Both Charles Taze Russel's grave and Mary Baker Eddy's memorial (built by Freemasons) are pyramids and both the Watchtower and Christian Science logo were the popular Freemason symbols of the cross and the crown.
Sunday, July 19, 2020
Joseph Smith send an emissary to Israel to facilitate the return of the Jews
Why are Mormons obsessed with Jews?
Peter Beinart
The Forward
October 23, 2017
The Forward
October 23, 2017
The Book of Mormons strongly hints at pro-Zionism
The Freemason inspired Book of Mormon states that god did not forget his covenant with the Jews and will bring it into being.
"Book of Mormon expressly condemns anti-Semitism"
By Dan Peterson
Dessert News
1 Sept 2011https://www.deseret.com/2011/9/1/20212955/book-of-mormon-expressly-condemns-anti-semitism
Joseph Smith and the early Mormon Church believed Jews should return to Israel
Joseph Smith and the early Mormon Church believed Jews should return to Israel.
Why Mormons can’t be anti-Zionists
Jewish Journal
5 August 2014
At the dedication of our first temple in 1836, Joseph Smith — the first president of the Church — asked that “the children of Judah may begin to return to the lands which thou didst give to Abraham, their father.” In 1844, Joseph Smith and his brother Hyrum were murdered by an Illinois mob. A year later, the leaders of the church issued a “Proclamation to the World.” It said, in part, “The Jews among all nations are commanded to prepare to return to Jerusalem in Palestine, and to rebuild that city to the Lord. And also to organize and establish their own political government under their own rulers, judges, and governors in that country.”
Christian Scientists believed in the restoration of the physical nation of Israel
Christian Scientists promoted the physical restoration of the nation of Israel.
RESTORATION AND RENAMING OF ISRAEL
SAMUEL GREENWOOD
From the September 1918 issue of The Christian Science Journal
https://journal.christianscience.com/shared/view/m4533czgak?s=e
https://journal.christianscience.com/shared/view/m4533czgak?s=e
The Historical Sketch, on page 17 of the Manual of The Mother Church, states that "Christian Science, as taught and demonstrated by our Master, casts out error, heals the sick, and restores the lost Israel." This of course means primarily in the spiritual sense, but no more so than in respect to the healing of sickness. The restoration of Israel spiritually could no more be separated, in its effect, from a restored nationality, than could the spiritual healing of the sick be separated from its outward expression in a restored health of body...
...But why, it might be asked, is it necessary for Israel to be brought out of its age-long obscurity and to be reunited nationally with the house of Judah? Why could not things continue indefinitely as they have been, with Israel but a memory, or as an example and warning to wrongdoers? Because this would mean the triumph of the error which led them captive. This question must be understood metaphysically. Nations, like individuals, express types of thought, and it is undoubtedly from this standpoint they are frequently treated by Biblical writers. Israel, as we have seen, stood highest among the nations because it expressed the highest sense of good. Continued adherence to the spiritual truths given to this nation would naturally have resulted in the destruction of error, hence the persistent effort of the carnal mind to seduce Israel by the appeal to sensuality; but though error apparently succeeded, and though it should run the full circle of its false claims, it is only to meet the doom which was pronounced upon it from the very beginning...
...Now Israel, brought back from its long captivity and banishment, and spiritually transformed in the fiery process of error's destruction, is destined to emerge upon a higher plane, not only as a nation, but with a higher consciousness and understanding of Deity. Names meant much to the early Hebrews, and particularly when these names were changed. Writing of Israel restored, Isaiah says, "Thou shalt be called by a new name, which the mouth of the Lord shall name." And in Revelation we read, "I will write upon him my new name." Thus we have a new name for both Israel and Israel's God, which brings to mind the prophecy that there shall be "new heavens and a new earth," and the apostle's injunction to "put on the new man." All this definitely indicates that the old order of things is to pass away, and with this passing, which is referred to in Scripture as the end of the times of the Gentiles, the end of matter's domination, there is to come a new sense of all things, and that, it is needless to say, will be the spiritual or divine sense...
...The bringing to light of Israel's identity as a nation would of itself be of little real importance unless Israel had something beyond other nations wherewith to bless the world. The long promised restoration is plainly not for the purpose of exalting one nation above another, but of redeeming humanity. As the prophets evidently foresaw it, the restoration of Israel meant nothing less than the final establishment of Christ's kingdom; not the return of a personal Messiah, but the human perception and demonstration of Truth. Nothing less than this could bring to pass the Scripture, "And the Gentiles shall see thy righteousness, and all kings thy glory;" and that other prophecy of Isaiah, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it." As this is accomplished all mankind will become Israelites, under the new name of Christian Scientists. It will be remembered that the new name spoken of in Revelation would be known, or acknowledged, only by those receiving it...
