemery and E. Housden agree to this oneness, but H.J.S. and W.C. oppose it.
635 Oswald, a non-Romanist, becomes the Christian king of Northumbria and chief king of Anglo-Saxons.
2/3 J. dismisses H.J. Shearn and W. Crawford as Bethel managers the after they attempted to use Matt. 18: 15-18 on him for official acts, they arranging for the second
before taking the first step.
636 Rothari, an Arian, becomes Longobards' king, reigning until 652.
2/4 J. first sees himself typed as the the little Nehemiah, John Hus having been the large Nehemiah.
637 Saracens capture Jerusalem and frustrate the opposition of Sophronius, patriarch of Jerusalem, and of his clergy to monothelitism.
2/5 The British High Court rules that elders are subject to conscription in Britain, which temporarily shuts off H.J.S.'s and his supporters' objection to the oneness of the I.B.S.A. and Tabernacle in their purposes.
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638 Emperor Heraclius issues the Ecthesis, sanctioning monothelitism.
2/6 J. Hemery, as the representative of the Society's President, stands for the oneness of purpose of the Tabernacle and the I.B.S.A. as the Society's British representative.
642 Oswald dies. Oswy succeeds him.
2/10 J. meditates drawing up charges against H.J. Shearn and W. Crawford.
643 Rothari, Longobard king, begins to codify the Longobards' laws in Latin.
2/11 J. begins to draw up charges against H.J.S. and W.C. at Edinburgh, on the basis of Truth principles.
648 Emperor Constans II publishes the Typus, whereby he calls upon all to come back to the status before the monothelite controversy started, i.e., that neither two nor one will in Christ be taught, thus seeking to have the question ignored altogether.
2/16 J. Hemery counsels the dropping of the controversy of the oneness or separateness of the I.B.S.A. and the Tabernacle, seeking to have the question ignored altogether.
652 Rothari dies and is succeeded by Rodoaldus.
2/20 J. sees himself pictured by Mordecai; he starts from London on what proves to be his last pilgrim trip in England in 1917.
653 Rodoaldus dies and his successors until Liutprand (712-744) seek to act peaceably with the pope, with occasional fallings out between them.
2/21 J. begins to preach against textbookism and clericalism and until April 21 seeks to act peaceably with J.F.R., with occasional fallings out between them.
655 Pope Martin dies in exile.
2/23 Bro. McCloy receives word of appointment of investigation commission, which began a defeat of J.F.R. in Britain.
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660 Aribertus, Longobard king, dies and is succeeded by Gundibertus.
2/28 J. receives his recall as the Society's special representative, unauthorizedly sent by J.F.R., and temporarily he accepts it as valid.
662 The monk Maximus, the leader of those espousing the doctrine of two wills in Christ (dyothelitism) is by various punishments made incapable of public service. Gundibertus dies; Grimwaldus reigns.
3/2 W. Crawford is refused reinstatement into the office of Treasurer of the London Bethel, is excluded from election as elder and is refused the treasurer's keys by Bro. Housden. J., believing his recall to be valid, declines J. Hemery's invitation to take the head of the dining room table and accepts the place of a subordinate.
664 Oswy sets aside the Old British Church's ways and accepts those of Rome.
3/4 J. gives up entirely his office work to J.F.R.'s usurpations as to his British work.
667 Grimwaldus secures himself against repudiators of his power by appointing trustworthy lieutenants.
3/7 J. reasserts his Board-given powers against J. Hemery's protests and secures them by obtaining the support of the chief ones at the London Bethel.
671 Grimwaldus, Longobard king, dies; Perctarit succeeds, during whose reign the Longobards give up Arianism and become Catholic.
3/11 J. comes to see that J.F.R. and J. Hemery by overthrowing Bro. Russell's arrangements were perverting J.'s supporters in Brooklyn and London.
680 The First Trullan Council is held to overthrow monothelitism.
3/20 J. Hemery, H.J. Shearn and W. Crawford confer to overthrow the policy of J., that the purposes of the I.B.S.A. as a corporation and the London Tabernacle are one.
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686 Perctarit, Longobard king, dies and is succeeded by Cuninbert.
3/26 J., on the advice of his solicitor, decides to give up further attempts as to seeking control at the London Bethel and decides to return to America.
692 The second Trullan Council is held; and first steps are taken, resulting in a schism between the Eastern and Western Churches.
4/1 J. Hemery confers with the Tabernacle elders and then denounces J. before the London Tabernacle elders, which starts a rupture between two groups of British Great Company members. J. sails from Liverpool for America.
700 Cuninbert dies.
4/9 J. arrives in New York and is met by W.E. Van Amburgh, who promises him that there will be no rifling of his effects at Bethel, as was done at the London Bethel, when J. refused to go to Bethel, unless he obtained such assurance.
701 Aribertus becomes Longobard king, whose eleven years' upright reign were marked by differences with the dukes of the Longobards, who mutinied against him.
4/10 J. first meets J.F.R. the evening of April 9 and asserts his office as Epiphany messenger, under the mistaken impression that his office was that of the steward of the penny parable, and for eleven days holds to this; the Bethel anti-Rutherford leaders disapprove.
711 The Saracens invade Spain, foreshadowing much trouble for the Spanish and other Christians (?).
4/20 Vol. VII's diatribe against patriotism is approved, foreshadowing much trouble for the colporteurs and other Societyites.
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712 Aribertus drowns in the Tiber under the weight of gold that he was carrying. Liutprand, greatest of Longobard kings, ascends the throne, and, though unsuccessful, seeks until 744 to extend his authority over entire Italy.
4/21 J. loses ground with J.F.R. for his views, but holds to his Epiphany office, of which, until May 23, he fruitlessly seeks to obtain recognition.
721 The Saracens first invade France.
4/30 First discussion of Board over draft-talk in Congress.
732 Charles Martel, Commander of the Franks, with the help of Liutprand and others, decisively defeats the Saracens between Tours and Poitiers, which stayed their further advance in France.
5/11 J.F.R. as the Board's mouthpiece reads a statement on conscientious objection to the Bethel family and receives additional suggestions from other Bethelites, J. suggesting the thought that all priestly support be withheld from the fighting forces, all of which refuted the militarists' arguments.
737 Charles Martel with the help of Liutprand completes the defeat of the Saracens in France, driving them back into Spain.
5/16 J.F.R. as the Board's mouthpiece publishes in the Tower the above-mentioned statement, with the suggested additional arguments of J. and others, finally refuting the militarists' arguments against the Board's position on conscientious objection.
738 Gregory III appeals, in vain, to Charles Martel for aid against Liutprand, who nearly took Rome, almost the only non-Longobard part of Italy.
5/17 J.F.R. seeks, in vain, aid from his Board sympathizers against J.'s efforts at reestablishing Bro. Russell's arrangements and his recognition as the Lord's choice as executive in the work.
741 Charles Martel dies and is succeeded by his two sons: (1) Carloman and (2) Pepin the Short, who divide the kingdom of the Franks between them. During the period 741-752 Adalbert, a Frank, Clement, a Scot, and Virgilius, an Icelander, oppose papal corruptions.
5/20 The Board ceases to be a unit, dividing into two parts: (1) A.I. Ritchie, I.F. Hoskins, J.D. Wright and R.H. Hirsh; and (2) J.F.R., W.E. Van Amburgh and A.N. Pierson (the last taking the other side from July 15 to Nov. 6, 1917). During the period 5/20–6/1 J., R.H. Hirsh and I.F. Hoskins oppose Rutherfordism usurpations.
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744 Liutprand, Longobard king, dies and is succeeded, first by Hildebrandus, then later in the year by Rachisius.
5/23 J. ends a series of failures to arouse the Board's majority to press the questions of enforcing Bro. Russell's policies and his being recognized as the leader in the work, and works to have the Board put into control.
747 Carloman gives up his kingdom and leaves it in the hands of Pepin the Short.
5/26 A.I. Ritchie, I.F. Hoskins and R.H. Hirsh, deserted by J.D. Wright, give up activities to enforce Bro. Russell's policies, which gives the other Board party its will. Thereupon J. seeks to arouse J.D. Wright to proper action in this matter.
749 Rachisius dies. Astolphus succeeds as king of the Longobards.
5/28 J. sets forth to J.D. Wright that his credentials were genuine and his English work good, and appeals to him to help secure the operation of Bro. Russell's policies.
751 Astolphus captures Ravenna.
5/30 J. wins over J.D. Wright to his view of the situation.
753 Astolphus asks the pope to submit to him in their controversy. The pope refuses.
6/1 J. asks J.F.R. for his return to Britain, to finish his work there. J.F.R. refuses.
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754 The pope asks the Frank king, Pepin, for help against Astolphus
6/2 J.F.R. seeks to get help from the Board members against J.'s return to Britain.
755 Pepin, at the pope's instigation, against Carloman's request, wars on and defeats Astolphus. He refuses to give up the exarchate of Ravenna to the Eastern Emperor, who had lost it to Astolphus.
6/3 Some of the Board, against the stand of others, frustrate J.'s efforts to have it return him to Britain, and refuse to yield their power to a deputy
756 Pepin gives the pope the exarchate of Ravenna, which thus becomes the Papal States; Desiderius becomes the Longobard king, and reigns until 774.
6/4 The Board's foregoing course gives J.F.R. control as against J.'s deputyship for British matters. Henceforth J. seeks to get his British activities investigated by the Board.
766 Desiderius, Longobard king, presses the pope, and Pepin acts conciliatorily between them, by advising a compromise.
6/14 J. hands J.F.R. the petition that he had persuaded the four friendly Board members to sign and that asked for an investigation of his British work by the Board, which compromises by ordering the investigation by the four signers.
768 Pepin dies; his sons Charlemagne and Carloman succeed him.
6/16 The cleavage of the Board sets in again, four as against three.
770 Charlemagne marries Desiderius' daughter.
6/18 The Board's four investigators, on reading the report of the British investigation commission, accept the thought of the genuineness and fruitfulness of J.'s authority in British matters.
771 Charlemagne divorces Desiderius' daughter and becomes sole king of the Franks at the death of Carloman.
6/19 After hearing J., the Board's committee decides to give up espousing his full at the death of Carloman. British authority and adopts a compromising report for the purpose of securing unanimity in the Board thereon.
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772 Charlemagne debates unfavorably the course of Desiderius in siding with his daughter and Carloman's two sons, whom Charlemagne would not allow to reign in their father's stead. Charlemagne debates the question of making the pope subject to him.
6/20 The full Board discusses its four members' compromising report on J.'s British activity, and accepts a less favorable resolution presented by J.F.R., alleging as his reason J.'s claims as to his British authority and his wanting to promote a Board division. The four introduce a resolution to abrogate J.F.R.'s powers as executive and manager.
773 Charlemagne begins his war on Desiderius and his supporters.
6/21 On the basis of the Board's compromise resolution efforts are made to send J. and I.F. Hoskins away from Bethel on pilgrim trips, as a means of overcoming him and the Board's majority's favoring him.
774 Charlemagne conquers the Longobards, takes Desiderius as prisoner to France, confirms the pope as his vassal over the exarchate of Ravenna. Desiderius' son Adelgis spends the rest of his life seeking to gain the kingdom of the Longobards, but is driven out of Italy permanently.
6/22 The Board's compromise prevails against J., who, ordered by J.F.R. to leave Bethel, appeals against it to the Board. J.F.R., fearing to bring the matter to the Board, leaves it in abeyance. J. seeks, without success, until July 15, to regain his executive position, in interviews with J.F.R., the four Board members and, finally, A.N. Pierson, whom he wins over to view matters favorably as to J.'s British activities.
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799 Claudius of Turin comes to Charlemagne's court. Some Roman nobles nearly kill Pope Leo III because of his usurpations, in a riot at Rome, but he escapes to the court of Charlemagne, who takes his side. The Papal Millennium begins.
7/17 J., after returning to Bethel from his visits in New England with I.I. Margeson and A.N. Pierson, meets the four Board members. J.F.R. raises a great disturbance by his reading the four opposing Board members out and four subservient pseudo-Board members into the Board, for which he is severely denounced by the four ousted ones, F.H. McGee and J. J.F.R. takes refuge with his new Board; and the Little Papal Millennium begins.
800 Pope Leo III submits as a vassal to Charlemagne, crowning him emperor of the Holy Roman Empire, and thus retains rulership of the Papal States under Charlemagne.
7/18 J.F.R. submits to the Board's controllership and acknowledges it as supreme in Society matters, and thereby gains its recognition as the Society's executive and manager.
It should be here remarked that sometimes the old Board and sometimes the new Board acts as the controller in the Small Miniature from July 17, 1917 to about Dec. 1, 1917, corresponding to the emperor of the Holy Roman Empire.
802 The decretals of Pope Hadrian I (previously sent to and sanctioned by Charlemagne) receive public sanction at the diet of Aix-la-Chapelle for the whole empire.
