Canada

The Iroquois Indians called it Kanata, meaning merely “a group of huts.” You, however, may know it as the land of the fur trapper and the Eskimo, the moose and the polar bear​—and, yes, the “Mounties,” the red-coated Royal Canadian Mounted Police ‘who always get their man.’

But present-day Canada is much more than that. This vast country covering 3,851,809 square miles (9,976,139 square kilometers) is the second largest in the world. It spans North America from the Atlantic Ocean on the east to the Pacific on the west. Southward lies the United States and to the north, the frigid waters of the Arctic.

Within the borders of Canada are the towering and majestic Rocky Mountains, thousands of sparkling lakes and rivers, and thundering waters of world-famous Niagara Falls. Also delighting the eye are extensive prairies with their seas of golden grain, and great forests of pine, spruce, maple, fir and birch.

This is “home” for 23,000,000 people. Because of a relatively liberal immigration policy, among Canada’s populace are found Austrians, Dutch, Germans, Greeks, Hungarians, Italians, Jews, Latin Americans, Poles, Portuguese, Russians, Scandinavians, Spaniards, Ukrainians, West Indians and Yugoslavians. From Eastern lands have come Arabs, Chinese, East Indians, Filipinos, Japanese, Koreans and Pakistanis. Years ago, before the white man settled here, this land was the home of the Eskimo and of many colorful American Indian nations. Happily, a person can still meet some of these people, among them the Crees, Cayugas, Mohawks, Ojibways, Kutanais and Haidas.

In 1534 the French explorer Cartier came, and in 1604 the first permanent French colony was established in what is now eastern Canada. Late in the 1500’s, the British first came to Newfoundland and the adjacent coasts. Later, the English spread out over what is now Nova Scotia, Quebec and Ontario. In 1763, Canada became part of the British Empire, though retaining both French and English as official languages. Confederation came in 1867 and equality of status as part of the British Commonwealth in 1931. Presently, Canada consists of 10 provinces and two territories.

The population is concentrated mainly within a narrow ribbon all along the border shared with the United States, the number of persons per square mile dropping quickly as one moves northward. Most of the land remains unsettled and undeveloped, perhaps only  12 percent of it now being occupied by 90 percent of the population. In part, this is because of a severe winter climate in the northern regions, although summers there are pleasant and bright.

As you might imagine, with Canada’s many immigrants came their interesting customs and various religions. Here you will find evidences of Buddhism, Islamism, Judaism and Hinduism. But the larger religious groups are the so-called Christian bodies. Roman Catholicism is the largest single denomination, having nearly 10,000,000 members, most of them in the Province of Quebec. The United Church claims more than 3,000,000 adherents, and the Anglicans another 2,500,000. Smaller Protestant bodies, such as Presbyterians and Baptists, as well as Orthodox Catholics, make up a large part of the remaining populace, although many people profess no religion at all.

A GLIMMER OF LIGHT IN THE EAST

It was in the year 1880, at the latest, that a glimmer of true spiritual light began shining in Canada. From earnest friends and relatives in the United States, some Canadians received literature and a heartening message about the restoration of all things by God’s kingdom in the hands of the glorified Jesus Christ. (Acts 3:19-21; Rev. 21:1-5) One of these thought-provoking publications​—Food for Thinking Christians, published in 1881—​found ready acceptance here. How its forceful exposure of the doctrinal errors taught in Christendom’s churches cleared away false religious cobwebs!

This “good news” was being proclaimed by Charles T. Russell and a small group of Bible Students with headquarters in Allegheny (now part of Pittsburgh), Pennsylvania, U.S.A. What was the caliber of the Canadians responding favorably to the Kingdom message? Well, genuine gratitude for Bible truth is evident in this letter from a man in Ontario (published in the January/​February 1882 Watch Tower):

“Will you kindly advise me in regard to severing my connection with the church of which I am a member? I feel as though I should not attend, because it would be consenting to their teaching, which I do not now believe. I have not really believed it for a long time, but I knew no better way. Now, thank God, it is different. I remain yours in the hope of eternal life.”

One of the earliest Canadian Bible Students was William Brookman, apparently a former clergyman. Under his direction, a class met regularly in Toronto.

Another Canadian to accept Bible truth at an early date was Thomas Baker, a sawmill operator of Elba,  Ontario, a small community about 50 miles (80 kilometers) northwest of Toronto. A very religious man, Baker had been the superintendent of the Anglican Sunday school. But his buzzing sawmill became a place that also buzzed with the grand news of God’s kingdom. As his daughter Annie puts it: “Every customer who came in was given a tract or booklet or book. I don’t think he missed anyone!”

Since Thomas Baker was so well known, his departure from the established church in the community raised plenty of questions. In fact, so many people asked about this that he published a booklet giving the reasons for his action. Baker died in 1906, and the funeral talk was delivered by a person to whom he himself had taught the truth of God’s Word.

During the late 1880’s colporteurs (full-time Kingdom proclaimers) shared’ the “good news” with Caleb Crandell. He accepted Bible literature and entertained the visitors in his home at Crandell’s Corners (now within Port Perry), Ontario. No study group was formed there at the time, but we know that Caleb made at least one trip to hear C. T. Russell speak at Massey Hall in Toronto. Crandell was delighted with what he saw and heard. His oft-told story went like this: Several clergymen, invited to the platform to ask questions, became quite annoyed when they were unable to contradict Russell’s sound Biblical answers. Then they all tried to hurl queries at him at the same time. Russell quietly called them to order, asking that they conduct themselves as gentlemen and saying that he would gladly deal with every question. Crandell was impressed to see that the clerics could not refute Russell’s Scriptural arguments. In time, they merely left the platform and disappeared into the crowd without further ado.

BIBLE TRUTH REACHES WESTERN CANADA

The light of truth was shining somewhat brightly in eastern Canada when a shaft of such light penetrated the spiritual darkness in western Canada. In 1889, William Flewwelling of Carberry, Manitoba, came into possession of “The Divine Plan of the Ages,” the first volume of C. T. Russell’s Millennial Dawn series (later called Studies in the Scriptures). Convinced that he had found the truth, Flewwelling shared it with others, especially after moving to Vancouver, British Columbia, in 1890. One man who listened with appreciation was Robert Pollock. Soon Bible study classes were being held in the Pollock home. To our knowledge, this was the first of such groups on Canada’s west coast.

 In later years, William Flewwelling helped to establish Bible study groups at Asquith (about 20 miles [32 kilometers] west of Saskatoon) and Wadena, Saskatchewan. Later in life (in 1934), he moved to Witchekan, Saskatchewan, and declared the “good news” throughout that part of the province. William died at Chitek Lake in 1945, but many of his relatives continue to carry on the Kingdom-preaching work he began in that area.

Of course, Bible truth reached western Canada by other means, too. In 1889, the same year Flewwelling first learned the truth, a well-meaning man threw a magazine onto a Canadian’s bunk at a typically Western horse sales yard in Fargo, North Dakota. “Here, Mais,” said the man. “This is something that will interest you!” Leslie Mais was there to sell a herd of horses raised at his homestead in Fort Qu’Appelle, Northwest Territories (now Saskatchewan). A member of the Church of England, he was an avid Bible reader and talked to others about what he read in the Scriptures. No wonder the man tossed that magazine onto his bunk! Well, Mais read through that Watch Tower, promptly became a subscriber and continued reading that journal until his death in 1924.

C. T. RUSSELL’S FIRST VISIT TO CANADA

By 1891, the number of Bible Students in the Toronto area was sufficient to hold the first one-day convention in that city. Then, for the first time, Pastor Russell visited fellow believers in this land. At the morning session on February 22, more than 400 persons listened as he spoke for over two hours. That afternoon about 700 were present for another two-hour talk by Brother Russell. In the evening, he addressed a congregation at the other end of Toronto, returning to the convention site before nine o’clock to participate in a question-and-answer session. It surely was a busy day!

OPPOSITION AS THE PACE QUICKENS

The pace of spreading the “good news” was quickening in this land. Early in 1891, a colporteur wrote: “While I have been in Canada but a short time, it has been my privilege to see an excellent interest awakened and the harvest work well started here. . . . There are over 5,000 DAWNS [volumes of Millennial Dawn] out in Ontario now, and the work is only well begun.”

But this activity did not occur without clerical opposition. At least two of Christendom’s ministers in Ontario publicly burned copies of Millennial Dawn  and denounced Brother Russell, as well as distributors of the books.

During that period, the weekly Niagara Falls Review was carrying C. T. Russell’s sermons. The newspaper’s editor was Brother James E. Anger, who admitted: “I had [by 1892] succeeded in bringing upon myself a boycott from the hackmen, the Sabbath Desecrators, the hotel men, the R[oman] C[atholic] Church and the Protestant churches in town.” He finally had to sell the newspaper. But Brother Anger’s descendants are active witnesses of Jehovah to this day, and we can count some 20 spiritually prosperous Christian congregations in that part of the Niagara peninsula.

Despite clerical and other opposition in the early 1890’s, some clergymen and former clerics were getting Scriptural matters straight in their minds. Moreover, they were seeing their responsibility to teach others the truth found in the Bible. One of these men, John L. Lawson, wrote to Brother Russell in 1892, saying:

“The Lord has been preparing me for years for these Millennial truths. In 1874 I left [resigned from] the Primitive Methodist ministry in England, where I had been for nine years . . . Since then I have been led to the study of prophecy; and your volumes afford me a richness, a fullness, in this branch of study, beyond anything I have before seen. Reading them is indeed to me as sitting down to a banquet of ‘meat in due season’​—predicted truths on becoming due being just this to the household of faith. . . .

“I wish I could be of help to the watchful, consecrated ones; but here in the [Canadian] bush am afraid I cannot do much. I would like to know what the arrangements of the [Society are] with colporteurs and whether they know of any field where there is urgent need of such.”

As more and more people learned God’s truth and saw the urgent need to declare it to others, the pace of Kingdom activity continued to accelerate. Bible Student classes were developing in one place after another. For instance, 1892 saw the start of Christian meetings held at Victoria, British Columbia.

Matthew Nelson of Carberry, Manitoba, first heard and accepted the Kingdom message in that year. In 1893, Nelson moved to Grandview, Manitoba, and planted seeds of Bible truth there. It was not uncommon for him to drive a wagon 15 miles (24 kilometers) one way on unpaved roads just to reach someone who might be interested! That was not easy on muddy roads. In Nelson’s own family, his mother, his sisters and some relatives through marriage all favorably  responded to his efforts. On November 22, 1914, the first congregation was established in Grandview, and Brother Nelson was privileged to have oversight. This very active “spark plug” (as Matthew Nelson was affectionately called by local Bible Students) was very encouraging to all his Christian associates until his death in 1945.

GETTING STARTED IN THE MARITIMES

Among those learning the truth around 1892 were Arthur N. Marchant and W. T. Dowden of Halifax, Nova Scotia. They also learned that Christians do something. They live the “good news” and they talk about it. Determined Marchant promptly became a colporteur, absolutely convinced that no work was more important than declaring the “good news.” As early as 1895, he engaged in systematic witnessing and frequent coverage all the Maritime Provinces, including Prince Edward Island, thus laying a foundation for excellent future development there.

Arthur Marchant aided interested ones spiritually by establishing study groups and by training some to give a witness to others. He also baptized those desiring to take that important step.

Remember that this work was not carried on with the comfort, convenience and ease of present-day travel. Often Brother Marchant walked many miles. At times he rode a bicycle, and in winter he might use an automobile, if one was available​—but that was before the advent of car heaters. Ella Dow recalls an occasion when Marchant was driving an open auto. He arrived at her place in the rurals “chilled to the bone,” she says, adding: “I had to rub liniment on his legs and stick them in the open oven to get some warmth back into them!”

Brother Marchant never wavered with the passing of the years. Once, during the first world war, he was arrested in Halifax for distributing the book “The Finished Mystery.” His bail was set at $10,000! When the judge asked what his occupation was, he unhesitatingly replied, “A minister of the Most High God!” Arthur N. Marchant completed his course faithfully on May 23, 1940. But what a tremendous work he had done in nearly 50 years of disciple-making! Today in the 51,000-square-mile (132,000-square-kilometer) area that he covered so diligently there are more than 80 congregations and over 4,500 active witnesses of Jehovah.

 “LIKE A BURNING FIRE”

Mention of the Maritimes calls to mind a Canadian to whom God’s word eventually proved to be “like a burning fire.” (Jer. 20:9) He just had to talk about it. Born in Canada on July 2, 1877, he was reared by Presbyterian parents in a Catholic community in Nova Scotia. His name? Alexander Hugh Macmillan.

Only about 13 years old when his younger sister died of diphtheria, youthful Macmillan reasoned: “Life is short and uncertain. If what we do here has any bearing on what we will be hereafter, then we would be very foolish if we didn’t devote our time to serving the Lord now with the hope of having something better throughout eternity. As for me, I’m going to take my stand and do what I think will be pleasing to the Lord.”

At 16, Macmillan decided to become a preacher. Off he went to a school away from home, there to prepare for admittance to a theological seminary. But then, for some reason, he had a nervous breakdown. Nearly brokenhearted, Macmillan returned home. Considerately, his father provided funds and soon the young man was on his way to Boston, Massachusetts. There he obtained a copy of C. T. Russell’s book “The Plan of the Ages” (or “The Divine Plan of the Ages”). The truths it contained became “like a burning fire” within Macmillan. Unable to contain himself, he went out on the street and stopped people to tell them what he had learned.

One day, Macmillan approached a total stranger and asked: “Do you know about the great promise God made to Abraham, that through his seed all the families of the earth would be blessed?” Startled, the man replied: “What Abraham are you talking about?​—the Abraham that has that pawnshop down on Salem Street?”

Well, at least Macmillan was reaching out for his youthful goal​—that of becoming a preacher. In September 1900, this earnest Canadian was baptized in symbol of his dedication to Jehovah God. During succeeding years he traveled far and wide declaring the “good news,” visiting congregations and upbuilding fellow believers spiritually. He finished his earthly course in faithfulness as a member of the Brooklyn Bethel family, succumbing at the age of 89 on August 26, 1966.

UPBUILDING “PILGRIM” VISITS

A. H. Macmillan had been a close associate of C. T. Russell, and both of them showed deep concern for fellow worshipers of Jehovah. Russell had been visiting  numerous Canadian groups of Bible Students during one-day conventions, but new congregations, or classes, were being established in many places and no longer was it possible for him to visit all of them. Yet, such visits, the talks delivered and the good association did much to strengthen God’s people spiritually. Hence, the September 1, 1894, Watch Tower announced that a number of capable appointed brothers would be visiting the congregations. Later, this service, rendered by traveling representatives of the Watch Tower Society, was called the “Pilgrim” work. What was a typical day like during a pilgrim visit? Some idea can be gleaned from this letter to Brother Russell:

“Brother [George] Draper has come and gone. . . . Our meetings were not large, but I feel safe in saying that there was an intense interest depicted on each countenance, and that all our little gathering and a few from outside were deeply impressed with all the meetings, which were held in our new hall [in Toronto].

“On Sunday morning, at 10:30, about forty assembled at Balmy Beach . . . to witness the symbol of baptism in water. The morning was bright, cool, and very windy, causing quite a heavy rolling surf, which rather added to the interest of the occasion. Four sisters and five brothers were [baptized] . . . Our little party was indeed a happy, joyous little band as we returned home, to assemble again at our hall at 3 P.M., and listen to our dear Brother Draper pour forth more of the precious things from the Holy Word.

“At 7 P.M. our last meeting commenced, there being 88 or 90 in the hall, quite a number of the friends and acquaintances of the dear brothers and sisters being present . . . and about 9:30 our feast of fat things came to an end for the time, and I think it would have been difficult to picture a more happy lot of faces than all wore; all were overjoyed at the precious things they had heard.”

By 1905, William Hersee of Hamilton, Ontario, was able to arrange his affairs to enter the pilgrim work. Although he was financially comfortable and could have remained in Hamilton, Hersee soon became a familiar figure to many as he traveled across North America, serving for many years as a pilgrim here and in the United States.

Brother Hersee, who had been baptized in 1893 at London, Ontario, was short in physical stature, but impressive in bearing. Especially in later years did his white hair enhance a kindly disposition that was reflected, partly, in his paying special attention to  children and other young persons. One who was a mere boy at that time recalls:

“After he had finished his supper, Brother Hersee took my brother Joe and me out into the fields for an evening walk. We sat down for a while with our backs against a post looking out over the ploughed fields toward the setting prairie sun. Anyone having seen the sun going down on the prairie would appreciate the scene that was before us: the blue of the sky above with the horizon now a crimson red with streaks of orange glow stretching far into the sky as the sun, brilliant in all its color like a big ball of fire, slowly sank out of sight. Around us in the trees were the night sounds of birds settling down to rest, and off in the pasture to our right, horses snorted as they cropped away at the grass. What a beautiful setting in which to discuss God’s creations and his kingdom with this quiet, devoted man! It was an occasion that I will never forget.”

It is no wonder that till this day, as much as 50 years after Brother Hersee visited their homes, some still recall him with fondness and appreciation for his ministry. Especially in his prayers his depth of spirituality impressed young and old alike. One couple remarks: “He was a great source of encouragement to both of us. His prayers were indeed a stimulus, as he seemed to carry you right into the very courts of heaven itself.”

William Hersee served Jehovah​—and fellow worshipers of the true God—​faithfully for a half century. The end of his Christian course and service on earth came in 1943. It is easy to see how the humble, godly efforts of such pilgrims of the past would spiritually strengthen their brothers and sisters in the faith.

MORE LIGHT IN MANITOBA

The grand message about ‘the restoration of all things’ first reached Rapid City, Manitoba, in 1898. (Acts 3:19-21) Colporteur Geoffrey Webb then appeared on the scene there and witnessed to businessmen gathered around the potbellied stove at the back of A. W. Leflar’s general store. For some time, staunch Anglican Bowen Smith, who ran the local lumberyard, contradicted Webb’s remarks. But Smith eventually became convinced, and, with Leflar and several others, organized the first class of Bible Students in that part of Canada.

Leflar put his heart into the work of teaching others. Traveling by horse and buggy, enthusiastically he witnessed in much of the surrounding territory. When  C. T. Russell visited and gave talks in that area, Leflar’s horse and buggy came in handy. Why, even now it takes but a little imagination to visualize the driver and his visitor riding in that horse-drawn carriage as they traveled from place to place over those vast prairies!

As the years passed, the Leflar homesite became the center of Christian activities in that part of Canada. It was the stopping place for many colporteurs and pilgrims. Small conventions were held there. When a congregation was formed, A. W. Leflar became the first overseer. However, none of his activities, or those of the area’s other Bible Students, took place without sacrifice and the enduring of opposition. People expressed contempt and hatred for “the Russellites,” as they called them, and this made the Christian course a hard one. Nevertheless, persecution was endured, and Brother Leflar served faithfully until his death in 1946.

THE TRUTH TAKES HOLD IN ALBERTA

Christian determination and a similar spirit of self-sacrifice also resulted in Jehovah’s blessing at Calmar, Alberta. In 1895, Bible Student August Dahlquist arrived there from North Dakota. He was followed by a Scandinavian “flood” in 1899, as families with such names as Anderson, Engberg, Hammer, Melin and Peterson came to Calmar from the vicinity of De Lamere, North Dakota. These families already were active Bible Students when they left the United States.

One of these pioneering families was that of Knud Pederson Hammer. He had been an ordained Baptist minister in North Dakota when A. H. Macmillan placed a book with him back in 1890. According to one of Hammer’s descendants, that Baptist preacher “soon came to recognize that it contained the truth. As a result, in 1891 K. P. Hammer stood up in the church and informed the congregation that he, his wife and their babe in arms were walking out of ‘Babylon.’ They left with their infant daughter, Hannah, never to return to the realm of false religion.”

In 1892 Brother Hammer visited his hometown of Skien, Norway. Because of that visit, his mother and sister manifested interest in the Kingdom message.

Providing some later details, a descendant of Brother Hammer reports: According to plan, in 1899 a group of 50 persons hired a railroad coach. They were planning to go to the Calmar area together. Here, then, was an organized group of Bible Students about to embark on a new life in a new country. At the time  that the coach was about to leave, K. P. Hammer received an invitation from Charles Taze Russell to go to Norway as the Society’s representative and to form the first congregation there. After discussing the matter with the brothers, it was decided that Hammer should accept the invitation from Russell.”

Brother Hammer’s family went on to Calmar in the care of other Bible Students, while he traveled to Norway. Although he met certain interested persons while there, no congregation was established. What situation did he find upon returning to his family? The previously cited report continues:

“A pleasant surprise awaited K. P. Hammer upon his return. John Frederickson, a master log worker and builder, had, with the aid of the other brothers, erected a fine cabin on Hammer’s homestead. This was but one of the many acts of love and kindness that the brothers showed to each other in the early days.”​—John 13:35.

Spiritual things came first among those Bible Students at Calmar, among whom was Andrew Melin. His son recalls: Every time we got our mail . . . we would spend the evening around the table with only a coal oil lamp for light, and we would listen to dad read our copy of the Watch Tower. It came in the English language to begin with, but later we got it in Swedish and then mother could understand it as well.”

On foot or by horseback, the Melins, John Frederickson and K. P. Hammer witnessed extensively, working with volumes of Millennial Dawn. There were not many places where these witnesses of Jehovah were not well known in the Calmar district. It was not that they had a lot of time on their hands. They were in homesteading country and had to work hard to clear the land (at least 20 acres [8 hectares] to obtain title), using horses, oxen and their bare hands. Most of their food had to be grown at the same time. Eventually, some of these Bible Student families included as many as 13 children. So, to earn money for necessary purchases, these brothers accepted any extra work that came along, even at 35 cents a day! Yes, they were self-sacrificing, loving, diligent, faithful​—and so Jehovah blessed them richly.

As those Christian families grew, and more newly interested persons associated with them, a log-cabin meeting place was built at Calmar. The good spiritual foundations laid in those days have resulted in many loyal witnesses of Jehovah, and the family names of those early Bible Students now are familiar all over  western Canada. Also, there is still an active Christian congregation at Calmar.

A NEW CENTURY DAWNS

It is not possible to mention the early developments in every place or to name all the individuals and families serving Jehovah at that time. Yet, it was evident that God was blessing his people. For instance, the report for observances of the Lord’s Evening Meal in 1899 showed that there were quite a few small but growing groups. That year in Ontario, attendances were as follows: Brantford 22, Dorchester 5, Goderich 4, Hamilton 10, London 7, Meaford 5, Niagara Falls 7 and Toronto 21. Memorial attendances in Manitoba were: Brandon 8, Clive 4 and Rapid City 10. Reports from other areas included Wharnock, British Columbia, 5; Regina, Northwest Territories (now Saskatchewan), 7; and Truro, Nova Scotia, 8. Other groups also met that year to commemorate Christ’s death.

Truly, then, as a new century dawned, the work of announcing the restoration of all things by God’s kingdom was becoming established across Canada. To strengthen the growing groups of Bible Students, pilgrims continued visiting their fellow believers, and spiritually upbuilding conventions were held regularly in various places.

