Page 1 TEXT ONE. JEHOVAH`S WITNESSES. A YEAR - BY

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TEXT ONE.
JEHOVAH’S WITNESSES.
A YEAR - BY - YEAR HISTORY.
*****
JEHOVAH’S WITNESSES:
A RELIGION
OR
AN AMERICAN WRITING, PRINTING AND PUBLISHING CONCERN
THAT USES METHODS OF ‘MIND CONTROL’ OVER ITS MEMBERS
AT CONGREGATION LEVEL IN ORDER TO PERSUADE THEM TO
FUND ITS LITERATURE AND ‘PROCLAIM’ THE IMMINENCE OF
CHRIST’S SECOND ADVENT. THE OVERALL PURPOSE BEING TO
RECRUIT NEW MEMBERS IN ORDER TO EXPAND AND
PERPETUATE THE SYSTEM?
*
THE JEHOVAH’S WITNESSES ORGANIZATION ( AND THE
METHODS USED TO SUSTAIN IT FOR OVER 120 YEARS ) MAKE A
FASCINATING STUDY.
*
THIS TEXT IS A YEAR - BY - YEAR HISTORY OF THE
ORGANIZATION AND, AS SUCH, IT LENDS ITSELF TO THE
WRITING OF FILM OR DOCUMENTARY SCRIPTS.
*
THE SUBJECT MATTER IS OF PARTICULAR INTEREST TO ALL
EX-WITNESSES,
THOSE MINISTERING TO EX - WITNESSES,
THOSE WISHING TO ENGAGE THE ‘DOORSTEP’ WITNESSES,
THE MEDIA
AND
THE CURIOUS.
*
THIS TEXT CONTAINS 452 COMPUTER PAGES.
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Texts 1,2 and 3 have been posted on the Internet at
www.JehovahsWitnessesorSatans.com
This website consists of three texts. Text One is, basically, a series of approximately
550 Society quotations; as such it is highly factual. Of course, the reader will have to
determine if my comments concerning these quotations are valid. If this is thought to
be so, then my comments set out the true and verifiable history of the Watch Tower
Bible and Tract Society of Pennsylvania. Texts Two and Three are based on Text One.
It is my hope that readers will be sufficiently interested in the contents of this website
to place it on their hard drive for future reference. It is also my hope that readers will
inform interested friends and acquaintances of the website address in order that they
may do the same.
If the contents of this website are transferred to a floppy disk (diskette), hard disk or
CD-ROM these may be given to interested friends and acquaintances who have a
computer but do not wish to put this website on their hard drive.
My main aim is to bring the contents of the website to those people who are in a
position to present the facts concerning the Society through either books, newspaper
articles or television programmes. It is even possible that a film may be produced
using Text One as a basis.
I emphasize the use of disk duplication and dispersal to interested friends and
acquaintances, in addition to passing on the website address, because disks are
permanent but websites are not. It is quite possible that some disks will survive well
into the future and play a continuing part in exposing the nature of the Watch Tower
Bible and Tract Society of Pennsylvania.
Also, if these disks are passed on to interested friends and acquaintances for further
duplication and dispersal, it is probable that a targeting effect will come into operation
and this may result in the realization of my main aim. Clearly, such a procedure,
continuously applied, could result in thousands of these disks being dispersed
worldwide.
*
The reader may be wondering about the reference to Satan in the Internet address. All
texts list 10 instances of the Society’s direct manipulation of the Bible. The Bible has
been adulterated in order to make it concur with the Society’s manipulative doctrines.
To adulterate the Bible for this or any other purpose I regard as satanic.
These 10 instances have been grouped, in all texts, under the heading ‘Direct
Manipulation of the Bible’. Therefore, it is possible to print out a comprehensive copy
from any text using the Mark-File-Print-Selection-OK procedure or on a page-by-page
basis.
In Text One the page range is 415-427; in Text Two it is 149-160 and in Text Three it
is 19-27. This information enables printouts to be obtained using the page range without marking.
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The organization has become a huge, self-sustaining book club. Its main aim, at the
present time, is to recruit new members who will make tax-free voluntary donations
for the vast amount of Society literature that will be produced during their time as a
Jehovah’s Witness. This could mean for the rest of their lives, and possibly their
children’s lives.
