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Victor Herbert

Victor August Herbert (February 1, 1859 – May 26, 1924) was an American composer, cellist and conductor of English and Irish ancestry and German training. Although Herbert enjoyed important careers as a cello soloist and conductor, he is best known for composing many successful operettas that premiered on Broadway from the 1890s to World War I. He was also prominent among the Tin Pan Alley composers and was later a founder of the American Society of Composers, Authors, and Publishers (ASCAP). A prolific composer, Herbert produced two operas, a cantata, 43 operettas, incidental music to 10 plays, 31 compositions for orchestra, nine band compositions, nine cello compositions, five violin compositions with piano or orchestra, 22 piano compositions and numerous songs, choral compositions and orchestrations of works by other composers, among other music.

In the early 1880s, Herbert began a career as a cellist in Vienna and Stuttgart, during which he began to compose orchestral music. Herbert and his opera singer wife, Therese Förster, moved to the U.S. in 1886 when both were engaged by the Metropolitan Opera. In the U.S., Herbert continued his performing career, while also teaching at the National Conservatory of Music, conducting and composing. His most notable instrumental compositions were his Cello Concerto No. 2 in E minor, Op. 30 (1894), which entered the standard repertoire, and his Auditorium Festival March (1901). He conducted the Pittsburgh Symphony from 1898 to 1904 and then founded the Victor Herbert Orchestra, which he conducted throughout the rest of his life.

Herbert began to compose operettas in 1894, producing several successes, including The Serenade (1897) and The Fortune Teller (1898). Some of the operettas that he wrote after the turn of the 20th century were even more successful: Babes in Toyland (1903), Mlle. Modiste (1905), The Red Mill (1906), Naughty Marietta (1910), Sweethearts (1913) and Eileen (1917). After World War I, with the change of popular musical tastes, Herbert began to compose musicals and contributed music to other composers' shows. While some of these were well-received, he never again achieved the level of success that he had enjoyed with his most popular operettas.

Early life and education
Herbert was born on the island of Guernsey to Frances "Fanny" Muspratt (née Lover; c. 1833 – c. 1915) and August Herbert, of whom nothing is known. He was baptized on July 11, 1859, in the Evangelical Lutheran Church in Freiburg, Baden, Germany. From 1853, Fanny was separated from her first husband, Frederic Muspratt, who divorced her in 1861 when he found out that she had conceived Herbert by another man. His mother told Herbert that he had been born in Dublin, and he believed this all his life, listing Ireland as his birthplace on his 1902 American naturalization petition and on his 1914 American passport application. Herbert appears to have had no knowledge of his half-sister Angela Lucy Winifred Muspratt, an artist (born 1851) or his half-brother, Frederic Percy (1853–1856). The Muspratts, a family of chemical industrialists in Liverpool, raised Angela after the divorce. Herbert and his mother lived with his maternal grandfather, the Irish novelist, playwright, poet and composer, Samuel Lover, from 1862 to 1866 in Sevenoaks, Kent, England. Lover welcomed a steady flow of musicians, writers and artists to their home. Herbert joined his mother in Stuttgart, Germany in 1867, a year after she had married a German physician, Carl Theodor Schmid of Langenargen. Herbert's younger half-brother, Wilhelm Marius Schmid, was born there in 1870. In Stuttgart he received a strong liberal education at the Eberhard-Ludwigs-Gymnasium, which included musical training.

Herbert initially planned to pursue a career as a medical doctor. Although his stepfather was related by blood to German royalty, his financial situation was not good by the time Herbert was a teenager. Medical education in Germany was expensive, and so Herbert focused instead on music. He initially studied the piano, flute and piccolo but ultimately settled on the cello, beginning studies on that instrument with Bernhard Cossmann from age 15 to age 18. He then attended the Stuttgart Conservatory. After studying cello, music theory and composition under Max Seifritz, Herbert graduated with a diploma in 1879.

Early career and the move to the U.S.
Even before studying with Cossmann, Herbert was engaged professionally as a player in concerts in Stuttgart. His first orchestra position was as a flute and piccolo player, but he soon turned solely to the cello. By the time he was 19, Herbert had received engagements as a soloist with several major German orchestras. He played in the orchestra of the wealthy Russian Baron Paul von Derwies for a few years and, in 1880, was a soloist for a year in the orchestra of Eduard Strauss in Vienna. Herbert joined the court orchestra in Stuttgart in 1881, where he remained for the next five years. There he composed his first pieces of instrumental music, playing the solos in the premieres of his first two large-scale works, the Suite for cello and orchestra, Op. 3 (1883) and the Cello Concerto No. 1, Op. 8. In 1883, Herbert was selected by Johannes Brahms to play in a chamber orchestra for the celebration of the life of Franz Liszt, then 72 years old, near Zurich.

In 1885 Herbert became romantically involved with Therese Förster (1861–1927), a soprano who had recently joined the court opera for which the court orchestra played. Förster sang several leading roles at the Stuttgart Opera in 1885 through the summer of 1886. After a year of courtship, the couple married on August 14, 1886. On October 24, 1886, they moved to the United States, as they both had been hired by Walter Damrosch and Anton Seidl to join the Metropolitan Opera in New York City. Herbert was engaged as the opera orchestra's principal cellist, and Förster was engaged to sing principal roles. During the voyage to America, Herbert and his wife became friends with their fellow passenger and future conductor at the Metropolitan Opera, Anton Seidl, and other singers joining the Met.

Initial musical life in New York City
Seidl became an important mentor to Herbert and took a particular interest in fostering Herbert's skills as a conductor. Upon arriving in New York, Herbert and Förster became active members of New York's German music community, socializing and networking at cafes such as Luchow's. At these cafes, Herbert handed out business cards saying, "solo cellist from the Royal Orchestra of his Majesty, the King of Württemberg. Instructor in cello, vocal music and harmony." Herbert hoped to pick up extra income teaching, since he was earning only $40 to $50 a week as a cellist in the Met's orchestra.

Meanwhile, in her first season at the Met, 1886–87, Förster sang several roles in German, including the title role of the Queen of Sheba in Goldmark's Die Königin von Saba, Elsa in Lohengrin, Irene in Wagner's Rienzi, the title role in the Met premiere of Verdi's Aida and Elizabeth in Tannhäuser. She earned praise from critics and audiences alike and was featured on the cover of the Musical Courier, a major music magazine of the day. The next season, she repeated the role of Elsa but then left the Met and then sang with the German-language Thalia Theatre, again earning good reviews. Although she sang for several more years, her career did not progress. Nevertheless, happy in New York, Herbert and Förster decided to remain in America after their first season at the Metropolitan Opera and eventually became citizens.

Herbert quickly became prominent in New York City's musical scene, making his first American solo appearance on the cello in a performance of his own Suite for Cello and Orchestra, Op. 3, with Walter Damrosch conducting the Symphony Society of New York at the Metropolitan Opera House on January 8, 1887. The New York Herald said of the event, "[Herbert's] style is infinitely more easy and graceful than that of most cello players". This warm reception quickly led to more solo engagements that year, including performances of his own Berceuse and Polonais. Herbert continued to appear as a cello soloist with major American orchestras into the 1910s. In the fall of 1887, he formed his own 40-piece orchestra, the Majestic Orchestra Internationale, which he conducted and in which he served as cello soloist. Although the orchestra survived for only one season, it performed in several of New York's most important concert halls. The same year, he founded the New York String Quartet together with violinists Sam Franko and Henry Boewig, and violist Ludwig Schenck. The group's first concert was on December 8, 1887, and it continued to give free-admittance concerts for several years at Steinway Hall, earning enthusiastic critical praise.

During the Summer of 1888, Herbert became Seidl's assistant conductor of the New York Philharmonic's ten-week summer concert seasons on the Boardwalk at Brighton Beach, a prestigious post. Seidl's concert seasons made Brighton Beach an important New York musical venue each summer. Herbert conducted the 80-piece orchestra in lighter works paired with more serious repertoire at summer concerts and festivals over the next few years. Herbert's association with the New York Philharmonic ended in 1898, after 11 seasons, serving variously as an assistant conductor, guest conductor and solo cellist. In Fall 1888, soprano Emma Juchs hired Herbert to music direct a "concert party" tour of cities and towns in the midwest that had seen little art music, presenting a quartet of singers in varied programs of songs, operatic scenes and arias to new audiences. The accompaniment was usually pianist Adele Aus de Ohe and Herbert at the cello. The group presented their concerts to wealthy patrons at fashionable private parties and at mostly smaller venues to local audiences, educating them about opera, art songs and contemporary music.

Conducting and composing successes
On December 1, 1888, Seidl programmed Herbert's Serenade for String Orchestra, Op. 12 as part of a concert at Steinway Hall, with the composer conducting. In January 1889, Herbert and violinist Max Bendix were the soloists in the American premiere of the challenging Double Concerto, Op. 102 for Violin, Cello and Orchestra by Brahms. Conductor Theodore Thomas then invited Herbert to conduct and perform with him in Chicago. In 1889, Herbert formed the Metropolitan Trio Club with Bendix and pianist Reinhold L. Herman. The Musical Courier gave effusive praise to both Herbert's compositions ("refined taste, abundant melodic invention") and his playing: "As a violoncellist, Mr. Herbert ranks with the foremost alive". Seidl brought Herbert, Förster, Bendix, Juchs, Ohe and Lilli Lehmann, together with a large orchestra and 500-voice chorus, to Pittsburgh, Pennsylvania in May 1889 as part of a big music festival to celebrate the new Exposition Building.

Herbert also played and conducted for the Worcester Music Festival, where he returned repeatedly through the 1890s. In the autumn of 1889, Herbert also joined the faculty of the National Conservatory of Music, where he taught cello and music composition for several years. In 1890, he was appointed the conductor of the Boston Festival Orchestra, serving there in seasons through 1893, in addition to all of his conducting commitments elsewhere. In 1891, Herbert premiered an ambitious cantata, The Captive, for solo voices, chorus and full orchestra. His Irish Rhapsody (1892), written for the Gaelic Society of New York enjoyed a brief but intense period of popularity.