...The captivity of Israel did not occur suddenly, but resulted from their gradual departure from the spiritual ideals of the founders of their nation, while the outward captivity, namely, their deportation to a foreign country, extended over a period of many years. So the return of Israel need not be looked for as the event of a day, but as the gradual awakening in human consciousness to know and obey the "God of our fathers," known of old. There is every reason to feel assured that this returning process is already taking place, and to a greater extent than is generally recognized.
All of the Freemason Christian cults reject the Trinity - Jehovah's Witnesses, Mormons, Christian Science
It needs to be noted that each of the Freemason founded Christian churches; Jehovah's Witnesses, Mormons, and Christian Science; all of them reject the trinity, which is a minor position in Christianity. This is because Freemasonry rejects the trinity (here) because Freemasonry is a Noahide front (here) and under Noahide Law, Christianity is "idolatry" because they worship Jesus as god (here).
"his so called 'non-Trinitarian' group includes the Jehovah's Witnesses, Mormons, Christadelphians, Apostolics, Christian Scientists, Theosophists, Church of Scientology, Unification Church (Moonies), the Worldwide Church of God and so on."
- Halsey, A. (13 October 1988). British Social Trends since 1900: A Guide to the Changing Social Structure of Britain. Palgrave Macmillan UK. p. 518. ISBN 9781349194667.
Jews were attracted to Freemason Christian Science because it rejects the trinity
According to a Jewess named Anna Friendlich (1869-1941), the reason why so many Jews were attracted to Christian Science is because the philosophy rejected the trinity which she refers to as breaking the first of the 10 commandments against idolatry. This is significant because Freemasonry also rejects the trinity (here) and that is likely because Freemasonry is a self-proclaimed Noahide organization (here). Judaism says that Christianity is idolatry (here) and so a Freemason-Noahide Christianity without the trinity would be attractive to Jews.
“Israel’s Return to Zion”
Jewish Christian Scientists in the United States, 1880-1925
By Rolf Swensen
Journal Of Religion & Society - Volume 15 (2013)
Queens College, City University of New York
http://moses.creighton.edu/jrs/2013/2013-19.pdf?fbclid=IwAR3QkSZIOuWzHE9bxhF1KXRKLzKnKZXUnVzEVt3263CBtq8FdLU1byuVJLQ
Queens College, City University of New York
http://moses.creighton.edu/jrs/2013/2013-19.pdf?fbclid=IwAR3QkSZIOuWzHE9bxhF1KXRKLzKnKZXUnVzEVt3263CBtq8FdLU1byuVJLQ
In February 1905, the Christian Science Journal carried an article entitled “Israel’s Return to
Zion” by Anna Friendlich (1869-1941), former Portland, Oregon English teacher, future
Christian Science teacher (CSB), and daughter of a Russian-born rabbi. The essay discusses why increasing numbers of American Jews were turning to Christian Science. According to
Friendlich, Mary Baker Eddy, the leader of Christian Science, bypassed the standard
Christian concept of a three-person Trinity, which enshrined Jesus as divine (in Jewish eyes
thus violating the First Commandment), and concentrated on the Truth that existed since
the beginning of time and is best expressed in Jesus the Christ. Friendlich exulted that a
“Roseate morn dawns on Zion” (680)...
...According to Friendlich, the “Jewish seeker finds in Christian Science an
interpretation of the teachings of Jesus which is free from many of the conceptions that have
heretofore been so offensive to him.” Friendlich lists four reasons why Jews accepted
Christian Science: 1) replacement of a “man-like God” with one made in “His image and
likeness;” 2) redefinition of the Trinity as “Life, Truth, and Love,” coupled with the notion
that Jesus was not God but instead the “highest manifestation of the Divine nature known
to humanity;” 3) belief in the Immaculate Conception and Mary as “heaven-inspired with
mighty revelation;” and 4) acceptance of “vicarious atonement” which is only available
through the “individual’s own repentance and reformation,” with the life of Jesus as a guide.
