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






AS THE anniversary of our Pastor's passing beyond the veil, October 31 will always be a date of special sacredness to God's saints. Eight years ago [written in 1924] the whole Church was shocked by the news of his departure. Loath were we to believe it true, until the evidence became unanswerable; and then we realized our great loss, but his great gain. So greatly did we love him, and so greatly did he enter into our experiences, that his going away left a void in our lives. His memory is fragrant and blest to us. Connected with it are some of the greatest joys and privileges of our lives. He will ever occupy in our hearts the large place that his holy character, unselfish service and faithful sufferings have won for him. That his memory may still continue fragrant and blest to us let us together briefly review the activities, achievements and attainments of this eminent saint of God. He certainly was a SCHOLAR in the true sense of that term. Those who require a university diploma as indispensable evidence of learning will deny him the merit of scholarship. However, there are not a few cases of scholars that were self-made, gaining their knowledge apart from the schools of the learned world. Among such our Pastor won a high place. Apart from English he was not a linguist, though he learned how to use well for his Biblical work the gains of the best scholarship in Greek and Hebrew. He was deeply versed in history, as his writings attest. So thoroughly did he understand business that able financiers eagerly sought his advice. His writings show that he was at home in the perplexing questions of industry, economics,



sociology, capital and labor. The realms of philosophy were deeply explored by him, and he was an expert in theoretical and practical psychology and phrenology. Few have understood the workings of the human intellect and heart so well as he. Human anatomy and physiology were open books to him. His knowledge of these sciences, combined with that of medicine, made him a physician; and though he had no medical diploma, he attained better results in the healing art than the average physician. However, his real eminence in learning was in the domain of theology, in which he was without a peer since the days of the Apostles. His knowledge of the Bible was phenomenal; and when other theologians will have been discarded, he will be recognized as a standing authority in this the greatest of all sciences.


Naturally such a scholar would be a writer. Very few human beings have written more than he. His correspondence alone was sufficient for the life work of an industrious and talented man. When it is remembered that some years over 300,000 letters and postals were written to him, and that he supervised the answers to this huge mail, and attended to no small share of it himself, we can realize something of the amount of his correspondence and the time and labor involved. As an author he produced six unrivaled books on the Bible whose combined circulation during his life aggregated 10,000,000 copies. As a bookleteer he published a number of booklets of great value, one of which, on Hell, has been circulated more widely than any other booklet ever written. He produced over 200 tracts, some of which attained a circulation of over 50,000,000 copies. His sermons, appearing regularly every week for thirteen years, were published part of that time simultaneously in over 2,000 newspapers, having a combined circulation of over 15,000,000 copies. He edited a semi-monthly religious magazine with a circulation of about 45,000 copies. His Scenario of the "Photo-Drama



of Creation" has had a wide circulation, as is also the case with his Angelophone record lectures. His articles on the International Sunday School Lessons have reached many Sunday School teachers in a special publication, as well as in his semi-monthly magazine and in hundreds of newspapers. He was a regular contributor to several magazines, and, apart from his regular weekly sermon, was a frequent contributor of special articles to newspapers, some of which also carried reports of his frequent lectures.


Nor was his work as a lecturer on a small scale. Most well-known lecturers have only a few lectures that they use year in and year out. Not so with him. He lectured on hundreds of subjects which were of compelling interest, as well as of recognized difficulty. His lectures were direct, clear, simple, logical and convincing. His powers of exposition and proof were of the first order, and were so well in hand as to appeal to the learned and unlearned alike, an unequaled proof of genius. Wherever he was announced to speak, the largest and best auditoriums were crowded, and frequently thousands and usually hundreds were turned away, unable to gain entrance. He did not depend on the tricks of oratory to win his hearers. He appealed to their heads and hearts in that simple and direct manner which wins the hearer without oratorical fireworks. He was the most cosmopolitan lecturer that ever lived, having addressed audiences in this capacity in almost every country on earth, traveling between 1,000,000 and 2,000,000 miles to meet his appointments.


