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Child custody court case decisions typically are lengthy and complex, and deal with a multitude of legal issues. The following case summaries will generally include only those issues in which religion was a factor. Some summaries may omit issues relevant to the court's decision, but not relevant to the theme of this website.

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CUCKOLDED HUSBAND NAMES "JUDGE" JOSEPH F. RUTHERFORD

Bible Student Leader ... in Binghamton

Joseph F. Rutherford, leader of the International Bible Students' Association, paused long enough over his fruit cup in the Community Coffee shop today, to ... the tall, portly leader of the Bible group which is affiliated with Jehovah's Witnesses, ... Mr. Rutherford, accompanied by two young women and a younger man, said the party had left New York by automobile this morning to motor to his farm for a rest. He declined to locate the farm other than to say it was near Binghamton. He also declined to identify his companions, waving away any attempts of the reporter to obtain their names. The two young women and the man -- all in sport dress -- sipped their cocktails and said nothing. Mr. Rutherford, in a high wing collar, said "that's not necessary" when the reporter asked the man if he were William Heath. -- The Binghamton Press, June 28, 1939.

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RELIGIOUS LEADER NAMED IN [DIVORCE] HEARING

Machinist Granted Divorce From Wife Who Had 'Call To Faith'

The name of Judge J. F. Rutherford of Brooklyn, N. Y., identified as the widely known founder of Jehovah's Witnesses, was injected into an Akron divorce proceedings today by a rubber company machinist who said his wife's response to a "call of faith" had shattered his home.

Alfred L. Peale testified that his wife had accompanied Judge Rutherford, a male member of Rutherford's executive staff (William "Bill" Heath), and the Judge's secretary (Bonnie Boyd) on a trip to London, Eng., last year. Since their return she has visited at Judge Rutherford's ranch in Southern California, he said. Both trips were described in letters that he had received from his wife, Peale testified in Judge Ray B. Watters' court Peale was granted the divorce.

Peale, of Hillside Dr., R. D. 4, said that he had married Berta Peale on Nov. 10, 1923, and that they had lived congenially until 1936, when she developed an interest in Jehovah's Witnesses. Peale said this followed the visit to Akron of Judge Rutherford, whom he identified in testimony as head of the religious sect.

He also testified that his wife had received a check of $1,500 (over $28,000.00 in 2021 dollars) from Judge Rutherford's secretary shortly after Rutherford's departure from Akron. The secretary was identified as "Bonnie" in court. It was she, Peale said in later testimony, who accompanied the party of four on the London trip described by his wife.

Peale said his wife was directed to buy an automobile with the money. He testified that she did buy the car and in June, 1938, went to Brooklyn and has not returned. After receiving the letters in which his wife described her trip with the Rutherford entourage, Peale said he went to Brooklyn and made repeated efforts to effect a reconciliation. His wife, however, refused to return, he told the court. -- The Akron Beacon Journal, March 20, 1940, edited.

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GEORGE RONALD RUTHERFORD SR. v. KATHLEEN D. RUTHERFORD was a 1939-40 Montana divorce action. George R. Rutherford, age 24, and Kathy Rutherford, age 26, married in North Dakota, in 1925. Junior was born in 1929. In the latter 1930s, the conversion nightmare already repeated multiple times on this same webpage occurred to George Rutherford. Kathleen Rutherford was found home alone by the WatchTower Cult, and George Rutherford's marriage was over. At trial, George Rutherford testified that he particularly found offensive Kathleen Rutherford's railings against ALL AMERICAN INSTITUTIONS, and her desire that the United States be destroyed. Outcome unknown.

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OBITUARY OF TYPICAL WATCHTOWER CULT HERO

Clifford Earl Brown. July 31, 1927 - March 20, 2022. Mr. Clifford Earl Brown died peacefully at home in Wellton, AZ March 20, 2022 at the age of 94 years. ... Kalispell, MT where she resided with Clifford's father Lorren Brown and two older siblings of Cliff; Harold Wayne & Lois Maxine. Most knew Cliff as a hard worker, always finding something that needed to be done. He always balanced his spirituality, family life, and careers with outstanding grace. He started his spiritual life early being baptized as one of Jehovah's Witnesses at the age of 11 in 1938. Getting expelled from school for not saluting the flag, he went to work with his older brother driving a skid steer logging in Northern Montana. At age 18 he was sentenced to three years in prison for not participating in WWII. The war ended six months later and he was able to return to Montana. He married Mary Ann Rebecca Pewitt in May of 1947 and started his family life. He continued to progress spiritually and had many privileges throughout the years such as; becoming a servant in the Congregation in 1955, he enjoyed giving many discourses at assemblies, regional & even international conventions. He always enjoyed bringing Gods Word to life. Let it Live! was one of the things he always repeated. In 1960 he moved the family to Olympia, WA. In 1977 he enjoyed the privilege to be a substitute Circuit Overseer & Custodian at the WA Assembly Hall for ten years. Also, he served on the trucking & equipment committee and was used as a driver in the trucking department all over the Northwest & West Coast; all while raising a family (with a disabled child) and working to support his family financially. Cliff spent the last 30 yrs in Wellton, AZ. Serving Jehovah and his Congregation until death. We know Jehovah yearns to bring back all our loved ones. May we all look forward to that day! Clifford is survived by his son Gerald Brown of Olympia, WA & Eloy, AZ, his son Allan Brown of Farmington, NM, his Daughter Sara McCormick of Puyallup, WA, his son Raymond Brown of Wellton, AZ, ...

REST OF THIS STORY!!!

Clifford E. Brown did NOT marry "Mary Ann Rebecca Pewitt" in May 1947. In May 1947, Clifford Brown married the PREGNANT "Maryann Rebecca White", who delivered a son in September 1947. This was Maryann Brown's second marriage in only 13 months. Maryann Pewitt had married Gerald White in April 1946, but divorced only 10+ months later, in early March 1947 -- probably when shocked Gerald White figured out that his unhappy Jehovah's Witness wife was pregnant. Xxxxxxingly, Cliff Brown and Maryann Brown named their first son, "GERALD BROWN"!!!

HUSBANDS -- as we repeatedly have said on this website, when Jehovah's Witnesses start coming to your home and "witnessing" to your wife while you are at work, they are doing more than reading their Bibles.

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ALICE TIDWELL v. JOSEPH C. TIDWELL was a 1940 Kansas divorce case. Typical scenario -- home alone wife converts to WatchTower Cult, then proceeds to turn her five children against everyone and everything not of the Cult -- including the father. In October 1940, local court had no option but grant mutual divorce and grant primary custody to Joseph Tidwell, since local schoolboard would not permit the Tidwell children to attend classes unless they were willing to recite the Pledge. Continuing appeals unknown.

