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Joseph Franklin Rutherford

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Joseph Franklin Rutherford
J.F. Rutherford.gif
Joseph Franklin Rutherford

Born
November 8, 1869
Versailles, Missouri, U.S.
Died
January 8, 1942 (aged 72)
San Diego, California, U.S.
Nationality
American
Occupation
Lawyer
Religion
Jehovah's Witnesses
Spouse(s)
Mary Malcolm Fetzer
Children
Malcolm Rutherford
Part of a series on
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Overview

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Bibliography

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People

Watch Tower presidents

W. H. Conley ·
 C. T. Russell

J. F. Rutherford ·
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D. A. Adams

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William Miller ·
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Joseph Franklin Rutherford (November 8, 1869 – January 8, 1942), also known as "Judge" Rutherford, was the second president of the incorporated Watch Tower Bible and Tract Society of Pennsylvania. He played a primary role in the organization and doctrinal development of Jehovah's Witnesses,[1][2][3] which emerged from the Bible Student movement established by Charles Taze Russell.
Rutherford began a career in law, working as a court stenographer, trial lawyer and prosecutor. He became a special judge in the 14th Judicial District of Missouri at some time after 1895.[4] He developed an interest in the doctrines of Watch Tower Society president Charles Taze Russell, which led to his joining the Bible Student movement, and he was baptized in 1906. He was appointed the legal counsel for the Watch Tower Society in 1907, as well as a traveling representative prior to his election as president in 1917. His early presidency was marked by a dispute with the Society's board of directors, in which four of its seven members accused him of autocratic behavior and sought to reduce his powers. The resulting leadership crisis divided the Bible Student community and contributed to the loss of one-seventh of adherents by 1919 and thousands more by 1931.[5][6][7] Rutherford and seven other Watch Tower executives were imprisoned in 1918 after charges were laid over the publication of The Finished Mystery, a book deemed seditious for its opposition to World War I.[8][9]
Rutherford introduced many organizational and doctrinal changes that helped shape the current beliefs and practices of Jehovah's Witnesses.[10][11] He imposed a centralized administrative structure on the worldwide Bible Student movement, which he later called a theocracy, requiring all adherents to distribute literature via door to door preaching and to provide regular reports of their activity.[12][13] He also instituted training programs for public speaking as part of their weekly meetings for worship. He established 1914 as the date of Christ's invisible return, asserted that Christ died on a tree rather than a cross,[14][15] formulated the current Witness concept of Armageddon as God's war on the wicked, and reinforced the belief that the start of Christ's millennial reign was imminent. He condemned the observance of traditional celebrations such as Christmas and birthdays, the saluting of national flags and the singing of national anthems. He introduced the name "Jehovah's witnesses" in 1931 and the term "Kingdom Hall" for houses of worship in 1935.[16]
He wrote twenty-one books and was credited by the Society in 1942 with the distribution of almost 400 million books and booklets.[17] Despite significant decreases during the 1920s, overall membership increased more than sixfold by the end of Rutherford's 25 years as president.[18][19]


Contents  [hide]
1 Early life 1.1 Law career
2 Watch Tower Society 2.1 Board of directors
2.2 Presidency dispute
3 The Finished Mystery 3.1 Imprisonment and release
4 Reorganization 4.1 Administrative changes
4.2 Doctrinal changes
5 Character and attitudes
6 Personal life
7 Death and burial
8 References
9 Bibliography
10 External links

Early life[edit]
Rutherford was born on November 8, 1869 to James Calvin Rutherford and Leonora Strickland and raised in near-poverty in a Baptist farm family. Some sources list his place of birth as Boonville, Missouri, but according to his death certificate he was born in Versailles, Missouri.[20][21] Rutherford developed an interest in law from the age of 16.[22] Although his father discouraged this interest, he allowed Rutherford to go to college under the condition that he pay for a laborer to take his place on the family farm. Rutherford took out a loan[23] and helped to pay for his law studies by working as a door-to-door encyclopedia salesman and court stenographer.[24]
Law career[edit]
Rutherford spent two years as a judge's intern, became an official court reporter at age 20, and was admitted to the Missouri bar in May 1892 at age 22.[24] He became a trial lawyer for a law firm[25] and later served for four years in Boonville as a public prosecutor. He campaigned briefly for Democratic presidential candidate William Jennings Bryan.[26] He was appointed as a Special Judge in the Eighth Judicial Circuit Court of Missouri,[24][27][28][29] sitting as a substitute judge at least once when a regular judge was unable to hold court.[23] As a result of this appointment he became known by the sobriquet "Judge" Rutherford. He was admitted to the New York bar in 1909 and admitted to practice before the Supreme Court of the United States the same year.[30]
Watch Tower Society[edit]



 Joseph F. Rutherford (1911)
In 1894 Rutherford purchased the first three volumes of Charles Taze Russell's Millennial Dawn series of Bible study textbooks from two colporteurs who visited his office. Rutherford, who then viewed all religions as insincere, shallow and hypocritical, was struck by Russell's sincerity and his sentiments towards religion, which mirrored his own view.[31][32] Rutherford immediately wrote to the Watch Tower Society to express appreciation for the books.[33] He was baptized twelve years later and he and his wife began holding Bible classes in their home.[26] In 1907, he became legal counsel for the Watch Tower Society at its Pittsburgh headquarters, and from around that time began to give public talks as a "pilgrim" representative of the Society.[25] As Russell's health deteriorated, Rutherford represented him on trips to Europe[34] and in April 1915 he was deputized to speak at a major debate with Baptist preacher J. H. Troy over four nights in Los Angeles before an audience of 12,000,[35] debating various subjects, including the state of the dead, hellfire and Christ's Second Coming.[36] Rutherford wrote a pamphlet, A Great Battle in the Ecclesiastical Heavens, in defense of Russell[37] and served as chairman of the Bible Students' Los Angeles convention in September 1916.
Board of directors[edit]
By 1916 Rutherford had become one of the seven directors of the Watch Tower Society; when Russell died on October 31, 1916 he joined vice-President Alfred I. Ritchie and Secretary-Treasurer William E. Van Amburgh on a three-man executive committee that ran the Pennsylvania corporation until a new president was elected at the annual general meeting the following January.[38] He also joined a five-person editorial committee to run The Watch Tower from the December 15, 1916 issue. Russell's will, drawn up in 1907, had named the five people he wished to run the magazine after his death;[39] Rutherford appeared only on a second list of five alternative members to fill any vacancies that arose.[40]
Bible Student Alexander H. Macmillan, who served as an aide to the executive committee, later wrote that tensions at the Watch Tower Society headquarters mounted as the day for election of the Society's officers approached. He wrote: "A few ambitious ones at headquarters were holding caucuses here and there, doing a little electioneering to get their men in. However, Van Amburgh and I held a large number of votes. Many shareholders, knowing of our long association with Russell, sent their proxies to us to be cast for the one whom we thought best fitted for office."[41] Macmillan, who claimed he had declined an offer from an ailing Russell months earlier to accept the position of president after his death,[42] agreed with Van Amburgh that Rutherford was the best candidate. According to Macmillan, "Rutherford did not know what was going on. He certainly didn't do any electioneering or canvassing for votes, but I guess he was doing some worrying, knowing if he was elected he would have a big job on his hands ... There is no doubt in our minds that the Lord's will was done in this choice. It is certain that Rutherford himself had nothing to do with it."[43]
Presidency dispute[edit]
Main article: Watch Tower Society presidency dispute (1917)
On January 6, 1917, Rutherford, aged 47, was elected president of the Watch Tower Society, unopposed, at the Pittsburgh convention. By-laws passed by both the Pittsburgh convention and the board of directors stated that the president would be the executive officer and general manager of the Society, giving him full charge of its affairs worldwide.[44]
By June, four of the seven Watch Tower Society directors—Robert H. Hirsh, Alfred I. Ritchie, Isaac F. Hoskins and James D. Wright— had decided they had erred in endorsing Rutherford's expanded powers of management, claiming Rutherford had become autocratic.[45] In June, Hirsch attempted to rescind the new by-laws and reclaim the board's authority from the president.[46] Rutherford later claimed he had by then detected a conspiracy among the directors to seize control of the society.[47] In July, Rutherford gained a legal opinion from a Philadelphia corporation lawyer that none of his opposers were legally directors of the society. The Watch Tower Society's official 1959 account of its history claimed the legal advice given to the ousted directors confirmed that given to Rutherford;[48] however, the pamphlets produced by the expelled board members at the time indicated that their legal advice, acquired from several attorneys, disagreed with Rutherford's.[49][50] On July 12, Rutherford filled what he claimed were four vacancies on the board, appointing Macmillan and Pennsylvania Bible Students W. E. Spill, J. A. Bohnet and George H. Fisher as directors.[51] Between August and November the society and the four ousted directors published a series of pamphlets, with each side accusing the other of ambitious and reckless behavior. The former directors also claimed Rutherford had required all headquarters workers to sign a petition supporting him and threatened dismissal for any who refused to sign.[52] The former directors left the Brooklyn headquarters on August 8.[53] On January 5, 1918, shareholders returned Rutherford to office.
The controversy fractured the Bible Student movement and some congregations split into opposing groups loyal either to Rutherford or those he had expelled.[53][54] By mid-1919 about one in seven Bible Students had chosen to leave rather than accept his leadership,[55] and over the following decade they helped formed other groups including the Standfast Movement, the Layman's Home Missionary Movement, the Dawn Bible Students Association, the Pastoral Bible Institute, the Elijah Voice Movement, the Concordat Publishing Concern, and the Eagle Society.[56]
The Finished Mystery[edit]
In late 1916 Fisher and another prominent Bible Student at the Brooklyn headquarters, Clayton J. Woodworth, sought the Executive Committee's approval to produce a book about the prophecies of the books of Revelation and Ezekiel based primarily on Russell's writings.[57] Work on the book, The Finished Mystery, proceeded without the knowledge of the full Board of Directors and Editorial Committee[58][59] and was released by Rutherford to headquarters staff on July 17, 1917, the day he announced the appointment of the four replacement directors.



 "The Finished Mystery"—vol. 7 of "Studies in the Scriptures"
The book, which was misleadingly labeled as the posthumous seventh volume of Russell's Studies in the Scriptures,[60][61] was denounced by Rutherford's opponents, but became a best-seller and was translated into six languages and serialized in The Watch Tower.[62] Expecting God's Kingdom to establish rule on earth and for the saints to be raised to heaven in 1918,[62] Rutherford wrote in January of that year: "The Christian looks for the year to bring the full consummation of the church's hopes."[63] He embarked on a vast advertising campaign to expose the "unrighteousness" of religions and their alliances with "beastly" governments, expanding on claims in The Finished Mystery that patriotism was a delusion and murder.[64][65] The campaign attracted the attention of governments and on February 12, 1918 the book was banned by the Canadian government for what a Winnipeg newspaper described as "seditious and antiwar statements"[66] On February 24 in Los Angeles Rutherford gave a talk entitled "The World Has Ended—Millions Now Living May Never Die" (subsequent talks in the series were renamed, "Millions Now Living Will Never Die")[67][68] in which he attacked the clergy, declaring: "As a class, according to the Scriptures, the clergymen are the most reprehensible men on earth for the great war that is now afflicting mankind."[66] Three days later the Army Intelligence Bureau seized the Society's Los Angeles offices and confiscated literature.
Imprisonment and release[edit]
In early May 1918 US Attorney General Thomas Watt Gregory condemned The Finished Mystery as "one of the most dangerous examples of ... propaganda ... a work written in extremely religious language and distributed in enormous numbers".[69] Warrants were issued for the arrest of Rutherford and seven other Watch Tower directors, who were charged under the 1917 Espionage Act of attempting to cause insubordination, disloyalty, refusal of duty in the armed forces and obstructing the recruitment and enlistment service of the U.S. while it was at war.[65] On June 21 seven of them, including Rutherford, were sentenced to 20 years' imprisonment. Rutherford feared his opponents would gain control of the Society in his absence. On January 2, 1919 he learned he had been re-elected president at the Pittsburgh convention the day before, convincing him that God wanted him in the position.[70][71] In March 1919 the directors were released on bail after an appeals court ruled they had been wrongly convicted; in May 1920 the government announced that all charges had been dropped.[72]
Reorganization[edit]
Administrative changes[edit]
Following his release from prison, Rutherford began a major reorganization of Bible Student activities. At a May, 1919 convention in Ohio he announced the publication of a new magazine, The Golden Age (later renamed Awake!). Because Russell's will had decreed the Society should publish no other periodicals[73] the new magazine was at first published by "Woodworth, Hudgings & Martin", with a Manhattan (rather than Brooklyn) address.[74] Within months Bible Students were organized to distribute it door-to-door.[73] He expanded the Society's printing facilities, revived the colporteur work and in 1920 introduced the requirement for weekly reports of Bible Students' preaching activity.[75][76] He expanded and reorganized overseas branch offices[77] in what he regarded as a "cleansing" and "sifting" work.[78]
Beginning with an eight-day convention at Cedar Point, Ohio, in September 1922 Rutherford, launched a series of major international conventions under the theme "Advertise the King and Kingdom", attracting crowds of up to 20,000.[79] Audiences were urged to "herald the message far and wide".[80] He stressed that the primary duty of all Bible Students was to become "publicity agents" in fulfillment of Matthew 24:14, especially in the form of door-to-door evangelism with the Society's publications.[81][82] In 1928 Rutherford began to teach that the Cedar Point convention and the events resulting from it fulfilled the prophecy of the 1290 days at Daniel 12:11.[83][84]
In 1920, Rutherford published a booklet, Millions Now Living Will Never Die, and a year later published his first hardcover book, The Harp of God. This was followed by a further nineteen hardcover books, each with one-word titles, such as Creation (1927), Jehovah (1934) and Children (1941). His publications reached a total printing of 36 million copies.[85] In 1925 he gained full control over what doctrines would be taught in Watch Tower Society publications, overruling the refusal by the five-man Editorial Committee to publish his article, "Birth of the Nation",[86] which contained significant doctrinal changes.[87] Rutherford later claimed Satan had "tried to prevent the publication of that article ... but failed in that effort";[88] In 1927 the Watch Tower Society ceased printing of Russell's Studies in the Scriptures.[89] The Editorial Committee was dissolved in 1931, after which Rutherford wrote every leading article in The Watch Tower until his death.[90] The 1933 Watch Tower Society Yearbook observed that the demise of the Editorial Committee indicated "that the Lord himself is running his organization".[91]
Rutherford expanded his means of spreading the Watch Tower message in 1924 with the start of 15-minute radio broadcasts, initially from WBBR, based on Staten Island, and eventually via a network of as many as 480 radio stations.[92] A 1931 talk was broadcast throughout North America, Australia and France, but his attacks on the clergy resulted in both the NBC and BBC radio networks banning his broadcasts.[93]
In 1928 Rutherford began to abolish the system of electing elders by congregational voting, dismissing them as "haughty" and "lazy", and finally asserting in 1932 that electing elders was unscriptural.[94][95] He impressed on elders the need to obey the Society's "regulations", "instructions" and "directions" without complaint.[96] Service directors, who reported back to Brooklyn, were appointed in each congregation and a weekly "service meeting" introduced to meeting programs.[97] In 1933 Rutherford claimed that abolishing elective elders was a fulfillment of the prophecy of 2300 days at Daniel 8:13–14, and that God's sanctuary (the Watch Tower Society) was thereby cleansed.[98]
At a 1931 Bible Student assembly in Columbus, Ohio Rutherford proposed a new name for the organization, Jehovah's witnesses, to differentiate them from the proliferation of other groups that followed Russell's teachings.[92] Bible Students who opposed or abandoned Rutherford to form new groups were increasingly described as the "evil servant class" by The Watchtower, which said it was wrong to pray for those who were "unfaithful".[99][100] Four years later the term "Kingdom Hall" was introduced for the local meeting place of congregations.[101]
In 1937, the door-to-door preaching program was extended to formally include "back calls" on interested people and Witnesses were urged to start one-hour Bible studies in the homes of householders.[102][103] In the late 1930s, he advocated the use of "sound cars" and portable phonographs with which talks by Rutherford were played to passersby and householders.[102]
In 1938 he introduced the term "theocracy" to describe the religion's system of government, with Consolation explaining: "The Theocracy is at present administered by the Watch Tower Bible and Tract Society, of which Judge Rutherford is the president and general manager."[104] "Zone servants" (now known as circuit overseers) were appointed to supervise congregations. In a Watchtower article Rutherford declared the need for congregations to "get in line" with the changed structure.[105][106]
By 1942, the year of his death, worldwide attendance at the annual Memorial of Christ's death was 140,450 though his restructuring of the Bible Student community coincided with a dramatic loss of followers during the 1920s and 1930s. Worldwide attendance of the annual Memorial of Christ's death fell from 90,434 in 1925[107] to 17,380 in 1928.[108] Memorial attendance figures did not surpass 90,000 again until 1940.[108] Author Tony Wills, who analyzed attendance and "field worker" statistics, suggests it was the "more dedicated" Bible Students who quit through the 1920s, to be replaced by newcomers in larger numbers, although Rutherford dismissed the loss of the original Bible Students as the Lord "shaking out" the unfaithful.[109][110] In the 1942 Yearbook of Jehovah's Witnesses, Rutherford wrote that the year's achievements "would, on the face of it, show that the Theocratic witness work on earth is about done".[111][112]
Doctrinal changes[edit]
In July 1917, Rutherford had The Finished Mystery published as a seventh volume of the Studies in the Scriptures series. The volume, though written by Fisher and Woodworth, was advertised as Russell's "posthumous work" and "last legacy"[113][114] but contained several interpretations and viewpoints not espoused by Russell,[115][116] including an urging of all Bible Students to cast judgment upon Christendom and its clergy, the adoption of new dates for the fulfillment of particular prophecies, a claim that salvation is tied to membership within the Watch Tower Society, as well as shunning and censuring any who reject the interpretations given in the volume or related articles in The Watch Tower magazine.



 "Millions Now Living Will Never Die" contains some of the earliest doctrinal changes


 Newspaper advertisement for Rutherford's "Millions" lecture.
In the February 1918 discourse "Millions Now Living Will Never Die" (printed in booklet form in May 1920) a revision of Russell's calculation of a "Jubilee type" was presented, changing it from 1875 to 1925,[117][118] despite Russell's rejection of such a change a few months prior to his death.[119] In October 1920 the Society published a new edition of Russell's 1881 Tabernacle Shadows of the Better Sacrifices. It included an appendix introducing many alterations or reinterpretations of Russell's original views on the death of Jesus and the role of Christ's followers in heaven as typified in the ceremonies of the Jewish tabernacle.[120]
At the 1922 Cedar Point convention Rutherford began teaching that Christ's reign had begun in 1914,[121] and not 1878 as Russell had taught.[122] Rutherford expanded on this view in the March 1, 1925 issue of The Watch Tower in the article "Birth of The Nation", which he later acknowledged "caused a real stir or shake-up within the ranks."[88] In 1927 he moved the date of the resurrection of the "sleeping saints" (all Christians who had died since Jesus' time) from 1878 to 1918[123][124] and as early as 1930 began to dismiss the year 1874 as the date for the invisible presence of Christ in favor of the year 1914.[125][126]
From 1925 he developed the view of the battle of Armageddon as a universal war waged by God rather than Russell's belief that it was the decline of human society into social, political and religious anarchy. Rutherford based his interpretations on the books of Exodus, Jeremiah, Ezekiel and Psalms as well as additional material from the books of Samuel, Kings and Chronicles.[127][128][129] An article in the January 1, 1926 Watch Tower introduced new emphasis on the importance of the name "Jehovah";[130] from 1929 Rutherford taught that the vindication of God's name—which would ultimately occur when millions of unbelievers were destroyed at Armageddon—was the primary doctrine of Christianity and more important than God's display of goodness or grace toward humankind.[131][132][133][134] In 1932 he published an interpretation of a passage in Ezekiel describing the attack on Jerusalem by Gog of Magog, in which he predicted an intensification of persecution of Jehovah's Witnesses that would culminate in God intervening on their behalf to begin the battle of Armageddon, which would destroy all opposers of God's organization.[111]
In 1926 he discredited Russell's teaching on the importance of Christian "character development" or personal "sanctification"[81][135][136] and a year later discarded the teaching that Russell had been the "faithful and wise servant" of Matthew 24:45–47, warning that the desire to revere men was a snare set by the Devil.[81][137] In May 1926 Rutherford released his book Deliverance at the Bible Student's convention in Kensington, England later interpreting the event as the fulfillment of the 1335 days of Daniel 12:12.[138]
In 1927, Christmas was declared to be of pagan origin, and the following year its celebration by Bible Students was condemned as supporting "Satan's organization".[139][140] Mother's Day was condemned in 1931,[141] with other holidays as well as birthdays officially renounced in subsequent years.[142][143]
In 1928 Rutherford discarded Russell's teaching that the natural Jews would be restored to Palestine and return to God's favor, despite having declared ten years earlier that prophecies of their restoration were already being fulfilled with the British takeover of Palestine from Turkey during World War I.[144] He denied there was a role for Jews in God's Kingdom arrangement and by 1933 he had reversed Russell's earlier teaching, claiming that prominent Jewish business leaders were "arrogant, self-important and extremely selfish," and would gain no favored standing with God.[145] The teaching that God would restore the Jews to Palestine was discontinued around the same time.[146]
Russell's teaching that the Great Pyramid of Giza was built under God's direction[147] was overturned in 1928, when Rutherford asserted that it had been built under the direction of Satan for the purpose of deceiving God's people in the last days.[148][149] The announcement prompted further defections among long-time Bible Students.[150][151]
In 1930, Rutherford published a systematic reinterpretation of the book of Revelation.[152] Many of the symbols recorded in the book were applied to events following 1918, specifically to Watch Tower conventions held in the years 1922 through 1928.[153] These reinterpretations reflected both a wholesale rejection of his own earlier views as well as the historicist interpretations of Pastor Russell.[154][155][156]
At a Washington, D.C. convention in 1935, Rutherford rejected Russell's teaching that the "great company" of Revelation 7:9 was a "secondary spiritual class" composed of millions of Christians who would be resurrected to heaven apart from the 144,000 "elect", and instead argued that the "great multitude", the "sheep" of Matthew 25 and the "Jonadabs" of 2 Kings chapter 10 all picture the people who could potentially survive Armageddon and receive everlasting human life on earth if they became Jehovah's Witnesses before it began.[157][158]
In 1935, Rutherford objected to U.S. state laws requiring school students to salute the flag as a means of instilling patriotism; in the 1936 Yearbook he declared that baptized Jehovah's Witnesses who did salute the flag were breaking their covenant with God and were thus "guilty of death".[159] In 1940, children in 43 states were expelled for refusing to salute the flag and the Watch Tower Society took most cases to court, with Rutherford personally leading the unsuccessful case of Minersville School District v. Gobitis. Controversy over the flag salute issue escalated and mob attacks became prevalent in many U.S. states until 1943 when the court overruled its previous decision in the case of West Virginia State Board of Education v. Barnette.[160] A U.S. law magazine noted how Jehovah's Witnesses had helped shape the course of constitutional law, remarking: "Through almost constant litigation this organization had made possible an ever-increasing list of precedents concerning the application of the 14th amendment to freedom of speech and religion".[161]
In 1936, Rutherford rejected the belief that Jesus had been executed on a Roman cross, in favor of an upright stake or "tree."[162]
Character and attitudes[edit]



 Rutherford with Cadillac V-16 from the Watchtower publication The Messenger (1931)
Biographers describe Rutherford as tall and solidly built with a senatorial demeanor,[163] and a strong booming voice that helped make him a powerful orator.[164][165] In 1917, The New York Times stated that Rutherford "has a reputation as an eloquent, forceful speaker".[27] Watch Tower Society literature states that his personality contrasted strongly with that of his predecessor. One Witness history book says that while Russell was kind, warm and tactful, Rutherford "was warm and generous toward his associates but he was also a brusque and direct type of person, and his legal background and experiences in early life gave him a directness in his approach to problems in dealing with his brothers that caused some to take offense."[166] Another Watch Tower Society account says he did not hide his feelings, adding, "His bluntness, even when spoken in kindness, was sometimes misunderstood."[167] Fellow Watch Tower Society director A. H. Macmillan says Rutherford "spoke as simply and directly to the people as he knew how, and he was an extremely forthright man. He was thoroughly convinced that what he had to say was the truth and that it was a matter of life and death."[168] Macmillan added, "He would never tolerate anything that would be contrary to what he clearly understood the Bible to teach. He was so strict about that, he would permit nothing that would seem to show a compromise when it came to an issue of the truth."[169] Author Tony Wills describes him as charitable and generous, and says his sympathy for the poor and oppressed was exceeded only by his hatred for the rich, the oppressors.[165] He also notes that he was a dynamic, impatient extrovert.[170] Other authors also address Rutherford's abrasiveness: James Penton describes him as blunt and moody with an explosive temper,[171] with "a streak of self-righteousness which caused him to regard anyone who opposed him as of the Devil",[172] while Alan Rogerson notes that he was a "dogmatic and insensitive person, obsessed with his own self-importance."[173]
Rutherford's confrontation with four Watch Tower Society directors who opposed him in 1917 highlighted both the forcefulness of his personality and his determination to fight for what he believed was right. Penton claims Rutherford played "hard-fisted church politics"[174] and Rogerson accuses Rutherford of using The Watchtower as a propaganda medium to attack his opposers in what was effectively a battle for his position as president.[7] At the heart of his opponents' complaints was his "autocratic" behavior as he strove to "exercise complete management of the Society and its affairs."[175] Penton similarly describes Rutherford's actions in his first year of presidency—including his appointment of new directors, refusal to allow the Society's accounts to be examined, and his unilateral decision to publish The Finished Mystery—as high-handed and secretive.[176] In contrast, Rutherford claimed, "It was my duty to use the power the Lord had put into my hands to support the interests of the shareholders and all others interested in the Truth throughout the world ... to be unfaithful to them would be unfaithful to the Lord."[177] Macmillan, who supported Rutherford throughout the crisis, claimed the president was extremely patient and "did everything that he could to help his opposers see their mistake, holding a number of meetings with them, trying to reason with them and show them how contrary their course was to the Society's charter".[169]



 A 1940 Rutherford booklet "exposing" a Catholic campaign of mob violence against Jehovah's Witnesses
According to Wills, Rutherford emerged from prison in 1919 bitter against the world and the collusion he saw between the clergy and military that had secured his imprisonment. Soon after his release he coined the term "Satan's organization" to refer to this supposed conspiracy.[178] In Watchtower articles Rutherford was similarly scathing towards big business, politics and the League of Nations.[179] Rogerson describes Rutherford's attitude towards the clergy—his avowed enemies—as "unadulterated hatred".[72] His attacks on clergymen, particularly those of the Catholic Church, from the late 1920s were strong enough to attract a ban on his broadcasts by the NBC radio network, which condemned his "rabid attack upon organized religion and the clergy".[180] He also applied criticizing terms to those who had deserted Watch Tower ranks, calling them the "evil servant".[181] He urged readers to view with contempt anyone who had "openly rebelled against God's order or commandments"[182] and also described elective elders of the 1930s who refused to submit to Watch Tower Society administrative changes as "despicable".[183]
Wills states that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He claims that towards the close of his ministry Rutherford spent about half of each year's Watchtowers writing about Armageddon.[184]
According to Penton, Rutherford's austerity—evidenced by his distaste for Christmas, birthday parties and other popular customs[185] that were described as of pagan origin or that encouraged creature worship and were not to be observed[186]—led in turn to austerity becoming a part of Witness life. In 1938, he directed that singing be dispensed with at congregation meetings;[187][188][189][190] singing was reinstated soon after his death.[191]
Rutherford's books and magazine articles reveal his strong views on "the proper place of women" in the church and society. In a 1931 book he linked the post-1919 rise of women's movements that encouraged equality of the sexes with satanic influence,[192] and claimed the custom of men tipping their hats to women or standing when a woman approached was a scheme of the devil to turn men from God and indicated an effeminate streak in men who practiced the custom.[187] Mother's Day was similarly described as part of a plan to turn people away from God.[193] In 1938 he urged adherents to delay marriage and child-bearing until after Armageddon,[194] which Wills claims prompted a strong community bias among Witnesses against marriage. Those who did marry, says Wills, were considered to be weak in faith.[195] At a 1941 convention in Missouri he quoted Rudyard Kipling's description of women as "a rag and a bone and a hank of hair".[187][196]
Former Jehovah's Witness and former Governing Body member Raymond Franz claimed there was no evidence Rutherford engaged in door-to-door ministry despite his assertion that it was a requirement and sacred duty of all Witnesses. Franz claimed to have heard Rutherford's associates say his responsibilities as president "do not permit his engaging in this activity".[197] Macmillan, however, related details of Rutherford's home preaching in 1905 or 1906 when he was baptized,[198] and a 1975 article quoted several Witnesses relating their experiences with Rutherford in the house-to-house ministry in the 1920s.[199] The official history of Jehovah's Witnesses also notes, "Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house."[200] On August 2, 1928 in a meeting with the Bible Student elders who had attended a general convention in Detroit, Michigan Rutherford listed his responsibilities and concluded "when I have attended to many other details, I have not had very much time to go from door to door."[201]
Authors William Whalen and James Penton have claimed that Rutherford was to Russell what Brigham Young was to Mormon prophet Joseph Smith. Penton contends that both Russell and Smith were capable religious leaders but naive visionaries, while Rutherford and Young were "hard-bitten pragmatists who gave a degree of permanency to the movements they dominated".[202][203]
Personal life[edit]