7/19 J.F.R.'s circular letter (the insert of his Harvest Siftings), after having been sanctioned by his bogus Board, is sent to all the classes.
809 The Council of Aix-la-Chapelle inserts into the creed the filioque clause ("and from the Son"), teaching that the Holy Spirit proceeds from the Son equally as from the Father, as the equal of Them. Claudius, afterwards of Turin, receives his first persecutions for zeal against image worship.
7/27 The course of J.F.R., acting as President of the P.P.A., to control the W.T.B. & T.S. and I.B.S.A. in the P.P.A. meeting, by requiring the four directors to accept his Board or face war, is pivoted upon the P.P.A. as implied in the existence of the other two and acting as their plenipotentiary. J.F.R. attacks J. physically and ousts him from Bethel for the latter's attacks on the former's pseudo-saintliness.
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811 The so-called Isidorian decretals (not the pseudo Isidorian decretals) are first circulated.
7/29 Harvest Siftings is first circulated, by being taken to Boston by W.F. Hudgings, at J.F.R.'s beck.
813 Claudius, principal man of the Sardis Church, who the next year was sent to Turin by Emperor Louis, begins his fight on image worship and works of merit as taught by the pope. Claudius continues this work in his expositions of numerous Scriptural books and in his controversies until 839, when he dies.
7/31 At the meeting of the P.P.A., wherein I.F. Hoskins and R.H. Hirsh were ousted as directors and members of it, J. soundly upbraids J.F.R. for the numerous falsehoods and other evils of his Harvest Siftings, all of which were a service of alleged images of saints and meritorious works. J. continues this work until Aug. 26, when he finishes writing Harvest Siftings Reviewed.
814 Claudius fights image worship at Turin, when he arrives there.
8/1 J. attacks J.F.R.'s Harvest Siftings, in defense of his supporters and himself.
816 Agobard, archbishop of Lyons, France, begins his work against image worship as Claudius' assistant.
8/3 R.H. Hirsh writes for the five anti-Rutherford directors, The Open Letter to The Boston Convention, which was distributed to the conventioners, Aug. 5.
821 Bernard, nephew of Emperor Louis, is blinded by the latter.
8/8 A.N. Pierson, at the Board's instigation, is deceived and taken advantage of by J.F.R. and other Board members.
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823 Claudius of Turin begins his commentary on Leviticus.
8/10 J. begins to write that part of Harvest Siftings Reviewed that treats of his British pilgrim work.
825 Claudius defends himself against the charges of false teaching and of forming an anti-Catholic sect.
8/12 J. writes that part of Harvest Siftings Reviewed that refutes Clayton Woodworth's false view of the Steward and vindicates his own, which was endorsed by that Servant.
829 The controversies that the sons of Emperor Louis started in 829 increased over a long period and resulted in the division of the empire into three parts: France, Germany and Italy.
8/16 The controversy in the Society's Board begins, which increased over a long period and resulted in the formation of three groups in the Board: (1) A.N. Pierson; (2) W.E. Spill, J. A. Bohnet and Geo. H. Fisher; (3) J.F.R., W.E. VanAmburgh and A.H. MacMillan.
831 Claudius attacks the pope, denying that he is Peter's successor, and declaring that if he does not act apostolically, but as an evil-doer, Matt. 23 applies to him. Paschasius Radbertus invents and begins to spread the doctrine of transubstantiation, which teaches a counterfeit body of Christ.
8/18 J. begins to write the part of Harvest Siftings Reviewed that exposes J.F.R.'s many acts of power-grasping, denying that he is that Servant's successor. Society supporters first claim that they are antitypical Elijah, i.e., that the Great Company is the Little Flock, the counterpart in Little Babylon of transubstantiation in Great Babylon, a counterfeit body of Christ.
839 Claudius of Turin dies.
8/26 J. finishes writing Harvest Siftings Reviewed in its first draft, up to his answer to the second part.
842 Image worship is completely victorious in Great Babylon.
8/29 Throughout Little Babylon the fictitious representations [their alleged good characters] of Little Babylon's saints are worshipped by their partisans.
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843 The Longobard kingdom is revived with an independent line of kings, though divided into various duchies, and it remains such until dissolved in 961.
8/30 Light After Darkness sidestepping the British situation, J. enters into an independent course with his sympathizers against J.F.R. and his Board; and in this hey hold quite well together until Dec. 26, when J. and Menta Sturgeon enter on divergent courses, tending toward divisions.
844 Paschasius Radbertus, after considerable polishing of his views on transubstantiation, publishes them in a book, presenting it to Charles the Bald, who asks Ratramnus (the star-member succeeding Claudius of Turin) his opinion thereon. Ratramnus writes a powerful refutation of transubstantiation.
8/31 J.F.R., after considerable polishing, sets forth the view that his supporters are antitypical Elijah and presents it to R.H. Hirsh, who asks J. for his opinion. The latter refutes the view. J.F.R. begins to use his thought to arouse his followers to the alleged first smiting of Jordan.
850 Ratramnus writes on a double predestination.
9/6 J. first sees the division in the Church as the separation of antitypical Elijah and Elisha.
857 Bardus, regent at Constantinople, is refused communion by the patriarch Ignatius, for which the former displaces the latter with Photius.
9/13 A.H. MacMillan is held at arm's length by W.E. VanAmburgh, who is by the former displaced with M. Sturgeon in privileged service.
858 Nicholas I, most powerful pope between Gregory I (pope, 590-604) and Gregory VII (pope, 1073-1085), is proclaimed another Elijah. He uses the pseudo Isidorian Decretals in proof of the supremacy of the pope.
9/14 J.F.R. makes strenuous efforts to prove himself right in the Board controversy, and is proclaimed by Clayton Woodworth as another Bro. Russell, whose penny parable view he uses to prove J.F.R.'s supremacy.
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867 Photius, patriarch of Constantinople, accuses the pope of heresy at a Constantinopolitan council.
9/23 M. Sturgeon accuses J.F.R. of introducing arrangements contrary to those of Bro. Russell.
869 Ignatius, deposed patriarch, is restored and Photius is excommunicated.
9/25 A.H. MacMillan restores W.E. VanAmburgh to his favor and abandons M. Sturgeon.
871 Alfred the Great from 871 to 901 fosters a true religious spirit in Britain.
9/27 J. from 9/27 to 10/27 fosters a holy spirit among the opposition pilgrims.
872 John VIII becomes pope and reigns until 882 and enters into a course of greatest hypocrisy and unconscionableness.
9/28 J.F.R. begins a course of hypocrisy and unconscionableness, culminating in his writing Harvest Siftings, Part II, and circulating it Oct. 7, at the Brooklyn Tabernacle, and worldwide, Oct. 8.
877 The emperor restores Photius to the patriarchate of Constantinople.
10/3 A.H. MacMillan forgives and restores M. Sturgeon as his chief helper.
878 Photius confutes and subsequently defies the pope, who orders him to vacate the patriarchate of Constantinople.
10/4 M. Sturgeon at the Brooklyn Ecclesia's business meeting exposes J.F.R.'s hypocritical trick to control its election and after the meeting defies J.F.R., when the latter reproves him for his involved course.
879 Pope John VIII excommunicates Photius.
10/5 J.F.R. withdraws confidence and fellowship from M. Sturgeon.
885 Hadrian III is made pope through a subterfuge election by lawless Romans, in disregard of the law on papal elections.
10/11 J.F.R., seeing that he could not secure his election as Tabernacle elder by the required 75% of the votes, retains his eldership by a tricky resolution, which required only a majority vote, postponing the election of elders of the Brooklyn ecclesia until after the election of the Society's officers in Jan., 1918.
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886 Emperor Leo, the Philosopher, deposes Photius.
10/12 A.H. MacMillan turns against M. Sturgeon.
890 Photius dies.
10/17 M. Sturgeon gives up all sympathetic cooperation with the Society.
904 Pope Sergius III, 904-911, first of the infamous pornocratic popes, misbehaves with Theodora, the mother, and Marozia and Theodora, the daughters, the three who made and unmade popes of their illegitimate children, grandchildren and paramours. From 904 to 1003 there are almost incessant conflicts between the popes, on the one hand, and the Italian nobles and German emperors, on the other. The tenth century is rightly called the dark century, because evil was then preponderantly triumphant; and, in the large application of the antitype of the tenth plague, in it came the midnight of antitypical Nisan 14, the midnight of the Gospel Age, when the slaying of the antitypical firstborn began.
10/30 J.F.R. begins a course of symbolic pornocracy with false principles which influenced J.F.R. into many wrong changes of policy. From this date onward until Feb. 6, 1918, many conflicts occur between J.F.R. and Board members and other Society leaders.
911 The Carolingian family (descendent from Charlemagne) becomes extinct in Germany.
11/6 A.N. Pierson, last Board member who sympathized with the old Board, gives it up.
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936 Otto I becomes the emperor of the Holy German Roman Empire; and as a result of the opposition of the German Church the pornocratic popes receive a blow from which they are gradually undermined and by 963 they are made subject to the emperor, their own theologians at their charge presenting the teaching that the pope is subject to the emperor, and rightly so.
12/1 Here sets in the beginning of the transition from J.F.R.'s primary little papacy to that of F.H. McGee under the control of "the Opposition" leaders, who later develop into the Fort Pitt Committee; both features of this gradual transition, which becomes complete Dec. 28, are effected by the letter to the Bible Students worldwide and the petition to J.F.R. and the Board emanating from 156 signatories, namely members of the Brooklyn Tabernacle.
946-972 Dunstan's reformatory work proceeds during this period with great blessing, not only to the Church but also to the state and civil society in England.
12/14–1/6, 1918 J. by his lectures on Elijah and Elisha, Calls-Siftings-Slaughter Weapons, etc., works reformatively and successfully for "the Opposition" against J.F.R.'s influence as executive and teacher.
961 The Longobard kingdom ends.
12/26 By J.'s continued advocacy of the separation of Elijah and Elisha as antityped by the separation in the Society and by M. Sturgeon's advocating that J.F.R. and his leading supporters were Second Deathers, "the Opposition" as a unit breaks up.
962 Otto I is crowned emperor by the pope in St. Peters, by which is founded the new phase of the empire—the Holy Roman German Empire.
12/27 "The Opposition" leaders are advanced by F.H. McGee as the executive leaders of the Lord's work, and from here on the Small Miniature Gospel Age enlarges its viewpoint into a double papacy and empire, F.H. McGee taking the place of the pope and the Fort Pitt Committee the place of the empire, the older picture of the Board as emperor, and J.F.R. as pope taking a secondary place as antipope.
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963 The papal pornocracy is by the German Church and Empire completely overthrown and the pope's theologians invent a teaching that the pope of right is subject to the emperor.
12/28 The letter to the Bible Students and the petition of 156 brethren, mainly members of the Brooklyn ecclesia, offering a fair way of solving the trouble in the Board and Society finally effects the overthrow of J.F.R.'s absolutism, A.H. MacMillan at J.F.R.'s charge teaching J.F.R. to be subject to the Board.
973 Otto II becomes emperor of the Holy Roman German Empire, Hugh Capet supporting him.
1/7, 1918 At the first meeting of the Fort Pitt Committee its officers are elected, J. nominating all of them.
974 Rotherius of Verona dies, after a life of many vicissitudes.
1/8 Hearing J. at Avalon, Pa. on Calls-Sifting-Slaughter Weapons, M. Sturgeon becomes his opponent.
986 Efforts are made by the regents of the child emperor, Otto III, to strengthen the empire.
1/20 First Fort Pitt Committee meeting in Brooklyn, after its organization. J. is commissioned to prepare a draft of a letter to rally the Committee supporters to a concerted and strong movement in the Lord's work.
987 Louis V, last king of the Carolingian line in France, dies and Hugh Capet becomes king of France, whose rule as Duke of France from 956 onward and as king of France is one of great blessing in reforms for church, state and empire until his death.
1/21 M. Sturgeon's attack on J. in a sermon at Brooklyn, in the latter's presence, the afternoon of 1/20 and the latter's exposition of Zech. 11 that night break the former's influence in that Church and increases that of J. there and results in various blessings.
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989 The influence of the French king, Hugh Capet, prevails above that of Arnulf, archbishop of Rheims, in the Church.
1/23 J.'s draft of a circular letter to the churches is preferred to that of A.I. Ritchie, which results in giving the former more influence in the Church than the latter.
991 A council at Rheims deposes Arnulf.
1/25 The Fort Pitt Committee accepts A.I. Ritchie's resignation from membership therein.
999 Pope Sylvester II adopts high church (ascetic) views and trickily starts the exclusive papal appointment of bishops and archbishops by sending the ring and staff to his former opponent Arnulf, a step against the French king's and the emperor's powers in this matter in their respective domains.
2/2 F.H. McGee subtly favors A.I. Ritchie's restrictive views, as against those of J. and the Fort Pitt Committee on general elders.
1000 Emperor Otto III decides to release from vassalage Duke Bolislaw Chrobry, a treacherous and powerful enemy of the empire, and seeks to win him as a friend.