So it was that, here and there, Anglicans, Presbyterians, Baptists and others​—sometimes leading figures in those organizations—​courageously were abandoning false religion. (Rev. 18:1-4) Spontaneously, such individuals were making known to others the Bible truths they themselves were learning.

GROWTH DESPITE OPPOSITION

Expansion surely was under way. For instance, the growth of Bible Students’ classes in various places meant not just gathering for study in private homes, but renting halls for meetings on Sundays. Of course, such expansion brought opposition. Bent on counteracting the growth and influence of Jehovah’s people, some religious critics at times went too far. For instance, consider what happened at Nashwaak, New Brunswick, in 1904, as related by Cecil Scott.

Lumberman Hezekiah London, a religious person, had built a church on the corner of the family farm. His seven daughters all sang in the choir. By mail one day, London received some literature from a friend in Connecticut who was a Bible Student. After reading these publications, Hezekiah wrote to the “Bible House”  in Allegheny, Pennsylvania, and received more literature. Shortly after reading it, he was surprised one Sunday when the local clergyman spoke on “The International Bible Students and Pastor Russell.” Not only was the sermon derogatory; it was the farthest thing from the truth. About halfway through it, London stood up, took his wife by the hand, and told his daughters in the choir: “Come on, girls. We’re going home.” All nine walked out. Since Hezekiah London had donated the building and was the financial mainstay of the church, that congregation soon “fell apart.” The preacher left and the building was closed.

Shortly thereafter, Hezekiah London made arrangements for pilgrims to visit Nashwaak. For a few weeks prior to the arrival of a pilgrim (about twice a year), London would leave home by horse and buggy on a Monday morning and would not return until Saturday. During such an excursion, he would place tracts and booklets with the people for many miles around and would invite them to the talks to be given by the visiting pilgrim. And the meeting place? You are right! It was that former church building on the London farm at Nashwaak, New Brunswick. Today, as many as 30 of Hezekiah London’s relatives are Jehovah’s Witnesses.

Shortly after the turn of the century, congregations of God’s people were growing in various places. However, in some parts of Canada the situation was still as it had been in the larger communities a decade or more earlier. For example, there were areas in Manitoba where solitary individuals had accepted Bible truth but lacked close association with other Christians and rarely received pilgrim visits. Nevertheless, these persons stood firm, and Jehovah sustained them spiritually.

Mrs. John Sample, who lived near Souris, Manitoba, illustrates this point. She had been in possession of our literature since 1897 and had taken magazines from one John Kerslake, but had tried to stay with the church and teach in local Sunday schools. In 1903 the day came for a break to be made. She stood up in church and told all present why she had to separate from Christendom. Her nearest neighbor tried to get her back to church, and preachers were brought into action. But all of this was to no avail. She stood firm. Later, the neighbor, a Mrs. Nay, also accepted the truth. But so much had to be done alone. This is how Sister Sample’s son, John, described her situation in those early days: “No congregation servant [presiding  overseer]. No study servant to lean on. No meetings. A contrite heart. A worn Bible. Long prayerful hours.”

THE “GOOD NEWS” CONTINUES ATTRACTING THE HONEST HEARTED

People with honest hearts, a desire to please God, and a determination to serve him in the face of all odds continued to manifest themselves. Among such persons was a former army captain, William Meneray. In 1906, while cleaning out a telegraph office in Souris, Manitoba, just before returning to his home in Winnipeg, he found some Watch Tower magazines dating from 1893 and 1894. Although they were quite old, he took them along. Meneray’s wife read some of the journals and recommended them to her husband. The first article he read was a reprint of a Watch Tower Society booklet on hell. Well, that was a start. Meneray immediately wrote to the Society’s offices asking if there were any individuals in Winnipeg who shared these beliefs. He was given the names of Mr. and Mrs. Reginald Taylor and Mr. and Mrs. Hamilton. Prior to 1906, there had been some association of those who believed these things. In fact, pilgrim visits to Winnipeg were listed in the Watch Tower as early as 1901, and in 1905 it published a letter, likely from Frances Hamilton, telling about observance of the Memorial by her husband and herself. But it appears that the first organized congregation in Winnipeg began functioning in 1905 or 1906.

Not content to witness only in his own district, Meneray established quite a mailing service. By that means, he reached isolated people with tracts and booklets. These had such catchy titles as Thieves in Paradise and What Is the Soul? Some of this literature was sent clear to the Yukon. George Naish reported that interest also was aroused among the Carments and Rainbows at Kamsack, Saskatchewan.

William Meneray once made a world tour with C. T. Russell and other Bible Students, a journey that made clear the tremendous need for worldwide witnessing. Brother Meneray’s faithful course was maintained to the last day of his life on earth, January 21, 1960.

In 1911 Charles Cutforth of Gilbert Plains, Manitoba, became active as a witness of Jehovah. His brother, H. W. Cutforth, also became interested. The H. W. Cutforth home became the local meeting place of the Bible Students. In time, Charles Cutforth became a colporteur and traveling representative of the Watch Tower Society. His son, John, became a pioneer (1941),  served as a traveling overseer (1942) and became a member of the Society’s branch office staff at Toronto (1943). He attended the Watchtower Bible School of Gilead in 1946 and was sent to Australia. There John Cutforth served as a circuit and district overseer. Later, he was sent to Papua New Guinea, where he is still serving faithfully.

James Gibson of Haliburton, Ontario, was another honest-hearted man who recognized God’s truth in the writings of C. T. Russell. That was in 1907, when he received this literature from James and Alexander Brown, his wife’s relatives at New Liskeard, Ontario. However, his wife, Margaret, did not see those publications in the right light at the time. After Brother Gibson died in 1908, though, she went to visit the Browns for six weeks. When Margaret Gibson returned, “she had a firm hold on the truth and could think or talk of nothing else,” reports her granddaughter, who also says:

“Until her death in 1929, my grandmother would hardly let a day go by without either writing or talking the truth to someone. In the early days in Haliburton, she would travel to her calls by horse and buggy. As she had been an early settler in the vicinity of Haliburton and a zealous worker in the church, she knew everyone in the surrounding area. The way she did her witnessing reminded one of the early Christians, for she would pack a bag with her books and the necessities, hitch up the horse and buggy and go to one of her friends or neighbors, announcing when she arrived that she had come to stay with them until they understood her message. If she could get a hearing ear, she would stay two or three days, and pore over the Scriptures with them, even by lamplight until late at night. By her carrying on the work in this manner, many families were quickly able to see the truth.

By 1911, the Toronto congregation was up to 110 persons present for the Memorial. Other classes, as they were often called, were growing, too. As many as 108 classes across Canada were visited by pilgrims in that year. The Vancouver group was having good success with Sunday evening lectures in Pender Hall. Samuel Withers (who died on March 9, 1971, at 96) was just then beginning to associate with Jehovah’s people. His heart certainly was touched by the truth. So impressed was he with the material in “The Divine Plan of the Ages” that he sat up three nights virtually “devouring” it. On the third night, his wife awoke and asked, “What have you got, to keep you saying  ‘Praise the Lord’ so many times at three o’clock in the morning?” Obviously, he was grateful to have his many questions answered.

DETERMINED TO DECLARE THE KINGDOM MESSAGE

Those who gained knowledge of Bible truth were eager to share the good news of the Kingdom with others. As but one example, it was during the year 1912 that Julius W. Lundell made his decision to do something about his contacts with the message proclaimed by the Bible Students. His daughter, Olive Mais, fills in some details, saying:

“Julius W. Lundell first heard of the truth in 1903. He was teaching Sunday school in a ‘Free Mission’ church in North Dakota when a fellow teacher told him he had heard a lecture proving from the Bible that there is no hell. Then in 1910 my father came to northern Saskatchewan as a pioneer settler to a homestead 20 miles [32 kilometers] north of the village of Maidstone. One day a neighbor loaned him a book on the subject of evolution. Tucked inside was a booklet on the subject What Say the Scriptures About Hell? Here was proof of what his friend had told him.

“Two years later an advertisement appeared in the Winnipeg Free Press, inserted by Brother Meneray. It asked the question: ‘Do you know that the Gentile Times will end in the year 1914?’ [Luke 21:24, Authorized Version] My father sent for literature, and, when Studies in the Scriptures arrived in the mail, he read night and day for a week without letup. By kerosine lamp, he continued reading far into the night. At the end of the week, he knew he had found the truth. With his books and the Bible under his arm, he walked to his neighbors’ homes to tell them the good news. Their reaction was: ‘Lundell has gone mad!’”

But that was far from true, and it was only the beginning of Brother Lundell’s active service to Jehovah. His daughter’s account continues: ‘Completely convinced of the truth, my father ordered and placed cartons of literature in those years . . . Then, in 1917, Brother Andrew Melin from Calmar, Alberta, made a trip to various Swedish settlements to give Bible lectures. Thus he came to our community, Milleton, and was the first to give my father help in organizing his activity. Before long, my father’s picture was on advertising material and he was giving talks in all the nearby community schools and halls north and south of the Saskatchewan River.”

Yet, the giving of Bible talks was not all there was  to declaring the Kingdom message. When traveling, Brother Lundell always carried a suitcase full of Bible literature. His daughter adds: “Whether at an auction sale or at the Lloydminster Fair, you could always count on finding Dad at the car, a group of men standing or sitting around and a big discussion going on. When it was time to go home, the suitcase was empty of the literature it had carried. Once, when we were stuck in a mudhole and a man with a pair of mules came along, his pay came out of the brown suitcase. At a Greek restaurant in North Battleford, a discussion that began with the owner soon involved everyone in the dining area and, at the end of it, again the suitcase was emptied.”

Certainly, this kind of determination to make the Kingdom message known to others was commendable. Because of such an excellent spirit on the part of God’s people, fine work was being done in declaring the “good news.” Hence, the first decade of the 1900’s ended with a marked increase in the number of true worshipers in most parts of Canada. Growth then was evident in all the provinces, and in good numbers in some of them. And similar progress was being made during the second decade of the twentieth century. But it also proved to be a period that tested the faith of these sincere Bible Students.

CLERICS LASH OUT!

One of the earliest congregations of Jehovah’s people to be established in Canada was the one at Hamilton, Ontario. That strong, very active congregation naturally had the disapproval of the clergy. Not having any Biblical defense against the forceful thrusts of the truth, the clerics resorted to personal invective. They lashed out in a seemingly desperate attempt to destroy one man​—C. T. Russell.

A clergyman who used this approach at Hamilton was a bombastic Baptist preacher named J. J. Ross. In 1912, he wrote a scurrilous pamphlet in which he made many false accusations against Russell. Acting on the advice of his legal counselor, J. F. Rutherford, Brother Russell laid a criminal charge of defamatory libel against Ross. As the complainant, Russell attended the trial to give evidence, and he submitted to a long cross-examination of roughly five hours. After the trial, his Baptist opponent falsely charged that Russell had committed perjury when asked about his knowledge of Greek. This “perjury” charge was published in Ross’ second pamphlet attacking Russell. In it the cleric misquoted  what had been said in court, giving the cross-examiner’s question and Russell’s reply as follows:

Q. “Do you know the Greek?”

A. “Oh, yes.”

By omitting the word “alphabet” from this question, Ross sought to establish an exact contradiction with a later question and answer:

Q. “Are you familiar with the Greek language?”

A. “No.”

What really happened is clear from the official record (Police Court of the City of Hamilton, Ontario, March 17, 1913). It shows that C. T. Russell did not commit perjury. The cross-examination (by George Lynch-Staunton, K. C.) went as follows, according to the book Jehovah’s Witnesses in Canada, by M. James Penton:

“Question: ‘You don’t profess, then, to be schooled in the Latin language?’

Answer: ‘No, Sir.’

Question: ‘Or in Greek?’

Answer: ‘No, Sir.’”

After this, Russell was asked if he knew individual Greek letters, and he said that he “might make a mistake of some of them.” According to the book just cited, shortly thereafter “Lynch-Staunton asked Russell the question: ‘Are you familiar with the Greek language?’ Russell’s reply was an emphatic ‘No.’”

So, there was no question about matters. C. T. Russell had not committed perjury as Ross falsely charged after the trial. The case itself later went before a grand jury, which declined to return a bill of indictment. So, the case never went on for trial before the Supreme Court of Ontario. Under legal practice in Ontario, only the crown attorney is allowed to speak before the grand jury. We do not know how the case was presented to it or what caused that body to reject it. No decision ever was rendered on the merits of the case. In his subsequent writings, Ross treated this inconclusive result as though he had won a great victory. He and others apparently chose to forget that Russell was not the man on trial.

UNDISTURBED BY THE ANTICS OF OPPOSERS

Despite the hatred of Christendom’s clergy, Jehovah’s people remained undisturbed. In 1923 they held a series of conventions, and these were very successful gatherings. For instance, about 1,000 persons attended the convention in Victoria, British Columbia, and some 4,500 were present for the one in Vancouver. This series of assemblies covered the larger centers of the  West before moving on to the week-long gathering at Toronto. There the audience numbered around 1,200, with about half of the delegates coming from the United States.

Over 200 delegates traveled with C. T. Russell from one convention to another. One press report announced the arrival of the special convention train in Edmonton, Alberta, and then said:

“When asked about the charge that he is a ‘no hell’ preacher, Pastor Russell replied:

“‘There is no minister in the world that preaches more hell than I do, but the hell that I preach is the hell of the Bible and not the hell of the fire, brimstone, pitchfork and sandpaper-slide variety. The hell of the Bible is a most reasonable interpretation of the original Greek and Hebrew terms​—Hades and Sheol—​which means the death state, the tomb.’”

Concerning the later 1913 Toronto assembly, The Watch Tower said: “Some attended this convention largely because they perceived that an evil spirit of slander and misrepresentation was for some reason endeavoring to do injury to a religious work. Satan and his blinded and misguided servants overdo in their endeavors to injure the Lord’s cause. Sometimes the Lord overrules the wrath of man for his own praise and for the forwarding of the truth. As for instance, in the case of a man who, being told that Pastor Russell was Antichrist, went to see what Antichrist might look like. Hearing the joyful message of the Gospel, his heart was captured and now he rejoices.”

At the Toronto convention, some opposers went so far as to come on the grounds with a large banner on which there appeared, disparaging matter including the prominent wording ‘Russellism, Millennial Dawnism, Doctrine of Devils.” But the police made them move on. According to the Toronto News (of July 25, 1913), during that week “the activities of the Toronto anti-Russellites” had not been confined only to that city, for the newspaper said: “Anti-Russell literature has been sent all over the world to different secretaries of that movement, according to Mr. Philip Sidersky of Baltimore, a member of the National Federation of Gospel Missions.” But the News carried a headline indicating that the Bible Students were “not disturbed” by the antics of opposers.

SPIRITUAL HUNGER SATISFIED

One person who attended the 1913 Toronto convention was Tassey Raycove. In Macedonia, he had been the chanter in the local Orthodox church. He also  cleaned the church building, which gave him opportunity to read the Bible kept there, but which the priest never used. Reading the Scriptures created in Raycove a hunger for truth that kept gnawing at him after he moved to Canada. Here he had opportunity to investigate several religions. But, one after another, they failed to satisfy him. He was the head elder of a Bulgarian Baptist group in 1913 when Brother Russell attended the convention in Toronto that religious opposers had tried so hard to disrupt. Tassey Raycove’s son, Anthony, reports:

“The news of this visit was greeted with anger and contempt by Toronto’s Babylonish religionists, who said, ‘That devil Russell is coming to town on Sunday.’ My father echoed the words, but under his breath said: ‘I am going to hear him just the same.’ And this was the turning point in his life because, for the first time, he now heard the soul-satisfying message that the sheep recognize as the voice of the Fine Shepherd.”

After listening to Russell’s two-hour talk on the soul, Raycove obtained and avidly read a volume of Studies in the Scriptures. He then sent away for the other volumes and read them with the same avidity. “The search for truth was now, at last, ended,” his son states, adding: “Then came his dramatic break with Babylon the Great. The minister was giving one of his usual hellfire and brimstone sermons when he made the intentional, but ‘fatal,’ mistake of misquoting a text of Scripture. The head elder leaped to his feet, flatly contradicted the minister’s statement and severely censured him for misquoting the scripture.” There ensued a brief but hot debate that resulted in many members having their eyes opened.

A HAPPY SLAVE OF JEHOVAH GETS HIS START

It was during the second decade of the twentieth century that Thomas James Sullivan began his faithful service as a joyful slave of Jehovah. While working in Brooklyn, New York, in 1911, Sullivan heard an associate say that Pastor Russell did not believe in hell. That statement made an impression because T. J. Sullivan never had been able to reconcile the doctrine of eternal torment with the God of love. (1 John 4:8) However, the young man heard nothing more about these beliefs until 1913.

In November of that year, Sullivan was in Winnipeg, Manitoba, helping to install an auditing system for a chain of hotels that were being built by the railways. The staff included a young lady who always had a Bible with her, and on display in her office were six  volumes of Studies in the Scriptures by Pastor Russell. She was so well versed in the Bible that even the management referred many Scriptural questions to her. But why not let T. J. Sullivan continue the story? Some years ago, he wrote:

“Sometimes it was necessary for us to work until midnight or later. Since transportation arteries closed down about midnight and she had a long walk home, I volunteered to escort her. These walks provided opportunity to discuss the Bible further, and the setting for this was indeed inspiring. To appreciate this, one must know the great open prairie lands of the Northwest. The temperature was generally between 20 and 40 degrees below zero at that time of night. Snow was piled up on each side of the walk three to five feet high. A cold, clear, blue sky overhead and the northern lights or aurora borealis sweeping across the heavens emphasized the grandeur and majesty of God’s creation. Talking about God’s purposes under those conditions was to me very impressive and sacred. It seemed to call on everything within me to reach out for the love and care of such a wonderful Creator.”

T. J. Sullivan did reach out for that divine love and care. He began associating with the Bible Students in Winnipeg and was baptized as a dedicated servant of Jehovah prior to the celebration of the Lord’s Evening Meal in 1916. It might be added that in September 1918 Brother Sullivan married Sister Evelyn Finch, the first witness of Jehovah he had met on arrival in Canada and the young lady who had done so much to assist him in coming to a knowledge of God’s purposes.

In 1924, Brother and Sister Sullivan became members of the Brooklyn Bethel family. Both of them served there faithfully for the rest of their earthly lives. T. J. Sullivan was a happy and faithful slave of Jehovah at Bethel (eventually as a member of the Governing Body of Jehovah’s Witnesses) until his death on July 30, 1974, at the age of 86.

“THE APPOINTED TIMES OF THE NATIONS” ARE FULFILLED!

Anticipation ran high with the coming of the eagerly awaited year 1914! Some were expecting more than what C. T. Russell or The Watch Tower had forecast. There had been considerable speculation, and failure of some of these personal hopes to materialize could lead to disappointment, especially on the part of those not spiritually mature. But most of those who were  mature could see that this very thing might happen. Late in 1913, one Canadian with good insight wrote to the Society:

“Although our heavenly Father sees fit to try the faith of his people along various lines, yet it seems that during the coming year we may meet a more severe testing of our confidence in God and his Word.

“I am aware, however, that the faith of the dear brethren and sisters is very strong, and believe they will continue to fight the good fight of faith successfully to the end.

“Pastor Russell, as I have always understood him, never claimed his interpretation of the time prophecies to be infallible. His writings have always impressed me that way.

“Should the year 1915 come and not witness all that many of the brethren expect, it will matter but little to me. We know still that ‘Thy Word is truth,’ and that not one jot or tittle will pass till all be fulfilled. We know further that, according to the signs of the times, the Day is not far distant.

“When fiery trials assail us, let us remember the words of inspiration, ‘Cast not away, therefore, your confidence, which hath great recompense of reward.’”

Indeed, in the very issue of The Watch Tower carrying this letter, the leading article pointed out that not all that was expected to happen in the way of swift and radical changes might occur in one year. But it said, “the Year 1914 is the last one of what the Bible terms ‘Gentile Times.’” (Luke 21:24, Authorized Version) The article also stated: “It is beyond the power of our imagination to picture an accomplishment in one year of all that the Scriptures seem to imply should be expected before the reign of peace is ushered in.”

Some congregations were quite large by 1914. Toronto had an attendance of 204 at the Memorial that year. Vancouver had 195 and Winnipeg, 105. But it would be seen just who were attached to a date, as it were, and who were serving Jehovah out of love.

THE PHOTO-DRAMA OF CREATION

Persons who were busy making disciples and who were not just ‘watching the clock’ found those to be exciting times. Among the things that aided them to reach many with the “good news” was the audiovisual production that became ‘the talk of the town’ in its day. Called the “Photo-Drama of Creation,” it consisted of photographic slides and motion-picture film accompanied by phonograph recordings of talks and music. All its colored slides and films had to be hand  painted. The Photo-Drama was eight hours long, and, four installments, took audiences from creation, through human history, and on to the climax of Jehovah’s purpose for the earth and mankind at the end the millennial reign of Jesus Christ.

An eight-hour spectacular with sound and color in 1914? Who produced it? One of Hollywood’s “greats”? No. The Photo-Drama was produced by the International Bible Students Association. All seats were free and never was a collection taken. Moreover, this color and sound production packed with Biblical, scientific and historical facts came on the scene years before commercial all-color, feature-length motion pictures and those with recorded dialogue and music were seen by audiences in general.

The quality of the Photo-Drama photography and sound was so good that some viewers thought C. T. Russell was present in person when he appeared on the screen in the opening scene to introduce the presentation. How vivid and touching the portrayal of the resurrection of the widow’s son, a miracle performed by God through the prophet Elijah! And what a delight to see the opening of a flower and the hatching of a chick! Yes, the use of time-lapse photography made possible these memorable features of the Photo-Drama.

Local congregations advertised the Photo-Drama and invited the public. Some signs placed on buildings were 11 by 14 feet (3.4 x 4.3 meters) in size. The response was amazing. Theaters were jammed week after week.

In Hamilton, the Photo-Drama was presented for three weeks in the Grand Opera House, and in Toronto at the Grand Theatre. As crowds were leaving one of the sessions, they heard, for the first time, the shocking news that war had been declared in Europe. This must have indelibly impressed on their minds some of the points just covered in the presentation they had seen and heard. At that time in Toronto the Photo-Drama was also shown at Central Prison (later moved to Kingston).

Among the approaches used to make sure that as many persons as possible saw the Photo-Drama was the inviting of schoolchildren to showings of it. For instance, in 1914 pupils were let out of school for this purpose in Halifax, Nova Scotia. The same thing was done in Victoria, British Columbia, several classes attending there. Charles W. Forbes, 14 years old at the time, saw the Photo-Drama in that way and eventually became a Bible Student. He never forgot what he saw, and tells us: “The theater being crowded, along with others I had to stand up. But the handiwork  of the Great Creator, particularly as shown in the immense starry dome of the heavens, was well worth seeing and showed forth what an all-powerful God had produced.”