Importantly, offering the literature on the doorstep is currently being modified: the
approach now appears to be based on reading passages from their own Bible. (Spring
2004) It is most likely that the biblical passages presented on the doorstep will contain
some of the adulterations to be found in their version of the Bible. Accordingly,
anyone wishing to engage the ‘doorstep’ Witnesses would be well advised to read the
‘Direct Manipulation of the Bible’ section of this text. Ideally, a printout of this
section, kept at hand, would enable any comparisons to be made between their
adulterated Bible and the New International Version. It may be that the adulterated
sections are not given; if so, present a printout of one direct manipulation and take it
from there.
If the organization’s new approach is maintained, the opportunity to obtain their
literature will be restricted. Possibly, the reader may consider this a good idea but the
opportunity to form an opinion concerning the organization will not be available - as
probably intended. Those susceptible to the machinations of the organization may find
themselves attending services at the local Kingdom Hall, thereby exposing themselves
to the operating methods as described in this text.
So, this new approach to ‘doorstep’ witnessing is a sweeping change that presents
advantages to both the organization and those wishing to engage the neatly-dressed,
briefcase-carrying individuals who you may find on your doorstep.
As stated, the organization may obtain new recruits who have had no opportunity to
form an opinion of the organization by reading its literature. However, those who wish
to engage the ‘doorstep’ Witnesses now have the opportunity to do so in a clear and
precise manner. The adulterations to God’s Word, the Holy Bible, contained in their
complete Bible, the New World Translation of the Holy Scriptures (the New
Testament section), are there for all to see and these may now be compared with other
Bibles. I use the New International Version but all other universally-accepted Bibles
do not contain any of the adulterations that are set out in their New World Translation.
Clearly, this new approach by the organization has altered the overall situation
regarding the ‘doorstep’ Witnesses and some of the contents of this text are now not
applicable. However, I have not altered this text because individual ‘doorstep’
Witnesses may still be inclined to engage in a general discussion.
The following passage has been taken from Raymond Franz’ book In Search of
Christian Freedom. (Page 721) His book was published during 1999. (Details to be
given)
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Quote The Watch Tower Society in the United States has built up an enormous real
estate holding. In the Brooklyn Heights area they have constructed several multistoried residential buildings, have additionally purchased most of the area’s main
hotels (the Towers Hotel, the Standish Arms Hotel, and the Bossert Hotel), recently
paid $6 million for a “sliver building” (26 stories high but only 22-1/2 feet wide), and
own factory buildings covering more than half a dozen entire city blocks.
In a nearby section (Vinegar Hill) of Brooklyn they have begun demolition for
construction of another residential building of 30 stories.
In upstate New York in the county of Ulster alone they own other land and property
valued at more than $80 million.
Near the town of Patterson, New York, they have purchased 684 acres of land and are
constructing a multimillion-dollar complex that will include the Watch Tower’s
Gilead school and also a 150 unit hotel (to be named the Patterson Inn).
Combined together, these vast holdings, and the thousands of staff workers employed
or housed in them, cannot but create a strong visual impression on Witnesses who
visit them. The temple complex in Jerusalem would seem remarkably tiny by
comparison, its cost, paltry by comparison.
While not so enormous, very large properties and building complexes have been
developed in other major countries of the world. Unquote
To these assets must be added the Society’s Kingdom Halls.
The matter of asset ownership is outside the scope of this book. However, the Watch
Tower Society has shareholders and these would be the beneficiaries should the
Society ever be wound up.
The Watch Tower Society’s full title is the Watch Tower Bible and Tract Society of
Pennsylvania. The Society is the legal agency of the Jehovah’s Witnesses
organization. It also controls all aspects of the material presented to the Witnesses.
This text is presented in scroll form
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The Watch Tower Bible and Tract Society of Pennsylvania (the business association
that controls the organization) claims that ‘Religion is a Snare and a Racket’. This text
will prove, to any open-minded reader, that the Watch Tower Bible and Tract Society
of Pennsylvania is the true ‘Snare and a Racket’.
*
It is intended that this text be used as source material for free adaptation or free direct
reproduction. It is a text of fully-referenced facts.
*
Any section of this script can be printed using the Mark - File - Print - Selection - OK
procedure. This enables selected printouts to be given to the ‘doorstep’ Witnesses.
This facility is very useful indeed. To ‘mark’ a section that goes off-screen select the
start of the passage - press the F8 key - select the end of the passage.
CONTENTS
FOREWORD.
