Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

89

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.