The third part of her
One of the most compelling reasons for Jews to take up the study of Christian Science was the second plank of Friendlich’s platform: the fact that Eddy did not subscribe to the divinity of Jesus. The concept of Jesus as God had long repelled Jews, who felt this was a violation of the First Commandment, “Thou shalt have no other gods before me.” Millicent Hyman, daughter of a “deeply religious orthodox Jewess,” wrote, “I thank God with the upmost sincerity for the most gracious gift of Christian Science. It is the impersonal Messiah of Judaism, the fulfillment of Judaism’s every promise” (545, 548). That is, Eddy showed that Jesus best embodied the Christ, or Messiah, available to comfort humanity since the beginning of time.
One of the most compelling reasons for Jews to take up the study of Christian Science was the second plank of Friendlich’s platform: the fact that Eddy did not subscribe to the divinity of Jesus. The concept of Jesus as God had long repelled Jews, who felt this was a violation of the First Commandment, “Thou shalt have no other gods before me.” Millicent Hyman, daughter of a “deeply religious orthodox Jewess,” wrote, “I thank God with the upmost sincerity for the most gracious gift of Christian Science. It is the impersonal Messiah of Judaism, the fulfillment of Judaism’s every promise” (545, 548). That is, Eddy showed that Jesus best embodied the Christ, or Messiah, available to comfort humanity since the beginning of time.
Saturday, July 18, 2020
Charles Russel, Jehovah's Witness Founder, asked the Rothschilds to establish Israel
The founder of the Jehovah's Witnesses, Charles Russel, has been praised by Israeli Prime Minister Netanyahu for being a Zionist who did not believe in converting Jews. Russel started a Jewish Zionist movement almost 20 years before Herzl established the first Zionist Congress. Russel was so enthusiastic about a Zionist state in Israel that in 1891, while in Jerusalem, he wrote to the philanthropists Baron Maurice de Hirsch and Baron Edmond de Rothschild asking them to use their money to buy land from the Ottoman Empire to begin the process of returning the land of Israel to the Jews. This and much more is explored in this article from Haaretz.
https://www.haaretz.com/jewish/.premium.MAGAZINE-before-herzl-there-was-pastor-russell-a-neglected-chapter-of-zionism-1.6409303
Before Herzl, There Was Pastor Russell: A Neglected Chapter of Zionism
by Philippe Bohstrom
Years before Theodor Herzl proposed creating a Jewish state, Charles Taze Russell was traveling the world holding Jewish Mass Meetings, beginning in 1879, at which he urged Jews to find a national home in Eretz Israel.
“There are now in the world more than ten million Jews, about three-quarters of whom are in Russia, Poland, the Balkan States, and Turkey. If the movement toward Palestine should get the impulse that the Hirsch committee is able to give it, an imaginative person can conceive of the country’s doubling or trebling its Jewish population before the close of our century” (Zion’s Watchtower, 1892, November 1, page 329).
Theodor Herzl published his pamphlet Der Judenstaat in 1896 and, two years later, organized the world’s First Zionist Congress in Basel, Switzerland. But in fact the notion of a Jewish state in Palestine had been making the rounds in European and American Christian circles, in various forms. One of its keenest proponents was a Christian preacher and Bible scholar named Charles Taze Russell (1852-1916).
The proposition boldly put forward by Pastor Russell contrasted with the position of many Christian churches at the time, where the feeling was that God’s covenant with the Jews had long since ended and they should convert to Christianity.
The prescient pastor predicted a massive exodus of Jews from Russia and Eastern Europe. Much as he predicted, by 1924 more than 3 million Jews had emigrated from Russia and Eastern Europe. Russell himself did not live long enough to see his prophecy made manifest, dying in 1916.
Russell’s legacy as an enthusiastic, non-proselytizing Zionist, has been acknowledged by none other than the incumbent prime minister of Israel, Benjamin Netanyahu, who said, A recognition of Pastor Russell’s important role as an early American Christian advocate of Zionism is long overdue. The late Jeane Kirkpatrick, former U.S. ambassador to the UN, called Russell a neglected man and chapter in the history of Zionism.
Who was this forgotten father of Zionism, and why would he promote Zionism in the first place?
In the Aftermath of Civil War
In the mid-19th century, when covered wagons still rolled across the open plains carrying settlers to remote sectors of America, when vast herds of buffalo still roamed the range, Charles Taze Russell was born in Allegheny, Pennsylvania on February 16, 1852. He was the second son of Joseph L. and Ann Eliza Russell, both of Scottish-Irish descent.