As a preacher he was even more widely known than as a lecturer. Wherever he worked as a lecturer he addressed more private audiences as a preacher. This acquired for him the title, "The Ubiquitous Preacher." It can be more correctly said of him than of any other preacher that the World was his parish. His spoken sermons were published in the newspapers, reaching millions of readers weekly. These sermons appeared



in many languages; and before he died his pen products had been published in some forty languages. As a preacher he appealed to the hearts of his hearers through their heads; and his ability to strike home to the hearts and heads of his hearers through suitable Bible verse or illustration the thoughts that he was seeking to impress was marvelous. His genuine and unaffected love for God and man gave a power to his utterances that drove them home, where mere eloquence and oratory would have been effectless. His sermons, therefore, always elevated head and heart.

He was the most notable of pastors. His clearness of insight into the problems of his day, his knowledge of human nature, his intuition of the condition and needs of the individual, his single-hearted consecration to God and devotion to the interests of His people, his large sympathy, benevolence and hope as respects others, his grip on the purpose of his ministry, and his knowledge of the spiritual dangers of his times and of the safeguards needed by those in danger, made him a real pastor, a genuine shepherd of God's sheep. As many as 1200 different churches at one time claimed him as their pastor. He had "the care of all the churches." As a pastoral advisor he was expert; as a pastoral comforter he was inspiriting; as a pastoral corrector he was tactful and fruitful; and as a pastoral leader he was unobtrusive, yet all-persuasive and effective. These qualities made him a part of the very life of those whose pastor he was, and bound him to them by ties that death itself has not severed. This is why the tens of thousands that chose him as their pastor have, up to the present, eight years [now twenty-two years] after his death, chosen no successor to him.


No review of him would be complete without treating of his activities as a reformer. He was every inch a reformer and stood in the front rank of the reformers of all Ages. Error never had an antagonist more to



be dreaded than he, who with thoroughness of disproof of error's claims combined tact, sympathy, gentleness and charity that left no personal sting after his onslaughts. If he hated error greatly, he loved the errorist more greatly, and always sought to help him, while overthrowing his wrong theories. The superstitions connected with the penalty of sin and the state of the dead were the especial objects of his attacks; and he never let an opportunity of attacking them pass by unused. The superstitious and the infidel alike felt the logic of his attacks; and the devout student of the Word found in him a champion who knew how to vindicate the truthfulness of the Bible and to refute the errors of the superstitious, and the unbeliefs of the infidel. His insistence on a faith harmonious with Scripture, Reason and Fact was an inspiration to the Bible believer and a terror to the creedist and infidel. His forty-five years of continued attacks on the strongholds of error and superstition largely undermined them for real students of the Word. But his work as a reformer was more than destructive of error and superstition. It left not his hearers victims of unbelief. On the contrary, he unfolded a harmonious, reasonable and Scriptural view of the Bible that evidences the inspiration of the Scriptures. Thus he gave others a sound and reasonable basis for their faith in "The Impregnable Rock of Holy Scripture," while destroying caricatures of Scriptural teachings handed down by the superstition of the Dark Ages. Consequently those who looked to him as their leader in reform were not left with stately ruins as the sum total of his and their labors. Rather, beside and instead of the ruins of the Temple of Error he erected the Sanctuary of Truth as a refuge against all the storms of doubt, superstition and unbelief. And in this fact his real worth as a reformer is recognizable.


