Charles Taze Russell

Charles Taze Russell, (February 16, 1852 - October 31, 1916), better known as Pastor Russell, a Protestant minister in the tradition of Reformation leaders such as Martin Luther, John Wesley and William Miller, was one of the most widely recognized and traveled ministers of the early 20th century. Russell founded one of the first Bible Societies in the United States, Zion's Watch Tower Tract Society in 1881, the People's Pulpit Association of New York in 1909, and the International Bible Students Association of London in 1914. In the year 1908, his books were officially recognized as the third most distributed texts on earth, surpassed only by the Chinese Almanac, and the Holy Bible. Having been both highly praised, and intensely criticized throughout his public ministry his writings and views are documented to have influenced all spheres of modern Protestantism and Western culture.

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Charles Russell in 1911

Contents

1 Early Life

2 The Beginnings of his Ministry

3 Life and Ministry

4 Death and Aftermath

5 Personal Beliefs

6 External Links

Early Life

Charles was born the second son of Joseph and Ann Eliza (née Birney) Russell's children on Monday, February 16, 1852. His older brother, Thomas born in 1850 died at the tender age of five on September 4, 1855 from whooping cough. His sister, Margaret Land, (better known as "Mae") lived well into her 90s dying in the late 1940s, often expressing her dismay at "Judge" Rutherford's efforts to redirect the focus of the movement begun by her brother. Another sister, Lucinda, born in Philadelphia in 1857 died only a year later. A brother, Joseph Jr., born in 1859 also died a year later.

Growing up in an intensely religious household, Charles' mother expressed to him when he was but seven-years-old her hope that he would one day become a missionary. Two years later on January 25, 1861, his mother died. The Russell's lived for some time in Philadelphia as well as Allegheny (now incorporated into modern Pittsburgh) Pennsylvania, USA. Once established in Pittsburgh, the Russell's were respected members of the Presbyterian Church. As Charles grew into his early teens, and advanced intellect and natural curiosity were noted by his father who subsequently made him partner of his haberdashery (men's clothing/tailoring) store named "The Old Quaker Shop" located on Federal Street in downtown Pittsburgh. At the age of twelve Charles was writing business contracts for customers, and given charge of some of his father's other clothing stores. These efforts clearly gave him much experience in organizing finances as well as running and managing an efficient business. During this same stage of his life, Charles had grown weary of the Presbyterian Church and personally decided to join the Congregational Church. At age thirteen, he was encouraged to participate with other members of that Church in a fund-raising activity. He would later confess this event had permanently altered his perception of collecting money from fellow Christians, and vowed to never again participate in asking for money. He stated that he was firmly convinced as a result of that experience that God knew how to provide whatever is needed for ministerial activities, if it be His will.

It was evident that young Charles had strong religious convictions that motivated him to ‘save’ as many unbelievers as he possibly could. This manifested itself by his habit of frequently writing Bible verses in chalk upon the sidewalks so that as people walked by they would be warned of their 'hypocritical and unspiritual lives' which were leading them to a burning Hell. With such viewpoints in mind Charles, at the age of sixteen, was having a lively debate with a childhood friend. The discussion centered on the perceived contradictions of Christian creeds, and the supposed hypocrisy both of the Churches, and of those who espoused Christianity. The discussion succeeded in causing Charles to question whether the Bible was truly the word of God, and whether Christianity was, in fact, nothing but an empty faith. In an effort to get what he referred to as a 'reasonable answer' to his new concerns, he approached the head Pastor of the Congregational Church. The Pastor gave him a few books to read, stating that they would convince him of the truth of Christianity. Charles, however, found these books to be unclear, and lacking any logical attempt to defend the correctness of Christian creeds and dogma. He then began to investigate the philosophies of the Far East - Confucianism, Buddhism, Taoism, and Hinduism. He soon concluded that these philosophies were likewise empty.

While still hoping that Christianity was true, and still wishing to serve God, his curiosity was piqued when, in 1870, at the age of eighteen, he heard that a presentation was going to be given by the famous Adventist preacher, Jonas Wendell. (1815-1873) At the last minute he made the decision to attend this presentation to see if it offered anything new or reasonable to his mind. Wendell's presentation focused on the accuracy of Old Testament prophecy, pointing out how dates are given in the Bible for certain events of historical importance all down through the Jewish and Christian ages. After establishing his premise, Wendell went on to show that the scriptures also clearly indicated that Christ would return to earth in 1873/4. Such conclusions were not uncommon at this time in history. Christians worldwide were, for the first time ever, considering the prophetic chronology of the Bible, concluding that Christ was going to return on dates calculated anywhere from 1862 through 1881. (with greater focus on the year 1868) Because Wendell’s presentation focused on rational, logical and provable events, Charles left the presentation with what he later related was a renewed zeal that not only was the Bible the true word of God, but that all Christians – himself included – had a responsibility to preach the word of salvation to all people.