2/3 Committee members by now decide to favor accepting M. Sturgeon's resignation, but to seek to gain his friendly cooperation with the Committee.
1001 Otto III dies and is succeeded by Henry II.
2/4 The Fort Pitt Committee, accepting M. Sturgeon's resignation, undergoes a change by inviting R.G. Jolly and I.I. Margeson to fill its two vacancies.
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1003-1046 The emperors, generally with papal cooperation, according to their perverted notions, seek to reform the Church after their ideals of reformation, which, of course, is along lines of Romanist religiosity.
2/6–3/21 The Fort Pitt Committee, generally with F.H. McGee's support, according to its perverted notions, seeks to reform matters among its supporters along the lines of Society ideals as laid down in the Society's charter and Bro. Russell's will.
1009 After three campaigns Henry II obtains the subjection of Lombardy and the rest of Italy.
2/12 The Fort Pitt Committee elects R.G. Jolly and I.I. Margeson to its membership; the latter before being willing to accept expressed his doubts as to J.'s usefulness on the Committee, and thrice exacted from him the statement that he did not believe that he controlled the Committee.
1014 The anti-Pope Gregory is severely denounced and disgraced in favor of Henry II and Pope Benedict VIII. Canute becomes England's king and opposes clericalism.
2/17 J.'s Evil Servant discourse at Philadelphia denounces J.F.R. and puts him to disgrace in favor of the Fort Pitt Committee and F.H. McGee. J. opposes clericalism.
1017 The Moslem invasions of Italy from Sicily begin to be repelled by the Romanists, led by Benedict VIII.
2/20 Governmental attacks on the Truth people executively begin to be repelled on patriotic grounds by the adherents of the Fort Pitt Committee, led by F.H. McGee legally, etc.
1018 Benedict VIII and Henry II decree at the Pavian Synod the excommunication of married priests and the enslavement of their children.
2/21 F.H. McGee, through the letter of I.F. Hoskins, the Committee's secretary, to Sr. Jordan of Philadelphia on J.'s Evil Servant lecture, in effect disfellowships pilgrims who hold preaching relations with ecclesias without Committee appointment and in effect enslaves such ecclesia members to the Committee.
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1020 Robert, king of France, is denounced by Benedict VIII and Henry II for not siding with the high-church (very ascetic) monks of Cluny, France, whose alleged rights were claimed to be infringed upon by the more liberal party.
2/23 J., for his Evil Servant lecture at Philadelphia, is severely criticized at a special Committee meeting, as infringing upon the rights and views of the "conservative party," consisting of a number of the Committee members and of their supporters, while his theory and practice were denounced as radical.
1021 Benedict VIII writes a letter to the archbishops and bishops of France, ordering them, on pain of excommunication, to disfellowship those of the liberal party who hold views and engage in practices contrary to the high-church monks of Cluny.
2/24 (night of 2/23) F.H. McGee presents to the Committee a resolution against its liberal party, declaring that those who offer interpretations of new Biblical types, symbols and prophecies not unanimously approved by the Committee shall be considered out of harmony with the Committee. The New York elders endorse this view in reference to M. Sturgeon's Revelation study at Hattie O. Henderson's home.
1024 Henry II, the Bavarian, dies and Conrad II of France, the first of the Salic Emperors, becomes king of Germany.
2/27 The Fort Pitt Committee's open letter to Bible Students is ready for distribution, which makes the Committee ready to appear in another aspect.
1026 Conrad II invades Italy, warring on, and conquering several cities there.
3/1 The Fort Pitt Committee's open letter first appears, warring on those opposed to its senders' executive authority.
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1027 Conrad II is received joyfully at Rome by pope and people and is by the former crowned emperor.
3/2 The open letter effects a joyful reception of the Fort Pitt Committee by F.H. McGee and its supporters, who hail it as the rightful executive.
1028 The Slavs rebel against the empire.
3/3 Hattie O. Henderson circulates in the Brooklyn Fort Pitt Committee Ecclesia an open letter, which she called a love letter, against J. as a Committee member, and thus against the Committee.
1037 Conrad II wars against the rebellious archbishop of Milan, against whom he prevails on the pope to issue an excommunication.
3/12 Various members of the Committee resist M. Sturgeon's (Hattie O. Henderson being his mouthpiece therein) rebellion and attack on J., at a business meeting of the Brooklyn Church. F.H. McGee disapproves of his attack through her on J.
1039 The Italian Church disapproves of the attitude of Milan's archbishop, who though excommunicated, continues in his office.
3/14 The Brooklyn Church censures M. Sturgeon speaking through Hattie O. Henderson for his attacks on J. and incidentally on the Committee.
1039 The Moslem world unites, forbidding Christian propaganda in its territories. The Italian churches censure the Milan archbishop, who, though excommunicated, still officiates. Henry III becomes emperor.
3/14 The U.S. Department of Justice forbids further distribution of Vol. VII in America. The Brooklyn Church censures M. Sturgeon speaking through Hattie O. Henderson for his attack through her on J. and the Committee. Thereby the Committee solidifies.
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1042 Edward the Confessor becomes king of England, and stands for freedom of preaching.
3/17 J. declines the request of the Philadelphia Church to preach to it until it repudiates the criticisms against the Evil Servant sermons made by some of its members. This repudiation the Church then made by resolution.
1046 Henry III through the Synod of Sutri deposes three popes (Benedict IX, Sylvester III and Gregory VI) for wrong-doing. The Christians encourage the Christian leaders of Spain to attack the Moors of Spain. From this time onward the popes wage an ever increasingly successful fight against the emperors.
3/21 The Committee repudiates J.F.R. in his three presidencies, i.e., of the W.T.B.&T.S., the I.B.S.A. and the P.P.A. The Society issues orders that the colporteurs work with the Six Volumes. From this time onward F.H. McGee increases his influence in and over the Committee.
1048 Bishop Wazo of Liege, Belgium, the sole protester against torture conversion, dies.
3/23 No longer are protests made against winning opposition converts by J.F.R.'s denouncing J. (at the Society's Convention, 3/23-3/26, at Brooklyn).
1049 Berengar of Tours, France, a star-member of the Thyatira Church, first attacks transubstantiation. Leo IV confirms the psuedo-Isidorian decretals.
3/24 J. in his lecture on Elijah and Elisha at Jersey City attacks the Societyites' claim to be antitypical Elijah. J.F.R. at the Brooklyn Convention, as the alleged steward, sanctions by inference Clayton Woodworth's interpretation of the Penny Parable.
1050 Berengar of Tours is condemned by Lanfranc, etc., for preaching and writing against transubstantiation.
3/25 Various Committee members, learning that J. against the Committee's resolution of Feb. 24 (night of Feb. 23) had preached on Elijah and Elisha at Jersey City, criticize, but R.H. Hirsh defends him.
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1053 Final controversy between the Roman and Greek Churches breaks out.
3/28 Final controversy between the Committee adherents and M. Sturgeon's adherents breaks out.
1054 Final separation of the Roman and Greek Churches takes place. Berengar of Tours is tried by Hildebrand at the Synod of Tours; and a compromise decision results.
3/29 Final rupture between the Committee's and M. Sturgeon's adherents sets in. A compromise on J.'s preaching on Elijah and Elisha becomes understood, in view of the effects of J.'s preaching with good results at Jersey City and in view of his refusal to be bound by the resolution, as unscriptural.
1060 Normans under Roger I begin to conquer Sicily from the Saracens.
4/4 J.F.R. begins on legal lines to flay government officials in The Kingdom News, No. 2.
1063 Berengar renews the controversy against transubstantiation in France.
4/7 J. renews the attack on the Societyites as antitypical Elijah in a discourse on Elijah and Elisha at Newark, N.J.
1066 William the Conqueror invades and conquers England.
4/10 Arbitrary methods are applied in pilgrim work in the Committee.
1070 Berengar protests against muzzling him on transubstantiation.
4/15 At a Committee meeting J. protests against the resolution forbidding teaching new types, symbols, etc.
1072 Palermo, Sicily, falls from the Moslems to the Normans.
4/16 The third number of The Kingdom News further flays the government officials on conscription.
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1073 Gregory VII becomes pope and reigns until 1085, greatly advancing papal absolutism against the civil powers and high churchism against the hierarchy and clergy. He starts a new papal policy of rulership.
4/17 F.H. McGee takes another advance step in dominating the Committee and its leading adherents, with marked success until 4/29. He starts during this time the idea of making the Committee a corporation.
1079 The controversy with Berengar ends, with the orthodox tolerating him in his retirement and silence. Peter Abelard, who became a star-member skeptical toward Romanism, is born.
4/23 With J.'s preaching, at Providence, R. I., fruitfully on types, symbols, etc., the controversy on such preaching subsides and peace soon results. From here on J. enters a skeptical opposition to F.H. McGee's evils.
1085 Syracuse, Sicily, falls from the Saracens to the Normans; the Spaniards defeat the Moors at Toledo. Gregory VII, one of the three greatest popes, dies in exile, after setting into operation a new papal theory of autocracy. Victor III, elected pope, begins to reign next year.
4/29 J.F.R. at Louisville attacks the government position on legal lines; he also vindicates the rights of colporteurs against the government's pertinent position. As he is overcome in argument, F.H. McGee presents a resolution at the Committee's meeting to rescind the muzzling resolution, which is passed by a vote of 5 to 2, I.F. Hoskins and J.D. Wright voting negatively. He moved that R.G. Jolly prepare a set of articles, which he, against R.G. Jolly's pertinent convictions, designed should introduce his corporation idea.
1090 The Normans complete the conquest of Sicily from the Moslems. Moslem leaders in North Africa stir up their followers to further attacks on Christians.
5/4 J.F.R. completes the refutation of government charges along legal lines. A U.S. Senate committee receives and files a report that at Society headquarters German spies are harbored, and thereby stirs up more opposition to Truth people.
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1094 Reports of contemporaneous persecution of pilgrims in the Holy Land stir up Western Christendom.
5/8 Eight members of Bethel are arrested by the U.S. The report of this and of other persecutions greatly stirs up the Truth people everywhere.
1095 Pope Urban II at the Council of Clermont, France, enthuses Western Christendom to recover the Holy Land from the Moslems.
5/9 F.H. McGee arouses the Committee adherents to the first miniature crusade to recover the right of propaganda from persecuting civil powers.
1096 Godfrey of Bouillon and other princes start the first crusade, bent on delivering the Holy Land and the holy sepulchre from the Moslems.
5/10 J. and other Committee members, especially R.H. Hirsh and F.H. McGee, begin to study arguments to vindicate the right of the Lord's people on propaganda and their right to be unmolested while using that right. R.H. Hirsh, after consulting F.H. McGee and J. for pertinent arguments, seeks at Washington the quashing of his indictment.
1097 Two views arise on papal and imperial theories and practices, resulting in the rise of the two medieval political parties, Guelphs and Ghibelines.
5/11 R.G. Jolly reports a deed of trusteeship for the Committee; but F.H. McGee wants it changed into incorporation articles, against which R.G. Jolly, R.H. Hirsh and J. register Biblical arguments. Thereupon and henceforth the Committee divides into two groups on incorporation.
1099 The First Crusaders capture Jerusalem and set up a Christian kingdom there.
5/13 Wm. Hollister, I.F. Hoskins, R.H. Hirsh and J. see the U.S. attorney on the conscription case. J. refutes the U.S. attorney and defends the 8 arrested ones.
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1101 Peter Abelard founds two schools where he teaches, one at Melun, the other at Corbeil.
5/15 J. more pointedly founds his opposition to the plan to incorporate the P.B.I., on the Levitical wagon type and on the organization of the Church.
1106 Peter of Bruys begins to preach against the hierarchical organization of the Romanist Church, as a corruption of the organization of the Church.
5/20 J. begins a more active opposition to organizing a P.B.I. corporation, as a corruption of the Church's organization.
1107 The Moors annihilate the flower of the Castilian nobility in the bloody battle of Ucles.
5/21 Government opposition gives the colporteurs a severe setback.
1113 Abelard begins as lecturer on theology at the Cathedral School at Paris a course of teaching that tends to undermine subserviency to Romanist principles and practices.
5/27 (evening of 26) J. at Wilmington, Del., preaching on Elijah and Elisha, sets forth certain principles that undermine certain theories and practices of the Committee group.
1118 Alfonzo I takes Sargossa from the Moors.
6/1 J.F.R.'s compromises on conscientious objection, published in the Tower of June 1, 1918, give advantages to the colporteurs.
1120-1138 The Saracens agitate throughout the Moslem world to attack and overthrow the Christian kingdom of Jerusalem and its subordinate kingdoms in the East, and declare them guilty of aggression on Islam.
6/3–6/21 The U.S. Court tries the eight Societyites at Brooklyn on four charges and at 10: 30 P.M. of June 20 all eight of them are declared guilty.