He was great as an executive. A phrenologist once seeing his picture, but not knowing whose it was,



remarked that he was either a merchant prince or the president of a Theological Seminary! Already in his teens his executive abilities made him the owner and director of a large business which was soon increased until it occupied four large stores in various cities. As a business man he acquired experiences that fitted him for his future work. His executive abilities were such as enabled him to grasp the details as well as the generalities of his many enterprises. He was profitably interested in dozens of enterprises aside from his great religious work, to which he gladly devoted the profits of his secular business. Aside from his purely secular business interests his religious activities required high and varied executive ability. He not only produced the vast literature of his movement, but he directed its publication and distribution. Hence he saw to the publication and circulation of his books, booklets, tracts, sermons, lectures, scenarios, Sunday School lessons, magazines, lecture records and magazine articles, assisted, of course, by an able staff of co-laborers. He organized and directed seven branch offices in foreign countries. He supervised a Biblical correspondence school. At least two hours daily he gave to directing a Theological School in the Bethel home. For twenty-two years he controlled a Lecture Bureau that for several years had a staff of over 300 lecturers. He managed for thirty years a propaganda work that at times had 1000 colporteurs in its service. He directed for twenty-five years a tractarian movement in which at times nearly 10,000 individuals took part. For three years he directed the preparation and for two and a half years managed the exhibition of the "Photo-Drama of Creation" in hundreds of cities, and in many countries, before over 15,000,000 people. He was the guiding spirit in over 1500 churches, and at the headquarters of his work daily presided as the head of the family over his co-laborers who, for many years averaging 175 members, lived together as a family. In this



capacity he took cognizance of all sorts of details in storehouse, kitchen, laundry, dining room, living rooms, hospital, library, study, drawing room and parlor.


Had he been eminent in any one of the seven capacities in which we have viewed him (and we could profitably view him from others, so many-sided was this remarkable man), he would properly be considered a great man. But to have been eminent in all of them, and to have been in some of them without a peer, prove him to have been a genius of the first order. History will yet give him a place among the very greatest of men. While dealing with him it is necessary in doing him justice to use superlatives. If we were to reduce his qualities to two, we know of no others to use more truly and fittingly to characterize him than those used of him by Him whose steward he was: "FAITHFUL AND WISE." His life was a great success to himself and a great blessing to others; his death was a great loss to others and a great gain to him; and his memory has been and is a benediction and an inspiration to the Church, and in due time will be to the world. "God bless his memory!"


It is fitting that we who prize his ministry as especially Divinely arranged and directed should consider him as "that Servant," according to Matt. 24: 45-47 and Luke 12: 42-46. There is even at this late date more or less confusion among some of the Truth people as to who or what is meant by the expression, "that Servant." According to several views the expression, "that Servant," refers to a class. Some claim that, understood as a class, the expression, "that Servant," means the teachers in the Church; others claim that it means the Little Flock; and more latterly still, others—the Tower editors and their disciples—claim that it means the Society, by which we must understand either the Society's directors, organized with their agents, or the shareholders, or both combined. This latter thought we have refuted in detail in Vol. VI. In Z '96, 47, and



in D 613, 614, our dear Pastor modestly gave the proofs that the expression, "that Servant," refers to an individual, i.e., to himself. With this view all well instructed Truth people agreed, until lately the Society leaders, to make their usurped powers more secure, spread the opinion that the Society, a business corporation, is "that Servant." Accordingly, the Tower editors and their followers must be reckoned among those who teach that "that Servant" is not an individual, but is a class.


The Scriptures (Matt. 24: 45-47; Luke 12: 42-46) clearly refute such claims, teaching that the expression "that Servant" means an individual. In both passages "that Servant" is clearly distinguished from the Church, because he is spoken of as being made "ruler over His [the Lord's] household"; hence he cannot be the household, the Church. Again, the fact that he is spoken of as giving them "meat in due season" distinguishes him from the "household," the Church. Furthermore, his being called the "steward" proves that all of the servants of the household cannot be meant, for the steward is the special representative of the householder, having in charge all the latter's goods during his time of office, and as such has also all the other servants in his charge. (In our Lord's day individuals, not classes, were stewards). Moreover, he is expressly distinguished in Luke 12: 45 from all the other servants, in that he is forbidden "to beat the menservants and maidens," i.e., all the other servants of the Church. Hence the expression "that Servant" cannot mean the servants of the Church as a class, because in this passage he is clearly distinguished from them. Therefore, in view of the fact that these two Scriptures distinguish him from the Church as a whole and from all of the other servants of the Truth, we should conclude that he must be an individual.