The Beginnings of his Ministry

From the years 1870 through 1875 Charles, his father Joseph, and his sister Margaret, along with several other interested friends and associates, such as the respected scholars George Storrs, and George Stetson, were actively engaged in an analytical study of the Bible. These studies were focused on examining every point and detail of Christian doctrines, creeds and common traditions in order to determine their origin. Detailed studies such as these, and questions of faith and doctrine, were common Protestants in the United States at this time in American history. The world's first Bible Society, The British and Foreign Bible Society, had only recently been formed in the year 1804, and lead to the establishment of its "sister Society", the American Bible Society in 1816. Independent Bible study was a very new and unique concept. This was the first time since the end of the "Dark Ages", commonly marked as ending with the French Revolution, that Christians had the opportunity to freely and openly question the creeds developed by the Roman Catholic Church councils without fear of Inquisatory reprisal. The Roman Catholic Church was still openly condemning independent Bible study and Bible Societies in Encyclicals as recently at 1866. (Dec. 6, 1866 in 'Quanta Cura' by Pope Pius IX) However, Russell's group, and others nationwide, was concluding that there were significant errors in common Christian belief. Most of these study groups and scholars were not aware others were doing the same. As a result of their detailed study of the Bible the Russell family believed they had gained a new and clearer understanding that a Christian is called to lay down their earthly life in sacrifice and service to God. All three renewed their 'consecration' to God and were re-baptized in 1874.

In the early Spring of 1876, after having been in Philadelphia for an extended business trip, Charles came upon a copy of the magazine "Herald of the Morning" published out of Rochester New York by Nelson H. Barbour. (1824-1908) His interest was immediately piqued because the magazine was seemingly teaching the same conclusions, and espousing the same views, that his Bible study group had reached. Not having been previously aware that others were starting to question the creeds and traditions, 24 year-old Russell contacted 52 year-old Barbour and set up a meeting in Philadelphia to discuss views, and compare notes. At this point Barbour, and eventually his associates John Paton and B.W. Keith, pointed out that there were other groups worldwide coming to the same conclusions. Additionally, Barbour introduced him to some new prophetic and chronological views that quickly convinced him the Rapture of the saints would occur in April, 1878, and that the world was presently in the foretold "harvest" of the end of the age spoken of by Jesus in Matthew 13. Barbour also pointed out that many former Adventists, still remembering the disappointment of 1844, were beginning to lose their faith in the scriptures because certain expectations for the year 1874 had not materialized. Both men agreed that they needed to do something, and do it quickly. Barbour remained in Rochester. Charles immediately, and in great haste, sold out his five clothing stores and all his other business interests to the tune of $300,000 dollars. (the same buying power as $5.5 million in the year 2005) He did this in order to devote his life to what he now believed were the last two years before the return of Jesus Christ, and the Rapture of the saints from earth. Because Barbour was low on funds, some of this money was sent to Barbour to help finance his ministry. Russell encouraged Barbour to write a coherent outline of their current views. This took the form of the book "Three Worlds; or Plan of Redemption" published in 1877. A booklet entitled "The Object and Manner of our Lord's Return" was also published through the offices of the Herald. It was a text that Charles had begun writing soon after his re-baptism in 1874. Its central focus was that Christ will return as an invisible spirit, and that the purpose of the Second Advent is to bless the world, not destroy it. Russell's influence in Pittsburgh was evidenced by the fact that he was able to call two separate meetings of every minister, pastor and clergyman of the city to present to them his ideas that the creeds and traditions had corrupted Christianity, and that the scriptures showed clearly the time of the "harvest" had now come, the Rapture was near at hand, and that they all had a responsibility before God to preach this to their members. Although the meeting inspired great interest, not a single man was convinced by Russell's presentations either time.