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LOUIS JAMES BARBUTES v. JESSIE BARBUTES was a 1941 Ohio divorce case. Louis J. Barbutes, age 30, and Jessie Jennings, age 21, were married in 1925. They had four sons while living and working in NW Ohio. In Warren, Ohio, in June 1941, Louis Barbutes filed this divorce action alleging that Jessie Barbutes had joined the WatchTower Cult and now neglected him, their children, and their home. Outcome uncertain, but couple may have reconciled.

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SUMMERS v. SUMMERS was a 1946 Supreme Court of Michigan divorce case in which the decree of divorce in favor of the Jehovah's Witness Wife was reversed. The parties were married in Detroit in October 1938. They had two children, Lincolna Summers, age 4, and Chittle Dallas Summers, age 3. The parties separated in August 1944. According to the non-JW Husband, the couple had lived happily together until May 1944. The circuit judge had found: "In the judgment of the court, these young people would have made a 'go' of the marriage relation, if they had been left to themselves."

Husband testified that at that time: "She criticized me openly and intimated by a series of statements that she was going to leave me. She stated to me that those children were not my children, they were God's children, that the woman always gained custody of the children, and that the Jehovah Witness[es] had never lost a court case. ... She made one attempt to have me join this movement ..., and because I didn't react favorable, she called me 'full of the devil'. That is the occasion that she testified to that I struck her. I never struck her at any other occasion."

JW Wife complained of want of agreement concerning the children and a want of unified control. The court found her complaints in that particular to be without merit. 

Unanticipated by Husband, JW Wife took the children from their home in Belleville to Cadillac in August 1944. Husband followed JW Wife and there arranged with her to have a meeting with the Methodist preacher, in whose presence and at whose solicitation they had a reconciliation.

The preacher testified: "It was evident that there had been tension between the two, but as against that, they still loved each other and loved their children. They agreed to the need of children for both parents to bring them up. ... There was a fine spirit of understanding, seemingly, on the part of both, and we had prayer about it and fine spirit."

The parties intended to leave Cadillac and return to their home in Belleville. JW Wife testified: "I guess I led him to believe I was going back with him. Then my mother and sister came back that night from a trip and after I had talked the matter over with them I told him I was not going to go with him until I had more time to think it over. ... My intention to leave my husband was developed after my visit home." 

There are cogent reasons appearing in the testimony in this case for the conclusion that the entire trouble between these parties grows out of the fact that plaintiff is a member of and is greatly influenced by the Jehovah Witness sect, and is also much influenced by her mother, whose home is the meeting place in Cadillac for Jehovah Witnesses.

Husband testified: "Mr. Chittel tried to persuade Dorothy to go home with me but he was immediately silenced by Mrs. Chittel (plaintiff's mother). I was severely lectured to during the evening of the 16th by Mrs. Chittel, telling me how I should regulate my life."

The Supreme Court found: "It is the manner in which the influence of the Jehovah Witness sect reacts upon plaintiff that really causes the difference between the parties. It is evident that the defendant does not desire to affiliate with the Jehovah Witness sect or cult. The plaintiff has a right to her religious views and the defendant has a right to his religious views, but the plaintiff on account of religious differences is not authorized to break up the home, to take the children away from the home, and to refuse the defendant a right to visit with his children. Plaintiff took the children without right from the home at Belleville to Cadillac. It is plaintiff's duty to permit defendant to take the children back to the home from which she wrongfully took them."

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WILMA GERTRUDE CLAYTON v. VERSIL EDGAR CLAYTON was a FAILED 1942 Washington state divorce case. Versil E. Clayton, age 26, and Wilma Greer, age 15, were married in Lewiston, Washington in October 1937, and quickly conceived daughter Janice Marie Clayton -- born in 1938. Wilma Clayton took Janice and left in June 1942, and filed for divorce. At trial in October 1942, Wilma Clayton accused her husband of spending most of his time consumed in activities in behalf of the WatchTower Cult, while barely providing the necessities for her and Janice. The divorce was denied when such was opposed by Versil Clayton, and the testimony of his sister Loree M. McCleary, and brothers Virgil Lynn Clayton and Lloyd Clayton.

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EWING v. EWING was a 1943 Illinois "typical" divorce - child custody court case. A "home-alone" Chicago Catholic previously "good" mother was converted to the WatchTower Cult, and she quickly forsook her home, her husband, and her eight year-old daughter, so that she could sell WatchTower literature door-to-door. When the judge asked Marion Ewing to pick between her family and knocking doors, Marion Ewing picked knocking doors for the WatchTower Cult.

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MARGARET CHARLOTTE JENSEN v. LAMAR ARNOLD JENSEN was a 1941-42 Washington state divorce/custody case. Both originally Canadians, Lamar Jensen, age 21, and Margaret Bergland, age 19, married in 1933, in Washington. The Jensens and their three children were LDS/Mormons and dairy farmers until local WatchTower Cult recruiters soon began to convert the parents and siblings of Margaret Bergland. By 1937, Margaret Bergland Jensen also had become devoted to the new cult.

The Jensens were legally divorced in February 1942, and their three children were placed in the custody of Lamar A. Jensen's parents until the end of that school year. Margaret Jensen, following the direction of WatchTower lawyers, did everything she could to establish the appearance of a stable home in Hillyard, Washington, in hope of receiving custody thereafter. Not only did Lamar Jensen "allege" the TYPICAL anti-holiday and anti-birthday and anti-patriotism WatchTower Cult beliefs and practices initiated by Margaret Jensen, but Margaret Jensen was so PROUD of such that she and her attorney promoted such right there in the courtroom.

Local JW ELDER Carroll D. Barker was named as the correspondent in testimony against Margaret Jensen, while Lamar Jensen was accused of dating an unnamed nurse. Ultimately, the court granted a divorce to both parties. Primary custody of the three Jensen children was granted to Lamar Jensen's parents, with Margaret Jensen receiving visitation rights. Carroll David Barker (see CRIMINAL CONVICTION below) was ordered to never be in the presence of the Jensen children, nor were other Jehovah's Witnesses permitted to accompany Margaret during visitation. Lamar Jensen quickly remarried, and also served in the Army during WW2. Lamar Jensen and his new wife had an additional daughter in 1946. Lamar A. Jensen again remarried decades later during his senior years.

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WASHINGTON v. CARROLL DAVID BARKER. TYPICALLY, Margaret C. Jensen was discovered to be "dating" a local WatchTower Cult "leader" named Carroll D. Barker during the entire time of the Jensen Divorce. Carroll Barker and Janet Barker had five children of their own. Carroll Barker was CONVICTED in Washington state, in 1941 of "contributing to the delinquency" of a 16 year-old girl for whom Carroll Barker was found to have rented an apartment and assisted her to runaway from her parent's home -- all without the knowledge of Carroll Barker's Jehovah's Witness wife.

