查尔斯·泰兹·罗素
维基百科，自由的百科全书
| 各部分内容 耶和华见证人 |
|
| 关于耶和华见证人 | |
|---|---|
| 人数统计 | |
| 历史 | |
| 组织结构 | |
| 管理团队 先驱 伯特利 合法结构 |
|
| 政府交互 | |
| 信仰 | |
| 圣经 ·信条 · 习惯 | |
| 末世论·反三位一体 血 · 无地狱说·团体关系 |
|
| 迫害 | |
| 论战 | |
| 出版物 | |
| 警醒! ·守望台 · 天天考查圣经 | |
| 出版物·1960年以前 | |
| 相关人物 | |
| 关键人物 | |
| 威廉·米勒 · N.H. Barbour Jonas Wendell |
|
| 会长和成员 | |
| C.T.罗素 · M.G. Henschel J.F.卢瑟福 · F.W.弗朗茨 D.A. Adams · N.H. Knorr |
|
| 前成员和评论家 | |
| R. 弗朗茨 · E.C. Gruss | |
查尔斯·泰兹·罗素(Charles Taze Russell，1852年2月16日–1916年10月31日 ),也称作 罗素牧师, 是美国宾西法尼亚州匹兹堡的一位基督新教教徒，他发起了圣经考查运动。1879年7月他创办了宗教刊物《锡安的守望台与基督临在的先声》，1881年他也创立了美国第一个圣经协会－－锡安守望台书社。 A schism in 1917年 resulted in the formation of the present-day movements known as Bible Students and 耶和华见证人.
目录 |
[编辑] 早期生活
查尔斯·泰兹·罗素1852年2月16日星期一出生在美国宾西法尼亚州匹兹堡市Allegheny，父母分别是 Joseph Lytel Russell和Ann Eliza Birney。查尔斯是5个孩子中的老二，是未夭折的两个孩子之一。罗素家其他孩子是托马斯(1850年–1855年9月4日), 玛格丽特("Mae",婚后名Margaret Land)死于1940年代晚期, 露辛达 (1857年–1858年7月21日 ),小约瑟夫·Lytel (1859年–1860年4月25日)。它们的母亲于1861年1月25日去世，只有29岁。父亲约瑟夫于1897年12月17日去世，享年84岁.
The Russells had lived in 费城, as well as Allegheny. Once established in 匹斯堡, the Russells became respected members of the Presbyterian Church. In his early teens, his father made him partner of his Pittsburgh haberdashery store. By age twelve, he was writing business contracts for customers, and given charge of some of his father's other clothing stores. At age thirteen, he left the Presbyterian Church to join the 公理教会 due to a preference in their organizational style. In his earlier youth, Russell would chalk Bible verses on the downtown sidewalks to draw attention to the punishment of hell awaiting the unfaithful. When sixteen, a discussion with a childhood friend on faults perceived in 基督教 (such as perceived contradictions in creeds, and medieval traditions) led him to question his faith. He then began to investigate other views and philosophies, including 儒教, 佛教, 道教和印度教, but abandoning them in short order. In 1870年, at age eighteen, he cautiously attended a presentation by the famous Adventist preacher, Jonas Wendell. Wendell focused on what Russell considered to be rational, logical matters relating to Biblical prophecy and chronology, drawing attention to the future date of 1874 as the supposed date for Christ's return. The presentation left him with, he later related, a renewed zeal that not only was the Bible the word of God, but that all Christians had a responsibility to preach the gospel.
[编辑] 传道生涯
[编辑] 起始阶段
From 1870年 through 1875年 the Russell family, and others, participated in an analytical study of both the Bible and the origins of Christian doctrine, creed, and tradition. "Millerite" Adventist ministers George Storrs, and George Stetson, were also closely involved. Russell's group believed they had found significant errors in common Christian belief. As a result of such study, the Russell family believed they had gained a clearer understanding of true Christianity, and were re-baptized in 1874年.