Efforts were made to reach Canada’s Poles and Ukrainians with the Photo-Drama. There were showings in the large centers like Toronto and Winnipeg, as well as other places in the West. Translations of the script and of the recordings were made into Polish and Ukrainian.

The beauty and dignity of the Photo-Drama was so tremendous that today, more than 60 years later, there are those who can recall its scenes and message and even the locations of the showings. For some, this educational production holds special significance. For instance, Della Smart, a Christadelphian, was troubled by the course of world events and by some teachings of her religion. She sincerely prayed to God for help in finding his people, in order to get these matters straight in her mind. A few days later, she saw advertising material for the Photo-Drama in Toronto. She attended the first session and realized that her prayers had been answered. That was in 1916. Now in her nineties, Sister Smart continues to serve Jehovah to the best of her ability.

BUT NOT ALL WERE PLEASED

In most places, there was fine cooperation from officials and others, some theaters even being offered free for Photo-Drama presentations. But in other cases, there was opposition. For instance, in Toronto clergymen preached sermons against the Photo-Drama and tried to get theater managers to cancel the engagements. However, this only served to advertise it.

About 1917, the Photo-Drama was due to be shown in Guelph, Ontario. What happened there is typical of the efforts made to stop its presentation and indicates who worked behind the scenes. George Humphries, who died in 1974, was a well-known Bible Student who worked for the local newspaper, the Guelph Mercury. In later years, this is how he told the story as he well remembered it:

“The first Sunday showing went off well. There was a good attendance. On the Monday evening at the Town Council meeting, the Council tried to word a resolution as follows: ‘Resolved that no moving pictures be allowed to be shown on Sundays.’ Of course, this was aimed at the Photo-Drama. Then one alderman  remarked: ‘Gentlemen, we will have to be careful about this. Suppose such pictures are needed for war purposes.’ So the resolution was changed to read: ‘Resolved that no moving pictures be allowed to be shown on Sunday, except for war purposes.’

“Of course, it was clear that we would need to have this matter cleared up. The projectionist and I arranged to meet the mayor in his office. In this connection, Jehovah gave us the victory. Two outstanding things were in my favor. The mayor and my employer, the manager of the Guelph Mercury, Mr. J. I. McIntosh, were at loggerheads. Mr. McIntosh said to me, ‘George, you get all the facts and we will print them.’ To say I was thrilled was putting it mildly. The manager of the theater, a Catholic, showed me the book of laws respecting the showing of moving pictures on Sunday. ‘When you see the mayor,’ said he, ‘you show him this page where the law says that since you have a Provincial license to show such pictures on Sunday, then anyone, municipal or otherwise, that would interfere with your showing moving pictures on Sunday will be liable to a fine of 700 dollars.’ With these two weapons we approached the mayor in his office. We were ushered in and, when seated, the mayor looked me in the eye and said: ‘I am against you and will use any means, lawful or otherwise, to stop you from showing these pictures.’ . . .

“First, I showed him the book of laws. ‘Where did you get this?’ he asked. ‘From the theater manager,’ I replied. He then rang for the city manager. When this one appeared, the mayor informed him of what had taken place. He then said to the city manager, ‘What can we do to him for this?’ This worthy scratched his head and remarked, ‘We could raise his license fee.’ This didn’t seem to go over well with the mayor. Then he fastened his gaze on me and asked, ‘Do you work at the Mercury?’ With the most pleased expression on my face, I answered, ‘I do.’ He looked like a beaten man and remarked, ‘I have no authority to stop you and none to say go on.’ With that we left.

“I went to the Mercury office and gave them all the details. That evening the paper appeared with all the details on the front page . . . It was almost a column long and the heading stated that the Photo-Drama could not be stopped. The next Sunday, there was a lineup waiting for the doors to open. The theater was packed out for the rest of the showing, including the public meeting at the end. The people could be heard to remark, ‘Why are the clergy against this?’”

 CLERICAL OPPOSITION MOUNTS

Clergymen were also opposing our work in any way possible. For example, consider what happened in the case of Bible Student Charles Matthews in 1914. He became quite active in the Canaan Station and Birch Mountain sections of New Brunswick in talking about war coming in 1914, and some people said he would be sent to an asylum for the insane. But when war came that year, they said: “I guess Charlie’s right. It’s here. We thought the world too civilized for that.”

But clerical reaction was different. Something had to be done to counter the influence that Matthews could now have among the people. Accordingly, clergyman R. M. Bynon arranged for a lecture to be given at the Indian Mountain Reformed Church at Berry Mills in Westmorland County, New Brunswick. Its purpose? To “expose Russellism.” The cleric had a missionary with him to support his views. Matthews got an invitation delivered right to his home. At the service, the clergyman and his associate talked against Russell and “his” doctrines. One of them challenged anyone to disprove what they had been saying. But when Matthews tried to talk, they would not allow him to speak. Finally, one of the ministers paused to say “Amen!” Immediately, a deacon responded: “Yes, amen! Now let Matthews talk!” Matthews did speak for about half an hour, using the Bible. Then he thanked the audience for listening. A minister tried to counter by jumping up and shouting: “this man isn’t converted. He’s a heathen!” With that, however, the crowd got up and walked out.

Sometimes there was downright dishonesty on the part of a clergyman. For instance, in Winnipeg James Kelly had read a volume of Studies in the Scriptures. This is what happened shortly thereafter, as reported by his daughter, Mrs. Frank Wainwright:

“Sunday, father, mother and all six of us trooped off to attend Easter Sunday church service at the Fort Rouge Methodist Church. I have never forgotten that sermon, given by [a cleric named] Salton, because it sounded so wonderful. So it was puzzling to me that my father should be scowling and should keep nudging mother’s arm and saying: ‘Remember that point,’ or, ‘Don’t forget what he is saying,’ over and over again. Near the close of this interesting sermon, I wondered why Dr. Salton should spoil his talk by vehemently warning his congregation to have nothing whatever to do with those ‘Bible Students,’ especially their literature [and falsely charging] that their leader, Pastor Charles  Taze Russell, was an adulterer and an idolater. . . .

“On the long walk home, I overheard father tell mother that she was to forget about getting dinner ready and was to sit down and read at least one particular chapter in the book ‘The Battle of Armageddon.’ I wondered why mother got so upset as she read. Finally, she exclaimed: ‘Why, Jim! . . . Dr. Salton quoted word for word from that chapter​—and no doubt from other parts of this book.’ Then father made mother turn to the front page to learn the name of the author. It was Charles Taze Russell!”

The hypocrisy of clergymen in their attacks upon Russell only served to open the eyes of righteously disposed persons. Starting with the very next Sunday, the Kelly family went to the meetings of the Bible Students.

WARTIME HYSTERIA

With the coming of war, the clergy found a new weapon for use against the Bible Students. The enmity of some envious religious leaders and their urge to impede the growth of these Christians could be expressed behind a front of patriotism. These opponents would take advantage of wartime hysteria to brand Christian neutrals falsely as security risks and a danger to the State. This would mean that the clerics themselves would have to become champions of war, even though this put them in opposition to their brother-clergymen in other nations. This contradiction and their denial of the “Prince of Peace” did not seem to trouble them. (Isa. 9:6, 7) Here is an example of the clerical viewpoint, as recalled from that era by Mrs. Frank Wainwright:

“I remember that one of the more outspoken clergymen had it stated in the papers: ‘Any man dying in the front line trenches has a free passport to heaven, and God himself could not keep him out.’”

The responsibility of the clergy in having promoted war was evident to some. In 1924, the Toronto Telegram reported:

“Two young undergraduates from University College, R. V. Ferguson and W. S. McKay, came before the Toronto General Ministerial Association to expound the views of the ‘No More War’ group at the University. Mr. Ferguson, who is said to have spent four and one-half years with the Scots Guards in the war, declared that he had yet to meet the man who went into the war for the principle of the thing.”

Ferguson was quoted as saying: “We would sing ‘Onward, Christian Soldiers,’ and then fill ourselves up  with rum so that we could do the dirty work. Thousands of young men enlisted in a state of drunkenness; others enlisted to be seen in uniform; others were lured by propaganda. The pulpit became a recruiting station. The church became a part of the organized sin. The ministers were recruiting sergeants and the cathedrals were hung with banners.”

Indeed, the wartime position of the clergy as regards armed conflict did not go unnoticed. But what about their stance with respect to the activities of true Christians?

Does it seem naïve or unfair to say that the aim of some clerics was to silence the Bible Students? Well, consider what Ray H. Abrams wrote after the first world war in his book Preachers Present Arms. In discussing the wartime role of the clergy, he stated: “It is significant that so many clergymen took an aggressive part in trying to get rid of the Russellites. Long-lived religious quarrels and hatreds, which did not receive any consideration in the courts in time of peace, now found their way into the courtroom under the spell of war-time hysteria.”

But before relating the further actions of our religious opponents, it seems fitting to point out that for Jehovah’s people the years 1914 to 1918 brought other notable tests.

CHRISTIAN NEUTRALS DURING WORLD WAR I

Canadian Christians who maintained neutrality and respectfully declined involvement in World War I had to endure various sufferings. (Isa. 2:2-4; John 17:16) Harmless though these individuals were, a number of them endured not only incarceration but inhuman treatment designed to break them down, to ruin them spiritually. For instance, consider what happened to Ralph Naish and Robert Clegg at Winnipeg. George Naish, who served Jehovah faithfully in Saskatoon until his death in 1978, reported:

“One day [Robert Clegg] and my fleshly brother Ralph were taken to the washrooms and, upon refusing again to agree to become soldiers, were held under cold and hot showers alternately until, after fainting several times, they lost consciousness and could not be brought around. They lay on the cold flagstone floor for several hours until the Officer of the Night came across them in his inspection. . . . They were then removed to St. Boniface hospital where, for some weeks, they were very ill indeed. The Winnipeg newspapers gave this quite a little publicity in the following day’s papers, but were quickly ordered by the Public Information  Board of the government at Ottawa to desist and were told that certain steps would be taken under the War Measures Act if this was publicized further.”

Among Canadians receiving harsh treatment as Christian neutrals, besides Robert Clegg and Ralph Naish, were Frank Wainwright, Claude Brown, Lloyd Stewart, David Cook, Edward Ryan and John Gillespie. In time, these men were sent to England, where they eventually found themselves in the infamous Wandsworth Prison.

Life in that prison was strenuous, and the Christian neutrals incarcerated there endured many hardships and tests of faith. For instance, Frank Wainwright recalls: “On one occasion, due to our refusal to undergo military drill, a number of us were taken to a secluded part of the prison yard. Lined up there were a number of men in uniform with canes in their hands. One by one, we were ordered to run the length of the court. If the pace was too slow, we were seized and dragged the distance and subjected to lashes on the back and legs by the men with the canes. We were then taken back to our cells. Our prayers to Jehovah for strength to withstand the pressure of such beatings must have been heard, for such occurrences never again took place.”

Claude Brown was the only black man in this group of Christians, and he “came in for particularly rough treatment from guards and soldiers,” reports Brother Wainwright, adding: “Once in Wandsworth when he was threatened with the reminder of the prison slogans ‘We make you or break you’ and ‘We tame lions,’ Brown replied: ‘But you see, sergeant, we’re not lions. We’re the Lord’s little sheep!’ . . . After [Brother Brown] was released he continued to serve faithfully. In 1923 he was asked by the Watch Tower Society to serve in West Africa to assist ‘Bible’ Brown and his wife there.”

JEHOVAH’S AID AND BLESSING EVIDENT

Surely, Jehovah upholds his people when they suffer for righteousness’ sake, and their faithfulness leads to rich blessings. (Matt. 5:10; Phil. 4:13) Sometimes even cruel persecutors ultimately have ‘a change of heart.’ And faithful witnessing often produces good results. In this regard, consider the experience of George Naish, who stated:

“The next day [after being arrested] I was taken before the army official in command of the prison and, after a long effort to make me implicate others and especially the family I had been living with, he placed  a watch on his desk and informed me that I had three minutes to answer about 20 questions or I would be ‘taken down to number six and shot out of hand.’ I was assured that this was what was done with ‘yellowbellied so-and-sos who would not fight for their king and country.’ The verbal skirmish yielding no results, he bellowed at the top of his lungs, ‘Sergeant of the Guards!’ On the run came the sergeant with two buck privates. At this, the officer, a major, screamed at the top of his voice: ‘Take this yellow-bellied swine down to number six and shoot him!’ Never having gone through the process of being shot before, I was, to say the least, disturbed. But I prayed to God for his help. I was pushed and prodded into the basement and, on coming to ‘Number 6,’ the door was flung open and I was propelled forward with a tremendous kick in the rear. I was not shot, although in the succeeding months sometimes I wished I had been. . . .

“After a period in this prison, I was transferred to the army camp then under canvas on the Exhibition Grounds and I thus had a change both of scenery and of action. While I was standing in between the long rows of tents in front of the quartermaster sergeant’s supply quarters, a tall young officer attended by two privates came briskly down the row. I heard enough of their conversation to know that I was the subject of discussion. Standing in front of me, several times the officer ordered me to stand at attention and, when I did not do so, struck me a prize-fighter blow under the chin, throwing me into the guy ropes of the opposite row of tents. Since I was unable to extricate myself, he threw himself upon me and started to throttle me. After some moments of intense pain, I became unconscious. My most vivid recollection of the incident is the rapid change in the expression on the man’s face as his burning hatred changed him from human to beast.”

Despite these and other hardships, however, Brother Naish said: “It was wonderful to learn from experiences day by day that Jehovah really never does leave us or forsake us. Many times in prayer I told my heavenly Father that I was sure I had reached the end of my own endurance. However, something always happened to revive my spirits and show me over again that it was his power that sustained me.”

Moreover, during this trying period George Naish had many opportunities to tell others about Jehovah’s purposes, thus building up his own faith and sowing some seed. “Some of this did mature,” he said, “as, for instance, in the case of a sergeant who paraded us  around the city streets [of Prince Albert] for exercise. Years afterward, when working a rural territory some miles from Saskatoon, I called at a home where I found that former sergeant, now Mr. Roger Barker. He warmly bade me enter. After a few calls, he and his wife began to associate with the Saskatoon Congregation and came into the truth.”

Do you recall that major who referred to George Naish as a ‘yellow-bellied swine”? Well, Brother Naish met him years later at a funeral in Yorkton. “When I stepped to the front to begin the service,” reported Brother Naish, “both of us had the look of total surprise. Following the service he asked me to drive to the cemetery with him. He immediately began to apologize for the treatment he had given me years before. It was hard for him to believe that I held no resentment at all. We enjoyed a very warm discussion about the truth. These and other encounters made me realize that, even when we were not able to talk about the things closest to our hearts, our actions made firm impressions on many people during those years of trial.”

Consider another experience showing that endurance of suffering may lead to rich blessings. While imprisoned at one location, George Naish had the opportunity to associate with Brother Charles Matthews and to teach the truth to a fellow inmate. Brother Naish wrote:

“We were allowed short periods of conversation before going to the noon and evening meals. Naturally, the three of us quietly talked about spiritual things. Louis Ratz, the fellow inmate I speak of, used to watch Matthews and me with intense interest. Afterwards, he said that this was without understanding the bond of unity we shared. I worked at the table next to him and, as opportunity permitted, he would come over and insist on being told all over again why I was in prison. My constant statement ‘because I wouldn’t go to kill my fellowman’ finally got through to him, causing him to spend much time laughing out loud. I went over to ask him what was amusing him so. He replied: ‘Everything very funny. I kill man. I get life. You no kill man. You get life.’ . . .

“His interest was tremendous. After my release, I finally secured his release from prison through the parole board at Ottawa. This man, who had served 16 years in the penitentiary, came into the truth and was loyal right up to the time of his death some years ago.”

 No, it was not easy to maintain Christian neutrality during the World War I period. Nor was it a simple matter to endure harsh, even brutal, treatment for righteousness’ sake. Nevertheless, the enduring of these hardships brought fine results. A witness was given, even certain persecutors were impressed, and there were some who embraced true Christianity because they observed the faithfulness of neutral Kingdom proclaimers. (1 Pet. 3:13-15) Despite their sufferings, Jehovah’s people surely had his aid and blessing during those difficult war years.

OPPOSITION REACHES A CLIMAX

Of course, not all Canadian Christians of that time suffered in prisons. But they were all put to the test, and they certainly had enemies​—religious opposers who were bent on silencing the Bible Students. Yes, for true Christians, the period from 1914 to 1918 proved to be a time of suffering for the sake of conscience. This seemed to reach its climax as the war demanded more and more men, and especially upon the publication of “The Finished Mystery,” the seventh and final volume of Studies in the Scriptures. Apparently, some clergymen were stung by its expressions on war, perhaps due to their own awkward wartime posture. There was a most vicious, and it appears, organized campaign to “get” the Bible Students spreading across North America​—and it started in Canada.

Have we overstated matters? Not at all. Note what was said in Preachers Present Arms. Dr. Abrams wrote: “An analysis of the whole case leads to the conclusion that the churches and the clergy were originally behind the movement to stamp out the Russellites. In Canada, in February, 1918, the ministers began a systematic campaign against them and their publications, particularly The Finished Mystery. According to the Winnipeg Tribune, the attention of the Attorney General had been called to the Russellites, and the suppression of their book was believed to have been directly brought about by the ‘representations of the clergy.’”

In January 1918, leading clergymen of Canada signed a petition asking the civil authorities to suppress the publications of the International Bible Students Association. That no small number of opposers was involved is seen in the fact that the petition had upward of 600 signers. Many of the publications cited had been in use for more than 30 years! Obviously, it was not  true patriotism that moved these clergymen to act against the Bible Students.

That clerical pressure moved the government of Canada to ban “The Finished Mystery” is seen in these remarks later printed in the Winnipeg Tribune: “The banned publications are alleged to contain seditious and anti-war statements. Excerpts from one of the recent issues of ‘The Bible Students Monthly’ were denounced from the pulpit a few weeks ago by Rev. Charles G. Patterson, Pastor of St. Stephen’s Church. Afterward Attorney General Johnson sent to Rev. Patterson for a copy of the publication. The censor’s order is believed to be the direct result.”

Official records of the Canadian government that have been opened for public inspection in recent years clearly reveal that the clergy did indeed trigger the 1918 action against true Christians in this country. When it was suggested that the clerics had done this, there was a denial. Yet, at that very time, Chief Censor Col. Ernest Chambers had in his file a letter from “Reverend” A. E. Cooke, minister of the First Congregational Church in Vancouver, British Columbia, who had written this to the censor:

“I have been instructed by the General Ministerial Association of Vancouver to bring to your attention a matter which seems to us to be of considerable public importance at this time. As you are aware the followers of the late ‘Pastor’ Russell . . . call themselves ‘International Bible Students’ . . .

“Would it not also be well to prohibit the propagandist literature of this body which is published in the United States and sent to Canada for distribution by these people?”

The chief censor, Col. Chambers, wrote back. In his letter, which was marked “Confidential,” he said to clergyman Cooke:

“Reverend and dear Sir: . . . your communication conveying as it did the views of such an influential body as The General Ministerial Association of Vancouver, proved very useful in securing action in this very important matter. . . .

“I consider that the bitter attacks in these publications upon the Churches of all denominations, without distinction, are noteworthy, even if the statements embodied in these attacks cannot be described as ‘militarily objectionable.’”

These confidential documents of the past, now open to public examination, do show that the clergy really did trigger the action of 1918 against Jehovah’s people. Yes, these faithful Christians were denied their freedoms  because they dared, as did Jesus Christ, to speak God’s Word without fear, exposing the hypocrisy of the clergy.​—Matt. 23:1-39.

It is most interesting that the Canadian ban came on February 12, 1918, and that in the United States the official act against “The Finished Mystery” came on March 14 of the same year. The U.S. action also came after representations by the clergy.

CARRYING ON IN FAITH

The ban was imposed upon the organization of the Bible Students, as well as upon “The Finished Mystery” and “The Bible Students Monthly.” Outstanding during this period were the faith and determination of Jehovah’s people, convinced as they were that they had done nothing wrong and that it was only due to clerical interference that they were under ban. Some were up at 6 a.m. or were out late at night distributing tracts.

Faced with an unjust ban, Canadian Christians proved to be “cautious as serpents and yet innocent as doves.” (Matt. 10:16) To illustrate: Janet MacDonald noted the press announcement: “The possession of any prohibited books leaves the possessor open to a fine not exceeding $5,000 and five years in prison.” But would this intimidate God’s people? Not at all! Sister MacDonald wrote: “As soon as we heard this we carried our supply of the book to the chicken coop. We placed newspapers in between the walls to keep the books clean, and packed them in and nailed up the boards. The next day the town constable came and asked my father if there were any copies of this book in the house, to which he replied ‘No.’” Of course not! The supply was in the chicken coop.

The fight for pure worship was on in Canada. “We prepared our supplies of ‘The Finished Mystery’ for a quick and widespread distribution, anticipating opposition,” wrote T. J. Sullivan, adding: “When the ban became law, a petition was next circulated by the brothers in the United States and Canada for the government to remove the restrictions placed on the book, so that people might be permitted to obtain this Bible-study aid without interference and molestation.” While circulating the petition in Port Arthur, Ontario, Sullivan and another brother were well received by the people in general. But there were repercussions. Brother Sullivan wrote:

“The police obtained a search warrant, searched our [hotel] room, and found our personal copies of ‘The Finished Mystery.’ We found ourselves in jail that night but were released the next day. In all likelihood the  arrest and publicity did more to set the facts before the people than the circulation of the petition would have done. The newspaper blazened our arrest on the front page . . . The police confiscated the five or six hundred copies of ‘The Finished Mystery’ sent to the territory for distribution. But that night, while the publicity in the newspaper was at its height, the police of Port Arthur carried home copies of ‘The Finished Mystery’ for themselves and their friends, so that the entire stock was distributed for us!”

Many private homes in various places were raided to locate and destroy Watch Tower literature, including that found in personal libraries. Even Bibles were taken away! For example, as soon as news of the arrest of T. J. Sullivan and his associate reached Winnipeg, this is what happened, as Sullivan reported some years later: “The military sent a truckload of soldiers, who raided the homes where we were now staying in search for banned literature. The military could arrest us and could raid our property and confiscate our goods, but they could not try us. We were still civilians and the civilian court insisted that they were the ones to try us. The civilian authorities, in Winnipeg at any rate, were disgusted with the high-handed manner in which the military were raiding the homes and destroying the property of Christians. When the military raided a home they really upset the house. They would take coal, flour, sugar and other things, mix them all up and leave them practically unusable. This disturbed the civil authorities greatly, and some showed their concern by being as kind as they could in dealing with our cases.”

In a surprising number of cases, friendly individuals saw the injustice of the ban and befriended God’s people. They knew that the Bible Students were harmless and were good citizens, though having different beliefs. In one place, a police chief once advised one of his men (who was a Bible Student) that it might be best to take the day off since the police were going to be busy that afternoon raiding the I.O.O.F. Hall where the Bible Students met. The objective would be to confiscate any literature found there. That gave the brothers time to relocate their literature. One of the items the raiders found was a list headed “Servants,” referring to those in responsible positions. Certain that he had made a great discovery, the policeman finding the list hastened to show it to the officer in charge of the raid. But, not being acquainted with Bible terminology, after uttering some profanity he  told the finder: “We don’t want their servants. We want the head guys!”