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CARROLL DAVID BARKER v. JANET AGNES BARKER was a 1941-42 Washington state divorce case. Just coincidentally during the same time that Carroll D. Barker was assisting Margaret Jensen to divorce her husband, and was assisting the aforementioned 16 year-old girl to runaway from her parents and join the WatchTower Cult, Carroll Barker also was attempting to divorce his own JW Wife. At trial, Barker testified that he had never had illicit relations with another woman during his seventeen years of marriage. His especially jealous JW Wife had tortured and tormented him with false accusation after false accusation during all those years. Instead of granting Carroll David Barker a divorce, the unpersuaded court granted his Jennie Barker a legal separation, $55.00 maintenace every two weeks, and primary custody of their five children.

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MARGERY MARTIN v. WILFORD MARTIN was a 1943 Iowa divorce proceeding. Margery Martin's petition alleged that her husband and his father had converted to the WatchTower Cult, and were hosting meetings at her and her husband's home. Mrs. Martin did not agree with the teachings of the WatchTower Cult -- particularly the Cult's anti-patriotism teachings. Martin further alleged that when she refused to join the Cult that her husband and father-in-law had "threatened to bring the wrath of God down upon her".

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KARAMA BAROCCO v. ROMOLO ANTHONY BAROCCO was a 1946 Ohio divorce case initiated by the Jehovah's Witness Wife of an active duty Army Air Force Officer at the end of World War II. Despite having NO BIBLICAL GROUNDS for this divorce, "Kay" Barocco was represented by INFAMOUS P.O.S. Jehovah's Witness Attorney Victor Schmidt.

Romolo A. Barocco was a Pennsylvania native who graduated from the University of Cincinnati in 1937, and lived and worked in Cincinnati until the outbreak of WW2. Thereafter, Barocco served as a Finance Officer in the European theater, and rose to the rank of Captain. At some point during the War, his wife, Kay Barocco, converted to the Jehovah's Witnesses, and undoubtedly attempted to convert her active duty husband to the WatchTower Cult. Fed up with supporting Kay Barocco's anti-war efforts back in Cincinnati, "Tony" Barocco stopped her Army allotment and dropped her as his "beneficiary" on his Army insurance, bonds, and pay. Typical of Jehovah's Witness Wives, once the money pipeline was terminated, the JW Wife had no further use for her non-JW husband. That was where the P.O.S. Victor Schmidt stepped in.

A devout Catholic, Tony Barocco never re-married. However, he served a highly useful life involved in numerous community activities and affairs -- finally retiring as a High School teacher in his Pennsylvania hometown in 1975. Tony died in 2005, at the age of 94. If anyone knows Karama "Kay" Barocco's maiden name, and what happened to her life, please let us know, so that we can make her famous.

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"3. That the plaintiff has been teaching the said minor children to refuse to give allegiance to the flag of the United States and to the United States, and to refuse to defend the flag and to refuse to defend the United States against its enemies when at war; said plaintiff believes, and has also taught and will continue to teach the said children of the parties hereto to defend in times of peril only persons who believe as she does, and to this end to sacrifice their lives, if need be, but not to raise a hand in defense of their country, or the flag it represents, even in times of war when the existence of our nation is threatened. On the other hand the father objects to such teaching being imbued in their immature minds, and desires that said children be reared as loyal Americans to respect and salute the flag of their country and to defend it when called upon to do so by the Government thereof;

 

"That while the mother of said children is a moral person, the teachings which she is trying to impress upon the said minors will not be for their best interest or for their welfare. That the teachings of the father will be for their best interests and for the welfare of said children;

"That the teachings of the said plaintiff so far as the minor son is concerned has already so imbued him with disrespect for the flag and unpatriotic thoughts that when the flag is displayed he becomes ill at ease and greatly agitated;

"That the said teaching of plaintiff will not only prevent the said minors from becoming loyal American citizens, but will prevent them, should they later in life desire to join, from joining any of our leading character building groups and organizations, as well as all the leading fraternal organizations and fraternities. That such character building organizations tend greatly to prevent delinquency in children who otherwise might be drawn into such class, and they also teach other matters which are invaluable throughout life to their members. That plaintiff, if given the exclusive custody of said children, will deprive said children of the benefits of the teachings of such groups as above mentioned, and will tend to prevent said minors from associating with loyal Americans;

"That the said minor girl is too young as yet to be impressed with the teachings of plaintiff, and she will suffer no harm or detriment until she has reached the school age of six years; ...

"That for the reasons stated the mother is not a fit and proper person to have the sole custody of the said children, but on the other hand the father is a fit and proper person to have their care and custody after they reach school age of six years. Under the facts found it is fit and proper that the father have the custody of said minor boy for the school term; and that as soon as the minor girl reaches the age of six years that he also have her custody and control during the school term, all for the purposes aforesaid; and it is further ordered that the mother have the custody of said minors during the vacation period."

"A review of the [trial court] testimony in the case reveals that no evidence was produced by petitioner to support the allegations of his affidavit that the place where the children were living was an unfit or improper place, and as for the allegation that Mrs. Cory was teaching the children to disrespect the United States and its flag, she testified as follows:

"'I respect the Flag, and as far as flags go my pledge goes and my salute goes to Jehovah. Whether it was the American Flag or any other flag my salute would be to Jehovah and not the flag.'

"Under questioning by the court she testified as follows:

'Q. Mrs. Cory, I presume you do know, and it is a matter of judicial notice, apparently, that the religion of the Jehovah Witnesses is not to salute the Flag. You know that, don't you?

A. Yes. We would not salute the Flag.

'Q. You would not salute the Flag under any circumstances. You would stand up?

A. I would stand at attention and respect the Flag.

 

'Q. But you would not salute it?

A. No. I salute no flag.

'Q. You would not teach, you would not permit the children to salute the Flag?

A. I would teach them the way I believe.

'Q. In other words you would teach them not to salute the Flag, to stand up, and not salute the Flag?

A. I would teach them to respect it, but not salute it.

'Q. How about a war? Would you teach them that it was against your religion to go to war, that they should not support the war in case of emergency, war with another country?

A. That is right.

'Q. In other words, you would bring the children up so they would be I presume what we call conscientious objectors against war?

A. Yes. The Bible tells us, `Thou Shalt Not Kill.'

'Q. I am not concerned with the Bible. I am trying to find what you think about it and how you are going to raise these children. So if the children were old enough now to be called for the Service what would be your attitude on that?

A. If they were old enough it would be their decision, not mine.

'Q. You would not discourage them?

A. That would be their decision.

'Q. I am talking about you raising them.

A. I would raise them not to fight any wars.

'Q. Even to protect their own country?

A. That is right. . . .

'Q. Well, anyhow Mrs. Cory your teachings would be I presume as you say, that you would teach them to respect the Flag, but not to do anything in a military way or otherwise to protect the Flag, or to have anything to do with the Flag. That would be your teachings, wouldn't it?

A. Not to put the Flag first.

'Q. Well, put the Flag any place. According to your teachings the Flag is a piece of bunting, according to your teachings?

A. It represents the powers of this world to us.

'Q. Represents the powers of this world?