In the Spring of 1876年, while on business in Philadelphia, Russell found a copy of "Herald of the Morning", published out of Rochester, 纽约 by Nelson H. Barbour. (1824年-1908年) Russell contacted Barbour to set up a meeting in Philadelphia to compare notes. Barbour introduced him to some new views that convinced Russell, amongst other things, the Rapture would occur in April 1878年. Russell was moved to devote his life to what he believed were now the last two years before the return of Christ. He sold his five clothing stores for approximately $300,000 dollars. (the buying power of $5.5 million in the year 2005年) Through Russells' encouragement and financial backing, Barbour wrote an outline of their current views, in the book "Three Worlds; or Plan of Redemption" published in 1877年. A text Russell had written in 1874年, entitled "The Object and Manner of our Lord's Return", was published the same year. Russell's desire to lead a Christian revival was evidenced by his calling two separate meetings of every Christian leader in Pittsburgh. Russell's ideas, and stressing of the Rapture's imminence, was rejected both times.
[编辑] Split with Barbour
In April 1878, the Rapture did not occur as Russell, Barbour, and their associates had anticipated. According to the book Faith on the March, page 27, written by one of Russell's associates, A.H. Macmillan, "While talking with Russell about the events of 1878, I told him that Pittsburgh papers had reported he was on the Sixth Street bridge dressed in a white robe on the night of the Memorial of Christ's death, expecting to be taken to heaven together with many others. I asked him, "Is that correct?" Russell laughed heartily and said: "I was in bed that night between 10:30 and 11:00 P.M. However, some of the more radical ones might have been there, but I was not. Neither did I expect to be taken to heaven at that time, for I felt there was much work to be done preaching the Kingdom message to the peoples of the earth before the church would be taken away.""
Confused by what was perceived to be an error in calculation, Russell re-examined the doctrine to see if he could determine that it had Biblical origins, or if it was, in his view, simply Christian tradition. His conclusion that it is tradition led him to begin teaching, through the pages of the Herald, what he believed to have discovered on the subject. Barbour, however, highly embarrassed by the failure of their expectations, rejected Russell's explanation, and a debate ensued in each monthly issue of the journal from the Spring of 1878 through to the Summer of 1879. In a matter of months Barbour's embarrassment led to a recanting of some of the views he and Russell had previously shared, including any reliance upon prophetic chronology. As their disagreements turned into a debate over Christ's ransom, a split between them resulted. Russell removed his financial support, and started his own journal, entitled "Zion's Watch Tower and Herald of Christ's Presence," with the first issue July, 1879, while Barbour formed "The Church of the Strangers" that same year, continuing to publish the "Herald of the Morning."
(参看Nelson H. Barbour了解更多细节)
[编辑] 罗素的婚姻
1879年3月13日，罗素与玛利亚·弗朗西丝·Ackley (1850年-1938年)结识几个月后结婚。尽管他们进展迅速，但是他们的婚姻并不是基于浪漫的爱情, but was a mutually agreed upon celibate partnership established for preaching the gospel. 1897年他们因她在《锡安的守望台》杂志社有一个适当的管理角色产生分歧而分居。1906年7月15日出版的罗素对这一事件的记录可以阅读这里。1906, she sued him for divorce under the claim of mental cruelty as a direct result of their marriage agreement of perpetual celibacy. 在庭审中她间接声称，查尔斯与一个守望台速记员有不正当性关系，这个人是他们很长时间以来一起照顾的一个养女。 The Brooklyn Daily Eagle published what was claimed to be segments from the court transcript, which can be read by visiting this link. 罗素妻子，玛利亚·罗素1938年8月因霍奇金氏病于佛罗里达州圣彼得斯堡去世.