Beth Sarim was built in San Diego, California in 1929. Rutherford died at the property in 1942.
Rutherford married Mary Malcolm Fetzer of Boonville, Missouri on December 31, 1891. Their only child, Malcolm Cleveland, was born on November 10, 1892.[204] The couple separated after Joseph Rutherford became president of the Watch Tower Society.[157] Mary remained an active member of the Jehovah's Witnesses until becoming confined to her home in the years before her death in 1962 at age 93.[205]
Rutherford had reportedly lost the use of one lung from pneumonia suffered during his imprisonment in 1918 and 1919; finding New York's winter weather "impossible", Rutherford was encouraged by a doctor to "spend as much time as possible" in a more favorable climate.[206] In 1929, a residence named Beth Sarim (literally, House of Princes) was constructed at San Diego, California for Rutherford's use,[207][208] initially as winter accommodation and later as a full-time residence.[205][209] He died at the property in 1942. The villa was sold in 1948, with The Watchtower declaring, "It had fully served its purpose and was now only serving as a monument quite expensive to keep."[210]
The standard of Rutherford's accommodation and his personal conduct attracted criticism from some Bible Students and Jehovah's Witnesses in the 1930s. Walter F. Salter, the Society's former branch manager in Canada, wrote a public letter to Rutherford in 1937, the month he was expelled from the religion, claiming that Rutherford had exclusive use of "luxurious" and "expensive" residences (in Brooklyn, Staten Island, Germany, and San Diego), as well as two Cadillacs[211][212][213] and alleged that on more than one occasion he had purchased for Rutherford cases of whiskey, brandy, beer and other liquors, and 'go from "drink to drink"'.[214] In July 1939 Olin R. Moyle, legal counsel for the Society, wrote an open letter of resignation to the president, in which he complained about behavior of some members of the Watch Tower Society, including Rutherford himself, that he considered excessive and inappropriate. Moyle mentioned California when discussing "the difference between the accommodations furnished to you, and your personal attendants, compared with those furnished to some of your brethren." Moyle also accused Rutherford of "unkind treatment of the staff, outbursts of anger, discrimination and vulgar language" and condemned his allowing the "glorification of alcohol" at Bethel.[215][216][217] Penton notes that Moyle was a "teetotaller" and "puritanical", but claims Rutherford's drinking habits were "notorious" and cites unnamed former Brooklyn Bethel workers who told of occasional difficulties in getting Rutherford to the podium to give public talks due to inebriation.[218]
Death and burial[edit]
From the age of 70, Rutherford underwent several medical treatments for cancer of the colon.[219] This included an operation on November 5, 1941, which found "carcinoma of the rectal sigmoid". Doctors gave him less than six months to live.[21] Rutherford died at Beth Sarim on January 8, 1942 at the age of 72.[220] Cause of death was "uraemia due to carcinoma of the rectum due to pelvic metastasis."[21]
A Watch Tower Society staff member said of the announcement of Rutherford's death, "It was at noontime when the family was assembled for lunch. ... The announcement was brief. There were no speeches. No one took the day off to mourn. Rather, we went back to the factory and worked harder than ever."[219]
Rutherford's burial was delayed for five months[202] due to legal proceedings arising from his desire to be buried at Beth Sarim, which he had previously expressed to three close advisers from Brooklyn headquarters.[221][222] According to Consolation, "Judge Rutherford looked for the early triumph of 'the King of the East', Christ Jesus, now leading the host of heaven, and he desired to be buried at dawn facing the rising sun, in an isolated part of the ground which would be administered by the princes, who should return from their graves."[223] Based on his claims that resurrected biblical characters would live at Beth Sarim, Rutherford concluded that it was appropriate that his bones be buried on the property.[224]
The legal problem arose because Beth Sarim was not a legally zoned cemetery.[225] Witnesses collected more than 14,000 signatures for two petitions—one supporting his burial at Beth Sarim, another for a second preferred site on a nearby Watch Tower Society property named Beth-Shan—that Rutherford's dying wish might be granted.[226] Consolation condemned San Diego County officials for their refusal to grant a permit for Rutherford's burial at either property, stating "It was not the fate of the bones which they decided, but their own destiny. Nor is their blood on anyone else's head, because they were told three times that to fight against God, or to tamper with His servant's bones even, would bring upon them the condemnation of the Lord. ... So their responsibility is fixed, and they followed the course of Satan."[227][228][229]
Speculation that Rutherford was secretly buried at Beth Sarim has been called "private rumor", 'frequently disproven', and "myth".[230][231][232] The May 4, 1942 issue of Time magazine noted Rutherford's burial at Rossville, New York, on Staten Island;[233] a private burial plot for Watch Tower branch volunteers is on Woodrow Road.[234][235] In 2002, a caretaker at the immediately adjoining graveyard answered an inquiry about Watch Tower's graveyard by noting, "I couldn't tell you who is buried on it because it has absolutely no markers or headstones".[236]
Rutherford was succeeded by Nathan Homer Knorr as president of the Watch Tower Society.
References[edit]
1.Jump up ^ Leo P. Chall, Sociological Abstracts, vol 26 issues 1–3, "Sociology of Religion", 1978, p. 193 col 2: "Rutherford, through the Watch Tower Society, succeeded in changing all aspects of the sect from 1919 to 1932 and created Jehovah's Witnesses—a charismatic offshoot of the Bible student community."
2.Jump up ^ "The Embryonic State of a Religious Sect's Development: The Jehovah's Witnesses" Sociological Yearbook of Religion in Britain, ed. Michael Hill, 1972, issue 5 pp 11–12: "Joseph Franklin Rutherford succeeded to Russell's position as President of Zion's Watch Tower Tract Society, but only at the expense of antagonizing a large proportion of the Watch Towers subscribers. Nevertheless, he persisted in moulding the Society to suit his own programme of activist evangelism under systematic central control, and he succeeded in creating the administrative structure of the present-day sect of Jehovah's Witnesses."
3.Jump up ^ The Twentieth century, vol 153, 1953 p. 14: "This latter phenomenon, perhaps the most widely spread politico-religious movement at the present time, is linked, as are so many, with a source in America, in this case Judge Rutherford, the New York founder of Jehovah's Witnesses."
4.Jump up ^ An Encyclopedia of Religion, by Vergilius Ferm, 1945, p. 674; New York Times, January 7, 1917, Section I, p. 9.
5.Jump up ^ P.S.L. Johnson, The Present Truth and Herald of Christ's Epiphany, April 1927, p. 66: "Since the Fall of 1923 ... from 20,000 to 30,000 Truth people the world over have left the Society."
6.Jump up ^ Penton 1997, p. 50
7.^ Jump up to: a b Rogerson 1969, p. 37
8.Jump up ^ "Postwar Enlargement of the Theocratic Organization", The Watchtower, July 15, 1950, p. 217
9.Jump up ^ Beckford 1975, p. 24
10.Jump up ^ Penton 1997, p. 75
11.Jump up ^ Rogerson 1969, p. 64
12.Jump up ^ "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 17
13.Jump up ^ Rogerson 1969, p. 53
14.Jump up ^ Riches, by J.F. Rutherford, Watch Tower Bible & Tract Society, 1936, p. 27, "Jesus was crucified, not on a cross... Jesus was crucified by nailing his body to a tree. ...(Deuteronomy 21:22,23) ... (Galatians 3:13) ... Acts 5:30."
15.Jump up ^ "Flashes of Light—Great and Small", The Watchtower, May 15, 1995, p. 20.
16.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 319
17.Jump up ^ Consolation, May 27, 1942, p. 6. It is not clear from this publication whether this included the distribution of Russell's earlier writings.
18.Jump up ^ "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, p. 94, "...earthwide report shows that the Memorial of Jesus Christ’s death on April 5, 1917, was attended by 21,274.
19.Jump up ^ Jehovah's Witnesses in the Divine Purpose, pp. 312–313: Memorial attendance figures in Rutherford's final years were 98,076 (1941) and 140,450 (1942)
20.Jump up ^ Penton 1997, p. 47.
21.^ Jump up to: a b c Dept. of Public Health, San Diego California, Joseph Franklin Rutherford, Certificate of Death issued February 6, 1942
22.Jump up ^ Rogerson 1969, p. 34.
23.^ Jump up to: a b Watch Tower Bible & Tract Society 1975, p. 81
24.^ Jump up to: a b c Watch Tower Bible & Tract Society 1993, p. 67
25.^ Jump up to: a b "Modern History of Jehovah’s Witnesses", Watchtower, March 15, 1955, p. 175.
26.^ Jump up to: a b Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 6.
27.^ Jump up to: a b The New York Times, January 17, 1919, Section I, p. 9, As Retrieved 2010-03-02
28.Jump up ^ "Religion: Jehovah's Witness", Time magazine, June 10, 1935, Online
29.Jump up ^ Biographies of Rutherford in the March 15, 1955 Watchtower and 1975 Yearbook of Jehovah's Witnesses state that his appointment as Special Judge was in the Fourteenth Judicial Circuit.
30.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 83
31.Jump up ^ Wills 2007, p. 131 Wills (p. 131) claims Rutherford had never doubted God's existence, but Wills does not cite a source for that claim.
32.Jump up ^ The Watchtower (October 1, 1997, p. 6) cites a 1913 newspaper interview wherein Rutherford describes becoming an atheist after a Baptist minister claimed Rutherford's wife Mary would go to Hell because she had not been baptized.
33.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 67
34.Jump up ^ "British Branch report", Watch Tower, January 15, 1915, p. 26, Reprints 5616.
35.Jump up ^ Rogerson 1969, p. 30
36.Jump up ^ Yearbook, Watch Tower Bible & Tract Society, 1991, p. 73.
37.Jump up ^ "Judge Rutherford's Spicy Defense", Watch Tower, May 1, 1915, p. 130. R5685.
38.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 647
39.Jump up ^ Russell's Last Will and Testament, The Watch Tower, December 15, 1916.
40.Jump up ^ Penton 1997, p. 48
41.Jump up ^ Macmillan 1957, p. 68
42.Jump up ^ Macmillan 1957, p. 70
43.Jump up ^ Macmillan 1957, p. 71
44.Jump up ^ Pierson et al 1917, pp. 5,6
45.Jump up ^ Pierson et al 1917, p. 4
46.Jump up ^ Rutherford August 1917, p. 12
47.Jump up ^ Rutherford August 1917, pp. 22–23
48.Jump up ^ Jehovah's Witnesses in the Divine Purpose (1959) p. 71, col. 2
49.Jump up ^ Light After Darkness (September 1, 1917) p. 11
50.Jump up ^ Facts for Shareholders (November 15, 1917) p. 14
51.Jump up ^ Rutherford August 1917, pp. 14,15
52.Jump up ^ Pierson et al 1917, p. 9
53.^ Jump up to: a b Watch Tower Bible & Tract Society 1993, p. 68
54.Jump up ^ Proclaimers of God's Kingdom (1993) identifies opposing sides as "those loyal to the Society and those who were easy prey to the smooth talk of the opposers" (p. 68). Yearbook of Jehovah's Witnesses (1975) dismisses the four ousted directors as "rebellious individuals who claimed to be board members" (p. 87) and men who "ambitiously sought to gain administrative control of the Society" (p. 92).
55.Jump up ^ Watch Tower Bible & Tract Society 1975, pp. 93–94
56.Jump up ^ Rogerson 1969, p. 39
57.Jump up ^ Wills 2007, p. 97
58.Jump up ^ Pierson et al 1917, p. 11
59.Jump up ^ Jehovah's Witnesses in the Divine Purpose. Watchtower. 1959. p. 70.
60.Jump up ^ Lawson, John D., American State Trials, vol 13, Thomas Law Book Company, 1921, p. viii: "After his death and after we were in the war they issued a seventh volume of this series, entitled "The Finished Mystery," which, under the guise of being a posthumous work of Pastor Russell, included an attack on the war and an attack on patriotism, which were not written by Pastor Russell and could not have possibly been written by him."
61.Jump up ^ Crompton, Robert. Counting the Days to Armageddon. Cambridge: James Clarke & Co. 1996. pp 84–85: "One of Rutherford's first actions as president ... was, without reference either to his fellow directors or to the editorial committee which Russell had nominated in his will, to commission a seventh volume of Studies in the Scriptures. Responsibility for preparing this volume was given to two of Russell's close associates, George H. Fisher and Clayton J. Woodworth. On the face of it, their brief was to edit for publication the notes left by Russell ... and to draw upon his published writings ... It is obvious ... that it was not in any straightforward sense the result of editing Russell's papers, rather it was in large measure the original work of Woodworth and Fisher at the behest of the new president."
62.^ Jump up to: a b Rogerson 1969, p. 40
63.Jump up ^ Watch Tower, October 1, 1917, January 1, 1918.
64.Jump up ^ Wills 2007, p. 100
65.^ Jump up to: a b Rogerson 1969, p. 41
66.^ Jump up to: a b Macmillan 1957, p. 85
67.Jump up ^ The initial delivery was entitled "The World Has Ended—Millions Now Living May Never Die". See:
 "Noteworthy Events in the Modern-day History of Jehovah’s Witnesses", Jehovah's Witnesses – Proclaimers of God's Kingdom", 1993 Watch Tower, p. 719, "1918 The discourse “The World Has Ended—Millions Now Living May Never Die” is first delivered, on February 24, in Los Angeles, California. On March 31, in Boston, Massachusetts, the talk is entitled “The World Has Ended—Millions Now Living Will Never Die” [emphasis added]
68.Jump up ^ Los Angeles Morning Tribune, February 25, 1918, as recorded in Faith on the March by A. H. Macmillan, 1957, p. 86
69.Jump up ^ Macmillan 1957, p. 89
70.Jump up ^ Macmillan 1957, p. 106
71.Jump up ^ Macmillan 1957, pp. 105,106
72.^ Jump up to: a b Rogerson 1969, p. 44
73.^ Jump up to: a b Penton 1997, p. 56
74.Jump up ^ The Golden Age, volume 1, number 1, October 1, 1919, cover, As Retrieved 2010-02-16
75.Jump up ^ Rogerson 1969, pp. 53,54
76.Jump up ^ "Annual report for 1920", The Watchtower, December 15, 1920, "At the beginning of the fiscal year there were only 225 active colporteurs in the field. The number has now increased to 350, all of whom are devoting their entire time to the service ... In addition to the colporteurs there are reported to this office 8,052 class workers."
77.Jump up ^ Penton 1997, p. 57
78.Jump up ^ Rogerson 1969, pp. 52,53
79.Jump up ^ Rogerson 1969, p. 54
80.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 131
81.^ Jump up to: a b c Penton 1997, p. 60
82.Jump up ^ Watchtower March 1, 1925 p. 72 col 2
83.Jump up ^ Watchtower December 15, 1929 pp 371–77: "Briefly, then, these prophecies and the dates of their fulfilment [sic] are as follows, to wit: The fixed "time of the end" is October 1, 1914 A.D. The 1260-day period ended in April, 1918. The 1290-day period ended September, 1922. The 1335-day period of blessedness began May, 1926, and goes on for ever."
84.Jump up ^ The Harp of God, 1928 edition
85.Jump up ^ Penton 1997, p. 58
86.Jump up ^ Watchtower, March 1, 1925 pp 67–74. In the content list on the cover the article is entitled Birth of a Nation, but the article itself on page 67 is entitled Birth of the Nation
87.Jump up ^ Penton 1997, p. 59
88.^ Jump up to: a b Watchtower, July 1, 1938, p. 201.
89.Jump up ^ WTB&TS, "God's Kingdom of a Thousand Years Has Approached" (1973) p. 347
90.Jump up ^ Wills 2006, p. 121
91.Jump up ^ Yearbook, Watch Tower Bible & Tract Society, 1933, p. 11.
92.^ Jump up to: a b Rogerson 1969, p. 55
93.Jump up ^ Wills, pp. 149–151
94.Jump up ^ Penton, p. 64
95.Jump up ^ Wills 2006, pp. 177–179
96.Jump up ^ Wills 2006, p. 176
97.Jump up ^ Wills 2006, p. 175
98.Jump up ^ Watchtower July 15, 1933 pp. 214-15: "Beginning to count from the transgression resulting by reason of the League of Nations, and the giving of notice, which must begin May 25, 1926, the twenty-three hundred days, or six years, four months, and twenty days, would end October 15, 1932...What, then, took place at the end of the twenty-three-hundred-day period? The Watchtower, issues of August 15 and September 1, 1932, brought before God's people the Scriptural proof that the office of "elective elder", chosen or selected by vote of creatures, does not Scripturally exist, and that therefore the selection of elders by such means should end." In 1971 the Watchtower Society changed the interpretation ending the 2300 days in 1944 rather than 1932.
99.Jump up ^ Wills 2006, pp. 167–172
100.Jump up ^ Watchtower, February 15, 1933.
101.Jump up ^ Jehovah's Witnesses – Proclaimers of God's Kingdom chap. 20 p. 319, 721
102.^ Jump up to: a b Rogerson 1969, p. 57
103.Jump up ^ "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 18.
104.Jump up ^ Consolation, September 4, 1940, p. 25, as cited by Penton, p. 61.
105.Jump up ^ Wills 2006, p. 201
106.Jump up ^ Watchtower, June 15, 1938.
107.Jump up ^ Watch Tower Bible & Tract Society 1959, p. 110
108.^ Jump up to: a b Watch Tower Bible & Tract Society 1959, pp. 312–313
109.Jump up ^ Wills 2007, pp. 142, 146, 157–159
110.Jump up ^ 1931 Yearbook, Watch Tower Bible & Tract Society, p. 57.
111.^ Jump up to: a b Wills 2007, p. 223
112.Jump up ^ Yearbook, 1942, Watch Tower Bible & Tract Society, p. 29.
113.Jump up ^ The Finished Mystery, 1917, p. 2: "POSTHUMOUS WORK OF PASTOR RUSSELL His Last Legacy to the Dear Israel of God (Matt. 20:9)"
114.Jump up ^ The Bible Students Monthly, December 1917, vol. 9 no. 9, p. 1: "The following article is extracted mainly from Pastor Russell's posthumous volume entitled "THE FINISHED MYSTERY," the 7th in the series of his STUDIES IN THE SCRIPTURES and published subsequent to his death... In this posthumous volume, which is called his "last legacy to the Christians of earth" is found a thorough exposition of every verse in the entire Book of Revelation."
115.Jump up ^ Tony Mills, A People for His Name, 2007, pp 97–8: "While he keeps faithfully to Russell's comments in most cases, there are a few times when he goes beyond Russell's plainly stated interpretation. In some of the chapters of Revelation on which Russell left no comments his imagination wandered free. He ridicules John Wesley, whom Russell admired, and his Methodist movement. He calls Europeans "the most cruel, bloodthirsty, quarrelsome, rapacious people on earth," a thought Russell denied. He ridicules Calvinists by saying that they have "lost their manhood, reason and common sense." He ridicules politics, patriotism, religion and almost everything the world holds holy, without (as Russell was careful to do) presenting the good along with the bad."
116.Jump up ^ Bible Students Tract Society, Notes and Comments on the Finished Mystery, Feb. 1919, pp 6–7: "Thus we have Bro. Woodworth's distinct statement that none of these interpretations of Revelation are Pastor Russell's, but another's [sic] (presumably his own)... Have Pastor Russell's interpretations been followed? To this we reply that in many cases they have not. On the contrary, entirely contradictory ones are frequently given."
117.Jump up ^ The Time is at Hand, 1889, p. 183: "Reckoned from the beginning of the seventy years desolation under Babylon, the great cycle [50x50] ends with the year A.D. 1875."
118.Jump up ^ Millions Now Living Will Never Die!, 1920, p.88 : "A simple calculation of these jubilees brings us to this important fact: Seventy jubilees of fifty years each would be a total of 3500 years. That period of time beginning 1575 before A.D. 1 of necessity would end in the fall of the year 1925."
119.Jump up ^ The Watch Tower April 15, 1916 p. 127: "We cannot help it that many of the dear friends continue to tell what THE WATCH TOWER believes, and to misrepresent its teachings. Our kindest thought must be that they are not giving much heed to its teachings. Otherwise they would know from its columns that we are not looking forward to 1925, nor to any other date. As expressly stated in THE WATCH TOWER, we are simply going on, our last date or appointment having been passed more than a year ago...we have no different time in mind from the Scriptures on the subject and do not expect to have any."
120.Jump up ^ Tabernacle Shadows of the Better Sacrifices, 1920, Appendix of Notes pp 133–155: "Thirty-nine years have passed since the publication of this little booklet; and during that time some of the teachings herein contained have come to be seen in clearer light – even as the details of a mountain become more discernible the closer one draws to it. In harmony with these clearer understandings we suggest the following alterations in appendix form, leaving the text intact out of deference to the honored and beloved writer of the booklet."
121.Jump up ^ Watchtower, December 15, 1922, p. 394.
122.Jump up ^ "How Long, O Lord?", Zion's Watch Tower, January 1881.
123.Jump up ^ Watchtower June 1, 1927 p. 166.
124.Jump up ^ Light by J. F. Rutherford, Watch Tower Bible & Tract Society, 1930, p 226.
125.Jump up ^ The Golden Age May 7, 1930 p. 503
126.Jump up ^ The Golden Age March 14, 1934 p 380 "Prior to 1914 and years thereafter we thought that our Lord's return dated from 1874; and we took it for granted that the parousia or presence of our Lord dated from that time. An examination of the scriptures containing the word parousia shows that the presence of the Lord could not date prior to 1914."
127.Jump up ^ Wills 2007, pp. 154,155
128.Jump up ^ Rogerson 1969, p. 47
129.Jump up ^ "Can This World’s Armageddon Be Avoided?", Watchtower, December 1, 1966, p. 730.
130.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 124
131.Jump up ^ Wills 2007, pp. 181, 182
132.Jump up ^ Penton 1997, p. 69
133.Jump up ^ J.F. Rutherford, Prophecy, Watch Tower Bible & Tract Society, 1929, pp. 319, 328–333
134.Jump up ^ J.F. Rutherford, Vindication, Watch Tower Bible & Tract Society, 1931, pp. 9–14, 65–68, 135.
135.Jump up ^ Wills 2007, p. 143
136.Jump up ^ "Character or Covenant – Which?", The Watchtower, May 1, 1926
137.Jump up ^ Watchtower, January 1, 1927, p. 7.
138.Jump up ^ Watchtower July 15, 1933 p. 214 col 2
139.Jump up ^ The Golden Age, December 14, 1927, "The Origin of Christmas", pp 178–79
140.Jump up ^ 1975 Yearbook of Jehovah's Witnesses, 1974, p. 147
141.Jump up ^ Vindication book 1, 1931, pp 158–60: "On the face of it the arrangement of "Mother's Day" seems harmless and calculated to do good. But the people are in ignorance of Satan's subtle hand in the matter, and that he is back of the movement, to turn the people away from God... Neither the man nor the woman should be worshiped for doing right, because such doing of right is their duty. Creature worship of any kind is wrong and an abomination in the sight of God."
142.Jump up ^ George Chryssides, Historical Dictionary of Jehovah's Witnesses, 2008, p. 21
143.Jump up ^ Jehovah's Witnesses: Proclaimers of God's Kingdom, 1993, p. 199
144.Jump up ^ Wills 2007, p. 38
145.Jump up ^ J. F. Rutherford, Favored People, Watch Tower Bible & Tract Society, as cited by Wills, 2007, p. 129.
146.Jump up ^ Rogerson 1969, p. 46
147.Jump up ^ Thy Kingdom Come, pp. 309–376
148.Jump up ^ The Messenger, August 5, 1928 p. 1: "When the Lord spoke of hiding his people in his secret place he was not talking about any chambers in the pyramid, built by the Devil himself."
149.Jump up ^ The Watch Tower, November 15, 1928
150.Jump up ^ Great Pyramid Passages, 1924, reprint by Portland Area Bible Students, 1988, pp i–xxxviii
151.Jump up ^ The Messenger, August 5, 1928 p. 2: "It sure did set the tongues wagging at the Fair Grounds and resulted in another overhauling of the old trunk wherein are kept a few choice relics of what, until recently, we honestly believed the Bible teaches."
152.Jump up ^ Light book 1 and 2, 1930
153.Jump up ^ Light book 1, 1930, p. 106
154.Jump up ^ The Finished Mystery, 1917
155.Jump up ^ Gruss, p. 172
156.Jump up ^ The Watch Tower, Nov 15, 1916, p. 343
157.^ Jump up to: a b Penton 1997, p. 72
158.Jump up ^ Watch Tower Bible & Tract Society 1959, p. 140
159.Jump up ^ Yearbook, 1936, p. 22, "The saluting of or salutation to a flag means this: 'I depend on what the flag represents for my salvation. Those who know and serve God in spirit and in truth look to Jehovah God for salvation, and not to any man or any man-made organization. It therefore follows that the saluting of any flag by those who are in covenant with Jehovah God to do his will constitutes the breaking of that covenant with God, and such covenant breakers are guilty of death."
160.Jump up ^ Wills 2007, pp. 214–224
161.Jump up ^ American Bar Association's Bill of Rights Review, Vol 2, No.4, Summer 1942, p. 262.
162.Jump up ^ Riches, 1936, p. 27: "Jesus was crucified, not on a cross of wood, such as is exhibited in many images and pictures, and which images are made and exhibited by men; Jesus was crucified by nailing his body to a tree."
163.Jump up ^ Herbert H. Stroup, The Jehovah's Witnesses, Columbia University Press, 1945, p. 16.
164.Jump up ^ Penton 1997, p. 47
165.^ Jump up to: a b Wills 2007, p. 131
166.Jump up ^ Watch Tower Bible & Tract Society 1959, pp. 68, 69
167.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 83
168.Jump up ^ Macmillan 1957, pp. 150,151
169.^ Jump up to: a b Macmillan 1957, p. 77
170.Jump up ^ Wills 2007, p. 107
171.Jump up ^ P.S.L. Johnson's Harvest Siftings Reviewed (1917, p.17) relates an incident in which an enraged Rutherford rushed at him in a confrontation in Brooklyn Bethel, grabbed at his arm and "almost jerked me off my feet". Johnson complains that in an earlier hearing of complaints against him, Rutherford treated him to "sneers, sarcasm and ridicule. His face expressed more contempt than that of any other face upon which I have ever looked."(p.14)
172.Jump up ^ Penton 1997, pp. 47–48
173.Jump up ^ Rogerson 1969, p. 35
174.Jump up ^ Penton 1997, p. 51
175.Jump up ^ Pierson et al 1917, pp. 3,4
176.Jump up ^ Penton 1997, pp. 51, 53
177.Jump up ^ Rutherford August 1917, p. 17
178.Jump up ^ Wills 2007, p. 132
179.Jump up ^ Wills 2007, pp. 131–138
180.Jump up ^ Yearbook, 1930, p. 38
181.Jump up ^ The term was drawn from the account of the "faithful servant" and "evil servant" of Matthew 24:45–51.
182.Jump up ^ Watchtower, February 15, 1933, p. 55.
183.Jump up ^ Watchtower, March 15, 1938, p.87
184.Jump up ^ Wills 2007, p. 154
185.Jump up ^ J.F.Rutherford, Vindication, Vol I, pp. 188, 189, as cited by Wills, p. 139.
186.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 147
187.^ Jump up to: a b c Penton 1997, p. 66
188.Jump up ^ Watch Tower Bible & Tract Society 1959, p. 215
189.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 241, "singing in local congregations was largely dispensed with in about 1938"
190.Jump up ^ The Watchtower, May 1, 1938, p 139, "At all study meetings...the one presiding at the study might well, as a prelude to the meeting, briefly state God’s purpose which is now being performed... two minutes might well be devoted to such at the beginning of all meetings for study [by] the one presiding... A few words like the above pronounced at the beginning of the study would be far more beneficial than to occupy the same time in singing songs, which often express much that is out of harmony with the truth"
191.Jump up ^ "Music’s Place in Modern Worship", The Watchtower, February 1, 1997, pp 26–27, "In 1938 singing at congregation meetings was largely dispensed with. However, the wisdom of following apostolic example and direction soon prevailed. At the 1944 district convention, F. W. Franz...announced the release of the Kingdom Service Song Book for use at the weekly service meetings."
192.Jump up ^ J.F.Rutherford, Vindication, Vol I, pp. 155–159, as cited by Wills, p. 139.
193.Jump up ^ J.F.Rutherford, Vindication, Vol I, pp. 155–157, as cited by Wills, p. 139.
194.Jump up ^ Watchtower, November 15, 1938, p. 346.
195.Jump up ^ Wills 2007, p. 138
196.Jump up ^ Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 3.
197.Jump up ^ Raymond Franz, In Search of Christian Freedom, Commentary Press, 2007, pp. 191–192
198.Jump up ^ "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 83
199.Jump up ^ "Part 2—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 133
200.Jump up ^ "Conventions Proof of Our Brotherhood", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 260
201.Jump up ^ The Messenger, August 3, 1928 p. 5: "Frequently some elder says: "The president of the Society does not go from house to house selling books. Why should I?" ... When I have looked after the management of the work at headquarters with its many departments; when I have given attention to a voluminous mail; when I have managed thirty odd branch offices in different parts of the earth and kept in close touch with them by correspondence and examination of their reports, and given advice and counsel as to what shall be done; when I have given attention to may [sic] legal matters that have arisen against members of the Society by reason of the opposition of the enemy; when I have given counsel to the various parts of the radio work; when I have prepared copy for The Watch Tower and other publications; and occasionally written a book or booklet and followed its progress through the manufacturing thereof; and when I have attended to many other details, I have not had very much time to go from door to door."
202.^ Jump up to: a b Prof. William J. Whalen, Armageddon Around the Corner: A report on Jehovah's Witnesses, John Day, New York, 1962, page 67
203.Jump up ^ Penton 1997, pp. 75–76
204.Jump up ^ St. Paul Enterprise January 16, 1917 p. 1
205.^ Jump up to: a b "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 89
206.Jump up ^ "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 75
207.Jump up ^ "Beth-Sarim – Much Talked About House" (PDF), The Messenger (Watchtower), July 25, 1931: 6, 8. (17MB)
208.Jump up ^ 1975 Yearbook of Jehovah's Witnesses, 1974 Watch Tower, p 194, "In time, a direct contribution was made for the purpose of constructing a house in San Diego for Brother Rutherford’s use."
209.Jump up ^ New York Times Deeds San Diego Home To Kings of Israel; Judge Rutherford in the Interim Occupies the House and Drives the Cars March 19, 1930 p. 31
210.Jump up ^ Watchtower, December 15, 1947, as cited by Proclaimers, 1993, p. 76.
211.Jump up ^ Penton 1997, pp. 72,73
212.Jump up ^ The Watchtower, May 15. 1937, p 159
213.Jump up ^ Jehovah's Witnesses and the Third Reich by M. James Penton, University of Toronto Press, 2004, p 368; though Salter's letter was dated "April 1, 1937", Penton writes, "Salter had broken with the Watch Tower Society and had been excommunicated from the Witness community at the time he wrote the letter."
214.Jump up ^ Letter to Rutherford by Walter Salter, reproduced in Jehovah's Witnesses and the Third Reich: sectarian politics under persecution by M. James Penton, University of Toronto Press, 2004, pp. 365-7., "I, at your orders would purchase cases of whiskey at $60.00 a case, and cases of brandy and other liquors, to say nothing of untold cases of beer. A bottle or two of liquor would not do... [Rutherford] sends us out from door to door to face the enemy while he goes from 'drink to drink,' and tells us if we don't we are going to be destroyed."
215.Jump up ^ Moyle letter to Rutherford, July 21, 1939.
216.Jump up ^ Tony Wills (2007), A People For His Name: A History of Jehovah's Witnesses and an Evaluation, Lulu.com, pp. 202–204, ISBN 978-1-4303-0100-4
217.Jump up ^ Society directors defended Rutherford in an October 1939 Watchtower article, accusing Moyle of lies and "wicked slander" and claimed he was a "Judas" trying to cause division. Moyle successfully sued the board of directors for libel, collecting $15,000 plus court costs. See Penton, pp. 80–83 and Wills, pp. 202–205.
218.Jump up ^ Penton 1997, pp. 72,73: "Although Jehovah's Witnesses have done everything possible to hide accounts of the judge's drinking habits, they are simply too notorious to be denied. Former workers at the Watch Tower's New York headquarters recount tales of his inebriation and drunken stupors. Others tell stories of how difficult it sometimes was to get him to the podium to give talks at conventions because of his drunkenness. In San Diego, California, where he spent his winters from 1930 until his death, an elderly lady still speaks of how she sold him great quantities of liquor when he came to purchase medicines in her husband's drugstore."
219.^ Jump up to: a b Watch Tower Bible & Tract Society 1993, p. 89
220.Jump up ^ Rogerson, Alan (1969). Millions Now Living Will Never Die: A Study of Jehovah's Witnesses. Constable & Co, London. p. 64. ISBN 0094559406.
221.Jump up ^ Jehovah's Witnesses – Proclaimers of God's Kingdom, p. 90
222.Jump up ^ "Witnesses Ask Right To Bury Leader", The Evening Independent (St Petersburg, Florida), January 26, 1942: 18
223.Jump up ^ Consolation, May 27, 1942.
224.Jump up ^ Consolation, May 27, 1942 Missing or empty |title= (help)
225.Jump up ^ Penton 1997, p. 74
226.Jump up ^ "San Diego officials line up against New Earth's princes", Consolation, May 27, 1942, pp. 6,9
227.Jump up ^ "No Will Left By Rutherford, Says Secretary", San Diego Union, February 18, 1942
228.Jump up ^ Beth Shan—The Watchtower's "House of Security"
229.Jump up ^ Beth Shan and the Return of the Princes (PDF)
230.Jump up ^ Leonard & Marjorie Chretien (1988), Witnesses of Jehovah, Harvest House, p. 49, ISBN 0-89081-587-9
231.Jump up ^ San Diego Reader, June 28, 2008
232.Jump up ^ Mallios et al. (2007), Cemeteries of San Diego, Arcadia Publishing, p. 112, ISBN 978-0-7385-4714-5
233.Jump up ^ "Buried", Time, May 4, 1942
234.Jump up ^ "Announcements", The Watchtower, October 1, 1966, p 608
235.Jump up ^ "San Diego's Officials Line Up Against Earth's New Princes", Consolation (Watchtower), May 27, 1942: 9, 14–16
236.Jump up ^ Van Amburgh, W. E. (2005), The way to paradise, An enlarged replica of the International Bible Students Association's original 1924 book, Lulu.com, pp. 45, 46, ISBN 1-4116-5971-6, retrieved July 12, 2009
Bibliography[edit]
##Beckford, James A. (1975). The Trumpet of Prophecy: A Sociological Study of Jehovah's Witnesses. Oxford: Basil Blackwell. ISBN 0-631-16310-7.
##Johnson, Paul S.L. (November 1, 1917), Harvest Siftings Reviewed (PDF), retrieved July 21, 2009
##Macmillan, A.H. (1957), Faith on the March, Prentice-Hall
##Penton, James M. (1997), Apocalypse Delayed: The Story of Jehovah's Witnesses (2nd ed.), University of Toronto Press, ISBN 0-8020-7973-3
##Pierson, A.N. et al. (September 1, 1917), Light After Darkness (PDF), retrieved July 21, 2009
##Rogerson, Alan (1969), Millions Now Living Will Never Die, Constable, London, ISBN 0-09-455940-6
##Rutherford, J.F. (August 1, 1917), Harvest Siftings (PDF), Watch Tower Bible & Tract Society, retrieved July 19, 2009
##Rutherford, J.F. (October 1, 1917), Harvest Siftings, Part II (PDF), Watch Tower Bible & Tract Society, retrieved July 19, 2009
##Watch Tower Bible & Tract Society (1975), 1975 Yearbook, Watch Tower Bible & Tract Society
##Watch Tower Bible & Tract Society (1959), Jehovah's Witnesses in the Divine Purpose, Watch Tower Bible & Tract Society
##Watch Tower Bible & Tract Society (1993), Jehovah's Witnesses – Proclaimers of God's Kingdom, Watch Tower Bible & Tract Society
##Wills, Tony (2006), A People For His Name, Lulu Enterprises, ISBN 978-1-4303-0100-4
External links[edit]
 Wikimedia Commons has media related to Joseph Franklin Rutherford.
##Rutherford and associates 1919 Application for Executive Clemency
##Original schism documents 1917 to 1929
##Online collection of Rutherford's writings
##Works by Joseph Franklin Rutherford at Project Gutenberg
##Works by or about Joseph Franklin Rutherford at Internet Archive
##News clippings relating to Judge Rutherford
##News clippings from Rutherford's "Millions Now Living Will Never Die" campaign
Preceded by
Charles Taze Russell President of Watch Tower Bible and Tract Society
 January 6, 1917 – January 8, 1942 Succeeded by
Nathan H. Knorr