1121 Abelard is forced by the Council of Soissons to burn his book on the trinity.
6/4 J. is forced to give ground in a debate on the relations of the Societyites' three corporations.
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1125 Lothair II becomes emperor of the Holy Roman German Empire; and Germany is divided by the wars between the dukes Frederick of Swabia and Conrad of Franconia.
6/8 The Committee's corporation group and its non-organization group clash on the corporation question; and F.H. McGee and R.G. Jolly are appointed a committee to draw up articles for a corporation, which the latter disapproves.
1126 Peter of Bruys is burned; Henry of Lausanne becomes his successor. Much discussion prevails on account of the disturbances in the empire, resulting in the pope siding with the emperor, threatening his opponents with defamation and excommunication.
6/9 I.F. Hoskins and I.I. Margeson denounce J., because he warned the first against his course. After the decision to call a convention F.H. McGee and his supporters say they will bring up there the Committee's differences.
1139 Innocent II holds the second (general) Lateran Council to heal the wounds of the Church. He submits to the terms of Roger, king of Sicily, and grants him the desired lands in Italy.
6/22 The Committee meets, and on J.'s motion decides to publish The Bible Standard before the Convention, elects R.H. Hirsh managing editor, fixes his and I.F. Hoskins' salary, and sanctions hiring an office. In all this F.H. McGee submits to J.'s proposals.
1141 The Synod of Lens, France, prejudiced in a secret meeting beforehand by Bernhard of Clairvaux, condemns Abelard unheard as a heretic, sending its condemnation to the pope, who approves it.
6/24 I.F. Hoskins and I.I. Margeson resent J.'s course of 6/22, and write to F.H. McGee, who endorses their general attitude toward J.
1142 Abelard dies. Arnold of Brescia as the newly-appointed star-member takes the lead in opposing hierarchical and clerical abuses.
6/25 J. ceases from his former course doctrinally to fight certain Committee views, and adopts a firmer course of opposition to abuses among P.B.I. leaders and supporters.
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1146 Arnold of Brescia seeks the reformation of church and state along democratic lines.
6/29 J. begins an agitation for the ecclesias' control of the Committee's work.
1147 The second crusade is preached and begun.
6/30 The convicted Society leaders appeal for bail.
1148 The crusading armies are defeated and 1149 return home.
7/1 The appeal is studied and 7/2 is denied.
1149 Henry of Lausanne dies, imprisoned in a monastery.
7/2 New York elders boycott J. from preaching to the New York Ecclesia.
1152 Frederick Barbarossa becomes the emperor. The beginning of the fall of the Christian kingdom of Jerusalem sets in.
7/5 The old Board group gets control of the Committee. The convicted Society leaders reach the Atlanta penitentiary.
1153 Jerusalem falls to the Moslems.
7/6 The Society leaders are given prison jobs.
1154 Frederick Barbarossa humbles the Longobards.
7/7 R.H. Hirsch, R.G. Jolly and J. are given no more pilgrim appointments by the P.B.I. Committee, because of the contents of their preaching.
1155 Arnold of Brescia is burned.
7/8 J.'s view of the control of the P.B.I. by the ecclesias is by various Committee members rejected.
1158 The Longobards are defeated by Frederick Barbarossa, who gives them magistrates.
7/11 The old Board group, by the editorial committee's withholding articles, frustrates the decision of the Committee to send The Bible Standard to the printer.
1160 The siege of Milan is begun by Barbarossa.
7/13 The old Board group plans to oust R.H. Hirsh, R.G. Jolly and J. from the Committee.
1162 The Longobards lose Milan, Barbarossa razing it to the ground; his magistrates lose power in Lombardy.
7/15 The old Board group is fixed in its purpose to oust the three. It meets a setback in I.F. Hoskins' agreeing to send The Bible Standard's MS. to the printer, if I.I. Margeson does not return certain articles within 24 hours.
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1165 Great confusion exists among the papal party, the imperial party, the Italian party and the Longobards, each aiming at conflicting purposes.
7/18 At the last Fort Pitt Committee meeting utmost confusion prevails, as the old Board party, F.H. McGee, some of the editors and the three non-corporation brothers disagree.
1170 Peter Waldo begins to study the Scriptures.
7/23 At R.H. Hirsh's suggestion J. seeks certain Scriptures for the first page of The Bible Standard.
1173 Waldo distributes his possessions to the poor.
7/26 J. suggests the free distribution of The Bible Standard at the Asbury Park Convention.
1174 The Longobards, supported by the pope, are warred upon by Barbarossa, who severely defeats them.
7/27 The evening of 7/26 the three non-corporation brothers, assisted by F.H. McGee, pass out The Bible Standard, against which I.F. Hoskins and I.I. Margeson vehemently protest. The old Board group arrays the pilgrims, elders and deacons against the three and forces the dissolution of the Committee.
1175 The Longobard cities renew their league and assemble a large army against Barbarossa.
7/28 J., supported by R.H. Hirsh and R.G. Jolly, rallies the opponents of corporationism by his Sunday A.M. discourse, exposing Committee conditions.
1176 The league of Longobard cities attacks the forces of Barbarossa, utterly defeating them and making him sue for peace with the pope.
7/29 J. debates (evening of 7/28) the corporation question with I.F. Hoskins, so completely worsting him that almost the whole convention was turned against the new Committee. In the morning business session their program was defeated almost unanimously and they had to sue for peace with F.H. McGee.
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1177 Waldo and others form a company to teach Bible Truth.
7/30 The three non-corporationists agree to a publication of the Committee troubles.
1179 The third Lateran Council refuses the Waldensians the privilege of preaching.
8/1 The editorial committee through I.F. Hoskins refuses R.H. Hirsh the plates of The Bible Standard, which prevents the three from using it to publish the conditions in the Committee in the proposed publication.
1183 Barbarossa is compelled to accede to the independence of Lombardy from the empire.
8/5 (evening of 8/4) The P.B.I. Committee's resolution condemning the activities of the three non-corporationist brothers in effect severs relations with them, making them independent of it.
1184 The pope puts the Waldensians under the ban for their non-papally-authorized preaching.
8/6 The Committee's letter to the Philadelphia Ecclesia in effect bans the three brothers.
1187 Saladin, Moslem ruler, captures Jerusalem.
8/9 Imprisoned Society leaders suffer restrictions, through their adherents' meddling with the prison authorities.
1189 The third crusade sets in. Barbarossa defeats Saladin.
8–11 The P.B.I. Committee frustrates the Government's effort to involve it with W.F. Hudgings.
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1190 The Order of the Teutonic Knights is founded.
8/12 Bros. Hirsh, Jolly and J. agree to work together against the P.B.I.'s efforts to corrupt the organization of the Church.
1191 Acre in Palestine is taken from the Saracens under Saladin by the Crusaders, especially under Richard the Lion-heart.
8/13 W.F. Hudgings overmatches the Government in his trial.
1192 Saladin under stress makes a truce with Richard the Lion-heart, advantageous to the latter.
8/14 The Government under stress gains a postponement of W.F. Hudgings' trial, advantageous to him. .
1198 Innocent III, the most powerful of all popes, becomes pope and immediately sends missionaries to convert the Albigensians, Waldensians and other antipapists.
8/20 F.H. McGee sets out on a course to win back those who had withdrawn from the P.B.I. and arouses his party in the Philadelphia Church to seek to win them back to the P.B.I.
1203 Innocent III starts Peter of Castlenau out to exterminate the Albigensians. He is checked.
8/25 At F.H. McGee's instigation I.F. Hoskins appears before the Philadelphia Ecclesia to prove Bros. Hirsh, Jolly and J. to be misrepresenters of P.B.I. conditions, and makes a complete failure of his attempt, in his debate with J.
1204 Peter of Castlenau and his main supporters receive another check from the Albigensians. The Inquisition is started by Innocent III.
8/26 (evening of 25) I.F. Hoskins and five other P.B.I. leaders receive another disastrous defeat before the Philadelphia Church, in debate with R.H. Hirsh, R.G. Jolly and J.F.H. McGee leaves, determined on a fixed repression of the Epiphany movement.
1209-1229 Innocent III starts a 20 years' long crusade against the Albigensians, in which great battles are fought, with heavy losses on both sides, the Albigensians being ultimately overthrown.
8/31–9/20 F.H. McGee incites a 20 days' conflict between P.B.I. and J.'s supporters, at Philadelphia and elsewhere. In parts of this conflict he writes his Brief Review, inserted into the Committee's August, A Letter of Importance, inserted into its September Bulletin, and many controversial letters are written. J.'s Another Harvest Sifting Reviewed is increasingly circulated, the Philadelphia Convention is held, the Investigative and Remedial Committee is appointed and begins its work. The Philadelphia Ecclesia withdraws its support from the P.B.I., asking for a refund of a part of its contribution, and discontinues to receive its pilgrims. No new methods of conflict are started after 9/20, when the Brief Review was written.
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1212 Christians decisively defeat the Moors at Tolosa, Spain. The Crusade of Children sets in.
9/3 The Society's five conventions, ending the evening of the 2nd, arouse the colporteurs to sell the Six Volumes as against the militarists. Sharpshooters join in this crusade.
1215 At the Fourth Lateran Council Innocent III renews the excommunication of the Waldensians.
9/6 F.H. McGee restirs the P.B.I.'s boycotting of J.'s supporters and the Philadelphia Convention.
1217 The Fourth Crusade begins and lasts until the year 1221; Peter Waldo dies.
9/8 Under stimulation of F.H. McGee the so-called "Opposition" opposes registration under the draft until the enrolment of Sept. 12. The P.B.I.'s boycotting of the Philadelphia Convention changes J. from a milder to a severer course toward them.
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1221 The Fourth Crusade ends.
9/12 J. is included in the draft ordered for this date.
1228 The Fifth Crusade sets in, under Emperor Frederick II, lasting until 1240. It is successful in 1228 and 1229, but in 1239 Theobald of Navarre and in 1240 Richard, Earl of Cornwall, fail in their parts of this crusade.
9/19, 9/20 The P.B.I. succeeds in overcoming govern-mental suspicions against it as to its Society relations, but J. as director of the Epiphany Movement, 9/30, and as pilgrim, 10/1 makes no headway against such suspicions.
1231 The Waldensians examine and criticize the empire and the papacy and seek a cure for these. Robert Grossetete, of Lincoln, England, rids himself of pluralities.
9/22 The Investigative and Remedial Committee begins its work with the Philadelphia Class partisans of the P.B.I. J. gives up advantages as a pilgrim in the interests of his work.
1232 The Inquisition, which Innocent III started in 1204, is given a more developed form by Gregory IX.
9/23 F.H. McGee develops the spy and intimidation system of the P.B.I., especially in its adherents in the Philadelphia Church.
1235 Grossetete becomes Bishop of Lincoln, England, and reforms the clergy.
9/26 J. enters into a course of reformation of pilgrims, dealing especially with Dr. S. N. Wiley.
1245 The General Council at Lyons rejects the excommunicated Frederick II.
10/6 F.H. McGee and supporters oppose the efforts of a faction in the committee to control him, and hold it at arm's length.
1248 St. Louis IX of France starts the Sixth Crusade.
10/9 J. decides to fight his drafting into the army.
1249 St. Louis IX after some successes meets reverses, is, captured and made to pay a heavy ransom for release.
10/10 After some success J. meets rebuffs and defeat in discussion with the draft officers.
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1250 St. Louis sails to Acre, Palestine. Grossetete angers Innocent IV by demands of clerical reform
10/11 J. gives attention to Society matters as to W.F. Hudgings, and angers F.H. McGee by demands of reform in pilgrims and elders.
1252 Grossetete protests against papal encroachments in England.
10/13 At Alliance, O., J. protests against F.H. McGee's and the P.B.I.'s encroaching on pilgrim work.
1253 Grossetete makes his final, most stringent and successful protest against Innocent IV's foisting his absentee grandson upon a canonry in Grossetete's own cathedral.
10/14 (evening of 13) At Alliance, O., J. makes a final protest and denunciation against F.H. McGee's and the P.B.I.'s favoritism in support of their pilgrims' encroaching on the Epiphany Bible House pilgrims. This protest and denunciation receive the approval and support of the brethren at Alliance.
1254 St. Louis returns to France.
10/15 J. gives up attention to W.F. Hudgings.
1261 Supplementary Pseudo-Isidorian Decretals are handed to Pope Urban IV, who immediately guarantees them as genuine.
10/22 F.H. McGee works on the charter for the P.B.I., accepting revolutionistic views thereon from P.B.I. leaders, as proper.
1268 The papacy emerges victorious in its over 150 years' fight with the Hohenstaufen emperors.
10/29 F.H. McGee is victorious in his over five months' struggle with the controlling P.B.I. group.
1269 St. Louis starts the Gallican liberties of the French church.
10/30 J. vindicates and makes prevail the liberty of the ecclesias.