In another instance, Roberta Davies says that during a home raid a police inspector asked a young woman: “Are those your books?” “Yes,” she truthfully replied. He ordered: “Put them away, my dear, before I see them.” He later quit the force and told a Bible Student he just could not do “that sort of dirty work.” He was not the only policeman who felt that way.

In their efforts to locate our literature, government men were known to have intercepted the private mail of humble Christians. Despite this and the raiding of many homes, however, the majority of the publications never were found by the authorities. The literature was stored safely in barns, in basements and elsewhere.

In one classic case in the West, the local police slit mattresses down the middle, tore up the staircase carpet, pulled apart an organ and even sifted the flour in the bin, looking for copies of “The Finished Mystery.” But they could not find a single one. Unknown to them, however, there was a copy of this book fastened by straps to the bottom of the very stool on which the officer in charge sat as he directed his men during the search!

When the authorities found our literature, often the possessor was fined heavily or jailed. But consider what happened in the case of 10 Bible Students from the Vancouver area. In the prison library they saw the very books for possession of which they were serving three months as punishment!

PROBLEMS FROM WITHIN

Besides suffering as Christian neutrals and later enduring hardships under a ban, Canadian Bible Students had other pressures and troubles to bear during the World War I period. Problems developed within the organization. But to consider these developments, we must step back somewhat in time.

C. T. Russell had been ailing physically prior to the fall of 1916. But he carried on with his work and kept his speaking engagements. For instance, his great spirit for serving his fellow believers brought Russell to Canada once more in March 1916. His itinerary was as follows: Toronto (March 11), Peterborough and Lindsay (March 12), Midland (March 13), North Bay (March 14), New Liskeard (March 15), Bracebridge and Barrie (March 16), Guelph (March 17), Brantford and Hamilton (March 19) and Niagara Falls (March 20). An exhausting schedule indeed!

 Such a heavy routine was taking its toll. At the Toronto gathering, Russell had to sit down while delivering his talks. Thereafter his health declined rapidly. Death came on October 31, 1916.

With this event came sorrow, disappointment and uncertainty about the future. Was the work to go on? Russell certainly had the view that there was a great work ahead for true Christians. During a question session at Vancouver in 1915, he had said: “There is a great work to be done, and it will take thousands of brethren and millions in money to do it. Where these will come from I don’t know​—the Lord knows his own business.”

“A great work to be done”! Thousands to do it! How thrilling​—to most. Some, however, started showing a spirit of opposition to direction from Brooklyn in carrying on the very work Russell had mentioned. A few individuals began to have ideas about ‘taking over’ from Joseph F. Rutherford, who had been duly elected to replace Russell. Not only was that spirit of rebellion seen in certain ones who had enjoyed fine privileges at the Society’s headquarters in Brooklyn, but there were those in Canada who got these ideas as well. This, and the arrest of Rutherford and his associates on false charges in 1918, seemed to be about all the sincere ones could bear. It looked as though things were falling apart. Times of testing were upon one and all!

In Toronto about 30 persons withdrew from the congregation and formed their own group. They tried letter writing and other methods to draw away followers. But this activity died out in about two years. Also, at Montreal there were those who went off to themselves. Dissension that continued into the early 1920’s greatly affected the Vancouver and Victoria areas. Former pilgrim Charles Heard originated a so-called “Standfast” movement that affected classes all over the Canadian West, many congregations being split ‘down the middle’ in numbers. Some dissidents formed their own local groups that openly attacked the Watch Tower Society, falsely charging that it had been abandoned by Jehovah.

All this internal pressure caused many to be disturbed. Eventually, however, it became clear that unworthy persons were being separated from faithful ones. (1 John 2:19) It would take men and women of true faith and courage to do the great preaching and teaching work that yet lay ahead.

 A BRANCH OFFICE FOR CANADA

But not all was ‘bad news’ during those years. There was much over which to rejoice. The advancement of the Kingdom-preaching work prompted the establishing of a branch office of the Watch Tower Society at Winnipeg on January 1, 1918. Walter F. Salter was appointed as the first branch manager, and four individuals were invited to be on the staff.

In 1920 the branch office was transferred to Toronto, where it operated first at fairly commodious quarters at 270 Dundas Street West. The building was shared with an auto-top repair shop. (Cars of the day did not have metal tops.) There was good office space at the front and room for shipping at the back. Later, two small printing presses were brought in to print handbills and a booklet on hell. In those days, there were no living quarters at the branch office. So, workers stayed with other Bible Students, or at rooming houses, and looked after their own meals. Those then on the staff were W. F. Salter, Frank Wainwright, Charles Cutforth, Julia Loeb, Winnifred McCombe and Edna VanAlstyne.

BAN IS LIFTED!

Adding to the happiness of this period was the lifting of the unjust ban on “The Finished Mystery,” “The Bible Students Monthly” and the International Bible Students Association. This came on January 1, 1920, quite some time after the end of the war that supposedly had justified the ban.

Interestingly, the Canadian clergy raised objection to the restoration of freedom of press and religion after the war. They even put themselves on record with a resolution on the matter. Why would they not want wartime restrictions removed? Some idea of their thinking can be gleaned from the fact that they made efforts to have the International Bible Students Association listed in a Department of Labour pamphlet of August 1920 that warned of organizations that were supposed to be subversive. But Brother Rutherford protested to the Department of Labour, and the public was informed about the situation in a printed protest that was distributed.

A REVITALIZING OCCURS

What rejoicing there was when the end of the war made it possible for our conventions to be resumed! And how delighted God’s people were that the releasing of Brother Rutherford and his associates from prison  enabled them to attend some of these assemblies! In 1919 conventions were held at Winnipeg, Calgary and Vancouver. Twelve such Canadian conventions took place during 1920.

The appearance of J. F. Rutherford and some of his associates at Canadian conventions in the years following their release from prison and their exoneration from the false charges against them drew great crowds of interested persons to these gatherings. This was so at the series of assemblies in western Canada in 1921. The first of these conventions was held from August 5 to 7 at Winnipeg. That was the very city in which there lived the clergyman and the politician who had instigated the banning of “The Finished Mystery,” which was followed by a wave of persecution, including the imprisonment of Rutherford and his associates. How did the general populace of Winnipeg react to Brother Rutherford’s visit? An estimated 6,000 people were present for the public meeting.

The postwar period was marked by a revitalizing of Jehovah’s people. Outstanding in that regard was the 1919 convention at Cedar Point, Ohio, U.S.A. It revived the enthusiasm for the evangelizing work among the Bible Students in Canada, as elsewhere. Released there was the new magazine The Golden Age (now called Awake!), which gave impetus to the work at hand. Then came the year 1922 and another thrilling convention at Cedar Point. Those attending it returned home with a determination to witness even in areas beyond their immediate territory. Jehovah’s people surely had been revitalized. They were indeed going to advertise the King and Kingdom!

BRANCHING OUT IN KINGDOM SERVICE

This spirit moved God’s servants to branch out in their work of declaring the Kingdom message. Yes, they had been very active before 1922. For instance, in just one year​—1920—​here in Canada placements of the book “The Finished Mystery” had exceeded 65,000 copies! But now, after that 1922 Cedar Point convention, it was ‘back to the field’ for Kingdom publicity agents! And they were determined to give a witness, not only in their home territories, but in far-flung areas of the Canadian field.

For example, Charles V. Johnson did colporteur work way up in the Peace River country of northern Alberta, following up the activities of those who had witnessed there earlier. In 1919 a Bible Student named Nielson had been along the railroad as far north as Lesser Slave Lake. That was about 450 miles (720  kilometers) from the U.S. border, quite a distance north in those days! John Hamilton pioneered the Spirit River district from 1923 to 1934.

Concerning a system used by Kingdom proclaimers in Saskatoon, George Naish writes: “Often weekends would see two of the brothers loaded with literature entrain and head for some small town not too far away where house-to-house work would be done until the return of the train, either that day or the next, made it possible to return home. If our return could not be made until the next day, leaving us the evening or part of it after the town had been worked, we would walk in different directions to the farmhouses within walking distance, meaning two to four miles [3 to 6 kilometers] away. We would work in a half-circle back to the village or town, board the train, and arrive home tired but happy about the privileges we had been able to share.”

Just how industrious were proclaimers of the “good news” in those days? Well, consider what happened once when a mistake was made in ordering literature, resulting in the arrival of over 2,000 volumes of Studies the Scriptures for a small group to distribute. The one who erred in placing the order recalls: “Great was my mystification one day on returning home . . . I was greeted by the janitor of the building, who asked, ‘What on earth have you boys been ordering?’ I explained, ‘Just some books.’ His reply was, ‘You must have ordered a public library.’ . . . What were we to do with 288 sets of books, a total of 2,016 bound books? My partner refused to go along with my suggestion that I write to the Watch Tower Society’s Toronto office about the matter. He insisted that the solution was more and still more field service to place the literature. Interestingly enough, in less than a year we were completely out of Studies in the Scriptures, speaking well for the hard work of the brothers in the congregation.”

In branching out in Kingdom service, we used all sorts of vehicles​—bicycles, buggies and “democrats” (four-wheeled wagons pulled by horses). Also, there were horse-drawn rigs made of old auto bodies. In the wintertime, these were closed in and were called “cabooses.” Although they were heated by small wood-burning stoves that kept a passenger warm, there was the danger of being burnt if the caboose turned over. For open buggies there was some warmth provided by fieldstones that had been heated all night and then placed in the buggy at one’s feet. Blankets and buffalo robes completed the equipment.

 Sometimes Jehovah’s people would cover large areas by forming caravans of early-day autos. The outside running boards along the bottoms of the car doors in those days were just the place to prepare meals or sort out literature! Tenting equipment that was taken along served to provide the needed sleeping accommodations.

Loretta Sawyer recalls her colporteur days with horse and buggy in Saskatchewan. She reports:

“The territory allotted me ran, from home, northward about 35 miles [56 kilometers] to the Saskatchewan River, westward 35 miles and was bounded by the same river, southward to the main line of the railroad and then eastward back toward home. It covered about 900 square miles [2,300 square kilometers]. . . .

“Never was I without lodging for the night for myself or my horse. Jehovah always provided. Occasionally there would be a slight charge, but never was anyone nasty or unable to put us up. Along with being bedded down for the night, my horse and I received our breakfast, and my foot-stone was heated for a warm start those chilly fall days on the open prairie.”

It was at this time, too, that a small class began to develop well in Wakaw, Saskatchewan. This has had a definite effect on the Kingdom-preaching work in this land. Wakaw became an assembly place for the Bible Students. They made headlines in the community, since as many as 400 sometimes came there from other areas. Emil Zarysky of Wakaw became very active among fellow Ukrainians in the province and did a tremendous work. He served as a colporteur and as a pilgrim for a time. By 1926 there were 104 persons at the Memorial observance in Wakaw and growth was rapid. We can count at least 44 pioneers and missionaries that have come out of that small congregation. As many as 15 are still in full-time service, among them Joseph Lubeck and Olga Campbell (both now serving at Brooklyn Bethel) and Victoria Siemens and Helen Held.

READY FOR EXPANSION

The years 1922 and 1923 found Kingdom-preaching activity on the rise in Canada. By 1922 Memorial attendance had reached 2,335. Surely the early 1920’s were years of Christian progress in this land. And Jehovah’s people were looking to the future optimistically, for the December 15, 1923, Watch Tower stated: “Our new quarters are well lighted, comfortable, roomy.  We have 5,600 feet of floor space​—sufficient for our present needs with allowance for further expansion.”

“New quarters”? Yes, a better place had been obtained for the Society’s branch office. Only later would the staff be housed at the premises. But this roomier location did allow for enlarged printing facilities. Now the advertising of the Kingdom could be carried on in Canada with greater force than ever before.

ADVERTISING THE KINGDOM IN QUEBEC

In 1923, Alexander Deachman and Peter Allan Robertson were sent to Quebec as special colporteurs. A report from the Quebec field during that year states:

“Our average of books [placed] per week has not lessened materially, and at present we can converse with the people intelligently on simple subjects. On Sunday evening, June 10th in the Leboeuf Hall, Valleyfield, we showed the ‘Photo-Drama.’ The Hall was packed with French and English and as a direct result twenty-five books were [placed]. The gentleman where we roomed requested that we put on the ‘Drama’ at his home; accordingly on June 13th, it was shown. Seventeen adults were present, all French Catholics. The English parson was going to use our slides to show in the Church on June 18th, but it was impossible to wait over Sunday in Valleyfield. . . . The Protestant pastors greeted us very warmly . . . they never raised a murmur and both of them have some of Bro. Russell’s books. At our boarding house one of the youngsters said she didn’t think she’d go to Church any more; we were much nicer than the priests. Everything points to an awakening. The King has prepared the way for his message; it only remains that laborers be found to carry forth the glad tidings.”

Among those privileged to preach in Quebec in those days was Janet MacDonald (although that was prior to her marriage to Bible Student Howard MacDonald in 1928). Janet began declaring the “good news” in Montreal in 1924. At that time she shared in distributing a resolution that had just been adopted at the Columbus, Ohio, convention. The resolution in tract form was entitled “Ecclesiastics Indicted,” and it clearly exposed the death-dealing nature of false religion. Sister MacDonald later reported:

“Following the routing set out by the Society, we went to many towns such as Granby, Magog, Asbestos and others in the Eastern Townships. To avoid opposition, we started distributing the tract from door to door at 3 a.m., and by seven or eight o’clock, when the town was active, our work would be finished. Several  times we were arrested by the police, who tried to frighten us out of town. An example was at Magog, where the police took us to court. No charge was made, but we would have to pay $15 to get out. We said we did not have $15, so they reduced it to $10. We said we did not have $10, so it was reduced to $5. We said we did not have $5, so they let us go.

“At Coaticook, we ran into more serious trouble in May 1925. A mob led by the head knight of the Knights of Columbus surrounded us and tried to force us into a truck. We ran to the railway station and took refuge in the waiting room. The stationmaster saw the mob approaching and locked both doors. They milled around, waving their fists and pounding on the window. Soon the leader of the mob came back with the police.

“We were arrested and taken to the town hall, where a court was immediately convened. We were charged with ‘publishing a blasphemous libel’ because of the criticism of the clergy. The only witness called was the local Catholic priest. We were taken to Sherbrooke and locked up overnight in a filthy, vermin-infested jail, where I was so badly bitten that I required treatment for several weeks.

“The trial came up on September 10 before Magistrate Lemay, who decided to follow the law. He said: ‘There is here no blasphemous libel and I dismiss the complaint brought against the accused.’”

Clearly, it was not easy to advertise the King and Kingdom in Quebec in those days. Nevertheless, there, as elsewhere in Canada, faithful proclaimers of the “good news” forged ahead. There was a great work to do and they were eager to do it.

“ON THE AIR” WITH THE KINGDOM MESSAGE!

In the early 1920’s there was a new way to advertise the Kingdom, and the Bible Students did not hesitate to take advantage of it. Prior to 1923, they had made some use of the new medium of radio. For instance, Smith Shuttleworth of Brandon had given some Bible lectures on Station CKX. Yet, Canadian Bible Students had no stations of their own.

In the summer of 1923, George Naish of Saskatoon had some contact with a local lawyer who had been a Signal Corps officer during the war. On one occasion, Naish saw some logs about 60 feet (18 meters) long lying on the ground and asked about them. He was told that they were signal-tower material. Later, Brother Naish got to thinking that they would make fine radio towers. Why not have a local radio station that would broadcast Bible truth?

 Receiving encouragement from the Society’s Toronto office, the local congregation went ahead with the project. By late fall, property was purchased on a height of land in the northwestern part of Saskatoon; the logs just mentioned and other pieces of equipment were obtained as salvage material, and the Saskatoon Bible Students built a radio station. By the spring of 1924, that 250-watt station, CHUC​—one of the first religious stations in Canada—​went “on the air.” At that time, there was just one other station in Saskatoon, with only about seven others in the whole country!

What about program content? During the limited hours of broadcasting, Bible lectures were given, Scriptural questions were answered and musical selections were presented. William Flewwelling, who had a fine radio voice, often gave talks and answered questions. Hilda Essen sang songs, as requested, and choral selections were rendered by talent in the local congregation under the direction of Bible Student Costa Wells who had done that kind of work under the baton of S. Betts at the Crystal Palace in London, England.

Public response was excellent. All mail was carefully looked after and Bible literature was sent to interested persons, or calls were made on them. Station CHUC was the means of reaching many in remote areas. For example, a Mrs. Graham of McKague (about 115 miles [185 kilometers] from Saskatoon) responded well and started the spread of the Kingdom message in the Carrot River Valley territory. When radio reception was especially good, CHUC reached into the foothills of the Rockies in western Alberta and down into the northern part of the United States, some 200 to 300 miles (320 to 480 kilometers) distant. With so many interested persons seeking the truth, expansion was essential, as George Naish pointed out, saying:

“It was not long before expansion became imperative. At this time the Heintzman Piano Company built a very fine store in downtown Saskatoon. I called and spoke to the manager about the possibility of using a part of the main store as a studio three times a week. In return we would, in each program, open and close with the announcement that this was CHUC Studio in the Heintzman Building in downtown Saskatoon. The manager seemed dubious at first, but said he would take it up with his principals. He did, and in a few weeks’ time we were broadcasting by what was then an entirely new thing​—remote control. Our understanding from the radio station inspector of those days was that our small station CHUC had pioneered this field.”

 OUR RADIO WORK EXPANDS

In 1925 the Watch Tower Society assumed ownership of Station CHUC, and its studios were moved to the Regent Building, a former theater purchased for this purpose. In Toronto, the Society operated Station CKCX (beginning in 1926). One of its outstanding programs was the lecture “Earth’s Greatest Conflict Near,” given by Brother Rutherford in 1926 at the Pantages Theatre. CKCX became the center for a nationwide hookup of stations that broadcast the Kingdom message. Incidentally, Margaret Lovell recalls that the station’s announcer Neville Maysmith (who had been on stage before becoming a Bible Student) originated the sounding of musical chimes when giving the call letters CKCX. Since then, others have followed that style.

As our radio work expanded, in 1926 the Society started Station CHCY in Edmonton. It also established a fourth station, CFYC, at Vancouver. Besides these radio stations that spread the Kingdom message, either the Society or local congregations of Bible Students sometimes purchased time on commercial stations in various places. For instance, CJCB was used at Sydney, Nova Scotia. Following one broadcast​—Rutherford’s talk “The Kingdom, the Hope of the World”—​a Colonel J. A. MacDonald told Daniel J. Ferguson: “The people of Cape Breton Island heard a message yesterday that was the best that was ever listened to in this part of the world. It was just wonderful.”

INTERNATIONAL RADIO CHAIN!

The year 1927 was exciting indeed. Toronto, Ontario, had been selected as the site of a convention from July 18 to 26. Delegates came from every state in the U.S., from every province of Canada and even from Europe. When J. F. Rutherford gave the assembly public address, “Freedom for the Peoples,” he spoke to more people at one time than any other man had until then. Not only was there a visible audience of about 15,000 at the Coliseum and other locations at the Fairgrounds, but by remote control the facilities of radio station CKCX were put to good use. It was part of an international chain of 53 stations. Yes, millions heard the message by means of the largest radio hookup till that time!

Graham McNamee, the National Broadcasting Company’s famous announcer of those days, was sent to Toronto to introduce the speaker. By other special arrangements, the talk was also heard in Australia and England. It is interesting that, although the mayor  welcomed the convention delegates to the city, the Toronto newspapers were silent about this historic event. However, to cover the daily story of the convention, the Society published its own paper called “The Messenger.”

FIGHT FOR FREEDOM OF THE AIRWAVES

Stung by the growing and effective use of radio to get Bible truth to people, the clergy brought much pressure to bear on government officials. So, on March 8, 1928, the Canadian Broadcasting Corporation abruptly advised that the International Bible Students Association’s licenses to broadcast would not be renewed. At first, no reason was given. A strong protest was raised against this attack on freedom of expression, and a petition campaign was launched immediately to keep the stations on the air. Eventually, 466,938 signatures were presented, calling for removal of the ban on broadcasting by the Association-owned stations.

The government’s official position was expressed by P. J. A. Cardin, Minister of the Department of Marine and Fisheries and a Roman Catholic. Claiming that there were many complaints against the broadcasts by the Bible Students, but not identifying the complainers, he said: “The matter being broadcast is generally described by complainants as having become intolerable; the propaganda carried on under the name of Bible talks is said to be unpatriotic and abusive of all our churches. Evidence would appear to show that the tone of the preaching seems to be that all organized churches are corrupt and in alliance with unrighteous forces, that the entire system of society is wrong, and that all governments are to be condemned. The Department is persuaded that in the general public interest the licenses of the Bible Students should not be renewed.”

From this wording, there is no difficulty in identifying the source of the complaints. Of course, matters were made to sound worse than they were, with some reported points taken out of context. Nevertheless, on these grounds practically any radio station or newspaper that is critical of others should be discontinued. This point was seen in expressions made during the Parliamentary debates resulting from the petition. One Member of Parliament especially summed up the matter very well, saying:

“Now I am not a member of the Bible Students’ Association. . . . But I should like to ask, when did we appoint a Minister of this Government as censor of religious opinion? All down through history religious  bodies have criticized other religious bodies. I think the great Roman Catholic Church has sometimes spoken very harshly concerning heretics; I think the Anglican Church in its Athanasian Creed utters some very strong things against those who do not believe in that creed; and I have heard evangelists telling the people generally where they would go unless they believed the doctrines then being preached to them. It is stated that the Bible Students condemn other religious bodies. Why should we penalize the Bible Students simply because they follow the footsteps of other religious bodies? If the Bible Students are to be put out of business because they condemn alike Catholics and Protestants, I do not see why the [Orange] Sentinel and the Catholic Register should not be suppressed.”

In reporting on this matter, The Watch Tower stated: “We sent one of our attorneys to Ottawa, and in interviewing the Government the only reason that could be found to have been assigned was that some preacher had his sermon cut short by reason of our station going on. Our station, however, was clearly within its time and the preacher had run over by fifteen minutes. But that was no excuse, of course, to refuse to license the other stations in different parts of Canada.”

If the Canadian government thought that its arbitrary action could be concealed, it was disillusioned. Protests and demands for explanation mounted. Mr. Cardin obviously was unprepared for the backlash. Members of Parliament demanded an explanation of what the government was doing. A broad generality about “a large number of protests” may have sounded satisfactory to Cardin as he vainly tried to sidestep the issue, but the Members of the House were not satisfied. Two liberal-minded Members of Parliament, J. S. Woodsworth and A. A. Heaps, were unconvinced by the weak explanation given by the Minister of Marine and Fisheries. So they demanded that he table all the correspondence and complaints he said he had received.

Pressure of protests also continued outside the House of Commons. The large petition bearing 466,938 signatures was filed with Parliament. Also, 1,500 telegrams and thousands of letters were sent, complaining about the action of the government. Mass meetings of protest were held in various parts of Canada.