Authority control
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 VIAF: 95206017 ·
 LCCN: n88058968 ·
 ISNI: 0000 0001 0927 2772 ·
 GND: 134036360 ·
 NDL: 00550716
 




 
 
 
 
 
 
 
  


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Joseph Franklin Rutherford

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Joseph Franklin Rutherford
J.F. Rutherford.gif
Joseph Franklin Rutherford

Born
November 8, 1869
Versailles, Missouri, U.S.
Died
January 8, 1942 (aged 72)
San Diego, California, U.S.
Nationality
American
Occupation
Lawyer
Religion
Jehovah's Witnesses
Spouse(s)
Mary Malcolm Fetzer
Children
Malcolm Rutherford
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Joseph Franklin Rutherford (November 8, 1869 – January 8, 1942), also known as "Judge" Rutherford, was the second president of the incorporated Watch Tower Bible and Tract Society of Pennsylvania. He played a primary role in the organization and doctrinal development of Jehovah's Witnesses,[1][2][3] which emerged from the Bible Student movement established by Charles Taze Russell.
Rutherford began a career in law, working as a court stenographer, trial lawyer and prosecutor. He became a special judge in the 14th Judicial District of Missouri at some time after 1895.[4] He developed an interest in the doctrines of Watch Tower Society president Charles Taze Russell, which led to his joining the Bible Student movement, and he was baptized in 1906. He was appointed the legal counsel for the Watch Tower Society in 1907, as well as a traveling representative prior to his election as president in 1917. His early presidency was marked by a dispute with the Society's board of directors, in which four of its seven members accused him of autocratic behavior and sought to reduce his powers. The resulting leadership crisis divided the Bible Student community and contributed to the loss of one-seventh of adherents by 1919 and thousands more by 1931.[5][6][7] Rutherford and seven other Watch Tower executives were imprisoned in 1918 after charges were laid over the publication of The Finished Mystery, a book deemed seditious for its opposition to World War I.[8][9]
Rutherford introduced many organizational and doctrinal changes that helped shape the current beliefs and practices of Jehovah's Witnesses.[10][11] He imposed a centralized administrative structure on the worldwide Bible Student movement, which he later called a theocracy, requiring all adherents to distribute literature via door to door preaching and to provide regular reports of their activity.[12][13] He also instituted training programs for public speaking as part of their weekly meetings for worship. He established 1914 as the date of Christ's invisible return, asserted that Christ died on a tree rather than a cross,[14][15] formulated the current Witness concept of Armageddon as God's war on the wicked, and reinforced the belief that the start of Christ's millennial reign was imminent. He condemned the observance of traditional celebrations such as Christmas and birthdays, the saluting of national flags and the singing of national anthems. He introduced the name "Jehovah's witnesses" in 1931 and the term "Kingdom Hall" for houses of worship in 1935.[16]
He wrote twenty-one books and was credited by the Society in 1942 with the distribution of almost 400 million books and booklets.[17] Despite significant decreases during the 1920s, overall membership increased more than sixfold by the end of Rutherford's 25 years as president.[18][19]


Contents  [hide]
1 Early life 1.1 Law career
2 Watch Tower Society 2.1 Board of directors
2.2 Presidency dispute
3 The Finished Mystery 3.1 Imprisonment and release
4 Reorganization 4.1 Administrative changes
4.2 Doctrinal changes
5 Character and attitudes
6 Personal life
7 Death and burial
8 References
9 Bibliography
10 External links

Early life[edit]
Rutherford was born on November 8, 1869 to James Calvin Rutherford and Leonora Strickland and raised in near-poverty in a Baptist farm family. Some sources list his place of birth as Boonville, Missouri, but according to his death certificate he was born in Versailles, Missouri.[20][21] Rutherford developed an interest in law from the age of 16.[22] Although his father discouraged this interest, he allowed Rutherford to go to college under the condition that he pay for a laborer to take his place on the family farm. Rutherford took out a loan[23] and helped to pay for his law studies by working as a door-to-door encyclopedia salesman and court stenographer.[24]
Law career[edit]
Rutherford spent two years as a judge's intern, became an official court reporter at age 20, and was admitted to the Missouri bar in May 1892 at age 22.[24] He became a trial lawyer for a law firm[25] and later served for four years in Boonville as a public prosecutor. He campaigned briefly for Democratic presidential candidate William Jennings Bryan.[26] He was appointed as a Special Judge in the Eighth Judicial Circuit Court of Missouri,[24][27][28][29] sitting as a substitute judge at least once when a regular judge was unable to hold court.[23] As a result of this appointment he became known by the sobriquet "Judge" Rutherford. He was admitted to the New York bar in 1909 and admitted to practice before the Supreme Court of the United States the same year.[30]
Watch Tower Society[edit]



 Joseph F. Rutherford (1911)
In 1894 Rutherford purchased the first three volumes of Charles Taze Russell's Millennial Dawn series of Bible study textbooks from two colporteurs who visited his office. Rutherford, who then viewed all religions as insincere, shallow and hypocritical, was struck by Russell's sincerity and his sentiments towards religion, which mirrored his own view.[31][32] Rutherford immediately wrote to the Watch Tower Society to express appreciation for the books.[33] He was baptized twelve years later and he and his wife began holding Bible classes in their home.[26] In 1907, he became legal counsel for the Watch Tower Society at its Pittsburgh headquarters, and from around that time began to give public talks as a "pilgrim" representative of the Society.[25] As Russell's health deteriorated, Rutherford represented him on trips to Europe[34] and in April 1915 he was deputized to speak at a major debate with Baptist preacher J. H. Troy over four nights in Los Angeles before an audience of 12,000,[35] debating various subjects, including the state of the dead, hellfire and Christ's Second Coming.[36] Rutherford wrote a pamphlet, A Great Battle in the Ecclesiastical Heavens, in defense of Russell[37] and served as chairman of the Bible Students' Los Angeles convention in September 1916.
Board of directors[edit]
By 1916 Rutherford had become one of the seven directors of the Watch Tower Society; when Russell died on October 31, 1916 he joined vice-President Alfred I. Ritchie and Secretary-Treasurer William E. Van Amburgh on a three-man executive committee that ran the Pennsylvania corporation until a new president was elected at the annual general meeting the following January.[38] He also joined a five-person editorial committee to run The Watch Tower from the December 15, 1916 issue. Russell's will, drawn up in 1907, had named the five people he wished to run the magazine after his death;[39] Rutherford appeared only on a second list of five alternative members to fill any vacancies that arose.[40]
Bible Student Alexander H. Macmillan, who served as an aide to the executive committee, later wrote that tensions at the Watch Tower Society headquarters mounted as the day for election of the Society's officers approached. He wrote: "A few ambitious ones at headquarters were holding caucuses here and there, doing a little electioneering to get their men in. However, Van Amburgh and I held a large number of votes. Many shareholders, knowing of our long association with Russell, sent their proxies to us to be cast for the one whom we thought best fitted for office."[41] Macmillan, who claimed he had declined an offer from an ailing Russell months earlier to accept the position of president after his death,[42] agreed with Van Amburgh that Rutherford was the best candidate. According to Macmillan, "Rutherford did not know what was going on. He certainly didn't do any electioneering or canvassing for votes, but I guess he was doing some worrying, knowing if he was elected he would have a big job on his hands ... There is no doubt in our minds that the Lord's will was done in this choice. It is certain that Rutherford himself had nothing to do with it."[43]
Presidency dispute[edit]
Main article: Watch Tower Society presidency dispute (1917)
On January 6, 1917, Rutherford, aged 47, was elected president of the Watch Tower Society, unopposed, at the Pittsburgh convention. By-laws passed by both the Pittsburgh convention and the board of directors stated that the president would be the executive officer and general manager of the Society, giving him full charge of its affairs worldwide.[44]
By June, four of the seven Watch Tower Society directors—Robert H. Hirsh, Alfred I. Ritchie, Isaac F. Hoskins and James D. Wright— had decided they had erred in endorsing Rutherford's expanded powers of management, claiming Rutherford had become autocratic.[45] In June, Hirsch attempted to rescind the new by-laws and reclaim the board's authority from the president.[46] Rutherford later claimed he had by then detected a conspiracy among the directors to seize control of the society.[47] In July, Rutherford gained a legal opinion from a Philadelphia corporation lawyer that none of his opposers were legally directors of the society. The Watch Tower Society's official 1959 account of its history claimed the legal advice given to the ousted directors confirmed that given to Rutherford;[48] however, the pamphlets produced by the expelled board members at the time indicated that their legal advice, acquired from several attorneys, disagreed with Rutherford's.[49][50] On July 12, Rutherford filled what he claimed were four vacancies on the board, appointing Macmillan and Pennsylvania Bible Students W. E. Spill, J. A. Bohnet and George H. Fisher as directors.[51] Between August and November the society and the four ousted directors published a series of pamphlets, with each side accusing the other of ambitious and reckless behavior. The former directors also claimed Rutherford had required all headquarters workers to sign a petition supporting him and threatened dismissal for any who refused to sign.[52] The former directors left the Brooklyn headquarters on August 8.[53] On January 5, 1918, shareholders returned Rutherford to office.
The controversy fractured the Bible Student movement and some congregations split into opposing groups loyal either to Rutherford or those he had expelled.[53][54] By mid-1919 about one in seven Bible Students had chosen to leave rather than accept his leadership,[55] and over the following decade they helped formed other groups including the Standfast Movement, the Layman's Home Missionary Movement, the Dawn Bible Students Association, the Pastoral Bible Institute, the Elijah Voice Movement, the Concordat Publishing Concern, and the Eagle Society.[56]
The Finished Mystery[edit]
In late 1916 Fisher and another prominent Bible Student at the Brooklyn headquarters, Clayton J. Woodworth, sought the Executive Committee's approval to produce a book about the prophecies of the books of Revelation and Ezekiel based primarily on Russell's writings.[57] Work on the book, The Finished Mystery, proceeded without the knowledge of the full Board of Directors and Editorial Committee[58][59] and was released by Rutherford to headquarters staff on July 17, 1917, the day he announced the appointment of the four replacement directors.



 "The Finished Mystery"—vol. 7 of "Studies in the Scriptures"
The book, which was misleadingly labeled as the posthumous seventh volume of Russell's Studies in the Scriptures,[60][61] was denounced by Rutherford's opponents, but became a best-seller and was translated into six languages and serialized in The Watch Tower.[62] Expecting God's Kingdom to establish rule on earth and for the saints to be raised to heaven in 1918,[62] Rutherford wrote in January of that year: "The Christian looks for the year to bring the full consummation of the church's hopes."[63] He embarked on a vast advertising campaign to expose the "unrighteousness" of religions and their alliances with "beastly" governments, expanding on claims in The Finished Mystery that patriotism was a delusion and murder.[64][65] The campaign attracted the attention of governments and on February 12, 1918 the book was banned by the Canadian government for what a Winnipeg newspaper described as "seditious and antiwar statements"[66] On February 24 in Los Angeles Rutherford gave a talk entitled "The World Has Ended—Millions Now Living May Never Die" (subsequent talks in the series were renamed, "Millions Now Living Will Never Die")[67][68] in which he attacked the clergy, declaring: "As a class, according to the Scriptures, the clergymen are the most reprehensible men on earth for the great war that is now afflicting mankind."[66] Three days later the Army Intelligence Bureau seized the Society's Los Angeles offices and confiscated literature.
Imprisonment and release[edit]
In early May 1918 US Attorney General Thomas Watt Gregory condemned The Finished Mystery as "one of the most dangerous examples of ... propaganda ... a work written in extremely religious language and distributed in enormous numbers".[69] Warrants were issued for the arrest of Rutherford and seven other Watch Tower directors, who were charged under the 1917 Espionage Act of attempting to cause insubordination, disloyalty, refusal of duty in the armed forces and obstructing the recruitment and enlistment service of the U.S. while it was at war.[65] On June 21 seven of them, including Rutherford, were sentenced to 20 years' imprisonment. Rutherford feared his opponents would gain control of the Society in his absence. On January 2, 1919 he learned he had been re-elected president at the Pittsburgh convention the day before, convincing him that God wanted him in the position.[70][71] In March 1919 the directors were released on bail after an appeals court ruled they had been wrongly convicted; in May 1920 the government announced that all charges had been dropped.[72]
Reorganization[edit]
Administrative changes[edit]
Following his release from prison, Rutherford began a major reorganization of Bible Student activities. At a May, 1919 convention in Ohio he announced the publication of a new magazine, The Golden Age (later renamed Awake!). Because Russell's will had decreed the Society should publish no other periodicals[73] the new magazine was at first published by "Woodworth, Hudgings & Martin", with a Manhattan (rather than Brooklyn) address.[74] Within months Bible Students were organized to distribute it door-to-door.[73] He expanded the Society's printing facilities, revived the colporteur work and in 1920 introduced the requirement for weekly reports of Bible Students' preaching activity.[75][76] He expanded and reorganized overseas branch offices[77] in what he regarded as a "cleansing" and "sifting" work.[78]
Beginning with an eight-day convention at Cedar Point, Ohio, in September 1922 Rutherford, launched a series of major international conventions under the theme "Advertise the King and Kingdom", attracting crowds of up to 20,000.[79] Audiences were urged to "herald the message far and wide".[80] He stressed that the primary duty of all Bible Students was to become "publicity agents" in fulfillment of Matthew 24:14, especially in the form of door-to-door evangelism with the Society's publications.[81][82] In 1928 Rutherford began to teach that the Cedar Point convention and the events resulting from it fulfilled the prophecy of the 1290 days at Daniel 12:11.[83][84]
In 1920, Rutherford published a booklet, Millions Now Living Will Never Die, and a year later published his first hardcover book, The Harp of God. This was followed by a further nineteen hardcover books, each with one-word titles, such as Creation (1927), Jehovah (1934) and Children (1941). His publications reached a total printing of 36 million copies.[85] In 1925 he gained full control over what doctrines would be taught in Watch Tower Society publications, overruling the refusal by the five-man Editorial Committee to publish his article, "Birth of the Nation",[86] which contained significant doctrinal changes.[87] Rutherford later claimed Satan had "tried to prevent the publication of that article ... but failed in that effort";[88] In 1927 the Watch Tower Society ceased printing of Russell's Studies in the Scriptures.[89] The Editorial Committee was dissolved in 1931, after which Rutherford wrote every leading article in The Watch Tower until his death.[90] The 1933 Watch Tower Society Yearbook observed that the demise of the Editorial Committee indicated "that the Lord himself is running his organization".[91]
Rutherford expanded his means of spreading the Watch Tower message in 1924 with the start of 15-minute radio broadcasts, initially from WBBR, based on Staten Island, and eventually via a network of as many as 480 radio stations.[92] A 1931 talk was broadcast throughout North America, Australia and France, but his attacks on the clergy resulted in both the NBC and BBC radio networks banning his broadcasts.[93]
In 1928 Rutherford began to abolish the system of electing elders by congregational voting, dismissing them as "haughty" and "lazy", and finally asserting in 1932 that electing elders was unscriptural.[94][95] He impressed on elders the need to obey the Society's "regulations", "instructions" and "directions" without complaint.[96] Service directors, who reported back to Brooklyn, were appointed in each congregation and a weekly "service meeting" introduced to meeting programs.[97] In 1933 Rutherford claimed that abolishing elective elders was a fulfillment of the prophecy of 2300 days at Daniel 8:13–14, and that God's sanctuary (the Watch Tower Society) was thereby cleansed.[98]
At a 1931 Bible Student assembly in Columbus, Ohio Rutherford proposed a new name for the organization, Jehovah's witnesses, to differentiate them from the proliferation of other groups that followed Russell's teachings.[92] Bible Students who opposed or abandoned Rutherford to form new groups were increasingly described as the "evil servant class" by The Watchtower, which said it was wrong to pray for those who were "unfaithful".[99][100] Four years later the term "Kingdom Hall" was introduced for the local meeting place of congregations.[101]
In 1937, the door-to-door preaching program was extended to formally include "back calls" on interested people and Witnesses were urged to start one-hour Bible studies in the homes of householders.[102][103] In the late 1930s, he advocated the use of "sound cars" and portable phonographs with which talks by Rutherford were played to passersby and householders.[102]
In 1938 he introduced the term "theocracy" to describe the religion's system of government, with Consolation explaining: "The Theocracy is at present administered by the Watch Tower Bible and Tract Society, of which Judge Rutherford is the president and general manager."[104] "Zone servants" (now known as circuit overseers) were appointed to supervise congregations. In a Watchtower article Rutherford declared the need for congregations to "get in line" with the changed structure.[105][106]
By 1942, the year of his death, worldwide attendance at the annual Memorial of Christ's death was 140,450 though his restructuring of the Bible Student community coincided with a dramatic loss of followers during the 1920s and 1930s. Worldwide attendance of the annual Memorial of Christ's death fell from 90,434 in 1925[107] to 17,380 in 1928.[108] Memorial attendance figures did not surpass 90,000 again until 1940.[108] Author Tony Wills, who analyzed attendance and "field worker" statistics, suggests it was the "more dedicated" Bible Students who quit through the 1920s, to be replaced by newcomers in larger numbers, although Rutherford dismissed the loss of the original Bible Students as the Lord "shaking out" the unfaithful.[109][110] In the 1942 Yearbook of Jehovah's Witnesses, Rutherford wrote that the year's achievements "would, on the face of it, show that the Theocratic witness work on earth is about done".[111][112]
Doctrinal changes[edit]
In July 1917, Rutherford had The Finished Mystery published as a seventh volume of the Studies in the Scriptures series. The volume, though written by Fisher and Woodworth, was advertised as Russell's "posthumous work" and "last legacy"[113][114] but contained several interpretations and viewpoints not espoused by Russell,[115][116] including an urging of all Bible Students to cast judgment upon Christendom and its clergy, the adoption of new dates for the fulfillment of particular prophecies, a claim that salvation is tied to membership within the Watch Tower Society, as well as shunning and censuring any who reject the interpretations given in the volume or related articles in The Watch Tower magazine.



 "Millions Now Living Will Never Die" contains some of the earliest doctrinal changes


 Newspaper advertisement for Rutherford's "Millions" lecture.
In the February 1918 discourse "Millions Now Living Will Never Die" (printed in booklet form in May 1920) a revision of Russell's calculation of a "Jubilee type" was presented, changing it from 1875 to 1925,[117][118] despite Russell's rejection of such a change a few months prior to his death.[119] In October 1920 the Society published a new edition of Russell's 1881 Tabernacle Shadows of the Better Sacrifices. It included an appendix introducing many alterations or reinterpretations of Russell's original views on the death of Jesus and the role of Christ's followers in heaven as typified in the ceremonies of the Jewish tabernacle.[120]
At the 1922 Cedar Point convention Rutherford began teaching that Christ's reign had begun in 1914,[121] and not 1878 as Russell had taught.[122] Rutherford expanded on this view in the March 1, 1925 issue of The Watch Tower in the article "Birth of The Nation", which he later acknowledged "caused a real stir or shake-up within the ranks."[88] In 1927 he moved the date of the resurrection of the "sleeping saints" (all Christians who had died since Jesus' time) from 1878 to 1918[123][124] and as early as 1930 began to dismiss the year 1874 as the date for the invisible presence of Christ in favor of the year 1914.[125][126]
From 1925 he developed the view of the battle of Armageddon as a universal war waged by God rather than Russell's belief that it was the decline of human society into social, political and religious anarchy. Rutherford based his interpretations on the books of Exodus, Jeremiah, Ezekiel and Psalms as well as additional material from the books of Samuel, Kings and Chronicles.[127][128][129] An article in the January 1, 1926 Watch Tower introduced new emphasis on the importance of the name "Jehovah";[130] from 1929 Rutherford taught that the vindication of God's name—which would ultimately occur when millions of unbelievers were destroyed at Armageddon—was the primary doctrine of Christianity and more important than God's display of goodness or grace toward humankind.[131][132][133][134] In 1932 he published an interpretation of a passage in Ezekiel describing the attack on Jerusalem by Gog of Magog, in which he predicted an intensification of persecution of Jehovah's Witnesses that would culminate in God intervening on their behalf to begin the battle of Armageddon, which would destroy all opposers of God's organization.[111]
In 1926 he discredited Russell's teaching on the importance of Christian "character development" or personal "sanctification"[81][135][136] and a year later discarded the teaching that Russell had been the "faithful and wise servant" of Matthew 24:45–47, warning that the desire to revere men was a snare set by the Devil.[81][137] In May 1926 Rutherford released his book Deliverance at the Bible Student's convention in Kensington, England later interpreting the event as the fulfillment of the 1335 days of Daniel 12:12.[138]
In 1927, Christmas was declared to be of pagan origin, and the following year its celebration by Bible Students was condemned as supporting "Satan's organization".[139][140] Mother's Day was condemned in 1931,[141] with other holidays as well as birthdays officially renounced in subsequent years.[142][143]
In 1928 Rutherford discarded Russell's teaching that the natural Jews would be restored to Palestine and return to God's favor, despite having declared ten years earlier that prophecies of their restoration were already being fulfilled with the British takeover of Palestine from Turkey during World War I.[144] He denied there was a role for Jews in God's Kingdom arrangement and by 1933 he had reversed Russell's earlier teaching, claiming that prominent Jewish business leaders were "arrogant, self-important and extremely selfish," and would gain no favored standing with God.[145] The teaching that God would restore the Jews to Palestine was discontinued around the same time.[146]
Russell's teaching that the Great Pyramid of Giza was built under God's direction[147] was overturned in 1928, when Rutherford asserted that it had been built under the direction of Satan for the purpose of deceiving God's people in the last days.[148][149] The announcement prompted further defections among long-time Bible Students.[150][151]
In 1930, Rutherford published a systematic reinterpretation of the book of Revelation.[152] Many of the symbols recorded in the book were applied to events following 1918, specifically to Watch Tower conventions held in the years 1922 through 1928.[153] These reinterpretations reflected both a wholesale rejection of his own earlier views as well as the historicist interpretations of Pastor Russell.[154][155][156]
At a Washington, D.C. convention in 1935, Rutherford rejected Russell's teaching that the "great company" of Revelation 7:9 was a "secondary spiritual class" composed of millions of Christians who would be resurrected to heaven apart from the 144,000 "elect", and instead argued that the "great multitude", the "sheep" of Matthew 25 and the "Jonadabs" of 2 Kings chapter 10 all picture the people who could potentially survive Armageddon and receive everlasting human life on earth if they became Jehovah's Witnesses before it began.[157][158]
In 1935, Rutherford objected to U.S. state laws requiring school students to salute the flag as a means of instilling patriotism; in the 1936 Yearbook he declared that baptized Jehovah's Witnesses who did salute the flag were breaking their covenant with God and were thus "guilty of death".[159] In 1940, children in 43 states were expelled for refusing to salute the flag and the Watch Tower Society took most cases to court, with Rutherford personally leading the unsuccessful case of Minersville School District v. Gobitis. Controversy over the flag salute issue escalated and mob attacks became prevalent in many U.S. states until 1943 when the court overruled its previous decision in the case of West Virginia State Board of Education v. Barnette.[160] A U.S. law magazine noted how Jehovah's Witnesses had helped shape the course of constitutional law, remarking: "Through almost constant litigation this organization had made possible an ever-increasing list of precedents concerning the application of the 14th amendment to freedom of speech and religion".[161]
In 1936, Rutherford rejected the belief that Jesus had been executed on a Roman cross, in favor of an upright stake or "tree."[162]
Character and attitudes[edit]



 Rutherford with Cadillac V-16 from the Watchtower publication The Messenger (1931)
Biographers describe Rutherford as tall and solidly built with a senatorial demeanor,[163] and a strong booming voice that helped make him a powerful orator.[164][165] In 1917, The New York Times stated that Rutherford "has a reputation as an eloquent, forceful speaker".[27] Watch Tower Society literature states that his personality contrasted strongly with that of his predecessor. One Witness history book says that while Russell was kind, warm and tactful, Rutherford "was warm and generous toward his associates but he was also a brusque and direct type of person, and his legal background and experiences in early life gave him a directness in his approach to problems in dealing with his brothers that caused some to take offense."[166] Another Watch Tower Society account says he did not hide his feelings, adding, "His bluntness, even when spoken in kindness, was sometimes misunderstood."[167] Fellow Watch Tower Society director A. H. Macmillan says Rutherford "spoke as simply and directly to the people as he knew how, and he was an extremely forthright man. He was thoroughly convinced that what he had to say was the truth and that it was a matter of life and death."[168] Macmillan added, "He would never tolerate anything that would be contrary to what he clearly understood the Bible to teach. He was so strict about that, he would permit nothing that would seem to show a compromise when it came to an issue of the truth."[169] Author Tony Wills describes him as charitable and generous, and says his sympathy for the poor and oppressed was exceeded only by his hatred for the rich, the oppressors.[165] He also notes that he was a dynamic, impatient extrovert.[170] Other authors also address Rutherford's abrasiveness: James Penton describes him as blunt and moody with an explosive temper,[171] with "a streak of self-righteousness which caused him to regard anyone who opposed him as of the Devil",[172] while Alan Rogerson notes that he was a "dogmatic and insensitive person, obsessed with his own self-importance."[173]
Rutherford's confrontation with four Watch Tower Society directors who opposed him in 1917 highlighted both the forcefulness of his personality and his determination to fight for what he believed was right. Penton claims Rutherford played "hard-fisted church politics"[174] and Rogerson accuses Rutherford of using The Watchtower as a propaganda medium to attack his opposers in what was effectively a battle for his position as president.[7] At the heart of his opponents' complaints was his "autocratic" behavior as he strove to "exercise complete management of the Society and its affairs."[175] Penton similarly describes Rutherford's actions in his first year of presidency—including his appointment of new directors, refusal to allow the Society's accounts to be examined, and his unilateral decision to publish The Finished Mystery—as high-handed and secretive.[176] In contrast, Rutherford claimed, "It was my duty to use the power the Lord had put into my hands to support the interests of the shareholders and all others interested in the Truth throughout the world ... to be unfaithful to them would be unfaithful to the Lord."[177] Macmillan, who supported Rutherford throughout the crisis, claimed the president was extremely patient and "did everything that he could to help his opposers see their mistake, holding a number of meetings with them, trying to reason with them and show them how contrary their course was to the Society's charter".[169]



 A 1940 Rutherford booklet "exposing" a Catholic campaign of mob violence against Jehovah's Witnesses
According to Wills, Rutherford emerged from prison in 1919 bitter against the world and the collusion he saw between the clergy and military that had secured his imprisonment. Soon after his release he coined the term "Satan's organization" to refer to this supposed conspiracy.[178] In Watchtower articles Rutherford was similarly scathing towards big business, politics and the League of Nations.[179] Rogerson describes Rutherford's attitude towards the clergy—his avowed enemies—as "unadulterated hatred".[72] His attacks on clergymen, particularly those of the Catholic Church, from the late 1920s were strong enough to attract a ban on his broadcasts by the NBC radio network, which condemned his "rabid attack upon organized religion and the clergy".[180] He also applied criticizing terms to those who had deserted Watch Tower ranks, calling them the "evil servant".[181] He urged readers to view with contempt anyone who had "openly rebelled against God's order or commandments"[182] and also described elective elders of the 1930s who refused to submit to Watch Tower Society administrative changes as "despicable".[183]
Wills states that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He claims that towards the close of his ministry Rutherford spent about half of each year's Watchtowers writing about Armageddon.[184]
According to Penton, Rutherford's austerity—evidenced by his distaste for Christmas, birthday parties and other popular customs[185] that were described as of pagan origin or that encouraged creature worship and were not to be observed[186]—led in turn to austerity becoming a part of Witness life. In 1938, he directed that singing be dispensed with at congregation meetings;[187][188][189][190] singing was reinstated soon after his death.[191]
Rutherford's books and magazine articles reveal his strong views on "the proper place of women" in the church and society. In a 1931 book he linked the post-1919 rise of women's movements that encouraged equality of the sexes with satanic influence,[192] and claimed the custom of men tipping their hats to women or standing when a woman approached was a scheme of the devil to turn men from God and indicated an effeminate streak in men who practiced the custom.[187] Mother's Day was similarly described as part of a plan to turn people away from God.[193] In 1938 he urged adherents to delay marriage and child-bearing until after Armageddon,[194] which Wills claims prompted a strong community bias among Witnesses against marriage. Those who did marry, says Wills, were considered to be weak in faith.[195] At a 1941 convention in Missouri he quoted Rudyard Kipling's description of women as "a rag and a bone and a hank of hair".[187][196]
Former Jehovah's Witness and former Governing Body member Raymond Franz claimed there was no evidence Rutherford engaged in door-to-door ministry despite his assertion that it was a requirement and sacred duty of all Witnesses. Franz claimed to have heard Rutherford's associates say his responsibilities as president "do not permit his engaging in this activity".[197] Macmillan, however, related details of Rutherford's home preaching in 1905 or 1906 when he was baptized,[198] and a 1975 article quoted several Witnesses relating their experiences with Rutherford in the house-to-house ministry in the 1920s.[199] The official history of Jehovah's Witnesses also notes, "Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house."[200] On August 2, 1928 in a meeting with the Bible Student elders who had attended a general convention in Detroit, Michigan Rutherford listed his responsibilities and concluded "when I have attended to many other details, I have not had very much time to go from door to door."[201]
Authors William Whalen and James Penton have claimed that Rutherford was to Russell what Brigham Young was to Mormon prophet Joseph Smith. Penton contends that both Russell and Smith were capable religious leaders but naive visionaries, while Rutherford and Young were "hard-bitten pragmatists who gave a degree of permanency to the movements they dominated".[202][203]
Personal life[edit]