He became director of the 22nd Regimental Band of the New York National Guard in 1894, succeeding its founder, Patrick Gilmore and Gilmore's unsuccessful immediate successor David Wallis Reeves. Herbert toured widely with the 22nd Regimental Band through 1900, performing both his own band compositions and works from the orchestral repertory that he transcribed for the band. Beginning in 1894, when he began composing operettas, Herbert's band marches were sometimes derived from material from the operettas. Throughout his career, Herbert was well liked by orchestra players for his modesty and unpretentiousness. Herbert continued to compose orchestral music, writing one of his finest works, the Cello Concerto No. 2 in E minor, Op. 30, which premiered in 1894.

In 1898, Herbert became the principal conductor of the Pittsburgh Symphony, a position he held until 1904. Under his leadership, the orchestra became a major American ensemble and was favorably compared by music critics with ensembles like the New York Philharmonic and Boston Symphony Orchestra. The orchestra toured to several major cities during Herbert's years as conductor, notably premiering Herbert's Auditorium Festival March for the celebration of the twelfth anniversary of Chicago's Auditorium Theatre in 1901. After a disagreement with the management of the Pittsburgh Symphony in 1904, Herbert resigned, founding the Victor Herbert Orchestra. He conducted their programs of light orchestral music paired with more serious repertoire (as he had done earlier with Anton Seidl's Brighton Beach orchestra concerts) at summer resorts and on tours for most of his remaining years. His orchestra made many acoustical recordings for both Edison Records, from 1909 to 1911, and the Victor Talking Machine Company, from 1911 to 1923. Herbert was also a cello soloist in several Victor recordings as well.

Activist for the legal rights of composers
In the early years of the twentieth century, Herbert championed the right of composers to profit from their works. In 1909, he testified before the United States Congress, influencing the formation and development of the Copyright Act of 1909. This law helped to secure the rights of composers to charge royalties on the sales of sound recordings.

Herbert led a group of composers and publishers in founding the American Society of Composers, Authors, and Publishers (ASCAP) on February 13, 1914, becoming its vice-president and director until his death in 1924. The organization has historically worked to protect the rights of songwriters and music publishers and continues to do this work today. In 1917, Herbert won a landmark lawsuit before the United States Supreme Court that gave composers, through ASCAP, a right to charge performance fees for the public performance of their music. ASCAP commissioned a bust in Herbert's honor in New York City's Central Park, erected in 1927.

Operetta, opera and musical theatre
In 1894 Herbert composed his first operetta, Prince Ananias, for a popular troupe known as The Bostonians. The piece was well received, and Herbert soon composed three more operettas for Broadway, The Wizard of the Nile (1895), The Serenade (1897), which enjoyed international success, and The Fortune Teller (1898), starring Alice Nielsen. Although these achieved popularity, Herbert did not produce any more stage works for several years, focusing on his work with the Pittsburgh Symphony until 1904. Just before leaving that orchestra, he returned to Broadway with his first major hit, Babes in Toyland (1903). Two more successes followed, Mlle. Modiste (1905) and The Red Mill (1906), which solidified Herbert as one of the best-known American composers. He was elected to the National Institute of Arts and Letters in 1908.

Although Herbert's reputation lies with his operettas, he also composed two grand operas. He searched for several years for a libretto that appealed to him, finally finding one by Joseph D. Redding called Natoma that concerned a historical story set in California. He composed the work from 1909 to 1910, and it premiered in Philadelphia on February 25, 1911, with soprano Mary Garden in the title role and the young Irish tenor John McCormack in his American operatic debut. The opera was repeated as part of the company's repertory during the next three seasons. It also enjoyed performances in New York City, making its debut there on February 28, 1911. Herbert's other opera, Madeleine, was a much lighter work in one act. On January 24, 1914, it had its premiere at the Metropolitan Opera, but it was not revived beyond that season.

During this period, Herbert continued to compose operettas, producing two of his most successful works, Naughty Marietta (1910) and Sweethearts (1913). He also became progressively more involved with Irish-American organizations: in 1908 he joined the Friendly Sons of St. Patrick (becoming president in 1916), the oldest Irish association in New York, and in 1911 he became a member of the American Irish Historical Society. In early 1916, he became the founding president of the Friends of Irish Freedom and became active in the cause of Irish nationalism. Another operetta, Eileen (1917, originally entitled Hearts of Erin), was the fulfillment of Herbert's desire to compose an Irish-themed operetta and a tribute to his grandfather's novel Rory O'More. The piece is set during the Irish Rebellion of 1798 and contains a rich score; it debuted in time to mark the first anniversary of the 1916 Easter Rising in Ireland. This was the end of Herbert's greatest period of producing full scores for operettas. In late 1916 Herbert also orchestrated "Soldiers of Erin", an English language version of what would later be adopted as the Irish national anthem; it was widely performed in the US from early 1917.

By World War I, with the birth of jazz, ragtime and new dance styles like the foxtrot and tango, Herbert reluctantly switched to writing musical comedies. These featured less elaborate ensembles and simpler songs for less classically trained singers than the European-style operettas that had dominated his earlier career. Herbert, during the last years of his career, was frequently asked to compose ballet music for the elaborate production numbers in Broadway revues and the shows of Irving Berlin and Jerome Kern, among others. He was also a contributor to the Ziegfeld Follies every year from 1917 to 1924.

Herbert summered at Lake Placid, New York. In 1918, he played the cello there (the first time after retiring 20 years earlier) in a benefit concert for the Red Cross.

Death and legacy
A healthy man throughout his life, Herbert died suddenly of a heart attack at the age of 65 on May 26, 1924, shortly after his final show, The Dream Girl, began its pre-Broadway run in New Haven, Connecticut. He was survived by his wife and two children, Ella Victoria Herbert Bartlett and Clifford Victor Herbert. He was entombed in Woodlawn Cemetery in The Bronx, New York City.

Herbert and his music are celebrated in the 1939 film The Great Victor Herbert, where he was portrayed by Walter Connolly and which also featured Mary Martin. He was also portrayed by Paul Maxey in the 1946 film Till the Clouds Roll By. Many of Herbert's own works were made into films, and his music has been used in numerous films and television shows. In 1940 the U.S. Postal Service included Herbert in its Famous Americans series of stamps. A Chicago elementary school is named for him. During World War II the Liberty ship SS Victor Herbert was built in Panama City, Florida, and named in his honor. Ireland's RTÉ Lyric FM's feature "Victor Herbert, Son of Dublin" was Silver Radio Winner at the 2019 New York Festivals International Radio Awards in the category best biographical documentary.

Works
Herbert was a prolific composer, producing two operas, one cantata, 43 operettas, incidental music to 10 stage productions, 31 compositions for orchestra, nine band compositions, nine cello compositions, five violin compositions with piano or orchestra, 22 piano compositions, one flute and clarinet duet with orchestra, numerous songs, including many for the Ziegfeld Follies, and other works, 12 choral compositions, and numerous orchestrations of works by other composers, among other compositions. He also composed The Fall of a Nation (1916), one of the first original orchestral scores for a full-length film. The score was thought to be lost, but it turned up in the film-music collection of the Library of Congress. It was given a recording in 1987.

As a composer, Herbert is chiefly remembered for his operettas. Of his instrumental works, only a few remained consistently within the concert repertoire after Herbert's death. However, some of his forgotten works have enjoyed a resurgence of popularity within the last couple decades.

Operettas and other stage music
Besides those mentioned above, other Herbert operettas with particularly strong scores are Cyrano de Bergerac (1899), The Singing Girl (1899), The Enchantress (1911), The Madcap Duchess (1913), and The Only Girl (1914). Other shows that were popular include It Happened in Nordland (1904), Miss Dolly Dollars (1905), Dream City (1906),  The Magic Knight (1906), Little Nemo (1908), The Lady of the Slipper (1912),  The Princess Pat (1915) and My Golden Girl (1920). In addition to composing about 55 full scores for stage works, Herbert produced a considerable body of musical numbers for variety shows such as the Ziegfeld Follies and the sophisticated private entertainments for the Lambs theatrical club.

Herbert's early shows toured widely, usually including a Broadway run to further publicize the tour. As Broadway increasingly became essential to commercial theatrical success, Herbert designed his shows to appeal specifically to New York sensibilities. Although consistently praised for his music, many of Herbert's operettas were criticized by theatre critics for their weak librettos and conventional lyrics. By the mid-20th century, revivals of Herbert's works were relatively rare. His shows were revived occasionally on Broadway until 1947, but not thereafter. In the 1970s and 1980s, however, the operettas began to be revived more frequently, albeit often with heavily rewritten librettos, by companies like the Light Opera of Manhattan and Ohio Light Opera, and revivals continue today.

Herbert's style
American musical theatre composers of the late nineteenth century tended to imitate either Viennese operetta or the works of Gilbert and Sullivan. Many American theatre companies, such as The Bostonians, were established for the purpose of performing Gilbert and Sullivan's operas, such as H.M.S. Pinafore and The Mikado, and adaptations of Karl Millöcker's operettas, such as Der Bettelstudent, or Franz von Suppé's Boccaccio, all of which became popular in America. Herbert tailored his operettas to be performed by companies that performed these works. His background made him intimately familiar with Viennese operetta. Indeed, the most characteristic Herbert song was the waltz, and many of his waltzes became highly popular in spite of their high musical demands.