Meanwhile, in Parliament, members who were anxious to see justice done did not let up on their demands that Mr. Cardin table the complaints, which, he alleged, had caused him to refuse to renew the broadcasting permits. There was an unexplained delay. Finally,  after repeated requests, the complaints were tabled on May 7, 1928.

Full-scale debate on the question came before the House of Commons on May 31 and June 1, 1928. J. S. Woodsworth set the tone of the debate. He ably pointed out that after all the weeks of delay he had found mainly newspaper clippings discussing the cancellation! Mr. Cardin, having been caught with very little in the way of complaints to justify his action in canceling the licenses, had tried to bolster his weak position by inserting material published after he had taken his arbitrary action!

Speaker after speaker rose in the House of Commons to attack the action of the government against Jehovah’s people. Among them was a Mr. Irvine, who said: “If I have to choose between having my children listening to that sort of thing [jazz] as against some of the elevating and enlightening programs broadcast by the Bible Students, I prefer that some of this other material be taken off the air and that the Bible Students’ programs be allowed to remain, even though I may not agree with their religious views. Indeed, I think the question of religion should not enter into this matter in any way; the principle of religious freedom and religious toleration was supposed to have been settled centuries ago.”

At 11 p.m. the debate was not finished. It resumed on the following day, June 1, 1928. Cardin struggled to maintain his wholly untenable position while the other members peppered him with questions he could not answer. He had produced a total of three complaints from Vancouver, five from Edmonton, six from Saskatoon and a few from Toronto. (Jehovah’s Witnesses in Canada, p. 100) Or, as a Member of Parliament put it: “In other words, the Department canceled the licenses, and after they had done so, they looked around for evidence to justify them in taking their action. I do not think that is fair; it is not the kind of action we should care to justify in this house.”

The government’s arbitrary actions had been brought out into the open. At the same time, a witness was being given. (Matt. 10:18) A relatively small group had occupied the center stage of the nation, and the whole country had to take notice of their righteous demands.

The officials, ignoring the nearly half million signatures on the petition and claiming that they were only giving the public what they wanted, held to their position. The licenses never were granted again. Hence,  the work of broadcasting the Kingdom message had to be continued on other stations. By 1931 there were 21 stations carrying Brother Rutherford’s recorded lectures as a weekly feature.

INTERNATIONAL BIBLE STUDENTS ASSOCIATION OF CANADA

Increased activity by God’s servants and other circumstances brought about the formation of the International Bible Students Association of Canada. This legal body yet serves the interests of Jehovah’s Witnesses in this country. For instance, it owns the branch office property.

When this Association was formed back in 1925 there were 12 members of the Toronto Bethel family. Also, at that time in this country there was an average of 1,000 public proclaimers of the Kingdom busy in the field, along with 71 colporteurs, in 70 companies or congregations.

LEGAL BATTLES BEGIN

All this activity again brought reactions. Clergy-incited officials and police started to interfere more and more with our public evangelizing work. Arrests began in Quebec at Ste-Anne-de-Beaupré, Westmount and Montreal. These and a case at Calgary were won in some of the first of a series of legal battles for freedom of expression.

Regarding the Calgary case, the Calgary Herald reported: “NO LICENSE REQUIRED TO SELL RELIGIOUS LITERATURE IN CITY. Selling religious literature, where the element of profit is not a factor, is not peddling within the meaning of the City bylaw to make it necessary for a vendor of such literature to secure a license before making sales. This was the decision handed down by Magistrate Sanders in police court Saturday in the case of H.B. ​——​——​——​——— of the International Bible Society, who had been charged with an infraction of the regulations.”

“SCHOOL TEAM” WORK

It might be mentioned that in 1924 Jehovah’s people organized a work that had a telling effect in many communities. Called the “School Team” work, it consisted of witnessing in a given area and inviting people to a lecture presented in a local school.

Usually, two Bible Students worked together in this arrangement. Thousands of persons were reached throughout Canada. The workers kept traveling from  one community to another, sometimes being in a different place for a lecture each night. Occasionally, two talks would be given on a Sunday. It was not a work for lazy people!

HOUSE-CARS FACILITATE THE WORK

To witness in rural areas, often it was necessary for Kingdom proclaimers to live away from home for weeks at a time. What could be done to provide accommodations under these circumstances? Well, some congregations used a type of house-car. Harry Marshall of Portage la Prairie, Manitoba, probably built the first one. But what were they like?

A homemade body with eating and sleeping equipment was built and attached to a Chevrolet or Ford truck chassis. This was an improvement on the tents that some had used. These house-cars may well have been the forerunners of today’s popular “campers” mounted on the backs of trucks.

HOUSE-TO-HOUSE EVANGELISM STRESSED

In the year 1927, emphasis was given to the making of house-to-house calls on Sundays. This type of witnessing work came as quite a shock to some people, for they viewed Sunday as “The Lord’s Day” when no one was to work. Of course, they overlooked the fact that their clergymen were ‘working’ in the pulpit on that day.

There was harassment by police in a few areas, and there were some arrests of Jehovah’s servants. But the work of witnessing went ahead. Surprising opposition came from some “elders” in certain congregations of Bible Students. These men felt it undignified to call on people in this way. At least, they claimed this as their reason for opposition. But it is now clear that the ones who thus opposed this work were the remnants of those who showed opposition in 1916 and thereafter. Now, either they had to carry on with the Lord’s work or others would see that they were not in line with what the congregation of God’s people in general saw to be their privilege and responsibility. So, some of these men fell by the wayside at this time.

With steadily growing groups and successes in public evangelism, and despite a continuing battle with the clergy who were using all methods at their disposal to silence proclaimers of the Kingdom message, another decade ended. There had been many fine accomplishments. For instance, the house-car work did a marvelous job of reaching people where there were  no congregations of Bible Students. It is noteworthy that a peak of 125 colporteurs was reached in 1930, a fine increase over the 63 that had been active in 1926.

INCREASED ACTIVITY AMONG THE FRENCH-SPEAKING POPULACE

Also, it was during the decade of the 1920’s that our work began to blossom out among the French-speaking people of Quebec and Ontario. By 1927 a French congregation numbering 18 persons was functioning in Montreal. These and other French-speaking Kingdom proclaimers were energetically declaring the “good news” in the Province of Quebec.

By that time, too, a French class of 30 persons had developed at Chiswick in northern Ontario, the first French congregation of God’s people in Ontario.

USING BOATS TO DECLARE THE “GOOD NEWS”

In the late 1920’s, J. D. MacLennan was sent to Newfoundland to organize our work there in a better way, and a boat was provided for reaching the people in the otherwise inaccessible outports of Newfoundland. But what about the many inlets and islands along Canada’s west coast? Well, in the year 1930, Arne and Christina Barstad and Arthur Melin were declaring the Kingdom message from Vancouver to Alaska aboard the boat Charmian. In that year, they were joined by Frank Franske, who had been witnessing on the Newfoundland and Labrador coasts. Theirs was a most unusual assignment​—an artist’s paradise! Mountains came right down to the sea, dwarfing the hamlets and boats in the narrow channels between their precipitous walls. Tides would rise and fall as much as 25 feet (8 meters) at Prince Rupert to 35 feet (11 meters) in Alaska.

This was a new experience for Arthur Melin. He had witnessed in Alberta and, with his cousin Elmer Melin, had pioneered in the area around Pigeon Lake and Conjuring Lake. But this was a lot more water. Franske had the experience of having spent time in Newfoundland. Yet, the Pacific was different. Barstad was an experienced seaman, however, and so they were in good hands. Enthusiastically, they visited fishing villages, company towns, logging camps and isolated trappers and miners. Also, customs ports in Alaska were called on. Remote Indian villages were visited. Many of the people they contacted responded favorably in time, and congregations have developed as a result of their first calls.

 The Charmian was equipped with a powerful public address system that could be heard for miles across the water. Hence, it was very useful for reaching people along the coast. After a Bible lecture was broadcast over the boat’s sound equipment, witnessing was most pleasurable. Literature was easy to place, sometimes as many as 100 books being distributed in an afternoon or evening.

In 1931 the Charmian was rebuilt under the direction of George Young and Frank Franske. The Barstads were able to continue their work along the coast with various crews in the years thereafter. Franske and his wife were back on the Charmian with the Barstads in 1940, until a government ban brought an end to the boat service. Authorities later seized the Charmian.

After the second world war, Franske took his own boat over much of this same territory with excellent results. Indian families, such as the Schooners at Namu, grasped the truth. Within 12 months, in this part of the Canadian field, Franske and James Quinn obtained over 1,500 subscriptions for our journals. So, for a number of years, boats were used effectively in spreading the Kingdom message.

COLPORTEURS PRESS ON WITH THE WORK

Colporteurs were well organized by the early 1930’s. Besides those who worked by themselves, there were about seven “camps” or groups. These colporteur “camps” were in British Columbia, Manitoba, Alberta-Saskatchewan, Quebec, eastern Ontario, southwestern Ontario and the Maritimes. Such groups ground their own wheat, cooked their own meals and traded literature for fresh food. They witnessed in rural areas using house-cars in camping caravans during months when the weather permitted this. In the wintertime, these colporteurs moved into a large house in a city where they could assist a local congregation in covering its territory. At times these groups moved to several cities in one winter.

About that time, colporteurs began to be called pioneers. And in some areas they really ‘blazed a trail.’ For instance, Arthur Melin and David Hadland did fine work in the section around and to the west of Burns Lake, British Columbia. In all that territory, which they worked in the summer of 1932, there was not a single Kingdom proclaimer. With a Model “A” Ford and later with another automobile, they covered a large area. Seed was sown, and Jehovah made it grow. Today there are 10 congregations in that same area.

 Naturally, the work was not carried on without problems and opposition. At Hull, Quebec, in 1932, three pioneers were arrested and falsely charged with distributing seditious literature. They handled their own cases before Judge Achim, following directions from Brooklyn as to the procedure to be followed, and were blessed with victory. Convictions could have meant sentences of from five to 20 years!

It was also in the year 1932 that pioneer Frank Lyster was arrested in Sherbrooke, Quebec. Moreover, in that year, a mobbing took place at Lachine, Quebec. Janet MacDonald, one of the special pioneers then serving there, recalls that mobs of 200 and 300 would form in some towns. She adds:

“When we would wend our way through the crowd, some would become more aggressive than others and would kick or punch us. The finale was to come at Lachine. Brother Demorest was hurled down a flight of stairs by an angry son of an alderman. I was working on the opposite side of the street and was informed of the occurrence by a man who was favorable and who advised that I leave the district. Demorest and I both decided to leave at the same time, but had difficulty in getting through the mob and, when we finally got to where the car had been parked, we found that it was not there. Howard (my husband) and the two other brothers had gone to get police protection, which was flatly refused. We had only waited for a few minutes when he returned. When Brother Demorest and I endeavored to get in, an egg-throwing barrage took place. A store owner had pushed a whole crate of eggs out into the street for the mob to use. It was in January and as the eggs broke, they froze, making a very unsightly car.”

The Witnesses managed to get away without personal injury, aside from what happened to Brother Demorest. Later, a case was made of this. One of the leaders of the mob was fined and had to pay the costs for damage to the car.

There were also instances of the police trying to interfere with a house-car group working in the Maritimes. The officials tried to make it appear that the pioneers were doing a commercial work and needed a license or permit. This happened at Newcastle, Dalhousie, Bathurst, Campbellton, Grand Falls and Edmundston, New Brunswick. The interference never developed beyond the stage of going to the police station, however, because Daniel Ferguson and Roderick Campbell had obtained from an official in the capital a letter acknowledging that our work was not of a commercial  nature. Usually, when that letter was shown to the police, they took no further action against us.

A CLOSER LOOK AT QUEBEC

As already noted, during the 1930’s Quebec was becoming a battleground for freedom of worship. And who was behind the persecution of true Christians there? Well, if any doubt remains in your mind, take a closer look at our activities in that province during that eventful decade, and the identity of the principal opposers of Jehovah’s people will become evident.

There was much opposition to our work in Quebec during the winter of 1931. Sometimes Alfred Ouellette was picked up by the police daily (at times twice a day) and taken to the station for questioning. This also happened to Ovila Gautheir. Often the police would say: “We received a call from the priest [who said] that you are not authorized to do this work.”

In 1932, Quebec authorities began using against us the ancient false charge of sedition​—this in cases involving only differences in religious views. (Compare Acts 24:1-8.) The first of such cases in Canada was heard at Hull, Quebec, where Emery St. Amour and Wilfrid Spicer were falsely charged with distributing seditious literature. However, the magistrate dismissed the charge.

In the fall of 1933, a cavalcade of 40 cars bearing 158 Witnesses departed from Montreal after an assembly and made their way some 160 miles (260 kilometers) to Quebec City. At 6:30 the next morning, each one was at his preassigned place and ready to begin a quick distribution of three free booklets in French. Within an hour and a half, 45,000 booklets had been spread throughout the city, causing quite an uproar among the priests. Thirty Witnesses were rounded up and falsely charged with ‘seditious conspiracy.’ Imagine that!

Only six of these Witnesses were finally committed for trial. The first of these cases to be heard was that of pioneers George Barrett and George Brodie. During their six-day trial before a judge and jury at Quebec City, the prosecution called as witnesses two Catholic priests and two Protestant clergymen, who said that, in their opinion, the literature of Jehovah’s Witnesses was seditious. Yes, there was a conviction. The accused were fined $300 each or an additional five months in prison. This case was unsuccessfully appealed to the Quebec Court of Appeal, which decided that criticism of the Catholic Church by Jehovah’s Witnesses was  sedition. So, appeal was next taken to the Supreme Court of Canada, which reversed the conviction on the purely technical ground that the indictment was improperly drawn. Hence, the decision of the Quebec court that criticizing the Church constituted evidence of sedition was not reversed and remained part of the law of Quebec.

In view of this, Jehovah’s Witnesses could be convicted of sedition whenever they distributed a publication disagreeing with Catholicism. The authorities recognized this, and sedition charges became common, with convictions resulting in almost all these cases from 1935 to 1940.

REMOVAL OF ELECTED ELDERS A BLESSING

For some time, a source of trouble in the congregations was the existence of elected elders. Following the understanding of the day, these were democratically voted into office. Of course, many were devoted men who were spiritually minded and a real blessing to their fellow believers. However, others were simply good talkers or were otherwise persuasive. Perhaps they had a good education or position in the community and were the most popular, although they were not always the best suited for congregational responsibility. Frequently, these open elections were a time of tension and hurt feelings.

When the Watch Tower Society appointed service directors, and the public evangelizing work began to be encouraged to a greater extent, the “elective elders” who did not want to witness from door to door began to produce problems. They would not engage in the evangelizing work themselves and they discouraged others from doing so.

Although a few elders and pilgrims became unfaithful, however, there were those who were loyal and true. A splendid example was George Young, who has left a fine record of hard work, Christian deeds, kindness and consideration. Throughout the West he was known as “Evangelist” Young, and theaters were packed out for his excellent talks. He was appointed as a pilgrim and served throughout Canada. Also, he visited congregations of God’s people in the West Indies. Later, Brother Young was sent to South America to aid in the development of the Kingdom work there, especially in Brazil. He was even sent to Russia to try to organize the work there, but government opposition resulted in his having to leave that land. After carrying on in other assignments for years, George Young died faithful to Jehovah in 1939.

 So, when looking back to the days of the “elective elders,” we must realize that many men then shouldering congregational responsibilities served very faithfully. Yet, there were problems, and some solutions were needed.

What a relief and blessing to the faithful when the system of “elective elders” ended in 1932! The Watchtower showed that one was an elder Scripturally when he was spiritually qualified and theocratically appointed. Good order, peace and unity now marked the meetings of God’s people. Jehovah’s spirit was evident. Growth and progress resulted.

BANNING RUTHERFORD’S RADIO LECTURES

In 1933, at the instigation of the Anglican clergy, the Canadian Radio Commission again sought to throttle the Kingdom message over the airwaves. This time the ban was on all recorded lectures of Judge J. F. Rutherford. Please note that personal opinion had crept into the official notice of the Commission to radio stations throughout Canada. It said:

“Speeches of one Judge Rutherford, foreign antisocial agitator, must not be broadcast by Canadian stations until the continuity or records of same are submitted to the Canadian Broadcasting Commission for approval. Signed, Hector Charlesworth, Chairman.” (Italics ours.)

But who was urging Charlesworth on in this course? The Telegraph, Journal of Saint John, New Brunswick, reported: ‘Hector Charlesworth, chairman of the Radio Commission, stated a dignified complaint had been received from a group of Anglican clergymen in St. John.” (Italics ours.) This report named some of these clerics.

A mighty campaign of protest against the radio ban commenced across the land. It got under way with the distribution of 1,350,000 copies of a four-page “Important Notice to the People” to acquaint them with the facts of the matter. Then a petition was circulated from coast to coast. There were 406,270 signers, and it got much publicity in the press. Parliament was flooded with letters of protest and letters of resolution from labor and other organizations. The petition was presented to the Governor-General and this sparked debate in Parliament. The Prime Minister promised to look into the matter, but nothing was done about it.

The determination of Charlesworth to make the ban stick is shown in his response to a station that wanted to take a fair-minded approach to the matter and also  preserve itself in difficult times financially. The Golden Age (predecessor of Awake!) reported:

“One of the Canadian stations sent Mr. Charlesworth a telegram stating, in effect, that ‘while we do not agree fully with Judge Rutherford’s talks, we have failed to find anything of anti-social or communistic nature. The tenor of his broadcast is directed against other forms of religion and extolling his own creed which we would call fundamentalism. We believe we should accept broadcasts of all nature in the interests of free speech as long as they do not conflict with democratic government. In these times the loss of revenue is a hardship upon us.’ Supplementing this telegram the station called up Mr. Charlesworth to get permission to continue the broadcast for at least two weeks anyway, and the answer was, ‘Not a chance.’”

BUT TRUTH RINGS OUT!

Despite the radio ban, however, recorded Bible lectures continued to be heard throughout Canada. In about 1931, transcription machines had come into use in our witnessing work. They were designed to play phonograph recordings and to amplify the sound over loudspeakers. The transcription machines used in this country were designed and built at the Society’s Canadian branch office. These would play the same recordings of J. F. Rutherford’s lectures that were used on radio stations. Hence, when religious pressure caused the cancellation of our radio time in 1933, the Society began to make greater use of portable transcription machines. The recorded lectures were played at more and more halls and convention sites.

There was also a model of this machine that could be used with an automobile, thus making it a sound car. These powerful transcription machines could be heard for several miles when the volume was turned on fully. One Canadian innovation was the mounting of the speakers on a telescoping mast that could be raised to about 40 feet (12 meters) to project the sound a greater distance.

Although there was much clerical opposition to our use of transcription machines, the public in general appreciated what Jehovah’s Witnesses were trying to do. Many people learned God’s truth by this means, and congregations developed as a result of the thought-provoking lectures.

A report from British Columbia states: “One man in Langley was repairing the roof of his barn and he heard a voice discussing the subject ‘Where Are the Dead?’ He couldn’t see anyone, but heard every word  of that talk. What is more, he didn’t want to tell anyone what he had heard for fear that they would think he was crazy. So he kept it all to himself. The next Sunday morning, when someone knocked on his door with the very booklet Where Are the Dead?, the mystery was cleared up! In a short time, a congregation was formed in Langley for all the new disciples.”

During the 1930’s the portable phonograph also came into use in our witnessing activities. At first, it was used for conducting Bible discussions with interested persons. Later, these phonographs were put to use in our house-to-house witnessing work, and the Kingdom message was introduced by means of them. Recordings of Bible talks by Brother Rutherford (each about four and a half minutes long) were used in English-speaking territories, and many subjects were available. These recordings began to be used in Canada in 1934. In the one year of 1938, over 900 phonographs were sent out to Canadian Witnesses, bringing the total then in use to nearly 2,500.

Yes, this was a period of enthusiastic Kingdom service. Why, by 1935 there were more than 2,200 proclaimers of the “good news” active in 150 congregations throughout Canada! Also, as 1935 closed, the necessary adjustments had been made for the 16 members of the Bethel family in Toronto to be housed at the branch headquarters.

INTERNAL DIFFICULTIES

Our work was moving ahead. Yet, it seems that 1936 was a year of crisis. There were troubles inside and outside the organization. On every hand there was opposition in the field. Around Chéticamp, Nova Scotia, people threw hot water and even buttermilk on publishers of the Kingdom. In Ste. Anne des Chênes, Manitoba, a mob mistook the automobiles of some American tourists for those of a group of Witnesses and pelted the cars with stones, eggs and tomatoes. Residents of the town were rightly embarrassed. In Quebec fierce opposition to our work continued.

Internally, however, we also had problems to face. These centered around the then branch manager, W. F. Salter. It appears that ever since 1935 he had not been in full agreement with Scriptural views on the “great multitude” as presented in the Watch Tower publications. (Rev. 7:9, Authorized Version) Imagine his telling people, “There is no need for house-to-house witnessing until after Armageddon”! The work of reaching this “great crowd’ certainly would be hindered if individuals adopted that viewpoint.

 It became known that Salter felt he was to be a new channel of communication for Jehovah’s Witnesses and that The Watchtower would in time print his views, such as those on ‘universal salvation.’ He also wrote to a European branch manager saying that he (Salter) expected to be the next president of the Watch Tower Society. Laura French, a member of the Toronto Bethel family, reports that some of Salter’s remarks during the Bethel family Watchtower study on Monday nights were disturbing, so that eventually, when a vote was taken as to who would conduct the study, the majority voted against him and for Frank Wainwright.

Matters had to come to a head. Brother Rutherford came to Toronto, had a five-hour meeting with Bethel family members and let some of them read the letters they had written in complaint against Salter. Then Rutherford produced evidence that Salter had been trying to influence brothers away from the organization and to himself, evidence not only from Canada but also from England and Germany. Salter was replaced as branch manager and was given two weeks to move out. (Seven others were asked to leave at that time, most of them being in sympathy with Salter.) Rutherford was very patient with Salter at the meeting and during the time that evidence was accumulating against him.

Percy Chapman, who had served zealously for many years at London Bethel, was made the new branch manager, and peace returned to the Bethel family. But a barrage of letters and literature from Salter, sent to many Witnesses and his followers, made it plain that there was no repentance on his part. Hence, in 1937 he was disfellowshiped by the Toronto Congregation.

REORGANIZATION BRINGS INCREASED SPIRITUAL STRENGTH

In the following three years, intensive reorganization of the Kingdom-preaching work took place, the entire country being arranged into 14 divisions, each with a divisional servant in charge. Return-visit activity was stressed. Congregational adjustments in 1938 brought about greater peace, unity and working effectiveness.

During this period there were also some adjustments in the Toronto Bethel staff. For instance, Leo K. Greenlees came to Bethel in Toronto on June 13, 1936. He had been a pioneer for five years in Ontario, Montreal and the Maritimes. At Bethel, Brother Greenlees had many  fine privileges. Eventually, he became the treasurer for the Canadian branch office and for the International Bible Students Association of Canada. In 1964, Brother Greenlees was invited to Brooklyn Bethel, where he now serves as a member of the Governing Body of Jehovah’s Witnesses.