Beth Sarim was built in San Diego, California in 1929. Rutherford died at the property in 1942.
Rutherford married Mary Malcolm Fetzer of Boonville, Missouri on December 31, 1891. Their only child, Malcolm Cleveland, was born on November 10, 1892.[204] The couple separated after Joseph Rutherford became president of the Watch Tower Society.[157] Mary remained an active member of the Jehovah's Witnesses until becoming confined to her home in the years before her death in 1962 at age 93.[205]
Rutherford had reportedly lost the use of one lung from pneumonia suffered during his imprisonment in 1918 and 1919; finding New York's winter weather "impossible", Rutherford was encouraged by a doctor to "spend as much time as possible" in a more favorable climate.[206] In 1929, a residence named Beth Sarim (literally, House of Princes) was constructed at San Diego, California for Rutherford's use,[207][208] initially as winter accommodation and later as a full-time residence.[205][209] He died at the property in 1942. The villa was sold in 1948, with The Watchtower declaring, "It had fully served its purpose and was now only serving as a monument quite expensive to keep."[210]
The standard of Rutherford's accommodation and his personal conduct attracted criticism from some Bible Students and Jehovah's Witnesses in the 1930s. Walter F. Salter, the Society's former branch manager in Canada, wrote a public letter to Rutherford in 1937, the month he was expelled from the religion, claiming that Rutherford had exclusive use of "luxurious" and "expensive" residences (in Brooklyn, Staten Island, Germany, and San Diego), as well as two Cadillacs[211][212][213] and alleged that on more than one occasion he had purchased for Rutherford cases of whiskey, brandy, beer and other liquors, and 'go from "drink to drink"'.[214] In July 1939 Olin R. Moyle, legal counsel for the Society, wrote an open letter of resignation to the president, in which he complained about behavior of some members of the Watch Tower Society, including Rutherford himself, that he considered excessive and inappropriate. Moyle mentioned California when discussing "the difference between the accommodations furnished to you, and your personal attendants, compared with those furnished to some of your brethren." Moyle also accused Rutherford of "unkind treatment of the staff, outbursts of anger, discrimination and vulgar language" and condemned his allowing the "glorification of alcohol" at Bethel.[215][216][217] Penton notes that Moyle was a "teetotaller" and "puritanical", but claims Rutherford's drinking habits were "notorious" and cites unnamed former Brooklyn Bethel workers who told of occasional difficulties in getting Rutherford to the podium to give public talks due to inebriation.[218]
Death and burial[edit]
From the age of 70, Rutherford underwent several medical treatments for cancer of the colon.[219] This included an operation on November 5, 1941, which found "carcinoma of the rectal sigmoid". Doctors gave him less than six months to live.[21] Rutherford died at Beth Sarim on January 8, 1942 at the age of 72.[220] Cause of death was "uraemia due to carcinoma of the rectum due to pelvic metastasis."[21]
A Watch Tower Society staff member said of the announcement of Rutherford's death, "It was at noontime when the family was assembled for lunch. ... The announcement was brief. There were no speeches. No one took the day off to mourn. Rather, we went back to the factory and worked harder than ever."[219]
Rutherford's burial was delayed for five months[202] due to legal proceedings arising from his desire to be buried at Beth Sarim, which he had previously expressed to three close advisers from Brooklyn headquarters.[221][222] According to Consolation, "Judge Rutherford looked for the early triumph of 'the King of the East', Christ Jesus, now leading the host of heaven, and he desired to be buried at dawn facing the rising sun, in an isolated part of the ground which would be administered by the princes, who should return from their graves."[223] Based on his claims that resurrected biblical characters would live at Beth Sarim, Rutherford concluded that it was appropriate that his bones be buried on the property.[224]
The legal problem arose because Beth Sarim was not a legally zoned cemetery.[225] Witnesses collected more than 14,000 signatures for two petitions—one supporting his burial at Beth Sarim, another for a second preferred site on a nearby Watch Tower Society property named Beth-Shan—that Rutherford's dying wish might be granted.[226] Consolation condemned San Diego County officials for their refusal to grant a permit for Rutherford's burial at either property, stating "It was not the fate of the bones which they decided, but their own destiny. Nor is their blood on anyone else's head, because they were told three times that to fight against God, or to tamper with His servant's bones even, would bring upon them the condemnation of the Lord. ... So their responsibility is fixed, and they followed the course of Satan."[227][228][229]
Speculation that Rutherford was secretly buried at Beth Sarim has been called "private rumor", 'frequently disproven', and "myth".[230][231][232] The May 4, 1942 issue of Time magazine noted Rutherford's burial at Rossville, New York, on Staten Island;[233] a private burial plot for Watch Tower branch volunteers is on Woodrow Road.[234][235] In 2002, a caretaker at the immediately adjoining graveyard answered an inquiry about Watch Tower's graveyard by noting, "I couldn't tell you who is buried on it because it has absolutely no markers or headstones".[236]
Rutherford was succeeded by Nathan Homer Knorr as president of the Watch Tower Society.
References[edit]
1.Jump up ^ Leo P. Chall, Sociological Abstracts, vol 26 issues 1–3, "Sociology of Religion", 1978, p. 193 col 2: "Rutherford, through the Watch Tower Society, succeeded in changing all aspects of the sect from 1919 to 1932 and created Jehovah's Witnesses—a charismatic offshoot of the Bible student community."
2.Jump up ^ "The Embryonic State of a Religious Sect's Development: The Jehovah's Witnesses" Sociological Yearbook of Religion in Britain, ed. Michael Hill, 1972, issue 5 pp 11–12: "Joseph Franklin Rutherford succeeded to Russell's position as President of Zion's Watch Tower Tract Society, but only at the expense of antagonizing a large proportion of the Watch Towers subscribers. Nevertheless, he persisted in moulding the Society to suit his own programme of activist evangelism under systematic central control, and he succeeded in creating the administrative structure of the present-day sect of Jehovah's Witnesses."
3.Jump up ^ The Twentieth century, vol 153, 1953 p. 14: "This latter phenomenon, perhaps the most widely spread politico-religious movement at the present time, is linked, as are so many, with a source in America, in this case Judge Rutherford, the New York founder of Jehovah's Witnesses."
4.Jump up ^ An Encyclopedia of Religion, by Vergilius Ferm, 1945, p. 674; New York Times, January 7, 1917, Section I, p. 9.
5.Jump up ^ P.S.L. Johnson, The Present Truth and Herald of Christ's Epiphany, April 1927, p. 66: "Since the Fall of 1923 ... from 20,000 to 30,000 Truth people the world over have left the Society."
6.Jump up ^ Penton 1997, p. 50
7.^ Jump up to: a b Rogerson 1969, p. 37
8.Jump up ^ "Postwar Enlargement of the Theocratic Organization", The Watchtower, July 15, 1950, p. 217
9.Jump up ^ Beckford 1975, p. 24
10.Jump up ^ Penton 1997, p. 75
11.Jump up ^ Rogerson 1969, p. 64
12.Jump up ^ "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 17
13.Jump up ^ Rogerson 1969, p. 53
14.Jump up ^ Riches, by J.F. Rutherford, Watch Tower Bible & Tract Society, 1936, p. 27, "Jesus was crucified, not on a cross... Jesus was crucified by nailing his body to a tree. ...(Deuteronomy 21:22,23) ... (Galatians 3:13) ... Acts 5:30."
15.Jump up ^ "Flashes of Light—Great and Small", The Watchtower, May 15, 1995, p. 20.
16.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 319
17.Jump up ^ Consolation, May 27, 1942, p. 6. It is not clear from this publication whether this included the distribution of Russell's earlier writings.
18.Jump up ^ "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, p. 94, "...earthwide report shows that the Memorial of Jesus Christ’s death on April 5, 1917, was attended by 21,274.
19.Jump up ^ Jehovah's Witnesses in the Divine Purpose, pp. 312–313: Memorial attendance figures in Rutherford's final years were 98,076 (1941) and 140,450 (1942)
20.Jump up ^ Penton 1997, p. 47.
21.^ Jump up to: a b c Dept. of Public Health, San Diego California, Joseph Franklin Rutherford, Certificate of Death issued February 6, 1942
22.Jump up ^ Rogerson 1969, p. 34.
23.^ Jump up to: a b Watch Tower Bible & Tract Society 1975, p. 81
24.^ Jump up to: a b c Watch Tower Bible & Tract Society 1993, p. 67
25.^ Jump up to: a b "Modern History of Jehovah’s Witnesses", Watchtower, March 15, 1955, p. 175.
26.^ Jump up to: a b Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 6.
27.^ Jump up to: a b The New York Times, January 17, 1919, Section I, p. 9, As Retrieved 2010-03-02
28.Jump up ^ "Religion: Jehovah's Witness", Time magazine, June 10, 1935, Online
29.Jump up ^ Biographies of Rutherford in the March 15, 1955 Watchtower and 1975 Yearbook of Jehovah's Witnesses state that his appointment as Special Judge was in the Fourteenth Judicial Circuit.
30.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 83
31.Jump up ^ Wills 2007, p. 131 Wills (p. 131) claims Rutherford had never doubted God's existence, but Wills does not cite a source for that claim.
32.Jump up ^ The Watchtower (October 1, 1997, p. 6) cites a 1913 newspaper interview wherein Rutherford describes becoming an atheist after a Baptist minister claimed Rutherford's wife Mary would go to Hell because she had not been baptized.
33.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 67
34.Jump up ^ "British Branch report", Watch Tower, January 15, 1915, p. 26, Reprints 5616.
35.Jump up ^ Rogerson 1969, p. 30
36.Jump up ^ Yearbook, Watch Tower Bible & Tract Society, 1991, p. 73.
37.Jump up ^ "Judge Rutherford's Spicy Defense", Watch Tower, May 1, 1915, p. 130. R5685.
38.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 647
39.Jump up ^ Russell's Last Will and Testament, The Watch Tower, December 15, 1916.
40.Jump up ^ Penton 1997, p. 48
41.Jump up ^ Macmillan 1957, p. 68
42.Jump up ^ Macmillan 1957, p. 70
43.Jump up ^ Macmillan 1957, p. 71
44.Jump up ^ Pierson et al 1917, pp. 5,6
45.Jump up ^ Pierson et al 1917, p. 4
46.Jump up ^ Rutherford August 1917, p. 12
47.Jump up ^ Rutherford August 1917, pp. 22–23
48.Jump up ^ Jehovah's Witnesses in the Divine Purpose (1959) p. 71, col. 2
49.Jump up ^ Light After Darkness (September 1, 1917) p. 11
50.Jump up ^ Facts for Shareholders (November 15, 1917) p. 14
51.Jump up ^ Rutherford August 1917, pp. 14,15
52.Jump up ^ Pierson et al 1917, p. 9
53.^ Jump up to: a b Watch Tower Bible & Tract Society 1993, p. 68
54.Jump up ^ Proclaimers of God's Kingdom (1993) identifies opposing sides as "those loyal to the Society and those who were easy prey to the smooth talk of the opposers" (p. 68). Yearbook of Jehovah's Witnesses (1975) dismisses the four ousted directors as "rebellious individuals who claimed to be board members" (p. 87) and men who "ambitiously sought to gain administrative control of the Society" (p. 92).
55.Jump up ^ Watch Tower Bible & Tract Society 1975, pp. 93–94
56.Jump up ^ Rogerson 1969, p. 39
57.Jump up ^ Wills 2007, p. 97
58.Jump up ^ Pierson et al 1917, p. 11
59.Jump up ^ Jehovah's Witnesses in the Divine Purpose. Watchtower. 1959. p. 70.
60.Jump up ^ Lawson, John D., American State Trials, vol 13, Thomas Law Book Company, 1921, p. viii: "After his death and after we were in the war they issued a seventh volume of this series, entitled "The Finished Mystery," which, under the guise of being a posthumous work of Pastor Russell, included an attack on the war and an attack on patriotism, which were not written by Pastor Russell and could not have possibly been written by him."
61.Jump up ^ Crompton, Robert. Counting the Days to Armageddon. Cambridge: James Clarke & Co. 1996. pp 84–85: "One of Rutherford's first actions as president ... was, without reference either to his fellow directors or to the editorial committee which Russell had nominated in his will, to commission a seventh volume of Studies in the Scriptures. Responsibility for preparing this volume was given to two of Russell's close associates, George H. Fisher and Clayton J. Woodworth. On the face of it, their brief was to edit for publication the notes left by Russell ... and to draw upon his published writings ... It is obvious ... that it was not in any straightforward sense the result of editing Russell's papers, rather it was in large measure the original work of Woodworth and Fisher at the behest of the new president."
62.^ Jump up to: a b Rogerson 1969, p. 40
63.Jump up ^ Watch Tower, October 1, 1917, January 1, 1918.
64.Jump up ^ Wills 2007, p. 100
65.^ Jump up to: a b Rogerson 1969, p. 41
66.^ Jump up to: a b Macmillan 1957, p. 85
67.Jump up ^ The initial delivery was entitled "The World Has Ended—Millions Now Living May Never Die". See:
 "Noteworthy Events in the Modern-day History of Jehovah’s Witnesses", Jehovah's Witnesses – Proclaimers of God's Kingdom", 1993 Watch Tower, p. 719, "1918 The discourse “The World Has Ended—Millions Now Living May Never Die” is first delivered, on February 24, in Los Angeles, California. On March 31, in Boston, Massachusetts, the talk is entitled “The World Has Ended—Millions Now Living Will Never Die” [emphasis added]
68.Jump up ^ Los Angeles Morning Tribune, February 25, 1918, as recorded in Faith on the March by A. H. Macmillan, 1957, p. 86
69.Jump up ^ Macmillan 1957, p. 89
70.Jump up ^ Macmillan 1957, p. 106
71.Jump up ^ Macmillan 1957, pp. 105,106
72.^ Jump up to: a b Rogerson 1969, p. 44
73.^ Jump up to: a b Penton 1997, p. 56
74.Jump up ^ The Golden Age, volume 1, number 1, October 1, 1919, cover, As Retrieved 2010-02-16
75.Jump up ^ Rogerson 1969, pp. 53,54
76.Jump up ^ "Annual report for 1920", The Watchtower, December 15, 1920, "At the beginning of the fiscal year there were only 225 active colporteurs in the field. The number has now increased to 350, all of whom are devoting their entire time to the service ... In addition to the colporteurs there are reported to this office 8,052 class workers."
77.Jump up ^ Penton 1997, p. 57
78.Jump up ^ Rogerson 1969, pp. 52,53
79.Jump up ^ Rogerson 1969, p. 54
80.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 131
81.^ Jump up to: a b c Penton 1997, p. 60
82.Jump up ^ Watchtower March 1, 1925 p. 72 col 2
83.Jump up ^ Watchtower December 15, 1929 pp 371–77: "Briefly, then, these prophecies and the dates of their fulfilment [sic] are as follows, to wit: The fixed "time of the end" is October 1, 1914 A.D. The 1260-day period ended in April, 1918. The 1290-day period ended September, 1922. The 1335-day period of blessedness began May, 1926, and goes on for ever."
84.Jump up ^ The Harp of God, 1928 edition
85.Jump up ^ Penton 1997, p. 58
86.Jump up ^ Watchtower, March 1, 1925 pp 67–74. In the content list on the cover the article is entitled Birth of a Nation, but the article itself on page 67 is entitled Birth of the Nation
87.Jump up ^ Penton 1997, p. 59
88.^ Jump up to: a b Watchtower, July 1, 1938, p. 201.
89.Jump up ^ WTB&TS, "God's Kingdom of a Thousand Years Has Approached" (1973) p. 347
90.Jump up ^ Wills 2006, p. 121
91.Jump up ^ Yearbook, Watch Tower Bible & Tract Society, 1933, p. 11.
92.^ Jump up to: a b Rogerson 1969, p. 55
93.Jump up ^ Wills, pp. 149–151
94.Jump up ^ Penton, p. 64
95.Jump up ^ Wills 2006, pp. 177–179
96.Jump up ^ Wills 2006, p. 176
97.Jump up ^ Wills 2006, p. 175
98.Jump up ^ Watchtower July 15, 1933 pp. 214-15: "Beginning to count from the transgression resulting by reason of the League of Nations, and the giving of notice, which must begin May 25, 1926, the twenty-three hundred days, or six years, four months, and twenty days, would end October 15, 1932...What, then, took place at the end of the twenty-three-hundred-day period? The Watchtower, issues of August 15 and September 1, 1932, brought before God's people the Scriptural proof that the office of "elective elder", chosen or selected by vote of creatures, does not Scripturally exist, and that therefore the selection of elders by such means should end." In 1971 the Watchtower Society changed the interpretation ending the 2300 days in 1944 rather than 1932.
99.Jump up ^ Wills 2006, pp. 167–172
100.Jump up ^ Watchtower, February 15, 1933.
101.Jump up ^ Jehovah's Witnesses – Proclaimers of God's Kingdom chap. 20 p. 319, 721
102.^ Jump up to: a b Rogerson 1969, p. 57
103.Jump up ^ "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 18.
104.Jump up ^ Consolation, September 4, 1940, p. 25, as cited by Penton, p. 61.
105.Jump up ^ Wills 2006, p. 201
106.Jump up ^ Watchtower, June 15, 1938.
107.Jump up ^ Watch Tower Bible & Tract Society 1959, p. 110
108.^ Jump up to: a b Watch Tower Bible & Tract Society 1959, pp. 312–313
109.Jump up ^ Wills 2007, pp. 142, 146, 157–159
110.Jump up ^ 1931 Yearbook, Watch Tower Bible & Tract Society, p. 57.
111.^ Jump up to: a b Wills 2007, p. 223
112.Jump up ^ Yearbook, 1942, Watch Tower Bible & Tract Society, p. 29.
113.Jump up ^ The Finished Mystery, 1917, p. 2: "POSTHUMOUS WORK OF PASTOR RUSSELL His Last Legacy to the Dear Israel of God (Matt. 20:9)"
114.Jump up ^ The Bible Students Monthly, December 1917, vol. 9 no. 9, p. 1: "The following article is extracted mainly from Pastor Russell's posthumous volume entitled "THE FINISHED MYSTERY," the 7th in the series of his STUDIES IN THE SCRIPTURES and published subsequent to his death... In this posthumous volume, which is called his "last legacy to the Christians of earth" is found a thorough exposition of every verse in the entire Book of Revelation."
115.Jump up ^ Tony Mills, A People for His Name, 2007, pp 97–8: "While he keeps faithfully to Russell's comments in most cases, there are a few times when he goes beyond Russell's plainly stated interpretation. In some of the chapters of Revelation on which Russell left no comments his imagination wandered free. He ridicules John Wesley, whom Russell admired, and his Methodist movement. He calls Europeans "the most cruel, bloodthirsty, quarrelsome, rapacious people on earth," a thought Russell denied. He ridicules Calvinists by saying that they have "lost their manhood, reason and common sense." He ridicules politics, patriotism, religion and almost everything the world holds holy, without (as Russell was careful to do) presenting the good along with the bad."
116.Jump up ^ Bible Students Tract Society, Notes and Comments on the Finished Mystery, Feb. 1919, pp 6–7: "Thus we have Bro. Woodworth's distinct statement that none of these interpretations of Revelation are Pastor Russell's, but another's [sic] (presumably his own)... Have Pastor Russell's interpretations been followed? To this we reply that in many cases they have not. On the contrary, entirely contradictory ones are frequently given."
117.Jump up ^ The Time is at Hand, 1889, p. 183: "Reckoned from the beginning of the seventy years desolation under Babylon, the great cycle [50x50] ends with the year A.D. 1875."
118.Jump up ^ Millions Now Living Will Never Die!, 1920, p.88 : "A simple calculation of these jubilees brings us to this important fact: Seventy jubilees of fifty years each would be a total of 3500 years. That period of time beginning 1575 before A.D. 1 of necessity would end in the fall of the year 1925."
119.Jump up ^ The Watch Tower April 15, 1916 p. 127: "We cannot help it that many of the dear friends continue to tell what THE WATCH TOWER believes, and to misrepresent its teachings. Our kindest thought must be that they are not giving much heed to its teachings. Otherwise they would know from its columns that we are not looking forward to 1925, nor to any other date. As expressly stated in THE WATCH TOWER, we are simply going on, our last date or appointment having been passed more than a year ago...we have no different time in mind from the Scriptures on the subject and do not expect to have any."
120.Jump up ^ Tabernacle Shadows of the Better Sacrifices, 1920, Appendix of Notes pp 133–155: "Thirty-nine years have passed since the publication of this little booklet; and during that time some of the teachings herein contained have come to be seen in clearer light – even as the details of a mountain become more discernible the closer one draws to it. In harmony with these clearer understandings we suggest the following alterations in appendix form, leaving the text intact out of deference to the honored and beloved writer of the booklet."
121.Jump up ^ Watchtower, December 15, 1922, p. 394.
122.Jump up ^ "How Long, O Lord?", Zion's Watch Tower, January 1881.
123.Jump up ^ Watchtower June 1, 1927 p. 166.
124.Jump up ^ Light by J. F. Rutherford, Watch Tower Bible & Tract Society, 1930, p 226.
125.Jump up ^ The Golden Age May 7, 1930 p. 503
126.Jump up ^ The Golden Age March 14, 1934 p 380 "Prior to 1914 and years thereafter we thought that our Lord's return dated from 1874; and we took it for granted that the parousia or presence of our Lord dated from that time. An examination of the scriptures containing the word parousia shows that the presence of the Lord could not date prior to 1914."
127.Jump up ^ Wills 2007, pp. 154,155
128.Jump up ^ Rogerson 1969, p. 47
129.Jump up ^ "Can This World’s Armageddon Be Avoided?", Watchtower, December 1, 1966, p. 730.
130.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 124
131.Jump up ^ Wills 2007, pp. 181, 182
132.Jump up ^ Penton 1997, p. 69
133.Jump up ^ J.F. Rutherford, Prophecy, Watch Tower Bible & Tract Society, 1929, pp. 319, 328–333
134.Jump up ^ J.F. Rutherford, Vindication, Watch Tower Bible & Tract Society, 1931, pp. 9–14, 65–68, 135.
135.Jump up ^ Wills 2007, p. 143
136.Jump up ^ "Character or Covenant – Which?", The Watchtower, May 1, 1926
137.Jump up ^ Watchtower, January 1, 1927, p. 7.
138.Jump up ^ Watchtower July 15, 1933 p. 214 col 2
139.Jump up ^ The Golden Age, December 14, 1927, "The Origin of Christmas", pp 178–79
140.Jump up ^ 1975 Yearbook of Jehovah's Witnesses, 1974, p. 147
141.Jump up ^ Vindication book 1, 1931, pp 158–60: "On the face of it the arrangement of "Mother's Day" seems harmless and calculated to do good. But the people are in ignorance of Satan's subtle hand in the matter, and that he is back of the movement, to turn the people away from God... Neither the man nor the woman should be worshiped for doing right, because such doing of right is their duty. Creature worship of any kind is wrong and an abomination in the sight of God."
142.Jump up ^ George Chryssides, Historical Dictionary of Jehovah's Witnesses, 2008, p. 21
143.Jump up ^ Jehovah's Witnesses: Proclaimers of God's Kingdom, 1993, p. 199
144.Jump up ^ Wills 2007, p. 38
145.Jump up ^ J. F. Rutherford, Favored People, Watch Tower Bible & Tract Society, as cited by Wills, 2007, p. 129.
146.Jump up ^ Rogerson 1969, p. 46
147.Jump up ^ Thy Kingdom Come, pp. 309–376
148.Jump up ^ The Messenger, August 5, 1928 p. 1: "When the Lord spoke of hiding his people in his secret place he was not talking about any chambers in the pyramid, built by the Devil himself."
149.Jump up ^ The Watch Tower, November 15, 1928
150.Jump up ^ Great Pyramid Passages, 1924, reprint by Portland Area Bible Students, 1988, pp i–xxxviii
151.Jump up ^ The Messenger, August 5, 1928 p. 2: "It sure did set the tongues wagging at the Fair Grounds and resulted in another overhauling of the old trunk wherein are kept a few choice relics of what, until recently, we honestly believed the Bible teaches."
152.Jump up ^ Light book 1 and 2, 1930
153.Jump up ^ Light book 1, 1930, p. 106
154.Jump up ^ The Finished Mystery, 1917
155.Jump up ^ Gruss, p. 172
156.Jump up ^ The Watch Tower, Nov 15, 1916, p. 343
157.^ Jump up to: a b Penton 1997, p. 72
158.Jump up ^ Watch Tower Bible & Tract Society 1959, p. 140
159.Jump up ^ Yearbook, 1936, p. 22, "The saluting of or salutation to a flag means this: 'I depend on what the flag represents for my salvation. Those who know and serve God in spirit and in truth look to Jehovah God for salvation, and not to any man or any man-made organization. It therefore follows that the saluting of any flag by those who are in covenant with Jehovah God to do his will constitutes the breaking of that covenant with God, and such covenant breakers are guilty of death."
160.Jump up ^ Wills 2007, pp. 214–224
161.Jump up ^ American Bar Association's Bill of Rights Review, Vol 2, No.4, Summer 1942, p. 262.
162.Jump up ^ Riches, 1936, p. 27: "Jesus was crucified, not on a cross of wood, such as is exhibited in many images and pictures, and which images are made and exhibited by men; Jesus was crucified by nailing his body to a tree."
163.Jump up ^ Herbert H. Stroup, The Jehovah's Witnesses, Columbia University Press, 1945, p. 16.
164.Jump up ^ Penton 1997, p. 47
165.^ Jump up to: a b Wills 2007, p. 131
166.Jump up ^ Watch Tower Bible & Tract Society 1959, pp. 68, 69
167.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 83
168.Jump up ^ Macmillan 1957, pp. 150,151
169.^ Jump up to: a b Macmillan 1957, p. 77
170.Jump up ^ Wills 2007, p. 107
171.Jump up ^ P.S.L. Johnson's Harvest Siftings Reviewed (1917, p.17) relates an incident in which an enraged Rutherford rushed at him in a confrontation in Brooklyn Bethel, grabbed at his arm and "almost jerked me off my feet". Johnson complains that in an earlier hearing of complaints against him, Rutherford treated him to "sneers, sarcasm and ridicule. His face expressed more contempt than that of any other face upon which I have ever looked."(p.14)
172.Jump up ^ Penton 1997, pp. 47–48
173.Jump up ^ Rogerson 1969, p. 35
174.Jump up ^ Penton 1997, p. 51
175.Jump up ^ Pierson et al 1917, pp. 3,4
176.Jump up ^ Penton 1997, pp. 51, 53
177.Jump up ^ Rutherford August 1917, p. 17
178.Jump up ^ Wills 2007, p. 132
179.Jump up ^ Wills 2007, pp. 131–138
180.Jump up ^ Yearbook, 1930, p. 38
181.Jump up ^ The term was drawn from the account of the "faithful servant" and "evil servant" of Matthew 24:45–51.
182.Jump up ^ Watchtower, February 15, 1933, p. 55.
183.Jump up ^ Watchtower, March 15, 1938, p.87
184.Jump up ^ Wills 2007, p. 154
185.Jump up ^ J.F.Rutherford, Vindication, Vol I, pp. 188, 189, as cited by Wills, p. 139.
186.Jump up ^ Watch Tower Bible & Tract Society 1975, p. 147
187.^ Jump up to: a b c Penton 1997, p. 66
188.Jump up ^ Watch Tower Bible & Tract Society 1959, p. 215
189.Jump up ^ Watch Tower Bible & Tract Society 1993, p. 241, "singing in local congregations was largely dispensed with in about 1938"
190.Jump up ^ The Watchtower, May 1, 1938, p 139, "At all study meetings...the one presiding at the study might well, as a prelude to the meeting, briefly state God’s purpose which is now being performed... two minutes might well be devoted to such at the beginning of all meetings for study [by] the one presiding... A few words like the above pronounced at the beginning of the study would be far more beneficial than to occupy the same time in singing songs, which often express much that is out of harmony with the truth"
191.Jump up ^ "Music’s Place in Modern Worship", The Watchtower, February 1, 1997, pp 26–27, "In 1938 singing at congregation meetings was largely dispensed with. However, the wisdom of following apostolic example and direction soon prevailed. At the 1944 district convention, F. W. Franz...announced the release of the Kingdom Service Song Book for use at the weekly service meetings."
192.Jump up ^ J.F.Rutherford, Vindication, Vol I, pp. 155–159, as cited by Wills, p. 139.
193.Jump up ^ J.F.Rutherford, Vindication, Vol I, pp. 155–157, as cited by Wills, p. 139.
194.Jump up ^ Watchtower, November 15, 1938, p. 346.
195.Jump up ^ Wills 2007, p. 138
196.Jump up ^ Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 3.
197.Jump up ^ Raymond Franz, In Search of Christian Freedom, Commentary Press, 2007, pp. 191–192
198.Jump up ^ "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 83
199.Jump up ^ "Part 2—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 133
200.Jump up ^ "Conventions Proof of Our Brotherhood", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 260
201.Jump up ^ The Messenger, August 3, 1928 p. 5: "Frequently some elder says: "The president of the Society does not go from house to house selling books. Why should I?" ... When I have looked after the management of the work at headquarters with its many departments; when I have given attention to a voluminous mail; when I have managed thirty odd branch offices in different parts of the earth and kept in close touch with them by correspondence and examination of their reports, and given advice and counsel as to what shall be done; when I have given attention to may [sic] legal matters that have arisen against members of the Society by reason of the opposition of the enemy; when I have given counsel to the various parts of the radio work; when I have prepared copy for The Watch Tower and other publications; and occasionally written a book or booklet and followed its progress through the manufacturing thereof; and when I have attended to many other details, I have not had very much time to go from door to door."
202.^ Jump up to: a b Prof. William J. Whalen, Armageddon Around the Corner: A report on Jehovah's Witnesses, John Day, New York, 1962, page 67
203.Jump up ^ Penton 1997, pp. 75–76
204.Jump up ^ St. Paul Enterprise January 16, 1917 p. 1
205.^ Jump up to: a b "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 89
206.Jump up ^ "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 75
207.Jump up ^ "Beth-Sarim – Much Talked About House" (PDF), The Messenger (Watchtower), July 25, 1931: 6, 8. (17MB)
208.Jump up ^ 1975 Yearbook of Jehovah's Witnesses, 1974 Watch Tower, p 194, "In time, a direct contribution was made for the purpose of constructing a house in San Diego for Brother Rutherford’s use."
209.Jump up ^ New York Times Deeds San Diego Home To Kings of Israel; Judge Rutherford in the Interim Occupies the House and Drives the Cars March 19, 1930 p. 31
210.Jump up ^ Watchtower, December 15, 1947, as cited by Proclaimers, 1993, p. 76.
211.Jump up ^ Penton 1997, pp. 72,73
212.Jump up ^ The Watchtower, May 15. 1937, p 159
213.Jump up ^ Jehovah's Witnesses and the Third Reich by M. James Penton, University of Toronto Press, 2004, p 368; though Salter's letter was dated "April 1, 1937", Penton writes, "Salter had broken with the Watch Tower Society and had been excommunicated from the Witness community at the time he wrote the letter."
214.Jump up ^ Letter to Rutherford by Walter Salter, reproduced in Jehovah's Witnesses and the Third Reich: sectarian politics under persecution by M. James Penton, University of Toronto Press, 2004, pp. 365-7., "I, at your orders would purchase cases of whiskey at $60.00 a case, and cases of brandy and other liquors, to say nothing of untold cases of beer. A bottle or two of liquor would not do... [Rutherford] sends us out from door to door to face the enemy while he goes from 'drink to drink,' and tells us if we don't we are going to be destroyed."
215.Jump up ^ Moyle letter to Rutherford, July 21, 1939.
216.Jump up ^ Tony Wills (2007), A People For His Name: A History of Jehovah's Witnesses and an Evaluation, Lulu.com, pp. 202–204, ISBN 978-1-4303-0100-4
217.Jump up ^ Society directors defended Rutherford in an October 1939 Watchtower article, accusing Moyle of lies and "wicked slander" and claimed he was a "Judas" trying to cause division. Moyle successfully sued the board of directors for libel, collecting $15,000 plus court costs. See Penton, pp. 80–83 and Wills, pp. 202–205.
218.Jump up ^ Penton 1997, pp. 72,73: "Although Jehovah's Witnesses have done everything possible to hide accounts of the judge's drinking habits, they are simply too notorious to be denied. Former workers at the Watch Tower's New York headquarters recount tales of his inebriation and drunken stupors. Others tell stories of how difficult it sometimes was to get him to the podium to give talks at conventions because of his drunkenness. In San Diego, California, where he spent his winters from 1930 until his death, an elderly lady still speaks of how she sold him great quantities of liquor when he came to purchase medicines in her husband's drugstore."
219.^ Jump up to: a b Watch Tower Bible & Tract Society 1993, p. 89
220.Jump up ^ Rogerson, Alan (1969). Millions Now Living Will Never Die: A Study of Jehovah's Witnesses. Constable & Co, London. p. 64. ISBN 0094559406.
221.Jump up ^ Jehovah's Witnesses – Proclaimers of God's Kingdom, p. 90
222.Jump up ^ "Witnesses Ask Right To Bury Leader", The Evening Independent (St Petersburg, Florida), January 26, 1942: 18
223.Jump up ^ Consolation, May 27, 1942.
224.Jump up ^ Consolation, May 27, 1942 Missing or empty |title= (help)
225.Jump up ^ Penton 1997, p. 74
226.Jump up ^ "San Diego officials line up against New Earth's princes", Consolation, May 27, 1942, pp. 6,9
227.Jump up ^ "No Will Left By Rutherford, Says Secretary", San Diego Union, February 18, 1942
228.Jump up ^ Beth Shan—The Watchtower's "House of Security"
229.Jump up ^ Beth Shan and the Return of the Princes (PDF)
230.Jump up ^ Leonard & Marjorie Chretien (1988), Witnesses of Jehovah, Harvest House, p. 49, ISBN 0-89081-587-9
231.Jump up ^ San Diego Reader, June 28, 2008
232.Jump up ^ Mallios et al. (2007), Cemeteries of San Diego, Arcadia Publishing, p. 112, ISBN 978-0-7385-4714-5
233.Jump up ^ "Buried", Time, May 4, 1942
234.Jump up ^ "Announcements", The Watchtower, October 1, 1966, p 608
235.Jump up ^ "San Diego's Officials Line Up Against Earth's New Princes", Consolation (Watchtower), May 27, 1942: 9, 14–16
236.Jump up ^ Van Amburgh, W. E. (2005), The way to paradise, An enlarged replica of the International Bible Students Association's original 1924 book, Lulu.com, pp. 45, 46, ISBN 1-4116-5971-6, retrieved July 12, 2009
Bibliography[edit]
##Beckford, James A. (1975). The Trumpet of Prophecy: A Sociological Study of Jehovah's Witnesses. Oxford: Basil Blackwell. ISBN 0-631-16310-7.
##Johnson, Paul S.L. (November 1, 1917), Harvest Siftings Reviewed (PDF), retrieved July 21, 2009
##Macmillan, A.H. (1957), Faith on the March, Prentice-Hall
##Penton, James M. (1997), Apocalypse Delayed: The Story of Jehovah's Witnesses (2nd ed.), University of Toronto Press, ISBN 0-8020-7973-3
##Pierson, A.N. et al. (September 1, 1917), Light After Darkness (PDF), retrieved July 21, 2009
##Rogerson, Alan (1969), Millions Now Living Will Never Die, Constable, London, ISBN 0-09-455940-6
##Rutherford, J.F. (August 1, 1917), Harvest Siftings (PDF), Watch Tower Bible & Tract Society, retrieved July 19, 2009
##Rutherford, J.F. (October 1, 1917), Harvest Siftings, Part II (PDF), Watch Tower Bible & Tract Society, retrieved July 19, 2009
##Watch Tower Bible & Tract Society (1975), 1975 Yearbook, Watch Tower Bible & Tract Society
##Watch Tower Bible & Tract Society (1959), Jehovah's Witnesses in the Divine Purpose, Watch Tower Bible & Tract Society
##Watch Tower Bible & Tract Society (1993), Jehovah's Witnesses – Proclaimers of God's Kingdom, Watch Tower Bible & Tract Society
##Wills, Tony (2006), A People For His Name, Lulu Enterprises, ISBN 978-1-4303-0100-4
External links[edit]
 Wikimedia Commons has media related to Joseph Franklin Rutherford.
##Rutherford and associates 1919 Application for Executive Clemency
##Original schism documents 1917 to 1929
##Online collection of Rutherford's writings
##Works by Joseph Franklin Rutherford at Project Gutenberg
##Works by or about Joseph Franklin Rutherford at Internet Archive
##News clippings relating to Judge Rutherford
##News clippings from Rutherford's "Millions Now Living Will Never Die" campaign
Preceded by
Charles Taze Russell President of Watch Tower Bible and Tract Society
 January 6, 1917 – January 8, 1942 Succeeded by
Nathan H. Knorr