5
TERMINOLOGY AND STRUCTURE - FROM THE TOP DOWN.
THE
14
PRESENT-DAY
SOURCES
16
THE
BIBLIOGRAPHY
430
SCENE
MANIPULATION
-
OF
MANIPULATION
SIGNS
428
DATE
429
REFERENCE.
ADVENTISM.
(Including ‘The Society’s basic motivations?’)
INDIRECT
409
DIRECT
415
SITUATION.
OF
SETTING
19
THE HISTORY.
9
OF
OF
-
THE
BIBLE.
THE
BIBLE.
A
PAGE
OF
21
THE
CULT.
NUMBER
SOCIETY’S
KEY.
LITERATURE.
INDEX.
434
FOREWORD
I take this opportunity to explain how and why I became interested in that organization
known as the Jehovah’s Witnesses.
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I also take this opportunity to state that this text, of 452 pages, is freely offered for
adaptation to anyone who can make use of its contents. I do not claim copyright and,
therefore, no permission has to be obtained.
For clarity, the history of the organization is presented on a year-by-year basis. To my
knowledge this form of presentation is unique and it gives as clear a picture (of this
very complicated organization) as can be expected.
Anyone reading this exposure must certainly realize its potential as the basis for a
book, magazine article, television series or film. The television series and film aspects
are particularly viable because the characters and their motives are particularly strong.
The history of the Witnesses spans over 120 years and the opportunity to display the
changing dress styles and general history of the world over this period of time can
only add to the appeal of a visual presentation.
If you have connections with anyone who might take up the challenge on offer, as
presented in the previous paragraph, please inform them of this opportunity by
giving the website details.
However, my ultimate aim is to inform as many people as possible about the real
dangers posed to them by this organization: forewarned is forearmed.
*
The dangers that the Witnesses’ children may be exposed to are encapsulated in the
following passage.
I refer to a B.B.C. Panorama programme, shown on July 14, 2002. This programme
concerned itself with the Society’s reluctance to co-operate with the police over
claims of sexual abuse involving adult Witnesses and Witness youths. Apparently,
there are over 20,000 cases on the Society’s database. The precise figure given was
23,720 cases in America, Canada and Europe. Just a few moments reflection will
indicate the real dangers that the Society’s youths had been (and probably still are
being) exposed to. Any youths suffering abuse are discouraged by the Society from
informing the police of their situation and their complaints to the elders are simply
passed on to the Society’s legal department at the Brooklyn headquarters - for filing!
The children’s plight does not seem to be addressed.
Two eyewitnesses, or a confession, is needed before complaints are addressed by the
elders! As given, any response by the elders means just passing the details on to the
Society’s legal department at the Brooklyn headquarters - for filing.
*
It will be seen that the Society’s recruiting procedure has involved targeting welldefined groups. I am not suggesting that the Society is targeting paedophiles but I am
sure that such people (once they know the facts) may be attracted to the organization.
The overall situation appears to be that the Society is harbouring thousands of child
abusers.
This passage is also given in the ‘Direct Manipulation of the Bible’ section of this text
- at John 14:14.
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*
Let me say now that this text is not an attack on those individuals who ring our
doorbells dispensing biblical ‘truths’. As this text unfolds it will be realized that they
are to be pitied rather than reviled. I have little doubt that they are sincere in what they
do but their insistence on doing it raises many, many questions. What motivates them?
Whose biblical ‘truths’ are they? From what Bible are they extracting these ‘truths’?
Finding answers to these questions, and many others, has been for me a most
interesting experience lasting, on and off, for over ten years.
However, this book is an attack on those few men who control the organization known
as the Watch Tower Bible and Tract Society of Pennsylvania and its wholly- owned
subsidiary, the Watch Tower Bible and Tract Society of New York. Inc. - the
Jehovah’s Witnesses to you and me. The condemnation contained within this book
comes not from me, but from the organization’s history. Moreover their history, as
given in this book, rests upon the foundations of the Society’s own literature. It is
composed mainly of the Society’s quotations and my comments.
*
Possibly you have answered your doorbell to find Jehovah’s Witnesses on the
doorstep. If you have not had that experience then this book is of particular
importance: as given, forewarned is forearmed. Probably, you have quickly closed the
door with a muttered: “No thank you.” or listened politely for a while before doing so.