Back on August 24, 1937, Jack Nathan arrived from England, landing first at Montreal and then going on to Bethel in Toronto. In the spring of 1938 he started out in what was then called zone work, which was similar to the activity of a circuit overseer today. Brother Nathan covered all the Niagara peninsula and went as far north as Kitchener and Guelph. At that time, he recalls, there were some 20 congregations in that assignment, with about 700 Kingdom publishers. Since then, however, there has been notable growth in that region.

It has been four decades since Brother Nathan began serving here at the Toronto Bethel, where he still carries on his activities to Jehovah’s praise. Yet, in looking back to that early service to his fellow believers in the Canadian field it is evident that he then received good training. It prepared him for the important role he would play a little later, keeping in touch with his brothers and sisters across the country to encourage them and keep them organized for Kingdom-preaching activities under the difficult circumstances soon to be thrust upon them.

THE WORK IN NEWFOUNDLAND

The Watch Tower Society’s branch office in Canada had been looking after the work of Kingdom proclamation in Newfoundland. But the summer of 1936 brought a change in the supervision of the work there. Since all the Society’s shipping was done from New York and a small depot was maintained in Newfoundland, it was then deemed best to have the United States branch look after the work in Newfoundland.

In 1938 Newfoundland again came under the supervision of the Society’s branch office in Canada. That arrangement continued until 1945, when a separate branch was established in Newfoundland. Although in 1949 Newfoundland became part of the confederation that forms Canada, it remains a separate branch of the Society.

THE 1930’S DRAW TO A CLOSE

We were coming to the end of a decade of exciting expansion and congregational advancement. Yes, in  Canada the 1930’s gave evidence of steady, healthy increase. The number of Kingdom proclaimers had risen from 798 in 1931 to 4,269 in 1939. Pioneers had increased from 126 to 294 during the same period.

But war clouds loomed on the horizon. The year 1939 brought another international emergency, and with it the aroused feelings of the patriotic elements who so quickly became extreme in their demands upon others. We faced problems with nationalistic ceremonies in schools, problems in connection with secular work, problems because we were determined to remain neutral. Finally, we were confronted with a very formidable problem thrust upon us in mid-1940.

BANNED ONCE AGAIN!

The coming of World War II in 1939 furnished religious enemies another opportunity to try to stop the activities of Jehovah’s people. Having failed so far on the open legal front, especially in Quebec, our clerical foes moved behind the scenes to inveigle politicians into doing their bidding.

The summer of 1940 was a dark time for the Western nations supporting the Allied cause in the war. Hitler’s armies had overrun most of Europe. France fell in a matter of weeks. In this atmosphere of tension, Canadian Minister of Justice Ernest Lapointe, a Roman Catholic from Quebec City, rose in the House of Commons on July 4, 1940, to announce: “I desire to lay on the table of the house an order-in-council declaring illegal the organization known as Jehovah’s Witnesses.”

So it was that, suddenly, without warning or any opportunity to defend their position, Jehovah’s Witnesses and the International Bible Students Association of Canada were banned on July 4, 1940. The property at 40 Irwin Avenue, Toronto, and the funds in the bank in the name of the I. B. S. A. were confiscated by the authorities. On July 5, 1940, the branch office was locked by the Royal Canadian Mounted Police.

To prevent importation and distribution of our literature, the government also declared illegal the Watch Tower Bible and Tract Society of Pennsylvania and Watchtower Bible and Tract Society of New York, Inc. This took place about one month after the ban on the I. B. S. A. So, happily, we had time to send some of our printing equipment and literature to the United States. However, this time it surely seemed as though Jehovah’s Witnesses were finished in Canada.

 WE SURVIVED THE CLERGY-INSPIRED BAN!

The ban imposed on July 4, 1940, immediately triggered a wave of persecution against Jehovah’s Witnesses in Canada. On the very next day the Mounted Police began raiding the private homes and Kingdom Halls of the Witnesses and seizing stocks of Bibles and other religious publications. The branch office of the Society was occupied by the police.

Following the imposition of the ban, in some areas persecution turned into a veritable witch-hunt. For instance, a meeting for celebrating the Lord’s Evening Meal was broken up in Quebec City and another in Montreal. Children were expelled from school and were taken away from their God-fearing parents. Many Witnesses were prosecuted and jailed. In all, there were over 500 prosecutions. Were these Christians charged with any wrongdoing? No. They were penalized merely for being Jehovah’s Witnesses!

The ban aroused much bitter criticism on the part of the public. It was obvious to many Canadian citizens, including government officials, that the campaign against these humble Christians was totally unjust. Angus MacInnis, Member of Parliament from Vancouver, told the House of Commons: “I wish to say with all the earnestness I possess that the prosecution and persecution of Jehovah’s Witnesses under the defence of Canada regulations is a standing disgrace to this country, to the Department of Justice and to the Canadian people.”

Finally, Jehovah’s Witnesses got an opportunity to challenge the ban. In 1942 a Select Committee of the House of Commons reviewed the ban and allowed Charles Morrell and Robert McNaul, on behalf of Jehovah’s Witnesses, to answer the shallow charges made by the government.

On July 23, 1942, the Committee unanimously recommended lifting the ban. Here are some comments of the Committee members quoted from the official parliamentary debates:

“No evidence was put before the committee by the Department of Justice which indicated that at any time Jehovah’s Witnesses should have been declared an illegal organization.”

“It is a disgrace to the Dominion of Canada that people should be prosecuted for their religious convictions in the way in which these poor people have been prosecuted.” (Italics ours.)

In spite of this recommendation, the then Minister of Justice, Louis St. Laurent, still refused to lift the ban.  (St. Laurent had replaced Lapointe, who had died in November 1941.) A year later the ban was still in force. On July 21, 1943, the government was again under attack in the House of Commons for refusing to legalize the Witnesses.

Victor Quelch, a Member of Parliament from Acadia, observed: “It does make one wonder whether the action against Jehovah’s Witnesses is largely on account of their attitude toward the Roman Catholics, instead of their attitude of a subversive nature. . . . That question is being asked all over this country. I am asked it from one end of Canada to the other.”

Honorable G. C. Crerar, Minister of Defence, hotly denied this suggestion, stating: “He raised the question whether the policy of the government so far as Jehovah’s Witnesses was concerned was inspired by their attack on the Roman Catholic church. . . . that inference has no foundation whatsoever.” (Italics ours.)

But the official archives, since opened to public view, prove Mr. Crerar wrong! It was actually a letter (in French) from the palace of Catholic Cardinal Villeneuve to Minister of Justice Lapointe that caused the ban to be imposed. Here is an English translation of the letter:

Archdiocese of Quebec

The Chancellery

Quebec, 27 June, 1940

Dear Sir:

His Eminence the Cardinal would be happy if you would draw the attention of the Right Honorable Mr. Ernest Lapointe, Minister of Justice, to the enclosed leading editorial of Quebec, concerning the publications of the Watch Tower or Jehovah’s Witnesses.

Certain books and pamphlets again recently addressed through the mail, and in particular the periodical Consolation, are all that which is the most demoralizing and most destructive of the spiritual strength of the country.

Thanking you in advance, dear Sir, for your kind attention to this letter, I remain

Yours very truly,

Paul Bernier, Chancellor

To: The Private Secretary

of the Rt. Hon. Ernest Lapointe

Minister of Justice

OTTAWA, Ontario

The foregoing letter was, in reality, a demand from the cardinal that Lapointe have Jehovah’s Witnesses  declared illegal. Lapointe knew his power depended on the cardinal and was quick to respond. The next feature in this drama of secrecy and intrigue is the following letter (translated from French), sent one week later by Lapointe’s private secretary to Cardinal Villeneuve’s chancellor:

PERSONAL

July 4, 1940

Monsignor Paul Bernier

Chancellor of the Archdiocese

Palace of the Cardinal

QUEBEC

Mr. Chancellor:

Upon receipt of your letter of June 27, I took it upon myself to fulfill His Eminence the Cardinal’s desire to direct the attention of the Minister to your representations as well as to the editorial published by L’Action Catholique with regard to the Watch Tower, Jehovah’s Witnesses and Consolation.

Mr. Lapointe gave me permission to let you know by telephone the confidential information that the said organization of Jehovah’s Witnesses would be declared illegal as of today, with the request that His Eminence, the Cardinal, be informed of this.

This letter is to confirm that which I just told you over the telephone.

I understand that His Eminence the Cardinal will be duly informed of the departmental order regarding Jehovah’s Witnesses.

Please accept, Mr. Chancellor, my expression of thanks and my warmest regards.

The letter was signed by Lapointe’s private secretary. From the time of the cardinal’s demand, it had taken just seven days to get the ban imposed. There was great rejoicing in the cardinal’s palace. His chancellor wrote to Lapointe’s private secretary on July 8, 1940. As translated from French, that letter stated:

I am most obliged by your eagerness to draw the attention of the Right Honorable Mr. Lapointe to the subject of my letter of June 27.

I have no need to add,​—since His Eminence will have already written to Mr. Lapointe to state his satisfaction over the departmental order in question,​—just how much such a prompt and happy solution deserves our commendation and thanks.

 Please accept a renewed expression of my gratitude and of my deepest regards.

Paul Bernier, priest.

So, while the Honorable G. C. Crerar had, in open Parliament, vehemently denied any influence from the Catholic Church, the truth that the ban against Jehovah’s Witnesses was engineered directly from the palace of the Roman Catholic cardinal in Quebec City is established from the government’s own files.

However, notwithstanding the power of the cardinal and the Minister of Justice from Quebec, pressures on the government from fair-minded members of Parliament and other Canadians resulted in the lifting of the ban on October 14, 1943, when the war was still at its height. Such a reversal of position during that crucial period in history really was an admission that there were no grounds for the ban in the first place.

It took additional months of hard fighting, petitions, letters, briefs and a lawsuit to get the recalcitrant Minister of Justice, St. Laurent, to lift the ban on the International Bible Students Association (June 13, 1944) and the Watch Tower Society (May 22, 1945). But, at last, we were ready for postwar expansion.

WARTIME PROBLEMS AFTER THE BAN

The lifting of the ban reestablished Jehovah’s Witnesses as a legal organization free to carry on its religious activities. However, the country was still at war and many legal problems remained for God’s people. Among these were: exemption of ministers of Jehovah’s Witnesses from military conscription, holding of the Witnesses in government camps as conscientious objectors, and the right of Christian schoolchildren to refrain from saluting the flag. Almost coincidental with the removing of the ban, young pioneer Glen How of Toronto was admitted to practice law in the Province of Ontario. He became very active in the many legal battles that followed.

Conscription for military service had been introduced in Canada in 1940. There was a provision for the exemption of “a minister of a religious denomination.” However, none of Jehovah’s servants had been able to claim the exemption while the ban was in operation since the religious organization Jehovah’s Witnesses was then considered illegal. The lifting of the ban changed the picture. In Toronto an office was opened as Jehovah’s Witnesses of Canada. There was now a visible organization to speak for Jehovah’s people.

 FIGHT FOR RECOGNITION

In November 1943 a brief was submitted to the Minister of Labour requesting exemption for full-time Witness ministers in special capacities. The government refused to grant exemption. Although Jehovah’s Witnesses in Canada had 15,000 in attendance at the Memorial that year, this was one religion that the officials would not recognize as having even one minister.

This issue had to be fought in the courts. The first major case taken was the defense of Earl Kitchener Stewart, tried in 1943 and appealed from the trial court at Vancouver to the British Columbia Court of Appeal. Brother Stewart’s fine record as a full-time Kingdom proclaimer since 1938 made no difference. His defense was dismissed and he was convicted.

Undaunted, Jehovah’s people got ready to try again. The government wanted to conscript Leo K. Greenlees of the Toronto branch office staff (now of the Governing Body), who had been a full-time minister since 1931. Instead of waiting for the authorities to prosecute, an action for declaratory judgment was instituted entitled Greenlees v. Attorney-General for Canada. The suit demanded a declaration that Leo Greenlees was a minister not subject to the draft. This was a bold move that left the opposition astonished. The war was still on and anything touching the military was considered almost sacrosanct. Yet, here was an organization that had just come out from under ban. Instead of quietly shrinking away, it was making an unabashed demand for justice and fair treatment. Jehovah’s Witnesses were back on the scene and everybody knew it!

The Greenlees case was given a full hearing by Mr. Justice Hogg of the Supreme Court of Ontario. Evidence was given by L. K. Greenlees, Percy Chapman and Hayden C. Covington. In spite of the strong evidence, the trial judge dismissed the action on weak and specious reasoning. Appeal was taken to the Ontario Court of Appeal, which also gave an evasive decision, essentially refusing to deal with the true legal issue. Next, application was made for leave to appeal to the Supreme Court of Canada. But it refused to hear the appeal on the technical ground that there was no financial claim involved in the case.

The only remaining remedy was an appeal to the Privy Council in London, England. A motion for appeal was filed in London for hearing during October 1946. Just before the time for argument, however, the government repealed the conscription law. There was  no law left to argue about; so the case terminated without a final decision. At least Brother Greenlees had been protected.

RELEASE FROM CAMPS

A number of Jehovah’s Witnesses had been classified as conscientious objectors and had been forced to work in camps in the Canadian bush. This practice continued over a period of four years until July 15, 1946. At one point, there were 283 Witnesses in such camps. It was easy to get out of these camps by making a token payment to the Red Cross, a course that most felt was unacceptable. While the labor department said much about putting men in essential services, the real objective often was to prevent full-time preachers of Jehovah’s Witnesses from being free to declare the “good news.”

By the summer of 1946, all conscientious objectors in Canada had been released except 73 Jehovah’s Witnesses. A brief was prepared showing the arbitrary and contradictory position the department had adopted in order to keep these Christians incarcerated after all other conscientious objectors had been released. Copies of the representations were sent to friendly Members of Parliament. Some of them were incensed when they found out what the government was doing. They began to “needle” the labor department with embarrassing questions in the House of Commons.

On July 10, 1946, John Diefenbaker, M.P. (later Prime Minister of Canada), asked: “How many members of Jehovah’s Witnesses are still being held in concentration camps?” This kind of pressure became too much for the department. On July 15, 1946, all the labor camps were closed down. Accordingly, these young Kingdom proclaimers were free to participate in the postwar Christian expansion.

FLAG-SALUTE ISSUE

The flag-salute issue involving Christians in Canada roughly paralleled the one in the United States. Publicity from the United States on this question spilled over into Canada and, beginning about 1940, a number of school boards throughout this country began to establish forced flag-salute ceremonies.

A number of lawsuits disputed the power of the school boards to enforce the flag and anthem ceremonies. One of these cases was Ruman v. Lethbridge, in Alberta. The court ruled that the school board had the power to force the pupil to participate. But the  provincial legislature showed fine respect for freedom and changed the School Act so that the children of Jehovah’s Witnesses were free to attend school unmolested.

The main legal test, however, took place at Hamilton, Ontario, where a dragged-out case continued from 1940 to 1945. Twenty-seven children were expelled from school in Hamilton for refusing to salute the flag and sing the national anthem. It became necessary to establish a private Kingdom School so that the children would not be prevented from receiving an education.

Legal action was taken, asking the court to order the children readmitted to school without having to participate in the flag and anthem ceremonies. This case was tried at Hamilton on March 30 and 31, 1944. The trial judge, Mr. Justice Hope, a highly patriotic military man, ruled against Jehovah’s Witnesses and said that the school board had not only the power to require the exercises but also “an imperative duty to exercise their powers.” Essentially, this decision demanded that all other school boards in the province expel the children of Jehovah’s Witnesses if they would not participate in the flag salute and anthem exercises.

This case was appealed to the Ontario Court of Appeal, where it was argued in March 1945. The war was still in progress, patriotic fervor was intense, and Jehovah’s Witnesses were in the course of reorganization after the ban. When the argument opened, the court was quite hostile. A firm stand was necessary, as the three judges fired rapid questions about Jehovah’s Witnesses and their beliefs. The initial antagonism began to wear off, however, and the judges gave a very fair hearing. Subsequently, they rendered a unanimous judgment in favor of Jehovah’s people, thus making it possible for our children to attend school and get an education without joining in exercises that offended their conscience.

This decision was a terrible shock to the Hamilton Board of Education and its lawyers who had been loud in their attacks on Jehovah’s Witnesses. They tried to appeal the case to the Supreme Court of Canada, but the Court refused leave to appeal. Accordingly, the favorable decision of the Ontario Court of Appeal was the final judgment. For more than 30 years, this fine decision has been very useful in pushing back the “patriots” who, from time to time, have tried to revive this issue.

 FIGHTING FOR FREEDOM IN QUEBEC

With the ban over and World War II drawing to close, in 1944 the time was ripe for renewed Kingdom-preaching activity in Quebec. The premier of the province was Maurice Duplessis, a wily and unprincipled politician who worked hand in glove with the Catholic clergy. Duplessis has been described by a historian as “a demagogue determined to keep the province comfortably safe and backward and corrupt.”

At that time there were fewer than 300 Witnesses in all of Quebec. As soon as their evangelizing activity resumed in the Montreal area, “nuisance” charges began to be laid against them under local bylaws. By the end of 1944, there were approximately 40 such cases. The number of prosecutions increased rapidly in 1945, and the eyes of the whole country were drawn to the fight in September 1945, when Catholic mobs attacked the Witnesses at Châteauguay and Lachine. But this small band of intrepid Christians stood firm against such attacks.​—Jer. 1:19.

By the end of 1945, the number of legal cases had piled up to over 400. But the end was not in sight. Toward the end of 1946, there were over 800 cases pending in the courts in Montreal, Verdun, Outremont, Lachine, Quebec City, Sherbrooke and other centers! These legal cases and constant arrests were a tiring harassment of Jehovah’s people. There is a human side to such proceedings, as you can imagine. It was not easy to bear the arrests, tensions, pressured delays, humiliation, loss of jobs, and continuing frustration.

“QUEBEC’S BURNING HATE”

Something had to be done to relieve the great pressure on the faithful Witnesses in Quebec. So, a special assembly was held in Montreal on November 2 and 3, 1946. On hand were N. H. Knorr, then president of the Watch Tower Society, and the Society’s legal counsel from Brooklyn, H. C. Covington. Brother Knorr’s concluding talk was entitled “What Shall We Do?”

There was excitement in the air as an expectant and thrilled audience heard Brother Knorr give the answer by reading to the public, for the first time, the now historic document “Quebec’s Burning Hate for God and Christ and Freedom Is the Shame of All Canada.” It was a sizzling tract! In stern and measured tones, Knorr proclaimed, like a message of doom, Jehovah’s indictment of the corrupt administration of the Province of Quebec. The pamphlet was a straightforward,  hard-hitting statement of facts that have never been disputed.

Brother Knorr announced that on November 15, 1946​—only 12 days later—​a free distribution of this tract would begin across Canada and would continue for 16 days. This was a clarion call for action!

DUPLESSIS ANNOUNCES “WAR WITHOUT MERCY”

Rapidly, the pamphlet “Quebec’s Burning Hate” was spread across the country, including Quebec. Now the legal battle really began in earnest. Publicly, Duplessis announced “War Without Mercy on the Witnesses of Jehovah.” Instead of 800 legal cases, we soon had 1,700. Duplessis dusted off the old law of sedition and, in a short time, there were over 100 of these charges. The whole country again began watching the struggle in Quebec.

On December 4, 1946, Duplessis, in his rage, threw a legal boomerang that came back and hit him. He unjustly canceled the liquor license of the restaurant owned by Frank Roncarelli, one of Jehovah’s Witnesses. This attack on a man’s livelihood roused the business community right across Canada. Everyone could see that an unprincipled dictator was in control in Quebec. A large protest meeting was held by prominent citizens of Montreal.

While the country was still sizzling with outrage over the arbitrary action of Duplessis, another boomerang was thrown by Recorder Jean Mercier, a Roman Catholic judge in Quebec City. On trial before Mercier on December 17, 1946, was special pioneer John Maynard How, accused of disturbing the peace, a simple bylaw charge. Recorder Mercier, however, completely lost control of himself. Headlines screamed, “Judge Lashes Jehovah’s Sect. Says Deserve Life Terms.” One story explained: “Mercier said orders had been issued to Quebec police to arrest every known and suspected witness of Jehovah on sight and pledged his court to continue a relentless purge of all sympathizers.”

The man making these statements was a judge thought to be fair and impartial. The behavior of men like Duplessis and Mercier was proving how accurate​—in fact, understated—​were the accusations appearing in the pamphlet “Quebec’s Burning Hate.” Typical of the press reaction were the titles of the following editorials:

The Dark Ages Return to Quebec (The Toronto Star)

What a Judge! (The Ottawa Journal)

 Return of the Inquisition (The Globe and Mail, Toronto)

The Stench of Fascism (The Gazette, Glace Bay)

Instead of retreating from the fray, Jehovah’s Witnesses released a second broadside, a pamphlet entitled “Quebec, You Have Failed Your People!” This answer to Duplessis’ false charges was distributed in January 1947, and this time the distribution took place at night to avoid the continuing arrests of God’s people by the Quebec police.

Parallel with this excitement was a very hot legal battle in the City of Quebec. The small pioneer group there​—Laurier Saumur, John Maynard How, Gerald Barry and Russell Herbert Headworth—​faced such a rapid-fire series of proceedings in and out of Recorder Mercier’s court and in and out of prison that the newspapers dubbed it “The Battle of the Writs.” All this activity kept feeding the press, so that Quebec stories became a daily part of the news across the country. Many honest-hearted people admired the intrepid stand of Jehovah’s Christian witnesses.

In February 1947, four of the special pioneers from Quebec City​—three of whom were out on bail—​went to Ithaca, New York, to become students in the ninth class of the Watchtower Bible School of Gilead. While they were at Gilead, the case of Laurier Saumur and Gerald Barry was taken to the Supreme Court of Canada. But the Court refused to hear the case on a technical ground. As a result, Laurier Saumur had to leave Gilead School in June, before graduation, and go back to jail in Quebec City to complete his sentence. This dismissal by the Supreme Court put us back into the courts of Quebec with, by that time, over 1,700 cases pending.

Faithful Gerald Barry, whose case was also in the Supreme Court, died in May 1947. He had been a pioneer since 1908 and had begun serving in Quebec in 1924. Truly, he was like those described by the apostle Paul, in saying, “the world was not worthy of them.”​—Heb. 11:38.

WHY NOT SHARE IN THE FIGHT FOR FREEDOM?

By now you certainly are aware of the courage and determination displayed by Jehovah’s people in the Province of Quebec. But it seems that this is a good place to tell you about two natural and spiritual sisters in their late teens. They had heard of the persecution of their fellow believers in Quebec​—how many of them had been mobbed, beaten and imprisoned—​and had begun to think: “We have our youth, strength and  health; why, an assignment like that would be ideal for us, as we want to have a real share in the fight for freedom along with the brothers already there.”