Russell’s mother died when he was nine years old. At 11, Charles entered a business partnership with his father, the youngster himself writing the articles of agreement under which their enterprise operated. At 15 he and his father were running a flourishing men’s clothing chain with shops in Pittsburgh, Philadelphia, and more.
Russell’s formative years were coloured by the devastating Civil War that ravaged America from 1861 to 1865, followed by an era of rapid industrialization. In 1869 the first transcontinental railway was completed. Come the 1870’s, the electric light and the telephone came onto the scene. The electric streetcar would arrive in the 1880’s, and by the century’s end, a few automobiles would be noisily proclaiming their presence.
On the intellectual front, Charles Darwin’s theory of evolution, described in his 1859 book On the Origin of Species, had for the first time seriously challenged the Roman Catholic Church’s version of history, giving rise to spin-off churches and creeds.
Going Back to Basics
This setting of breakneck development and intellectual progress is where Russell founded the Bible Student Association, which aspired to go back to basics by studying the Bible itself.
Soon a class for systematic Bible Study was formed in Allegheny, Pennsylvania, and in 1879 Charles Taze Russell was elected its pastor. The movement founded Zion’s Watch Tower, the most widely circulated magazine in the world today, according to Business Insider, with an average of 70 million copies a month in 334 languages. For comparison, National Geographic has a circulation of something over 6 million and is published in 25 different languages.
A few years later, in 1881, Russell was elected the first president of the Watchtower Society. Its purpose was to distribute his teachings in the form of tracts.
Russell was a prolific writer, and his major accomplishments include a sixvolume series of systematic theology, “Studies in the Scriptures.” By 1909 this series was one of most widely circulated works in the world, surpassed only by the Bible and The Chinese Almanac.
His crowning achievement at that phase was “The PhotoDrama of Creation,” a groundbreaking innovation that combined sound and color in a motion picture for the first time in history. The film was viewed by more then eight million people, an astronomical success in terms of the times.
In 1909 Russell moved The Watch Tower Society Headquarters to 124 Columbia Heights in Brooklyn Heights. It would remain there until 2016, when Jared Kushner, son-in-law of U.S. President Donald Trump, bought the property.
Early Advocate of Zionism
On August 18, 1891, now in Jerusalem, Russell wrote to the philanthropists Baron Maurice de Hirsch and Baron Edmond de Rothschild, or as he put it, the two leading Hebrews of the world. No less, he put forward a practical plan for Zionism.
It involved purchasing all government-owned land in Palestine, i.e., land not held by private owners, from the impoverished Ottoman Empire. Years later Herzl would make similar proposals. (A copy of the letter is published in Zion’s Watchtower and Herald of Christ’s Presence, December 1891, pages 170-171.)
“As you will see from my books, we find the testimony of the prophets to be, that your nation will be greatly blessed and return to divine favor between now and the year 1915, AD,” Russell wrote. The persecutions that Jews were suffering in Russia were “a mark of divine favor rather than the reverse,” the pastor suggested — and it would only get worse because the Lord’s purpose was to drive the Jews “out of all lands whither he has scattered them.”
To Where?
To Palestine, as apparently indicated by the prophet (Jeremiah 32:37-44, 33:6- 22), Russell explained. Owning not an inch of that land, he had no vested interest, the pastor elaborated, and went on: “My suggestion is that the wealthy Hebrews purchase from Turkey, at a fair valuation, all of her property interest in these lands: i.e., all of the Government lands (lands not held by private owners), under the provision that Syria and Palestine shall be constituted a FREE STATE ...”
In his letter, Russell delicately gibes at alternative “Jewish homeland” ideas touted at the time in places other than Israel, though Baron de Hirsch was actually involved in resettling Jews elsewhere: “But please note, my dear Sir, that the sacred Scriptures predict the return to Palestine, and not a further wandering to the ends of the earth — to America or elsewhere. And, therefore, it is my humble opinion that Israel will find no rest for the sole of his foot until he finds the land of promise; and I pray you, therefore, not to waste your efforts in assisting emigration elsewhere, but concentrate them in the direction where God has indicated success.
We cannot know whether he even replied to Russell, let alone be influenced by him. But a month after Russell’s letter to the barons, on September 11th 1891, Baron Hirsch founded the Jewish Colonization Association to buy land, principally in North and South America but in Palestine too, where agricultural colonies could be established and resettled by Jews who were persecuted in Russia.