Herbert is also known for his "variation" songs, which consist either of a series of refrains displaying different styles, or of several variations of the same melody. For example, "Serenades of All Nations" from The Fortune Teller demonstrates serenades from colourful national traditions, sung and danced by a ballerina. "The Song of the Poet" from Babes in Toyland provides variations on the lullaby "Rock-a-bye Baby" by presenting it first as a brassy march, then in Neapolitan style, and finally as a cakewalk. The best of Herbert's operetta music is challenging, calling for trained singers. He often wrote his operettas with a particular singer in mind. During his career he had occasion to work with three great prima donnas: Alice Nielsen, Fritzi Scheff, and Emma Trentini. For them, he wrote leading parts in The Fortune Teller and The Singing Girl (Nielsen), Babette, Mlle. Modiste, The Prima Donna and Mlle Rosita (Scheff), and Naughty Marietta (Trentini). He would also write shows for popular comedians of the day or noted producers. Some of these were spectacular successes (The Red Mill, written for the comedy team of David C. Montgomery and Fred Stone, was Herbert's most financially successful show. ), while others were dismal failures (When Sweet Sixteen, written for Joe Weber, who pulled out of the production, which lasted only twelve performances on Broadway. ).

Although Herbert had not been exposed to Gilbert and Sullivan before his arrival in the U.S. in 1886, their popularity led him to adopt some of their musical and dramatic sensibilities. An example of this is the quintet "Cleopatra's Wedding Day" from The Wizard of the Nile. One of his early successes, The Serenade, borrows many of its situations from Ruddigore, Iolanthe and The Pirates of Penzance. The work's librettist, Harry B. Smith, went on to steal more Gilbertian ideas for future operettas with Herbert, who often would complement these ideas with music reminiscent of Sullivan. The Singing Girl, co-written by Smith and Stanislaus Stange, recalls The Mikado, and includes the plot element of a law against kissing without a licence.

Herbert tended to use a slightly larger orchestra than Sullivan did in his comic operas, mostly through use of more types of percussion and occasionally by adding a harp. He generally wrote his own orchestrations, which were admired by music critics and other composers. In revivals of his works, however, new orchestrations have substituted saxophones and brass for strings. For many years, the only recording available of a Herbert show using his original orchestrations was one of Naughty Marietta, produced by the Smithsonian in 1981. Only recently have more recordings of his operettas appeared with the original orchestrations intact. These include Naughty Marietta, Mlle. Modiste, Eileen, Sweethearts and The Red Mill by Ohio Light Opera and The Fortune Teller by The Comic Opera Guild, which also has recorded numerous Herbert operettas live in concert with two-piano accompaniment.

Like Sullivan, Herbert also frequently evokes and imitates music from distant places in his operettas. He uses elements of Spanish music in The Serenade, Italian music in Naughty Marietta, Austrian music in The Singing Girl and Eastern music in The Wizard of the Nile, The Idol's Eye, The Tattooed Man and other works set in places like Egypt and India. The Fortune Teller includes an energetic Hungarian csárdás. He also frequently interpolated Irish-style songs into his operettas which, with the exception of those in Eileen, rarely advanced the plot.

By World War I, musical tastes were shifting in America, and Herbert was forced to compose in a simpler musical style. Many of his later works, such as The Velvet Lady and Angel Face (both 1919), imitated popular new song-types like the foxtrot, ragtime and the tango. Even in some of his earlier works, such as The Red Mill (1906), Herbert was already adopting elements that would later become associated with musical comedy in America. His collaboration on The Century Girl (1916) with Irving Berlin displayed this simpler style. Although these later shows introduced some memorable numbers, they did not enjoy the enduring popularity of his most popular operettas. The most successful work of his later career was Orange Blossoms (1921), which included the popular waltz song, "A Kiss in the Dark".

Operas
Although his success had been in light music, like Sullivan, Herbert aspired to compose serious operas. Approached by Oscar Hammerstein I to write a grand opera, Herbert jumped at the chance. Hammerstein announced, in the April 13, 1907 issue of Musical America, a $1,000 prize for the best libretto submitted, fueling public enthusiasm and high expectations. Joseph Redding's libretto for Natoma, set in 1820s California, is a love story between an American naval officer and a Native American princess. The cast included such distinguished singers as John McCormack and Mary Garden, but the 1911 premiere in Philadelphia was only a moderate success. Critics praised the music, including its effective melodies and leitmotifs set off by orchestral counterpoint. They complained, however, about the libretto and the casting of foreign singers in what was supposed to be an "American opera".

Madeleine, his only other opera, is based on a French play and tells the equable little story of an operatic prima donna whose friends and acquaintances, one by one, decline her invitation to dine with her on New Years Day. The work is in one act and premiered in 1914 in a double bill with Enrico Caruso in the leading tenor role in Pagliacci. The opera featured Frances Alda in the title role. It failed to make an impression and received only six performances. Its conversational style is complemented by orchestral motivic commentary. Just before the work opened, Herbert added "A Perfect Day" at Alda's request. Although not a success, because of Herbert's popularity, G. Schirmer took the unprecedented step of publishing the work in full score.

Instrumental music
After Herbert's death, little of his instrumental music continued to be performed, but within the last couple of decades it has begun to enjoy revivals in concert and recordings. His Cello Concerto No. 2 in E minor, Op. 30, is an exception to this. First performed in 1894, it was received enthusiastically at its premiere and shows the influence of Franz Liszt. Antonín Dvořák, a colleague of Herbert's at the National Conservatory, was inspired to compose his Cello Concerto in B minor, Op. 104, after hearing its premiere. The concerto has been recorded by cellists such as Yo-Yo Ma (with Kurt Masur and the New York Philharmonic), Lynn Harrell (with Sir Neville Marriner and the Academy of St Martin in the Fields), Julian Lloyd Webber (with Sir Charles Mackerras and the London Symphony Orchestra), and an early rare recording by Bernard Greenhouse (with Max Schönherr and the Vienna Symphony Orchestra).

More recently, two of Herbert's earlier compositions for cello and orchestra have regained a place in the concert repertory. The Suite for Cello and Orchestra, Op. 3 (1884), his earliest known composition despite its designation as Op. 3, has been performed by several ensembles in recent years. The work foreshadows the light music of Herbert's later compositions. Another work that has been revived is his Cello Concerto No. 1, which was first performed by the composer in Stuttgart shortly before he came to the U.S. For many years, the work was unpublished and apparently unperformed, surviving only in manuscript. It was recorded for the first time in 1986 and has since been published. The composition is admired for achieving an effective balance between its virtuosic elements and its lyricism.

Of his large-scale orchestral works, Herbert's tone poem Hero and Leander (1901) is his most important. Composed for the Pittsburgh Symphony Orchestra while Herbert was their conductor, the work displays an affinity with both Wagner and Liszt. Another important work that Herbert wrote for the PSO is Columbus, Op. 35, a four-movement programmatic suite. The first and final movements of the suite were composed in 1893 as part of a theatrical spectacle intended for the Colombian Exposition in Chicago. However, Herbert never completed that project, and the central two movements were not composed until 1902. The PSO premiered the work in 1903, and it was the last large-scale symphonic work that Herbert composed.

Herbert also composed a considerable body of smaller-scale works, often writing music for his own performance on the cello or producing individual songs for the Victor Herbert Orchestra. He published some of his dance music compositions under the pseudonym Noble MacClure. During the last decade of his life, he composed a number of overtures for feature films, although The Fall of a Nation was his only complete film score. On February 12, 1924, Herbert was one of the featured composers at New York's Aeolian Hall, in an evening entitled An Experiment in Modern Music that included the world premiere of George Gershwin's Rhapsody in Blue by the Paul Whiteman orchestra. Herbert's contribution for the evening, A Suite of Serenades, was his last work to premiere with him in attendance.

Recordings
The following is a list of some of the best-known recordings of Herbert's music.
 * The Music of Victor Herbert, Album C-1, conducted by Nathaniel Shilkret, Victor, 1927
 * The Music of Victor Herbert, Album C-11, Victor Salon Group and Orchestra, conducted by Shilkret, RCA Victor, 1930
 * The Music of Victor Herbert, C-33, RCA Victor, conducted by Shilkret with soloists, including Jan Peerce, chorus, and orchestra, RCA Victor, 1939; this was recorded immediately after The Magic Key of RCA radio broadcast of the same music.
 * The Music of Victor Herbert, recorded by Beverly Sills, soprano, and Andre Kostelanetz, conducting, on Angel records SFO-37160 (1976) (Grammy Award winner)
 * Cello Concerto No. 2 in E minor op. 30, recorded by Julian Lloyd Webber, with the London Symphony Orchestra, conducted by Sir Charles Mackerras on EMI Classics 747 622–2
 * Cello Concertos recorded by Lynn Harrell, with The Academy of St. Martin in the Fields, conducted by Sir Neville Marriner on Decca 417 672–2
 * Cello Concerto No. 2 in E minor op. 30, performed by Georges Miquelle and the Eastman-Rochester Orchestra (i.e. the Orchestra of the Eastman School of Music), conducted by Howard Hanson, recorded for Mercury Records in October 1957, re-issued on CD in 1995, coupled with the Grand Canyon Suite and Mississippi Suite by Ferde Grofe. (Mercury Living Presence CD 434 355–2).
 * Victor Herbert Eileen: Romantic Comic Opera in Three Acts (1998) Ohio Light Opera, James Stewart, Artistic Director; Newport Classic (NPD 85615/2)
 * Victor Herbert: Beloved Songs and Classic Miniatures (1999) recorded by Virginia Croskery, soprano, and Keith Brion conducting the Slovak Radio Symphony Orchestra, on the Naxos CD 8.559.26
 * The Red Mill: Romantic Opera in Two Acts by Victor Herbert (2001) Ohio Light Opera; L. Lynn Thompson, Conductor; Steven Daigle, Artistic Director; Albany Records (Troy 492/493).
 * Stereo recordings of four Herbert operettas were made by Reader's Digest for their 1963 album Treasury of Great Operettas. Each of the operettas in the set is condensed to fill one LP side. The four operettas in this set are Babes in Toyland, Mlle. Modiste, The Red Mill and Naughty Marietta. The Naughty Marietta selections have been re-released on CD.
 * Hero and Leander; Grofé: Grand Canyon Suite, Pittsburgh Symphony Orchestra, conducted by Lorin Maazel. (1994) Sony SK52491
 * Columbus Suite / Irish Rhapsody, Slovak Radio Symphony Orchestra conducted by Keith Brion (2000) Naxos 8.559027
 * Victor Herbert: The Collection, Victor Herbert And His Orchestra (2007) Syracuse University Recordings, SUR 1018. These are remastered transfers from Herbert's 1909–11 Edison cylinders.