I did more than that, I actually purchased The Watchtower magazine, dated June 15,
1992.
The emphasis in this particular issue was on Jesus’ ‘corresponding’ ransom sacrifice
in exchange for many. The words ‘corresponding’ and ‘in exchange for many’ being
used to emphasize the ‘fact’ that Jesus’ ransom sacrifice of himself on the cross was a
full payment made to God in order to expiate Adam’s original sin, a sin that
embroils us all - so they say. All that was needed for anyone to benefit from this
‘fact’ (and to have their sins forgiven) was to believe in the ‘corresponding’ nature
Jesus’ ransom sacrifice - and join the Witnesses.
One article stated that a grand future of eternal life on a paradise earth lies ahead for
those who accept the ‘corresponding’ ransom sacrifice of Jesus Christ. Readers were
asked to get in touch with the Jehovah’s Witnesses in order to examine for themselves
how they could enjoy freedom from sin and death through this ‘loving ransom
arrangement’. Nowhere in this article was Jesus’ requirement to love your neighbour
put forward as a condition for redemption.
I found myself intrigued enough to find out how the biblical references given justified
this patently ridiculous viewpoint. I then settled down to my self-imposed task and
discovered that the key word ‘corresponding’ was not in my King James Version of
the Bible. This fact sent me scurrying for the New International Version, no mention
of it there either. Somewhat puzzled, I went to the local Christian Bookshop and
bought the New American Standard Version, the New King James Version and the
Revised English Bible. I then asked the attendant what Bible the Jehovah’s Witnesses
used and I was told that they had their own version - the New World Translation - not
available in bookshops. I then realized that my new acquisitions would probably not
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contain the word in question either. I was not wrong and a shaft of light had appeared:
the Witnesses’ New World Translation is an adulteration of the Bible.
The word ‘corresponding’ is given only in the Witnesses’ Bible: at 1 Timothy 2:6. As
only the Witnesses believe in the ‘corresponding’ nature of Jesus’ ransom sacrifice it
follows that only the Witnesses will reap the benefits - so they say. At 1 Timothy 2:5
Jesus is given as the ‘one mediator between God and men’ and there are many who
believe that Jesus’ death on the cross has more to do with this relationship than
forgiving our sins.
Their adulteration of the Bible is the main reason why I became interested in this
organization: it purports to be a religion but is capable of altering God’s Word in a
most devious manner. As stated, I found this inconsistency rather intriguing.
When the Witness lady made her ‘back call’ I took up the matter with her and she
assured me that the word ‘corresponding’ was in the Bible. I asked her to show it to
me, which she did - from her New World Translation and her Kingdom Interlinear
Translation (interlinear translation to be explained). By now I was thoroughly
intrigued by all this so I maintained contact with her, purchasing The Watchtower and
its sister magazine Awake! on a regular basis. I also managed to obtain their New
World Translation, 1984 edition: this is a version of the complete Bible. The full title
is the New World Translation of the Holy Scriptures.
During the years that followed I read and digested their literature, noting the
techniques used to brainwash the readers. I also purchased several books from
American sources that added greatly to my increasing interest and they became
indispensable to the writing of this text.
This situation lasted for five years, after which time I considered myself to have
reached a full understanding of the Witness movement. My interest began to wane but
I continued to buy the literature and engage in general discussions with the Witness
lady.
It was during 1997 that my smouldering interest was rekindled by another ‘doorstep’
Witness who was willing to enter into a discussion of views: mainly concerned with
the many adulterations that I had found to be part and parcel of the Witnesses’ version
of the Bible. To facilitate this new approach, I obtained the Witnesses’ own Kingdom
Interlinear and two others (Berry and Marshall). I also purchased an Expository
Dictionary of New Testament Words. (Vine)
By way of explanation: an interlinear translation contains an original language script
with a translation given beneath each word. It is, therefore, word-for-word and as such
it provides an opportunity to read the original Christian Greek Scriptures without
having to be a student of the Greek language. In addition to this an interlinear
translation will usually have, printed down the side of each page, a version of a
particular Bible - the translation. There are many complications attached to this
seemingly simple procedure and there are many opportunities for translators to distort
the original Greek text in order to make it conform to their own doctrines or, as the
authors of the King James Version state: “To hammer on their own anvil.”