[编辑] 主要作品
1881年 锡安守望台书社]成立，它的主要目的是为了散发小册子、宣传页和研修论文和圣经。所有材料的印刷和装订都是与当地印刷商通过合同完成，分发工作则交给 “卖圣经的小贩”。这个出版社到1884年才获得合法地位。从这开始，罗素的组织才可以成长。他的圣经研修小组已经有了本地好几百名居民，遍及新英格兰, 弗吉尼亚, 俄亥俄等地，每年他们都选他做“牧师”。其它国家的会众也最终沿习这一惯例。
1881年罗素投入了差不多他总财产和所有捐助的十分之一用来印制和分发Food for Thinking Christians 。同一年还有The Tabernacle and its Teachings和Tabernacle Shadows of the Better Sacrifices两本书。1886年, after what was reported to be a financial set-back resulting from the immense outlay on these three titles, he published the long promised The Plan of the Ages (later renamed The Divine Plan of the Ages). In the course of preparation, Russell concluded the book was to be merely the first of a seven-volume series. The remaining volumes, originally called Millennial Dawn, but later renamed Studies in the Scriptures to clarify that they were not novels, were:
- The Time is at Hand 时间将至(1889年)
- Thy Kingdom Come 王国来临(1891年)
- The Day of Vengeance" 复仇之日，后命名为"The Battle of Armageddon"哈米基多顿之战 (1897年)
- The At-one-ment Between God and Men (1899年)
- The New Creation (1904年)
定期出版的第七卷事实上成为圣经学者们的一个巨大预期和神秘的来源。1916年罗素逝世以后，一本名为《完美的秘密》The Finished Mystery第七卷作为遗稿于1917年出版。按照罗素的计划，这部第七卷是一个详细解释启示录的作品, 但是也诠释了Ezekiel和所罗门的诗歌（诗篇）。接下来对这部作品的出版和其中的内容争议不断。很快就发现，这部书的作者其实是罗素的2位故交Clayton J. Woodworth和George H. Fisher,主编是Joseph Franklin Rutherford。
1903年报纸开始出版他书写的布道文章。这些布道通过报业报业辛迪加很快向全世界传播，最后估计在美国的读者要达到1200-1500百万。通过辛迪加布道，和辛迪加报纸联盟的广告效应，罗素牧师的形象成为当时世界上最为人熟知的面孔。在很多城市，罗素被扣上异端的帽子，随之而来的批评家数量也是直线上升。
[编辑] 逝世，影响和遗产
就在他从美国西部和西南部返回途中，多病缠身的罗素牧师终于在1916年10月31日夜里去世，他乘坐的火车证经过德克萨斯的潘帕[。他逝世的消息成了全球很多报纸的头版头条。他被埋葬在宾西法尼亚州匹兹堡市Rosemont联合公墓。墓地上除了墓碑还有1924年守望台圣经书社的朋友们为他制作的八英尺高的锥形纪念碑。[1]。
1917年1月 约瑟夫·富兰克林·卢瑟福被选举为第二任守望台圣经书社社长，尽管在选举过程中充满了争吵。接下来的争论来自罗素的遗愿和遗嘱中提到的未来锡安守望台杂志未来的内容和走向还有谁被授权出版新的著作的解释。接近四分之三的会众不接受1918年早期卢瑟福在守望台杂志中越来越多的新增信条数量。对很多圣经研究者来说, 卢瑟福's rejection of the 大金字塔 1928年11月, and Russell's role in restoration of the truth in February, 1927年, was considered the last straw. 很多成员都支持他的做法，但是事实上直到1931年才正式启用了耶和华见证人这个名字，书社的名字也从“Watch Tower”改为“Watchtower”。 当会众逐渐多起来以后，卢瑟福试着改变守望台书社的组织结构，他把原来各地独立的会众中较年长的抽调出来，组成中央长老团，而各地的会众中的重新产生原来的职位。很多因为守望台书社改变而停止参加聚会的圣经研修者在1929年试图重新组织起来在罗素牧师曾经长期使用过的“圣经之屋”召开“首届年度圣经研究大会”。这个大会每年都要举行，但是取得所有人的认同耗费了大约20年时间。
(更多内容参看圣经考查运动)
一些新教徒也或者借用或者接受罗素的一些观点容易“全球上帝会众”, Concordant Publishing Concern, 耶和华会众。还有众多的圣经研修分支团体如田园圣经学院, “普通信徒家庭传道运动”等。
[编辑] 神学和教导
