Charles Taze Russell, an American Christian restorationist…

Charles Taze Russell, an American Christian restorationist minister also known as Pastor Russell, founds the Bible Student movement, whose origins are The origins of the movement are associated with the formation of Zion's Watch Tower Tract Society in 1881, and the later formation of Jehovah's Witnesses, whose beliefs will diverge considerably from Russell's millennialist teachings.

Russell was born to Scottish-Irish parents, immigrant Joseph Lytel Russell (d. December 17, 1897) and Ann Eliza Birney (d. January 25, 1861), on February 16, 1852 in Allegheny, Pennsylvania, USA.

Charles was apparently the second of five children, and one of only two to survive into adulthood.

The Russells lived in Philadelphia, as well as Allegheny, before moving to Pittsburgh, where they had become members of the Presbyterian Church.

In his early teens, Charles' father had made him partner of his Pittsburgh haberdashery store.

By age twelve, Russell was writing business contracts for customers and given charge of some of his father's other clothing stores.

At age thirteen, Charles left the Presbyterian Church to join the Congregational Church.

In his youth he was known to chalk Bible verses on fence boards and city sidewalks to draw attention to the punishment of hell awaiting the unfaithful in an attempt to convert unbelievers.

At age sixteen, a discussion with a childhood friend on faults perceived in Christianity (such as contradictions in creeds, along with medieval traditions) had led Charles to question his faith.

He then began to investigate other religious views and philosophies, including Islam, Confucianism, Buddhism, Taoism, Hinduism, but concluded that they do not provide the answers he is seeking.

In 1870, at age eighteen, he attended a presentation by Adventist minister Jonas Wendell.

During his presentation Wendell had outlined his belief that 1873 or 1874 would be the date for Christ's second coming.

He later stated that although he did not entirely agree with the arguments presented by Wendell the presentation itself had been sufficient to inspire within him a renewed zeal and reestablish his belief that the Bible is the word of God.

About 1870, Russell and his father had established a group with a number of acquaintances to undertake an analytical study of the Bible and the origins of Christian doctrine, creed, and tradition.

The group, strongly influenced by the writings of Millerite Adventist ministers George Storrs and George Stetson, themselves frequent attendees,had come to the conclusion that many of the primary doctrines of the established churches, including the trinity, hellfire and inherent immortality of the soul, are not substantiated by the scriptures.

Around January 1876, Russell had received a copy of Nelson Barbour's Herald of the Morning in the mail.

Russell had telegraphed Barbour to set up a meeting.

The first response was a visit by Barbour and John Henry Paton in Allegheny in March 1876, at Russell's expense, to hear their arguments, and compare the conclusions that each side had made in their studies.

Russell sponsored a speech by Barbour in St. George's Hall, Philadelphia in August 1876 and attended other lectures by Barbour.

Among the teachings Barbour had introduced to Russell is the view that Christians who had died will be raised in April, 1878.

Russell, who had previously rejected prophetic chronology, had been moved to devote his life to what he was convinced were now the last two years before the invisible, spiritual return of Christ.

He had sold his five clothing stores for approximately $300,000 (current value $6,548,000).

With Russell's encouragement and financial backing, Barbour had written an outline of their views in Three Worlds and the Harvest of This World, published in 1877.

A text Russell had previously written, entitled The Object and Manner of our Lord's Return, had been published concurrently through the offices of the Herald of the Morning.

Russell, eager to lead a Christian revival, had called two separate meetings of Christian leaders in Pittsburgh.

Russell's ideas, particularly stressing the imminence of the rapture and the second advent of Christ, had been rejected both times.

When 1878 arrives, failure of the expected rapture of the saints brings great disappointment for Barbour and Russell, and their associates and readers.