Furthermore, the facts of the harvest history prove that an individual, our sainted Pastor, is meant by that



expression. For the Harvest, understood as the reaping and gleaning period, is passed. During that time not a class, i.e., neither the Church, nor all servants of the Truth, nor the Society, had the entire Storehouse in their charge, nor gave the meat in due season, nor ruled the harvest work; but "that Servant" alone did these things. Hence he alone fulfilled the prophecy. Nor could it have been reasonably done otherwise. How could the entire Church have had the entire Storehouse in its charge? or have given itself the meat in due season? or have ruled the work? How could all of the servants of the Truth have had these privileges? And have not the divisions in the Church, caused by various power-grasping leaders, proven the unreasonableness of the attempt to rule the Church by all the leaders? Moreover, how could a "dummy corporation" with "dummy directors" have ruled the household, given the meat in due season and had charge of all the goods? From these considerations we see the absurdity of the teaching of those who claim that the expression, "that Servant," means a class. Truly, during the reaping and gleaning time our Pastor had charge of all the goods, and gave the meat in due season. Practically every feature of the harvest message was first seen by him, and was then first taught by him to the Church. This he did in his teaching and preaching, through his books, booklets, tracts, magazines and other publications. So, too, every branch of the harvest work was in its general aspects under his charge. Thus he directed the pilgrim, colporteur, volunteer, newspaper, extension, pastoral, photo-drama, publicity, Tabernacle and Bethel work. Only those who are ignorant of the facts, or who "to draw away disciples after themselves" or for some other reprehensible reason misrepresent the facts, would deny the facts stated in this paragraph. And these facts unanswerably prove that the privileges and work outlined in Matt. 24: 45-47



and Luke 12: 42-44 were fulfilled in our Pastor alone. He alone was "that Servant."


And, true to these passages, he was appointed to this office after our Lord's Return, as a reward for being found faithfully administering the food to the household when the Lord came, which was before the Society existed, and which proves that the Society cannot be "that Servant." So, too, in his office work he was both faithful and wise; and therefore he was blessed by the Lord according to these Scriptures with a continuance in his office. In calling him faithful our Lord prophesied that he would be loyal to the end. So responsible and trialsome was his office that the Lord deemed it wise to give him, as a special caution, the words of Luke 12: 45, 46—not to deny His Second Presence, not to mistreat the servants who were put into his charge, nor selfishly to feed himself to the neglect of the household, nor to imbibe error. If he should fail to heed these warnings, God said that he would be cut off from the Little Flock, as well as lose his stewardship, as an unfaithful servant. Nor were these merely idle warnings; for so responsible was his office that, if he should have proven untrue, he could have committed untold evil, even as "that evil servant" by his unfaithfulness has wrought unutterable evil in the Church. But "that faithful and wise servant" heeded the Lord's admonitions, and proved true in the exercise of his office to the end; and through his very faithfulness he was privileged to fulfill official obligations and privileges that gave him a wider and more fruitful field of service than any other servant of God ever had on this earth, our Lord alone excepted. Therefore, well may we thank God for every remembrance of Him, and pray daily, God bless his memory!


Our beloved Pastor's ministry in life toward us was one of the rich blessings that the Lord has bestowed upon us, and in death his writings and the memory of his holy character, unselfish ministry and faithful



sufferings on behalf of the Lord, the Truth and the brethren continue to bless us. Surely, if we were bereaved of what he was and still is to us, much of great value now and hereafter would be lost to us. Very few persons who have lived have left so rich a legacy to others as "that faithful and wise Servant" left to the Church; and the sweet incense of his offering abides with us as a sacred memory, a good example and a strong inspiration. Surely we have abundant reason to praise and thank God for every memory of him, and well may we daily pray, "God bless his memory!" We are sure that all Epiphany-enlightened ecclesias will be glad to hold memorial services for him on the anniversaries of his passing beyond the veil, and that on those days isolated Epiphany-enlightened saints will spend some time in private memorial services for him.