Authority control
WorldCat ·
 VIAF: 95206017 ·
 LCCN: n88058968 ·
 ISNI: 0000 0001 0927 2772 ·
 GND: 134036360 ·
 NDL: 00550716
 




 
 
 
 
 
 
 
  


Categories: 1869 births
1942 deaths
20th-century religious leaders
American Christian religious leaders
American Jehovah's Witnesses
American judges
American anti–World War I activists
Apocalypticists
Bible Student movement
Deaths from colorectal cancer
Former Baptists
Missouri lawyers
People from Boonville, Missouri
Persons acquitted under the Espionage Act of 1917
Premillennialism
Watch Tower Society presidents
Writers from Missouri













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Nazario Moreno González

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Nazario Moreno González
Nazario-MORENO-GONZALEZ.jpg
Mug shot of Moreno González

Born
8 March 1970
Apatzingán, Michoacán, Mexico
Died
9 March 2014 (aged 44)
Tumbiscatío, Michoacán, Mexico

Cause of death
 Two gunshot wounds on his thorax
Other names
El Chayo
El Dulce ('The Candy')
El Doctor
El Más Loco ('The Craziest One')
Víctor Nazario Castrejón Peña
Emiliano Morelos Guervara
Occupation
Drug Lord
Known for
Leader of La Familia Michoacana and the Knights Templar Cartel
Predecessor
Carlos Rosales Mendoza
Successor
José de Jesús Méndez Vargas
Dionicio Loya Plancarte
Servando Gómez Martínez
Enrique Plancarte Solís
Notes
$2.2 million dollar reward was offered.

This name uses Spanish naming customs: the first or paternal family name is Moreno and the second or maternal family name is González.
Nazario Moreno González (8 March 1970 – 9 March 2014), commonly referred to by his alias El Chayo ("Nazario" or "The Rosary") and/or El Más Loco ("The Craziest One"), was a Mexican drug lord who headed La Familia Michoacana before heading the Knights Templar Cartel, a drug cartel headquartered in the state of Michoacán. He was one of Mexico's most-wanted drug lords.
Very few details are known of Moreno González's early life, but the authorities believe that religion played a major role in his upbringing. Although born in Michoacán, Moreno González moved to the United States as a teenager, but fled back into Mexico about a decade later to avoid prosecution on drug trafficking charges. In 2004, the drug boss Carlos Rosales Mendoza was captured, and Moreno González, alongside José de Jesús Méndez Vargas, took control of La Familia Michoacana. Unlike other traditional drug trafficking organizations in Mexico, his organization also operated like a religious cult, where its own members were given "bibles" with sayings and conduct guidelines. Moreno González reportedly carried out several philanthropic deeds to help the marginalized in Michoacán. Such deeds helped him craft an image of protector, saint, and Christ-like messianic figure among the poor, and gave La Familia Michoacana a level of influence among some natives.
The Mexican government reported that Moreno González was killed during a two-day gunfight with the Mexican federal police in his home state in December 2010. After the shootout, however, no body was recovered. Rumors thus persisted that Moreno González was still alive and leading the Knights Templar Cartel, the split-off group of La Familia Michoacana. Four years later, on 9 March 2014, his survival was confirmed. Mexican authorities located him again, this time in the town of Tumbiscatío, Michoacán, and attempted to apprehend him. A gunfight ensued resulting in Moreno González's death. Subsequent forensic examination confirmed his identity.


Contents  [hide]
1 Criminal career 1.1 Early life
1.2 Organized crime
1.3 Philanthropy
2 Alleged 2010 death 2.1 Background and aftermath
2.2 Allegations of having survived the attempted police capture
3 Veneration
4 Death
5 Personal life and family
6 Published works
7 See also
8 Sources 8.1 Footnotes
8.2 References
8.3 Bibliography
9 External links

Criminal career[edit]
Early life[edit]
Moreno González was born in the ranchería of Guanajuatillo in Apatzingán, Michoacán, Mexico at around 5:00 a.m. on 8 March 1970.[1][2] There are few details of Moreno González's upbringing, but religion may have played an important role in his early life.[3] His parents had 13 children (including Moreno González). His father Manuel Moreno was reportedly an alcoholic and had several mistresses, and one day he left his family when Moreno González was still very young, forcing his mother to singlehandedly raise the whole family. With their father gone, Moreno González and his siblings lived under the strict discipline of their mother. According to his autobiography, Moreno González had a love-hate relationship with his mother; as a child, he was beaten by his mother for being troublesome and getting into fights. In one occasion, he recalled that his mother once forced him to make his way back to his house by walking on his knees while keeping his arms stretched like a cross throughout the whole day for stealing an animal. Such treatments helped him develop resentment as to partially explain his violent behavior as an adult, he argued. He admitted, however, that he often got into fist fights with other kids from Guanajuatillo and the surrounding rancherías. Moreno González recalled that he would not always win and that he once got into 10 fights in a single day. His violent reputation as a child helped him earn the nickname El Más Loco ("The Craziest One")—which he held onto for the rest of his life—among his siblings and other kids from the area where he grew up.[2][4]
He never attended school and was illiterate for some years of his early life. He learned to read and write reportedly out of curiosity after reading and hearing comic books and stories of Kalimán and Porfirio Cadena, El Ojo del Vidrio on the local radio station.[5] In his autobiography, Moreno González said that as a child he believed he had the superhuman ability of speaking telepathically with animals like Kalimán did in the comics. He said he wanted to be a hero like the comic characters. As a child, he was accustomed to seeing gunmen near his home, and played las guerritas ("war games") for fun. While playing the game, he often pretended to be dead, only to say later on that he had been wounded in the game but that he had managed to survive. At the age of twelve, he moved to Apatzingán and made a living by selling matches, peeling onions, working at a melon field, and throwing out the trash from several booths at a marketplace.[2][6] As a teenager in the late 1980s, Moreno González migrated illegally to the United States, settling in California, where he eventually began selling marijuana.[7][8] After some years, he moved to Texas and in 1994 was arrested for drug trafficking charges in McAllen. Nearly a decade later in 2003, the U.S. government charged him with conspiracy to distribute five tons of narcotics and issued an arrest warrant. Moreno González then fled back to Mexico.[8][9]
Organized crime[edit]
Although raised Catholic, Moreno González became a Jehovah's Witness during his time in the United States.[10][11] In Apatzingán, Moreno González preached to the poor and always carried a bible with him. With time, he won the loyalty of several locals, and many started to see him as a "messiah" for preaching religious principles and forming La Familia Michoacana, a drug cartel that posed as a vigilante group.[3] When Carlos Rosales Mendoza was arrested in 2004, Moreno González ascended to the apex of La Familia Michoacana, a drug trafficking organization based in western Mexico, along with José de Jesús Méndez Vargas.[12] In 2006, La Familia Michoacana broke relations with the Gulf Cartel and Los Zetas, and Moreno González heralded the organization's independence when several of his gunmen tossed five human heads on a discothèque dance floor in Uruapan. Near the severed heads lay a message that read, "La Familia doesn't kill for money, doesn't kill women, doesn't kill innocents. Only those who deserve to die will die."[8]
In 2009, the Mexican government published a list of its 37 most-wanted drug lords and offered a $2.2 million reward for information that led to Moreno González's capture.[13] His three partners – José de Jesús Méndez Vargas, Servando Gómez Martínez and Dionicio Loya Plancarte – were also on the list.[14] In 2010, he was sanctioned under the Foreign Narcotics Kingpin Designation Act (sometimes referred to simply as the "Kingpin Act") by the United States Department of the Treasury for his involvement in drug trafficking. The act prohibited U.S. citizens and companies from doing business with Moreno González, and virtually froze all his assets in the U.S.[15]
Los Zetas eventually broke off from the Gulf Cartel in 2010, after serving in the armed wing of the organization for more than a decade. But in opposition to Los Zetas, Moreno González's cartel rejoined with the Gulf Cartel and allied with the Sinaloa Cartel to fight them off.[16] Since then, La Familia Michoacana became one of the fastest-growing cartels involved in Mexico's drug war. It stood out for its promotion of "family values" and religious agenda, unlike traditional cartels.[17][18] Although deeply involved in the methamphetamine business, Moreno González's cartel diversified its criminal agenda by controlling numerous "counterfeiting, extortion, kidnapping, armed robbery, prostitution and car dealership" rings in Michoacán and its neighboring states.[12][18] By mid-2009, La Familia had managed to establish a foothold in about 20 to 30 urban areas across the United States.[18]
Moreno González required his men to carry a "spiritual manual" that he wrote himself, "[containing] pseudo-Christian aphorisms for self-improvement."[19][20] In his "bible," Moreno González prohibited his men from consuming alcoholic beverages or other drugs, and stated that he would severely punish those who mistreated women. His writings encouraged the corporal punishment of thieves by beating them and making them walk naked with billboards in the city streets.[21][22] He prohibited members of his cartel from consuming or selling methamphetamines in Michoacán, arguing that the drug was only to be smuggled into the U.S. for American consumers.[23] Moreno González justified drug trafficking by stating that La Familia Michoacana allegedly regulated the drug trade to prevent exploitation of the people.[24] The book, sometimes known as "The Sayings of the Craziest One", also talks about humility, service, wisdom, brotherhood, courage, and God.[22][25] His second book, titled "They Call Me The Craziest One", is 13 chapters long and talks about his life, idealism, the origins of La Familia Michoacana, their battle against Los Zetas, and his rationale behind joining organized crime. The text reads like a diary and justifies his criminal activities under the rationale that just like others in Michoacán, the limited opportunities and his poor financial situation pushed him to get involved in the drug trade. In addition to that, Moreno González blamed the government for the existence of criminals.[26]
As leader of La Familia Michoacana, Moreno González was in charge of forging alliances with other cartels. Reportedly, Moreno González met with several other high-ranking drug lords, including Fernando Sánchez Arellano of the Tijuana Cartel; Juan José Esparragoza Moreno of the Sinaloa Cartel; and Ezequiel Cárdenas Guillén of the Gulf Cartel.[27] In these agreements, the cartels allowed La Familia Michoacana to move drugs freely in their territories in exchange for their support in fighting off rival gangs like Los Zetas. In 2008, Moreno González agreed to send armed men to help Joaquín Guzmán Loera and Ismael Zambada García fight off rival cartels, a favor which granted him access to the drug corridors in Sinaloa and Sonora. In addition, his friendship with the Gulf Cartel leader Jorge Eduardo Costilla Sánchez allowed him access to the northeastern state of Tamaulipas.[27]
Philanthropy[edit]
During his tenure as leader of La Familia Michoacana, Moreno González reportedly gave loans to farmers, funded schools and churches, financed drainage projects, and carried out several aid campaigns to help out the disadvantaged in the state of Michoacán. This, along with the manpower of the organization, allowed him get the support of several rural sectors in the state, where many served as informants and collaborators for the cartel.[28][29] His wife was also known for organizing several self-help seminars in Apatzingán.[30] The support of La Familia Michoacana is rooted in family connections and local communities in Michoacán, and in the supposed exploitation of its citizens by the government.[31]
Alleged 2010 death[edit]
On 9 December 2010, the Mexican federal police surrounded the village of El Alcalde in Apatzingán, Michoacán with more than 2,000 officers. Reportedly, Moreno González was at a local festival handing out Christmas presents to the villagers when he was tracked down by the authorities.[32][33]
As the police troops drove into town, gunmen of La Familia Michoacana blocked the entrances with more than 40 burning trucks and cars. La Familia gunmen also surrounded the state capital of Morelia in an attempt to prevent the police from receiving reinforcements.[34] The shootout lasted about two days, and at least 11 deaths were confirmed.[A 1] During the gun battle, the gunmen managed to carry out the bodies of their fallen comrades up the hills. The government reported at the time that Moreno González had been killed, but that the cartel took his body away.[35] This triggered rumors that he was alive and leading his cartel. However, the Mexican government denied such claims. Elías Álvarez, the commander of the 2010 police operation, said González's grave was in the mountains.[36] 2014 reports from the Mexican government stated that Moreno González was possibly injured (but not killed) during the shootout.[37] For four years, the drug lord took advantage of the government's mistake to fall off the authorities's radar and continue to command the cartel behind the scenes.[38]
Background and aftermath[edit]
The alleged death of Moreno González was considered one of the most significant government victories since the start of the drug war in 2006. La Familia Michoacana was the focus of the government because their stronghold, Michoacán state, is just about four hours away from the country's capital, Mexico City. In addition, Michoacán is the homestate of former President Felipe Calderón, who made it a top priority to pacify it.[39]
A few days after the shootout, several people carried out a peace march in Apatzingán expressing their support for the cartel with banners that read "Nazario will always live in our hearts," among others.[40] Others protested against the presence of the federal forces in the state, and argued that the federal government—not the cartels—were responsible for increasing the violence in the country.[40] Through several banners hung on bridges throughout the state of Michoacán, La Familia Michoacana publicly announced that they were open to the possibility of creating a "truce" (ceasefire) with the Mexican government throughout December 2010 and January 2011 to prove that they were not the source of the violence. The Mexican authorities "summarily rejected" the agreement.[39][41]
After Moreno Gonzalez was reported dead, José de Jesús Méndez Vargas took the lead of La Familia Michoacana. The other cartel leader, Servando Gómez Martínez (alias "La Tuta"), fought Méndez Vargas for control of the group and eventually formed the Knights Templar Cartel, a drug cartel and pseudo-religious splinter group.[42] The cartel was headed by Moreno González, followed by Gómez Martínez, Dionisio Loya Plancarte (alias "El Tío"), and Enrique Plancarte Solís (alias "Kike Plancarte"), in that order. However, given that the Mexican government believed that Moreno González had been killed in 2010, Gómez Martínez was regarded as the first-in-command.[43] Since its creation, the Knights Templar Cartel became a greater security concern for the Mexican government; it began to extort lime farmers, cutters, and packers,[44] as well as people who worked in the avocado business in Michoacán.[45] The cartel also stole minerals from the state's reserves to later ship them to China and sell them in the black market.[46] Killings, extortions, kidnappings, and arson attacks against Michoacán residents and local businesses increased.[47] In response to the cartel's activities, autodefensa (vigilante/self-defense) groups began to emerge in Michoacán in 2011,[48] and gained significant momentum in February 2013 when they began to push the cartel outside of the Tierra Caliente region.[44] President Enrique Peña Nieto sent in more federal troops to Michoacán on January 2014 initially with the intent to disarm the informal groups. However, that plan was quickly abandoned following some resistance, and the government decided to sign an agreement that month with the autodefensas to combat insecurity together.[49][50]
Allegations of having survived the attempted police capture[edit]
Given that Moreno González's body was never recovered from the December 2010 shootout where officials said he was killed, there were rumors that he was alive and secretly leading the Knights Templar Cartel, the split-off group of La Familia Michoacana. On June 2011, members of La Familia Michoacana set up several public banners throughout the state of Guerrero with written messages directed to the former President Calderón and his security spokesman Alejandro Poiré. The banners proclaimed that Moreno González was in fact alive and leading the Knights Templar Cartel, and that the government was allegedly covering him up. The rumors were immediately denied by the Mexican government, which stood firm that the drug lord was killed by federal forces on December 9, 2010.[51][52] Rumors sparked again in October 2011 following the arrest of Mario Buenrostro Quiroz, a drug trafficker who headed a Mexico City-based gang known as Los Aboytes. In a videotaped police confession, he told authorities that Moreno González was still alive and heading the cartel. Intelligence agency InSight Crime said the rumors were probably part of a campaign of the Knights Templar Cartel to win prestige from La Familia Michoacana by saying that their leader is in fact alive and still supporting the group.[52] On 27 October 2012, the Mexican Army raided a safe house in Apatzingán where they believed the drug lord Enrique Plancarte Solís was hiding. Though the raid was ultimately unsuccessful because Plancarte Solís managed to avoid capture by sending several gunmen from his inner circle to battle off the soldiers, the authorities discovered several documents written for Moreno González. The Army gave the documents to the intelligence agency SIEDO for further investigation.[53][54]
Many Michoacán natives believed that Moreno González was alive; he was widely believed to have made a public appearance in Morelia in 2012 after his son was killed in a motorcycle accident. According to an unnamed official, his sister went to the morgue to reclaim the body of his son before the autopsy. When the coroner refused to give her the body, Moreno González paid him a visit and convinced him to give up the body. In fears of reprisals, local media outlets self-censored and did not report on the death of his son. Those who wrecked his son were reportedly kidnapped by Moreno González men and killed. In addition, one militia leader from the town of Coalcomán reported seeing him dressed as Saint Francis of Assisi, baptizing people, and leading his henchmen. There was no concrete evidence of Moreno González being alive. However, since no autopsy was performed, there was no evidence of him being dead either.[55] In January 2014, Gregorio López, a priest of Apatzingán, reported that that Moreno González ordered a self-imposed curfew in the city and threatened to burn down businesses that did not comply with the order. That week Michoacán had a series of violent episodes after the state's autodefensa (vigilante) groups—which emerged in February 2013 to fight the Knights Templar Cartel—attempted to move into several municipalities to fight the cartel. The priest said in an interview that there were rumors that the drug lord met with "La Tuta" for lunch in La Cucha, a ranch outside of Apatzingán.[56][57] In an interview with Noticias MVS in February 2014, the former self-defense group leader José Manuel Mireles Valverde stated that Moreno González celebrated Christmas Day (25 December 2013) with the cartel leader Enrique Plancarte Solís and his daughter and banda singer Melissa at the drug lord's house.[58] Mireles claimed in March 2014 that the self-defense groups nearly captured Moreno González at a ranch close to Tumbiscatío, Michoacán, but that he managed to escape 20 minutes before their arrival.[59]
Rumors surrounding these allegations were around since Moreno González was declared dead by the Mexican government in 2010. The mysticism and spiritual teachings of the drug lord have played an important role in the Knights Templar Cartel's propaganda and recruitment in Michoacán. By spreading such rumors, the cartel hoped to gain a level of consensus from the public in their fight against the self-defense militias and state forces in the state.[60][61]
Veneration[edit]
After Moreno González's reported death in 2010, Michoacán natives reportedly began to worship him as a saint, "drawing attention to the links between narco-culture and religion."[62] In the region of Apatzingán, people created altars with statues and photos in honor of him. The figurines are often dressed in tunics similar to the Knights Templar, and had prayers calling him Saint Nazario. Reforma newspaper reported that Moreno González had his own prayer: "Oh Lord Almighty, free me from all sins, give me protection through Saint Nazario."[63] These altars are found in the village of Holanda, on the hill of El Cerrito de la Cruz, and in Apatzingán.[63] Villagers have noted that they had been forced to venerate the criminal under threat of armed force by the gang members.[64]
Throughout his criminal career, Moreno González promoted La Familia Michoacana as an organization that existed to protect the people in Michoacán, where he carried out several campaigns that implemented curfews, punished drinkers, and attacked Los Zetas, whom he claimed had corroded the morality of the state and community. The prayers that are now dedicated to Moreno González now refer to him as the "Representative of God," the "Protector of the poorest," and as the "Knight of the towns."[62] Such behavior proves that La Familia Michoacana's religious campaign influenced the local area.[62]
The area where the altars are located is reportedly patrolled by Los 12 apóstoles ('12 apostles'), the security body that allegedly protected Moreno González.[7]
Death[edit]
At around 7:00 a.m. on 9 March 2014, the Mexican Army and Navy pinpointed Moreno González's whereabouts in Tumbiscatío, Michoacán.[65] When they tried to apprehend him, the drug lord opened fire at the security forces before being killed in the fire exchange.[66] Mexico's Procuraduría General de la República (PGR) officially confirmed his identity through DNA examinations and fingerprint identification. The results were consistent with law enforcement files.[67][68] While investigators conducted the autopsy at a hospital in Apatzingán, more than 150 law enforcement officers from the Army, Navy, Federal Police, and the PGR cordoned the area to prevent organized crime members from attempting to steal his body.[69][70] Post-mortem reports indicated that Moreno González died of two gunshot wounds on his thorax.[71] On 12 March 2014, his corpse was transferred to Morelia under tight security for further testing.[72] At the time of his death, the drug lord was wanted by the Mexican government for charges relating to drug trafficking, organized crime, kidnapping, murder, and theft.[73]
On the evening of 14 March 2014, his corpse was handed over to his sister and two nephews in Morelia by state authorities. As they left the forensic installations, they covered their faces in front of cameras and did not specify if they had plans to carry out a funeral for Moreno González.[74][75] His family and friends, however, held a funeral for him at the Santa Cruz funeral home in Altozano, Morelia.[76] They did not comment where the corpse was to be taken,[77] but unconfirmed reports suggested that there were plans to cremate him and scatter his ashes at a village in the Tierra Caliente region in Michoacán.[78]
Personal life and family[edit]
Moreno González enjoyed watching the Godfather Trilogy and the drama film Braveheart.[79]
He went by several nicknames, including but not limited to El Chayo (hypocorism for "Nazario" or "Rosario", the Spanish word for Rosary),[39] Víctor Nazario Castrejón Peña,[80] El Dulce ("The Candy"), El Doctor ("The Doctor"), and El Más Loco ("The Craziest One"),[28][81][82] In 2014, the Mexican government discovered that the drug lord also held the alias Emiliano Morelos Guevara in reference to revolutionary figures Emiliano Zapata, José María Morelos, and Che Guevara.[83]
His father was reportedly Manuel Moreno, who died on July 2013, according to intelligence reports from Mexican federal agents.[4] The drug lord was the uncle or cousin of Uriel Chávez Mendoza, the municipal president (equivalent of mayor) of Apatzingán.[84][85] He was arrested by Mexican authorities on 15 April 2014 for his alleged ties to organized crime.[86] The city councilman Isidro Villanueva Moreno may also be his cousin too.[87] His half brother and cousin of Plancarte Solís, Antonio Magaña Pantoja, was arrested by Mexican authorities in Apatzingán on 9 February 2014.[88] His half brother Heliodoro Moreno Anguiano (alias "El Yoyo") was arrested by Mexican authorities in Apatzingán, Michoacán on 18 February 2014.[89] His nephew Faustino Andrade González was arrested by the Mexican Federal Police in Apatzingán with four other suspected criminals on 5 June 2014.[90]
Published works[edit]
##Pensamientos Del Más Loco (The Sayings of the Craziest One)[26]
##Me Dicen: El Más Loco (They Call Me The Craziest One) (2010)[91]
See also[edit]
##Jesús Malverde
Sources[edit]
Footnotes[edit]
1.Jump up ^ Since the gunmen carried away the bodies of their partners during the firefight, it is impossible to know the exact number of people who were killed.[92] The police commander, Elías Álvarez, who led the 2010 operation in Apatzingán, estimated that more than 50 people were killed.[32]
References[edit]
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61.Jump up ^ "Nazario Moreno: la leyenda de la resurrección del "primer santo narco". Terra Networks (in Spanish). BBC Mundo. 4 February 2014. Archived from the original on 7 February 2014. Retrieved 7 February 2014.
62.^ Jump up to: a b c Knott, Tracy (12 July 2012). "Dead Drug Boss 'Sainted' in Mexico". InSight Crime. Archived from the original on 14 November 2012. Retrieved 14 November 2012.
63.^ Jump up to: a b "En Michoacán veneran al capo Nazario Moreno". Proceso (in Spanish). 10 July 2012. Archived from the original on 14 November 2012. Retrieved 12 July 2012.
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66.Jump up ^ Shoichet, Catherine E. (9 March 2014). "Notorious Mexican cartel leader Nazario Moreno dead — again". CNN. Archived from the original on 11 March 2014. Retrieved 10 March 2014.
67.Jump up ^ Gómora, Doris (9 March 2014). "Huellas dactilares comprueban que abatido es El Chayo". El Universal (Mexico City) (in Spanish). Archived from the original on 11 March 2014. Retrieved 10 March 2014.
68.Jump up ^ "¿Quién era Nazario Moreno 'El Chayo'?". Diario de Juárez (in Spanish). 10 March 2014. Archived from the original on 11 March 2014. Retrieved 10 March 2014.
69.Jump up ^ "Refuerzan vigilancia para evitar que roben el cuerpo de El Chayo". Proceso (magazine) (in Spanish). 9 March 2014. Archived from the original on 11 March 2014. Retrieved 10 March 2014.
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71.Jump up ^ (subscription required) "Murió 'El Chayo' de dos impactos de bala". Reforma (in Spanish) (Mexico City). 11 March 2014. Archived from the original on 12 March 2014. Retrieved 12 March 2014.
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73.Jump up ^ Alvarado, Noel F. (10 March 2014). ""El Más Loco" gustaba torturar hasta la muerte a sus rivales". La Prensa (in Spanish). Organización Editorial Mexicana. Archived from the original on 11 March 2014. Retrieved 10 March 2014.
74.Jump up ^ (subscription required) García, Adán (14 March 2014). "Entregan cuerpo de 'El Chayo'". El Norte (Monterrey) (in Spanish). Archived from the original on 15 March 2014. Retrieved 15 March 2014.
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77.Jump up ^ "Realizan en Morelia funeral de ‘El Chayo’". Milenio (in Spanish). Agencia Quadratín. 15 March 2014. Archived from the original on 16 March 2014. Retrieved 16 March 2014.
78.Jump up ^ Martínez Elorriaga, Ernesto (15 March 2014). "Reducido grupo vela a Nazario Moreno 'El Chayo' en Morelia". La Jornada (in Spanish). Archived from the original on 16 March 2014. Retrieved 16 March 2014.
79.Jump up ^ Grillo, Ioan (22 June 2011). "Top 10 Notorious Mexican Drug Lords: Nazario Moreno González". TIME. Archived from the original on 14 November 2012. Retrieved 15 November 2012.
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82.Jump up ^ "Perfil Nazario Moreno González, el adoctrinador". El Universal (in Spanish). 10 December 2010. Archived from the original on 14 November 2012. Retrieved 14 November 2012.
83.Jump up ^ Becerra Acosta, Juan Pablo (10 March 2014). "Nazario narra la muerte de Nazario". Milenio (in Spanish). Archived from the original on 11 March 2014. Retrieved 11 March 2014.
84.Jump up ^ Gil Olmos, José (29 January 2014). "Narcopolítica michoacana". Proceso (magazine) (in Spanish). Archived from the original on 7 February 2014. Retrieved 7 February 2014.
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Bibliography[edit]
##Lyman, Michael D. (2010). Drugs in Society: Causes, Concepts and Control (6th ed.). Elsevier. ISBN 1437744508.
##Levy, David A. (2011). Echoes of Mind: Thinking Deeply about Humanship (1st ed.). Enso Books. ISBN 0982018576.
##Longmire, Sylvia (2011). Cartel: The Coming Invasion of Mexico's Drug Wars (1st ed.). Palgrave Macmillan. ISBN 0230111378.
External links[edit]
##La Familia: Another Deadly Mexican Syndicate (archive) — Foreign Policy Research Institute


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Categories: 1970 births
2014 deaths
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Converts to Jehovah's Witnesses
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Nazario Moreno González

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Nazario Moreno González
Nazario-MORENO-GONZALEZ.jpg
Mug shot of Moreno González

Born
8 March 1970
Apatzingán, Michoacán, Mexico
Died
9 March 2014 (aged 44)
Tumbiscatío, Michoacán, Mexico

Cause of death
 Two gunshot wounds on his thorax
Other names
El Chayo
El Dulce ('The Candy')
El Doctor
El Más Loco ('The Craziest One')
Víctor Nazario Castrejón Peña
Emiliano Morelos Guervara
Occupation
Drug Lord
Known for
Leader of La Familia Michoacana and the Knights Templar Cartel
Predecessor
Carlos Rosales Mendoza
Successor
José de Jesús Méndez Vargas
Dionicio Loya Plancarte
Servando Gómez Martínez
Enrique Plancarte Solís
Notes
$2.2 million dollar reward was offered.