1270 Marsiglio is born. St. Louis begins the Seventh (last) Crusade, but dies at Tunis on his way to Palestine.
10/31 J. decides to refute in writing F.H. McGee's Brief Review and Letter of Importance and the whole wrong stand of the P.B.I. J. makes a final effort to oppose his drafting.
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1274 The Fourteenth General Council (at Lyons, France) at the pope's direction lays down terms of peace between the pope and the emperor.
11/4 F.H. McGee and supporters lay down terms of peace between them and the opposing, controlling section of the Committee.
1278 A Concordat is made between Nicholas III and Rudolph, king of Germany, making legal the pope's victory over the empire and the Hohenstaufens in a conflict of over 150 years.
11/8 At the P.B.I. Providence Convention (11/6-11/10) final agreement is reached between F.H. McGee and supporters and the opposing controlling Committee faction on corporation organization, sealing the end of the over 150 days' conflict.
1285 Philip IV, the Fair, becomes king of France. Marsiglio begins his study of the relation of the pope to the civil power.
11/15 J. decides to publish a magazine as an occasional publication. He begins to write the first number of The Present Truth and gives special attention to the relation of F.H. McGee to the P.B.I.
1290 The supplementary Pseudo-Isidorian Decretals receive general acceptance in the Western Church.
11/20 The P.B.I. directors sign in duplicate the charter for their corporation.
1291 Acre, last crusaders' stronghold in Palestine, falls to the Saracens.
11/21 W.F. Hudgings' points against the Government's charge are refuted.
1294 Boniface VIII becomes pope.
11/24 F.H. McGee enters into a more tyrannous course than formerly.
1295 Boniface VIII and Philip IV, the Fair, of France, quarrel. The latter withholds all Church dues.
11/25 J. writes in The Present Truth, No. 1, on F.H. McGee's justifying the P.B.I.'s refusal to return the demanded proportion of the Philadelphia Church's contributions and advises discontinuance of contributions to the P.B.I., which many withhold.
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1297 Boniface VIII is forced to make concessions to Philip, on examining his arguments and the reaction of France to them.
11/27 F.H. McGee is forced to make concessions through J.'s arguments and their influence on his supporters.
1301 Boniface sends by a messenger his bull Ausculta fili (Hear, O son), denouncing Philip for busybodying in general Church matters. Philip seizes the bull from the messenger's hand and publicly burns it.
12/1 B.A. Parkes, as F.H. McGee's messenger to J., denounces J. as busybodying in general Church matters. J. refutes his points in Present Truth, No. 1.
1302 Philip assembles the three estates of France, which, supported by the whole nation, approve Philip's rejecting the bull and his calling for a general council to hear charges against Boniface.
12/2 (evening of 1st) The Philadelphia Church, in elders, deacons and other members, almost unanimously approves J.'s opposition to F.H. McGee, etc., and passes a resolution to call a convention for Dec. 20-22 to take up charges against his papistical course.
1303 Boniface, bitterly protesting the king's stand and demand for a council, dies, insane. With him the papacy begins to wane. He writes the infamous bull, Unam Sanctam, claiming universal civil and ecclesiastical authority and the subjection of the state to the church (the pope). To him a contemporary said "Thou ascendedst [the papal throne] as a wolf, thou reignest as a lion, thou shalt die as a dog"—a correct description of him.
12/3 F.H. McGee and his supporters greatly resent J.'s criticism of him and them and his call for an investigative convention. F.H. McGee's course toward these two things betrayed the spirit of an unsound mind. From this time forward he and his supporters enter into a waning experience. He sets forth the thought that only the P.B.I. has the right to appoint pilgrims and manage the general Church's work, i.e., he is its actual controller.
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1305 Clement V is forced by Philip's position to remain in France.
12/5 F.H. McGee is forced by J.'s course to occupy himself with J.'s positions.
1309 Marsiglio, the principal man and a member of the Sardis star, steps forth as reformer against papal control over the State. The papacy moves to Avignon, France, subject more or less to the influence of French kings.
12/9 Present Truth, No. 1, is mailed (evening of 12/8). It, among other things, repudiates the P.B.I.'s claim of exclusive control of the general Church's work. Its positions force F.H. McGee to move into J.'s sphere of influence.
1311 Augustinus Triumphus writes in defense of the pope, against Philip IV.
12/11 H.C. Rockwell writes sharply against J. to the Philadelphia Church, in defense of F.H. McGee.
1312 Marsiglio is rector of the Paris University.
12/12 J. takes Present Truth, No. 2, to the printer.
1314 Philip IV, the Fair, dies.
12/14 J. consents to the elders' meeting at which the P.B.I. sympathizing Philadelphia elders are to prefer charges against him, to take place Sunday,
1324-1328 Marsiglio's Defensor Pacis (Defender of Peace) appears and defends Louis, the Bavarian, as emperor against the pope in a controversy that involves Italy, France and Germany and greatly compromises the papacy.
12/15. 12/24–12/28 Present Truth, No. 2, appears and in its first article, The Church Completely Organized, and in its second article, In Defense of Peace Among God's People, defends the P.B.I. rights as against F.H. McGee's theories on its powers, thus arousing a controversy involving the P.B.I. and its supporters and F.H. McGee and his supporters within the Committee and J. and his supporters, much to the detriment of F.H. McGee, as the first article sets forth the Truth on the functions of the Church.
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1342 Marsiglio vindicates the right of the civil power to dissolve marriages by absolute divorce and its right of sanctioning a remarriage in certain cases.
1/11, 1919 In the beginning of the article on the Youthful Worthies started on this day there is directly implied the right of the Lord Jesus to divorce the Great Company members and of the Lord's servants to announce such divorce.
1347-1350 John Tauler, a Sardis star-member, writes and preaches and does other ministerial works at Strasbourg, despite the pope's interdict then resting on the city. He opposes the pope's theories on the interdict.
1/16–1/19 Despite F.H. McGee's and his supporters' disapproval, J. writes the article on The Purposes of the P.B.I. Examined, in The Present Truth, No. 3, in which J. opposes F.H. McGee's theories on such disapproval.
1365 Pope Urban V demands 1,000 marks ($3,230.) as quit rent from England.
2/3 Instigated thereto by F.H. McGee, the Philadelphia P.B.I. class, claiming to be the original Philadelphia class, demands by letter a part of the Epiphany Ecclesia's property.
1366 Wyclif, a Sardis star-member, comes out against the payment of this quit rent.
2/4 J. comes out against granting the demand of the P.B.I. class, on the ground that every sifting movement that might leave the Philadelphia Epiphany class could make a like claim.
1367-1369 Wyclif attacks the begging friars with ever increasing vigor and telling effects.
2/5–2/7 J. writes for The Present Truth, No. 6, the article on J.F.R.'s second new view, which was agreed in by his fellows in bonds and which was first suggested by R.H. Barber.
1369-1377 Wyclif during these years increases his opposition to the pope, the papal curia and the monks, writing with increasing vigor and popular and royal approval against them.
2/7–2/15 J. begins and about ¾ completes writing the article on Revolutionism against God's arrangements for The Present Truth, No. 4, which is a devastating attack on the P.B.I.
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1378-1384 The great papal schism sets in. Wyclif makes it the occasion of a great attack on the papacy and transubstantiation. He translates the Bible into English, attacks the mendicant orders and dies Dec. 31, 1384.
2/16–2/22 Great division sets in, in the P.B.I. Committee. J. writes the later parts of the article on Revolutionism, etc., for Present Truth, No. 4, publishes the W.T.B.&T.S. Charter, attacks the P.B.I. as a counterfeit Christ and its partisan agents as spies in the Philadelphia Ecclesia.
1391 John Hus, a Sardis star-member, begins his reform work, stimulated thereto by Wyclif's writings.
3/1 J. answers letters of the Pittsburgh P.B.I. Class attacking him, and begins a reformation work toward it along the lines of the revolutionism article of Present Truth, No. 4.
1400-1412 Hus works progressively by preaching, lecturing, debating and writing against Romanist errors and practices, until in 1411 he is excommunicated, but nevertheless defends his position and orthodoxy until he is in 1412 driven into exile from Prague, where he had been a professor in the University, preacher and priest.
3/10–3/22 During this period J. writes the article on Salient Points in P.B.I. History, goes on a pilgrim trip to Harrisburg, Duquesne and Johnstown, carries on a controversial correspondence with the Pittsburgh P.B.I. Class, and is cut off from service in certain P.B.I. classes, e.g., Pittsburgh.
1411 Ferdinand of Castile, Spain, takes the fortress of Antequera and its surrounding country from the Moors.
3/21 U.S. Circuit Court of Appeals, New York, yields to the Society lawyer's arguments to grant bail to the eight imprisoned Societyites.
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1414-1418 The Council of Constance convenes to reform the church, head [pope] and members, and does away with three antipopes.
3/24–3/28 Great efforts in P.B.I. circles are made to change the evils in their midst, especially in F.H. McGee, the Committee and editorial staff.
1415 Hus is martyred by the Council of Constance; and Wyclif is condemned.
3/25 J. is "roasted" by the P.B.I. reformers for his attacks on the P.B.I.
1428 Wyclif's remains are dug up by Romanists and burned, and their ashes thrown into the River Swift.
4/7 P.B.I. pilgrims denounce J.'s strictures against P.B.I. revolutionism as exposed in Present Truth, No. 4.
1431-1449 The Council of Basel, continuing the efforts of the Council of Constance, seeks for 18 years to reform the church in head [pope] and members and cure the Bohemian revolt due to Hus' martyrdom. These are varyingly circumvented by the crafty popes, Eugene IV, 14311447, and Nicholas V, 1447-1455.
4/10–4/28 Great efforts in continuance of former ineffectual ones are made to reform the P.B.I. adherents, especially F.H. McGee, the P.B.I. directors and the editorial staff, and to win back J.'s supporters, his exposures causing the P.B.I. much trouble. These reform efforts are variously circumvented by F.H. McGee's tactics.
1438 Roman and Greek Catholics discuss reunion at the Ferrara Council.
4/17 The P.B.I. discusses with representatives of the B.S.C. a working union.
1439 A paper agreement for reunion is made between the Council of Florence and Greek delegates.
4/18 A working agreement is made by the P.B.I. for it and the B.S.C.
1440 The Greeks reject the plan of reunion with the Romanists.
4/19 At the first meeting of the B.S.C. it fails to agree to a working alliance with the P.B.I., but desires fraternal relations with it.
1452 Savonarola, a star-member of the Philadelphia Church, is born.
5/1 On this, the 16th anniversary of J.'s renouncing the Lutheran Church and the 15th of his entering the
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pilgrim work, he resolves on more effective service.
Here the picture, beginning in 1459, changes in the Little Roman Catholic Church from the P.B.I. and F.H. McGee to the Society and its leader, J.F. Rutherford, and continues in this changed form until the end of the Small Miniature.
1466 The wars between the Christians and the Moors in Spain enter their decisive stage.
5/15 The eight convicted Societyites are freed from their 20-year sentence through the decision of the U.S. Court of Appeals.
1479 John Wessel, the principal man in the Philadelphia Church, lays down the four cardinal principles of the Philadelphia or Reformation Church: (1) the Bible the sole source and rule of faith and practice; (2) justification through faith alone in Christ's merit; (3) Christ the sole Head of the Church; (4) only the truly consecrated are Priests. The announcement of these truths arouses the Cologne Inquisition to seek to apprehend him, but he escapes to Holland.
5/28 J. writes the Questions of General Interest for Present Truth, No. 8, in which he sets forth the four cardinal principles of the Reformation of the Small Miniature Gospel Age, which are similar to those that were used in the Gospel-Age Reformation. These principles struck mainly at Rutherfordism. The Societyites seek to restrain J. in argument on these subjects; but he successfully escapes their arguments.
1480 Mulei Hassan, Moorish king of Granada, Spain, attacks and takes Zahara.
5/29 Societyites are given a setback in seeking to get the ban removed from Vol. VII and other literature.
1489 John Wessel dies.
6/7 The Post Office requires J. to print a smaller edition of No. 8.
1490-1498 Savonarola does reformation work at Florence, Italy.
6/8–6/16 J. works on the distribution of No. 6, which was printed in Feb., but withheld from mailing until J.F.R. would return to his work, beginning this distribution work with addressing the wrappers.
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1492 The kingdom of the Moors in Spain is finally overthrown, after an existence of 781 years (711-1492).
6/10 Societyites finally gain liberty as to colporteuring with Vol. VII, especially in its vest-pocket edition, after over two years' hindrances thereon.
1498 Savonarola is martyred at Florence, at the instigation of Alexander VI, one of the most wicked of all popes, through the magistracy of Florence.
6/16 J. (and other opposition leaders), at J.F.R.'s instigation, is by Geo. H. Fisher at the New Haven Society Class (evening of 6/15) accused of "betraying" the Society leaders to the Government.
1511-1512 After discussing matters with Staupitz, his superior, Luther goes to Rome, where he witnesses the unholy doings of the Curia and the lower clergy and becomes clear on justification by faith alone.
