by Epiphany Bible Students

No. 193

In 1 Cor. 10:11, Dia., it is stated, “These things (the five evils related in vs. 6 through 10) happened to them typically (from the Greek tupos, meaning type), and were written for our admonition, on whom the ends of the ages have come.” This Scripture had its primary application in the end of the Jewish Age, with its secondary applica­tion applying to the end of the Gospel Age. However, there have been “ends” of other previous Ages; and with the ending of each one some outstanding event occurred ­either violent or of ominous portent, or both. But those occurrences were foreknown by only a very small minority, with the vast majority of mankind either having no knowl­edge whatever of coming events, or ignoring the warning concerning them.

Regarding Noah, it is written that he was “a preacher of righteousness,” so we may safely conclude that he did his share of preaching concerning the approaching de­luge; but Jesus said that they went on eating, drinking, marrying, etc., in the ordi­nary affairs of life “until the flood came and destroyed them all.” Thus, the first Age ended with a stupendous act of violence, which destroyed all human beings except those in the Ark.

Came next the Patriarchal Age, which ended with the death of Jacob. It also ended with a certain tenor of violence – Jacob and all his descendants (70 in number) were forced into Egypt because they were hungry. At the time both Jacob and Joseph (two of the “just” men described in Hebrews 11) considered the move into Egypt as a blessing from the Lord. Had they had the slightest premonition of subsequent events, they would certainly not have made the move; but that knowledge was purposely with­held from them because God was there beginning a “tupos” (Greek for the English word “type”), which was the most comprehensive of all Old Testament types in that it had application in the Gospel Age to the enslavement and deliverance of God’s people from antitypical Egypt (the world in sin), and to the deliverance of all the remaining sal­vable of the human race in the Millennium, and having its grand finale at the end of the Little Season, when will be fulfilled the antitype of the destruction of Pharaoh and his host, and the deliverance of all the sheep into everlasting Paradise restored. While the event at the Red Sea was not the end of an Age, it was the end of an era, and with it came the mass destruction and violence of the Red Sea episode.

At the end of the Jewish Age and the beginning of the Gospel Age came again events of great portent – the Advent of Jesus, followed by great violence in the year 70 in the destruction of Jerusalem and the unbelieving Jews, with only a very small minority once again understanding the turn of things. The Jews had been given the Divine reve­lation at Sinai, with the strict ritual of the Aaronic priesthood and their whole re­ligious system; and that system had become so imbedded in their hearts and minds that it was indeed meat and drink to them – although they had strayed far afield from the real intents and purposes of the various ceremonies. St. Paul had told them that the things that happened to the fathers during their forty-year stay in the Wilderness of Sin were very pointedly “tupos” (types) of things that were happening during St. Paul’s life; but they “made their hearts as an adamant stone (diamond point), lest they should hear the law, and the word which the Lord of hosts hath sent in His spirit by the prophets.” (Zech. 7:12) And extreme violence by the Roman Army resulted in the destruction of many of them.

Once more we have come to “the end of the age” – the Gospel Age; and again a “time of trouble such as never was since there was a nation” – extreme violence on every hand – a greatly enlarged repetition of the condition in the days of Noah, when “the earth was filled with violence.” (Gen. 6:11) And here once more only a mere seg­ment of the population have had even a blurred understanding of events. When the vio­lence broke forth in 1914 there was perhaps thirty or forty thousand Watch Tower sub­scribers, from a total of about two billion members of the human race. A certain num­ber of the latter had heard the forecast of impending doom, but gave little or no heed thereto, although many millions then living had not even heard of what was coming.

And just as great changes came with the passing of the Jewish Age, so even greater changes are now in progress, with just a small minority understanding their signifi­cance. And this applies with more or less force even to those who claim to understand “the present truth.” All who have even a smattering of present truth understand that the time will arrive here in the end of the Age when there will be no further opportun­ity to partake of the “high calling.” Some have properly concluded that such a condi­tion has already arrived – in the rather recent past – that the “plowman overtook the reaper” when the reaping work came to a stop in those countries of Christendom that were engulfed in the world war in 1914.