This name uses Spanish naming customs: the first or paternal family name is Moreno and the second or maternal family name is González.
Nazario Moreno González (8 March 1970 – 9 March 2014), commonly referred to by his alias El Chayo ("Nazario" or "The Rosary") and/or El Más Loco ("The Craziest One"), was a Mexican drug lord who headed La Familia Michoacana before heading the Knights Templar Cartel, a drug cartel headquartered in the state of Michoacán. He was one of Mexico's most-wanted drug lords.
Very few details are known of Moreno González's early life, but the authorities believe that religion played a major role in his upbringing. Although born in Michoacán, Moreno González moved to the United States as a teenager, but fled back into Mexico about a decade later to avoid prosecution on drug trafficking charges. In 2004, the drug boss Carlos Rosales Mendoza was captured, and Moreno González, alongside José de Jesús Méndez Vargas, took control of La Familia Michoacana. Unlike other traditional drug trafficking organizations in Mexico, his organization also operated like a religious cult, where its own members were given "bibles" with sayings and conduct guidelines. Moreno González reportedly carried out several philanthropic deeds to help the marginalized in Michoacán. Such deeds helped him craft an image of protector, saint, and Christ-like messianic figure among the poor, and gave La Familia Michoacana a level of influence among some natives.
The Mexican government reported that Moreno González was killed during a two-day gunfight with the Mexican federal police in his home state in December 2010. After the shootout, however, no body was recovered. Rumors thus persisted that Moreno González was still alive and leading the Knights Templar Cartel, the split-off group of La Familia Michoacana. Four years later, on 9 March 2014, his survival was confirmed. Mexican authorities located him again, this time in the town of Tumbiscatío, Michoacán, and attempted to apprehend him. A gunfight ensued resulting in Moreno González's death. Subsequent forensic examination confirmed his identity.


Contents  [hide]
1 Criminal career 1.1 Early life
1.2 Organized crime
1.3 Philanthropy
2 Alleged 2010 death 2.1 Background and aftermath
2.2 Allegations of having survived the attempted police capture
3 Veneration
4 Death
5 Personal life and family
6 Published works
7 See also
8 Sources 8.1 Footnotes
8.2 References
8.3 Bibliography
9 External links

Criminal career[edit]
Early life[edit]
Moreno González was born in the ranchería of Guanajuatillo in Apatzingán, Michoacán, Mexico at around 5:00 a.m. on 8 March 1970.[1][2] There are few details of Moreno González's upbringing, but religion may have played an important role in his early life.[3] His parents had 13 children (including Moreno González). His father Manuel Moreno was reportedly an alcoholic and had several mistresses, and one day he left his family when Moreno González was still very young, forcing his mother to singlehandedly raise the whole family. With their father gone, Moreno González and his siblings lived under the strict discipline of their mother. According to his autobiography, Moreno González had a love-hate relationship with his mother; as a child, he was beaten by his mother for being troublesome and getting into fights. In one occasion, he recalled that his mother once forced him to make his way back to his house by walking on his knees while keeping his arms stretched like a cross throughout the whole day for stealing an animal. Such treatments helped him develop resentment as to partially explain his violent behavior as an adult, he argued. He admitted, however, that he often got into fist fights with other kids from Guanajuatillo and the surrounding rancherías. Moreno González recalled that he would not always win and that he once got into 10 fights in a single day. His violent reputation as a child helped him earn the nickname El Más Loco ("The Craziest One")—which he held onto for the rest of his life—among his siblings and other kids from the area where he grew up.[2][4]
He never attended school and was illiterate for some years of his early life. He learned to read and write reportedly out of curiosity after reading and hearing comic books and stories of Kalimán and Porfirio Cadena, El Ojo del Vidrio on the local radio station.[5] In his autobiography, Moreno González said that as a child he believed he had the superhuman ability of speaking telepathically with animals like Kalimán did in the comics. He said he wanted to be a hero like the comic characters. As a child, he was accustomed to seeing gunmen near his home, and played las guerritas ("war games") for fun. While playing the game, he often pretended to be dead, only to say later on that he had been wounded in the game but that he had managed to survive. At the age of twelve, he moved to Apatzingán and made a living by selling matches, peeling onions, working at a melon field, and throwing out the trash from several booths at a marketplace.[2][6] As a teenager in the late 1980s, Moreno González migrated illegally to the United States, settling in California, where he eventually began selling marijuana.[7][8] After some years, he moved to Texas and in 1994 was arrested for drug trafficking charges in McAllen. Nearly a decade later in 2003, the U.S. government charged him with conspiracy to distribute five tons of narcotics and issued an arrest warrant. Moreno González then fled back to Mexico.[8][9]
Organized crime[edit]
Although raised Catholic, Moreno González became a Jehovah's Witness during his time in the United States.[10][11] In Apatzingán, Moreno González preached to the poor and always carried a bible with him. With time, he won the loyalty of several locals, and many started to see him as a "messiah" for preaching religious principles and forming La Familia Michoacana, a drug cartel that posed as a vigilante group.[3] When Carlos Rosales Mendoza was arrested in 2004, Moreno González ascended to the apex of La Familia Michoacana, a drug trafficking organization based in western Mexico, along with José de Jesús Méndez Vargas.[12] In 2006, La Familia Michoacana broke relations with the Gulf Cartel and Los Zetas, and Moreno González heralded the organization's independence when several of his gunmen tossed five human heads on a discothèque dance floor in Uruapan. Near the severed heads lay a message that read, "La Familia doesn't kill for money, doesn't kill women, doesn't kill innocents. Only those who deserve to die will die."[8]
In 2009, the Mexican government published a list of its 37 most-wanted drug lords and offered a $2.2 million reward for information that led to Moreno González's capture.[13] His three partners – José de Jesús Méndez Vargas, Servando Gómez Martínez and Dionicio Loya Plancarte – were also on the list.[14] In 2010, he was sanctioned under the Foreign Narcotics Kingpin Designation Act (sometimes referred to simply as the "Kingpin Act") by the United States Department of the Treasury for his involvement in drug trafficking. The act prohibited U.S. citizens and companies from doing business with Moreno González, and virtually froze all his assets in the U.S.[15]
Los Zetas eventually broke off from the Gulf Cartel in 2010, after serving in the armed wing of the organization for more than a decade. But in opposition to Los Zetas, Moreno González's cartel rejoined with the Gulf Cartel and allied with the Sinaloa Cartel to fight them off.[16] Since then, La Familia Michoacana became one of the fastest-growing cartels involved in Mexico's drug war. It stood out for its promotion of "family values" and religious agenda, unlike traditional cartels.[17][18] Although deeply involved in the methamphetamine business, Moreno González's cartel diversified its criminal agenda by controlling numerous "counterfeiting, extortion, kidnapping, armed robbery, prostitution and car dealership" rings in Michoacán and its neighboring states.[12][18] By mid-2009, La Familia had managed to establish a foothold in about 20 to 30 urban areas across the United States.[18]
Moreno González required his men to carry a "spiritual manual" that he wrote himself, "[containing] pseudo-Christian aphorisms for self-improvement."[19][20] In his "bible," Moreno González prohibited his men from consuming alcoholic beverages or other drugs, and stated that he would severely punish those who mistreated women. His writings encouraged the corporal punishment of thieves by beating them and making them walk naked with billboards in the city streets.[21][22] He prohibited members of his cartel from consuming or selling methamphetamines in Michoacán, arguing that the drug was only to be smuggled into the U.S. for American consumers.[23] Moreno González justified drug trafficking by stating that La Familia Michoacana allegedly regulated the drug trade to prevent exploitation of the people.[24] The book, sometimes known as "The Sayings of the Craziest One", also talks about humility, service, wisdom, brotherhood, courage, and God.[22][25] His second book, titled "They Call Me The Craziest One", is 13 chapters long and talks about his life, idealism, the origins of La Familia Michoacana, their battle against Los Zetas, and his rationale behind joining organized crime. The text reads like a diary and justifies his criminal activities under the rationale that just like others in Michoacán, the limited opportunities and his poor financial situation pushed him to get involved in the drug trade. In addition to that, Moreno González blamed the government for the existence of criminals.[26]
As leader of La Familia Michoacana, Moreno González was in charge of forging alliances with other cartels. Reportedly, Moreno González met with several other high-ranking drug lords, including Fernando Sánchez Arellano of the Tijuana Cartel; Juan José Esparragoza Moreno of the Sinaloa Cartel; and Ezequiel Cárdenas Guillén of the Gulf Cartel.[27] In these agreements, the cartels allowed La Familia Michoacana to move drugs freely in their territories in exchange for their support in fighting off rival gangs like Los Zetas. In 2008, Moreno González agreed to send armed men to help Joaquín Guzmán Loera and Ismael Zambada García fight off rival cartels, a favor which granted him access to the drug corridors in Sinaloa and Sonora. In addition, his friendship with the Gulf Cartel leader Jorge Eduardo Costilla Sánchez allowed him access to the northeastern state of Tamaulipas.[27]
Philanthropy[edit]
During his tenure as leader of La Familia Michoacana, Moreno González reportedly gave loans to farmers, funded schools and churches, financed drainage projects, and carried out several aid campaigns to help out the disadvantaged in the state of Michoacán. This, along with the manpower of the organization, allowed him get the support of several rural sectors in the state, where many served as informants and collaborators for the cartel.[28][29] His wife was also known for organizing several self-help seminars in Apatzingán.[30] The support of La Familia Michoacana is rooted in family connections and local communities in Michoacán, and in the supposed exploitation of its citizens by the government.[31]
Alleged 2010 death[edit]
On 9 December 2010, the Mexican federal police surrounded the village of El Alcalde in Apatzingán, Michoacán with more than 2,000 officers. Reportedly, Moreno González was at a local festival handing out Christmas presents to the villagers when he was tracked down by the authorities.[32][33]
As the police troops drove into town, gunmen of La Familia Michoacana blocked the entrances with more than 40 burning trucks and cars. La Familia gunmen also surrounded the state capital of Morelia in an attempt to prevent the police from receiving reinforcements.[34] The shootout lasted about two days, and at least 11 deaths were confirmed.[A 1] During the gun battle, the gunmen managed to carry out the bodies of their fallen comrades up the hills. The government reported at the time that Moreno González had been killed, but that the cartel took his body away.[35] This triggered rumors that he was alive and leading his cartel. However, the Mexican government denied such claims. Elías Álvarez, the commander of the 2010 police operation, said González's grave was in the mountains.[36] 2014 reports from the Mexican government stated that Moreno González was possibly injured (but not killed) during the shootout.[37] For four years, the drug lord took advantage of the government's mistake to fall off the authorities's radar and continue to command the cartel behind the scenes.[38]
Background and aftermath[edit]
The alleged death of Moreno González was considered one of the most significant government victories since the start of the drug war in 2006. La Familia Michoacana was the focus of the government because their stronghold, Michoacán state, is just about four hours away from the country's capital, Mexico City. In addition, Michoacán is the homestate of former President Felipe Calderón, who made it a top priority to pacify it.[39]
A few days after the shootout, several people carried out a peace march in Apatzingán expressing their support for the cartel with banners that read "Nazario will always live in our hearts," among others.[40] Others protested against the presence of the federal forces in the state, and argued that the federal government—not the cartels—were responsible for increasing the violence in the country.[40] Through several banners hung on bridges throughout the state of Michoacán, La Familia Michoacana publicly announced that they were open to the possibility of creating a "truce" (ceasefire) with the Mexican government throughout December 2010 and January 2011 to prove that they were not the source of the violence. The Mexican authorities "summarily rejected" the agreement.[39][41]
After Moreno Gonzalez was reported dead, José de Jesús Méndez Vargas took the lead of La Familia Michoacana. The other cartel leader, Servando Gómez Martínez (alias "La Tuta"), fought Méndez Vargas for control of the group and eventually formed the Knights Templar Cartel, a drug cartel and pseudo-religious splinter group.[42] The cartel was headed by Moreno González, followed by Gómez Martínez, Dionisio Loya Plancarte (alias "El Tío"), and Enrique Plancarte Solís (alias "Kike Plancarte"), in that order. However, given that the Mexican government believed that Moreno González had been killed in 2010, Gómez Martínez was regarded as the first-in-command.[43] Since its creation, the Knights Templar Cartel became a greater security concern for the Mexican government; it began to extort lime farmers, cutters, and packers,[44] as well as people who worked in the avocado business in Michoacán.[45] The cartel also stole minerals from the state's reserves to later ship them to China and sell them in the black market.[46] Killings, extortions, kidnappings, and arson attacks against Michoacán residents and local businesses increased.[47] In response to the cartel's activities, autodefensa (vigilante/self-defense) groups began to emerge in Michoacán in 2011,[48] and gained significant momentum in February 2013 when they began to push the cartel outside of the Tierra Caliente region.[44] President Enrique Peña Nieto sent in more federal troops to Michoacán on January 2014 initially with the intent to disarm the informal groups. However, that plan was quickly abandoned following some resistance, and the government decided to sign an agreement that month with the autodefensas to combat insecurity together.[49][50]
Allegations of having survived the attempted police capture[edit]
Given that Moreno González's body was never recovered from the December 2010 shootout where officials said he was killed, there were rumors that he was alive and secretly leading the Knights Templar Cartel, the split-off group of La Familia Michoacana. On June 2011, members of La Familia Michoacana set up several public banners throughout the state of Guerrero with written messages directed to the former President Calderón and his security spokesman Alejandro Poiré. The banners proclaimed that Moreno González was in fact alive and leading the Knights Templar Cartel, and that the government was allegedly covering him up. The rumors were immediately denied by the Mexican government, which stood firm that the drug lord was killed by federal forces on December 9, 2010.[51][52] Rumors sparked again in October 2011 following the arrest of Mario Buenrostro Quiroz, a drug trafficker who headed a Mexico City-based gang known as Los Aboytes. In a videotaped police confession, he told authorities that Moreno González was still alive and heading the cartel. Intelligence agency InSight Crime said the rumors were probably part of a campaign of the Knights Templar Cartel to win prestige from La Familia Michoacana by saying that their leader is in fact alive and still supporting the group.[52] On 27 October 2012, the Mexican Army raided a safe house in Apatzingán where they believed the drug lord Enrique Plancarte Solís was hiding. Though the raid was ultimately unsuccessful because Plancarte Solís managed to avoid capture by sending several gunmen from his inner circle to battle off the soldiers, the authorities discovered several documents written for Moreno González. The Army gave the documents to the intelligence agency SIEDO for further investigation.[53][54]
Many Michoacán natives believed that Moreno González was alive; he was widely believed to have made a public appearance in Morelia in 2012 after his son was killed in a motorcycle accident. According to an unnamed official, his sister went to the morgue to reclaim the body of his son before the autopsy. When the coroner refused to give her the body, Moreno González paid him a visit and convinced him to give up the body. In fears of reprisals, local media outlets self-censored and did not report on the death of his son. Those who wrecked his son were reportedly kidnapped by Moreno González men and killed. In addition, one militia leader from the town of Coalcomán reported seeing him dressed as Saint Francis of Assisi, baptizing people, and leading his henchmen. There was no concrete evidence of Moreno González being alive. However, since no autopsy was performed, there was no evidence of him being dead either.[55] In January 2014, Gregorio López, a priest of Apatzingán, reported that that Moreno González ordered a self-imposed curfew in the city and threatened to burn down businesses that did not comply with the order. That week Michoacán had a series of violent episodes after the state's autodefensa (vigilante) groups—which emerged in February 2013 to fight the Knights Templar Cartel—attempted to move into several municipalities to fight the cartel. The priest said in an interview that there were rumors that the drug lord met with "La Tuta" for lunch in La Cucha, a ranch outside of Apatzingán.[56][57] In an interview with Noticias MVS in February 2014, the former self-defense group leader José Manuel Mireles Valverde stated that Moreno González celebrated Christmas Day (25 December 2013) with the cartel leader Enrique Plancarte Solís and his daughter and banda singer Melissa at the drug lord's house.[58] Mireles claimed in March 2014 that the self-defense groups nearly captured Moreno González at a ranch close to Tumbiscatío, Michoacán, but that he managed to escape 20 minutes before their arrival.[59]
Rumors surrounding these allegations were around since Moreno González was declared dead by the Mexican government in 2010. The mysticism and spiritual teachings of the drug lord have played an important role in the Knights Templar Cartel's propaganda and recruitment in Michoacán. By spreading such rumors, the cartel hoped to gain a level of consensus from the public in their fight against the self-defense militias and state forces in the state.[60][61]
Veneration[edit]
After Moreno González's reported death in 2010, Michoacán natives reportedly began to worship him as a saint, "drawing attention to the links between narco-culture and religion."[62] In the region of Apatzingán, people created altars with statues and photos in honor of him. The figurines are often dressed in tunics similar to the Knights Templar, and had prayers calling him Saint Nazario. Reforma newspaper reported that Moreno González had his own prayer: "Oh Lord Almighty, free me from all sins, give me protection through Saint Nazario."[63] These altars are found in the village of Holanda, on the hill of El Cerrito de la Cruz, and in Apatzingán.[63] Villagers have noted that they had been forced to venerate the criminal under threat of armed force by the gang members.[64]
Throughout his criminal career, Moreno González promoted La Familia Michoacana as an organization that existed to protect the people in Michoacán, where he carried out several campaigns that implemented curfews, punished drinkers, and attacked Los Zetas, whom he claimed had corroded the morality of the state and community. The prayers that are now dedicated to Moreno González now refer to him as the "Representative of God," the "Protector of the poorest," and as the "Knight of the towns."[62] Such behavior proves that La Familia Michoacana's religious campaign influenced the local area.[62]
The area where the altars are located is reportedly patrolled by Los 12 apóstoles ('12 apostles'), the security body that allegedly protected Moreno González.[7]
Death[edit]
At around 7:00 a.m. on 9 March 2014, the Mexican Army and Navy pinpointed Moreno González's whereabouts in Tumbiscatío, Michoacán.[65] When they tried to apprehend him, the drug lord opened fire at the security forces before being killed in the fire exchange.[66] Mexico's Procuraduría General de la República (PGR) officially confirmed his identity through DNA examinations and fingerprint identification. The results were consistent with law enforcement files.[67][68] While investigators conducted the autopsy at a hospital in Apatzingán, more than 150 law enforcement officers from the Army, Navy, Federal Police, and the PGR cordoned the area to prevent organized crime members from attempting to steal his body.[69][70] Post-mortem reports indicated that Moreno González died of two gunshot wounds on his thorax.[71] On 12 March 2014, his corpse was transferred to Morelia under tight security for further testing.[72] At the time of his death, the drug lord was wanted by the Mexican government for charges relating to drug trafficking, organized crime, kidnapping, murder, and theft.[73]
On the evening of 14 March 2014, his corpse was handed over to his sister and two nephews in Morelia by state authorities. As they left the forensic installations, they covered their faces in front of cameras and did not specify if they had plans to carry out a funeral for Moreno González.[74][75] His family and friends, however, held a funeral for him at the Santa Cruz funeral home in Altozano, Morelia.[76] They did not comment where the corpse was to be taken,[77] but unconfirmed reports suggested that there were plans to cremate him and scatter his ashes at a village in the Tierra Caliente region in Michoacán.[78]
Personal life and family[edit]
Moreno González enjoyed watching the Godfather Trilogy and the drama film Braveheart.[79]
He went by several nicknames, including but not limited to El Chayo (hypocorism for "Nazario" or "Rosario", the Spanish word for Rosary),[39] Víctor Nazario Castrejón Peña,[80] El Dulce ("The Candy"), El Doctor ("The Doctor"), and El Más Loco ("The Craziest One"),[28][81][82] In 2014, the Mexican government discovered that the drug lord also held the alias Emiliano Morelos Guevara in reference to revolutionary figures Emiliano Zapata, José María Morelos, and Che Guevara.[83]
His father was reportedly Manuel Moreno, who died on July 2013, according to intelligence reports from Mexican federal agents.[4] The drug lord was the uncle or cousin of Uriel Chávez Mendoza, the municipal president (equivalent of mayor) of Apatzingán.[84][85] He was arrested by Mexican authorities on 15 April 2014 for his alleged ties to organized crime.[86] The city councilman Isidro Villanueva Moreno may also be his cousin too.[87] His half brother and cousin of Plancarte Solís, Antonio Magaña Pantoja, was arrested by Mexican authorities in Apatzingán on 9 February 2014.[88] His half brother Heliodoro Moreno Anguiano (alias "El Yoyo") was arrested by Mexican authorities in Apatzingán, Michoacán on 18 February 2014.[89] His nephew Faustino Andrade González was arrested by the Mexican Federal Police in Apatzingán with four other suspected criminals on 5 June 2014.[90]
Published works[edit]
##Pensamientos Del Más Loco (The Sayings of the Craziest One)[26]
##Me Dicen: El Más Loco (They Call Me The Craziest One) (2010)[91]
See also[edit]
##Jesús Malverde
Sources[edit]
Footnotes[edit]
1.Jump up ^ Since the gunmen carried away the bodies of their partners during the firefight, it is impossible to know the exact number of people who were killed.[92] The police commander, Elías Álvarez, who led the 2010 operation in Apatzingán, estimated that more than 50 people were killed.[32]
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Bibliography[edit]
##Lyman, Michael D. (2010). Drugs in Society: Causes, Concepts and Control (6th ed.). Elsevier. ISBN 1437744508.
##Levy, David A. (2011). Echoes of Mind: Thinking Deeply about Humanship (1st ed.). Enso Books. ISBN 0982018576.
##Longmire, Sylvia (2011). Cartel: The Coming Invasion of Mexico's Drug Wars (1st ed.). Palgrave Macmillan. ISBN 0230111378.
External links[edit]
##La Familia: Another Deadly Mexican Syndicate (archive) — Foreign Policy Research Institute


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Categories: 1970 births
2014 deaths
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Tulsi Giri

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Tulsi Giri
तुल्सी गिरी

Prime Minister of Nepal
In office
 1960–1963
Monarch
King Birendra
In office
 1964–1965
Personal details

Born
26 September 1926 (age 88)
Siraha District, Nepal
Citizenship
Nepalese
Political party
Independent
Residence
Bangalore, India
Occupation
Politician
Religion
Jehovah's Witnesses (converted from Hinduism)
Tulsi Giri (Nepali: तुलसी गिरि born 26 September 1926) was the Prime Minister of Nepal[1] from 1975 to 1977, and chairman of the Council of Ministers (a de facto Prime Ministerial position) between 1960 and 1963, and again in 1964 and 1965. He was born in Siraha District, Nepal in 1926.[2]
Tulsi was also a Minister in the Congress government of 1959-1960, before its dissolution by King Mahendra. He was the first prime-minister under the dictatorship.[3] He studied at the Suri Vidyasagar College, when it was affiliated with the University of Calcutta.[4] He received his medical degree but politics soon became his life.[5]
Tulsi has had numerous wives and children and is currently married to Sarah Giri, Sarah is a deaf-rights advocate. As of 2013 they have been married 34 years.[6]
As an adult Tulsi was baptized to this wife's faith i.e Jehovah's witness and resigned as chairman Rastriya Panchayat in 1986 and moved to Sri Lanka[7] where he stayed for two years and then finally settled in Bangalore, India till 2005.
References[edit]
1.Jump up ^ Praagh, David Van (2003). The greater game: India's race with destiny and China. McGill-Queen's Press - MQUP. p. 332. ISBN 978-0-7735-2639-6. Retrieved 1 April 2011.
2.Jump up ^ [1]
3.Jump up ^ http://www.nepalstory.com/engelsk/e-02-17.html
4.Jump up ^ Prominent alumni
5.Jump up ^ http://demrepubnepal.blogspot.com/2005/10/tulsi-giri-interview.html
6.Jump up ^ http://wagle.com.np/2005/11/30/meeting-the-other-sarah-giri/
7.Jump up ^ "From Kathmandu to Damon:The Story of dr. Giri.". 17 February 2005. Retrieved 10 October 2014.

Political offices
Preceded by
Bishweshwar Prasad Koirala Prime Minister of Nepal
 1960 – 1963 Succeeded by
Surya Bahadur Thapa
Preceded by
Surya Bahadur Thapa Prime Minister of Nepal
 1964 – 1965 Succeeded by
Surya Bahadur Thapa
Preceded by
Nagendra Prasad Rijal Prime Minister of Nepal
 1975 – 1977 Succeeded by
Kirti Nidhi Bista


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Categories: Prime ministers of Nepal
1926 births
Living people
Nepali Congress politicians
University of Calcutta alumni
Nepalese Jehovah's Witnesses
Converts to Jehovah's Witnesses
Converts to Christianity from Hinduism
Nepalese expatriates in Sri Lanka
Nepalese expatriates in India
Former Hindus
Nepalese politician stubs





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Tulsi Giri

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Tulsi Giri
तुल्सी गिरी

Prime Minister of Nepal
In office
 1960–1963
Monarch
King Birendra
In office
 1964–1965
Personal details

Born
26 September 1926 (age 88)
Siraha District, Nepal
Citizenship
Nepalese
Political party
Independent
Residence
Bangalore, India
Occupation
Politician
Religion
Jehovah's Witnesses (converted from Hinduism)
Tulsi Giri (Nepali: तुलसी गिरि born 26 September 1926) was the Prime Minister of Nepal[1] from 1975 to 1977, and chairman of the Council of Ministers (a de facto Prime Ministerial position) between 1960 and 1963, and again in 1964 and 1965. He was born in Siraha District, Nepal in 1926.[2]
Tulsi was also a Minister in the Congress government of 1959-1960, before its dissolution by King Mahendra. He was the first prime-minister under the dictatorship.[3] He studied at the Suri Vidyasagar College, when it was affiliated with the University of Calcutta.[4] He received his medical degree but politics soon became his life.[5]
Tulsi has had numerous wives and children and is currently married to Sarah Giri, Sarah is a deaf-rights advocate. As of 2013 they have been married 34 years.[6]
As an adult Tulsi was baptized to this wife's faith i.e Jehovah's witness and resigned as chairman Rastriya Panchayat in 1986 and moved to Sri Lanka[7] where he stayed for two years and then finally settled in Bangalore, India till 2005.
References[edit]
1.Jump up ^ Praagh, David Van (2003). The greater game: India's race with destiny and China. McGill-Queen's Press - MQUP. p. 332. ISBN 978-0-7735-2639-6. Retrieved 1 April 2011.
2.Jump up ^ [1]
3.Jump up ^ http://www.nepalstory.com/engelsk/e-02-17.html
4.Jump up ^ Prominent alumni
5.Jump up ^ http://demrepubnepal.blogspot.com/2005/10/tulsi-giri-interview.html
6.Jump up ^ http://wagle.com.np/2005/11/30/meeting-the-other-sarah-giri/
7.Jump up ^ "From Kathmandu to Damon:The Story of dr. Giri.". 17 February 2005. Retrieved 10 October 2014.

Political offices
Preceded by
Bishweshwar Prasad Koirala Prime Minister of Nepal
 1960 – 1963 Succeeded by
Surya Bahadur Thapa
Preceded by
Surya Bahadur Thapa Prime Minister of Nepal
 1964 – 1965 Succeeded by
Surya Bahadur Thapa
Preceded by
Nagendra Prasad Rijal Prime Minister of Nepal
 1975 – 1977 Succeeded by
Kirti Nidhi Bista


[show]
v ·
 t ·
 e
 
Prime Ministers of Nepal




















































Nepal





































 
 
 
 
 
 
 
Stub icon This article about a Nepalese politician is a stub. You can help Wikipedia by expanding it.




  


Categories: Prime ministers of Nepal
1926 births
Living people
Nepali Congress politicians
University of Calcutta alumni
Nepalese Jehovah's Witnesses
Converts to Jehovah's Witnesses
Converts to Christianity from Hinduism
Nepalese expatriates in Sri Lanka
Nepalese expatriates in India
Former Hindus
Nepalese politician stubs





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Minos Kokkinakis

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Minos Kokkinakis (25 February 1909 [1], Sitia, Crete – 28 January 1999 Sitia) was a Greek member of Jehovah's Witnesses. He is most notable for his repeated clashes with Greece's ban on proselytism.


