Thanks for the excellent info, but would you kindly fill in the gaps?

How did Stetson (a short-termer in Pittsburgh) manage to introduce two lifetime residents, who evidently shared common interests?

Thank you very, very much for the above info, as well as the info you have posted in other topics.

I know that it is alot to ask, but would you post Conley's obit?

Either in that obit, or from other info you possess, when you state that Conley was an Advent Christian, can you be certain that He considered himself as such during the early days of the Bible Students?

I'm still absorbing your revelation, but if the first President of the Society was in fact a practicing Advent Christian ...???

I'll have to ponder that info.

From TheWorld's Hope, August 1, 1897, pages 234-235

Brother Conley At Rest

Dear Bro. Paton: Our very dear friend and brother, Wm H. Conley of Allegheny,
passed behind the vail at about 8:30 this evening. (July 25). "his end was
peace," as became a good soldier of Jesus anointed. You know much of his
faithfulness, but we think no one but the Heavenly Father in whose love he
lived, and loved and walked, knew how true, and kind, and good a friend he
was. He has not been well for a long time, and had been running down for
several months. He had an attack of La Grippe four or five months ago, from
which he never fully rallied. He has been but twice out of the house in six
weeks,–to the house of prayer on both occasions. About noon today, a
few of his dearest Christian brothers and sisters had a season of prayer
with him, and afterward sung some sweet trustful verses and choruses that
he liked. For the first time in weeks his sweet bass voice went out in unison
with ours, and he joined in the prayer and praise. You know what a splendid
voice he had. I was certainly surprised today–knowing of his shortness
of breath, etc.–to hear it once more. It was his last notes of praise
in the flesh to the One he loved so well. Toward evening he sank rapidly.
His wife, his dear old mother, some other relatives, and Christian friends
stood around his bed as he passed over. There was a heavenly atmosphere.
One sister said it seemed to her as if angels filled the room. And while
there were many tears,-- for human love and sympathy must manifest itself,--
yet there were hallelujahs in loving hearts for the victory that only the
faithful win.

He will be greatly missed. His clear cut testimonies as to the faithfulness
of God, the integrity of His word, the doming of our Lord, and the restitution
of the ages to come, will ong be remembered by many. "Christ in me the hope
of glory," was one of his favorite hymns, and typical of the songs he loved
to sing. He expected to be a member of the cabinet (as he so often expressed
it) of the King of Kings, in the rule of the nations in power and blessing.
"This honor have all His saints," Ps. cxlix. He gave liberally, counting
himself only a steward of the wealth the Father placed in his hands. He counted
himself a part of that Seed who is to bless all the families of the earth,
and he began to practice down here with that which was put in his hand.

We believe fully that in this feature his work has only begun, and that he
will share in the glory and exercise of that which he so dearly loved to
do.

He rests in the blessed hope. Remember dear Sister Conley in this hour of
bereavement and trial. In Christian love,

W. I. Mann,

From The World's Hope, August 1, 1897, pages 235

Remarks

On reaching home today (July 28.)–the day appointed for Bro. Conley's
funeral–this word from Bro. Mann was handed me, and the sudden feeling
of sadness that filled my heart cannot be expressed. And at the very hour
of the funeral service, when brothers and sisters are gathered to mingle
their tears of grief and sympathy, I am at my desk writing these lines. Had
it been possible, I should have been with the friends in the house of mourning.
I loved Bro. Conley, and none who knew him will wonder at this. For over
twenty years he has been my faithful friend. Many times during these years
I have shared the generous hospitality of that Christian home. Often has
the spacious parlor been opened for the purposes of praise and prayer, and
for the proclamation of the good tidings. It has been to many a Bethel–the
house of God and the gate of heaven.

We cannot but mourn. Tears unbidden starts. But they are not hopeless. Our
blessed Lord said, ‘Blessed are they that mourn, for they shall be
comforted.' May the Holy spirit bring needed consolation to the hearts of
Sister Conley, the aged mother, and the many who have learned to think of
the departed one as beloved in the Lord. And while we wait a little longer,
until we shall follow him through the vail, may we be encouraged to faithfulness
by the memory of his devoted life.."

I certainly hope that other readers are as appreciative of your posts as am I.

However, as you probably suspect, all this info just creates many more questions.

I will try to not overwhelm you at one time or try your patience.

First, it is my understanding that the documentation of CTR's baptism comes from a quote from his sister (did he have more than one?) published in one of the convention reports in the 1890s? I have not seen such, but I seen to recall that I have read that it indicated that CTR, Joseph, and a/the sister were all baptized at the same time, but no indication as to where, or by whom? Is there documentation elsewhere to answer those questions? I have read various speculations that Storrs and Stetson performed such?