The Jewish Age reached its fullness at its end – when the Messiah made His appear­ance. “The people that sat in darkness saw great light.” The time of favor for the Jews reached its sad end at the time they “crucified the Lord of Glory.” Immediately thereafter the nation began to wane, and was completely unbalanced in the year 70, when the dispersion began, the priesthood and the ceremonial features of the Law were completely obliterated. A certain degree of analogy may be made here in the end of the Age with the Truth Movement, which reached its climax in 1914-16, after which that Movement also began to wane. All who are at all familiar with conditions then know it would be an insult to Brother Russell to compare his brilliant performance with that which followed after his death. And that change at 1916, when he died, has been sadly deteriorating in the years that have followed. Shortly after the Apostles passed away the great Apostasy appeared, which developed in scope and strength until the Bible it­self was given little or no study; people believed what they were told by their rene­gade leaders. And similar phase has been developing with us since 1916, so that today many so-called Truth people do not even know what Brother Russell taught; he is seldom quoted by many, as they also blindly accept what their leaders tell them.

Most Truth people today still believe that the 144,000 described in Rev. 7:4; 14:1, etc., is a literal number; but it is impossible to reconcile that belief with some of their other teachings. Taken as a whole, those organizations that have developed from the Parousia Truth Movement contain many more than 144,000 who think they are of that number; thus there is something sadly askew somewhere. Brother Russell was firmly convinced that he was conducting the reaping of the Gospel-age Harvest, which persuaded him to the further opinion that it would end shortly, after which no more would enter that select group of 144,000 who “stood with the Lamb on Mount Zion.” He saw, too, that a considerable time would elapse between the selection of the last one of that group and the establishment of the Kingdom in power and great glory. This prompted him to write the following article (Reprints 4835), into which we have inserted a few com­ments of our own, none of which change the thought of the writer; they simply offer a little elaboration:


“I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Rom. 12:1) Nowhere in the Scriptures are we commanded by the Lord to sacrifice our earthly rights and privileges. The Divine commands end at the line of justice.

In other words, justice and righteousness are one and the same thing. Sacrifice, self-­denial, taking up the cross to follow Jesus, are all propositions away beyond the Di­vine law. The Law Covenant proffered a perpetuation of human life to all who would fulfill its requirements. None of the Jews, with whom that Covenant was made, were able to fulfill those requirements, except the One who came from above and for whom was pro­vided a perfect human body, which enabled Him to keep the requirements of the Law Cov­enant, entitling Him, therefore, to everlasting earthly life.

The New Law Covenant, under the antitypical Mediator, will offer the same reward of everlasting human perfection to all who will fulfill its requirements. Its superior­ity over the first Law Covenant will consist in its having a better Mediator, capable of helping mankind fully out of condemnation, death and weakness and authorized so to do because of the merit of His “better sacrifices.”

But while Jesus, born under the Law, was obligated to the conditions of that Cov­enant and fulfilled them and through them had a right to everlasting earthly life ­He did more. He sacrificed that earthly life – laid it down – permitted sinful men to take it from Him without resistance, although He had the power to call for legions of angels for protection. This was His sacrifice. He did not sacrifice sinful weaknesses, for He had none. He sacrificed perfect life and all His legal rights and privileges. His reward for so doing was exaltation from the human nature to the Divine nature – far above that of angels, principalities and powers. (Eph. 1:21) Thus exalted, He has the human rights (which He never forfeited) to give Adam and his race – their ransom-price. These He will give to them in the end of this Age, applying them to the sealing of the New Law Covenant, under which Israel and all mankind may be restored to all that was lost through the first man’s disobedience.


Throughout this Gospel Age the Law Covenant has continued upon the Jews only, the remainder of the world of mankind being without any Covenant with God and waiting for the “times of restitution” under the New Law Covenant of the future. (Acts 3:19-21; Jer. 31:31-34) It is during this time (the Gospel Age) that God draws and calls a certain loyal class and gives them an opportunity of sharing with their Redeemer in sacrificial death. The faithful will be counted His members, or His bride or joint heirs in His Kingdom of Glory and honor and immortality. All men, in proportion as they know the Divine will (what is just, from the Divine standpoint), are correspond­ingly duty bound to fulfill that righteous requirement or Law of God to the extent of ability. But those desirous of following in the footsteps of Jesus are shown what they can do more than justice; but they are not commanded to do more. All sacrific­ing is a privilege, not a duty, not a command. In harmony with this, St. Paul writes, not commandingly, but entreatingly, “I beseech you, brethren,....present your bodies living sacrifices.” He did not command this. To have made it a command would at once prevent the opportunity of sacrifice. What we sacrifice is something that is not com­manded. Whatever is commanded of God is obligation and not sacrifice.