Contents  [hide]
1 Early life
2 Imprisonment
3 1986 imprisonment
4 European court case
5 External links

Early life[edit]
A shopkeeper by trade, Kokkinakis originally was a Greek Orthodox Christian but joined Jehovah's Witnesses in 1936.
Imprisonment[edit]
In 1938 he was the first Witness in Greece to be arrested for violating the law against proselytism which the government of dictator Ioannis Metaxas had just enacted under pressure from the Greek Orthodox Church.
After his 1938 arrest, further short sentences followed in 1939 and 1940. During World War II, Kokkinakis was incarcerated in the military prison in Athens for more than 18 months. He was again sentenced in 1947 and 1949, when he was exiled to the notorious prison island of Makronisos, where torture was widespread. He was among forty Witnesses in a prison housing 14,000. After surviving the hardships of Makronisos, Kokkinakis was repeatedly arrested in the 1950s and 1960s for proselytism, one of hundreds of Witnesses to be imprisoned on such charges. All in all, he would be arrested more than sixty times, tried 18 times and spend a combined total of six and a half years in prison.
1986 imprisonment[edit]
In March 1986, when Kokkinakis and his wife Elissavet visited a home in Sitia on Crete, where they apparently tried to convert a woman whose husband was the cantor at a local Orthodox church. He informed the police, who arrested the couple. They were charged with proselytism and sentenced in the criminal court of Lasithi to four months' imprisonment. The court declared the defendants had intruded "on the religious beliefs of Orthodox Christians ... by taking advantage of their inexperience, their low intellect and their naivete." The Crete Court of Appeal later acquitted Elissavet but upheld her husband's conviction, although it reduced his prison sentence to three months.
European court case[edit]
Main article: Kokkinakis v. Greece
Kokkinakis persisted in his challenge to the ruling and after the Greek Supreme Court dismissed his appeal in April 1988 he took his case to the European Court. The petition was eventually accepted in February 1992 and the case was heard the following November in his presence. One of the nine judges declared Kokkinakis had been convicted "only for having shown such zeal, without any impropriety on his part."
In May 1993, the European Court of Human Rights in Strasbourg ruled his right to religious freedom had been violated and awarded him damages of three and a half million drachmas. "Fifty years of persecution were worth going through if only for this historic moment", Kokkinakis said. The landmark judgement was frequently cited in similar cases of proselytism in Greece, leading to acquittals not just of Witnesses but of Pentecostal Christians and Buddhists.[citation needed]
See also: Religion in Greece
External links[edit]
Felix Corley (10 March 1999). "Obituary: Minos Kokkinakis". The Independent.



 
 
 
 
 
 
 
  


Categories: 1909 births
1999 deaths
People from Lasithi
Converts to Jehovah's Witnesses
Converts from Eastern Orthodoxy
Greek Jehovah's Witnesses






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Minos Kokkinakis

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Minos Kokkinakis (25 February 1909 [1], Sitia, Crete – 28 January 1999 Sitia) was a Greek member of Jehovah's Witnesses. He is most notable for his repeated clashes with Greece's ban on proselytism.


Contents  [hide]
1 Early life
2 Imprisonment
3 1986 imprisonment
4 European court case
5 External links

Early life[edit]
A shopkeeper by trade, Kokkinakis originally was a Greek Orthodox Christian but joined Jehovah's Witnesses in 1936.
Imprisonment[edit]
In 1938 he was the first Witness in Greece to be arrested for violating the law against proselytism which the government of dictator Ioannis Metaxas had just enacted under pressure from the Greek Orthodox Church.
After his 1938 arrest, further short sentences followed in 1939 and 1940. During World War II, Kokkinakis was incarcerated in the military prison in Athens for more than 18 months. He was again sentenced in 1947 and 1949, when he was exiled to the notorious prison island of Makronisos, where torture was widespread. He was among forty Witnesses in a prison housing 14,000. After surviving the hardships of Makronisos, Kokkinakis was repeatedly arrested in the 1950s and 1960s for proselytism, one of hundreds of Witnesses to be imprisoned on such charges. All in all, he would be arrested more than sixty times, tried 18 times and spend a combined total of six and a half years in prison.
1986 imprisonment[edit]
In March 1986, when Kokkinakis and his wife Elissavet visited a home in Sitia on Crete, where they apparently tried to convert a woman whose husband was the cantor at a local Orthodox church. He informed the police, who arrested the couple. They were charged with proselytism and sentenced in the criminal court of Lasithi to four months' imprisonment. The court declared the defendants had intruded "on the religious beliefs of Orthodox Christians ... by taking advantage of their inexperience, their low intellect and their naivete." The Crete Court of Appeal later acquitted Elissavet but upheld her husband's conviction, although it reduced his prison sentence to three months.
European court case[edit]
Main article: Kokkinakis v. Greece
Kokkinakis persisted in his challenge to the ruling and after the Greek Supreme Court dismissed his appeal in April 1988 he took his case to the European Court. The petition was eventually accepted in February 1992 and the case was heard the following November in his presence. One of the nine judges declared Kokkinakis had been convicted "only for having shown such zeal, without any impropriety on his part."
In May 1993, the European Court of Human Rights in Strasbourg ruled his right to religious freedom had been violated and awarded him damages of three and a half million drachmas. "Fifty years of persecution were worth going through if only for this historic moment", Kokkinakis said. The landmark judgement was frequently cited in similar cases of proselytism in Greece, leading to acquittals not just of Witnesses but of Pentecostal Christians and Buddhists.[citation needed]
See also: Religion in Greece
External links[edit]
Felix Corley (10 March 1999). "Obituary: Minos Kokkinakis". The Independent.



 
 
 
 
 
 
 
  


Categories: 1909 births
1999 deaths
People from Lasithi
Converts to Jehovah's Witnesses
Converts from Eastern Orthodoxy
Greek Jehovah's Witnesses






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This page was last modified on 8 June 2014, at 10:52.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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 http://en.wikipedia.org/wiki/Minos_Kokkinakis












Jneiro Jarel

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Jump to: navigation, search


Jneiro Jarel
Jneiro Jarel Getty.jpeg
Background information

Birth name
Omar Jarel Gilyard
Also known as
Dr. Who Dat?, Capital Peoples, Panama Blaque, Rocque Wun, Mel Owens, JJ Tron, Gwizzo, Phish Bone
Origin
United States
Genres
Hip hop
Occupation(s)
Producer, composer, rapper, vocalist, DJ, multi-instrumentalist
Instruments
Sampler, drum machine
Years active
1989-present
Labels
Lex Records, Label Who?, Ropeadope Records, Kindred Spirits, Alpha Pup Records
Associated acts
Willie Isz, JJ DOOM, Shape of Broad Minds, DOOM, Khujo, Dave Sitek, Count Bass D, Kimbra, Damon Albarn, DRC Music
Website
www.jneirojarel.com
Omar Jarel Gilyard, known by his stage name Jneiro Jarel, is an American recording artist, music producer, composer and DJ. Recognized for his versatile, abstract, and often experimental style,[1] he is also known for his beat-making alias Dr. Who Dat? and his groups Willie Isz, JJ DOOM and Shape of Broad Minds,[2] who've shared the stage with artists ranging from Jay-Z to Radiohead. He has collaborated with artists such as Damon Albarn, Count Bass D, Massive Attack, TV on the Radio and Kimbra among others.[3][4][5]


Contents  [hide]
1 History
2 Career 2.1 2000-2005: Early Career
2.2 2006-2011: Lex Records and mainstream recognition
2.3 2012-Present: JJ DOOM and Label Who
3 Personal Life
4 Discography 4.1 Jneiro Jarel
4.2 Dr. Who Dat?
4.3 Shape of Broad Minds
4.4 Willie Isz
4.5 Capital Peoples
4.6 DRC Music
4.7 JJ DOOM
4.8 Productions
4.9 Remixes
4.10 Mixes
4.11 DJ Mixes
4.12 Guest appearances
4.13 Compilation appearances
5 References
6 External links

History[edit]
Jarel was born in Brooklyn, and would spend the next several years of his life living in Maryland, Arizona, Atlanta and Houston, before eventually moving back to New York. It was in New York that he started his own label, Orienj Recordings (now Label Who?), and released his first EP as a solo artist.[6]
In 2003 he signed to indie record label Kindred Spirits,[7] and was the sole representative from New York to participate in and perform at Red Bull Music Academy in Cape Town, South Africa.[8]
In 2004 Jneiro moved to Philadelphia and, through his success in the indie music scene, was able to work with some of the cities most influential artists King Britt and Rich Medina.[9][10]
He signed a multi album record deal with Lex Records in 2006.[6][11]
Career[edit]
2000-2005: Early Career[edit]
Following the 2000 release of his Section A EP,[12] Jneiro also released his first full-length album, Timeless Volume 1 in 2004, via Label Who?[13] Over the next year he'd make a number of guest appearances and contributions on various projects, and release several promo singles and DJ mixes,[14] before jointly releasing his Three Piece Puzzle LP on, both, Kindred Spirits and Ropeadope Records in 2005.[6] The album was universally met with positive reception.[15][16][17]
2006-2011: Lex Records and mainstream recognition[edit]
2006 marked the beginning of Jarel's relationship with Lex Records, and saw the release of his critically acclaimed instrumental project, Beat Journey, under his Dr. Who Dat? alias.[18][19][20] The album cover art was designed by the UK based graphic artists collective, and frequent Lex Records collaborators, Ehquestionmark,[21][22] best known for their previous work on The Mouse and the Mask and Ghetto Pop Life. The aesthetic approach featured in "Beat Journey's" art design would become a staple in Jneiro's future releases.[23][24]
He followed up Beat Journey with his 2007 Lex release, Craft of the Lost Art, under the group name Shape of Broad Minds.[25] Like many of his previous works, "Craft..." saw Jarel incorporating several of his aliases on to the album, although this was the first time they would all converge in one place.[26] In addition to fellow group member and emcee Jawwaad Taylor, the project also included a number of features from DOOM, Count Bass D, Stacy Epps and John Robinson.[25] "Craft..." widely received positive reviews,[27][28] and saw Jneiro teaming with Ehquestionmark once more, for an artwork design that included a limited edition, glow-in-the-dark LP, as well as an EP, single and mixtape download.[29]
In early 2009 he revisited his Dr. Who Dat? alter ego for the digital-only release of Beyond 2morrow.[30] This instrumental EP would showcase the more experimental approach to production that was previously, but briefly, explored in some of Jneiro's earlier work.[31] Having been fully realized and embraced on this project, it would also help in solidifying his place among a growing musical genre that would later become popular in the Low End Theory and L.A. beat scene.[32]
That same year Jneiro teamed with Goodie Mob's Khujo Goodie to form the group Willie Isz. They released their debut project Georgiavania on June 15, 2009, via Lex Records.[33] The album features backing vocals from Tunde Adebimpe of TV on the Radio,[34] and continued the string of positive reception Jarel's work had come to know.[35] It would also set the stage for a number of collaborations between Jarel and TV on the Radio's Dave Sitek.[36][37][38][39]
2010 brought about both new and old professional relationships. Jarel signed a digital distribution deal with Alpha Pup Records, which resulted in the release of his Android Love Mayhem- EP and the reissue of Beyond 2morrow, as Jneiro Jarel.[40] Artwork for both EP's was handled by painter and muralist, and Three Piece Puzzle album cover designer, Joshua Mays.[41]
Jneiro also joined forces with Kindred Spirits again and released the Brazilian themed album Fauna.[42]
All three projects had heavy electronic overtones in their production, and continued to show Jarel's willingness to move away from more traditional sample based music, and explore beyond the rigid boundaries set in place by many musical genres.[43][44][45]
In 2011 Jneiro was handpicked by Damon Albarn to be a part of the, newly established, musical collective DRC Music (Democratic Republic of the Congo Music) group. Working in conjunction with Oxfam, the project's intention was to bring awareness to Oxfam's relief work in Congo, as well as give exposure to over fifty local Congolese musicians. Albarn assembled a team of ten producers, composed of Jarel, Dan the Automator, XL Recordings managers Richard Russell & Rodaidh McDonald, Kwes, Actress, Totally Enormous Extinct Dinosaurs, Marc Antoine, Alwest, and Remi Kabaka Jr. to work alongside local musicians in Kinshasa. The result was Kinshasa One Two; an album recorded in five days, with all of its proceeds going towards Oxfam. It was released on Warp Records October 3, 2011.[46][47]
2012-Present: JJ DOOM and Label Who[edit]
On December 16, 2011, a Dave Sitek remix of a JJ DOOM track, titled "Rhymin' Slang", was posted on Pitchfork.[48] JJ DOOM was revealed to be the pairing of Jneiro Jarel and Lex label mate DOOM, which drew speculation at the time that the two were working on an album together. This suspicion was confirmed when Pitchfork later ran an article on February 16, 2012, detailing the album's title, Key to the Kuffs, and leaked one of its tracks "Banished".[49] A third track from the album, "Guv'nor", was posted on Pitchfork July 27, 2012.[50]
KTTK was released August 20, 2012 on Lex Records.[51] Debuting at number 124 on the Billboard 200,[52] "...Kuffs" received notable positive praise,[53][54] eventually charting a total of six Billboard charts[55] and landing on several "Best Albums of 2012" lists.[56][57][58] It had a number of high-profile guest appearances, from previous Jneiro Jarel collaborators Damon Albarn and Khujo Goodie, to Beth Gibbons of Portishead.[51]
A video for the song "Guv'nor" premiered August 23, 2012.[59] Directed by Ninian Doff and presented by RizLab,[60] the video garnered attention for its use of an optical illusion/split-screen visual effect.[61] Later a video for the "Rhymin' Slang (JJ Tron Remix)" would be released, as an extension of the JJ DOOM/RizLab project.[62]
The album artwork for Key to the Kuffs was designed by American artist/graff artist, Steve "ESPO" Powers.[63] Powers would also later direct the music video for JJ DOOM's "Bookhead". The video premiered June 19, 2013 and the track was featured on the expanded, deluxe edition of KTTK, titled Key to the Kuffs (Butter Edition),[64] released August 20, 2013.[65] The "Butter Edition" also included the Dave Sitek "Rhymin' Slang" remix, as well as the previously released, alternative version of "Retarded Fren" by Radiohead's Thom Yorke and Jonny Greenwood. It also featured a number of guest contributions in the form of remixes, features and alternative versions from Beck, BADBADNOTGOOD, Del the Funky Homosapien and Clams Casino.[66]
In August 2013, Jneiro Jarel announced (via Okayplayer) the official launch of his own record label, Label Who, with Ropeadope Records serving as digital distributor.[3]
Personal Life[edit]
On February 20, 2015, he announced to Whatiz Media that he is "proudly one of Jehovah’s Witnesses".[67]
Discography[edit]
Jneiro Jarel[edit]
Section A (2000)
Timeless Vol. 1 (2004)
Three Piece Puzzle (2005)
"Big Bounce Theory" b/w "Quantum Leap" (2005)
Fauna (2010)
Android Love Mayhem EP (2010)
"Amazonica" b/w "See Them Cry" (2010)
Beyond 2morrow reissue (2010)
Flora (2014)'
Dr. Who Dat?[edit]
Beat Journey (2006)
Rhyme Cycle EP (2006)
Beyond 2morrow (2009)
Shape of Broad Minds[edit]
Blue Experience EP (2007)
Craft of the Lost Art (2007)
Raiders Of The Lost Mix (2007)
"OPR8R" (2008)
Willie Isz[edit]
Georgiavania (2009)
Capital Peoples[edit]
Amazonica (1999-2004) (2009)
DRC Music[edit]
Kinshasa One Two (2011)
JJ DOOM[edit]
Key to the Kuffs (2012)[68]
Rhymin Slang (JJ Tron Remix) EP Very limited exclusive blue 12' vinyl. (2012)
Rhymin Slang (JJ Tron Remix) flexi-disc 7' Exclusive single face flexi-disc vinyl sold with #24 Wax Poetics Japan. (2012)
Key to the Kuffs (Butter Version) (2013)[69]
Bookhead EP (2014)[70]
Productions[edit]
"Choklit Ninja" by Rich Medina on Connecting The Dots (2005)
"Rhyme Cycle" by Stacy Epps on Ruff Draft (2007)
"The Experiment" "Vocal Overload" by John Robinson on I Am Not For Sale (2008)
Remixes[edit]
"Yellow Daisies (Jneiro Jarel Remix)" by Fertile Ground on Remixes 01 (2005)
"Holdin' On (Dr. Who Dat? Remix)" by Champion Souls on Holdin' On EP Two (2005)
"Vibes From THe Tribe (Jneiro Jarel Remix)" by Build An Ark on Remixes (2005)
"Dust (Rocque Wun Mix)" by Recloose on Dust (Remixes) (2005)
"My Affection" by Vassy on My Affection (2005)
"My Juvenile (Jneiro Jarel's Minimal Animal Remix)" by Björk (2009)
"Pretty Wings (Jneiro Jarel's Willie Isz Remix)" by Maxwell (2009)
"Gazzilion Ear (Dr. Who Dat? Remix)" by DOOM on Gazzillion Ear EP (2009)
"Gazzilion Ear (Jneiro Jarel feat. Dave Sitek Remix)" by DOOM on Gazzillion Ear EP (2009)
"Harmony Korine (David A. Sitek and Jneiro Jarel Magnetized Nebula Mix)" by Steven Wilson (2009)
"Shout Me Out Remix" by TV on the Radio on Crying (2009)
"Balada 45 (Like A Brazilian Girl Remix)" by Arthur Verocai (2010)
"Electric Love (Jneiro Jarel Remix)" by Vikter Duplaix on Electric Love-EP (2010)
"Atlas Air (Jneiro Jarel's Lavender Jungle Remix)" by Massive Attack on Atlas Air EP (2010)
"Groove Me (Jneiro Jarel Remix feat. Theophilus London)" by Maximum Balloon on Maximum Balloon (2010)
"Messin' (Jneiro Jarel Remix)" by Amatus (2014)
"90's Music (Jneiro Jarel Remix)" by Kimbra on 90s Music EP (2014)
Mixes[edit]
"Mindgames (Sneaky Pete Edit)" by Rich Medina (2004)
DJ Mixes[edit]
Houston We Have A Solution (2005)
Andrew Meza's BTS Radio Mix (2007)
Return of The Shoegaze (2008)
Jneiro Jarel aka Dr. Who Dat's BBC Radio 1 Mary Anne Hobbs Mix (2009)
BBC Radio 1 Rob Da Bank JJ DOOM Mix (2012)
Exclusive JJ DOOM Mixtape for Dazed Digital (2012)
Traptronic Dreams Mixtape (2012)
Jneiro Jarel x Bonafide Beats Mix #50 (2014)
Echoes In Viberia (Kimbra Mixtape) By Jneiro Jarel (2014)
Guest appearances[edit]
"Lookin' At Me" by Kid Sublime on Basement Soul (2005)
"Not Tomorrow But" "No Game" by Breakthrough on Breakthrough (2005)
"Choklit Ninja" "Blues Baby" "Weight" by Rich Medina on Connecting The Dots (2005)
"Chea Chea" by King Britt on Jazzmental (2005)
"Eyes And Ears" by Ohmega Watts on Watts Happening (2007)
"Evil Child" by Cilla K. on Evil Child (2010)
Compilation appearances[edit]
"Sun Walkers" "Eeee Love" "Do You Thang" on Soul Purpose Is To Move You: Kindred Spirits Collection (2004)
"Sun Walkers" "Doinis!!" on Witness Future Vintage (Vol. 1) (2004)
"Doinis!!" on Undercover Cuts 21 (2005)
"Soul Starr" "Big Bounce Theory" "Get Yuh Own" on Rush Hour Mixed Series Vol.01 (2005)
"Lookin' At Me" on Habitat Collection: Fireside (2005)
"Lookin' At Me" on Jimmy Woo One (2006)
"Big Bounce Theory Part 2" on Witness Future Vintage (Vol. 2) (2007)
"Picante" on Basement Soul (2007)
"Rhymin' Slang (Dave Sitek Remix)" "Viberian Twilight Part 2" on Complex Vol. 1 (2012)
References[edit]
1.Jump up ^ "The Joy of Lex (#06 Extended Feature)". Bonafide Magazine. June 17, 2012.
2.Jump up ^ "Jneiro Jarel". Rate Your Music. Retrieved June 1, 2013.
3.^ Jump up to: a b "Stats", Eddie. "Jneiro Jarel Launches Label Who". okayplayer.com. Retrieved November 7, 2013.
4.Jump up ^ Lamb, Karas. "OKP Exclusive: Kimbra Talks ‘The Golden Echo’ LP + Jneiro Jarel x Kimbra – ‘Echoes In Viberia’ Mixtape Premiere". okayplayer.com. Retrieved August 26, 2014.
5.Jump up ^ Swales, Kris. "Jneiro Jarel's Australian Debut With RBMA". RedBull. Retrieved November 7, 2013.
6.^ Jump up to: a b c Brown, Marisa. "Jneiro Jarel- Music Biography, Credits and Discography". Allmusic. Retrieved May 27, 2013.
7.Jump up ^ "Kindred Spirits Artist Profile-Jneiro Jarel". Kindred Spirits. Retrieved June 3, 2013.
8.Jump up ^ "Jneiro Jarel". Red Bull Music Academy. Retrieved May 27, 2013.
9.Jump up ^ "Download Benefit Compilation for Kool Herc featuring Jneiro Jarel". Lex Records. Retrieved June 5, 2013.
10.Jump up ^ "Rich Medina' Connecting the Dots". Allmusic. Retrieved June 5, 2013.
11.Jump up ^ "Jneiro Jarel- Groups, Projects & Aliases". Lex Records. Retrieved May 27, 2013.
12.Jump up ^ "Jneiro Jarel- Section A". Discogs. Retrieved May 28, 2013.
13.Jump up ^ "Jneiro Jarel- Timeless Volume 1". Discogs. Retrieved May 28, 2013.
14.Jump up ^ "Jneiro Jarel- Discography". Discogs. Retrieved May 28, 2013.
15.Jump up ^ Thomas, Vincent. "Three Piece Puzzle- Jneiro Jarel-". Allmusic. Retrieved May 27, 2013.
16.Jump up ^ Doggett, Tom (December 20, 2005). "Jneiro Jarel:Three Piece Puzzle:Label Who". RapReviews.com.
17.Jump up ^ B, Lucy. "Jneiro Jarel "Three Piece Puzzle" (Ropeadope)". beatlife.com. Retrieved May 28, 2013.
18.Jump up ^ "Beat Journey- Dr. Who Dat?". Allmusic. Retrieved May 29, 2013.
19.Jump up ^ "Dr. Who Dat?- Beat Journey". XLR8R. Retrieved May 29, 2013.
20.Jump up ^ Gasteier, Matthew (December 5, 2006). "Album Review: Dr. Who Dat?- Beat Journey". Prefix Magazine.
21.Jump up ^ "Dr. Who Dat?-Beat Journey". The Cover Up. August 15, 2007.
22.Jump up ^ Allworthy, Paul (March 7, 2010). "EHQUESTIONMARK?- BONAFIDE EXCLUSIVE". Bonafide Magazine.
23.Jump up ^ "Dr. Who Dat?- Beat Journey". The Cover Up. August 15, 2007.
24.Jump up ^ "Shape of Broad Minds: Craft of the Lost Art". Sleevage. January 2, 2008. |first1= missing |last1= in Authors list (help)
25.^ Jump up to: a b Thomas, Vincent. "Shape of Broad Minds- Craft of the Lost Art". Allmusic. Retrieved May 29, 2013.
26.Jump up ^ Thomas, Vincent. "Shape of Broad Minds". Allmusic. Retrieved May 29, 2013.
27.Jump up ^ Wilson, Tony (October 2007). "Craft of the Lost Art". frieze (magazine).
28.Jump up ^ Serwer, Jesse (November 5, 2007). "Shape of Broad Minds- Craft of the Lost Art". XLR8R.
29.Jump up ^ "Shape of Broad Minds: Craft of the Lost Art". Sleevage. January 2, 2008.
30.Jump up ^ smith, Jason (February 11, 2009). "Dr. Who Dat?, Beyond 2morrow". Impose Magazine.
31.Jump up ^ "Review: Dr. Who Dat?, "Beyond 2morrow"". Plug One. January 23, 2009.
32.Jump up ^ Murray, Robin (January 26, 2012). "Craft Of The Lost Art- Jneiro Jarel". Clash.
33.Jump up ^ Noz, Andrew (May 22, 2009). "Willie Isz: Something Else". Hiphopdx.com.
34.Jump up ^ "Willie Isz-Georgiavania". Discogs. Retrieved May 29, 2013.
35.Jump up ^ "Willie Isz-Georgiavania- Willie Isz". Metacritic. Retrieved June 3, 2013.
36.Jump up ^ "MF Doom- Gazillion Ear EP (Jneiro Jarel & Dave Sitek remix) video". NME. Retrieved May 29, 2013.
37.Jump up ^ "TV On The Radio- Shout Me Out (Willie Isz Remix by Jneiro Jarel". RCRD LBL. Retrieved May 29, 2013.
38.Jump up ^ "Maximum Balloon- Groove Me (feat. Theophilus London) (by Jneiro Jarel Remix)". RCRD LBL. Retrieved May 29, 2013.
39.Jump up ^ Fitzmaurice, Larry (December 16, 2011). "JJ DOOM: "Rhymin' Slang (Dave Sitek Remix)"". Pitchfork Media.
40.Jump up ^ "Jneiro Jarel". Alpha Pup Records. Retrieved June 3, 2013.
41.Jump up ^ "Feature Interview-Joshua Mays: Meditations on Canvas". CultureFphiles.com. Retrieved June 1, 2013.
42.Jump up ^ "Jneiro Jarel-Fauna". Kindred Spirits. Retrieved May 29, 2013.
43.Jump up ^ "Jneiro Jarel-Android Love Mayhem EP". Impose Magazine. May 24, 2010.
44.Jump up ^ Varine, Patrick (January 12, 2009). "Album Reviews: Dr. Who Dat?, Mr. Chop". Wickedlocal.com access.
45.Jump up ^ "Escape With Jneiro Jarel To 'Amazonica'". Soulbounce.com. September 29, 2010.
46.Jump up ^ "DRC Music- Kinshasa One Two". DRC Music. Retrieved May 29, 2013.
47.Jump up ^ "DRC Music". Warp Records. Retrieved May 29, 2013.
48.Jump up ^ Fitzmaurice, Larry (December 15, 2011). "JJ DOOM: "Rhymin' Slang (Dave Sitek Remix)"". Pitchfork Media.
49.Jump up ^ Battanon, Carrie (15 February 2012). "DOOM Teams With Jneiro Jarel for Album". Pitchfork Media. Retrieved 21 May 2012.
50.Jump up ^ Battanon, Carrie (July 27, 2012). "DOOM Teams With Jneiro Jarel for Album". Pitchfork Media. Retrieved 21 May 2012.
51.^ Jump up to: a b Horowitz, Steven (August 16, 2012). "JJ DOOM "Key To The Kuffs" Album Stream". Hiphoxdx.com.
52.Jump up ^ http://www.hiphopdx.com/index/news/id.20947/title.hip-hop-album-sales-the-week-ending-8-26-2012
53.Jump up ^ "Key To The Kuffs-JJ DOOM". Metacritic. Retrieved May 30, 2013.
54.Jump up ^ "JJ DOOM-'Key To The Kuffs'". AnyDecentMusic?. Retrieved June 3, 2013.
55.Jump up ^ "JJ DOOM-Chart History". Billboard. Retrieved May 30, 2013.
56.Jump up ^ "Exclaim!'s Best Albums of 2012: Hip-Hop". Exclaim!. December 18, 2012.
57.Jump up ^ "Staff Lists: Toussaint's Top Albums and Songs of 2012". spartanchronicle.com. November 29, 2012.
58.Jump up ^ Adams, Dart (January 1, 2013). "50 Best Hip-Hop Albums of 2012". The Urban Daily.
59.Jump up ^ Grosinger, Matt (August 23, 2012). "Video: JJ DOOM-"Guv'nor"". The Fader.
60.Jump up ^ "JJ DOOM "GUV'NOR" From Album KEY TO THE KUFFS- RizLab Project #4". Lex Records. August 23, 2012.
61.Jump up ^ "Video: JJ DOOM-Guv'nor". Pretty Much Amazing access. May 31, 2013.
62.Jump up ^ "Video: JJ DOOM-"Rhymin' Slang (JJ Tron Remix) Video"". NME. Retrieved May 31, 2013.
63.Jump up ^ "JJ DOOM (Jneiro Jarel and DOOM) Album Artwork by ESPO". Ego Trip. July 5, 2012.
64.Jump up ^ Battan, Carrie (June 19, 2013). "Video: JJ DOOM: "BOOKHEAD"". Pitchfork Media.
65.Jump up ^ "Key to the Kuffs (Butter Edition): JJ Doom". Amazon.com. Retrieved July 27, 2013.
66.Jump up ^ Martins, Chris (June 20, 2013). "Hear Thom Yorke, Dave Sitek, and Clams Casino Rework JJ DOOM's Gritty Rap Tracks". Spin.
67.Jump up ^ "JNEIRO JAREL AKA DR WHO DAT -THE INTERVIEW". Whatiz. Retrieved February 20, 2015.
68.Jump up ^ Fallon, Patric (February 16, 2012). "Jneiro Jarel and MF DOOM Are JJ DOOM". XLR8R.
69.Jump up ^ Lamb, Karas. "JJ DOOM Prep Fans For 'Key to the Kuffs' (Butter Version)". okayplayer. Retrieved August 27, 2014.
70.Jump up ^ "JJ DOOM RELEASE BOOKHEAD EP AS LIMITED EDITION PICTURE DISC, AND IT LOOKS ACE". factmag.com. Retrieved September 1, 2014.
External links[edit]
Official website
Jneiro Jarel discography at Discogs
Jneiro Jarel on Lex Records
Jneiro Jarel on Alpha Pup Records



 
 
 
 
 
 
 
  


Categories: American hip hop record producers
Hip hop DJs
Living people
Converts to Jehovah's Witnesses
American Jehovah's Witnesses
Rappers from Philadelphia, Pennsylvania
1975 births






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 http://en.wikipedia.org/wiki/Jneiro_Jarel















Jneiro Jarel

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Jneiro Jarel
Jneiro Jarel Getty.jpeg
Background information

Birth name
Omar Jarel Gilyard
Also known as
Dr. Who Dat?, Capital Peoples, Panama Blaque, Rocque Wun, Mel Owens, JJ Tron, Gwizzo, Phish Bone
Origin
United States
Genres
Hip hop
Occupation(s)
Producer, composer, rapper, vocalist, DJ, multi-instrumentalist
Instruments
Sampler, drum machine
Years active
1989-present
Labels
Lex Records, Label Who?, Ropeadope Records, Kindred Spirits, Alpha Pup Records
Associated acts
Willie Isz, JJ DOOM, Shape of Broad Minds, DOOM, Khujo, Dave Sitek, Count Bass D, Kimbra, Damon Albarn, DRC Music
Website
www.jneirojarel.com
Omar Jarel Gilyard, known by his stage name Jneiro Jarel, is an American recording artist, music producer, composer and DJ. Recognized for his versatile, abstract, and often experimental style,[1] he is also known for his beat-making alias Dr. Who Dat? and his groups Willie Isz, JJ DOOM and Shape of Broad Minds,[2] who've shared the stage with artists ranging from Jay-Z to Radiohead. He has collaborated with artists such as Damon Albarn, Count Bass D, Massive Attack, TV on the Radio and Kimbra among others.[3][4][5]