General

 * Victor Herbert at the Songwriters Hall of Fame
 * Ed Glazier's Victor Herbert site. Contains extensive discography and information
 * Chronological description of Herbert's compositions by genre
 * Edwardian light opera site, containing MIDI files, cast lists and other information for 30 Herbert works
 * Discography for Herbert's operas
 * Review and recommendations of Victor Herbert recordings
 * Listing of Herbert stage works with links
 * Victor Herbert recordings at the Discography of American Historical Recordings.
 * Review and recommendations of Victor Herbert recordings
 * Listing of Herbert stage works with links
 * Victor Herbert recordings at the Discography of American Historical Recordings.

Photos, scores and libretti

 * Victor Herbert Collection at the Library of Congress
 * Photo of Herbert and wife at their wedding
 * Musical Manuscripts Collection at the Harry Ransom Center
 * Image of Victor Herbert postage stamp
 * Links to several Victor Herbert piano-vocal scores
 * Vocal score for Hearts of Erin, book and lyrics by Henry Blossom (later re-titled as Eileen)
 * Sheet music for "The Only One", by Victor Herbert, lyrics by Glen MacDonough, M. Witmark & Sons, 1905.
 * Sheet music for "The Only One", by Victor Herbert, lyrics by Glen MacDonough, M. Witmark & Sons, 1905.
 * Sheet music for "The Only One", by Victor Herbert, lyrics by Glen MacDonough, M. Witmark & Sons, 1905.

title: Victor Herbert


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Liquorice

Liquorice (British English) or licorice (American English; )  is the common name of Glycyrrhiza glabra, a flowering plant of the bean family Fabaceae, from the root of which a sweet, aromatic flavouring is extracted.

The liquorice plant is an herbaceous perennial legume native to Western Asia, North Africa, and Southern Europe. Liquorice is used as a flavouring in confectionery, tobacco, beverages, and pharmaceuticals, and is marketed as a dietary supplement.

Liquorice extracts have been used in herbalism and traditional medicine. Excessive consumption of liquorice (more than 2 mg/kg per day of pure glycyrrhizinic acid, a key component of liquorice) can lead to undesirable consequences. Clinically, it is suspected that overindulgence in liquorice may manifest as unexplained hypertension, low blood potassium levels (hypokalemia), and muscle weakness in individuals. Consuming liquorice should be avoided during pregnancy.

Etymology
The word liquorice, or licorice, is derived via the Anglo-French lycorys, from Late Latin liquiritia, itself ultimately derived from Greek γλυκύρριζα (the Modern Greek spelling of the genus is γλυκόριζα) literally meaning 'sweet root' and referring to Glycyrrhiza glabra.

The latter gives the plant binomial name with glabra meaning smooth and referring to the plant's smooth husks; the former came to being via the influence of liquere, 'to become fluid', reflecting the method of extracting the sweet component from the roots.

, its English common name is spelled 'liquorice' in most of the Commonwealth, but 'licorice' is also used in some countries.

Description
Liquorice is a herbaceous perennial, growing to 1 m in height, with pinnate leaves about 7 – long, with 9–17 leaflets. The flowers are 8-12 mm long, purple to pale whitish blue, produced in a loose inflorescence. The fruit is an oblong pod, 20-30 mm long, containing several seeds. The roots are stoloniferous.

Chemistry

Liquorice root contains triterpenoids, polyphenols, and polysaccharides. Flavonoids account for the yellow root color. The principal glycoside, glycyrrhizin, exists in content of 7% to 10%, depending on cultivation practices. The isoflavene glabrene and the isoflavane glabridin, found in the roots of liquorice, are phytoestrogens.

The scent of liquorice root comes from a complex and variable combination of compounds, of which anethole is some 3% of total volatiles. Much of the sweetness in liquorice comes from glycyrrhizin, which has 30–50 times the sweetness of sugar. The sweetness is different from sugar, being less instant, tart, and lasting longer.

Cultivation and uses
Liquorice grows best in well-drained soils in deep valleys with full sun. It is harvested in the autumn two to three years after planting. Countries producing liquorice include Turkey, Greece, Iran, and Iraq.

Tobacco
Liquorice is used as a flavouring agent for tobacco, for flavour-enhancing and moistening agents in the manufacture of American blend cigarettes, moist snuff, chewing tobacco, and pipe tobacco. Liquorice provides tobacco products with a natural sweetness and a distinctive flavour that blends readily with the natural and imitation flavouring components employed in the tobacco industry. Liquorice can also be added to cigarette rolling papers. , the US Food and Drug Administration banned the use of any "characterizing flavors" other than menthol from cigarettes, but not other manufactured tobacco products.

Food and confectionery
Liquorice flavour is found in a wide variety of candies or sweets. In most of these candies, the taste is reinforced by aniseed oil so the actual content of liquorice is low.

In the Netherlands, liquorice confectionery (drop) is a common sweet sold in many forms. Mixing it with mint, menthol, aniseed, or laurel is common. It is also mixed with ammonium chloride (salmiak); salmiak liquorice in the Netherlands is known as zoute drop ('salty liquorice'). Strong, salty sweets are also consumed in Nordic countries where liquorice flavoured alcohols are sold, particularly in Denmark and Finland.

Dried sticks of the liquorice root are a traditional confectionery in the Netherlands as were they once in Britain. They were sold simply as sticks of zoethout ('sweet wood') to chew on as a candy.

Pontefract in Yorkshire, England, is where liquorice mixed with sugar began to be used as a sweet in the contemporary way. Pontefract cakes were originally made there. In Cumbria, County Durham, Yorkshire and Lancashire, it is colloquially known as 'Spanish', supposedly because Spanish monks grew liquorice root at Rievaulx Abbey near Thirsk.

In Italy, Spain and France, liquorice is used in its natural form. The root of the plant is simply harvested, washed, dried, and chewed as a mouth freshener. Throughout Italy, unsweetened liquorice is consumed in the form of small black pieces made only from 100% pure liquorice extract. In Calabria, a liqueur is made from pure liquorice extract and in Reggio Emilia a soft drink called acqua d'orcio is made. In some parts of the Arab world, including Syria, Egypt, and Palestine, it is consumed as a cold beverage, especially in Ramadan.

In southeastern Turkey, such as in Diyarbakır, licorice root is traditionally made into a chilled beverage that is most commonly consumed in summer.

Research
Properties of glycyrrhizin are under preliminary research, such as for hepatitis C or topical treatment of psoriasis, but the low quality of studies prevents conclusions about efficacy and safety.

Traditional medicine
In traditional Chinese medicine, a related species G. uralensis (often translated as "liquorice") is known as, and is believed to "harmonize" the ingredients in a formula. although there is no high-quality clinical research to indicate it is safe or effective for any medicinal purpose. The European Medical Agency added liquorice to their list of herbal medicine.

Fungicide
The essential oils inhibit the growth of Aspergillus flavus.

Consumption levels
The United States Food and Drug Administration regards that foods containing liquorice and its derivatives (including glycyrrhizin) are generally recognized as safe for use as a food ingredient, if not consumed excessively. Other jurisdictions have suggested no more than 100 - 200 mg of glycyrrhizin per day, the equivalent of about 70 - 150 g of liquorice confectionery. Although liquorice is considered safe as a food ingredient, glycyrrhizin can cause serious side effects if consumed in large amounts (above 0.2 mg per kg per day). One estimate is that a normal healthy person can consume 10 mg of glycyrrhizic acid per day.

Because the composition of liquorice extracts in various products may exist in a broad range, there is not enough scientific information to determine that a specific level of intake is safe or unsafe.

Physiological effects
The effects of excessive liquorice consumption on lowering potassium levels in the blood and increasing blood pressure are a particular concern for people with hypertension (high blood pressure) or heart or kidney disease.

Some adverse effects of liquorice consumed in amounts of 50 to 200 g per day over four weeks appear to be caused by glycyrrhizic acid (75 to 540 mg per day glycyrrhetinic acid) causing increases in blood pressure. Consuming large amounts of liquorice during pregnancy has been associated with premature birth and health problems in the child.

Hyper-mineralocorticosteroid syndrome can occur when the body retains sodium, and loses potassium, altering biochemical and hormonal regulation. Some of these activities may include raised aldosterone levels, decline of the renin-angiotensin system and increased levels of the atrial natriuretic hormone in order to compensate the variations in homoeostasis.

Other adverse effects may include electrolyte imbalance, edema, increased blood pressure, weight gain, heart problems, and weakness. Symptoms depend on the severity of toxicity. Some other complaints include fatigue, shortness of breath, kidney failure, and paralysis.

Potential for toxicity
The major dose-limiting toxicities of liquorice are corticosteroid in nature, because of the inhibitory effect that its chief active constituents, glycyrrhizin and enoxolone, have on cortisol degradation, and include edema, hypokalaemia, weight gain or loss, and hypertension.

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title: Liquorice


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Joseph Franklin Rutherford

Joseph Franklin Rutherford (November 8, 1869 – January 8, 1942), also known as Judge Rutherford, was an American religious leader and the second president of the incorporated Watch Tower Bible and Tract Society. He played a primary role in the organization and doctrinal development of Jehovah's Witnesses,  which emerged from the Bible Student movement established by Charles Taze Russell.

Rutherford began a career in law, working as a court stenographer, trial lawyer and prosecutor. He became a special judge in the 8th/14th Judicial District of Missouri at some time after 1895. He developed an interest in the doctrines of Watch Tower Society president Charles Taze Russell, which led to his joining the Bible Student movement, and he was baptized in 1906. He was appointed the legal counsel for the Watch Tower Society in 1907, as well as a traveling representative prior to his election as president in 1917. His early presidency was marked by a dispute with the Society's board of directors, in which four of its seven members accused him of autocratic behavior and sought to reduce his powers. The resulting leadership crisis divided the Bible Student community and contributed to the loss of one-seventh of adherents by 1919 and thousands more by 1931. Rutherford and seven other Watch Tower executives were imprisoned in 1918 after charges were laid over the publication of The Finished Mystery, a book deemed seditious for its opposition to World War I.