The Ancient Worthies presented their bodies, laid down their lives, renouncing earthly rights, but they did not sacrifice. Why? Because it is one thing to kill and another to have the slain creature accepted of God as a sacrifice. God did not call for human sacrifices prior to Jesus’ sacrifice of Himself. God was unwilling to accept imperfect, blemished creatures at His altar. They might lay down their lives, but He would not count them sacrifices. Jesus was accepted as a sacrifice because He was perfect and His followers, since Pentecost, have been acceptable as sacrifices, because they were perfect – made so by the Redeemer’s imputation to them of a sufficiency of His merit to compensate their blemishes.

Thus this Gospel Age is called the “acceptable day (or time) of the Lord,” because, during this Gospel Age, God is willing to accept a predestinated number as joint-sacrifi­cers with Jesus. But as soon as that predestinated number shall have been completed the acceptable time will immediately end. No more presentations will be accepted as sacrifi­ces – the antitypical Day of Atonement will have ended (in its sacrificial part—JJH).

But suppose that some should present themselves after the close of the “accept­able time”; what would be their status and God’s dealing with them? Since God is unchangeable, we must assume that He would always be pleased to have His creatures devote their lives wholly and unreservedly to the doing of His will, as He was pleased with the faithfulness of the Ancient Worthies to lay down their lives before a Covenant of Sacrifice was in force. We may reason that as God has promised human perfection to those Ancient Worthies who laid down their lives, He would be willing similarly to re­ward any who might follow the same course after the completion of the Church – after the ending of the “acceptable time” of sacrifice.

Quite likely, therefore, there will be some in the end of this Age who, although faith­ful unto death, will not have been begotten of the Holy Spirit and not attain the spirit plane of being in the resurrection, but who will come forth members of the same class as the Ancient Worthies, who were developed before this Age began.


In view of these facts our advice to all who love the Lord and who desire to be in complete fellowship with Him is the same message that has gone forth throughout this Age – “We beseech you, brethren, by the mercies of God, present your bodies living sac­rifices.” We cannot now assure them that, after presenting themselves as sacrifices, God will accept them as such and grant them spirit-begetting to a new nature; but we can assure them that it will be their reasonable service and that God always gives large rewards to those who manifest their faith and loyalty towards Him and His cause. We can tell them, too, that, to our understanding, the Scriptures teach that the Ancient Worthies (of which they may be a part if they fail to be accepted to the new nature) will be highly honored of God, perfect on the human plane and made “princes in all the earth.” We can assure them that, to our understanding, these princes will have a glor­ious precedence over the remainder of mankind as the Special Representatives of the in­visible Messiah class for a thousand year. We can assure them that, to our understand­ing, after participating in that glorious work, these princes will be uplifted at the close of the Millennium to the spirit plane of being – as part of the antitypical Levite.

Since none can know when the elect number will be fully completed [written in 1911, when the Truth on the subject was not yet due—JJH], all should be alike anxious to lay down their lives in the service of God and of His truth. To say that we would refuse to serve because any uncertainty would prevail in our minds respecting the character of our reward would be to show our unworthiness of any favor of God, for, to be acceptable to Him, our service must not be rendered to obtain the reward, but to serve righteous­ness and to please God! It is not our privilege to try to drive a bargain with God. “I delight to do thy will, 0 God” – everything written in the Book. Hence at Memorial season all of the consecrated should manifest their love, loyalty, obedience, faithful­ness, by symbol­iz­ing the Redeemer’s death and symbolizing also their own desire to share in the sufferings of Christ as parts of the “broken loaf” and as participators in the cup of His suffering.

We are to remember that none can enter either of these planes of instantaneous per­fection in the resurrection unless his trial be finished successfully in the present life and by passing into death. The remainder of mankind, however, as already shown, will then have glorious opportunities and possibilities before them.


The question properly arises, Is there any Scriptural support for the foregoing opinion of That Servant? If it is “due truth,” then we should logically be able to find clear and ample substantiation for it in the Bible. It may be well to insert here that the largest group to emanate from the Parousia Truth Movement is the Jehovah’s Wit­nesses; and they now accept the fact that the High Calling is closed. In fact, they were the first to make such announcement, claiming the date for it was Passover 1918. Based upon this, they named their Seventh Volume “The Finished Mystery,” the name being derived from Rev. 10:7, “The mystery of God (the secret features of His Plan, but espec­ially that the Christ is 144,000 and One) should be finished.” However, they have since changed the date more than once, the last time being about forty years ago.