So it was that on May 1, 1946, two young pioneer girls, thrilled at the prospect of being assigned to serve in Quebec, found themselves in Montreal. One of them, Victoria Dougaluk, wrote some years ago:

“It wasn’t long before we were experiencing what we had at one time read about. My sister was arrested and taken regularly to the juvenile court and was a regular attendant at the recorder’s court, so much so that the judge one day informed me that I was the biggest nuisance that had ever come into the place. We had many opportunities of witnessing, not only to the court personnel but to other prisoners. A great bond of love grew up between the brothers who shared prison experiences; one occasion I specially recall: Several of us had been brought in together and as the bail would come through, the oldest, or those with families at home, were released first. In the end two of us remained. Six days passed, we not knowing when our turn would come. Finally bail came through, but only for one. The French sister with me said, ‘Two or nothing’; so gave up her immediate freedom to stay on with me. This was appreciated more than words could express. Eventually Jehovah’s witnesses came to be very much respected for their fight for freedom, as all attempts to discourage us failed. Their efforts to deaden our zeal made us all the more determined to carry on and find the sheep in that area.”

BACK TO SEDITION CHARGES!

With the aid of Jehovah’s spirit, and with such love, faith, loyalty and determination, God’s people in Quebec faced the foe. And the enemy had not given up the fight. The heat of exposure in the pamphlet “Quebec’s Burning Hate” sent Duplessis looking for more weapons of threat and oppression. In addition to the swarm of bylaw cases, he resumed the old standby of seditious libel charges. Over 100 such charges were laid against 50 Witnesses. These cases were instituted at Sherbrooke, Amos, Montreal and St-Joseph-de-Beauce. For evidence, the prosecutors relied on the two pamphlets “Quebec’s Burning Hate” and “Quebec, You Have Failed Your People!”

The first sedition case tried was that of Aime Boucher, a sincere, mild man of small stature who lived in the hills south of Quebec City, on a farm that he cultivated with oxen. Brother Boucher was poor in this world’s goods but rich in love and faith. His trial  was heard at St-Joseph-de-Beauce in November 1947 before Justice Alfred Savard, a former law partner of the late Minister of Justice Lapointe, who had instituted the ban of 1940. Justice Savard was extremely hostile and made a very prejudiced address to the jury. Of course, there was a conviction.

The Quebec Court of Appeal supported the conviction and the case was appealed to the Supreme Court of Canada. That Court first ordered the case back to Quebec for a new trial, but Jehovah was with us and an unprecedented rehearing was granted. The Court reversed itself after a second argument and ordered a complete acquittal. Since there was no incitement to violence, the pamphlets of Jehovah’s Witnesses could not be seditious. Hence, every single sedition charge laid by Duplessis had to be dismissed. Not one conviction was maintained. Jehovah had vindicated his people!

The Boucher decision was probably the most important legal victory Jehovah’s people have won in Canada. It broke the back of the Church-State attack on the liberties of Jehovah’s Witnesses and all other Canadians. Also, it modernized the law and made obsolete all the standard definitions of sedition in this land. All the lawbooks had to be changed! Dean Bowker, head of the University of Alberta Law School, stated: “A judgment like Boucher v. The King is worth a dozen declarations of the right of free speech.”

POLICE CENSORSHIP DEFEATED

The sedition cases had all been dismissed. That was fine. But there still remained a mountain of over 1,600 bylaw charges. What about these? Basic to these cases was the effort of Quebec authorities to keep all dissemination of information subject to police censorship. Typical was Bylaw 184 of the City of Quebec, which said: “It is forbidden to distribute in the streets of Quebec any book, pamphlet, booklet, circular, tract whatever without having previously obtained for so doing the written permission of the Chief of Police.”

To overcome this censorship bylaw, a test case was started in Quebec City in 1947 asking that the bylaw be declared illegal. In court, three clergymen​—a Catholic priest, an Anglican cleric and a Jewish rabbi—​appeared as witnesses for the City of Quebec. They endeavored to persuade the judge to rule against Jehovah’s Witnesses. Here was further evidence that politics and the major religions were united against the true servants of God!

 This case, styled Saumur v. Quebec, also was appealed to the Supreme Court of Canada and was argued there for seven days. On October 6, 1953, the nine-judge Court ruled in favor of Jehovah’s Witnesses in a split decision of five to four. Victory in this case terminated the hundreds of bylaw cases still pending in the courts of Quebec. The Saumur ruling also is acknowledged in Canada as a landmark decision of benefit to all the Canadian people.

One columnist was so moved by this grand decision that the following remarks appeared in the Toronto Telegram:

“EQUAL RIGHTS TO ALL

“A large bonfire on Parliament Hill should celebrate the Supreme Court of Canada’s decision in the Saumur case; a bonfire worthy of a great occasion. Few decisions in the history of Canadian justice can have been more important. Few courts can have done better service than this to Canada. None has placed Canadians who value their inheritance of freedom more deeply in its debt. . . . The deliverance cannot be celebrated with the bonfires it deserves.”

Interestingly, at the time that this case went to trial, the branch office in Canada had sent out word requesting that all the brothers petition Jehovah in prayer as to the outcome of the matter. So much depended on having a favorable decision in this case! (1 Tim. 2:1, 2) The eventual outcome indicates that there was a favorable response from the “Hearer of prayer.” (Ps. 65:2) Indeed, “a righteous man’s supplication, when it is at work, has much force.”​—Jas. 5:16.

DUPLESSIS’ LAST STAND

By that time all the laws that Duplessis had on the books had been defeated by Jehovah’s Witnesses. But still he was not through. In January 1954, he pushed through the Quebec legislature a new law that he claimed would put a stop to the activities of Jehovah’s Witnesses. That law, known as Bill 38, went into force on January 28, 1954, at 5 p.m. But at 9 a.m. the very next morning, counsel for Jehovah’s Witnesses was at the door of the courthouse to file an action contesting the validity of the new law and demanding an injunction to stop its being used.

The lawsuit over Bill 38 continued over a period of 10 years, and the trial of this action was intensely interesting. Some wonderful evidence upholding Jehovah  and his people was given by F. W. Franz (now the fourth president of the Watch Tower Society) when he came to Quebec as an expert witness.

Counsel for Jehovah’s Witnesses called one particularly unwilling witness​—Maurice Duplessis! He was outraged at having been forced to appear in response to a subpoena from Jehovah’s Witnesses. For two and a half hours, Glen How cross-examined this arrogant, snappish little man, much to Duplessis’ irritation.

In due course, the Supreme Court of Canada refused to decide on the validity of the law on the technical ground that Jehovah’s Witnesses had sued before Bill 38 had ever been used against them. But if the authorities ever did make use of this law, the technical ground used by the Supreme Court would be destroyed. Bill 38 has been ineffective and has remained unused since 1954. Duplessis had made his last stand!

In 1959 Duplessis suffered the ignominy of being the first Premier in the history of the British Empire to be forced personally to pay damages to a citizen for something he had done in an official capacity. The Supreme Court of Canada ordered him to pay damages and costs of about $50,000 to Brother Frank Roncarelli for having canceled his restaurant liquor license. Shortly after this final frustration Duplessis was dead.

Certainly, Duplessis might have saved himself a lot of vexation had he listened to the good advice of Gamaliel. That teacher of the Law stated: “Do not meddle with these men, but let them alone; . . . otherwise, you may perhaps be found fighters actually against God.”​—Acts 5:38, 39.

EXPRESSIONS OF APPRECIATION

Many Canadian legal commentators have recognized the fine contribution Jehovah’s Witnesses have made to law and liberty in this land. Frank Scott, former Dean of the Law School at McGill University, has said regarding Witness cases: “We should be grateful that we have in this country some victims of state oppression who stand up for their rights. Their victory is the victory of us all.” He also said: “Five of the victims whose cases reached the Supreme Court of Canada in the last decade, and who have contributed so greatly to the clarification of our law, were Jehovah’s witnesses.”

Writing in the Faculty of Law Review (University of Toronto), another legal commentator described Jehovah’s Witnesses as “the group most responsible for buttressing the privileges of citizenship.” Also, Ivan  C. Rand, former judge of the Supreme Court of Canada, when describing some of our cases, remarked that “wolves fight in packs but the lion fights alone.”

It is clear from these statements of recognized authorities that Jehovah’s Witnesses, a minority fighting against great odds, have by their courageous stand made a major contribution to Canadian freedom. Their victory is a victory for the liberty of the people of Canada. Freedom of worship, press, speech and assembly have all been protected through the cases involving Jehovah’s Witnesses.

Yes, Jehovah’s Witnesses are grateful that their public appearances in court have, indeed, resulted in the giving of a witness and that thereby they have assisted in ‘defending and legally establishing the good news’ in Canada. (Mark 13:9; Phil. 1:7) But especially are the Witnesses grateful to the Great Lawgiver, Jehovah, who always supports his people. As King Hezekiah once said: “Be courageous and strong. . . . With him the [king of Assyria] there is an arm of flesh, but with us there is Jehovah our God to help us and to fight our battles.”​—2 Chron. 32:7, 8.

AHEAD, INTO THE 1960’S!

With all these legal battles out of the way, Canadian Christians enthusiastically moved into the decade of the 1960’s. In April of 1960, Clayton Morrell, who had served as a pioneer, circuit overseer and member of the Toronto Bethel family for many years, was appointed as the new branch overseer. Manifesting a fine spirit and being a most approachable person, he was also a fine organizer who set about to continue the good work done till then. At that time the Bethel family had 44 members.

Across the land, there were six districts, 61 circuits and 805 congregations. That year, 1960, saw a peak of 38,382 active Kingdom proclaimers, giving a ratio of one Witness to every 465 persons in Canada.

By June 1960 there had been sufficient court decisions in our favor to open up our door-to-door work of witnessing with the Bible and literature offers once again in Quebec. Now that province was the same as the rest of Canada in this respect. The first all-French district assembly, held that summer at Verdun, was a happy milestone in the development of Christian activities in Quebec. More than 3,000 individuals were in attendance, about 1,000 of them being interested persons. What a change in conditions! The legal fight in Quebec was all but over. Priestly influence and opposition  were waning. The French-speaking Kingdom publishers outnumbered the English-speaking Witnesses in that province. Growth in the largest city, Montreal, had been such that in 1959 there were seven Kingdom Halls to accommodate 22 congregations, and several other halls were being built throughout the province. Even Quebec City was to have its own Kingdom Hall of Jehovah’s Witnesses.

On August 1, 1960, the first Italian congregation in Canada began functioning at Toronto. Though starting with only 40 publishers, it gave promise of rapid growth. Incidentally, today there are 33 Italian congregations across Canada, with more than 2,000 publishers. How pleasing it has been to see the development till now of 14 Spanish and Portuguese congregations, of 12 Greek congregations, and of one Chinese and one Korean congregation!

So, by 1960 all was poised for a decade of intense activity. For the most part, it was a period of peace and spiritual upbuilding.

KINGDOM MINISTRY SCHOOL

January 1, 1961, saw a significant event take place in Canada​—the opening of the first Kingdom Ministry School at the branch office in Toronto. By the end of August of that year, 151 overseers and special pioneers had completed the course. Many were the remarks of appreciation for what had been learned. Some even spoke of actually changing their personalities during that four-week course. By 1971 there had been 152 Canadian classes of the Kingdom Ministry School, accommodating 3,370 students. Thus a large number of overseers and special pioneers received this fine training that more fully equipped them for responsible assignments in their local congregations during the 1970’s.

Revised Kingdom Ministry School courses in the ensuing years have provided training for all the elders of Canada’s congregations, 5,980 going through the latest course in 1977. Truly, since the inception of the Kingdom Ministry School in 1961, it has been a decided help in preparing many for further service in the congregations and in the field.

THE BLOOD TRANSFUSION ISSUE

Over the years in this country, the stand taken by Jehovah’s Witnesses relative to the sanctity of blood has resulted in a great deal of unfavorable publicity and animosity. (Acts 15:28, 29) In fact, a climax to  the rising tide of public resentment over our refusal to accept blood transfusions came in 1961. Hence, this seems to be an appropriate point in our narrative to discuss this issue in some detail.

Newspapers had used inflammatory headlines and misleading terminology with regard to the supposed efficacy of blood in matters of health and life. Since the 1950’s, there had been such an adverse public reaction to our stand on blood that the hostility encountered at the doors when engaging in the Kingdom-preaching work could be compared only to that encountered in the United States during the 1940’s, when so many persons challenged Jehovah’s Witnesses with respect to our stand on flag saluting and war. Here in Canada, reason and respect gave way to very emotional outbursts and even threatening condemnations.

Going back to a case in 1956 will enable us to provide an example of the irresponsibility of the news media in inciting the public and failing to inform them adequately as to both sides of the matter. In Hamilton, a 17-year-old (and hence one at the legal age in Ontario to make her own decision in a matter of health and treatment) refused a blood transfusion ordered by doctors there. They had been treating her in Hamilton General Hospital for a condition that had been a problem since her birth. She had survived until then, even though it had been thought that she would not live long after her birth. So she made what she felt was a sensible decision for continued treatment without violating Christian principles.

From this simple exercise of a basic human right, what resulted? Well, what did a person see when he looked at the front page of the Toronto Star of February 17, 1956? A banner headline in letters that were two and a half inches high​—and it read: “NEED GIRL, 17, DIE?” These massive letters​—equal to those normally reserved for world war and other global catastrophes—​were accompanied by the added heading, “Jehovah[’s] Witness Refuses Blood.” Indicating that this young person would die for refusing blood, the secondary headline in the same article called her a “Doomed Girl.” The inclination to incite readers seemed evident in the opening paragraph of the article, in a phrase predicting that the patient’s decision “is expected to spark a fresh wave of public indignation in this city.”

Why was the Star so certain that this young person would die, speaking of “certain death” if she did not receive blood? It was because doctors at the hospital  gave that impression. They told the reporter that even with the transfusion “the girl cannot possibly survive for more than two years.” Combining remarks of that sort with inaccurate terminology (such as “life-giving” blood) was enough to incite people. The article went on to speak of the girl’s life as “ebbing away.”

But what happened to this witness of Jehovah? She was not given a transfusion​—and she was released from the hospital in good health! But did the doctors then call the newspapers and say: ‘We have wonderful news for you! The girl recovered! Everybody should know!’? No! They did not say a word when she was released. Should they have called the press? Well, how did the newspapers find out about the case in the first place?

News of this young person’s recovery and release got into the newspapers because a curious reporter started making inquiries about her condition and discovered that she had been sent home. Commendably, the Toronto Telegram covered this matter and printed a picture of the smiling young Witness, describing her as “the picture of health.” Why, she survives to this day! During the intervening years, she has gotten married and now has a family of her own.

We have taken considerable space to tell you about this one blood transfusion case. But it is so typical of most of them! Press reports customarily start with a big flare-up of front-page headlines and dire predictions. Then there are public outcries and hostility. Next comes a saner view, when unprejudiced medical and legal minds consider the facts. Finally, if at all, there appears a mild story on a back page of a newspaper telling about the patient’s recovery and release from the hospital. There have been exceptions, of course, but this sequence of events has been repeated time after time.

TURNING THE TIDE

Among thinking people, however, something began to turn the tide. What? In several places there was publication of facts that gave the other side of the blood transfusion story. For instance, the October 1960 issue of the Canadian Bar Journal had carried a penetrating, well-researched article on the legal, medical and religious aspects of the blood transfusion issue. Canadian Doctor reprinted the article in a special supplement to its issue of December 1960, giving the material some 24 pages of space. This incisive article reached people in the legal and medical fields, individuals who could affect the situation favorably.

 In the August 26, 1961, issue of Maclean’s, a national magazine in Canada, appeared an article entitled “Three Blood Transfusions Out of Four Are More Likely to Harm Than to Heal.” It was written by a medical doctor assisted by Sidney Katz, a journalist who specializes in articles on medicine. The abuses of unnecessary transfusions were exposed in this article, and it was of help to the public, who seemingly had been “brainwashed” to believe that transfusions of blood could only be helpful, never harmful, or even a risk.

The May 27, 1961, issue of the Canadian Medical Association Journal carried a noteworthy article by Doctors Max Minuck and Ronald S. Lambie. Entitled “Anesthesia and Surgery for Jehovah’s Witnesses,” it generally brought a halt to the attitude among many doctors that the Witnesses were an emotional religious group difficult to deal with and that problems arising in blood transfusion cases were the fault of ‘these naïve people.’ In the opening paragraph, the writers put the finger on who really was responsible for the emotional scenes at hospitals when a blood transfusion issue arose. They said that their discussion of cases “pointed up the fact that there exists considerable confusion, emotional bias, intolerance, and ignorance not only with regard to the tenets of the Witnesses’ faith but also to the legal and ethical responsibilities involved in their medical treatment.” (Italics ours.) Later in the article, Doctors Minuck and Lambie added that, in other cases where the doctor has to deal with less than ideal circumstances, there is a calm, objective and patient approach to the problem, the physician doing the best he can with these circumstances. Then they said:

“But so often in the case of the Jehovah’s Witness[es] the surgical team becomes emotional, confused and irrational, because the patient’s liability is religious rather than physical. Jehovah’s Witnesses are not the only religious group which must refuse to accept certain aspects of accepted medical practice on religious grounds. Other groups such as Roman Catholics also must refuse some forms of medical treatment, and we accept their point of view. Similarly the Jehovah’s Witness[es]’ beliefs should be respected and tolerated.”

Such reasoning is much more to the credit of the medical profession than the practice of some physicians who tell the patient one thing and then “slip in blood” on the premise that “what the patient doesn’t know won’t hurt him.” Not only is that attitude unethical;  it is dishonest and disrespectful of the rights of others. Really, men who may be wrong in their diagnoses as much as 45 percent of the time, according to some authorities, ought to be more modest. As one balanced physician, Doctor Arthur Kelly (then secretary of the Canadian Medical Association), put it:

“Medical omniscience is a very rare commodity and the dicta of yesterday are being modified and superseded by the new knowledge of today. Let us not, in our pride, become arrogant and demand this subjection of our patient’s will. I consider it preferable that certain individuals should die before their time than that we should undermine their ultimate right and duty of being the custodian of their own health.”

In more recent years there has been a steadily improving relationship between doctor and patient in these matters involving the blood issue. Many have been the surgeons courageous enough to use their skills while respecting the sincerely held religious views of Witness patients. In the early 1970’s, visits were made to the major hospitals in Toronto in order to reach a better understanding with the administrators and directors of these institutions. The visiting Witnesses were most respectfully received, as was the information submitted from medical journals showing what could be done without blood. The Watch Tower Society’s booklet Blood, Medicine and the Law of God (copyrighted in 1961) was of great aid in reaching these men and many doctors. Interestingly, some physicians now ask for any additional information we can supply from medical journals.

Nowadays, the public seems to get aroused only in the cases of small children who are said by doctors to need a transfusion. But the record shows that Jehovah’s Witnesses have not been wrong in their position. Usually, their children have survived despite the dire predictions of some medical men. On the other hand, in a number of cases, children have been seized and given blood transfusions following court orders. Sadly, however, after the forced transfusions 12 of these children have been returned dead to their grieving parents.

However, the material printed in legal, medical and other journals and that produced by the Watch Tower Society has had good results. Happily, too, in 1960 and 1963 it was possible to make successful appeals to the Supreme Court of Ontario to sustain Jehovah’s Witnesses in their right to decide on medical treatment for themselves and their children.

 SETTING MATTERS STRAIGHT

In 1970 the medical profession sought to get the government of Manitoba to give it added power to force blood transfusions on children of Jehovah’s Witnesses. Opportunity was afforded to appear before a legislative committee to show the dangers of this proposed law from the standpoint of families and good medical practice. Two members of this committee had recently suffered the loss of a family member following blood transfusion. Brother Glen How’s three-hour presentation before an attentive, very respectful legislative committee was followed by withdrawal of the legislation. A fine witness was given and much favorable publicity resulted.

In connection with a traffic accident in March of 1976, a coroner erroneously reported that one of our sisters died because of lack of a blood transfusion. But it was possible to have some dialogue with the Coroner of Ontario, an impartial man of sound mind. This, in turn, opened the way for Brother Glen How to address a meeting of all the coroners of Ontario. He was well received and a printed submission was provided for all those present. It has taken the pressure off this type of case, where a wrong idea is given to the public and Jehovah’s Witnesses would be at the mercy of a prejudiced coroner and any unfavorable recommendations resulting from a coroner’s inquest. A more objective view now prevails.

Similarly, due to a newspaper report that the Ontario College of Physicians and Surgeons was planning to adopt some new rulings in cases of Jehovah’s Witnesses, a lengthy submission was made to the College in our behalf. This called for continuing respect for the patient’s rights, the treating of the ‘whole man’ and for doctors to look further into the benefits of successful treatments without blood transfusion. A calming effect seems to have been produced by this submission. Nevertheless, continued vigilance appears necessary in this regard in Canada.

FAVORABLE NATIONAL PUBLICITY

In 1977, the Canadian Broadcasting Corporation’s program “Access” presented a half-hour television show dealing mainly with the misrepresentation of the blood transfusion issue. During that program millions of viewers across Canada saw three individuals who were supposed to be “dead” according to predictions. But  there they were, alive and well! They or their parents were able to explain why they took the steps they did to preserve life and maintain a good Christian conscience.

Then two physicians were interviewed. One of them, Doctor C. B. Baker of Toronto, was asked how many open-heart operations he had performed without blood. Baker responded:

“We’ve done a total of 37 now . . .”

“With no blood?”

“Right.”

“Is it a poorer kind of treatment?”

“It’s a better kind of treatment. . . . nurses often say in intensive care, ‘Why don’t you do all your patients without blood? They do so well.’”

“So, this isn’t a Jehovah’s Witness[es’] operation, then. It can really be applied to any patient?”

“And we apply it as much as possible to other people now, especially through our Jehovah’s Witness experience. Now, that’s taught us a great deal, that people that you don’t have to use blood on will do better!”

Also interviewed during this program was Doctor Denton Cooley, the famed heart surgeon from the Texas Heart Institute in the United States. He told about some 20 years of open-heart surgery without blood, involving over 600 operations.

The public was impressed, indeed. Many Witnesses had individuals tell them of a definite change of viewpoint after seeing that program. Some persons even wrote to CBC expressing their appreciation for the removal of so much prejudice from the thinking of the public by means of this fair-minded presentation. The executive producer of the program later spoke of “the sheer weight of letters in response to our program on Jehovah’s Witnesses,” making it impossible to answer them all. He added: “I would say that your program may be counted as one of our most successful efforts of this season.”

There has been the more recent countrywide distribution of the booklet Jehovah’s Witnesses and the Question of Blood (copyrighted in 1977). Copies of it were provided for all doctors, hospital administrators, lawyers, judges and nurses. This reasonable appeal has brought favorable response. Many physicians, administrators and lawyers insisted on taking more time than requested by the visiting Witness in order to discuss at length the material in the booklet. It certainly appears that the distribution of this publication will  add another sure foothold in our continuing battle to show respect for the sanctity of blood.