通过对圣经的分析研究，罗素牧师和其它的圣经研究者认为基督徒的一些信条和传统都是十分错误的。他们要重建一世纪时候的纯净基督教。这样的观点在当时被很多教会领袖和学者看作异端,尽管在后来的10年有些人改变了他们的观点。罗素模式同意新教徒圣经至上的观点，认为圣经本身没有错误，但是错误的解释被引入进来。他十分赞同很多19世纪新教教徒，包括基督復臨派教徒关于公元一世纪基督徒大背叛的观点。他也赞同同时期新教教徒关于基督即将再次来临的信条和哈米吉多頓。在他的阐述中有很多跟天主教和基督新教不同的地方，主要包括以下部分:
- 罗素质疑永火地狱的概念。他主张14万4000义人将在天上复活，而大多数其它人，在死去后进入沉睡等待新世界的来临。有一个地上的乐园给大多数人居住。
- 不接受基督教三位一体的概念。罗素相信基督的神性，但是不同于正统教派关于基督的神性作为天赋来自于圣父，并死在十字架上。他还宣扬说，[[圣灵]并不是個體，而是上帝动力的表现。
- 罗素估算出1874年是基督再临的日子，直到去世他还认为，人眼无法看到的基督在那个日子已经降临。他还预言，"异教的日子"将于1914年结束，基督那时将要接管地球。他认为第一次世界大战的爆发标志着哈米基多顿的开始；他的观点是文明社会逐步恶化，多个国家之间和复国的以色列征战不断。
- 他拒绝接受Bishop Usher出版的圣经年代表,而是通过直接的推理比较计算出自亚当开始6000年的人類历史。根据与预言的翻译对比，1874年正是语言上的日子根当前公历对应的基督返回的日子。
- 罗素利用金字塔往后推算时间。根据一些基督教作家如John Taylor, Charles Piazzi Smyth和Joseph Seiss的观点, 他认为吉萨大金字塔是希伯来人建造的(关联希克索斯王朝)，而且是按照我们今天才能理解的上帝的方向。他利用用于的措辞，指出那是“石头里的圣经”（"the Bible in stone"）。根据圣经原文如以赛亚书19:19,20等，各种上升和下降的通道秒挥了人最初的堕落, 摩西律法的预言,基督的死, 和天上圣徒的喜悦。这一计算的尺度是金字塔每年一英寸的文字图案。1874年, 1914年, 1948年等这些日子据传说就是从这些遗迹中研究的来的。关于他的观点的详细记述参看"王国来临"的附录部分。
- 罗素是最早宣扬后来被称为犹太复国主义的传教士。借用Nelson Barbour的观点，1879年初他教导说，作为1878年预言的双重结果，上帝的关怀重新回到犹太人。(雅各－Jesus受宠时期；Jesus－1878年失宠时期)1910年他在纽约著名的竞技场剧院主持的会议上，有上千的犹太人参加。Jews and Christians alike were shocked by his teaching that Jews should not convert to Christianity. 罗素认为巴勒斯坦国属于犹太人，上帝现在让他们回到自己的国度，他们将是上帝王国在地上的领导机构所在地。早期罗素认为犹太人1910年应该占领巴勒斯坦他们自己的国度，但是这并没有发生。在他去世前，他利用犹太人的压力强调，就是预言的所有犹太人应占领巴勒斯坦，收回这块土地的时间。(参看犹太复国主义)
[编辑] 批评和论战
1892年早期罗素的观点和管理方式were strongly criticized by certain individuals associated with his ministry.1893年 a paper was written and circulated to Bible Students in Pittsburgh by associates Otto van Zech, Elmer Bryan, J.B. Adamson, S.G. Rogers, Paul Koetitz, and others. It expressed concern that Russell was a dictatorial leader, a shrewd businessman who appeared eager to collect funds from the selling of the "Millennial Dawn" books, cheated one of them out of financial gains, and issued thousands of Millennial Dawn books under a female pseudonym. A booklet entitled A Conspiracy Exposed and Harvest Siftings was written by Russell and issued as an extra to the April, 1894 Zion's Watch Tower magazine in order to pre-empt attempts to have their views circulated to a wider audience of Bible Students. Russell printed copies of letters he had received from these former associates in order to show that their claims were trumped up, and those involved were guided by 撒旦 in an attempt to subvert his work as a "minister of the gospel".