Russell’s Yiddish Newspaper
In 1910 Pastor Russell received a letter from a committee of Jewish leaders: “Dear Sir: Your sympathetic interest in the Jewish people for years past has not escaped our notice. Your denunciation of the atrocities perpetrated against our race in the name of Christianity has added to our conviction that you are a sincere friend,” wrote the committee members.
“Your discourse on Jerusalem and Jewish Hopes has struck a responsive chord in the hearts of many of our people. Still we doubted for a time if any Christian minister could really be interested in a Jew as a Jew and not merely from a hope of proselyting him. You may well understand how surprised we are to find a Christian minister acknowledging that there are prophecies of the Bible still fulfilled, which belong to the Jew and not to the Christian ...
“These things, Pastor Russell, have led to the formation of a Jewish Mass Meeting Committee, which by this letter, request you to give a public discourse,” they concluded.
The pastor acceded and on October 9, 1910 gave a talk titled “Zionism in Prophecy” before an audience of about 4,000 Jews at the Hippodrome, New York’s largest and finest auditorium at the time.
The New York American reported on that day. “The unusual spectacle of 4,000 Hebrews enthusiastically applauding a Gentile preacher, after having listened to a sermon he addressed to them concerning their own religion, where Pastor Russell, the famous head of the Brooklyn Tabernacle, conducted a most unusual service. It was not long before all reserve, and all possible doubt of Pastor Russell’s entire sincerity and friendliness were worn away. Then the mention of the name of a great leader [Herzl] who, the speaker declared, had been raised by God for the cause — brought a burst of applause.”
Russell held similar mass meetings in Chicago, Philadelphia, St. Louis, Kansas City, and Cincinnati. In England he addressed 4,600 Jews in London’s Royal Albert Hall, following which he appeared in Glasgow and Manchester, then gave talks in other European cities with large Jewish populations, including Vienna, Berlin, Krakow, and Budapest.
Make no mistake, his speeches got a mixed reception. After Russell had left one meeting, three Jewish groups got into such a row that 46 policemen were called to disperse them. A Jewish rabbi in New York who fiercely opposed Russell influenced his associates in Austria-Hungary to resist plans for meetings addressing Jews.
However, the Herzl Year Book provides statistics of the printed preaching on the subject of Judaism and Zionism, which appeared in 107,000 copies of Anglo-Jewish newspapers and weeklies, and in 650,000 copies of the Yiddish Press. Russell even published a Yiddish-language paper of his own, Die Shtimme — “the voice.”
Separate Covenants
Why would a devout Christian minister invest so much in advocating the idea of a national homeland for the Jews?
In May 26, 1911, Jacob De Haas, editor of the Boston Jewish Advocate and a personal confidant of Herzl, published an article in the Jewish Advocate praising Russell as a Philo-semite with no desire to convert the Jews.
But question of Russell’s motivation doesn’t lead to philo-Semitism necessarily: rather it goes to the prophecies of restoration delivered to ancient Israel by prophets in the Bible (Jeremiah 30:18, 31:8-10, Amos 9:14,15, Romans 22:25,26).
For example, “And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14). Russell was confident that these verses would be fulfilled and that God would restore the Jews to Palestine. In November 1892 he wrote in Zion’s Watch Tower: “There are now in the world more than ten million Jews, about three-quarters of whom are in Russia, Poland, the Balkan States, and Turkey. If the movement toward Palestine should get the impulse that the Hirsch committee is able to give it, an imaginative person can conceive of the country’s doubling or trebling its Jewish population before the close of our century, and of its having a larger Jewish population fifty years hence than it had in ancient times, when its census ran up to three millions. Should the restoration be accomplished, all hail to the New Jerusalem!”
He also believed that God had a separate covenant with the Jews and a different covenant with Christians, writing in the Watch Tower, in January 1909, page 28: The more closely we investigate the New Covenant, the more we must be convinced of this fact — that it belongs to Israel alone.”
These were the sentiments on which Russell’s advocacy of Zionism was based. While he may not have lived to see the fulfillment of his wishes, his legacy continued. He died in 1916.
In 1925, his successor Judge Joseph F. Rutherford wrote the book Comfort for the Jews. Rutherford is rather more renowned for founding Jehovah’s Witnesses, a religious group that emerged from Russell’s Bible Student Movement.