Of course, such announcement forced them to find some place for the new ones who came with them, which class they first styled Jonadabs, but they now find them in Rev. 7:9, as the “great multitude,” or great crowd. Their “founder,” however, taught that the “great multitude” would be a spiritual class, but that doesn’t bother the Witnes­ses; they have changed so many of his teachings that they bear no more resemblance to the truths he gave than do the Roman Catholics in their system of error to what St. Peter taught when he was on earth.

The Laymen’s Home Missionary Movement also believes that the High Calling is closed; and up to 1954 they had a name for the new ones who came with them; namely, Youthful Worthies. But since 1954 they have changed that, too, now styling their new converts Consecrated Epiphany Campers. (Note the striking similarity here with the course of the Witnesses above.) However, here again, they pay no attention at all to what Brother Russell taught, or what their founder taught, because neither of these two men ever gave the slightest hint of a class of consecrated “Campers” in the Household of Faith dur­ing the faith Age. More than this, this Movement claims their “Campers” are now walk­ing the same “narrow way” in the Camp as did those who came with them before 1954 in the Court, so we cannot know the difference unless we ask them about the date. And for these they offer no more reward than will come to those who have traveled the way of sin and death in this Age – although they do teach that these will have some ‘honorable mention’ when the Kingdom is established. Of course, it is a consoling teaching that Virtue is its own reward – to which some pundit offered the quip, Have you ever stopped to think what a poor reward it can sometimes be? And we believe this would well apply to the ‘reward’ now offered Consecrated Campers for their sacrificial efforts under present ad­verse conditions.

Of course, in the article quoted above Brother Russell said such consecrators in “the ends of the ages” (the closing of the Gospel Age and the beginning of the Millen­nial Age, as suggested in the plural “ends”) would be rewarded along with the Ancient Worthies, which the LHMM now rejects – partially, at least. It is well to note here, however, that Brother Russell gave us only his opinion – sound though it developed to be ­as he had no Scripture whatever to prove his point; and he offered no specific name for them. But, when the Epiphany Messenger concentrated upon the issue, he found numer­ous compelling Scriptures to substantiate the teaching, chief of which is Joel 2:28,29, from which text he coined the name Youthful Worthies.

Some may argue that this name is not found in the Bible, and we would agree that it is not exactly so stated; but the same may be said for the Ancient Worthies. That name also was coined for the purpose by Brother Russell, but it has sound basis in Scripture. In Heb. 11:2 St. Paul says “the elders obtained a good report through faith.” The Diaglott says “By this the ancients were attested.” In Psa. 119:10 it is said, “I understand more than the ancients”; and the Hebrew word for ancients in the text is “zaqen,” which same word is translated “old men” in Joel 2:28. Paul refers to such as those of whom the “world was not worthy,” so we come easily by the name Elder Worthies, or Ancient Worthies. Much the same analysis applies to the Youthful Worthies, for the words translated “your young men” in Joel 2:28 are literally “your youthfuls,” from which we easily arrive at the term Youthful Worthies, because they are the same class of people as were the Ancient Worthies.

We leave for another writing the time elements pinpointing the above conclusions, other than to state now that the chronology is equally as convincing as the names them­selves. However, Brother Russell has stressed the importance of “rightly dividing the word of Truth” here in the end of the Age, and we would join with him in this counsel. If we do not do so, much confusion and useless effort is sure to result. “Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.” (Psa. 101:6)

Sincerely your brother,

John J. Hoefle, Pilgrim



QUESTION: – Did the Epiphany end in a “restricted sense” in 1954?

ANSWER: – No! That idea is pure invention by RGJ. In the March-April P.T., pp. 22-32 he attempts to refute some of the Dawn errors on the Epiphany, but he resorts to errors of his own to do so. On pp. 30-31 he offers a quotation from Brother Johnson on this subject, and on at least three different occasions he inserts the words “in its restricted sense” without indicating that it is his own opinion and not Brother Johnson’s. This is not the first time he has resorted to this trickery in quoting from the Epiphany Messenger’s writings. He does this, of course, to give cre­dence to his perversions of the Epiphany period. Had he been honest in his dealings with the Epiphany Truth, he would have inserted his initials, as we do our initials when we inject a comment of our own into a quotation from either Messenger. Of course, had he added “RGJ” to show what he had done, some of his readers just might begin to think for themselves, and inquire into the matter, and then they would find out that Brother Johnson at no time ever referred to the Epiphany period in its “restricted sense” and that might not be desirable at all! Yet this same RGJ states on p. 29 that the Dawn leaders tried “with the usual trickery of practiced sophists in hiding parts of the in­volved things”; then does exactly the same thing himself on the next pages.