But while he means much to the faithful, it is indeed sad to note how some who make loud professions of loyalty to his teachings and memory, and who, because the use of his name brings them advantage, employ it as a charm with which to bewitch others, vie with one another in the work of casting off various of his teachings. The P.B.I., for a while lauding him as "that Servant," at the same time endorsed a chronology which he as "that Servant" after mature study very properly rejected; and they dignify that chronology (rejected by him, ninety-seven years ago proven false, and during the 1908-1911 sifting used by the sifters against our Scriptural chronology) as advancing light on the path of the just not due in his day to be understood, but since "discovered" as "new Truth" by them! The Society, for years claiming to have been his successor as "that Servant," has been casting aside many features of his Charter, Will, arrangements and teachings. Every Levitical movement praises him in one breath, and undergoes nausea at some of his teachings and arrangements in the next breath. The Olsonites, rejecting all of his prophetic teachings, have vitiated



fundamental doctrines taught by him. One of the Swedish pilgrims in his periodical teaches that our Pastor lost his crown. Another Swedish pilgrim in still another periodical denies that he was "that Servant," claiming that the title "that Servant" means a class—the teaching brethren in the Church from Pentecost to our Lord's Return. This pilgrim's arguments we will briefly review at this time, believing that we have previously refuted every other form of teaching that denies to our Pastor the exclusive privilege of being "that Servant," and have proven above that the expression "that Servant" means an individual, and not a class.


The first argument that this brother presents is that the Diaglott translation proves that the office of "that Servant" was exercised before our Lord's Return: "Happy that servant whom his Master at His arrival shall find so employed," i.e., giving the meat in due season (Matt. 24: 46). Had the brother who makes this criticism an accurate knowledge of Greek, or, having it, had he used it in studying the Greek text of this verse, he would not have based his argument upon the italicized phrase above. The Aorist participle, elthon, which expresses non-continued past action, should not have been rendered "at his arrival"; rather it should have been translated "after coming." The verse in question should therefore be rendered as follows: "Blessed that servant whom his Lord, after coming, shall find so doing." As the Aorist participle elthon denotes a non-repeated past action, so the present participle, poiounta, denotes a present continued action in the time of the activity of the verb on which it is dependent. Hence the passage shows that after, not at, our Lord's arrival He would find a certain servant continuing to give the meat as due. The following facts will elucidate this. About Sept. 12, 1874, our Lord returned. About Sept. 21, 1874, our Pastor came to understand, and then immediately afterwards began



to teach, the invisibility of the Second Advent as the first feature of the harvest Truth (C 88, par. 4; Z '16, 171, pars. 2, 3). From then on he continued faithfully to teach the Truth as due, including the fact of the Lord's Return (Z '16, 171, pars. 10-13), the awakening of the sleeping saints (Z '16, 172, pars. 5-8), etc., until in 1879 the Lord made him "that Servant," at the time that He gave him the light on the Tabernacle. Thus the facts are in harmony with the literal translation of the passage: (1) our Lord came, (2) our Pastor for nearly four years continued faithfully to give the meat (the Lord found him "so doing" during those years), and then (3) the Lord promoted him to be "that Servant." Thus, instead of this verse teaching that the office of "that Servant" would be exercised before our Lord's Return, it teaches the reverse—that only after the Lord's Return and after the faithful servant's continuance in giving the meat for some time was he promoted to be "that Servant."