Rutherford introduced many organizational and doctrinal changes that helped shape the current beliefs and practices of Jehovah's Witnesses. He imposed a centralized administrative structure on the worldwide Bible Student movement, which he later called a theocracy, requiring all adherents to distribute literature via door to door preaching and to provide regular reports of their preaching activity. He also instituted training programs for public speaking as part of their weekly meetings for worship. He established 1914 as the date of Christ's invisible return, asserted that Christ died on a tree rather than a cross, formulated the current Witness concept of Armageddon as God's war on the wicked, and reinforced the belief that the start of Christ's millennial reign was imminent. He condemned the observance of traditional celebrations such as Christmas and birthdays, the saluting of national flags and the singing of national anthems. He introduced the name "Jehovah's witnesses" in 1931 and the term "Kingdom Hall" for houses of worship in 1935.

He wrote twenty-one Watch Tower Society books and was credited by the Society in 1942 with the distribution of almost 400 million books and booklets. Despite significant decreases during the 1920s, overall membership increased more than sixfold by the end of Rutherford's 25 years as president.

Early life
Rutherford was born on November 8, 1869, to James Calvin Rutherford and Leonora Strickland and raised in near-poverty in a Baptist farm family. Some sources list his place of birth as Boonville, Missouri, but according to his death certificate he was born in Versailles, Missouri. Rutherford developed an interest in law from the age of 16. Although his father discouraged this interest, he allowed Rutherford to go to college under the condition that he pay for a laborer to take his place on the family farm. Rutherford took out a loan and helped to pay for his law studies by working as a door-to-door encyclopedia salesman and court stenographer.

Law career
Rutherford spent two years as a judge's intern, became an official court reporter at age 20, and was admitted to The Missouri Bar in May 1892 at age 22. He became a trial lawyer for a law firm and later served for four years in Boonville as a public prosecutor. He campaigned briefly for Democratic presidential candidate William Jennings Bryan. He was appointed as a Special Judge in the 8th/14th Judicial Circuit Court of Missouri, sitting as a substitute judge at least once when a regular judge was unable to hold court. As a result of this appointment he became known by the sobriquet Judge Rutherford. He was admitted to the New York bar in 1909 and admitted to practice before the Supreme Court of the United States the same year.

Watch Tower Society
In 1894, Rutherford purchased the first three volumes of Charles Taze Russell's Millennial Dawn series of Bible study textbooks from two colporteurs who visited his office. Rutherford, who then viewed all religions as insincere, shallow and hypocritical, was struck by Russell's sincerity and his sentiments towards religion, which mirrored his own view. Rutherford immediately wrote to the Watch Tower Society to express appreciation for the books. He was baptized twelve years later and he and his wife began holding Bible classes in their home. In 1907, he became legal counsel for the Watch Tower Society at its Pittsburgh headquarters, and from around that time began to give public talks as a "pilgrim" representative of the Society.

As Russell's health deteriorated, Rutherford represented him on trips to Europe. In April 1915 he was deputized to speak at a major debate with Baptist preacher J. H. Troy over four nights in Los Angeles before an audience of 12,000, debating various subjects, including the state of the dead, hellfire and Christ's Second Coming. Rutherford wrote a pamphlet, A Great Battle in the Ecclesiastical Heavens, in defense of Russell and served as chairman of the Bible Students' Los Angeles convention in September 1916.

Board of directors
By 1916, Rutherford had become one of the seven directors of the Watch Tower Society; when Russell died on October 31, 1916, he joined vice-President Alfred I. Ritchie and Secretary-Treasurer William E. Van Amburgh on a three-man executive committee that ran the Pennsylvania corporation until a new president was elected at the annual general meeting the following January. He also joined a five-person editorial committee to run The Watch Tower from the December 15, 1916, issue. Russell's will, drawn up in 1907, had named the five people he wished to run the magazine after his death; Rutherford appeared only on a second list of five alternative members to fill any vacancies that arose.

Bible Student Alexander H. Macmillan, who served as an aide to the executive committee, later wrote that tensions at the Watch Tower Society headquarters mounted as the day for election of the Society's officers approached. He wrote: "A few ambitious ones at headquarters were holding caucuses here and there, doing a little electioneering to get their men in. However, Van Amburgh and I held a large number of votes. Many shareholders, knowing of our long association with Russell, sent their proxies to us to be cast for the one whom we thought best fitted for office."

Macmillan, who claimed he had declined an offer from an ailing Russell months earlier to accept the position of president after his death, agreed with Van Amburgh that Rutherford was the best candidate. According to Macmillan, "Rutherford did not know what was going on. He certainly didn't do any electioneering or canvassing for votes, but I guess he was doing some worrying, knowing if he was elected he would have a big job on his hands ... There is no doubt in our minds that the Lord's will was done in this choice. It is certain that Rutherford himself had nothing to do with it."

Presidency dispute
On January 6, 1917, Rutherford, aged 47, was elected president of the Watch Tower Society, unopposed, at the Pittsburgh convention. By-laws passed by both the Pittsburgh convention and the board of directors stated that the president would be the executive officer and general manager of the Society, giving him full charge of its affairs worldwide.

By June, four of the seven Watch Tower Society directors—Robert H. Hirsh, Alfred I. Ritchie, Isaac F. Hoskins and James D. Wright— had decided they had erred in endorsing Rutherford's expanded powers of management, claiming Rutherford had become autocratic. In June, Hirsch attempted to rescind the new by-laws and reclaim the board's authority from the president. Rutherford later claimed he had by then detected a conspiracy among the directors to seize control of the society. In July, Rutherford gained a legal opinion from a Philadelphia corporation lawyer that none of his opposers were legally directors of the society. The Watch Tower Society's official 1959 account of its history claimed the legal advice given to the ousted directors confirmed that given to Rutherford. The pamphlets produced by the expelled board members at the time indicated that their legal advice, acquired from several attorneys, disagreed with Rutherford's.

On July 12, Rutherford filled what he claimed were four vacancies on the board, appointing Macmillan and Pennsylvania Bible Students W. E. Spill, J. A. Bohnet and George H. Fisher as directors. Between August and November the society and the four ousted directors published a series of pamphlets, with each side accusing the other of ambitious and reckless behavior. The former directors also claimed Rutherford had required all headquarters workers to sign a petition supporting him and threatened dismissal for any who refused to sign. The former directors left the Brooklyn headquarters on August 8. On January 5, 1918, shareholders returned Rutherford to office.

The controversy fractured the Bible Student movement and some congregations split into opposing groups loyal either to Rutherford or those he had expelled. By mid-1919 about one in seven Bible Students had chosen to leave rather than accept Rutherford's leadership, and over the following decade they helped form or joined other groups including the Stand Fast Movement, the Layman's Home Missionary Movement, the Dawn Bible Students Association, the Pastoral Bible Institute, the Elijah Voice Movement, the Concordant Publishing Concern, and the Eagle Society.

The Finished Mystery
In late 1916, Fisher and another prominent Bible Student at the Brooklyn headquarters, Clayton J. Woodworth, sought the Executive Committee's approval to produce a book about the prophecies of the books of Revelation and Ezekiel based primarily on Russell's writings. Work on the book, The Finished Mystery, proceeded without the knowledge of the full Board of Directors and Editorial Committee and was released by Rutherford to headquarters staff on July 17, 1917, the day he announced the appointment of the four replacement directors.

The book, which was misleadingly labeled as the posthumous seventh volume of Russell's Studies in the Scriptures, was denounced by Rutherford's opponents, but became a best-seller and was translated into six languages and serialized in The Watch Tower. Expecting God's Kingdom to establish rule on earth and for the saints to be raised to heaven in 1918, Rutherford wrote in January of that year: "The Christian looks for the year to bring the full consummation of the church's hopes." He embarked on a vast advertising campaign to expose the "unrighteousness" of religions and their alliances with "beastly" governments, expanding on claims in The Finished Mystery that patriotism was a delusion and murder.

The campaign attracted the attention of governments and on February 12, 1918, the book was banned by the Canadian government for what a Winnipeg newspaper described as "seditious and antiwar statements". On February 24 in Los Angeles Rutherford gave a talk entitled "The World Has Ended—Millions Now Living May Never Die" (subsequent talks in the series were renamed, "Millions Now Living Will Never Die") in which he attacked the clergy, declaring: "As a class, according to the Scriptures, the clergymen are the most reprehensible men on earth for the great war that is now afflicting mankind." Three days later the Army Intelligence Bureau seized the Society's Los Angeles offices and confiscated literature.

Imprisonment and release
In early May 1918, US Attorney General Thomas Watt Gregory condemned The Finished Mystery as "one of the most dangerous examples of ... propaganda ... a work written in extremely religious language and distributed in enormous numbers". Warrants were issued for the arrest of Rutherford and seven other Watch Tower directors, who were charged under the 1917 Espionage Act with attempting to cause insubordination, disloyalty, refusal of duty in the armed forces and obstructing the recruitment and enlistment service of the U.S. while it was at war.

On June 21, seven of them, including Rutherford, were sentenced to 20 years' imprisonment. Rutherford feared his opponents would gain control of the Society in his absence, but on January 2, 1919, he learned he had been re-elected president at the Pittsburgh convention the day before, convincing him that God wanted him in the position. On March 26, 1919, the directors were released on bail after an appeals court ruled they had been wrongly convicted; in May 1920 the government announced that all charges had been dropped.

Administrative changes
Following his release from prison, Rutherford began a major reorganization of Bible Student activities. At a May 1919 convention in Ohio he announced the publication of a new magazine, The Golden Age (later renamed Awake!). Because Russell's will had decreed the Society should publish no other periodicals the new magazine was at first published by "Woodworth, Hudgings & Martin", with a Manhattan (rather than Brooklyn) address. Within months Bible Students were organized to distribute it door-to-door. He expanded the Society's printing facilities, revived the colporteur work and in 1920 introduced the requirement for weekly reports of Bible Students' preaching activity. He expanded and reorganized overseas branch offices in what he regarded as a "cleansing" and "sifting" work.