A. The American Flag would be representing the worldly element, and I believe that we should have nothing to do with the worldly element. ...

'Q. Well, if there was a parade going by, and the Flag was going by, how would you teach the children to act about that time?

A. I would have them stand at attention. ...

'Q. I am not trying to find out what the teachings of the Witnesses of Jehovah are. I am just trying to find out what you would teach these children. Would you ever fly the Flag, according to your teachings to your children, at your home?

A. We have the Flag in our home, yes.

'Q. You have it on display?

A. We have two small flags in our home. [Even the dumbest JW knows that this was a stunt perpetrated before trial in anticipation of testifying regarding such.]

'Q. And why do you put those out?

A. We respect it.

'Q. Well, in what way, Mrs. Cory, do you respect it?

A. Well, we believe, we `render unto Caesar the things that are Caesar's and unto God the things that are God's', the way our study of the Bible has brought it out to us. ...

'Q. Well, let me ask you this - I don't want to take too long - as a matter of fact I presume from your statements and other things, that you would raise these children to respect the flag but under no circumstances to salute it, is that it?

A. That is it.

'Q. Because you think that, religiously, that it is wrong to salute anything, is that it?

A. That is it.

'Q. And so it wouldn't make any difference, no matter what circumstances existed, the children would be taught never to salute the Flag?

A. I am trying to live a Christian life the way it seems to me.'

"As for the finding of the trial court that the teachings of appellant have so imbued the minor son with disrespect for the flag and unpatriotic thoughts that when it is displayed he becomes ill at ease and greatly agitated, the only testimony upon which such a conclusion could be based is testimony of respondent and his woman friend who accompanied him when he took the children to a movie, that when the flag was shown on the screen the little boy at first clapped, but later said he wanted to go home, that 'Mama says that flag is no good.'However, during the hearing the court interrogated the children as follows:

'Q. Jimmie, you see this flag? Do you know what it is? Don't you know what kind of flag it is?

A. American.

'Q. American Flag?

A. Yes.

'Q. What do you think about it? Does your Mama tell you anything about the Flag?

A. (Nods No.)

'Q. Do you think it is all right?

A. (Nods Yes.)

'Q. The American Flag?

A. Yes.

'Q. Well, who has been talking to you about that, your mama?

A. She don't remember.

'Q. Oh, yes, Jimmie; now you know about this Flag, don't you?
A. Yes, but I don't remember.

'Q. Don't remember what?

A. What mama said.

'Q. Don't remember what mama said. Well, do you believe in saluting the Flag?

A. I don't know.

'Q. You don't know. How old are you, Jimmie?

A. Six.

'Q. Six years old. Well, when all the children at school salute the Flag, do you salute it?

'MR. DWYER: He doesn't go to school, your Honor. He has not started to school yet.

 

'THE COURT: Q. Have you started to school?

A. No.

'Q. Does your mama tell you much about the Flag, Jimmie?

A. I don't know.

'Q. Don't tell me you don't remember, Jimmie.

A. I don't know.

'Q. Don't be scared. We are just talking it over. You know about this Flag, don't you? Don't you know anything about it?

A. (Nods No.)

'Q. How about your sister? How old is Sister?

A. Three.

 

'Q. Three?

'THE COURT: I suppose Sister is too young. Sister, do you know anything about the Flag?

'BARBARA KAY CORY: (Nods No.)'

"As to the finding of the trial court that the teachings of the children's mother will prevent them from becoming 'loyal American citizens,' and will prevent them from joining any of our leading character building groups and organizations as well as the leading fraternal organizations, and will tend to prevent them from associating with 'loyal Americans,' these are but generalizations and conclusions, without definition as to what constitute 'loyal American citizens,' 'loyal Americans," etc., it being assumed, apparently, that those who refuse to salute the flag and do not believe in war because of adherence to the commandment that 'Thou shalt not kill,' are for these reasons alone to be considered as 'disloyal Americans,' and not 'good American citizens.' But Jehovah's Witnesses are not the only religious group that, adhering with what we might believe to be too strict adherence to the teachings of Christ, refuse, to a greater or less extent, to participate in waging war. One need not go far back into the history of this country to find men conceded to be great Americans who were taught such principles as a part of the religious faith of their fathers and mothers and the religious organizations of which they were members. A striking example of this should occur to the mind of anyone familiar with the religious background of a living American whom history will doubtless record as one of the greatest military leaders of all time. As for the conclusion that appellant's teachings will prevent these children from joining 'our leading character building organizations' - whatever they may be - adherence to the teachings of any one religious group may have the effect of excluding its adherents from membership in organizations built upon the creeds of other dissenting religious groups, but such fact should have no bearing upon the rights of parents to bring their children up in their own faith, nor justify courts in arrogating to themselves the right to determine that the religious teachings of such parents will not be for the best interests of their children. Aside from the fact that she is a Jehovah's Witness there is no contention that appellant is not a fit and proper person to have the custody of her infant children. The court stated, as above set forth, that she is a moral person, and her teachings of the Scriptures to her children may, in themselves, be quite as 'character building' as would membership in the groups and organizations of whose benefits the trial court fears these children may be deprived if left in their mother's custody.

 

"The conclusion seems inescapable that appellant has been deprived of the custody of said children solely because she is a Jehovah's Witness, and, in the opinion of the trial court, the beliefs of the followers of that faith are inimical to the welfare of their children because they do not salute the flag and are unwilling to fight for their country. If it is right to take these children from their mother's custody for the reasons stated, then by the same course of reasoning we must conclude that it would be right and proper to deprive all Jehovah's Witnesses of custody of their offspring lest they become disloyal citizens. Also it would seem to follow that the teachings of this group should be prevented by the state as
inimical to the public welfare.

 

"We have been cited to no case, and believe none will be found, wherein it has been held that the courts may deprive parents of the custody of their offspring because of a disagreement with such parents as to their religious views, at least, as long as their teachings do not conflict with the laws of the land. While respondent argues in his brief that there is no religious issue in this case, and asserts that the question is whether a father should have the right to have his children taught the 'principles of good citizenship,' it is patent that both respondent and the trial court are of the opinion that the religious teachings of appellant are incompatible with what they consider the 'principles of good citizenship.'

"It is true that the trial court did say:

'Now, I don't have to decide a question of religion at all. It is a question of whether or not the mother or the father should have something to say about bringing up these children and their welfare, if it is right to teach them those things - well, that is one thing - if it is right to teach them, as I call it, non-patriotism, because after all if you are passive on these things you might as well be against them. ... I am not going to
interfere in any way with their religion, but I do say these children have a right to be brought up to choose what they want before they become a member of the faith that they have described here.

'And I am not going to ask the woman to change the religion, ... But these children are at least going to be given a chance to understand while they are young these other matters. ...

 

'I don't want her to change her religion. All I want her to do is to agree, to say whether she would agree to teach these children, like the other hundred million children are taught, to not only respect the Flag but to salute the Flag when the Flag goes by, or wherever they are so that, as I say, they could join a thousand institutions which they would not be able to join otherwise, so that they would be able to work actively for this Flag in case of danger. ...