The brother's second argument is that after our Lord's Return, "that Servant" was rewarded for his faithfulness manifested before the Lord's Return, with being put over all the Master's goods. Hence he argues that he represents the faithful servants from Pentecost onward. This argument is false, because it is based upon the false premise of the first argument, i.e., that "that Servant" was exercising this office before our Lord's arrival. Having above shown that its basis—his first argument—is false, this argument falls with his first argument to the ground.


The brother's third point is that "that Servant" was warned not to say in his heart, "My Lord delays to come." From this the brother argues that this warning could be applicable only before the Lord's Return, and, therefore, he argues, this proves that "that Servant's" office was exercised before our Lord's Return. Our answer to this argument is the following: Not before, but only after our Lord's Second Advent could one be



blamed for saying, "My Lord delays to come," i.e., be blamed for denying that the Second Advent had set in. Before our Lord's Return it would have been proper to deny that His Second Advent had set in. But if one should once have known that the Lord's Second Advent had set in, and then later have given up that belief, then he would have said a condemnable thing, if he asserted that the Lord was delaying His Second Advent, i.e., that it had not yet set in, but that it was a future event. The Lord knew that all sorts of arguments would be brought against the chronology to disprove the thought that the Second Advent had set in. Knowing that such a view would lead to giving up the harvest work, He cautioned "that Servant" not to give way to these arguments, and as a result give up faith in the Second Advent as having set in; for if he should deny this point of his faith, it would imply that his heart ("shall say in his heart") had become wrong; and it would surely move him to give up the harvest work, and thus would make him unfaithful to his office. The caution not to deny the Lord's Return as having set in not only does not prove that the office of "that Servant" was exercised before our Lord's Return, but positively disproves such a thought, by proving that such a condemnable denial on the part of the incumbent of that Servant's office could come only after the Lord's Return had set in.


The brother's fourth argument is that that Servant's unfaithfulness could only have preceded the Lord's Return, because the Lord threatens that if "that Servant" should prove unfaithful, his Lord would in an unexpected day and at an unknown hour come and cut him off. It will be noticed that the brother uses the expression, "will come" (Luke 12: 46), as signifying the setting in of the Lord's Second Advent. By the expression, "will come," in this sentence our Lord did not mean His Second Advent as setting in, any more than He meant His Second Advent as setting in when He



said to the Ephesus and Pergamos phases of the Church, which passed away hundreds of years before our Lord's Return: "Repent, … or else I will come unto thee quickly, and will remove thy candlestick." "Repent, or else I will come upon thee quickly, and will fight against thee with the sword of My mouth" (Rev. 2: 5, 16). Other occurrences of such a use of the word "come" as applied to acts of our Lord other than His Second Advent setting in are found in Rev. 3: 3; 16: 15, etc. In such connections the word "come" implies that one in a hostile manner enters into an activity against another. It does not mean what the word "come" ordinarily means, i.e., to arrive at a place, or in the presence of a person, after a journey. Accordingly, we interpret the words of Luke 12: 46 to mean that unknown and unexpected by "that Servant" the Lord would enter into a hostile activity against him, if he should prove unfaithful, and by that hostile activity would deprive him of his office as well as of his membership in the Lord's Body, i.e., after the Lord's coming and subsequent to the time when He would appoint the faithful and wise servant to the office of "that Servant."


How shallow are the four arguments that this brother offers to us for his theory whereby he seeks to deprive our dear Pastor of the honor that the Lord gave him, and that the Bible (Num. 25: 6-13; Matt. 20: 5; 1 Cor. 10: 8; P '19, 142, par. 3—143, par. 3) shows would be made known as his at the exact time that it was made known as his! Why do some brethren, either by their teachings or by their acts, continually seek to take from dear Bro. Russell the honors that the Lord has given him? Is it not that they might be undermining him in the estimation of some of the brethren all the more enhance themselves in the estimation of those same brethren, and thus gain them as their followers? This the Lord assures us is the motive of



errorists among the Lord's people, which experience frequently confirms (Acts 20: 30).