Much more could be said on this subject. However, we cannot close this part of the story of true worship in Canada without expressing appreciation for the many individual Witnesses, including elders, parents and family members who have stood firmly against many odds in order to obey God’s law on blood. Often this has meant resisting taunts and pressures for hours while seriously ill and perhaps dying, or enduring insults and threats from nurses, doctors, judges and others. It has called for the spending of many sleepless nights endeavoring to comfort and support those making such a stand, or the making of countless telephone calls to try to find a favorable doctor who would take a serious case. Fellow believers have given of themselves in housing, feeding and otherwise caring for relatives of the sick in these cases. Nor can we overlook the faith of parents who have suffered the terrible experience of having a child taken away from them and given a forced blood transfusion. It would take a book to describe it all.

Neither would it be right to omit mentioning the kindnesses, thoughtfulness and love expressed by many nurses, doctors and judges in a number of blood transfusion cases in Canada. Their compassion will not be overlooked. And come what may, Jehovah’s Witnesses in Canada will continue to look to their heavenly Father for aid as they stand fast in their determination to ‘keep abstaining from blood.’​—Acts 15:28, 29.

A TIME OF STRENGTHENING

We now resume our account of the 1960’s. The year 1961 brought the United Worshipers District Assembly program to Canada with all its valuable instruction. The English sessions at Vancouver were attended by 28,952 persons, and 606 were baptized. During that noteworthy assembly the complete New World Translation of the Holy Scriptures in English was released, much to the delight of the delegates. At the French-speaking assembly in Ottawa, 2,242 were present, and 37 were baptized.

March 1961 brought another change at Bethel, for it was then that beloved Clayton Morrell died. Eugene Rosam, then teaching in the Kingdom Ministry School, was appointed the next branch overseer. He was to serve in that capacity for about four years.

In an effort to continue the work that had been  initiated in order to strengthen the congregations, Brother Rosam visited all circuit and district overseers in special meetings arranged at seven locations across Canada. A seventh district was formed. Also, efforts were made to try to build activity to a level that would allow for greater experience, advancement and development of abilities as Kingdom proclaimers. The results were good, and with the passing of time it was seen that a stronger organization was developing in Canada.

Due to a situation that had developed over the years, some men who were shouldering responsibility in connection with our assemblies were not being used or had ceased to be used as overseers in their own congregations. But this situation changed. All who served in such capacities at the 11 Courageous Ministers District Assemblies of 1962 (attended by 44,711 persons) and at all subsequent circuit and other assemblies had to be men who qualified as overseers in the local congregations where they lived. Appropriately, then, the desire was to have in positions of oversight only men who were qualified according to the Scriptures.

“FASTEST-GROWING” RELIGION

Jehovah was crowning our efforts with success. He was giving the increase. We knew that, but others observed it, too. For instance, the Windsor Star published an article by Maurice Jefferies from Ottawa on the results of the then latest Canadian Census (1961). It agreed with the newspaper headline, which read, “Jehovah’s Witnesses Fastest in Growth.” The brief note said: “CENSUS NOTE: The latest report on religious denominations shows that Jehovah’s Witnesses make up the fastest-growing denomination in Canada. They doubled in numbers from 34,596 to 68,018 in the last decade.”

The high figure the census showed had resulted from the way census takers look upon people as “church members.” As with other religious groups, they counted children and those studying the Bible with Jehovah’s Witnesses. Nevertheless, it was evident that Jehovah was blessing our work in disciple-making.

Of course, we still had our religious foes. The year 1963 saw the prosecution of three Roman Catholic priests as some die-hard remnants refused to accept the force of the Supreme Court decisions that assured freedom of speech and worship in Quebec. One priest  was convicted on a charge of assault, while there were appeals in the other two cases.

REACHING REMOTE TERRITORIES

Although there had been increase and fine spiritual development, the mid-1960’s still found us with ‘plenty to do in the Lord’s work.’ (1 Cor. 15:58) In 1964, effort was made to reach some people at the extremities of our assigned territories. Many letters were written to Eskimos in the north, and 2,930 pieces of literature were sent to them. There were some encouraging results. Also, it was possible to fly to some isolated Indian villages in northern Manitoba. Then, too, endeavors were made to reach the people in the islands situated off the east coast of Canada, the French possessions of St. Pierre and Miquelon. Christians who went there as tourists were able to witness informally and thus bring cheer to some interested persons. Follow-up letters were sent to these to try to maintain their interest in Bible truth.

This work in remote territories has continued. Many flights and some canoe trips have been made into northern regions in recent years. Certain brothers have provided their own aircraft for the use of pioneers working these territories. Results have been exceptional. Hundreds upon hundreds of pieces of literature have been placed and Bible studies have been conducted by mail. Indians, Eskimos, fur trappers and others have not been missed by the zealous and determined disciple-makers witnessing in these areas.

After many attempts to get our work going on the islands of St. Pierre and Miquelon, in 1975 the Society’s branch office in France was able to assign a special pioneer couple there. They have been diligent and faithful in a difficult assignment. But Jehovah has blessed them. Including themselves, there now are five Kingdom publishers there witnessing to the islanders, and meetings are being held regularly.

Speaking of remote regions, during the 1965 service year it was deemed fitting to transfer the Yukon Territory, though a part of Canada, to the Society’s branch in Alaska. Access routes and geography indicated that this decision would be wise. Alaska could better look after the needs and the Kingdom-preaching work there.

Early in 1965, due to illness, it had become necessary for Eugene Rosam to leave Toronto Bethel and return to serving congregations in the field. Leo K. Greenlees was recalled from Brooklyn to look after the branch office in this country, taking up these duties in March  that year. But October of 1965 brought Kenneth A. Little back from his special training at Brooklyn to become the next branch overseer for Canada.

FINE PROGRESS IN QUEBEC

An excellent spirit had been displayed by those willing to make sacrifices in order to witness in remote territories. Yet, there also was a need elsewhere​—and Canadian Christians did not hold back. Accordingly, for Quebec, 1968 was the year when many individuals and families responded to calls in the Kingdom Ministry (Canadian edition) and from district overseers to move from other parts of Canada to assist in getting the “good news” proclaimed in French.

For some years, in Montreal, the Society had operated, from time to time, a class for teaching French to special pioneers assigned to Quebec. During that time a unique textbook system had been devised by our brothers for teaching conversational French in a very short time. It concentrated on expressions Witnesses would need for their evangelizing work and participation in meetings. Successively it took a typical day in a person’s life and covered the language he would need to get through that day. The instructors acted out these true-life incidents with assistants and required the student to use the French needed for each situation. Thus more emphasis was given to oral rather than written French so that students got their ideas and thoughts in that tongue. Daily, eight hours were spent studying the language, the length of the course varying from four to seven weeks. More than 1,000 individuals have thus been taught to speak French for their important work in Quebec. Among these are many Witnesses who have specifically moved to that province in order to declare the “good news” there.

This fine spirit of helpfulness was noteworthy. The 1970 Yearbook mentioned our being ‘thrilled by the progress of the preaching work in Quebec’ with many more Witnesses to aid our work there. And what about results? Well, people were responding favorably. For example, one person read the book The Leads to Eternal Life in French in just three hours and declared that it was, indeed, the truth.

“PEACE ON EARTH” ASSEMBLY

As the decade of the 1960’s drew to a close, we enjoyed a special occasion of spiritual feasting​—the “Peace on Earth” International Assembly held at the Pacific National Exhibition Grounds in Vancouver. With  an attendance of 65,609, that gathering set a new record for Canadian conventions. The 1970 Yearbook reported:

“A person who wrote to the Vancouver Sun newspaper and whose comment was published in that newspaper said: ‘I have been a resident of this city for over forty years and reside close to the P.N.E. Grounds. I would like to express my gratitude to the International Assembly of Jehovah’s Witnesses. A more tidy, considerate crowd of people have never gathered in this area before.’ . . .

“Delegates were on hand in Vancouver from thirty countries. One television cameraman who was taking pictures of the great crowds and the activity at the stadium said: ‘What has impressed me most is the fact that not once have I been pushed or shoved in a crowd of over 50,000.’”

CHRISTIAN PUBLICATIONS APPRECIATED

Through the years, many individuals have expressed deep appreciation for our Bible-based publications. Some of this literature, such as the book The Truth That Leads to Eternal Life, has had a profound effect on the Kingdom-preaching work in this country. For example, consider the book Did Man Get Here by Evolution or by Creation? (copyrighted in 1967). It had a notable impact on the Canadian field. In the first full year after its release, more than 64,000 copies had been sent out to congregations in this country. The public really took to that book! Some circuit overseers and pioneers found it possible to place two and three copies at one door. A Roman Catholic priest and two young men came to the branch office in Toronto to obtain copies of this book. Seeing one on display, the priest cried out: “There it is! That’s the book!” It seems that a visiting bishop from South Africa had strongly recommended that he get a copy of this thought-provoking publication.

Noteworthy, too, were the remarks made in the late 1960’s by a newspaper editor in Trenton, Ontario. Commenting on our literature that was reaching his desk, he said:

“Among the interesting plethora of publications, some come regularly from the Watchtower Bible Society, better known as Jehovah’s Witnesses. This is an organization which, by any man’s standards, must command respect. The magazines are well written, with plenty of research, and quite apart from the special religious theories advanced, with which many may disagree, the society touches on every aspect of human  life and the world God gave man. It upholds Biblical principles, and inculcates in its adherents the ideas of honor and purity, good citizenship, and impeccable behavior, which a world rent by the distortions of so-called freedom would do well to read.

“On morals and ethics, the ideas advanced are unimpeachable on any grounds. There are other good publications. We are thankful that the ideas that come in print, new or old, are predominantly sane. But all things considered, Watchtower publications stand head and shoulders above most for sanity of approach and thoroughness of discussion. There may be food for thought for others who are less successful in doing it, that the arguments for standards of conduct advanced in these publications always have a reason why. Arbitrary rules are being rejected nowadays. Here at least are publications which give solid reasons for any course of conduct. They are a refreshing tonic in the midst of a generation which has gone sex mad, and has sullied its publications with the same.”

GROWTH IN THE 1970’S

As we entered the 1970’s and reflected on the previous 90 years of light-bearing in this land, we were excited and thrilled. What would a full century of Kingdom-preaching produce? Expansion and increase continued into the 1970’s.

The 1970 service year saw seven publisher peaks, six of them in succession. In December 1969, Canada went over the 45,000-publisher mark for the first time. The peak for the service year was a very encouraging 46,808 in May 1970.

But what about the years since then? Well, what has happened so far in the 1970’s convinces us that Jehovah is pushing the work to a successful conclusion in this generation. Please note the increases indicated by the figures in this chart:

Increase is evident, is it not? Yes, indeed, and an excellent indication of growth potential is seen in the  Memorial attendance: Almost twice as many persons were present at that celebration in 1978 as there are Kingdom-proclaimers in Canada!

Where are all these people being found? Mainly, among ordinary individuals of humble heart who respond to the things taught in God’s Word. Many of these persons have become disenchanted with the false religious systems that downgrade the Bible and its righteous principles. They recognize that Christendom provides only empty religious rituals week after week, with no hope-giving spiritual nourishment. In a report on Canada, the 1971 Yearbook provides a good example of this, saying:

“One woman heard a radio announcement of a circuit assembly some seventy-five miles away. Although never having been in contact with Jehovah’s witnesses before, she traveled by bus in order to attend it. At the assembly she obtained a copy of the Truth book and a Bible and met a pioneer who agreed to call on her. Arriving for the first Bible study, the pioneer brother found that the man of the house had distributed twenty-six Bibles to other persons in his vicinity who, like himself, were dissatisfied with the church. After the first Bible study the man stopped smoking; after the second study he destroyed all the images in his household and asked for subscriptions for The Watchtower and Awake! After the third study he asked how he could attend congregation meetings, even though they were held twenty-five miles away. In less than five months the man, his wife and their oldest son, aged fifteen, had commenced field service. They have already succeeded in interesting a second couple and their twelve children in the truth, with the second family now studying and attending congregation meetings, even though they have to travel forty-seven miles to do so. The first couple have offered to supply lumber for the construction of a Kingdom Hall in that area and are making progress in the way of the truth.”

WHEN TELEVISION HONORS GOD

In recent years, television has furnished us with various opportunities to spread the “good news” here in Canada. For instance, consider what happened back in the year 1966. The 1967 Yearbook reported: “The big event in Canada this year was the marvelous series of conventions. The brothers were truly blessed and thrilled with their ‘God’s Sons of Liberty’ District Assemblies. The publicity given these assemblies from coast to coast was remarkable. Outstanding was the nationwide television network of forty-seven stations  affiliated with the Canadian Broadcasting Company that carried an excellent program about Jehovah’s witnesses across Canada. There was also another television network with eleven affiliated stations that put on a half-hour program about Jehovah’s witnesses. So the Canadian public through the medium of television certainly learned something about the organization of Jehovah’s witnesses.”

Earlier in this account, we mentioned a fairly recent favorable television program on the blood transfusion issue. However, television has been used to honor Jehovah in yet another way​—by the use of cable television programming. Cable TV companies that provide an antenna service to various communities also are required by law to operate a cable station and present programs from the people of the community. About five years ago, after we had used a Toronto cable television station in connection with some publicity for a summer district assembly, the management was so pleased with the quality of the shows that more of them were requested.

In this way, a series began that has continued to this day. However, from being presented on one station, use of these programs has increased until they have been used on as many as 54 stations across Canada. To date, about 200 programs have been produced under such titles as “Finding Joy in Training Children,” “Alcoholism​—An International Burden,” “Women’s Role in Religion,” “Our Awesome Universe,” and “Racial Differences—​Do They Matter?” Most of these programs are in English, but some have also been done in Italian and French. The programs are a half hour in length, are in color and incorporate photographic slides and motion-picture film to supplement the discussion carried on in a “talk show” format. Many stations present these programs weekly.

People living in locked apartments are being reached by these presentations. Others, who would not talk to Jehovah’s Witnesses in full view of their neighbors, will watch the programs in the privacy of their own homes. As a result, when we witness in those territories, some doors open now because minds have been opened. People acknowledge that the material on the shows has caused them to think. One other benefit of these programs is that a number of unbelieving mates, who formerly would not listen to their Christian marriage partners, will now watch the programs regularly. This has helped them to learn what Jehovah’s Witnesses really believe. The result is that some have changed their attitudes and no longer oppose their marriage  mates on matters such as attending meetings and assemblies and teaching Bible truths to their children.

OUR EXPANDED BRANCH FACILITIES

As the Kingdom-preaching and disciple-making activities of Canadian Christians increased, so did our need for branch office expansion. So, it was a happy day when approval was received from the Governing Body of Jehovah’s Witnesses to build a two-story addition to our factory and a projection on the north side of the Toronto Bethel Home for a new Kingdom Hall. This was tangible evidence of the growth resulting from Jehovah’s blessing. The factory space, in particular, was sorely needed. Construction began in November 1974 and was completed by June 1975. More than 2,000 visitors came through on tour on June 28, “open house” day. Brother N. H. Knorr gave the dedication talk on June 29, 1975.

The new Kingdom Hall, with its warm colors and tasteful platform, serves as an excellent meeting place for three congregations​—English, Italian and Spanish. And we certainly were pleased to have the 16,000-square-foot (1,486-square-meter) factory addition. It seemed so large at the time! Within a year, however, we were using all the space and were in need of more! For that matter, we were getting crowded in the Bethel Home itself. What could we do?

The crowded situation, the growing noisiness of the 14-lane highway just outside our grounds, and the increasing pollution from the traffic all argued that another location was needed. Besides, we were unable to expand any further at the present location. So, once more there was rejoicing when, in February 1977, we received approval to relocate the Society’s Toronto branch office.

With that, a search began. After about six months of searching and more months of negotiating, a suitable country property was found in a new community called Halton Hills, Ontario. Approval for building permits was requested in November of 1977.

Excitement truly was in the air! Many anxious volunteers could hardly wait for work to begin. Major heavy construction was to be done by professional contractors and builders, but much of the inside smaller and finishing work would be the, product of the loving hands and energies of Jehovah’s people.

While we do not put undue emphasis on material buildings, the new branch structure will indeed be a reminder of Jehovah’s goodness. He has given the  grand increases in Kingdom proclaimers in this country and this growth has made these enlarged quarters necessary.

SERVING TOGETHER FAITHFULLY

Today, in Canada, 66 brothers are in circuit work. Seven elders are serving as district overseers. Also, during the 1978 service year 1,671 individuals served as regular pioneers and 286 as special pioneers.

At this point it seems appropriate to tell you something about the full-time workers at the Society’s branch office here in Canada. There are now 105 men and women making up the Toronto Bethel family. They average 37 years of age, there being many young ones among them. The average number of years spent in full-time service is 14. But, a more complete picture of the age and maturity of this group can be presented in this way: There are two members in their 80’s, four in their 70’s and 11 in their 60’s. Jack Nathan has spent 54 years in various features of full-time work. In such service, Laura French has 51 years, Janet MacRae has 48 and Ralph Brodie has 45. Twenty-seven others have spent 20 years or more in full-time service. Seven members of the Canadian Bethel family profess to be anointed followers of Jesus Christ. Quite apparently, then, there is notable spiritual stability in this family of full-time workers.

Throughout this land a great body of devoted congregation publishers continue zealously proclaiming the “good news.” How grand it is for all of us to serve together faithfully to the honor of our heavenly Father!

“VICTORIOUS FAITH” INTERNATIONAL CONVENTIONS

How timely it was that the 1978 assemblies were entitled “Victorious Faith” International Conventions! After nearly 100 years of Christian activity, there was plenty of evidence here in Canada that Jehovah had blessed us with a world-conquering faith. And there was no better place to see some of that evidence than at Montreal, in the Province of Quebec. Just imagine: From the days of burning hate in the form of official opposition determined to destroy us, we had now come to commendable cooperation on the part of city and provincial officials! We had come from a period when there were just a few Witnesses in the city to the time when an international convention was held with an attendance of 80,008! Times had changed!

What a delight it was to see the famed Olympic  Stadium filled with English-speaking delegates, to see the Velodrome with a capacity crowd of French-speaking delegates and to see the other buildings of the Olympic complex with their great numbers! There were sessions in seven languages.

Of course, the program was excellent. But, more than likely, the feature that will be longest remembered was the arrangement for visiting the people of Montreal in their homes on the Friday morning of the convention. Wherever a person went that day, he could see Jehovah’s Witnesses making house calls or standing at busy corners, offering the literature specially prepared for the people and inviting them to the convention sessions. Newspaper reports were in agreement that Witnesses were everywhere. One radio broadcaster said that the people should listen to the Witnesses and take the literature offered. He added, ‘When you do, do not think that you will be doing the Witnesses a favor. They are doing you a favor by bringing that information to you.’ And the people of Montreal did respond well. They were friendly and receptive. Many of the older residents must have given thought to the difference now from some years ago: Witnesses who were once mobbed and imprisoned were now in this city as welcomed guests with complete freedom of worship! Christian faith had triumphed in the face of great odds.

Did that mean that the Witnesses would now take undue advantage of the changed circumstances? No, for the Montreal police remarked that the Witnesses were ‘the best disciplined’ group with which they had ever dealt. That discipline showed up in the good organization of the 110-acre (45-hectare) trailer and tent camp our brothers set up just a short distance from the Olympic Stadium. It housed 15,000 delegates for the five days.

A grand witness to the city was the result. More than 25 hours of TV and radio time and some 500 articles in newspapers gave much publicity to the event.

International conventions were also held in Winnipeg, Manitoba; Vancouver, British Columbia; and Edmonton, Alberta. Total attendance for the four conventions was 140,590. There were 1,226 baptized in symbol of their Christian dedication to God.

JEHOVAH BLESSES ENDURANCE IN RIGHT WORKS

The mere glimmer of spiritual light that came to Canada in the early 1880’s has become as bright as midday. From one or two individuals, there are now almost 65,000 very active proclaimers of the “good  news” in this land. Why, just from the imposition of the ban in 1940 to 1977 the increase in the number of active Witnesses was over 902 percent!

Much more important than statistics, however, is the spiritual state of Canadian Christians. They have faced hardships, survived bans and endured public hostility. Few stood by their side in the matter of free speech. Yet today, informed people admit that Jehovah’s Witnesses broke the grip of a clerical dictatorship in Quebec and that their legal battles had the effect of preserving the freedoms of all Canadians. As was the case with the early Christians, Canadian witnesses of Jehovah confidently carry on despite the world’s objections. They do so in faith, knowing that “the hand of Jehovah” is with them.​—Acts 11:21.

Of course, in this account it has not been possible to mention all the individuals who have given their strength and devoted their lives to the work of declaring the Kingdom message in Canada. Time would fail us to cite all the examples of self-sacrifice and devotion. In addition to all the workers yet here in Canada, 755 Canadians have been sent out as missionaries. Of these, 198 are still in foreign service, with another 130 yet in full-time work in this country. Those sent out have had fine privileges.

Indeed, the acts of Jehovah’s Witnesses in Canada during the last 100 years constitute a thrilling story of individual faith. But what of the future? The prospects are excellent! In this country, there were 120,060 persons present for the 1978 commemoration of the Lord’s Evening Meal. So, it seems evident that, with Jehovah’s blessing, the ranks of Kingdom proclaimers will continue to grow in this land.​—1 Cor. 3:6-9.

Therefore, we can happily say that the work of witnessing is being done here before the end of this old system of things. Disciple-making continues in obedience to Jesus’ words. (Matt. 24:14; 28:19, 20) Canadian Christians have let their light shine and tens of thousands have responded favorably.​—Matt. 5:14-16.

When the final chapter about the declaring of the “good news” in all the earth is written, may Jehovah find that the workers in this part of the field now called Canada have served well, thus meriting the bright smile of his approval and favor. Already, we Kingdom proclaimers in this land can testify to the truthfulness of the statement: “The blessing of Jehovah​—that is what makes rich, and he adds no pain with it.”​—Prov. 10:22.

[Chart on page 165]

Year Peak Pubs. Congs. Memorial Att.

1970 46,808 788 93,503

1971 49,204 790 97,518

1972 50,166 797 100,755

1973 52,773 863 104,707

1974 58,452 919 110,847

1975 60,759 979 114,744

1976 62,880 1,011 120,533

1977 63,090 1,033 120,958

1978 61,836 1,035 120,060

 [Map on page 77]

(For fully formatted text, see publication)

CANADA

NORTHWEST TERRITORIES

Inuvik

Mackenzie River

YUKON

BRITISH COLUMBIA

Vancouver

Victoria

Pacific Ocean

ALBERTA

Calgary

SASKATCHEWAN

Saskatoon

Regina

MANITOBA

Winnipeg

Hudson Bay

ONTARIO

OTTAWA

New Liskeard

Hamilton

Toronto

QUEBEC

Quebec City

Montreal

NEWFOUNDLAND

NOVA SCOTIA

Truro

Halifax

Atlantic Ocean

 [Picture on page 171]

Spreading the “good news” in earlier times

​—by house-car

​—by boat

​—by horse-drawn “caboose”