'Let her think it over. I am not anxious to have the children taken. I want her to agree, if the children are kept with her part of the time, or all of the time, I want her to agree to teach them like other children are taught, to respect the Flag and salute the Flag, and defend the country when it has to be defended, and not be a shirker in war, not passive but active.'

"While the court in the foregoing disclaims any desire to interfere with plaintiff's religious views, and attempts to base his decision on 'patriotism,' it is apparent that he considers it unpatriotic to refuse to salute the flag, and believes that a mother who teaches her children that it is wrong to kill and right to refuse to participate in wars, is unfit to have the custody of her children; for only on these grounds has it found that she 'is not a fit and proper person to have the sole custody of the said children.' In so concluding we think the said court abused its discretion. Differ as we may, and, we might say, as most of us do, as to the wisdom and soundness of the reasoning of plaintiff and her fellow Witnesses, it is not for courts to say that her religious convictions and those of her associates are necessarily such as to jeopardize the interests of their children. ... ... ...

 

"In Stone v. Stone, ... the court had before it a situation similar to that presented in the case before us, the question being whether the trial court, in a divorce proceeding in which a decree had been entered in favor of the husband, was justified in awarding the custody of the children of the contesting parties to the father because the mother was a member of Jehovah's Witnesses, whose teachings, the court felt, were inimical to the rearing of children as American citizens. The [Washington] Supreme Court, in reversing the judgment of the trial court, stated, ... :

'Jehovah's Witnesses has existed since about 1878, and as we understand it, its members' refusal to salute the flag is not because they do not honor the flag, but because of an honest conviction, based upon their interpretation of the Bible, that saluting the flag is making it an image of the power to which one looks for salvation, and that to salute such an image ignores Almighty God, from whom alone salvation proceeds. Jehovah's Witnesses do not teach any violation of the laws of the state which are in harmony with God's laws, but if the law of the state is in direct violation of God's law, they will obey God's law first and all the time.' ... ...

"We think that in this case the trial court - probably because of his own intense patriotism and loyalty to his country in time of war, and a not unnatural irritation at the attitude of mind of persons who, though they blandly accept the protection of a government which guarantees them the right to religious freedom, are unwilling to fight for its preservation, and who in the light of the present world conflict still insist that by inaction their rights and their lives will be preserved by a divine Providence without the necessity of fighting for them - lost sight of the constitutional provisions which guarantee religious freedom to all, and, in depriving this mother of the custody of her children because of her religious convictions, has deprived her of a constitutional right which she may not be compelled to exercise only conditionally, and in so doing has exceeded the bounds of wise judicial discretion.

 

"The order appealed from is reversed."

"Appellant is a member of 'Jehovah's Witnesses,' and apparently has been a member for some time. As such member, Mrs. Stone gives about five and three-quarters hours a week to the organization, distributing its literature from house to house, in which work she is usually accompanied by James, the five year old son. [What a crock. Stone would have spent more time than that simply getting ready, attending, and going to/from the meetings.] It does not appear that, in doing this work, she neglects her home or her family; in fact, we think all the testimony is to the effect that she maintains a good home, and that all the children of school age have attended school regularly, and are above the average of children in that community. There is not one word of testimony tending to even hint that Mrs. Stone's morals are other than above reproach, or that she has not done all that any good mother would try to do to bring up her children to be good, law-abiding citizens, unless it be the influence exercised by her over them in getting them to accept the interpretation of the Bible made by Jehovah's Witnesses, particularly as such interpretation pertains to saluting our flag, and perhaps as to voting.

"Mrs. Stone testified that there was nothing un-American [BS] taught by Jehovah's Witnesses; that it is a christian organization [BS], founded on the Bible [BS]. Mrs. Stone, in answer to a direct question as to whether she had taught her children not to salute the flag, answered: "They honor the flag, but they don't salute the flag. Some of the children do. The older one does. I pointed out to them what the Bible says about that."

"She further stated: "We will never tell our children to salute or not salute. We point out what the Bible says, and they take their own stand. We point out the stand the Bible takes." [Anyone who can't read between those lines is a fool - a fool wearing judges robes.]

"Jehovah's Witnesses has existed since about 1878, and, as we understand it, its members' refusal to salute the flag is not because they do not honor the flag, but because of an honest conviction, based upon their interpretation of the Bible, that saluting the flag is making it an image of the power to which one looks for salvation, and that to salute such an image ignores Almighty God, from whom alone salvation proceeds. [More BS. This is the secondary reason they tell non-JWs.] Jehovah's Witnesses do not teach any violation of the laws of the state which are in harmony with God's laws, but, if the law of the state is in direct violation of God's law, they will obey God's law first and all the time. [Its unimaginable that a Supreme Court Justice could actually write this, and not understand what such actually means.]

"There is no testimony that there has been any trouble at school because of the failure of the Stone children to salute the flag. [This is 1943. Where have these fools been sleeping?] Two of the older children do not salute the flag, while one of them does. The two younger children are not old enough to have any views on the question.

 

"[Mack Stone] does not believe in the above doctrine, and there has been much quarreling and discord in the family as the result of this difference in opinion. These differences were brought to a climax when respondent told the oldest daughter, Maxine, who was about to go out and distribute some of the tracts or books of the organization, that she could stay at home and take care of the house, or take her clothes and go to town and make her own living. The daughter left, and Mrs. Stone went with her, apparently coming to Olympia, where she rents a small place and has the children with her.

"There is testimony that Mr. Stone has been indifferent toward his children, and that he was not very considerate of Mrs. Stone at the time the last baby was born. It may be that this seeming indifference was in part due to the fact that Mr. Stone has worked away from home a good deal of the time. However, he seems to have provided fairly well for his family, considering his circumstances.

"While there are other things which have occurred, which, combined with Mrs. Stone's religious belief, have brought about a condition because of which both parties admit they can no longer live together as man and wife, Mrs. Stone's religious convictions and practices and the quarrels resulting therefrom have undoubtedly been the main cause of their trouble. ...

 

"We are of the opinion that the facts in this case justify the granting of an interlocutory decree of divorce to each of the parties on the ground of cruelty. ... ...

 

"We do not doubt the right of the state to suppress religious practices dangerous to morals, and presumably those also which are inimical to public safety, health, and good order, but, sofar as appears from the testimony in this case, the teachings of Jehovah's Witnesses cannot, in our opinion, be classed in any one of these categories. [This BS has been quoted over and over by liberal judges over the years.]

"We cannot find in the record any testimony which would justify the court in finding that this mother is unfit to have the care and custody of her children, because of her religious beliefs, or that the children, if left with her, will be reared in an atmosphere of disloyalty to their country or its institutions.