6/29–6/30 R.H. Hirsh and J. discuss Society conditions and Geo. H. Fisher's charge of J.'s alleged betraying the Society leaders, etc., and J. attains clearness on the Society works matters through seeing faith as the justifying element in his anti-Society work.
1517 Luther, a star-member, nails the 95 theses on the door of the Castle Church at Wittenberg, attacking Tetzel's indulgence traffic.
7/5 J. at the Philadelphia General Convention denounces the Society leaders' course of indulging its adherents' loose conduct to gain their support.
1518 Multitudes give Luther their confidence and support against the pope and his supporters.
7/6 The Philadelphia General Convention gives J. a vote of confidence and support against J.F.R., etc.
1520 Luther burns the pope's bull of excommunication and a copy of the canon law.
7/8 J. defies J.F.R.'s denouncing him as a member of the Judas class, and repudiates his regulations.
1521 Luther at Worms refuses to submit to the pope's and demand that he submit to the Society's teachings and practices
7/9 J. refuses to submit to J.F.R.'s and his Board's emperor's demands to recant and submit to papal teachings and practices.
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1522 Luther's New Testament, the main foundation of his teachings, is published.
7/10 The first copies of Present Truth, No. 6, which in its article on The Last Related Acts of Elijah and Elisha furnishes the main foundation truths of the Epiphany, is circulated.
1521-1522 Zwingli, a star-member, studies from John Wessel's view the matter of the symbolic meaning of the words of the Lord's Supper: "This is My body; … this is My blood," and endorses this view in 1522, as against transubstantiation and instrumentalization.
7/9–7/10 J. studies the view that the Society is the business channel of the Mahlite Merarites and recognizes that it is not the channel of the Priests, either as mouthpiece or as controller, and as such merely represents and helps Levites and counterfeit priests and their sacrifices.
1523 Hubmaier, a star-member, rejects and preaches against infant baptism, and preaches the baptism of consecrated adults as the sign or symbol of their consecration.
7/11 J. denounces the Societyites' swallowing without proof the "channel's" teachings, and holds that only such teachings as are understood and proven be accepted.
1528 Hubmaier is burned by Romanists at Vienna for Truth preaching.
7/16 J. is "roasted" by Societyites for circulating No. 6.
1531 Servetus, a star-member, writes and publishes his book, On The Errors Of The Trinity.
7/19 J. collects data proving that the Society as a corporation is controller and the I.B.S.A. and P.P.A. are subordinate to it.
1532 Servetus writes and publishes his book on Dialogues On The Trinity.
7/20 J. continues to collect material on the supremacy of the Society over the I.B.S.A. and the P.P.A.
1533 Cranmer, a star-member, issues the teaching that the Church is subject to the civil powers, and not vice versa, as Rome teaches.
7/21 J. sets forth the thought of the Board's controllership in Society affairs and business, as against that of its president.
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1534 The Society of the Jesuits is formally instituted by seven members, to defend the Romanist Church and the pope.
7/22 The seven released Society leaders bind themselves to stand by the Society and J.F.R.'s direction.
1537 Luther writes the Smalcald articles against the papacy. These became a part of the Lutheran Confession of faith, as they embody their main teachings against Romanism.
7/25 J. finishes the outline of the article on The Society As Channel, for Present Truth, No. 9, which becomes a material part of the Epiphany Truth against Societyism.
1540 Pope Paul III confirms and legalizes the Jesuits under the name, Order of the Society of Jesus, and introduces the Spanish Inquisition into Italy.
7/28 J.F.R. formally sanctions the band of the seven freed Society leaders as the special helpers of the Society, especially of J.F.R., and introduces executively an espionage system.
1547 Henry VIII's death and Edward VI's accession to Britain's throne give Cranmer liberty to further English Protestantism.
8/4 Hindrances giving way, and favorable conditions arising, J. introduces certain reforms in conducting the pilgrim work.
1553 Servetus is burned through Calvin's instigation.
8/10 R.H. Hirsh repudiates J. in certain of his views on the relation of the Society's three corporations.
1553-1558 Bloody Mary persecutes the English Protestants, re-establishes the Romanist religion, causes at least 286 Protestants (the legal records of other burned ones being lost) to be burned, including four bishops, one archbishop (Cranmer) and many ministers, and allows hundreds of others to die of hunger, exposure and other tortures in prison, and in many other ways oppresses other Protestants, including the forcing of thousands into exile.
8/10–8/15 Society pilgrims begin oppressive and persecuting acts against J.'s supporters, from the chiefest to the lowliest of them, "roast" many of them, as well as J., cause the disfellowshipping of those Societyites who read and sympathize with The Present Truth and influence many Societyites to return it to J. refused and unopened.
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1565-1573 Martin Chemnitz, one of the three greatest Lutheran theologians, writes his Examination of the Decrees and Canons of the Council of Trent, in four volumes, the greatest anti-Romanist work of all time. This work, under God's blessing, saved Protestantism from the counter reformation of the Jesuits.
8/22–8/30 J. while on a pilgrim trip writes the article, J.F.R.'s Third New View Examined, divided into four parts, i.e., containing four leading lines of thought, an article that forced J.F.R. to cast aside his third and issue a fourth new view on Elijah and Elisha.
1572 Fearful massacres of Huguenots throughout France occur.
8/29 The least sympathy with J.'s supporters is in the Society squelched.
1580-1586 Robert Browne, a star-member, teaches and writes in favor of congregational church government, labors much in its interests, is much persecuted, and ceases preaching and writing on this doctrine in 1586. He protests against the rule of ecclesias by elders, pastors, bishops and popes as against God.
9/6–9/12 J. writes and speaks much on ecclesiaism in its Epiphany relations, protesting against invasion of ecclesia rights on the part of the Society and other general leaders and on the part of usurping local elders and their sectarian supporters.
1588 The Spanish Armada advances to attack England and is disastrously defeated by the English navy and storms.
9/14 Societyites seek by colporteur attacks to overthrow Epiphany pilgrim work and are severely beaten by Epiphany pilgrim defenses and by God's opposing providences.
1605 John Arndt, the father of the Pietistic movement among Christians, publishes the first book of his True Christianity.
10/1 J. writes the Helps For Devotional Service for Present Truth, No. 12.
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1612 Lewis Bayly publishes his book, The Practice Of Piety, which converts Bunyan, Spener and many others. In 1821 it reaches its 74th edition.
10/8 J. writes the last question for No. 12, stressing the kind of heart that keeps one in the Little Flock unto final overcoming.
1618-1648 The Thirty Year's War is waged, in which Romanism seeks by force to destroy Protestantism, in which many great battles are fought and in which much devastation is wrought, but whose outcome is to the disadvantage of Romanism and very injurious to the pope's power and prestige; and the legal right of existence is won by Protestantism.
10/14–11/13 Great strife over questions of policy and arrangement sets in, occasioned by the Society's refusing to let the "Opposition" unmolestedly do pilgrim, colporteur and volunteer work. The conflict is carried on by The Tower and The Truth (Nos. 12 and 13), by addresses, letters and other means of agitation. J. closes his part in the controversy by writing (11/13) the Golden Age article in No. 13. It results in a setback for the Society and J.F.R. and in greater rights being won for the 'Opposition.'
1628-1633 John Gerhard, one of the greatest doctrinal writers of all time, writes his 4-volumed work on The Catholic and Protestant Confession, which next to Chemnitz's Examination Of The Decrees And Canon Of The Council Of Trent does Romanism more damage than any other anti- Romanist work and closes the main doctrinal battles of the Reformation.
10/24–10/29 J. writes for No. 13 the article on the Epiphany, in four parts, an article that works, next to J.'s article on J.F.R.'s Third New View in No. 11, the most damage to Rutherfordism and some other Levitisms and advances toward victory the Epiphany doctrinal and arrangement attacks on Rutherfordism and certain other Levitisms.
1638 Chillingworth's anti-Romanist book, The Religion of Protestants, appears.
11/3 (evening of the 2nd) R.H. Bricker attacks the Society at Pittsburgh, Pa.
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1648-1691 George Fox, a Philadelphia star-member, carries on during these 43 years his preaching and writing ministry in Britain and America, amid many tribulations and persecutions, which he meekly endures, stressing the thought that true religion consists of supreme love to God and equal love to man.
11/13–12/26 During these 43 days J. concentrates his ministry by preaching, teaching, writing and corresponding on character development. This can be seen in the subjects on which he preaches, teaches, writes and corresponds, the writings appearing in Nos. 14 and 15 of Present Truth.
1656-1657 Blaise Pascal writes his Provincial Letters, whereby he deals a crushing blow to the influence of the Jesuits.
11/21–11/22 J.'s correspondence leads him to write many letters against various views of the Society leaders.
1658 The Reformation approaches the end of its polemic stage against the papacy and papal doctrines.
11/23 J. by writing No. 14 begins to end the first stage of his polemics against the Society.
1669 Spener, the leader of the Pietistic movement, begins to preach heart-searching sermons, especially one July 18 on the vain righteousness of the Pharisees, starting specific Pietism.
12/4 (evening of 3, at testimony meeting) J. stresses heart religion as the main thing and encourages the brethren to combine it with true knowledge.
1676 Spener writes his book, Pious Desires, which gives a distinct impetus to the Pietist movement, because of its calling for a deeper Christian life based on fundamental Christian doctrines and practices.
12/11 (evening of 10, at testimony meeting) J. stresses certain doctrines, attainments and privileges that Christians should have, which call for a more consecrated life.
1692 Spener's influence begins to mold conditions at the Halle University favorable to a consecrated atmosphere. The publication of George Fox's posthumous writings ends the polemic part of the Reformation.
12/27 J. begins to influence the Polish brethren through the Philadelphia Polish convention, which he addresses this day, and by on Azazel's Goat ends the polemic part of the little Reformation.
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1693 Spener's book on The Hope Of A Future Better Time hints at a coming Millennium.
12/28 J.'s addresses at Newark throw out hints on the coming Small Miniature Millennium.
1703 John Wesley, a Philadelphia star-member, is born.
1/7, 1920 J.'s attention is called to the spread of Olsonism in New England.
1713 Arrangements are made for Wesley to begin his student life at the Charterhouse School, London.
1/17 J. (evening of 16) arranges to begin to study C. Olson's Ransom and Atonement doctrines.
1720 Wesley enters Christ Church College of the Oxford University.
1/24 J. writes on 1 Kings 17: 1-24 and refutes C. Olson's view thereon.
1738 Wesley undergoes what he called his conversion, but what was actually his quickening.
2/11 J., aroused by the hypocrisy at the Society's 1920 election, begins the article, Hindrances To Fruitful Service.
1739 Wesley begins outdoor preaching.
2/12 J. extends the Epiphany work to the Standfasts.
1740 Bengel, the man on the other side of the river (Dan. 12: 5, 6), does the finishing work on his exposition of Revelation.
2/13 J. does his finishing work on the Revelation part of Olsonism Examined and arranges for its printing.
1741 Bengel hands his work on The Order Of Times to the printer.
2/14 J. hands the chronological parts of Olsonism Examined to the printer.
1741 Wesley and Whitefield disagree on the question of predestination.
2/14 J. and R.H. Hirsh disagree on fixed pilgrim arrangements for ecclesias.
1742 Wesley arranges for itinerary preaching for laymen, as well as for ordained ministers.
2/15 J. arranges for B.M. Kittinger to give the Newark Ecclesia a pilgrim visit, as well as arranges for regular pilgrims so to serve.
1744 Wesley holds his first his lecture conference, and takes charge of the lay preachers.
2/17 J. and R.G. Jolly confer on the letter of E.A. Fowler as to elders' and pilgrims' Epiphany services, of which J. takes charge.
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1749 Wesley and Zinzendorf, leader of the Moravian Brethren, and some of the latter's followers whom he stirred up against Wesley, fall out, especially over publication work.
2/22 R.H. Hirsh and the latter's sympathizers, Scott and Sarah Chapman, of Jersey City, N.J., on learning from R.H. Hirsh that J. no more uses him on The Present Truth, fall out still more with J.
1763 Wesley and Bishop Warburton of Gloucester engage in controversy, the latter deriding the former for sending out preachers.
3/7 R.H. Hirsh criticizes J. for sending out brothers for pilgrim work, especially blaming R.G. Jolly for doing such pilgrim work.
1764 Wesley's methods and teachings are attacked by William Cudworth through his own and others' writings.
3/8 R.H. Hirsh criticizes J.'s Berean Methods, charging that they drive brethren away from meetings, and are against Bro. Russell's arrangements.
1763-1783 Parliament at George III's instigation for 12 years provoked the American colonies by various oppressive acts, until thereby the American Revolution broke out in 1775, lasting until 1783, when America obtained independence.
3/7–3/27 A cotery of the Philadelphia elders at R.H. Hirsh's instigation provoked the Philadelphia elders supporting J. by various oppressive steps as to pilgrim, elder and deacon works, until 3/19, when J. and his supporters openly fight back and gain independence.