Contents  [hide]
1 History
2 Career 2.1 2000-2005: Early Career
2.2 2006-2011: Lex Records and mainstream recognition
2.3 2012-Present: JJ DOOM and Label Who
3 Personal Life
4 Discography 4.1 Jneiro Jarel
4.2 Dr. Who Dat?
4.3 Shape of Broad Minds
4.4 Willie Isz
4.5 Capital Peoples
4.6 DRC Music
4.7 JJ DOOM
4.8 Productions
4.9 Remixes
4.10 Mixes
4.11 DJ Mixes
4.12 Guest appearances
4.13 Compilation appearances
5 References
6 External links

History[edit]
Jarel was born in Brooklyn, and would spend the next several years of his life living in Maryland, Arizona, Atlanta and Houston, before eventually moving back to New York. It was in New York that he started his own label, Orienj Recordings (now Label Who?), and released his first EP as a solo artist.[6]
In 2003 he signed to indie record label Kindred Spirits,[7] and was the sole representative from New York to participate in and perform at Red Bull Music Academy in Cape Town, South Africa.[8]
In 2004 Jneiro moved to Philadelphia and, through his success in the indie music scene, was able to work with some of the cities most influential artists King Britt and Rich Medina.[9][10]
He signed a multi album record deal with Lex Records in 2006.[6][11]
Career[edit]
2000-2005: Early Career[edit]
Following the 2000 release of his Section A EP,[12] Jneiro also released his first full-length album, Timeless Volume 1 in 2004, via Label Who?[13] Over the next year he'd make a number of guest appearances and contributions on various projects, and release several promo singles and DJ mixes,[14] before jointly releasing his Three Piece Puzzle LP on, both, Kindred Spirits and Ropeadope Records in 2005.[6] The album was universally met with positive reception.[15][16][17]
2006-2011: Lex Records and mainstream recognition[edit]
2006 marked the beginning of Jarel's relationship with Lex Records, and saw the release of his critically acclaimed instrumental project, Beat Journey, under his Dr. Who Dat? alias.[18][19][20] The album cover art was designed by the UK based graphic artists collective, and frequent Lex Records collaborators, Ehquestionmark,[21][22] best known for their previous work on The Mouse and the Mask and Ghetto Pop Life. The aesthetic approach featured in "Beat Journey's" art design would become a staple in Jneiro's future releases.[23][24]
He followed up Beat Journey with his 2007 Lex release, Craft of the Lost Art, under the group name Shape of Broad Minds.[25] Like many of his previous works, "Craft..." saw Jarel incorporating several of his aliases on to the album, although this was the first time they would all converge in one place.[26] In addition to fellow group member and emcee Jawwaad Taylor, the project also included a number of features from DOOM, Count Bass D, Stacy Epps and John Robinson.[25] "Craft..." widely received positive reviews,[27][28] and saw Jneiro teaming with Ehquestionmark once more, for an artwork design that included a limited edition, glow-in-the-dark LP, as well as an EP, single and mixtape download.[29]
In early 2009 he revisited his Dr. Who Dat? alter ego for the digital-only release of Beyond 2morrow.[30] This instrumental EP would showcase the more experimental approach to production that was previously, but briefly, explored in some of Jneiro's earlier work.[31] Having been fully realized and embraced on this project, it would also help in solidifying his place among a growing musical genre that would later become popular in the Low End Theory and L.A. beat scene.[32]
That same year Jneiro teamed with Goodie Mob's Khujo Goodie to form the group Willie Isz. They released their debut project Georgiavania on June 15, 2009, via Lex Records.[33] The album features backing vocals from Tunde Adebimpe of TV on the Radio,[34] and continued the string of positive reception Jarel's work had come to know.[35] It would also set the stage for a number of collaborations between Jarel and TV on the Radio's Dave Sitek.[36][37][38][39]
2010 brought about both new and old professional relationships. Jarel signed a digital distribution deal with Alpha Pup Records, which resulted in the release of his Android Love Mayhem- EP and the reissue of Beyond 2morrow, as Jneiro Jarel.[40] Artwork for both EP's was handled by painter and muralist, and Three Piece Puzzle album cover designer, Joshua Mays.[41]
Jneiro also joined forces with Kindred Spirits again and released the Brazilian themed album Fauna.[42]
All three projects had heavy electronic overtones in their production, and continued to show Jarel's willingness to move away from more traditional sample based music, and explore beyond the rigid boundaries set in place by many musical genres.[43][44][45]
In 2011 Jneiro was handpicked by Damon Albarn to be a part of the, newly established, musical collective DRC Music (Democratic Republic of the Congo Music) group. Working in conjunction with Oxfam, the project's intention was to bring awareness to Oxfam's relief work in Congo, as well as give exposure to over fifty local Congolese musicians. Albarn assembled a team of ten producers, composed of Jarel, Dan the Automator, XL Recordings managers Richard Russell & Rodaidh McDonald, Kwes, Actress, Totally Enormous Extinct Dinosaurs, Marc Antoine, Alwest, and Remi Kabaka Jr. to work alongside local musicians in Kinshasa. The result was Kinshasa One Two; an album recorded in five days, with all of its proceeds going towards Oxfam. It was released on Warp Records October 3, 2011.[46][47]
2012-Present: JJ DOOM and Label Who[edit]
On December 16, 2011, a Dave Sitek remix of a JJ DOOM track, titled "Rhymin' Slang", was posted on Pitchfork.[48] JJ DOOM was revealed to be the pairing of Jneiro Jarel and Lex label mate DOOM, which drew speculation at the time that the two were working on an album together. This suspicion was confirmed when Pitchfork later ran an article on February 16, 2012, detailing the album's title, Key to the Kuffs, and leaked one of its tracks "Banished".[49] A third track from the album, "Guv'nor", was posted on Pitchfork July 27, 2012.[50]
KTTK was released August 20, 2012 on Lex Records.[51] Debuting at number 124 on the Billboard 200,[52] "...Kuffs" received notable positive praise,[53][54] eventually charting a total of six Billboard charts[55] and landing on several "Best Albums of 2012" lists.[56][57][58] It had a number of high-profile guest appearances, from previous Jneiro Jarel collaborators Damon Albarn and Khujo Goodie, to Beth Gibbons of Portishead.[51]
A video for the song "Guv'nor" premiered August 23, 2012.[59] Directed by Ninian Doff and presented by RizLab,[60] the video garnered attention for its use of an optical illusion/split-screen visual effect.[61] Later a video for the "Rhymin' Slang (JJ Tron Remix)" would be released, as an extension of the JJ DOOM/RizLab project.[62]
The album artwork for Key to the Kuffs was designed by American artist/graff artist, Steve "ESPO" Powers.[63] Powers would also later direct the music video for JJ DOOM's "Bookhead". The video premiered June 19, 2013 and the track was featured on the expanded, deluxe edition of KTTK, titled Key to the Kuffs (Butter Edition),[64] released August 20, 2013.[65] The "Butter Edition" also included the Dave Sitek "Rhymin' Slang" remix, as well as the previously released, alternative version of "Retarded Fren" by Radiohead's Thom Yorke and Jonny Greenwood. It also featured a number of guest contributions in the form of remixes, features and alternative versions from Beck, BADBADNOTGOOD, Del the Funky Homosapien and Clams Casino.[66]
In August 2013, Jneiro Jarel announced (via Okayplayer) the official launch of his own record label, Label Who, with Ropeadope Records serving as digital distributor.[3]
Personal Life[edit]
On February 20, 2015, he announced to Whatiz Media that he is "proudly one of Jehovah’s Witnesses".[67]
Discography[edit]
Jneiro Jarel[edit]
Section A (2000)
Timeless Vol. 1 (2004)
Three Piece Puzzle (2005)
"Big Bounce Theory" b/w "Quantum Leap" (2005)
Fauna (2010)
Android Love Mayhem EP (2010)
"Amazonica" b/w "See Them Cry" (2010)
Beyond 2morrow reissue (2010)
Flora (2014)'
Dr. Who Dat?[edit]
Beat Journey (2006)
Rhyme Cycle EP (2006)
Beyond 2morrow (2009)
Shape of Broad Minds[edit]
Blue Experience EP (2007)
Craft of the Lost Art (2007)
Raiders Of The Lost Mix (2007)
"OPR8R" (2008)
Willie Isz[edit]
Georgiavania (2009)
Capital Peoples[edit]
Amazonica (1999-2004) (2009)
DRC Music[edit]
Kinshasa One Two (2011)
JJ DOOM[edit]
Key to the Kuffs (2012)[68]
Rhymin Slang (JJ Tron Remix) EP Very limited exclusive blue 12' vinyl. (2012)
Rhymin Slang (JJ Tron Remix) flexi-disc 7' Exclusive single face flexi-disc vinyl sold with #24 Wax Poetics Japan. (2012)
Key to the Kuffs (Butter Version) (2013)[69]
Bookhead EP (2014)[70]
Productions[edit]
"Choklit Ninja" by Rich Medina on Connecting The Dots (2005)
"Rhyme Cycle" by Stacy Epps on Ruff Draft (2007)
"The Experiment" "Vocal Overload" by John Robinson on I Am Not For Sale (2008)
Remixes[edit]
"Yellow Daisies (Jneiro Jarel Remix)" by Fertile Ground on Remixes 01 (2005)
"Holdin' On (Dr. Who Dat? Remix)" by Champion Souls on Holdin' On EP Two (2005)
"Vibes From THe Tribe (Jneiro Jarel Remix)" by Build An Ark on Remixes (2005)
"Dust (Rocque Wun Mix)" by Recloose on Dust (Remixes) (2005)
"My Affection" by Vassy on My Affection (2005)
"My Juvenile (Jneiro Jarel's Minimal Animal Remix)" by Björk (2009)
"Pretty Wings (Jneiro Jarel's Willie Isz Remix)" by Maxwell (2009)
"Gazzilion Ear (Dr. Who Dat? Remix)" by DOOM on Gazzillion Ear EP (2009)
"Gazzilion Ear (Jneiro Jarel feat. Dave Sitek Remix)" by DOOM on Gazzillion Ear EP (2009)
"Harmony Korine (David A. Sitek and Jneiro Jarel Magnetized Nebula Mix)" by Steven Wilson (2009)
"Shout Me Out Remix" by TV on the Radio on Crying (2009)
"Balada 45 (Like A Brazilian Girl Remix)" by Arthur Verocai (2010)
"Electric Love (Jneiro Jarel Remix)" by Vikter Duplaix on Electric Love-EP (2010)
"Atlas Air (Jneiro Jarel's Lavender Jungle Remix)" by Massive Attack on Atlas Air EP (2010)
"Groove Me (Jneiro Jarel Remix feat. Theophilus London)" by Maximum Balloon on Maximum Balloon (2010)
"Messin' (Jneiro Jarel Remix)" by Amatus (2014)
"90's Music (Jneiro Jarel Remix)" by Kimbra on 90s Music EP (2014)
Mixes[edit]
"Mindgames (Sneaky Pete Edit)" by Rich Medina (2004)
DJ Mixes[edit]
Houston We Have A Solution (2005)
Andrew Meza's BTS Radio Mix (2007)
Return of The Shoegaze (2008)
Jneiro Jarel aka Dr. Who Dat's BBC Radio 1 Mary Anne Hobbs Mix (2009)
BBC Radio 1 Rob Da Bank JJ DOOM Mix (2012)
Exclusive JJ DOOM Mixtape for Dazed Digital (2012)
Traptronic Dreams Mixtape (2012)
Jneiro Jarel x Bonafide Beats Mix #50 (2014)
Echoes In Viberia (Kimbra Mixtape) By Jneiro Jarel (2014)
Guest appearances[edit]
"Lookin' At Me" by Kid Sublime on Basement Soul (2005)
"Not Tomorrow But" "No Game" by Breakthrough on Breakthrough (2005)
"Choklit Ninja" "Blues Baby" "Weight" by Rich Medina on Connecting The Dots (2005)
"Chea Chea" by King Britt on Jazzmental (2005)
"Eyes And Ears" by Ohmega Watts on Watts Happening (2007)
"Evil Child" by Cilla K. on Evil Child (2010)
Compilation appearances[edit]
"Sun Walkers" "Eeee Love" "Do You Thang" on Soul Purpose Is To Move You: Kindred Spirits Collection (2004)
"Sun Walkers" "Doinis!!" on Witness Future Vintage (Vol. 1) (2004)
"Doinis!!" on Undercover Cuts 21 (2005)
"Soul Starr" "Big Bounce Theory" "Get Yuh Own" on Rush Hour Mixed Series Vol.01 (2005)
"Lookin' At Me" on Habitat Collection: Fireside (2005)
"Lookin' At Me" on Jimmy Woo One (2006)
"Big Bounce Theory Part 2" on Witness Future Vintage (Vol. 2) (2007)
"Picante" on Basement Soul (2007)
"Rhymin' Slang (Dave Sitek Remix)" "Viberian Twilight Part 2" on Complex Vol. 1 (2012)
References[edit]
1.Jump up ^ "The Joy of Lex (#06 Extended Feature)". Bonafide Magazine. June 17, 2012.
2.Jump up ^ "Jneiro Jarel". Rate Your Music. Retrieved June 1, 2013.
3.^ Jump up to: a b "Stats", Eddie. "Jneiro Jarel Launches Label Who". okayplayer.com. Retrieved November 7, 2013.
4.Jump up ^ Lamb, Karas. "OKP Exclusive: Kimbra Talks ‘The Golden Echo’ LP + Jneiro Jarel x Kimbra – ‘Echoes In Viberia’ Mixtape Premiere". okayplayer.com. Retrieved August 26, 2014.
5.Jump up ^ Swales, Kris. "Jneiro Jarel's Australian Debut With RBMA". RedBull. Retrieved November 7, 2013.
6.^ Jump up to: a b c Brown, Marisa. "Jneiro Jarel- Music Biography, Credits and Discography". Allmusic. Retrieved May 27, 2013.
7.Jump up ^ "Kindred Spirits Artist Profile-Jneiro Jarel". Kindred Spirits. Retrieved June 3, 2013.
8.Jump up ^ "Jneiro Jarel". Red Bull Music Academy. Retrieved May 27, 2013.
9.Jump up ^ "Download Benefit Compilation for Kool Herc featuring Jneiro Jarel". Lex Records. Retrieved June 5, 2013.
10.Jump up ^ "Rich Medina' Connecting the Dots". Allmusic. Retrieved June 5, 2013.
11.Jump up ^ "Jneiro Jarel- Groups, Projects & Aliases". Lex Records. Retrieved May 27, 2013.
12.Jump up ^ "Jneiro Jarel- Section A". Discogs. Retrieved May 28, 2013.
13.Jump up ^ "Jneiro Jarel- Timeless Volume 1". Discogs. Retrieved May 28, 2013.
14.Jump up ^ "Jneiro Jarel- Discography". Discogs. Retrieved May 28, 2013.
15.Jump up ^ Thomas, Vincent. "Three Piece Puzzle- Jneiro Jarel-". Allmusic. Retrieved May 27, 2013.
16.Jump up ^ Doggett, Tom (December 20, 2005). "Jneiro Jarel:Three Piece Puzzle:Label Who". RapReviews.com.
17.Jump up ^ B, Lucy. "Jneiro Jarel "Three Piece Puzzle" (Ropeadope)". beatlife.com. Retrieved May 28, 2013.
18.Jump up ^ "Beat Journey- Dr. Who Dat?". Allmusic. Retrieved May 29, 2013.
19.Jump up ^ "Dr. Who Dat?- Beat Journey". XLR8R. Retrieved May 29, 2013.
20.Jump up ^ Gasteier, Matthew (December 5, 2006). "Album Review: Dr. Who Dat?- Beat Journey". Prefix Magazine.
21.Jump up ^ "Dr. Who Dat?-Beat Journey". The Cover Up. August 15, 2007.
22.Jump up ^ Allworthy, Paul (March 7, 2010). "EHQUESTIONMARK?- BONAFIDE EXCLUSIVE". Bonafide Magazine.
23.Jump up ^ "Dr. Who Dat?- Beat Journey". The Cover Up. August 15, 2007.
24.Jump up ^ "Shape of Broad Minds: Craft of the Lost Art". Sleevage. January 2, 2008. |first1= missing |last1= in Authors list (help)
25.^ Jump up to: a b Thomas, Vincent. "Shape of Broad Minds- Craft of the Lost Art". Allmusic. Retrieved May 29, 2013.
26.Jump up ^ Thomas, Vincent. "Shape of Broad Minds". Allmusic. Retrieved May 29, 2013.
27.Jump up ^ Wilson, Tony (October 2007). "Craft of the Lost Art". frieze (magazine).
28.Jump up ^ Serwer, Jesse (November 5, 2007). "Shape of Broad Minds- Craft of the Lost Art". XLR8R.
29.Jump up ^ "Shape of Broad Minds: Craft of the Lost Art". Sleevage. January 2, 2008.
30.Jump up ^ smith, Jason (February 11, 2009). "Dr. Who Dat?, Beyond 2morrow". Impose Magazine.
31.Jump up ^ "Review: Dr. Who Dat?, "Beyond 2morrow"". Plug One. January 23, 2009.
32.Jump up ^ Murray, Robin (January 26, 2012). "Craft Of The Lost Art- Jneiro Jarel". Clash.
33.Jump up ^ Noz, Andrew (May 22, 2009). "Willie Isz: Something Else". Hiphopdx.com.
34.Jump up ^ "Willie Isz-Georgiavania". Discogs. Retrieved May 29, 2013.
35.Jump up ^ "Willie Isz-Georgiavania- Willie Isz". Metacritic. Retrieved June 3, 2013.
36.Jump up ^ "MF Doom- Gazillion Ear EP (Jneiro Jarel & Dave Sitek remix) video". NME. Retrieved May 29, 2013.
37.Jump up ^ "TV On The Radio- Shout Me Out (Willie Isz Remix by Jneiro Jarel". RCRD LBL. Retrieved May 29, 2013.
38.Jump up ^ "Maximum Balloon- Groove Me (feat. Theophilus London) (by Jneiro Jarel Remix)". RCRD LBL. Retrieved May 29, 2013.
39.Jump up ^ Fitzmaurice, Larry (December 16, 2011). "JJ DOOM: "Rhymin' Slang (Dave Sitek Remix)"". Pitchfork Media.
40.Jump up ^ "Jneiro Jarel". Alpha Pup Records. Retrieved June 3, 2013.
41.Jump up ^ "Feature Interview-Joshua Mays: Meditations on Canvas". CultureFphiles.com. Retrieved June 1, 2013.
42.Jump up ^ "Jneiro Jarel-Fauna". Kindred Spirits. Retrieved May 29, 2013.
43.Jump up ^ "Jneiro Jarel-Android Love Mayhem EP". Impose Magazine. May 24, 2010.
44.Jump up ^ Varine, Patrick (January 12, 2009). "Album Reviews: Dr. Who Dat?, Mr. Chop". Wickedlocal.com access.
45.Jump up ^ "Escape With Jneiro Jarel To 'Amazonica'". Soulbounce.com. September 29, 2010.
46.Jump up ^ "DRC Music- Kinshasa One Two". DRC Music. Retrieved May 29, 2013.
47.Jump up ^ "DRC Music". Warp Records. Retrieved May 29, 2013.
48.Jump up ^ Fitzmaurice, Larry (December 15, 2011). "JJ DOOM: "Rhymin' Slang (Dave Sitek Remix)"". Pitchfork Media.
49.Jump up ^ Battanon, Carrie (15 February 2012). "DOOM Teams With Jneiro Jarel for Album". Pitchfork Media. Retrieved 21 May 2012.
50.Jump up ^ Battanon, Carrie (July 27, 2012). "DOOM Teams With Jneiro Jarel for Album". Pitchfork Media. Retrieved 21 May 2012.
51.^ Jump up to: a b Horowitz, Steven (August 16, 2012). "JJ DOOM "Key To The Kuffs" Album Stream". Hiphoxdx.com.
52.Jump up ^ http://www.hiphopdx.com/index/news/id.20947/title.hip-hop-album-sales-the-week-ending-8-26-2012
53.Jump up ^ "Key To The Kuffs-JJ DOOM". Metacritic. Retrieved May 30, 2013.
54.Jump up ^ "JJ DOOM-'Key To The Kuffs'". AnyDecentMusic?. Retrieved June 3, 2013.
55.Jump up ^ "JJ DOOM-Chart History". Billboard. Retrieved May 30, 2013.
56.Jump up ^ "Exclaim!'s Best Albums of 2012: Hip-Hop". Exclaim!. December 18, 2012.
57.Jump up ^ "Staff Lists: Toussaint's Top Albums and Songs of 2012". spartanchronicle.com. November 29, 2012.
58.Jump up ^ Adams, Dart (January 1, 2013). "50 Best Hip-Hop Albums of 2012". The Urban Daily.
59.Jump up ^ Grosinger, Matt (August 23, 2012). "Video: JJ DOOM-"Guv'nor"". The Fader.
60.Jump up ^ "JJ DOOM "GUV'NOR" From Album KEY TO THE KUFFS- RizLab Project #4". Lex Records. August 23, 2012.
61.Jump up ^ "Video: JJ DOOM-Guv'nor". Pretty Much Amazing access. May 31, 2013.
62.Jump up ^ "Video: JJ DOOM-"Rhymin' Slang (JJ Tron Remix) Video"". NME. Retrieved May 31, 2013.
63.Jump up ^ "JJ DOOM (Jneiro Jarel and DOOM) Album Artwork by ESPO". Ego Trip. July 5, 2012.
64.Jump up ^ Battan, Carrie (June 19, 2013). "Video: JJ DOOM: "BOOKHEAD"". Pitchfork Media.
65.Jump up ^ "Key to the Kuffs (Butter Edition): JJ Doom". Amazon.com. Retrieved July 27, 2013.
66.Jump up ^ Martins, Chris (June 20, 2013). "Hear Thom Yorke, Dave Sitek, and Clams Casino Rework JJ DOOM's Gritty Rap Tracks". Spin.
67.Jump up ^ "JNEIRO JAREL AKA DR WHO DAT -THE INTERVIEW". Whatiz. Retrieved February 20, 2015.
68.Jump up ^ Fallon, Patric (February 16, 2012). "Jneiro Jarel and MF DOOM Are JJ DOOM". XLR8R.
69.Jump up ^ Lamb, Karas. "JJ DOOM Prep Fans For 'Key to the Kuffs' (Butter Version)". okayplayer. Retrieved August 27, 2014.
70.Jump up ^ "JJ DOOM RELEASE BOOKHEAD EP AS LIMITED EDITION PICTURE DISC, AND IT LOOKS ACE". factmag.com. Retrieved September 1, 2014.
External links[edit]
Official website
Jneiro Jarel discography at Discogs
Jneiro Jarel on Lex Records
Jneiro Jarel on Alpha Pup Records



 
 
 
 
 
 
 
  


Categories: American hip hop record producers
Hip hop DJs
Living people
Converts to Jehovah's Witnesses
American Jehovah's Witnesses
Rappers from Philadelphia, Pennsylvania
1975 births






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Paul S. L. Johnson

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 This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)

Part of a series on
Bible Students
Communities
Free Bible Students
Laymen's Home Missionary Movement
Publishing houses
Dawn Bible Students Association
Pastoral Bible Institute
Publications
The Dawn·The New Creation
Frank and Ernest (broadcast)
Studies in the Scriptures
The Photo-Drama of Creation

Biographies
Charles Taze Russell
Jonas Wendell · William Henry Conley
Nelson H. Barbour · Paul S. L. Johnson
A. H. Macmillan · J. F. Rutherford
Conrad C. Binkele
Beliefs
Jehovah · Nontrinitarianism · Atonement
Dispensationalism · Sheol and Hades
Resurrection · Annihilationism
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Paul Samuel Leo (formerly Levitsky) Johnson (1873 – 1950) was an American scholar and pastor, the founder of the Laymen's Home Missionary Movement. He authored 17 volumes of religious writings entitled Epiphany Studies in the Scriptures, and published two magazines from about 1918 until his death in 1950. The movement he created continues his work and publishes his writings, operating from Chester Springs, Pennsylvania.
He was born in Titusville, Pennsylvania in October 1873, to Jewish parents who had recently immigrated from Poland. His father was a prominent Hebrew scholar,[citation needed] and eventually became president of the Titusville synagogue. His mother died when he was 12, and his father remarried, both of which caused him distress; he ran away from home several times.
He eventually converted to Christianity and joined the Methodist Church.[clarification needed]
In 1890, he entered the Capital University of Columbus, Ohio, and graduated in 1895 with high honors. Records in that University's Library show him enrolled as Paul Levitsky;[citation needed] he then went to the Theological Seminary of the Ohio Synod of the Lutheran Church and graduated in 1898. He pastored a Lutheran church for a short time in Mars, Pennsylvania, and was then transferred back to Columbus Ohio, at St. Matthew's Lutheran Church, which was later razed to make way for highway infrastructure. He soon built a new church building and was noted (by the Capitol University Synod)[citation needed] to have baptized more people and collected less money than any other pastor in the synod.
In May 1903 he left the Lutheran Church as a consequence of changes in his beliefs, and began fellowship with the Columbus Ecclesia of the Watch Tower Society. The Lutheran Church later claimed they had disfellowshipped him for heresy, but he had already left them of his own free will.[citation needed] One year later (to the day) Pastor Charles Taze Russell appointed him as a Pilgrim of the Bible Student movement. He eventually served as Russell's personal secretary. In time, he became Russell's most trusted friend and advisor.[citation needed]
Johnson suffered a nervous breakdown in 1910 as a result of withstanding dissidents from within who were challenging the teachings of Pastor C.T. Russell on questions around his understanding of the new covenant and the ransom for all.
Johnson left the Watch Tower Society when Joseph F. Rutherford took over its direction after Russell's death. He founded the Laymen's Home Missionary Movement in 1919, and served on its board of directors from 1920 until his death in 1950.
External links[edit]
##History of various Bible Students groups, with a few notes on Pastor Johnson, Heraldmag.org


Authority control
WorldCat ·
 VIAF: 56611729 ·
 LCCN: n88647611 ·
 ISNI: 0000 0000 7141 0729 ·
 BNF: cb11908901m (data)
 




 
 
 
 
 
 
 
  


Categories: American Lutheran clergy
Bible Student movement
American Christian writers
Converts to Jehovah's Witnesses
Jewish American writers
American people of Polish-Jewish descent
People from Titusville, Pennsylvania
1873 births
1950 deaths
Christians of Jewish descent













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Paul S. L. Johnson

From Wikipedia, the free encyclopedia

Jump to: navigation, search



 This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011)

Part of a series on
Bible Students
Communities
Free Bible Students
Laymen's Home Missionary Movement
Publishing houses
Dawn Bible Students Association
Pastoral Bible Institute
Publications
The Dawn·The New Creation
Frank and Ernest (broadcast)
Studies in the Scriptures
The Photo-Drama of Creation

Biographies
Charles Taze Russell
Jonas Wendell · William Henry Conley
Nelson H. Barbour · Paul S. L. Johnson
A. H. Macmillan · J. F. Rutherford
Conrad C. Binkele
Beliefs
Jehovah · Nontrinitarianism · Atonement
Dispensationalism · Sheol and Hades
Resurrection · Annihilationism
This box: view ·
 talk ·
 edit
 

Paul Samuel Leo (formerly Levitsky) Johnson (1873 – 1950) was an American scholar and pastor, the founder of the Laymen's Home Missionary Movement. He authored 17 volumes of religious writings entitled Epiphany Studies in the Scriptures, and published two magazines from about 1918 until his death in 1950. The movement he created continues his work and publishes his writings, operating from Chester Springs, Pennsylvania.
He was born in Titusville, Pennsylvania in October 1873, to Jewish parents who had recently immigrated from Poland. His father was a prominent Hebrew scholar,[citation needed] and eventually became president of the Titusville synagogue. His mother died when he was 12, and his father remarried, both of which caused him distress; he ran away from home several times.
He eventually converted to Christianity and joined the Methodist Church.[clarification needed]
In 1890, he entered the Capital University of Columbus, Ohio, and graduated in 1895 with high honors. Records in that University's Library show him enrolled as Paul Levitsky;[citation needed] he then went to the Theological Seminary of the Ohio Synod of the Lutheran Church and graduated in 1898. He pastored a Lutheran church for a short time in Mars, Pennsylvania, and was then transferred back to Columbus Ohio, at St. Matthew's Lutheran Church, which was later razed to make way for highway infrastructure. He soon built a new church building and was noted (by the Capitol University Synod)[citation needed] to have baptized more people and collected less money than any other pastor in the synod.
In May 1903 he left the Lutheran Church as a consequence of changes in his beliefs, and began fellowship with the Columbus Ecclesia of the Watch Tower Society. The Lutheran Church later claimed they had disfellowshipped him for heresy, but he had already left them of his own free will.[citation needed] One year later (to the day) Pastor Charles Taze Russell appointed him as a Pilgrim of the Bible Student movement. He eventually served as Russell's personal secretary. In time, he became Russell's most trusted friend and advisor.[citation needed]
Johnson suffered a nervous breakdown in 1910 as a result of withstanding dissidents from within who were challenging the teachings of Pastor C.T. Russell on questions around his understanding of the new covenant and the ransom for all.
Johnson left the Watch Tower Society when Joseph F. Rutherford took over its direction after Russell's death. He founded the Laymen's Home Missionary Movement in 1919, and served on its board of directors from 1920 until his death in 1950.
External links[edit]
##History of various Bible Students groups, with a few notes on Pastor Johnson, Heraldmag.org


Authority control
WorldCat ·
 VIAF: 56611729 ·
 LCCN: n88647611 ·
 ISNI: 0000 0000 7141 0729 ·
 BNF: cb11908901m (data)
 




 
 
 
 
 
 
 
  


Categories: American Lutheran clergy
Bible Student movement
American Christian writers
Converts to Jehovah's Witnesses
Jewish American writers
American people of Polish-Jewish descent
People from Titusville, Pennsylvania
1873 births
1950 deaths
Christians of Jewish descent













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Help

Category:Converts to Jehovah's Witnesses

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Pages in category "Converts to Jehovah's Witnesses"
The following 6 pages are in this category, out of 6 total. This list may not reflect recent changes (learn more).

G
Tulsi Giri
J
Jneiro Jarel
Paul S. L. Johnson
K
Minos Kokkinakis
M
Nazario Moreno González
P
Prince (musician)



Categories: Converts to Christianity
Jehovah's Witnesses


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Help

Category:Converts to Jehovah's Witnesses

From Wikipedia, the free encyclopedia

Jump to: navigation, search
  

Pages in category "Converts to Jehovah's Witnesses"
The following 6 pages are in this category, out of 6 total. This list may not reflect recent changes (learn more).

G
Tulsi Giri
J
Jneiro Jarel
Paul S. L. Johnson
K
Minos Kokkinakis
M
Nazario Moreno González
P
Prince (musician)



Categories: Converts to Christianity
Jehovah's Witnesses


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This page was last modified on 1 January 2015, at 15:20.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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http://en.wikipedia.org/wiki/Category:Converts_to_Jehovah%27s_Witnesses