Before Russell, no Anglo-Jewish newspapers or Yiddish press had carried articles by a Christian minister. When he died on October 31, 1916, the Herzl Year Book observed: “Russell himself, according to the testimony of the American Jewish Press from the years 1910 to 1916, maintained excellent and friendly relations with the leaders of American Jewry to his last days.”
Publishers Note:
Charles Taze Russell started Zion’s Watch Tower in 1879 and always warmly encouraged the Jewish people to lay hold of the prophecies about their destined role in God’s Kingdom. After the passing of Pastor Russell, his successor adopted a different view. Members of the Bible Student movement, however, remain as Christian Zionists and supporters of Israel, continuing the legacy of Pastor Russell. For more information, please visit: www.bsaif.org/BS.Zionism.pdf
Friday, July 17, 2020
The first 5 presidents of the Mormon church were all Freemasons
The first 5 presidents of the Mormon church were all Freemasons.
The first five Presidents of the Church, Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow, were all made Masons in Nauvoo Lodge. Also practically every member of the Hiearchy was or became a freemason shortly after the Prophet was raised to the Sublime Degree of Master Mason.
Mormonism and Freemasonry
by Terry Chateau
Grand Lodge of British Colombia and Yukon
The first five Presidents of the Church, Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow, were all made Masons in Nauvoo Lodge. Also practically every member of the Hiearchy was or became a freemason shortly after the Prophet was raised to the Sublime Degree of Master Mason.
Yes, Joseph Smith's father was a Freemason
Mormonism and Freemasonry
by Terry Chateau
Grand Lodge of British Colombia and Yukon
The Joseph Smith family was known and acknowledged to have been a close-knit one, where strong individual affection and loyalty existed between each of the members. It was a masonic family which lived by and practiced the estimable and admirable tenets of Freemasonry.
The father, Joseph Smith Sr. was a documented member of the craft in upstate New York. He was raised to the degree of Master Mason May 7, 1818 in Ontario Lodge No. 23 of Canandaigua, New York.
An older son, Hyrum Smith was a member of Mount Moriah Lodge No. 112 at Palmyra, New York. Numerous attempts have been made to prove that Joseph Smith and his family were depraved, degenerate, and disreputable persons. These documented facts, namely, the masonic membership of Joseph Smith Sr. in the Lodge in Canandaigua, and Hyrum’s membership in Palmyra’s lodge, are of the most significant importance. Being the elite institution it was recognized by the public to be at that time, and their active membership in two of the masonic lodges of the area is convincing evidence of the stature and high esteem the members of the family enjoyed in the eyes and opinions of those who knew them best.
Joseph Smith was officially inducted into Freemasonry in 1842
While Joseph Smith was made a "Mason on Sight" in 1940 (here), an honor which allowed him entrance without going through the rituals, however he was also given an official entrance ceremony in 1942
Tuesday, [March] 15. — I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large number of people assembled on the occasion. The day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Freemasonry in the Nauvoo Lodge, assembled in my general business office.
— Joseph Smith, History of the Church, Vol.4, Ch.32, p.550–1.
Joseph Smith made a "Mason on Sight"
"By 1840, John Cook Bennett, a former active leader in Masonry had arrived in Commerce and rapidly exerted his persuasive leadership in all facets of the Church, including Mormon Masonry. ... Joseph and Sidney [Rigdon] were inducted into formal Masonry ... on the same day ..." being made "Masons on Sight" by the Illinois Grandmaster.
SOURCE: "Is There No Help for the Widow's Son?" by Dr. Reed C. Durham, Jr., as printed in "Joseph Smith and Masonry: No Help for the Widow's Son", Martin Pub. Co., Nauvoo, Ill., 1980, p. 17.
(This freed Joseph from having to complete the ritual and memorization necessary to work one's way through the first three degrees.) Making one "A Mason on Sight" is generally reserved as an honor and is a rarity in occurrence.)
Jehovah's Witnesses first met in Freemason Halls
This video was retrieved from JW.org, link provided. According to the commentator the Jehovah's Witnesses used to meet in the Brooklyn Masonic Temple on Lafayette Street.
Original Video: https://www.jw.org/en/library/videos/#en/mediaitems/VODIntExpArchives/pub-jwbiv_201509_1_VIDEO
Original Video: https://www.jw.org/en/library/videos/#en/mediaitems/VODIntExpArchives/pub-jwbiv_201509_1_VIDEO
YouTube Clip
Jehovah's Witness founder said Palestinian Arabs were "non-progressive", land sold to Jews was improved
Charles Russell praised the rapid selling of land from Arabs to the Jew in Palestine in the 1910s, said Arabs were "non-progressive"and that Jews were improving the land.