1769-1779 Wesley is involved in the Calvinian controversy with Toplady and others.
3/13–3/23 J. is engaged in controversy with R.H. Hirsh and others on fixed arrangements for the work.
1772 Barton Stone, a Philadelphia star-member, who emphasized the doctrine, The Bible alone is the creed and center of unity for God's people, is born.
3/16 J. emphasizes to R.G. Jolly that the Parousia Truth is the real belief and center of unity of God's people as against R.H. Hirsh's sectarianism.
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1779 Wesley ends his part in the Calvinian controversy.
3/23 J. ends the controversy with R.H. Hirsh on God's fixed arrangements.
1782 William Miller, the last member of the Philadelphia star, is born.
3/26 J. attains clarity on leading Azazel's Goat to the Gate, on its experience with, and use by Satan, and on Lev. 10.
1789-1799 During this period the French Revolution occurs, overthrowing the absolute monarchy in France, establishing the republic there, defeating the coalition of Europe that sought its overthrow and spreading republicanism over large parts of Europe, with Napoleon instrumental in large part for these effects. Even the French clergy in part submit to, and support the republic.
4/2–4/12 J. and his supporting elders and R.H. Hirsh and B.M. Kittinger and their supporting elders come into sharp debate over ecclesiaism and clericalism practices, also on Epiphany teaching and practices. These things come for debate before the ecclesia 4/11, which passes 3 of 5 of J.'s anti-clericalism and proecclesiaism resolutions, whereby the Hirsho-Kittingerite movement receives a severe defeat in managing the Epiphany work in this ecclesia. Even R.H. Hirsh seconds J.'s motions on these five resolutions.
1791 Wesley dies after making strong appeals to his adherents against clericalistic propensities. The pope begins to oppose the French Republic's principles and advocates a community of nations under papal influence.
4/4 In a sermon on Heb. 3: 12-14 J. makes his final appeal to halt R.H. Hirsh and B.M. Kittinger from the evil course that he sees them plotting and taking. J. receives the Apr. 1 Tower, which in the article, Let Us Dwell In Peace, opposes ecclesiaism and advocates union under the Society.
1794 Mary Jones begins to save money with which to buy a Bible.
4/7 Sr. A. G. James writes J., asking for The Present Truth and permission to help him in correcting MSS. for The Present Truth or in his other publishing work.
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1795-1804 The French government by discussion and acts attacks the pope's anti-republican theories and practices, whereby the papacy is brought to defeat.
4/8–4/17 J. begins to study J.F.R.'s article, Let Us Dwell In Peace, and writes his reply, which overthrows J.F.R.'s pertinent papistical theories and practices.
1800 Mary Jones walks barefoot 40 miles to Bala, Wales, and return for a Bible.
4/13 Sr. James makes a humble request to get further literature and to serve in the Epiphany's literature preparation.
1801 Barton Stone begins to preach the doctrine that the Bible is the creed and center of unity of God's people.
4/14 J. in the article, Let Us Dwell In Peace Reviewed, emphasizes the thought that the Parousia Truth is the belief and center of unity of God's people.
1802 Mr. Charles of Bala, Wales (Dec. 8), tells the incident of Mary Jones' barefoot journey for a Bible to a tract society, in an appeal for more Bibles.
4/15 J. tells R.G. Jolly and several others of Sr. James' petition for Epiphany literature and for opportunities to help in its preparation for the press.
1803 A tract appears appealing for a Bible society and containing an account of Mary Jones' journey for a Bible.
4/16 J. writes of Sr. James' request to a number of friends.
1804 The first Bible society is formed.
4/17 J. writes to Sr. James on coming to Philadelphia to assist him on his MSS.
1805 Napoleon administers a severe defeat on the clergy for seeking to block his recommendations in matters affecting France.
4/18 Through the Ecclesia's passing J.'s 4th and 5th resolutions, J. administers a severe defeat on B.M. Kittinger and his supporters.
1814 Pope Pius VII begins a series of denunciations of the Bible societies, running through many years.
4/27 J.F.R. begins a series of denunciations against anti-Society publications, especially Present Truth, lasting many days.
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1829 William Miller gets the light on the chronology and thus becomes the first of the virgins going forth to meet the Bridegroom.
5/12 J. sees that the Gideon public work, for which preparations begin this day, when Sr. James begins to work at the Epiphany Bible House, is the Small Miniature Millennial-Age work.
1831 William Miller delivers his first lecture on the chronology. Newman (helped by Keble and Froude) begins the Romeward movement in the Church of England.
5/14 J. tells the Franklin Berean class his findings on the presentation of the antitypical wave-loaves, Oct., 1923 to Oct., 1924. W.M. Wisdom (with others' support) begins a Societyward movement by rejoining it.
1833 William Miller publishes a booklet of 64 pages on Christ's Second Advent and Reign.
5/16 J. tells the Easton, Pa., Ecclesia of the dawn of the Small Miniature Millennium.
1834 Wm. Miller makes special appeal to Christian ministers, Protestant and Catholic, for cooperation as to Second Advent works.
5/17 J. appeals to the Society and P.B.I. leaders to cooperate with him by publishing pertinent literature for the public work.
1843 Millerites' first disappointment.
5/26 The Society Board disappoints J. by refusing to print literature for him.
1844 Millerites' second disappointment
5/27 J. is again disappointed by Bro. Jolly's report of getting no auditorium for a public meeting.
1846 Bro. Miller associates Elder Buckley with him in a preaching and lecturing trip. The Evangelical Alliance is formed.
5/29 J. associates Bro. Schmidt with himself in a lecturing trip at Detroit, Mich. Representatives of various groups of the "Opposition" meet at the P.B.I. Springfield Convention.
1849 William Miller dies. Pius IX issues an encyclical asking for Romanist opinion on Mary's immaculate conception.
6/1 The P.B.I.'s answer to J.'s request for literature for public work disappoints him. The Society's Bulletin on the big drive for June asks whether the ZG's were ever under the ban.
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1852 Bro. Russell is born.
6/4 J. writes the preface to Life– Death–Hereafter and adds a supplement in the form of an outline on the Wages Of Sin to its second chapter, thus beginning a new phase as to the public work.
1854 Pius IX decrees Mary's immaculate conception.
6/6 J.F.R. asserts that the ZG's were never under the ban.
1869 The Vatican Council begins. Bro. Russell starts on his quest for the true religion.
6/21 The Societyites begin concertedly their big drive. Judg. 6 under study becomes clearer to J.
1870 The pope's absolutism and infallibility are declared by the Vatican council. Bro. Russell gets slightly clearer views on what is the true religion.
6/22 In their big drive the Societyites stress J.F.R.'s controllership of the work and of the channel in teaching and practice. J. gets still clearer views on Judg. 6.
1871 Bro. Russell gains light on trinity, immortality and eternal torment.
6/23 Judg. 6-8, on trinity, immortality and eternal torment, becomes clearer to J.
1872 Bro. Russell gains a firm hold on Ransom and Restitution.
6/24 J. sees Ransom and Restitution more clearly as taught in Judg. 6-8.
1874 Our Lord's return sets in. Bro. Russell first sees the Lord's Second Advent to be invisible.
6/26 Public work preparations advance. J. gets page proof of Extra No. 1. Management of Metropolitan Opera House writes to discuss a public meeting for 7/18, and announcement of it is written for No. 20.
1876 Various Second Advent truths become reciprocally clear to Bros. Russell and Barbour, and preparations for advance in harvesting begin, including part of the book, The Three Worlds.
6/28 (evening of 27). R.G. Jolly reports on status of public meeting auditorium for 7/18. Philadelphia Ecclesia at J.'s suggestion elects S. Calhoun Captain and S. Bowker Lieutenant of Volunteers. J. begins the article on the Epiphany for The Herald, No. 1.
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1877 The book, The Three Worlds, is finished. The midnight cry, "Behold the Bridegroom", sets in.
6/29 The article on The Epiphany, for Herald No. 1, is finished. The Metropolitan Opera House is obtained for public meeting of 7/18. J. orders folders for it printed. J. gets the rest of the page proofs for the book, Life–Death– Hereafter.
1878 Mr. Barbour renounces the Ransom and starts the first harvest sifting.
6/30 (Mrs.) Sarah Chapman of Jersey City, N.J., renounces the Epiphany movement and starts the separation of the Jersey City Class from J.
1879 The Watch Tower is begun. Bro. Russell sees the two Sin-offerings and the two salvations as displayed in the Tabernacle pictures.
7/1 J. adds a section on the Parousia to the Epiphany article for Herald, No. 1. J. O.K.'s the page proofs of Life–Death– Hereafter and sees clearly the distinction between the Great Company's and Youthful Worthies' sacrifices.
1880 Bro. Russell first writes on the two Sin-offerings and salvations in the Tower.
7/2 J. adds the Basileia part to the article on the Epiphany for Herald, No. 1, bringing out the High Calling and Restitution.
1881 Food For Thinking Christians and Tabernacle Shadows are written and circulated. Mr. Paton opposes the harvest Truth and work.
7/3 Work is continued on Herald, No. 1. Special copies of No. 20 are sent to all the members of the Society's Board of Judgment. R.H. Hirsh makes known his opposition to J. at Jersey City.
1882-1886 Bro. Russell slowly writes Vol. I and publishes it in 1886, when he begins to write Vol. II.
7/4–7/8 J. gradually works on Herald, No. 1, finishing it on 7/8. Posters for public meeting 7/18 begin to be posted. J. begins to write on Bethel matters in Shearno-Crawfordism.
1887-1889 Bro. Russell continues to write Vol. II and succeeds in putting it through the press in 1889 and begins to write Vol. III.
7/9–7/11 J. continues to work on literature and arrangements for public work and on the Shearno-Crawfordism article, finishing rough draft 7/11, and does further work on literature and arrangements for public work before departure, 7/11, for Jersey City.
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1890-1891 Bro. Russell continues to write Vol. III, finishing it and bringing it through the press. Vol. IV is begun.
7/12–7/13 J. works on the Hell and Spiritism booklets and on galleys of Herald, No. 1, for the public work, takes them to printer, advances work for public meeting 7/18, revises and enlarges Shearno-Crawfordism article for No. 21 and begins the Evil Servant article for No. 21.
1892-1894 The Combinationism sifting is carried on; writing of Vol. IV continues. Review of Parliament of Religions is written and light on "that Servant" comes out. The third call operates 1891-1894.
7/14–7/16 Arrangements for the general public work and the Philadelphia public meeting continue, also on the Evil Servant article. Life–Death–Hereafter, Hell booklet and Extra No. 1 are given to workers and folders for public meeting begin to be distributed 7/16. Remaining details of Gideon type become clear.
1896-1897 Bro. Russell publishes That Servant article, March, 1896. Vol. IV is published Oct. 1, 1897. Vol. V is begun.
7/18–7/19 J. appears in the first Gideon public lecture as the representative and mouthpiece of antitypical Elijah, who, according to the Pyramid, was to reappear 7/18. Increased attendance of brethren at the convention who take much of the Gideon literature home with them for distribution. J. writes up a synopsis of his lecture for the papers. J. continues the Evil Servant article.
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1898 Bro. Russell pushes the colporteur and volunteer work. Vol. V continued.
7/20 Follow-up work on cards gathered at public meeting is begun. Many new colporteurs, sharpshooters and volunteers enlist.
1899 Vol. V is published and Vol. VI begun.
7/21 The colporteur work goes forward. J. continues the Evil Servant article.
1901-1904 Fourth call and sifting operate. Vol. VI is finished and published. J.'s anointing in the Camp and Russell-Eaton debate in 1903. J. enters the pilgrim work, 1904, as helper of Bro. Russell.
7/23–7/26 Herald, No. 1, is circulated. J. writes various articles for No. 21. Advertising matter sent for public meeting at Milwaukee. Many outsiders come to J.'s lecture on Lazarus and Dives. Much Gideon literature is distributed. Sifters cause much debate and trouble. R.G. Jolly elected assistant pastor at Philadelphia and assists J. at the Question Meeting.
1905 J. suggests to Bro. Russell that the New Covenant is operative exclusively after the Gospel Age.
7/27 R.G. Jolly suggests to J. that Epiphany Truth will operate after the Small Miniature Gospel Age toward the Levites.
1908-1911 Fifth call and sifting operate, the latter beginning with the Vow. Intensified public witness begins, also extension work, 1910. Sin-offerings, etc., controversy ends in 1911.
7/30–8/2 Resolution to stress the Vow arouses opposition. Many Heralds, No. 1, and Extras, No. 1, are distributed. Standfastism Examined is begun 7/30 by J. Dr. Wiley's sifting letter is circulated. Sifting in Britain spreads. Philadelphia sharpshooters energetic. Many outsiders attend the semi-public meeting on Hope For The Unsaved Dead and Question Meetings. Standfastism Examined is completed 8/2.
1912 Foreign Missionary Investigation Tour is made.
8/3 J. investigates the propaganda methods and results of the Levites.