Beginning with an eight-day convention at Cedar Point, Ohio, in September 1922 Rutherford, launched a series of major international conventions under the theme "Advertise the King and Kingdom", attracting crowds of up to 20,000. Audiences were urged to "herald the message far and wide". He stressed that the primary duty of all Bible Students was to become "publicity agents" in fulfillment of Matthew 24:14, especially in the form of door-to-door evangelism with the Society's publications. In 1928 Rutherford began to teach that the Cedar Point convention and the events resulting from it fulfilled the prophecy of the 1290 days at Daniel 12:11.

In 1920, Rutherford published a booklet, Millions Now Living Will Never Die, and a year later published his first hardcover book, The Harp of God. This was followed by a further nineteen hardcover books, each with one-word titles, such as Creation (1927), Jehovah (1934) and Children (1941). His publications reached a total printing of 36 million copies. In 1925, he gained full control over what doctrines would be taught in Watch Tower Society publications, overruling the refusal by the five-man Editorial Committee to publish his article, "Birth of the Nation", which contained significant doctrinal changes.

Rutherford later claimed Satan had "tried to prevent the publication of that article ... but failed in that effort"; In 1927 the Watch Tower Society ceased printing of Russell's Studies in the Scriptures. The Editorial Committee was dissolved in 1931, after which Rutherford wrote every leading article in The Watch Tower until his death. The 1933 Watch Tower Society Yearbook observed that the demise of the Editorial Committee indicated "that the Lord himself is running his organization".

Rutherford expanded his means of spreading the Watch Tower message in 1924 with the start of 15-minute radio broadcasts, initially from WBBR, based on Staten Island, and eventually via a network of as many as 480 radio stations. A 1931 talk was broadcast throughout North America, Australia and France, but his attacks on the clergy resulted in both the NBC and BBC radio networks banning his broadcasts.

In 1928, Rutherford began to abolish the system of electing elders by congregational voting, dismissing them as "haughty" and "lazy", and finally asserting in 1932 that electing elders was unscriptural. He impressed on elders the need to obey the Society's "regulations", "instructions" and "directions" without complaint. Service directors, who reported back to Brooklyn, were appointed in each congregation and a weekly "service meeting" introduced to meeting programs. In 1933 Rutherford claimed that abolishing elective elders was a fulfillment of the prophecy of 2300 days at Daniel 8:13–14, and that God's sanctuary (the Watch Tower Society) was thereby cleansed.

At a 1931 Bible Student assembly in Columbus, Ohio, Rutherford proposed a new name for the organization, Jehovah's witnesses, to differentiate them from the proliferation of other groups that followed Russell's teachings. Bible Students who opposed or abandoned Rutherford to form new groups were increasingly described as the "evil servant class" by The Watchtower, which said it was wrong to pray for those who were "unfaithful". Four years later the term "Kingdom Hall" was introduced for the local meeting place of congregations.

In 1937, the door-to-door preaching program was extended to formally include "back calls" on interested people and Witnesses were urged to start one-hour Bible studies in the homes of householders. In the late 1930s, he advocated the use of "sound cars" and portable phonographs with which talks by Rutherford were played to passersby and householders.

In 1938, he introduced the term "theocracy" to describe the denomination's system of government, with Consolation explaining: "The Theocracy is at present administered by the Watch Tower Bible and Tract Society, of which Judge Rutherford is the president and general manager." "Zone servants" (now known as circuit overseers) were appointed to supervise congregations. In a Watchtower article Rutherford declared the need for congregations to "get in line" with the changed structure.

By 1942, the year of his death, worldwide attendance at the annual Memorial of Christ's death was 140,450 though his restructuring of the Bible Student community coincided with a dramatic loss of followers during the 1920s and 1930s. Worldwide attendance of the annual Memorial of Christ's death fell from 90,434 in 1925 to 17,380 in 1928. Memorial attendance figures did not surpass 90,000 again until 1940. Author Tony Wills, who analyzed attendance and "field worker" statistics, suggests it was the "more dedicated" Bible Students who quit through the 1920s, to be replaced by newcomers in larger numbers, although Rutherford dismissed the loss of the original Bible Students as the Lord "shaking out" the unfaithful. In the 1942 Yearbook of Jehovah's Witnesses, Rutherford wrote that the year's achievements "would, on the face of it, show that the Theocratic witness work on earth is about done".

Doctrinal changes
In July 1917, Rutherford had The Finished Mystery published as a seventh volume of the Studies in the Scriptures series. The volume, though written by Fisher and Woodworth, was advertised as Russell's "posthumous work" and "last legacy" but contained several interpretations and viewpoints not espoused by Russell,  including an urging of all Bible Students to cast judgment upon Christendom and its clergy, the adoption of new dates for the fulfillment of particular prophecies, a claim that salvation is tied to membership within the Watch Tower Society, as well as shunning and censuring any who reject the interpretations given in the volume or related articles in Zion's Watch Tower magazine.

In the February 1918 discourse "Millions Now Living Will Never Die" (printed in booklet form in May 1920) a revision of Russell's calculation of a "Jubilee type" was presented, changing it from 1875 to 1925, despite Russell's rejection of such a change a few months prior to his death. In October 1920 the Society published a new edition of Russell's 1881 Tabernacle Shadows of the Better Sacrifices. It included an appendix introducing many alterations or reinterpretations of Russell's original views on the death of Jesus and the role of Christ's followers in heaven as typified in the ceremonies of the Jewish tabernacle.

At the 1922 Cedar Point convention Rutherford began teaching that Christ's reign had begun in 1914, and not 1878 as Russell had taught. Rutherford expanded on this view in the March 1, 1925, issue of The Watch Tower in the article "Birth of The Nation", which he later acknowledged "caused a real stir or shake-up within the ranks." In 1927 he moved the date of the resurrection of the "sleeping saints" (all Christians who had died since Jesus' time) from 1878 to 1918 and as early as 1930 began to dismiss the year 1874 as the date for the invisible presence of Christ in favor of the year 1914.

From 1925 he developed the view of the battle of Armageddon as a universal war waged by God rather than Russell's belief that it was the decline of human society into social, political and religious anarchy. Rutherford based his interpretations on the books of Exodus, Jeremiah, Ezekiel and Psalms as well as additional material from the books of Samuel, Kings and Chronicles. An article in the January 1, 1926 Watch Tower introduced new emphasis on the importance of the name "Jehovah"; from 1929 Rutherford taught that the vindication of God's name—which would ultimately occur when millions of unbelievers were destroyed at Armageddon—was the primary doctrine of Christianity and more important than God's display of goodness or grace toward humankind. In 1932 he published an interpretation of a passage in Ezekiel describing the attack on Jerusalem by Gog of Magog, in which he predicted an intensification of persecution of Jehovah's Witnesses that would culminate in God intervening on their behalf to begin the battle of Armageddon, which would destroy all opposers of God's organization.

In 1926, he discredited Russell's teaching on the importance of Christian "character development" or personal "sanctification" and a year later discarded the teaching that Russell had been the "faithful and wise servant" of Matthew 24:45–47, warning that the desire to revere men was a snare set by the Devil. In May 1926 Rutherford released his book Deliverance at the Bible Student's convention in Kensington, England later interpreting the event as the fulfillment of the 1335 days of Daniel 12:12.

In 1927, Christmas was declared to be of pagan origin, and the following year its celebration by Bible Students was condemned as supporting "Satan's organization". Mother's Day was condemned in 1931, with other holidays as well as birthdays officially renounced in subsequent years.

In 1928, Rutherford discarded Russell's teaching that the natural Jews would be restored to Palestine and return to God's favor, despite having declared ten years earlier that prophecies of their restoration were already being fulfilled with the British takeover of Palestine from Turkey during World War I. He denied there was a role for Jews in God's Kingdom arrangement and by 1933 he had reversed Russell's earlier teaching, claiming that prominent Jewish business leaders were "arrogant, self-important and extremely selfish," and would gain no favored standing with God. The teaching that God would restore the Jews to Palestine was discontinued around the same time.

Russell's teaching that the Great Pyramid of Giza was built under God's direction was overturned in 1928, when Rutherford asserted that it had been built under the direction of Satan for the purpose of deceiving God's people in the last days. The announcement prompted further defections among long-time Bible Students.

In 1930, Rutherford published a systematic reinterpretation of the book of Revelation. Many of the symbols recorded in the book were applied to events following 1918, specifically to Watch Tower conventions held in the years 1922 through 1928. These reinterpretations reflected both a wholesale rejection of his own earlier views as well as the historicist interpretations of Pastor Russell.

At a Washington, D.C. convention in 1935, Rutherford rejected Russell's teaching that the "great company" of Revelation 7:9 was a "secondary spiritual class" composed of millions of Christians who would be resurrected to heaven apart from the 144,000 "elect", and instead argued that the "great multitude", the "sheep" of Matthew 25 and the "Jonadabs" of 2 Kings chapter 10 all picture the people who could potentially survive Armageddon and receive everlasting human life on earth if they became Jehovah's Witnesses before it began.

In 1935, Rutherford objected to U.S. state laws requiring school students to salute the flag as a means of instilling patriotism; in the 1936 Yearbook he declared that baptized Jehovah's Witnesses who did salute the flag were breaking their covenant with God and were thus "guilty of death". In 1940, children in 43 states were expelled for refusing to salute the flag and the Watch Tower Society took most cases to court, with Rutherford personally leading the unsuccessful case of Minersville School District v. Gobitis. Controversy over the flag salute issue escalated and mob attacks became prevalent in many U.S. states until 1943 when the court overruled its previous decision in the case of West Virginia State Board of Education v. Barnette. A U.S. law magazine noted how Jehovah's Witnesses had helped shape the course of constitutional law, remarking: "Through almost constant litigation this organization had made possible an ever-increasing list of precedents concerning the application of the 14th amendment to freedom of speech and religion".