Furthermore, on p. 30 he states “The Epiphany and the Time of Trouble are identi­cal,” which statement is correct. However, if that be true, then, if the Epiphany ended “in its restricted sense” in 1954, the Time of Trouble must self-evidently also end “in its restricted sense” in 1954. Is that what he is trying to teach? If not, then he should make himself clear here. Not one single event occurred in 1954 that would direct the attention of the most devoted “watchers” to that date. Thus, RGJ’s se­lection of that date is just one more example of his “advancing Truth” – an idea that is contrary to the clear teachings of both Messengers on items of prophecy.

We do know, however, that the Epiphany Messenger did teach that the Time of Trouble has a “wide sense” and a “narrow sense.” He taught that the “wide sense” began in 1874 and would end with anarchy and Jacob’s Trouble; also that in its “narrow sense” it be­gan with the World War in 1914 and will end with anarchy and Jacob’s Trouble. (E-4:53, bottom) Also on p. 54 of Epiphany Vol. 4, top, is this: “We understand that the spe­cial tribulation period and the Epiphany as a period are one and the same thing.” And from this teaching we will know by the “signs of the time” when the Epiphany period will end in its real “sense.” We also know that the Time of Trouble will end in both Its “wide sense and its “narrow sense” at the end of anarchy and Jacob’s Trouble. The Great Tribulation and the Epiphany period are one and the same – with no “restrictions” what­ever on the Great Tribulation’s end or the Epiphany period’s end.

Also, since 1954 RGJ has justification in the Epiphany Tabernacle Camp – some­thing the Parousia Messenger and the Epiphany Messenger never taught; but that now forces RGJ to have two Epiphany Tabernacles – one up to 1954, and the second one from that time onward. He has never explained how this could be. He should give the brethren his tab­ernacle chart from 1954 onward. Or is he using the Epiphany Messenger’s Basileia Taber­nacle? Or is he using a similar tabernacle to JWK’s, only calling his either the Epi­phany overlapping or Basileia instead of the Apokalypsis? – just as he does with his non-existent class in the Camp: calling his Campers Consecrated, with JWK calling his Quasi-elect consecrated.

Then, on p. 32 he attempts to refute J. W. Krewson on his two separate and dis­tinct Epiphany and Apokalypse days; but here again he refutes himself. No one is able successfully to refute error with error. In discussing Luke 17:22-26, 30, he places great stress upon verse 30 – “in the day when the Son of Man is revealed,” say­ing this “day” is singular, not plural. Thus, it cannot mean two different periods ­which is right. But this statement offers not the slightest hint that that one day is divided into two parts, or is “restricted” in any manner, as he contends from his state­ments on pp. 30-31. Indeed, “they that be drunken are drunken in the night” – the Epiphany night (1 Thes. 5:7); and St. Paul further informs us that “for this cause God shall send them strong delusion.” No, there is nothing whatever in the Epiphany writ­ings prior to 1950 that teaches the Epiphany would “end in its restricted sense” at any time. That is purely RGJ’s invention. As quoted above, there is a “wide sense” for the Time of Trouble, and also a “narrow sense,” which narrow sense is the Epiphany per­iod. “He that hath an ear to hear, let him hear.”

And with this faithful teaching in mind, we will surely know by the “signs of the times” when the Epiphany period will end, and will “be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.”

We know how Papacy “deceived the nations” during the Dark Ages with their counter­feit Kingdom – telling the people that all who refused to join with them would suffer eternal torment; also, we are very much aware of the Jehovah’s Witnesses’ present teach­ing, and their counterfeit Kingdom, telling the people now if they don’t join with them they will suffer annihilation (the Second Death) in Armageddon. And they tell us that this is “Glad Tidings of great Joy, which shall be to all people”! None who have a reasonable knowledge of Present Truth will be deceived by their “great swelling words,” because they know by the “signs of the times” that their claims are false: we know that when Christ’s Kingdom is inaugurated, Satan will be fully bound and spirited away, and will “deceive the nations no more” (Rev. 20:3). However, there are quite a few of “the unstable and the unlearned” who are being deceived, and will be deceived, by the present perversions and revolutionisms on the Epiphany period, justification and conse­cration in the Camp, Youthful Worthiship not now available, etc., etc., but who will not be deceived by the Jehovah’s Witnesses’ gross deceptions on Christ’s Kingdom reign.