"While we hesitate to reverse the trial court in divorce actions, especially as to the custody and control of minor children, believing that, having seen and heard the witnesses, the trial court is better able than are we to determine what is best for the welfare of the children, however in this case the ground upon which the court's conclusions and judgment are based is not, in our opinion, supported by the evidence and cannot be sustained. ...

 

"We are of the opinion that appellant, under the facts of this case, is entitled to the care and custody of the children. We may say in this connection that it probably makes little difference who has the custody of the three oldest children, as the oldest girl is now self-supporting, one of the boys is with his grandmother, and the other boy indicated that he did not care to live with either his father or mother. However, we feel that the mother should have the care and custody of the two youngest children, one of whom is five years old and the other about two years, and that it would be better to have all the children placed under the care and custody of one parent. [Mack Stone] may have the right of visitation at any and all reasonable times, and the three oldest children may have the right to visit and be with their father so long as it shall not interfere with their school work. [Mack Stone] shall not molest or interfere with appellant in the home, nor shall either parent attempt to alienate any of the children from the other parent.

 

... [Property divided more equitably.] ...

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RUSH v. RUSH was a 1940-41 Ohio divorce case. Limited details. In July 1940, Ida V. Rush, of Akron, Ohio, filed for divorce from her Jehovah's Witness husband, Ruel Braddock Rush. Ida Rush alleged that since her husband had converted to the WatchTower religion, and particularly since she had refused to convert, her husband had been mistreating her in a variety of ways, including refusing to speak to her, and refusing to acknowledge her presence.

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"History is replete with the bigotry, intolerance, and dogmatism of religious sects, and the pages thereof are strewn with martyrs who died for their faith. The divergence in creeds, the evils growing from a union of church and state, and the conflicts for supremacy waged between the two were studied and considered by the colonial pioneers who established the independence of these United States. They profited by peoples whose experiences in government had failed, as well as by the achievements of those whose governments had been more successful, and to avoid the griefs and disasters arising from the bigotry and religious intolerance of the preceding ages, they provided in our fundamental laws, Amendment 1 of the Constitution, of the United States, that the 'Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.' ... ... ...

 

"The flag is emblematic of the justice, greatness, and power of the United States - these, together, guarantee the political liberty of the citizen, but the flag is no less symbolic of the justice, greatness, and power of our country when they guarantee to the citizen freedom of conscience in religion - the right to worship his God according to the dictates of his conscience. Beyond my comprehension are the vagaries of people who claim and accept the protection of their government in order to worship God according to the dictates of their conscience, but refuse to salute their country's flag in recognition of such protection. Yet, however, reprehensible to us such conduct may be, their constitutional right must be held sacred; when this ceases, religious freedom ceases.

 

"However much we may disagree with or disapprove their religious beliefs, the failure of appellant, because financially unable, to supply greater comfort and pleasure for his daughter, together with their refusal to salute the flag, do not constitute a sufficient cause to adjudge the father disqualified and unfitted to have the care, custody, and control of his minor daughter."

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OKLAHOMA v. CLAUDE BENJAMIN HOLT (1943-47) and GLADYS A. HOLT v. CLAUDE B. HOLT (1945-46) were related criminal and civil court cases, which from our review seem to have missing pertinent details which might explain the seemingly contradictory testimony.

On Sunday evening, July 2, 1944, at around 10:00 PM, the "leader" of the Jehovah's Witnesses in Ardsmore, Oklahoma, named John McClure Winston, age 47, his wife Addie Winston, and their two daughters, supposedly had just returned to their mobile home after attending an undefined WatchTower Cult meeting. (Convention or assembly to which they may have taken Gladys Holt??? Or, some type of "special" meeting at their local Kingdom Hall???) John M. Winston was an Electrical Engineer from Texas, whom the WatchTower Society had sent to Ardsmore in June 1943. (SEE Rutherford Business Biography for ownership of mobile home manufacturing businesses in Texas and Oklahoma.)

Claude B. Holt, age 55, knocked at the Winston's door, and announced that it was he -- whom the Winston family knew well. When John Winston opened the door, Holt and Winston exchanged words and quickly threats, and Holt shot Winston twice with a pistol. John M. Winston died at the Ardsmore hospital the next day. Claude Holt waited patiently at the Winston's mobile home for local police to arrive and arrest him.

Trial testimony and media articles disclosed that the Holt family had been "associating" with local Jehovah's Witnesses since the latter 1930s. Claude Holt had even helped construct benches for the Ardsmore Kingdom Hall. However, WW2 and the WatchTower Cult's multiple anti-patriotism and anti-government teachings possibly was the wedge that split apart the Holt males from the Cult, and later split apart the Holt family itself. The Holts had at least THREE SONS who entered the military. At least one was killed in Pacific action less than four months after the shooting.

In 1941, Gladys Holt took her three youngest children to Eldorado, Kansas, where lived an adult daughter who apparently had married a Jehovah's Witness Minister named W. M. Cross. While in Kansas, Gladys Holt and her three minor children were baptized as Jehovah's Witnesses.

The Holts reconciled in 1942, but separated soon thereafter. Claude Holt continued to attempt reconciliation, but all his efforts failed, including his last attempt just minutes prior to shooting John Winston.

Although charged with murder, in late 1944, a sympathetic local jury convicted Claude B. Holt only with manslaugher, and sentenced Holt only to six years in prison. Holt was released on bond pending his own appeal of the conviction. Gladys Holt divorced Claude Holt, and Claude Holt remarried in 1946. Holt's conviction and sentence was affirmed in June 1947. In July 1947, Holt was jailed at Ardsmore pending his transfer to state prison. While eating supper, Holt suffered a severe paralytic stroke. Holt was transferred to the prison hospital, where he died one week later.

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JEANNE ALICE GUAY v. HONORE JOSEPH POUSSARD was a 1945-50 Maine divorce and child custody series of cases. Jeanne A. Poussard and Honore J. Poussard were divorced in March 1946. Custody of their three children was not then established. However, Honore Poussard, Harvey Poussard, age 10, Paul Poussard, age 7, and Pauline Poussard, age 4, all went to live with Honore Poussard's Mother, in Wales, Maine, who was one of Jehovah's Witnesses -- as were most of the Poussard clan. The Poussards naturally began rearing the three children as "Jehovah's Witnesses", despite the fact that Jeanne Poussard had had all three children baptized into the Catholic Church.

By 1950, both Jeanne Guay and Honore Poussard had remarried, and Jeanne Guay wanted to regain custody of her three children. Naturally, the "Jehovah's Witness" card was played in court by Jeanne Guay, while Honore Poussard retaliated using "theocratic warfare". Honore Poussard denied knowing whether his own Mother was one of Jehovah's Witnesses, and further denied knowing whether his three children attended meetings at the local Wales, Maine Kingdom Hall. The court granted full custody to Jeanne Alice Guay, while Honore Poussard was ordered to pay support of $20.00 weekly.