When the Spring of 1878 came and went without any Rapture occurring Charles followed the same course as his Bible study group in years past – he examined the foundation of the belief to see if it was Bible-based, or simply tradition. He concluded that the common view was not supported by scripture, and sought to replace what he considered to be the 'mistaken belief' with what he believed was a more accurate representation of the scriptures. Barbour, however, was intensely embarrassed by the failure of their expectations. His embarrassment lead to a recanting of some of the views he and Russell had previously shared. Initially, this was illustrated by pointed, but respectful, arguments and counter-arguments in articles appearing in the Herald with Barbour on one side, and Paton and Russell on the other. Eventually, the older Barbour felt he was being disrespected by the younger Russell, while Russell felt Barbour was denying an important aspect of the Ransom provided by Christ. All of these things resulted in a split between them; Russell removed his financial support of both Barbour and the Herald, and started his own periodical entitled "Zion's Watch Tower and Herald of Christ's Presence" with the first issue dated July, 1879. Barbour distanced himself and formed "The Church of the Strangers". From this point onward, Russell firmly believed he had a special calling to preach the Gospel worldwide, and reveal what he believed to be "the truth" - that Christian creeds and traditions were false, and had corrupted the Christian faith.

Life and Ministry

In the same year, on March 13, 1879, Charles married Maria Ackley, a member of the Pittsburgh Bible study group. They had known each other for only a few months. Although intensely fond of each other, their marriage was not based upon romantic love, but was a convenient mutually agreed upon celibate partnership where both agreed to spend their lives together serving God and preaching the Gospel. This arrangement eventually fell apart, causing Charles great distress, and became grist for the mill to many of his critics.

In 1881 "Zion's Watch Tower Tract Society" was founded with the purpose of disseminating tracts, papers, doctrinal treatises and Bibles, and was officially chartered in 1884. From this point onward, Russell's ministry grew by leaps and bounds. His Bible study group had grown to over 200 local members who annually elected him "Pastor". Other congregations followed this habit as they were founded in the coming years throughout the United States, Europe, Australia, and other nations in recognition of their view that God was using this man to reveal "the truth". He devoted nearly a tenth of his fortune in publishing and distributing his first major publication, entitled "Food for Thinking Christians" in 1881. In that same year he also wrote and distributed, "Tabernacle and its Teachings", and "Tabernacle Shadows of the Better Sacrifices". In “Food for Thinking Christians”, Russell later testified that his "zeal" to throw light upon the 'creedal errors' motivated him to tear into the creeds without first showing that the Bible was true, and that there was a certain truth to be found therein. This approach was discovered to be highly ineffective in reaching people. In 1886, following a financial set-back due to the immense amount of money spent in printing and distributing the first three publications, he was finally able to publish the long-promised first volume of what was planned to be a seven-volume set. These books proved to be the first detailed textbooks to outline the entire Bible completely free of the Roman creeds and traditions. The first volume was originally entitled "The Plan of the Ages", later renamed "The Divine Plan of the Ages". It remains to this day one of the most widely distributed expositions of the Bible, published worldwide in nearly twenty languages. Its premise and style has often been mimicked, copied and plagiarized in different ways by several Protestant ministers and organizations over the decades. Many modern Evangelical preachers still follow the outline found in the book. The “Divine Plan of the Ages” took the opposite approach of “Food for Thinking Christians” and first showed the harmony of the Bible before attacking the creeds. This approach was found to be more acceptable to the public.

The remaining volumes of the series, originally called "Millennial Dawn" but later renamed to "Studies in the Scriptures" in order to clarify that they were books about the Bible, and not novels, are:

The Time is at Hand (1889)

Thy Kingdom Come (1891)

The Day of Vengeance/The Battle of Armageddon (1897)

The At-one-ment Between God and Men (1899)

The New Creation (1904)

In 1903, newspapers began printing sermons written by Pastor Russell. These newspaper sermons were syndicated all over the world and eventually reached an estimated readership of 15,000,000 people in the United States alone. By this time, Pastor Russell was one of the most recognizable ministers in the world. (comparable to the fame of Billy Graham in our day)

Pastor Russell had made a name for himself by refusing to take collections during meetings. The slogan "Seats Free - No Collections" angered many clergy who confessed that they were losing both money and church members due to his approach to tithing. However, this still managed to impress so many that frequenly wealthy individuals, and industries, would donate large sums of money and free space in auditoriums so he could preach his message. This activity resulted in the spread of his message in a way unprecedented in Christian history. The view that the creeds were 'error', and that the Bible is best understood without them, was spread to every continent. This had not been seen since the beginning of the Reformation period when Martin Luther challenged the creeds of Rome. As a result, Russell had many critics. He was labeled a heretic, and eventually the separation from his wife was used to attack his morality, integrity, and convictions. This criticism, although personally painful for him, actually resulted in greater publicity for his viewpoints, gathering over one hundred thousand followers in the USA alone. The criticisms he faced were a significant part of his place in Christian history. Those interested in researching or reading about them directly may go here (http://www.pastor-russell.com/life/criticisms2.html).