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1913 Serial public meetings are held, other public work increases.
8/4 Epiphany work increases toward the Truth and nominal-church Levites.
1914 Photo-Drama work begins. J. sees that the evening of the penny parable as beginning Oct., 1914, implies that the Church will be in the world after that date.
8/5 No. 21 is begun to be distributed. In studying the Pyramid and antitypical Elijah's reappearance, J. sees that 7/18, the date of the Philadelphia public meeting, is the Pyramid-fixed date for that reappearance
1916 Elijah's and Elisha's last related acts are clarified by Bro. Russell. Bro. Russell's toga scene and death occur, which end the lapping of the Parousia into the Epiphany. J. begins the work of the Epiphany messenger.
8/7 J. explains the Priests and Amramites' last related acts. He brings to a climax the work of manifesting the Amramites, the last of the Levites manifested under bad leadership, by which the Small Miniature Gospel Age ends.
We have now finished the setting forth of the Gospel Age and its Small Miniature in parallel columns. Only the more important and influential events and persons, particularly as these are related to the Little Flock and its star-members were given. Many others could have been paralleled, but our readers will admit that we have given an abundance of these, which prove conclusively that the Small Miniature is a Divinely marked season of the Epiphany, and thus is one of the seasons implied in 1 Tim. 6: 15. It was in the Lord's plan set aside for the manifestation under bad leadership of the Epiphany Levites, the Great Company, in their three main divisions as these are subdivided into eight groups separate and distinct from the Little Flock. This, then, is the purpose of the Small Miniature: the manifestation under bad leadership of the Epiphany Levites in their three main divisions subdivided into eight groups. Their Levitical character is manifest from the Small Miniature in that they are used in parallels of the nominal church as Babylon. It is for this reason, and not as calling them names, that we have so frequently referred to their divisions as being parts of Little Babylon and
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to their totality as being Little Babylon. The parallels also prove that the faithful Epiphany brethren correspond to the Little Flock, J. before Bro. Russell's death, to the special assistants of the star-members, whom until his death Bro. Russell paralleled, and thereafter J. corresponds to the rest of these star-members.
Accordingly, the Small Miniature most powerfully proves by multitudes of parallel facts and persons that the Epiphany movement has since our Pastor's death been the official Priestly movement, while the other movements among the Truth people have been the official Levite movements, among which there have been some bewildered Priests, as in the Epiphany movement there have been some Levites, those keeping themselves away from the Levite movements, and remaining in the Epiphany movement until the manifestation of the good Levites proves them to be good Levites.
But there are, as indicated above, two other Miniatures, the Medium Miniature, extending from the Summer of 1918 until well into the Winter of 1937-1938, and the Large Miniature, extending from Oct., 1914, to Oct., 1954. The Medium Miniature was set aside in God's plan to manifest the good Levites, particularly in their leaders, which began in Dec., 1937. The Large Miniature has been set aside in God's plan to manifest the nominal-church foolish virgins to themselves as such, by varied experiences culminating in their last group's coming into the Truth during 1954-1956. While events in the Large Miniature have reached into the parallel of about 1300 A.D., they are as yet too indefinite for paralleling. Nor will we here attempt to draw up the parallels of the Medium Miniature, and that for several reasons: lack of space, pressure of time and too much repetition required for it, because the events and persons of the Gospel Age would be the same as given above, the events of the Medium Miniature would be the same in character as those given in the Small Miniature, the actors in the Medium Miniature would be largely the same as those in the Small Miniature, with the variations, apart from its dates, not of sufficient
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importance to justify so much repetition; for the only real thorough difference would be in the dates in the two Miniatures. And this would hardly justify giving it the necessary space in a book that already bids fair to become too large. What we have, therefore, said in this paragraph on the Medium and Large Miniatures will suffice for the third and fourth Epiphany seasons.
From the three Miniatures follow certain conclusions that are important. The main one of these conclusions is this: Those Scriptures that type the Gospel-Age persons, events, things, etc., have small applications in these three Miniatures. The antitypical persons, events, things, etc., of the Gospel Age may be called the large antitypes, while those of the Miniatures may be called the small antitypes. Thus, e.g., as the Gospel Age had its antitypical Gideon, Jephthah, Samson, David, Daniel, Ezra, Nehemiah, Parousia, Harvest, 1260, 1290 and 1335 days, seven churches and angels, five siftings, etc., so have the Miniatures their small antitypical Gideons, Jephthahs, Samsons, Davids, Daniels, Ezras, Nehemiahs, Parousias, Harvests, 1260, 1290, 1335 days, seven churches and angels, five siftings, etc. The fact that there are such Miniatures demonstrates as a matter of course that there are such small antitypes. Again, types of evil persons and deeds whose antitypes are found in the Gospel Age proper find small antitypes in the Miniatures. Thus as the Gospel Age had its antitypical Esau, Korah, Dathan, Abiram, Abimelech, Saul, Sanballat, Tobiah, Judas, etc., and its antitypical evil deeds, like many typed in the historical books of both Testaments, so do the Miniatures have their small antitypical Esaus, Korahs, Dathans, Abirams, Abimelechs, Sauls, Sanballats, Tobiahs, Judases, etc., and their small antitypical evil deeds typed in the historical books of both Testaments. Without mentioning the fact of their being large and small antitypes, many of such were set forth in the parallels given above. In later chapters we will bring many of such to our dear readers' attention. Nor will it be necessary here to discuss the fifth, sixth and seventh Epiphany seasons, the Small and Large
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Eight Wonderful Days and The Days of Waiting for the Wave Loaves' Presentation, since we have done this in fair detail in Vol. V, Chap. V and Chap. I, to which we refer our readers for these details. There remains for our brief study an eighth Epiphany season, i.e., the parallel in time and event between the activities of the Parousia Messenger and the Epiphany messenger. Exactly 40 years apart these do parallel things. Presumably such a parallel will work between them to the full end of the Epiphany. We will here point out in parallel columns some of these. As J. did not become active as the Epiphany messenger until shortly after our Pastor's death, we are not to look for parallel dates and acts 40 years apart in the Epiphany messenger until after that death. Such dates and events began to set in immediately after Bro. Russell's death.
Nov. 11, 1876 The Centennial Exposition at Philadelphia ending the day before, Bro. Russell began to prepare to leave Philadelphia to supervise the reaping work in America.
Nov. 11, 1916 J. leaves New York for England, preparatory to his supervising the Epiphany work in London and elsewhere in Britain.
April 1, 1877 Bro. Russell leaves home as supervisor of the work and as pilgrim, to announce the message, "Behold the Bridegroom," etc., the main Parousia work, the separation of the Church from Babylon.
April 1, 1917 J. leaves England for America, to be used by the Lord to supervise the main Epiphany work, the separation of the Little Flock from the Great Company, i.e., the Church from Little Babylon.
Dec., 1878–May, 1879 Bro. Russell, while continuing to write as an assistant editor for the Herald Of The Morning, works on the idea of founding the Watch Tower and definitely in May decides to do it and at once begins to write its first number.
Dec., 1918–May, 1919 J., while issuing an "occasional" edition of The Present Truth, works on the idea of publishing it regularly and definitely in May decides to do it and at once begins to write its first regular number.
April, 1877–Aug., 1880 Bro. Russell wages his first general controversy with the nominal church, mainly on her practical aspects.
April, 1917–Aug., 1920 J. wages his first general controversy with the Society, mainly on questions of its policies.
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Nov., 1879 Bro. Russell from more or less unclear ideas on the details of Lev. 16 arrives at clearness on the Lord's Goat.
Nov., 1919 J. from more or less unclear ideas on the details of Azazel's Goat arrives at clearness thereon.
July, 1878–Sept., 1881 Bro. Russell wages strenuous controversy with Mr. Barbour and his supporters in the first doctrinal sifting of the Parousia.
July, 1918–Sept., 1921 J. wages strenuous controversy with the P.B.I. in the first doctrinal sifting of the Epiphany.
Sept., 1881–Nov., 1881 Bro. Russell begins the third-hour call of the Parousia, by the circulation first of Food For Thinking Christians and then Tabernacle Shadows.
Sept., 1921–Nov., 1921 J. begins the third-hour call of the Epiphany, first by public meetings, colporteur and volunteer work and then by the Tabernacle Shadows articles on the Gospel-Age Levites and other Tabernacle articles.
June, 1882–Oct., 1884 In the third-hour sifting of the Parousia Bro. Russell continues to battle against Ransom denials, in the form advocated by Mr. Paton.
June, 1922–Oct., 1924 In the third-hour sifting of the Epiphany J. continues to battle against the doctrinal and chronological errors advocated by the P.B.I.
1882-1886 Bro. Russell writes in Studies, Vol. I and in The Watch Tower unfolding Parousia truths.
1922-1926 J. writes in The Herald Of The Epiphany and The Present Truth unfolding Epiphany truths, corresponding to those of Bro. Russell 40 years before.
1886-1889 Bro. Russell writes in Studies, Vol. II and in The Watch Tower further unfolding Parousia truths.
1926-1929 J. writes in The Herald Of The Epiphany and The Present Truth further unfolding Epiphany truths, corresponding to those of Bro. Russell 40 years before.
1889-1891 Bro. Russell writes in Studies, Vol. III and in The in The Watch Tower further unfolding Parousia truths.
1929-1931 J. writes in The Herald Of The Epiphany and in The Present Truth further unfolding Epiphany truths, corresponding to those of Bro. Russell 40 years before.
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1891-1894 Bro. Russell writes in Studies, Vol. IV and in The Watch Tower further unfolding Parousia truths, through the latter of which and through Studies, Vols. I, II and III the sixth-hour Parousia call goes out.
1931-1934 J. writes in The Herald Of The Epiphany and in The Present Truth further unfolding Epiphany truths, through which and former volunteer issues the sixth-hour Epiphany call goes out.
Nov., 1892–Oct., 1894 The sixth-hour Parousia sifting sets in, which occasions much controversy on Bro. Russell's part against nominal-church and Truth combinationists.
Nov., 1932–Oct., 1934 The Sixth-hour Epiphany sifting sets in, occasioning J. much controversy against organized and unorganized combinationists.
Nov., 1894–Oct., 1897 Bro. Russell writes in Studies, Vol. IV and in The in The Watch Tower further unfolding Parousia truths.
Nov., 1934–Oct., 1937 J. Writes in The Herald Of The Epiphany and in The Present Truth further unfolding Epiphany truths.
1896, 1897 Bro. Russell suffers much through the falsehoods of local sifters, led by Mrs. Russell.
1936, 1937 J. suffers much through the falsehoods of local sifters in Poland, led by Mr. C. Kasprzykowski.
1897-1899 Bro. Russell writes in Studies, Vol. V and in The Watch Tower further unfolding Parousia truths.
1937-1939 J. writes in The Herald Of The Epiphany and in The Present Truth further unfolding Epiphany truths, corresponding to those of Bro. Russell 40 years before. In 1938 J. commences to write E. J.
1899-1901 Bro. Russell writes Vol. VI in part and also continues writing Towers, etc.
1939-1941 J. continues to write The Present Truth, The Herald Of The Epiphany and finishes E. J.
It will be seen from the above parallels that the six volumes of the Studies and the Watch Towers have their parallels in The Herald of the Epiphany and The Present
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Truth. The above parallels having been written up to the present, 1941, the parallel cannot now be traced any further. It is a matter of our faith that the parallel will continue to work, up to Oct. 31, 1956, corresponding to Oct. 31, 1916, the date of our dear Pastor's going beyond the vail. In some of the above parallels the days of the parallel years are given, but in most of them we do not possess the data on the involved dates: but we have the assurance of faith that the parallel events began and ended 40 years apart to the day, even if we cannot trace them so closely as that, due to our lack of the involved data. Enough has been given to show that the Parousia and the Epiphany are, not only of the same length, 40 years, as we have shown, e.g., in Vol. V, but are also parallels in their events, persons and dates, which also implies that from certain standpoints the Parousia Messenger and the Epiphany messenger are parallels doing like things 40 years apart.
We have now finished this chapter on the Epiphany Seasons. The facts herein presented, we believe, demonstrate the truthfulness of St. Paul's statement of 1 Tim. 6: 15, that the Epiphany has various seasons. We believe that the second part of the Epiphany (the first being that devoted to the Priesthood's dealing with Azazel's Goat, and the second being that devoted to the Priesthood's dealing with the cleansed Levites) will likewise manifest several seasons, for the opening of which to our eyes of understanding we can quietly and confidently wait upon the Lord. At any rate, what has been said in Vol. V on the two sets of the Eight Wonderful Days and The Time Of Waiting On The Wave-Loaves' Presentation, in Vol. VII on the anniversary parallels and in this chapter on the Miniatures and the Parousia and Epiphany parallels, may well give us a basis for confidence in what will be presented in the rest of this book as being the Divine Truth on the activities and experiences of the Epiphany messenger.