All of us recall how our Society brethren claimed that our Pastor was, from beyond the veil, functioning in his office as "that Servant," using the Society as the channel of his office work. Our Pastor, himself, on the contrary, has told us that the functions of that office were to be used by its incumbent in this life only, and that if "that Servant" should prove faithful until death, the office of "that Servant" would cease to exist at the time of his death (Z '04, 126, par. 1). Doubtless there is method in the Adversary's attacks on our Pastor as "that Servant." Those who by express profession deny that he was "that Servant," and those who by the repudiation of express teachings of his by their course deny that he was "that Servant," are alike guilty of undermining his influence in order "to draw away disciples after them." The most Satanic of all uses made of his position as "that Servant" was that of the Society leaders, whose claim that from beyond the veil our Pastor, as "that Servant," was directing their work, makes him responsible for all their false teachings and unbiblical practices. What an unholy use of his dearly-bought influence in the Church to further their deceptive schemes! For "all deceivableness of iniquity" it can be equaled by only one other claim made—that claim of the papacy that St. Peter from heaven directs the official acts and teachings of the popes, his pretended successors. Indeed, the papacy's teaching on this point is in the Great Papacy the counterpart of the Society leaders' teaching in Little Papacy on the point that is here under discussion.


Seeing the Adversary's purpose in these attacks, let us in God and Christ all the more appreciate and hold to our Pastor as "that Servant." Let us by the associations of his hallowed memory seek more and more to glorify the Lord. This will make "that Servant" still



be fruitful in our lives! "By it he being dead [according to the flesh] yet speaketh!"


His memory deserves to be kept fragrant among us; and it can be so kept best of all by a faithful use of the Truth that he ministered to us, and by a loyal copying of his holy example. Such a course on our part will conduce to his memory being continually blessed to us and to others, and is the best kind of celebration of his life and death. The anniversary memorial service for him will also conduce to this end, and therefore may well be kept. We suggest that such services consist partly of prayer, praise, and testimony along the line of the benefits derived by us from our Pastor's ministry, and partly of an address or of several addresses on various phases of his life, work and character. Past experiences have proven the profitableness of such celebrations, and those to be observed will doubtless carry with them the same lesson. May God bless his memory to us through such services!


Will our Pastor's work endure? The thought may lie close at hand that it must, of course, endure. But, humanly speaking, the question naturally arises, because the bulk of those who have claimed him as their Pastor are rapidly drifting away from his teachings and practices. If we look at the P.B.I., we find them undermining confidence in his having been "that Servant," in his view of the organization of the Church, in many of his prophetic views, and in almost all of his chronological thoughts, including those connected with 1914 as the full end of the Times of the Gentiles and of the reaping, thereby brushing aside large parts of Vols. II and III, including the Pyramid chapter in Vol. III. If we look at the Sturgeonites and Olsonites, we find them adrift on his chronology, prophetic views and many doctrines. If we look at the Society, we find that they have gradually and cunningly set aside his Six Volumes and his booklets, yea, all his literature, in the interest of their errors and erroneous literature.



They have given up the Pastoral work, the Angelophone, the Photo-Drama and Volunteer work, and have entirely ceased colporteuring his books. His work and his methods of conducting the work cannot longer be recognized in the work that the Society is doing; and in important doctrinal, chronological and prophetical respects they have perverted his teachings. Under another name they have introduced Sunday Schools into their classes, thus perverting the organization and mission of the Church. As they represent the largest body of those who claim allegiance to our Pastor's teachings and practices, and as the bulk of the rest of those who make like professions are, like them, deviating in important respects from his teachings and practices, the question that is being discussed has, humanly speaking, considerable pertinency. In fact there is only one body of Truth people that does hold strictly to his teachings and practices and their Scriptural unfoldings—the Epiphany-enlightened saints.