1897年罗素的妻子因为锡安守望台杂志管理权问题离开他。她声称，作为他的妻子应当享有对该杂志平等的管理权，在编写文章上享有平等的特权, preaching, and traveling abroad as his representative. In 1903年 she filed for legal separation on the grounds of mental cruelty, related to what she considered to be forced celibacy, and frequent cold, indifferent treatment. The separation was ultimately granted in 1906年, with Russell charged to pay alimony. During the trial her attorney made the claim that Russell had been inappropriately intimate with Rose Ball, a young woman the Russells had cared for as a "foster daughter" since age ten. She alleged that Ball had told her Russell claimed to be a "jellyfish floating around" to different women until someone responded to his intimacy. Russell defended himself by claiming that not only was she "poisoned" by the women's suffrage movement, but that all her claims were false. Following her attorney's claim, page 10 of the court transcript records that Mrs. Russell was asked by the Judge to clarify if she was, in fact, accusing her husband of adultery, and replied "No". 华盛顿邮报 and Chicago Mission Friend reprinted the claim that Russell was a "jellyfish", and was sued by him for libel. The jury voted in his favor, awarding him one-dollar. After appealing this decision, Russell received a cash settlement of $15,000(购买力相当于2005年的$310,000) as well as payment of all court costs, an agreement for an article of retraction defending his character, and an agreement that his weekly syndicated sermons be published in their newspapers.
1911年3月22日, The Brooklyn Daily Eagle, a tabloid newspaper, began publishing articles accusing Russell of gaining profit from a strain of wheat named "Miracle Wheat" by its discoverer, K.B. Stoner of Fincastle, 弗吉尼亚 in 1903. Once other 报纸s read this claim, many critics began to insist that Russell had deceived and defrauded many by selling this supposedly advanced strain of wheat for $60 a bushel, far above the average cost of wheat for the day. Throughout 1912年 and 1913年 the Eagle continued to report on this alleged fraud on Russell's part. He sued the Eagle for libel, but lost. Russell defended himself publicly, and in writing, by claiming that the wheat was donated to the Watch Tower Society, and although sold for $1 per pound Mr. Stoner routinely sold it for a $1.25 per pound. Russell claimed to have no financial connection to the wheat, and that any who were dissatisfied by their purchase and donation were offered a refund as much as one year following purchase. None claimed a refund.
During 1913, other matters of interest were addressed by John Jacob (J.J.) Ross, a minister from 汉密尔顿, 安大略, 加拿大 in his booklet entitled Some Facts about the Self-Styled "Pastor" Charles T. Russell. Russell had taken Ross to court on the charge of libel. Ross attempted to show that when Russell was asked in trial if he possessed knowledge of the 希腊语 alphabet he first claimed he did, then retracted the claim when cross-examined and shown the alphabet. Ross also claimed that Russell blatantly lied when asked if he was an ordained minister by answering "yes". In answer to Ross's accusations, Russell stated that he never claimed knowledge of the Greek language, merely the alphabet, and that due to the Judge's objection to the line of questioning, the book was taken away before he could even see it. He believed that his ordination was "of God" according to the biblical pattern, not requiring any denominational approval, and that his annual election as "Pastor" by over 1,200 congregations worldwide constituted him as "ordained", or chosen, to be a minister of the gospel.