In 1936, Rutherford rejected the belief that Jesus had been executed on a Roman cross, in favor of an upright stake or "tree."

Character and attitudes
Biographers describe Rutherford as tall and solidly built with a senatorial demeanor, and a strong booming voice that helped make him a powerful orator. In 1917, The New York Times stated that Rutherford "has a reputation as an eloquent, forceful speaker". Watch Tower Society literature states that his personality contrasted strongly with that of his predecessor. One Watchtower history book says that while Russell was kind, warm and tactful, Rutherford "was warm and generous toward his associates but he was also a brusque and direct type of person, and his legal background and experiences in early life gave him a directness in his approach to problems in dealing with his brothers that caused some to take offense."

Another Watch Tower Society account says he did not hide his feelings, adding, "His bluntness, even when spoken in kindness, was sometimes misunderstood." Fellow Watch Tower Society director A. H. Macmillan says Rutherford "spoke as simply and directly to the people as he knew how, and he was an extremely forthright man. He was thoroughly convinced that what he had to say was the truth and that it was a matter of life and death." Macmillan added, "He would never tolerate anything that would be contrary to what he clearly understood the Bible to teach. He was so strict about that, he would permit nothing that would seem to show a compromise when it came to an issue of the truth."

Author Tony Wills describes him as charitable and generous, and says his sympathy for the poor and oppressed was exceeded only by his hatred for the rich, the oppressors. Wills also notes that he was a dynamic, impatient extrovert. Other authors also address Rutherford's abrasiveness: James Penton describes him as blunt and moody with an explosive temper, with "a streak of self-righteousness which caused him to regard anyone who opposed him as of the Devil", while Alan Rogerson notes that he was a "dogmatic and insensitive person, obsessed with his own self-importance."

Rutherford's confrontation with four Watch Tower Society directors who opposed him in 1917 highlighted both the forcefulness of his personality and his determination to fight for what he believed was right. Penton claims Rutherford played "hard-fisted church politics" and Rogerson accuses Rutherford of using The Watchtower as a propaganda medium to attack his opposers in what was effectively a battle for his position as president. At the heart of his opponents' complaints was his "autocratic" behavior as he strove to "exercise complete management of the Society and its affairs."

Penton similarly describes Rutherford's actions in his first year of presidency—including his appointment of new directors, refusal to allow the Society's accounts to be examined, and his unilateral decision to publish The Finished Mystery—as high-handed and secretive. In contrast, Rutherford claimed, "It was my duty to use the power the Lord had put into my hands to support the interests of the shareholders and all others interested in the Truth throughout the world ... to be unfaithful to them would be unfaithful to the Lord." Macmillan, who supported Rutherford throughout the crisis, claimed the president was extremely patient and "did everything that he could to help his opposers see their mistake, holding a number of meetings with them, trying to reason with them and show them how contrary their course was to the Society's charter".

According to Wills, Rutherford emerged from prison in 1919 bitter against the world and the collusion he saw between the clergy and military that had secured his imprisonment. Soon after his release he coined the term "Satan's organization" to refer to this supposed conspiracy. In Watchtower articles Rutherford was similarly scathing towards big business, politics and the League of Nations. Rogerson describes Rutherford's attitude towards the clergy—his avowed enemies—as "unadulterated hatred".

His attacks on clergymen, particularly those of the Catholic Church, from the late 1920s were strong enough to attract a ban on his broadcasts by the NBC radio network, which condemned his "rabid attack upon organized religion and the clergy". He also applied criticizing terms to those who had deserted Watch Tower ranks, calling them the "evil servant". He urged readers to view with contempt anyone who had "openly rebelled against God's order or commandments" and also described elective elders of the 1930s who refused to submit to Watch Tower Society administrative changes as "despicable".

Wills states that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He claims that towards the close of his ministry Rutherford spent about half of each year's Watchtowers writing about Armageddon.

According to Penton, Rutherford's austerity—evidenced by his distaste for Christmas, birthday parties and other popular customs that were described as of pagan origin or that encouraged idolatry and were not to be observed —led in turn to austerity becoming a part of Witness life. In 1938, he directed that singing be dispensed with at congregation meetings;  singing was reinstated soon after his death.

Rutherford's books and magazine articles reveal his strong views on "the proper place of women" in the church and society. In a 1931 book he linked the post-1919 rise of women's movements that encouraged equality of the sexes with satanic influence, and claimed the custom of men tipping their hats to women or standing when a woman approached was a scheme of the devil to turn men from God and indicated an effeminate streak in men who practiced the custom. Mother's Day was similarly described as part of a plan to turn people away from God. In 1938 he urged adherents to delay marriage and child-bearing until after Armageddon, which Wills claims prompted a strong community bias among Witnesses against marriage. Those who did marry, says Wills, were considered to be weak in faith. At a 1941 convention in Missouri he quoted Rudyard Kipling's description of women as "a rag and a bone and a hank of hair".

Former Jehovah's Witness and former Governing Body member Raymond Franz claimed there was no evidence Rutherford engaged in door-to-door ministry despite his assertion that it was a requirement and sacred duty of all Witnesses. Franz claimed to have heard Rutherford's associates say his responsibilities as president "do not permit his engaging in this activity". Macmillan, however, related details of Rutherford's home preaching in 1905 or 1906 when he was baptized, and a 1975 article quoted several Witnesses relating their experiences with Rutherford in the house-to-house ministry in the 1920s. The official history of Jehovah's Witnesses also notes, "Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house." On August 2, 1928, in a meeting with the Bible Student elders who had attended a general convention in Detroit, Michigan Rutherford listed his responsibilities and concluded "when I have attended to many other details, I have not had very much time to go from door to door."

Authors William Whalen and James Penton have claimed that Rutherford was to Russell what Brigham Young was to Mormon prophet Joseph Smith. Penton contends that both Russell and Smith were capable religious leaders but naive visionaries, while Rutherford and Young were "hard-bitten pragmatists who gave a degree of permanency to the movements they dominated".

Personal life
Rutherford, a Baptist, married Mary Malcolm Fetzer, a Presbyterian, in Boonville, Missouri, on December 31, 1891. Around the time of the marriage, Rutherford became an atheist. Their only child, Malcolm, was born on November 10, 1892. The couple joined the Bible Student movement in the early 20th century and separated after Joseph Rutherford became president of the Watch Tower Society. Mary remained an active member of the Jehovah's Witnesses until becoming confined to her home in the years before her death in 1962 at age 93.

Rutherford had reportedly lost the use of one lung from pneumonia suffered during his imprisonment in 1918 and 1919. Finding New York's winter weather "impossible", Rutherford was encouraged by a doctor to "spend as much time as possible" in a more favorable climate. In 1929, a residence named Beth Sarim (literally, House of Princes) was constructed at San Diego, California for Rutherford's use, initially as winter accommodation and later as a full-time residence. He died at the property in 1942. The villa was sold in 1948, with The Watchtower declaring, "It had fully served its purpose and was now only serving as a monument quite expensive to keep."

The standard of Rutherford's accommodation and his personal conduct attracted criticism from some Bible Students and Jehovah's Witnesses in the 1930s. Walter F. Salter, the Society's former branch manager in Canada, wrote a public letter to Rutherford in 1937, the month he was expelled from the group, claiming that Rutherford had exclusive use of "luxurious" and "expensive" residences (in Brooklyn, Staten Island, Germany, and San Diego), as well as two Cadillacs  and alleged that on more than one occasion he had purchased for Rutherford cases of whiskey, brandy, beer and other liquors, and 'go from "drink to drink"'.

In July 1939 Olin R. Moyle, legal counsel for the Society, wrote an open letter of resignation to the president, in which he complained about behavior of some members of the Watch Tower Society, including Rutherford himself, that he considered excessive and inappropriate. Moyle mentioned California when discussing "the difference between the accommodations furnished to you, and your personal attendants, compared with those furnished to some of your brethren." Moyle also accused Rutherford of "unkind treatment of the staff, outbursts of anger, discrimination and vulgar language" and condemned his allowing the "glorification of alcohol" at Bethel. Penton notes that Moyle was a "teetotaller" and "puritanical", but claims Rutherford's drinking habits were "notorious" and cites unnamed former Brooklyn Bethel workers who told of occasional difficulties in getting Rutherford to the podium to give public talks due to inebriation.

Death and burial
From the age of 70, Rutherford underwent several medical treatments for cancer of the colon. This included an operation on November 5, 1941, which found "carcinoma of the rectal sigmoid". Doctors gave him less than six months to live. Rutherford died at Beth Sarim on January 8, 1942, at the age of 72. Cause of death was "uraemia due to carcinoma of the rectum due to pelvic metastasis."

A Watch Tower Society staff member said of the announcement of Rutherford's death, "It was at noontime when the family was assembled for lunch. ... The announcement was brief. There were no speeches. No one took the day off to mourn. Rather, we went back to the factory and worked harder than ever."

Rutherford's burial was delayed for five months due to legal proceedings arising from his desire to be buried at Beth Sarim, which he had previously expressed to three close advisers from Brooklyn headquarters. According to Consolation, "Judge Rutherford looked for the early triumph of 'the King of the East', Christ Jesus, now leading the host of heaven, and he desired to be buried at dawn facing the rising sun, in an isolated part of the ground which would be administered by the princes, who should return from their graves." Based on his claims that resurrected biblical characters would live at Beth Sarim, Rutherford concluded that it was appropriate that his bones be buried on the property.

The legal problem arose because Beth Sarim was not a legally zoned cemetery. Witnesses collected more than 14,000 signatures for two petitions—one supporting his burial at Beth Sarim, another for a second preferred site on a nearby Watch Tower Society property named Beth-Shan—that Rutherford's dying wish might be granted. Consolation condemned San Diego County officials for their refusal to grant a permit for Rutherford's burial at either property, stating "It was not the fate of the bones which they decided, but their own destiny. Nor is their blood on anyone else's head, because they were told three times that to fight against God, or to tamper with His servant's bones even, would bring upon them the condemnation of the Lord. ... So their responsibility is fixed, and they followed the course of Satan."