Let us bear in mind that the Jehovah’s Witnesses did not go into all these gross errors in one month or one year – they, too, invented a non-existent class, and from there went from bad to worse. It is well to consider here that one of the Witnesses’ first major deflections from the Harvest Truth was their denial of Tenta­tive Justification. And, in keeping with this, it is well to remember, too, that one of RGJ’s first major deflections from the Harvest Truth was his perversion of Tenta­tive Justification: he now has it outside the linen curtain. Thus, he can no longer direct the attention of Campers Consecrated to Jesus as “the way (the Gate), the Truth (at the door of the Tabernacle), and the life.” JFR’s disposal of Tentative Justifi­cation did not become generally evident until he was abandoned to Azazel in 1917 ­after the death of That Servant. So also, RGJ’s perversion of Tentative Justification did not become public knowledge until after he was abandoned to Azazel in 1950 – after the death of the Epiphany Messenger. A very striking coincidence!

We believe the following quotation from That Servant is most appropriate here: “The church has been responsible in a considerable measure for the stumbling of those whom it has recognized as elder-brothers and teachers. While they should not think evil, surmise pride, or surmise arrogance, they should be so wakeful to their own duties and responsibilities toward these brethren that they would not unduly flatter them, nor unduly encourage them, nor stimulate them to manufacture new light.

“On the contrary, all who are spiritual should be helpful to those elder-brothers; should compliment them on their loyalty to the Lord, and the old, old story, rather than commend them for fanciful fictions (such as inventing a consecrated justified class in the Camp who are said to walk a ‘narrow way’ there—JJH), or encourage them further along such lines. The Gospel of Grace has not changed;... it still includes the thought of our calling and election by faithfulness to the terms laid down in the Scriptures. The brethren should be encouraged along these lines (the thought of their “calling and election”—JJH) rather than along the lines of manufacturing types by guess-work with­out any authority of the Word of God (such as the hill Ophel for RGJ’s non-existent class – See also his letter in the Nov. 15, 1910 Witch Tower—JJH).”

(Reprint 4503, col. 1, Nov. 1, 1909 Watch Tower)



Dear Friends:

Please send to me two copies each of No. 4 and No. 5 – also The Great Reformer.

Enclosed is $ ... for the work.

Brother ------- (PENNSYLVANIA)


Epiphany Bible Students Ass’n
Mount Dora, Florida

Gentlemen: Please send me two copies of Where Are The Dead.

Thanks kindly - Mrs. ------- (GEORGIA)


Will you please send copies of the “Herald of the Epiphany” special editions – Nos. 2, 3 – and others.

Mrs. ------- (INDIANA)



Would you please send me some sample copies of your publications – monthly papers and Special Editions “The Herald of the Epiphany”? Thank you!

Pastor ------- (VIRGINIA)


Dear Sirs:

I have received two pieces of your literature, WHERE ARE THE DEAD? and PERSECU­TIONS OF JEHOVAH’S WITNESSES IN AFRICA. These were helpful readings. I would appre­ciate receiving some more of your literature – and also something about your Association.

Sincerely,... Pastor ------- United Methodist Church (NORTH CAROLINA)


Dear Sir:

I wonder if you would be so kind as to Inform me if you distribute the works of Pastor Charles Taze Russell. I am interested in securing the book “Photo Drama of Creation” by Pastor Russell. Do you know where I could locate a copy? Would you also send a copy of your monthly paper! Do you have any information on Jehovah’s Witnesses and Joseph Rutherford?

Thanks very  much!  RFM ------- (MICHIGAN)


Dear Brethren in the Lord:

I have just finished reading “The Herald of the Epiphany” of June 1970, also the Extra Edition No. 11, and found them very, very good. Of times we think that we are alone in declaring such truths, so when we come across one of like faith, it is very encouraging. God hath not left Himself without faithful witnesses.

I will pass on this information to my associates here and in other countries. May the Lord continue to bless your ministry.

Sincerely yours by His Grace, Pastor ------- (NEW YORK)


Dear Mr. Hoefle:

Such a long time has passed since I sent you a word with thanks for your Epiphany Bible Students’ monthly letter. I have before me No. 187, dated Jan. 1, 1971. Your saluting the flag is a deep feeling of courtesy to our symbol of our great nation.

Please forward me No. 11, as I would like to receive a copy. Your magazine is a worthy outspoken Symbol of Life itself – and awaiting the Lord’s near Existence for us.

Trust this finds you all right. Your words from your academic point of view are forthcoming like a Light in the Dark – stimulating, soul-awakening and peace-meaning.

Sincerely yours, Colonel ------- (CALIFORNIA)