"JEWISH HOPES"
by Charles Taze Russel
by Charles Taze Russel
1910
Pg. 17
Jehovah's Witness founder said Jews would receive the Messiah's blessings first
Charles Taze Russell believed the blessings of the Messiah would first be given to the Jews.
"JEWISH HOPES"
by Charles Taze Russel
by Charles Taze Russel
1910
Pg. 11
Immediately that the spiritual Seed of Abraham shall have been completed, God's New Covenant wilt forthwith go into effect towards Abraham's natural seed, Israel. The favor of God was to the Jew first in ancient times, when that nation alone for centuries was recognized as God's people. The favor of God came to the Jew first in respect to the spiritual Seed, the first members of which were selected from Israel after the flesh. The favor of God is to come to the Jew first in the times of restitution of all things, which will begin promptly when Messiah shall be revealed in power and great glory.
Pastor Russell, Jehovah's Witness founder, believed god's land covenant with the Jews was still valid
Preliminary Zionist Pastor Russell believed that god's land covenant with the Jews was still valid
"JEWISH HOPES"
by Charles Taze Russel
by Charles Taze Russel
1910
Pg. 8
Such was God's promise to Abraham. Isaac, Jacob and the nation of Israel. It is a common mistake amongst Christian people to suppose that those promises have been revoked by the Almighty God. It is another mistake to suppose that Christians have inherited those promises. Quite to the contrary, the promises made to Abraham and his natural seed were earthly promises. Not a heavenly promise or suggestion is made in the Law and the prophecies, from Genesis to Malachi. Take, for instance the promise to Abraham, "Lift up now thine eyes and look to the North and the South and the East and the West. For all the land that thou seest will I give to thee and thy seed after thee." Israel has not yet received this great blessing, nor has it entered upon the work outlined for it in the Scriptures, namely, that through God's Covenant with Israel all the Gentiles shall receive the blessings of Divine favor and everlasting life. All those promises are as true and as sure today as when they were given. As St. Paul declares, The gifts and calling of God are things he never repents of.-Rom. 11 :29.
Thursday, July 16, 2020
List of famous Freemasons in high position in Christian Science
Here is a list of Freemasons who who had key positions in Church of Christian Science:
Compiled From
"10,000 Famous Freemasons"
written by William R. Denslow
written by William R. Denslow
b. Feb 13, 1904 at Auburn, Maine. Received B.A. and Litt.D. from Bates College; L.H.D. Boston University and was Rhodes Scholar at Oxford Univ. England, receiving B.A. and M.A. in 1936. Began with the Christian Science Monitor, in 1925 and has covered many important national and international stories for his paper including the League of Nations assemblies of 1926-28, Ramsay MacDonald's tour of the U.S.; London Naval conference; trips of American Presidents; nationwide political surveys; inauguration of Philippine Commonwealth. He was head of the Washington Bureau from 1932-1939; general news editor 1939-41, managing editor, 1941-44 and editor since 1945. Mason.
George Channing (1888-?)
Editor of Christian Science Journal, Sentinel and Herald since 1949.
First reader, mother church, Boston, Mass., 1941-42. b. Nov. 21, 1888 at Providence, R.I. Studied at Brown, Yale and Boston Univ. Began journalistic work on Providence (R.I.) Journal 1913. Was city editor of Seattle Star, 1921-23. Mason, 32nd Degree AASR. Deceased.
Paul S. Deland (Managing editor and member of editorial council of The Christian Science Monitor since 1945)
b. at North Brookfield, Mass., he was first a real estate dealer before turning to journalism in 1905. He served as a reporter and a feature writer on papers in Worcester, Mass., New Haven, Conn. and Boston. Has been with the Christian Science Monitor since 1908. Mason and 32nd Degree AASR (NJ)
Alexander Dodds (1874-1920)
Editor. b. April 5, 1874 at Allegheny, Pa. and was a newspaper writer and editor from 1890.
He was associate publisher of The Builder, Pittsburgh from 1894-96 and was later with the Pittsburgh Dispatch and managing editor of the Christian Science Monitor from 1908-14. From 1914-16 he was managing editor of the Los Angeles Herald and vice president of the United Press Assn. 1909-12. Mason. d. Nov. 30, 1920.