Death and Aftermath

On his return from a ministerial tour of the western and south-western United States, Pastor Russell died from complications related to diverticulitis (he had in years past expressed problems with heart arrhythmia) on the night of October 31, 1916 in a train car as it was traveling through the town of Pampa, Texas. His death was a major headline in newspapers across the globe.

Template:NPOV Once his death was confirmed at the Brooklyn "headquarters", an intense struggle for control of the Watch Tower Bible & Tract Society emerged. Joseph Rutherford, the Society’s lawyer, on a technicality that would have equally applied to him, summarily dismissed four influential members of the Board of Directors and, according to the wife of one of the Directors, tossed their belongings out onto the street. Pastor Russell's "Last Will and Testament" was legally violated by this action. Through legal wrangling, and strong-arming, Rutherford became the second president of the Society, and within a period of only ten years turned the course of the Society around in a completely different direction. Many of Pastor Russell's views were discarded for what was often called 'new light'. This activity was seen as offensive to a large number of members. Initially, news of what was happening in Brooklyn spread slowly amongst the membership. As stories and rumors began to be told at Conventions, and spread through letters, Rutherford decided to publish a public explanation. This violated a clause of Pastor Russell's Will that forbade any new independent publications. Rutherford sent his paper entitled 'Harvest Siftings' to everyone receiving the "Watchtower". It attempted to counteract the spreading rumors, and placed the blame for the problems upon the four former Board Directors, as well as Pastor Russell's best friend, Paul S.L. Johnson. Rutherford indicated that these individuals were attempting to destroy the Society, and were causing a great deal of confusion worldwide. The four former members of the Board of Directors got together and published their own pamphlet in response, entitled "Light After Darkness, A Message to the Watchers, Being a refutation of 'Harvest Siftings'. The controversy began to grow both for Rutherford's camp, and those in sympathy with Pastor Russell. Several splits began emerge. By 1928 over 100,000 individuals (approximately 70% of the membership) formerly associated with the Watchtower Society had left. These "Bible Students" slowly began reorganize into smaller groups worldwide, and still exist in significant numbers throughout the world, numbering about 10,000. In 1931, Rutherford gave the remaining membership the name "Jehovah's Witnesses" in order to distinguish them from the "Bible Students" that had split off. Jehovah's Witnesses today have a membership numbering in the millions. The leadership of the Jehovah's Witnesses still claim Pastor Russell as their religious "founder", although Russell was merely the founder of the corporation. The majority of doctrinal views today taught by Jehovah’s Witnesses were established in books and documents following the death of Charles Taze Russell, and further supported and preached by Rutherford, or the "Governing Body", in the years following Rutherford's death in 1942.

Personal Beliefs

So, what is it that made the leaders of the mainline churches, and orthodox Christendom worldwide, so distressed? What were the conclusions that Pastor Russell and his Pittsburgh companions had reached? After close, analytical examination of the Bible, the creeds and centuries old traditions were considered to be harmful errors, and it was believed that a restoration of primitive Christianity had emerged. This was considered to be heresy by many Church leaders and scholars. Yet, many Protestant groups have, in the years following Russell's death, formed around, or adopted one, some, or nearly all of his views in one way or another. A detailed summary of his doctrinal position, as well as his view of history may be found at this link (http://www.pastor-russell.com/misc/bio.html#beliefs).

The effect of Pastor Russell's studies and ministry can be seen in the change of doctrine throughout Protestantism since the early 20th century. There are also well over a dozen religious groups espousing the ideas and ideals of Pastor Russell, either in whole or in part. (groups such as the International Bible Students; the Pastoral Bible Institute; Layman's Home Missionary Movement; Jehovah's Witnesses; The Worldwide Church of God, the Concordant Publishing Concern, the Assemblies of Yahweh, and several others) Even the Anglican Church has altered their view of Hell. Pastor Russell was often called "the man who turned the hose on Hell and put out the fire.”