Speculation that Rutherford was secretly buried at Beth Sarim has been called "private rumor", 'frequently disproven', and "myth". The May 4, 1942, issue of Time magazine noted Rutherford's burial at Rossville, New York, on Staten Island; a private burial plot for Watch Tower branch volunteers is on Woodrow Road. In 2002, a caretaker at the immediately adjoining graveyard answered an inquiry about Watch Tower's graveyard by noting, "I couldn't tell you who is buried on it because it has absolutely no markers or headstones".

Rutherford was succeeded by Nathan Homer Knorr as president of the Watch Tower Society.

Magazines

 * Rutherford, Joseph Franklin, ed. (December 1, 1916–October 1, 1931). The Watch Tower and Herald of Christ's Presence. Vols. XXXVII–LII. Brooklyn: Watch Tower Bible and Tract Society.

title: Joseph Franklin Rutherford


text:
Talk:Organizational culture

Measurement
The lack of mechanisms by which culture can be modelled has severely hampered social science research to date. Why then is there a desire to delete the section on measurement? Is there perhaps a fear amongst social scientists that modelling & measurement will be an end to the endless, and arguably pointless debate regarding what is, or what is not culture?

Wiki Education assignment: Communication Theory
— Assignment last updated by Trolleyman32 (talk) 05:38, 20 November 2023 (UTC)

Copyediting this disaster
I've reduced the bloat by half, but it's still mostly academic/consultant nonsense. More deletions to come. That said, I'd appreciate your feedback and will happily fix any errors I've made that you tell me about. Cheers! Lfstevens (talk) 16:26, 28 November 2023 (UTC)

Missing connection to the real world
We are in the middle of an era of huge cultural change within many organizations, none of which made it into this article. I am not an SME and so am not the one to add it, but here are some examples that would make such connections and make the piece a far more interesting and relevant read:

- Ivies: school spirit/merit/honesty/honor/free speech => cheating ok/equity/BDS/R2S => defunding pro-Palestinian student groups

- Google: "don't be evil" => equity, etc./Damore incident => focus on mission

- X: equity/work-life balance/"misinformation" => hardcore/freedom of speech

- US military: honor/achievement => DEI

- nonprofits: mission => internal purity => ???

Separately, need to talk about:

- How have typical cultures evolved over time? E.g., many companies moved from tight dress codes to casual Fridays, which reflects a general loosening of culture. Many organizations have changed from externally focused to internally focused, in some cases losing sight of their missions. How has the shift in balance of workers towards women and other minorities affected culture?

Lfstevens (talk) 01:06, 2 December 2023 (UTC)

 * The difficulty with examples is finding reliable sources that discuss them. I'll see if I can find something about culture change over time.Psyc12 (talk) 12:44, 6 December 2023 (UTC)

Cultural equilibrium
Cultural equilibrium, according to  okpara David ikemdinachi, would be a state where a person can maintain their own cultural identity while also being open to learning about other cultures and incorporating aspects of those cultures into their own life. It's almost like a cultural "sweet spot" where a person can maintain their sense of self while also expanding their horizons.

So in a way, cultural equilibrium is like cultural "goldilocks zone," where a person can find the "just right" balance between maintaining their own culture and learning from others. 102.91.4.55 (talk) 11:47, 9 December 2023 (UTC)
 * Interesting. Examples? Lfstevens (talk) 01:30, 11 December 2023 (UTC)

title: Talk:Organizational culture


text:
Talk:Mass of Paul VI

De facto rename
A de facto renaming of this article is taking place. has created a redirect named Post-Vatican II Mass (fair enough) and has begun to replace links pointing to Mass of Paul VI with the new redirect. I am not cool with this. We agreed that the current name of this article is the most appropriate one. Therefore there is no basis to arbitrarily begin renaming it per the failed proposal. Elizium23 (talk) 09:19, 13 July 2019 (UTC)
 * That's poor behavior, . Cut it out. --PluniaZ (talk) 05:05, 14 July 2019 (UTC)
 * I'm sorry that Elizium23 and PluniaZ presumed that my edits were a bad-faith attempt to circumvent the negative decision against moving to "Vatican II Mass" (not "Post-Vatican II Mass", which was not proposed nor even discussed, nor was it a positive decision that "Mass of Paul VI" was the most appropriate term possible). For more, see Talk:Post-Vatican II Mass.  Bealtainemí (talk) 07:56, 14 July 2019 (UTC)
 * Please note this. Bealtainemí (talk) 07:48, 11 August 2019 (UTC)

could you explain this and this? Veverve (talk) 12:20, 17 September 2020 (UTC) Dear Veverve, since you object, I'll revert. I thought the more common name is the more appropriate. Bealtainemí (talk) 16:30, 17 September 2020 (UTC) Apologies since I'm not sure how this works, but has the name "Ordinary Form of the Roman Rite" been considered as a title for thr page? It's a much more common name, and it's technically more accurate. — Preceding unsigned comment added by Ozone742 (talk • contribs) 21:42, 24 September 2022 (UTC)

 * @Ozone742: no; as of the promulgation of Traditionis custodes the Holy See has deprecated the terms "Ordinary Form" and "Extraordinary Form" and therefore they are projected to see usage reduced and relegated to only Traditionalist and dissenting circles. Elizium23 (talk) 01:12, 25 September 2022 (UTC)

@Elizium23: Do you have a source for this? I haven't seen any reference to this notion in Traditionis custodes. That letter generally refers to the forms of the Roman Rite by their particular missals. I.e. 1962 and 1970 missals. Ozone742 (talk) 01:18, 25 September 2022 (UTC)

 * Francis refers to the Mass of Paul VI as the "unique expression" of the Roman Rite, which pundits are saying is a repudiation of the dichotomy suggested by Benedict XVI. (It may also be a curious slap in the face to the Anglican Use or Divine Worship: The Missal, which is a most recently revised "expression" of the Roman Rite in its own right.) Elizium23 (talk) 01:40, 25 September 2022 (UTC)

I'm familiar with the quote, but where does he actually dismiss the terms that Benedict XVI? Just because someone took it that way doesn't really mean anything. Beyond that, I haven't seen him ever use the term "Mass of Paul VI." Instead he just seems to refer to it as the 1970 missal. It's certainly not a slap in the face to the other forms found in the Latin Church but that's a separate discussion. Ozone742 (talk) 01:49, 25 September 2022 (UTC)

The most commonly-used liturgy
It seems that the liturgy used in 95% of parishes, religious communities, missions, etc. of the Catholic Church is without a doubt the most commonly-used, and it bears mention in the article so that people who are reading who haven't the faintest clue what different Masses look like, can differentiate the most commonly-used liturgy from less commonly-used ones. Elizium23 (talk) 12:17, 10 June 2021 (UTC)

"Beginnings of the modern revision, 1948–1962"
when do you expect to have finished your research on this section? What is unsourced should be removed, as per WP:V. Veverve (talk) 22:00, 1 September 2022 (UTC)

 * It's not just up to me to do the work. You need to contribute to the article not just remove stuff.--Jahaza (talk) 22:04, 1 September 2022 (UTC)
 * WP:V, WP:BURDEN ("The burden to demonstrate verifiability lies with the editor who adds or restores material, and it is satisfied by providing an inline citation to a reliable source that directly supports the contribution"). The banner you added also says: "Unsourced material may be challenged and removed." Either you source, or I remove. There is none of those information I could find. Veverve (talk) 22:21, 1 September 2022 (UTC)
 * This is not the collaborative process through which the encyclopedia is supposed to work. Furthermore, I added a source and you removed the sourced material. Additionally, you wrote falsely in your edit summary that I stated that I did not intend to add any additional sources when I said no such thing. --Jahaza (talk) 23:25, 1 September 2022 (UTC)
 * This is not the collaborative process through which the encyclopedia is supposed to work: it definetely is. Removing unsourced claims is the best way to ensure WP:V and to avoid WP:CITOGENESIS. You must have a very good reason to oppose the removal of unsourced material.
 * I added a source and you removed the sourced material: my bad, the source you added does source more than one line
 * you wrote falsely in your edit summary that I stated that I did not intend to add any additional sources; yet you stated: It's not just up to me to do the work.
 * Veverve (talk) 09:14, 2 September 2022 (UTC)
 * I have checked your source again: only the line I had left was to be found in said source. The other information (prayer to the HR Emperor, etc.) is nowhere to be found in this source. Veverve (talk) 09:22, 2 September 2022 (UTC)
 * The fact that I "yet" stated a completely different thing is not proof that I said something I didn't say. --Jahaza (talk) 09:45, 2 September 2022 (UTC)

You wrote: much of what you're saying isn't there is in fact there. This is false. There is no mention of any of those information apart from the last one. Otherwise, please tell me where those information are in the source. Veverve (talk) 09:52, 2 September 2022 (UTC)

 * Do you intend to say where in the source the information in the list can be found, and to add sources for the other information in this section? Or are you simply WP:STONEWALLING? Veverve (talk) 13:49, 3 September 2022 (UTC)

Removal of sourced info
you have removed sourced info and changed other info, despite the fact those info were sourced. Veverve (talk) 01:06, 11 December 2022 (UTC)

 * I already explained this to you. I removed a section that had nothing to do with the 1970 Missal. Meaning it had nothing to do with the article. Please explain the issue here. I edited the section on EPII because the original inferred that there is a concensus regarding its origin that isn't verified. There is no source given that shows a majority of scholars calling the Apostolic Tradition of St Hippolytus into question.
 * So I wrote the sentence using more neutral language. Ozone742 (talk) 01:22, 11 December 2022 (UTC)

Published when exactly?
I take it that my correction ("published by him in 1970") is the right one to make, given the later sentence "The editions of the Mass of Paul VI Roman Missal (1970, 1975, 2002)..". Harfarhs (talk) 12:46, 13 January 2023 (UTC)

title: Talk:Mass of Paul VI