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EDA IONA BRADLEY v. BURNICE GRANT BRADLEY was a 1944-53 Washington state divorce case. The Bradley family were Methodists until the Jehovah's Witnesses discovered Eda Bradley home alone. Burnice G. Bradley's many efforts to dissuade his wife from joining the WatchTower Cult only confirmed the prophecies of his resistance made ahead of time to Eda Bradley by the Cult. Imitating Martin Luther, Burnice Bradley nailed to the door of the local Kingdom Hall messages for the Jehovah's Witnesses to leave his wife alone. Burnice also left messages on the porch of Eda Bradley's new bestest JW friend, Bernice Davis. Burnice even followed Bernice Davis and his wife when they went door-knocking, and mocked and jeered their efforts. The couple fought at home constantly, with such fights being heard throughout the neighborhood. Eda Bradley railed against all society -- courts, police, etc. Eda Bradley also was successful in turning her two sons against their father, and to the WatchTower Cult. Eventually, Burnice Bradley drove Eda out of the family home. Eda Bradley's divorce case was finally heard in 1953, and DENIED. Son, Victor Grant Bradley, went on to become a longtime prominent JW ELDER in Washington state, while Clifford Franklin Bradley died prematurely as a regular JW. Their father's existance was ignored in their obituaries.

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GEORGE A. WATSON v. ALICE E. WATSON was a 1941-42 Washington state divorce case. George Watson, age 37, and Alice Watson, age 20s, were divorced in January 1942 on George's complaint due to the typical negatives of Alice having joined the WatchTower Cult. The couple reconciled Spring 1942, then broke up again, then reconciled Summer 1942, then George again filed for divorce. The court refused to grant another divorce blaming the Watsons' problems on George's drinking and Alice's bad temper -- she once having broke George's nose after he blacked her eye. Apparently, the Watsons had an excellent sex life.

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IN RE MYRA G. ADAMS was a 1943 Supreme Court of Georgia case which reviewed Georgia's insanity commitment proceedings. We believe that this case involved a  41 year-old married-separated Jehovah's Witness female named Myra G. Jordan, and wife of Paul Jordan, both of Sandersville, Washington County, Georgia. The circumstances of Myra Jordan's marriage and subsequent separation is mysteriously not explained. Neither did Paul Jordan or relatives testify in these proceedings. Myra Jordan died in 1952.

Jehovah's Witness Clint Paul brought this failed habeas-corpus proceeding. Sandersville Jehovah's Witnesses Clint Paul and spouse, Thelma Barbaree, W. B. Cox, Mr. and Mrs. W. R. Cox, along with Myra Jordan all testified that Myra Jordan was perfectly sane, and that these proceedings were a concocted conspiracy to separate Myra Jordan from the WatchTower Society, which had begun about two years prior to Adams commitment in January 1943.

Myra Adams' parents and one sister, who had initiated these proceedings, testified that Adams' mental issues had begun two or more years prior to her association with the WatchTower Society, and that the progression of such mental instability combined with the required missionary work of the WatchTower Society now placed the safety of Myra Adams in jeopardy. The Supreme Court of Georgia affirmed this commitment. Excerpts:

Clint Paul brought a habeas-corpus proceeding before a Judge of the superior court, against the superintendent of the State Hospital for the Insane at Milledgeville, to obtain release of Myra G. Adams, who was being held under a commitment from the court of ordinary of Washington County. The petition alleged, that she had been committed by her parents and others because of her belief and activities as a member of the "Witnesses of Jehovah"; that she was not and is not insane; that she "was not fully informed of the proceedings and was not permitted to know just what it was all about until she was incarcerated;" that she was "tried on a pretended charge of insanity," and "the same was a mere pretended trial or hearing;" that she was thus denied "due process," in violation of the 14th amendment to the Federal constitution; and that her detention violated her rights under the Federal and State constitutions. After hearing the evidence the Judge remanded her to the custody of the superintendent.

A certified copy of the commitment proceedings before the ordinary was introduced in evidence. It thus appeared that on January 27, 1943, a petition to the ordinary was filed which set forth that Myra Adams was insane and subject to be committed to the Milledgeville State Hospital, and was accompanied by an affidavit of the petitioner that Myra Adams "is violently insane, and is likely to do herself serious bodily harm," which affidavit was verified by a regular practicing physician of the county. On the same day the father, mother, and sister, as the alleged three "nearest adult relatives" of Myra Adams, filed an acknowledgment of service and consent to immediate issuance of a commission to investigate her sanity; and the ordinary issued a commission to two physicians and an attorney, directing them to "personally examine" Myra Adams "by inspection, and to hear and examine witnesses on oath, if necessary, as to her condition," and to make return to the ordinary as to the result of their inquiry. On the same day the persons named as commissioners filed with the ordinary, as a part of the commitment record, their oaths to well and truly execute the commission; and their signed return that they had made the "examination" required by the commission "by inspection and proofs as the law requires;" and that they "find the said Myra Adams to be insane and fit subject for the Milledgeville State Hospital." Thereupon the ordinary entered a judgment that she was insane, and that as such she "be committed to the ... State hospital until she again be restored to her right reason and sound mind."

For the petitioner, Mr. and Mrs. W. R. Cox and W. B. Cox, of Sandersville, where Myra G. Adams had lived and was committed to the State hospital at Milledgeville, were permitted to testify as to her activities as a "pioneer worker" in "Jehovah's Witnesses," in which they were all members. They testified, that they had known and seen her in Bible classes; that she was perfectly sane and normal; that her parents had opposed her carrying on this work in "calling upon the people from house to house," and had threatened that "they would have her locked up in Milledgeville" if she did not desist from so calling on people. Clint Paul, the petitioner, testified that he was "one of Jehovah's Witnesses," and had known Myra G. Adams since "she first became interested in the truths proclaimed by the Watchtower Bible and Tract Society about two years ago;" that he had attended with her a convention of the organization at Birmingham, Alabama, in September, 1942, and knew her in "our ministerial work;" that "she acted perfectly normal in every way, and was about her Christian work just as other normal people would," and "is not insane;" and that her parents had told him, "We are not going to have Myra going from door to door in that work." Mrs. Paul testified to like effect. Thelma Barbaree, another of "Jehovah's Witnesses" at Milledgeville, testified that she had known Myra G. Adams only a short time, but had one "short talk" with her at the hospital, in which "she talked normal as usual and very desirous of getting free" to "continue her ministerial work."

Myra G. Adams testified as to her religious activities and the opposition of her parents; that "it is true that our message exposes religion as a snare of the worst kind, and that it is not in any wise related to Christianity which is true worship of Almighty God." As to her commitment, she swore: "I heard some people drive up at the front and recognized the sheriff of the county, A. W. Smith, whom I have known over a period of years, and the ordinary, and a couple of other men. They came into the living-room. Dr. Leonard, one of the party, called for me and asked what kind of literature I was distributing. I told him that it was published by the Watchtower Bible and Tract Society, and that I would be glad to give him a copy. I gave him a copy of one of the books, and each of the other men a copy also. Thereupon they left, and the sheriff showed me a paper and asked me to go to town with him; he did not stop in town but took me on to Milledgeville." ... ...