Arnold H. Exob (Christian Science Church Official)
b. in Muscatine, Iowa. He was a district advertising manager for Household Finance Corp. from 1931-41, and in 1942 became a Christian Science practitioner and later a reader. He has been 1st reader of the First Church of Christ Scientist in Boston since 1956. Mason.
Albert F. Gilmore (?-1943)
Editor of Christian Science Weekly and monthly magazines, 1922-29, and president of The Mother Church, 1922-23.
b. in Turner, Maine. He was a graduate of Bates Coll. He was first a high school principal, and then with a book company. From 1914-17 he was first reader of the First Church of Christ Scientist at Brooklyn, N.Y. Mason. d. June 8, 1943.
Roland R. Harrison (1878-1940)
Managing editor of the Christian Science Monitor.
b. June 10, 1878 at Smithville, NY. Graduate of Cornell U. in 1903. From 1903-22 he was with the following newspapers: Brooklyn Standard Union; New York Times; New York Herald. He joined the monitor staff at Boston in 1922, and was executive editor from 1924-29, and administrative editor from 1939. He was publisher of the Christian Science Publishing Society from 1929-39. Mason. d. Jan 16, 1940.
Charles E. Heitman (1874-1948)
Manager of Christian Science Publishing Society, and director of The Mother Church, 1st Church of Christ, Scientist, Boston.
b. Nov. 12, 1874 in McLean Co.,Ky. He was first reader of 2nd Church of Christ, Scientist, at New York City from 1918-21, and president of The Mother Church in 1923-24. From 1926-27 he was associate editor of the Christian Science Monitor. Served as corporal in Roosevelt's Rough Riders in Spanish-American War. Member of Marble Lodge No. 702 at Tuckahoe, N.Y., and 32nd Degree AASR in Boston, Mass. d. Oct. 1, 1948.
Here is the article that proves Christian Scientists could not join any other group except Freemasonry
This article has been automatically clipped from the San Francisco Call 8 October 1904. Retrieved 07/16/2020from: https://cdnc.ucr.edu/?a=d&d=SFC19041008.2.80.5&e=-------en--20--1--txt-txIN--------1
Someone made a Christian Science - Freemason postcard
I don't know if it was Christian Science, the Freemasons, or the Town of Far Rockaway, but someone made a postcard with both the Church of Christian Science and the Olympia Freemason Temple on it.
Illustration:
The Leiman Library (Kew Gardens Hills, N.Y.) website: http://leimanlibrary.com. Undated postcard of Christian Science Church and Olympia Temple. Courtesy James Lewis. Retrieved 07/16/2020 from: http://www.nycago.org/Organs/Qns/html/MasonicTempleFarRockaway.html
The Leiman Library (Kew Gardens Hills, N.Y.) website: http://leimanlibrary.com. Undated postcard of Christian Science Church and Olympia Temple. Courtesy James Lewis. Retrieved 07/16/2020 from: http://www.nycago.org/Organs/Qns/html/MasonicTempleFarRockaway.html
Christian Science founder Mary Eddy did first Bible and book readings in Masonic temples in NY
Mary Baker Eddy's first Bible and book readings were held in Masonic Temples in NYC
Christian Science, an oft-forgotten faith in Rockville Centre, has long local history
Published in the Li Herald, 18 Jan 2018
https://www.liherald.com/rockvillecentre/stories/christian-science-an-oft-forgotten-faith-in-rockville-centre-has-long-local-history,99307
EARLY HISTORY OF RVC’S FIRST CHURCH OF CHRIST, SCIENTIST
According to records from Rockville Centre’s First Church of Christ, Scientist, public readings of the Bible and Mary Baker Eddy’s books began locally around the beginning of the 20th century. There were 10 people at the first meeting, but as attendance grew, a local Christian Science Society was founded in 1911.
Soon there were 21 members and 15 Sunday School students. As more members joined, the society held services at the Masonic Lodge, which rented the top floor of the Bank of Rockville Centre. The group had its first Christian Science lecture in 1921 at the Knickerbocker Hotel on Merrick Road.
In 1922, the society moved to the new Masonic Temple, on Lincoln Avenue, where it maintained a reading room. The following year, it moved to the Taylor Building, on Village Avenue, and in 1924, the society became an incorporated church.
The church started a building fund, and in 1928, it purchased two parcels of land along Morris Avenue, between Raymond Street and Cedar Avenue, for $8,000. Excavation began on Aug. 13, 1930. The first services were conducted in 1931.
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