Whatever info you can provide is greatly appreciated as is what you have already provided.

Russell's full sister was Margaret Land. He did have a half sister/niece
by his fathers' second wife, who was also his sister-in-law. It made for
a complicated relationship. His half-sister called him "uncle."

In the 1907 International Bible Students Souvenir Convention Report is the report of Russell's baptism. At a "Prayer, Praise and Testimony" meeting, Margaret recalled: "About 1874 the true mode of baptism and its import was discerned by him, and he and father, and a number of others including myself symbolized our baptism into Christ by water immersion."

Again, thanks for the documented baptism info.

Can I assume then that the folks that say Storrs or Stetson performed such are "speculating" based on CTR's relationship with these two men?

What are your source(s)/reference(s)/logic for:

Conleys being the first 2 Bible Students besides the Russells?

Conleys introducing Stetson to Russells (considering that CTR's 1869 exposure to Wendell)?

Conleys were AC prior to joining CTR's bs group?

Conleys ceased being AC at some point prior to 1881 (considering that it appears that they continued "some association" with Paton after his split from CTR, and based on what appears to be minimal association with CTR thereafter. Are you basing your thought that CTR, Paton, Conley, etc were not AC because the AC governing body warned against Barbour in 1878[?]? Maybe the proper characterization is that Paton's group, Barbour's group, CTR's group were all offshoots from the ACC????)

Russell says that brother Conley was a member of the early study group. In
the letters to the editor section of the June 11, 1894, Zion's Watch Tower
(special issue) entitled Voice of the Church, Russell appends
a note to a letter from Conley's describing him as "another brother who was
a member of the early Allegheny Bible Class." That is on page 176 of that
issue.

Stetson introduced Russell to Conleys, if Conleys hadn't met him earlier
through Wendell. Conley did not introduce Stetson to Russell. Stetson and
Conley were long time friends. I base this on correspondence with a Watchtower
researcher.

Russell was never formally an Advent Christian, though he shared many of
their beliefs, particularly before 1876. Paton's new doctrine was so different
from AC doctrine, that it would be difficult to characterize it as such.
Barbour, during the period Russell assocaited with him, certainly could no
longer be characterized as Advent Christian, though he continued to have
a sympathetic hearing among some of them. Barbour, Russell, Storrs, and Paton
are better characterized as "restitutionists." Paton was a universal
salvationist, or became such in 1881. He had been reading books on restitution
that also taught universal salvation. Among those who influenced him was
Andrew Jukes, who had written the book The Restitution of All Things.
A new edition had come out in the late 1870s, and Paton read it and began
writing to Jukes. They corresponded for some years. (I have a copy of Jukes
book, signed by him as a gift to a John Rising).

When Russell wrote of those associating with him who had been Advent Christian,
he made a point of saying that's what they WERE. He differentiated between
himself and "Second Adventists." Russell felt Advent Christians (second
adventists) had disgraced themselves by their frequent prophetic failures.
(see ZWT, August 1883) He, consequently, never counted himself as one of
their number. Conleys stopped being "second adventists" sometime after
associating with Russell in the early Bible study group or "class." They
viewed themselves as independent. Those who had been AC, no longer saw themselves
as part of that body.

You have to understand, there was a body of believers in the second advent
who shared similar beliefs, but were not all formally affiliated with the
Advent Christian Church. Restitutionists, Rellyites and others had nearly
identical beliefs. The differences, from our standpoint over a century later,
seem small. They loomed large in the 1860-1880s. The most one can accurately
say is that Russell was influenced by Advent Christians, and by those of
similar beliefs. He read their works, but he also read the works of others.
What he did read is an amazing study. Non Adventists who influenced his thinking
certainly include J. A. Seiss, Bickersteth and others like them. He was
influenced by Bishop Thomas Newton, and quotes from Newton's book. Advent
Christians derived some of their thoughts from the same sources. Newton's
book was circulated by Horace Hastings both before and after he left the
Advent Christian Church.

In the February 1881 issue of ZWT, Russell writes: "Looking aback to 1871,
we see that many of our company were what are known as Second Adventists,
and the light they held briefly stated, was that there would be a second
advent of Jesus–that he would come to bless and immortalize the saints,
to jude the world, and to burn up the world and all the wicked. This, they
claimed would occur in 1873, because the 6000 years from creation of Adam
were complete then." In the rest of Russell's review of their history to
that date, the speaks of their transition to other views.

I'm both amazed and delighted with the "education" that you are graciously providing to myself and others (re this thread and the other threads).

Would you mind posting the notice from World's Crisis of Barbour's expulsion from the ACC, as well as the Advent Times' warning against Barbour's/CTR's teachings.