... W. L. Adams, father of Myra G. Adams, testified that, four years before his daughter joined the "Jehovah's Witnesses," the witness "noticed a change in her conduct, and attributed to her mental condition," which he regarded "as being weak;" that on one occasion she had left home and had been seen sitting on the side of the road about three or four miles from her home, about night; that she refused to return home with him, but finally came back with some one else he had sent for her; that she explained her presence on the road by saying that "she was on her way to Augusta to get a job;" that "all of this happened before she became a 'Jehovah Witness;'" that he had previously "considered that he might have to ask that she be committed to the Milledgeville State Hospital for treatment, and ... had discussed the matter with the ordinary ... about the possibility of such commitment. Although he felt that with her at home with the family they might take care of her without hospital treatment, and ... he wanted to keep her at home if he could ... after Myra became a member of the 'Jehovah Witnesses,' he did not protest; and that her condition continued the same until she became one of the workers and spent her days away from home, visiting from house to house in the homes of all sorts of people, frequently in homes where only the male members of the family were present; that he became fearful for her safety, and tried to prevail upon her to cease this kind of work; that she persisted that she should do this work, and became very angry and violent when he talked to her about it;" that he "loved his daughter, and would do anything in his power to save her and aid her recovery, but he thought the place for her was the Milledgeville State Hospital until she recovered from her present condition;" and that he "did not care what her religious opinions were, but knew that she was mentally weak, and her conduct made it unsafe for her in the community."

Mrs. Grandy, a sister of Myra G. Adams, testified for the respondent, that "she and other members of the family had for several years noticed a change in Myra, and ... she attributed this change to her mental weakness; that she had noticed Myra had fits of temper and sometimes quite violent, and that was not her usual way; that she at first thought these exhibitions were such as many normal people on occasions showed, but later, on account of their frequency and violence, and being directed against her father and mother, she attributed them to mental unbalance;" that she knew of "Myra's peculiar acts after she had separated from her husband, and that her mental condition existed prior to her becoming a member of the 'Jehovah Witnesses' organization" about two years ago; that she did not believe in Myra's religious ideas, but had no objection to her sister having them; that she gave her money to make a trip to a meeting or convention of "Jehovah Witnesses" in Birmingham, Alabama, believing at the time that the trip would please her and that she would improve; that afterwards Myra became a worker for the organization, and began to travel through the country on foot, visiting from house to house, entering into the homes of all sorts of people in places where the witness felt she was unsafe, frequently returning from these trips after dark (See ***MARTINSVILLE SEVEN GANG RAPE summarized below), and when she tried to get her to stop this work, Myra became very angry, violently so, and vented her temper on all the family, including the father and mother; that none of the family had any bitterness toward her, they all worried over her condition, and wished for her recovery of "her balance," so as to "be able to leave the hospital;" that it was not safe for her "to travel on foot through the country, remaining away from home until after dark, and going into houses of all sorts of people;" and that Myra had been well treated in the home.

Dr. John B. Wiley, the physician at the State Hospital where Myra was admitted on January 27, 1943, who examined her on February 3 and 9, testified, that he had sixteen years of experience with insanity cases, and was qualified "to pass on the question of sanity or insanity;" that Myra had told him that "the devil was responsible for her domestic troubles, and that scales had been removed from her eyes;" that she had talked much of distributing Bible literature and organizing Bible classes, and "admitted a hallucinatory experience lasting ten or fifteen minutes, when she saw a beautiful vision of the New Jerusalem, a city with streets lined with gold and all houses heavenly;" that "taking her examination as a whole, he diagnosed her case as dementia praecox;" and that this diagnosis "was concurred in by the members of the hospital staff present." Dr. R. V. Lamarr testified, that he was the doctor of Myra Adams when she was transferred from the reception ward to his services about three months before the hearing, and since that time she had been under his care and observation; that she "was insane," and "her kind of insanity is dementia praecox." The witness then requested permission "to ask a few questions of Myra Adams in order to prove his finding correct," based on facts and experiences of a lifetime "during which many sane and several hundred insane persons were examined by him." On objection by the petitioner this permission was refused. ...

***ELECTROCUTED MARTINSVILLE SEVEN RAPISTS. On a late Saturday afternoon nearing sundown in January 1949, a 32 year-old WHITE Jehovah's Witness female named Ruby Stroud Floyd crossed the railroad tracks of Martinsville, Virginia, into the colored shantytown known as "Cherrytown". Ruby Floyd and her husband, Cornelius Glenn Floyd, had relocated from North Carolina four years earlier. During those past four years, Ruby Floyd had spent much time proselytizing the colored neighborhood for the WatchTower Cult. Floyd also occasionally would sell homegrown vegetables, used clothing, etc. to supplement her family's income, and probably pay for the WatchTower literature she distributed freely in the neighborhood.

Ruby Floyd inquired of four drinking black men near the railraod tracks where lived a certain black woman. After Ruby Floyd went on her way, those four drunken black males schemed to RAPE her when she came back through on her way home. And, that is exactly what they did.

By that time, it had become dark. When Ruby Floyd came back through, she was grabbed by those four blacks, dragged into the bushes, and gang raped. Word spread quickly through the black neighborhood of the ongoing assault. Instead of going to Ruby Floyd's rescue, or summoning police, three additional blacks joined in the gang rape. Those seven black males would later be convicted and executed for their crimes.

However, Ruby Floyd reported that an unknown number of other black males also raped her over a two-three hour period -- 13 or more. Additionally, there were even more black males who did not complete the act, but assisted the others by holding her down and/or holding her arms and legs. Ruby S. Floyd suffered greatly from her assault. Floyd was treated for months for multiple internal injuries. Ruby and Cornelius G. Floyd never had children. The couple moved back to North Carolina, and eventually died in Raleigh, NC, in the 1990s. 

The African-American community -- both nationally and locally -- reacted DESPICABLY, both in 1949, and thereafter, right up until today. They accused RUBY STROUD FLOYD of a pattern of flirting with the black males of Cherrytown. Ruby Floyd even is accused of an ongoing sexual affair with one of her rapists.

Even though the ELECTROCUTED MARTINSVILLE SEVEN was merely a good start, the African-American community and its liberal Caucasian sychophants has turned this story into a story about the violation of the constitutional rights of blacks in America. Unbelievably, in August 2021, the worthless POS Governor of Virginia, Ralph Northern, posthumously PARDONED the ELECTROCUTED MARTINSVILLE SEVEN RAPISTS. May Ralph Northern and all those who agree with his pardon BURN IN HELL. May every person who speaks or writes in support of those ANIMALS be CURSED by GOD before their words leave their tongues or fingertips. Such people are bigger POSs than the drunken rapists who GOD is willing to forgive.

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