In recent times, Russell has been accused of having had close ties with Freemasonry. Critics have not only attempted to connect him with any of several different rites of the Free Masons, but have also attempted to show that such associations are connected with occult practices. It has been pointed out that in later editions of his Studies in the Scriptures series a winged solar disk appears on the front cover, which some have claimed is an exclusively Masonic symbol. In his writings, Russell stated that membership in Freemasonry, Knights of Pythias, Theosophy, and other similar groups are unscriptural. He also denied having direct knowledge of Masonic practices and considered such things to be "grievous evils" (1895; Zion's Watch Tower, June, 1895, pg. 143). His use of the winged solar-disk originated from his understanding that Malachi 4:2, (which denotes a sun with wings), is a symbol that Christ's millennial Kingdom had begun.
[编辑] 参考文献
- 《1975耶和华见证人年册》守望台书社。
- 《Jehovah's Witnesses in the Divine Purpose》 (1959年), 守望台书社。
- 《耶和华见证人——上帝王国的宣扬者》 (1993年), 守望台书社。
- The Golden Age, A Journal of Fact Hope and Courage,12卷,第308号,655-657页, (1931年)"守望台书社", 布鲁克林，纽约
- The Golden Age, A Journal of Fact Hope and Courage,13卷,第315号,21-27页, (1931年) "守望台书社", 布鲁克林，纽约
- Faith on the March, A.H.Macmillan, 1957年.
[编辑] 外部链接
[编辑] 普通资料
- 罗素牧师网站
- C.T.罗素数据库 - 可检索罗素的作品
- 第二章：初建时期: (1873-1912) 查尔斯·泰玆·罗素 Barbara G. Harrison's Visions of Glory: A History and a Memory of Jehovah’s Witnesses, 纽约, 1978年 Simon & Shuster出版社. 参看第四章和 第六章.
- 守望台官方网站
[编辑] 特别传记
- Message to Herald of the Morning subscribers 1879年匹兹堡, Pa; Zion's Watch Tower and Herald of Christ's Presence, 1879年7月1日, Supplement
- Great Battle in the Ecclesiastical Heavens 约瑟夫·富兰克林·卢瑟福, 1915年
- Harvest Gatherings and Siftings Zion's Watch Tower（锡安的守望台）,1916年6月1日 170页
- St. Paul Enterprise1916年11月7,14,21,28日 articles "Regarding the Death and Burial of, and Memorial Services for, Pastor Russell"
- 查尔斯·泰玆·罗素传记锡安的守望台
- 罗素牧师最后的愿望和遗嘱
- International Bible Students Souvenir Convention Report for 1916, "Pastor Russell Passes Through the Gates of Glory"; 芝加哥, 1917年
- The Messenger of Laodicea Watch Tower Bible and Tract Society, 1919年
- Laodicean Messenger 1923年 芝加哥:Bible Students书店; 查尔斯·泰玆·罗素生活的记忆. PDF版
- Where Else But Pittsburgh! George Swetnam, Davis & Warde, Inc., 1958年
- 查尔斯·泰玆·罗素作品以及对美国宗教界影响 1974年 Bob Chastain, 硕士论文
- The Bible Student Movement in the Days of C.T. Russell; 作者 James Parkinson, 1975年出版
- 人物: 查尔斯·泰玆·罗素 - 匹兹堡卡耐基图书馆网站上的信息。
| The Bible Students |  |
|---|---|
| 历史，运动和信仰: | 圣经考查运动 | Associated Bible Students | Layman's Home Missionary Movement 出版社: 田园圣经学院 | 黎明圣经考查协会 文献作品: Studies in the Scriptures | 黎明 (期刊) | The Herald 人物: 查尔斯·泰兹·罗素 | Paul S. L. Johnson |
