Keeping in mind that Charles Taze Russell began publishing the Watch Tower in 1879, it is interesting to note that as early as May, 1882 (Zion's WATCH TOWER), copies had made their way down to Caledonia, Mississippi where an unnamed colored Congregational minister had also recently read "Food" and "Tabernacle." He wrote to Russell begging for a copy of the Emphatic Diaglott since he couldn't afford it. In the June issue Russell replies: "The colored minister who desired a Diaglott has been supplied. Four persons sent pay for him. We like this; it is the right spirit. As requested, the overplus was added to the tract fund."
As far as I can determine these are the first instances where the mention of a black person is made in the pages of the WATCH TOWER magazine.
The subject of blacks does not resurface again until the Aug. 1, 1899 ZWT. At the Indianapolis Convention of Bible Students, mention is made of "four or five deeply and intelligently interested colored brethren in attendance," who were equally provided and attended to as whites. No sign of prejudice here at all. Contrast this with the Nov. 1, 1907 ZWT's report on the Norfolk, Virginia Convention held in a local church not owned by the Bible Students. Two colored brethren were denied baptism in the church fount "because Southern usage forbade" it and when they suggested being baptized the next day in the river that was denied them too.
In all fairness, it is not the Bible Students who manifested racism in this instance, yet Russell said nothing in his journal to criticize this unjust practice.
The April 15, 1900 ZWT in an article entitled "The Volunteer Work" gives indication that the WATCH TOWER is appealing to blacks but Pasor Russell, while denying prejudice certainly has qualifications. "There are probably as many as a hundred colored brethren on the WATCH TOWER lists, some of them very clear in the truth, and very earnest in its service, financially and otherwise. We have received letters from several of these, who had intended engaging in the Volunteer work, expressing surprise that in the call for Volunteers in the March 1st issue we restricted the inquiry to white Protestant churches. They rightly realized that we have not the slightest of race prejudice, and that we love the colored brethren with just the same warmth of heart that we love the white, and they queried therefore why such a distinction should be made in the call. The reason is that so far as we are able to judge colored people have less education than whites--many of them quite insufficient to permit them to profit by such reading as we have to give forth. Our conclusion is based therefore upon the supposition that reading matter distributed to a colored congregation would more than half of it be utterly wasted, and a very small percentage indeed likely to yield good results. We advise, therefore, that where the WATCH TOWER literature is introduced to colored people it be not by promiscuous circulation, but only to those who give evidence of some ear for the truth."
Right. Oh, we're not prejudiced...BUT....you coloreds aren't as smart as us white folks so we have to be selective as who receives our literature.
In that same year in the Oct. 1, 1900 ZWT appeared an article entitled "Can Restitution Change the Ehiopian's Skin?" It is a rather humorous report (albeit taken seriously) that first appeared in the New York World of a black preacher who through prayer had a change of skin color. We are told that there were 3 such known recent cases of blacks becoming whites, all indications that the Millennium was just at hand.
In the July 15, 1901 ZWT in an article entitled "Abraham Called of God" we are told that Ham is the ancestor of the colored races.
In the Oct. 15, 1901 issue in response to a letter from James A. Browne, Georgia, Pastor Russell reveals that there are 200 colored readers of the WATCH TOWER. He also gives his comments about their average standards of intelligence as being the real reason why the "volunteer" distribution of WATCH TOWER literature should be done only at white Protestant churches. He claims that he was not trying to disparage either Catholics or blacks.
In "Letters of Interest" (March 1, 1902), J.J. Dozier, Texas contrasts the bountiful missionary activities of the sons of Japheth in contrast to the lack thereof in the sons of Ham. He inquires whether Pilgrims could be send to Texas to work among their own race. Russell replies: ["We are not aware that there are many groups of negro brethren, interested in present truth, altho we have had four offers like the above quite recently. If there are such, they are as welcome as whites--proportionately to their number and intelligent interest--and they should send the Pilgrim--request postal cards mentioned in Jan. 15 issue, page 2, stating they are colored. Thus we will know and be able to judge--Ed.]
The May 15, 1902 journal includes a letter from J.A.B., Washington City, reporting that "(38 whites and 12 colored persons) celebrated the Memorial Supper and partook of the emblems of sacrifice."
The best article about blacks written by Pastor Russell appears in the July 15, 1902 ZWT, page 213. It is entitled "The Negro Not A Beast." Read it at http://www.ctrussell.us/
Remember the James A. Browne (Oct. 15, 1901 ZWT) named above. Well, by Feb. 15, 1903 he is listed as Br. J.A. Browne (colored). See "A Pilgrim Visit to Jamaica.' His continuing work among the blacks in Jamaica appears in Z.W.T. Dec. 15, 1904, Nov. 1, 1905, Jan. 1, 1907(also includes the colportering of Bro. Hudson in Costa Rica), Feb. 15, 1907(the effect of an earthquake in Kingston, Jamiaca), Aug. 15, 1907, Dec. 15, 1907, etc.
In a similar vein as the Oct. 1, 1900 issue mentioned above, the Feb. 1, 1904 ZWT published an article entitled "Can the Ethiopian Change His Skin?" But I simply could not pass this by without first producing the following response in the April 1, 1904 number:
"DEAR BROTHER:--
"Regarding the article in the Feb. 1 TOWER, "Can the Ethiopian Change His Skin?," allow me to say, that in this small town there are several instances of the change taking place. It usually begins with some small spot on some part of the body and gradually enlarges. My information extends to other communities and the same experiences are occurring there. This appears to be general amongst the race all over the country. If a general inquiry was made amongst the colored people throughout the country it would be found that this is generally the case. I think this is one of the many indications of the great changes that will soon take place when our dear Redeemer assumes his power and reigns.