If we were to answer our question from the standpoint of human experience and probability, we should have to admit that the trend of the teachings and practices among the vast bulk of the Truth people is in the direction of abandoning his work and nullifying his accomplishments. That this will not actually be accomplished we are Scripturally convinced; but undoubtedly human reason, in the light of the vast and varied revolutionisms of the past twenty-two years among Truth people, would suggest that our Pastor's work will not stand. If the forces which have operated with such marked external success in revolutionizing his teachings and practices during these twenty-two years should continue so to operate for a dozen more years, no man's power, humanly speaking, could prevent the professed Truth people from being perverted in their teachings and practices to such an extent as to give them no more relation to our Pastor's work than the Roman Church sustains to the work of the



Church. In view of the Society's gross revolutionisms against his works, one of the most amazing things to fathom is the mental attitude of many Society adherents who believe that the Society is faithfully carrying out our Pastor's teachings, policies and arrangements. Of course, such an undiscerning attitude would point to a complete apostasy from our Pastor's work, if it should continue.


But, beloved brethren, despite the unfavorable retrospect, aspect and near prospect, we have the full assurance of faith that the work of our Pastor will not perish from the earth! In due time his teachings will emerge unscathed from the burning that will devour the Levitical errors. His methods of doing the Lord's work will be reestablished and will successfully carry forward the Lord's cause after the fire shall have burned up the Levitical revolutionistic methods of doing Truth Work; and after the bad Levite leaders will come out of the fire discredited because of their revolutionism, and abased because of their self-exaltation, our dear Pastor's teachings and practices will shine with all the greater splendor because of their successful effects contrasted with the failures of the Levitical perversions! Faith, being fully assured of this outcome, can quietly await the Lord's good time for the fulfillment of its confidence; "for the zeal of the Lord will accomplish it," "in due time."


Will our Pastor's work endure? Temporarily it has suffered and will for a short time continue to suffer a partial eclipse—it may even for awhile become a total eclipse— but as surely as the Truth is powerful and will in the end prevail, so surely the work that Jehovah gave antitypical Eleazar, our Pastor, to do (Num. 3: 32; 4: 16) will be realized, and thus will endure. In the meantime, it is the privilege of the Epiphany-enlightened saints to support his work and to protest against Levitical deviations from, and perversions of it whenever, wherever and however they can. And,



surely, they will gladly avail themselves of such opportunities, and thus seek to make his—really God's— work endure.


Among other promises that the Lord has given the righteous, is one which pledges that they shall be in everlasting remembrance, i.e., that they will be held in sacred, hallowed and loving memory for their faithfulness (Ps. 112: 6). While this promise pertains to the Ancient Worthies especially, it is applicable in a general way to all of the righteous. In the Scriptures, certain righteous ones are specified whose very mention by name in the Bible, is a guarantee that they will be everlastingly remembered; for as long as the eternal Word lasts, so long will such persons, e.g., Abraham, Isaac, Jacob, Joseph, Moses, Joshua, David, Elijah, John the Baptist, Jesus, Paul, Peter, John, etc., be held in hallowed, sacred and loving memory. So, too, certain righteous ones are specified by name in Church History, whose very mention there as antitypes of certain ones in the Scriptures, is a guarantee that they will be held in everlasting remembrance. As long as the eternal Word is understood in the pertinent antitypes, so long will such persons as Marsiglio, Wyclif, Huss, Wessel and our dear Pastor be held in hallowed, sacred and loving memory. Yea, of all extra-Biblical characters, we believe that our dear Pastor will be held in most hallowed, sacred and loving remembrance. Perhaps next to our Lord, he will be esteemed, loved and honored above all others who have lived on earth. We say this not with the least angel-worship in our heart, but because in the prophecies and types of the Scriptures, apart from our Lord, he is more honorably pointed out than any other member of the Church; and because, apart from our Lord, to him were committed greater privileges, and by him were performed greater works on God's behalf than were committed to, or performed by, any other servant of God. Let us not be ashamed to esteem, love and honor one whom Jehovah