Yours in the service of the loving Master,
C.C. SEABROOK,--Kansas
I guess by now all blacks should have turned white. Oh, well, not quite. The Millennium has still not yet arrived.
The Nov. 1, 1905 ZWT reports on "The Editors's Western Tour." In reference to the "Galveston One Day", he writes: "We had but one session here...about seventy-five of the interested (fifty whites and twenty-five blacks) assembled for an afternoon session which lasted two hours...The colored friends gave every evidence of being as deeply interested and fully consecrated as their white brethren and sisters--which is saying a great deal for them."
Did you get that innuendo? "...which is saying a great deal for them."
I find quite interesting an article entitled "Laboring Amongst the Colored People" that appeared in the June 1, 1907 ZWT. It is just now beginning to dawn on Pastor Russell that the "harvest" is great amongst the blacks and that laborers are needed to supply their spiritual needs. (He doesn't express concerns about material needs). He comments: "...perhaps the Lord allowed us to overlook them to some extent in the past; why may we not now make a general movement all along the line for their aid?" Moreover, Russell is to be the final judge as to who would be "proficient in this service."
I don't know why he doesn't come right out and admit his guilt for his own oversight. Why does he bring the Lord into the picture at all, as if that somehow justifies it? After all, as early as April 1, 1904 (see above) readers had been making such very suggestions.
Beginning with the Aug. 15, 1907 ZWT come reports of Brother Booth amongst the blacks in Africa.. See also Dec. 15, 1907 ZWT under "Foreign Mission Work," June 1, 1908 "A Letter from South Africa" by L. DeBeer, etc. Subsequent ZWTowers like the July 1, 1911 and Dec. 1, 1911 numbers show the extension work among the blacks still going on in Africa.
In Dec. 15, 1908 ZWT notice is given that the name "Zion" is being dropped from the title of the WATCH TOWER beginning Jan. 1, 1909. The second reason given is that since African churches and papers use the word extensively, people were wondering whether the WT journal was published and generally read by colored people.
Why, perish the thought
The Nov. 1, 1911 Z.WT lists "A Colored Pilgrim Brother. Brother Walton is engaged in Colportering, but is pleased to serve classes composed wholly or mainly of colored people, when requested. Additionally we have other colored Brethren of good education, good address, and as clear in the Truth as white Brethren who might give some of their time similarly. We invite classes of colored friends who so desire to send in applications for such service."
The final article I want to touch on appears in the April 1, 1914 Z.W.T. It is to be Pastor Russell's final stance on blacks before his death in 1916. Everyone needs to read this one. It is entitled "The Color Line Found Necessary." It is way too long to reproduce here, so I will try to summarize it and offer quotes were pertinent. The center of attraction for both blacks and whites in New York City was the PHOTO-DRAMA OF CREATION at the Temple. But there was an evolving problem. The more that blacks attended, the fewer whites came. "...for explain it how we will, a majority of whites prefer not to intermingle closely with other races. Recognizing that it meant either the success or the failure of the enterprise of the DRAMA as respects the whites, we have been compelled to assign the colored friends to the gallery, which however, is just as good for seeing and hearing as any other part of the Temple."
If that is the case, he doesn't tell us why the whites were not assigned to the gallery instead. Probably another example of "separate but equal!"
This created a flood of letters from offended colored brethren. But by doing this Russell felt he was somehow putting God and the Truth first. My opinion is that he is trying to justify racism by appealing to God and Truth.
"Some who were still tenacious and quarrelsome we merely reminded of our Lord's declaration that in inviting visitors into the house it is the place of the host to say where they shall sit, and then we showed them the parable of the man who chose the chief seat of honor and was given a lower one. In answer to the query as to how our course of conduct squared with the Golden Rule, we replied that it squares exactly. We would wish others to put God first. If our personal interests are or ever have been in conflict with the real and apparently best interests of the Lord's Cause, it is part of our consecration vow to ignore our interests in favor of the interests of the Lord's Cause....We reminded one dear sister that the Lord enjoins humility, and assures us that unless we humble ourselves we shall not be exalted. If nature favors the colored brethren and sisters in the exercise of humility it is that much to their advantage, if they are rightly exercised by it. A little while, and our humility will work for our good. A little while, and those who shall have been faithful to their Covenant of Sacrifice will be granted new bodies, spiritual, beyond the veil, where color and sex distinctions will be no more. A little while, and the Millennial Kingdom will be inaugurated, which will bring Restitution to all mankind--restitution to the perfection of mind and body, feature and color, to the grand original standard, which God declared 'very good,' and which was lost for a time through sin, but which is soon to be restored by the powerful Kingdom of Messiah."
Tis a pity that Russell and his white friends didn't learn that same lesson in humility that he enjoined upon his colored friends. Why did he imagine that the parable of choosing the seats of honor somehow applied only to his black friends, but not he and his white ones? As if it was his to decide, rather than Christ as to who sat where in the first place. And that his interests were the Lord's Cause, when he openly admits that the majority of whites do not want to mingle with peoples of other races--and that is the REAL CAUSE. It is not God who found the color line necessary. On the contrary, God had nothing to do with it.