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Vine’s Expository is a dictionary of the Greek words used in the New Testament,
giving the precise meaning of a base word and the various, related meanings of other
words derived from that base word. It also gives reference to what derivative is used,
where and why, within the New Testament. These nuances are very important for
obvious reasons. Such a choice of slightly varying shades of meaning for critical
words gives anyone bent on making the Bible fit their own teachings plenty of
opportunity to do so.
It soon became apparent that the Bible was being treated in an extremely sacrilegious
manner - not only by giving translations that no other Bible gave (clearly for their own
doctrinal purposes) but also using highly specific and unjustified biblical reference
pegs from which to hang their pronouncements. I have never found any reference that
supports any statement made of a controversial nature.
Further to my renewed interest I perused the bibliography sections of my previous
American purchases and thereby increased my stock of source books. I also loaned
from libraries many books concerning the Witnesses.
The organization stands condemned on many fronts and by many authors. This makes
an overall, coherent appraisal almost impossible to achieve. I say ‘almost’ because it
was apparent to me that all these fronts are linked by the history of the organization.
To my knowledge, no attempt had been made to set out a year-by-year comprehensive
history and so I determined to rectify this situation. Doing this was like piecing
together a jigsaw puzzle without knowing the final form of the picture. I did not
know the nature of the organization and then write about it, quite the reverse; as
I compiled its history in this manner the true nature of the organization slowly
emerged. As it was with me, so it will be with you.
The few people who control this very large organization know full well that they stand
condemned by their own history. They go to extreme lengths in order to ensure that a
coherent picture is never given in their own versions of the Society’s history.
Clearly, the organization is not a religious movement that recognizes the Bible as
having a divine source - but what is it and what are its intents and purposes?
These are good questions, the answers to which are contained in the clues that abound
in ‘The History’ section. They will claim that they are a religion and that their purpose
is to ‘proclaim’ the imminence of Armageddon, etc.. If these events ever do occur,
then there would be no-one more surprised than the directors of the Watch Tower
Bible and Tract Societies of Pennsylvania and New York. Inc.. Also, there would be
no-one less surprised than the Witnesses who ring your doorbell! Intrigued? Read on!
TERMINOLOGY AND STRUCTURE - FROM THE TOP DOWN
The Society.
There are two definitions of this title:
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a) The Watch Tower Bible and Tract Society of Pennsylvania and its wholly-owned
subsidiary, the Watch Tower Bible and Tract Society of New York. Inc., 25
Columbia Heights, Brooklyn, New York. The ‘Pennsylvania’ is the legal agency
and the ‘New York’ is responsible for the publishing aspect of the operation. The
Watchtower and other publications are the means through which the thoughts
and actions of the membership are controlled. The scale of this operation at
the present time is vast.
b) This title is also used to represent the controlling establishment within the
organization and those who work closely with them. This definition is also used by
the organization at the present time. Another definition is ‘the faithful and discreet
slave’. (Matthew 24: 45-47)
The Governing Body.
This body was set up, during 1971, in order to assist the controlling establishment.
There are other reasons for its founding but these are complicated and best considered
as and when they form part of The History section.
The Society Servants.
These people are the eyes and ears of the Society. They occupy graded positions of
importance that link the Society with the membership at congregation level. These
graded positions are:
a) The branch servant. This is a very important position. It could involve control of
the Witnesses in a whole country. Each country is subdivided into districts.
b) The district servant. Each district is subdivided into circuits over which the
district servant has control.
c) The circuit servant. Each circuit is comprised of a number of congregations.
These are under the control of the circuit servant.
d) The Society’s congregation secretary. This servant provides the link between the
congregation and the controlling hierarchy - through the chain of Society servants.
Also, the earth is now divided into ten zones. (See 1956)
The Congregation Servants.
These people are ordinary members of the congregation who have undertaken specific
tasks within that congregation on a voluntary basis. They are:
a) The elders. These people deal with matters concerning the congregation and liaise
with the Society’s congregation secretary.
b) The publishers. These are the ordinary membership. They are the main force that
‘place’ the literature and, by so doing, hope to recruit new members. They believe
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that the movement is a religion. Do not judge them on this point alone - the Society
has deceived both governments and the Supreme Court of the United States on this
matter! It is to be noted that during the history of the organization they received a
direct commission for selling the literature. Indeed, this fact was a fundamental
aspect of Society policy from 1879 until 1990, when a voluntary-donation system
came into being.
There are other types of congregation servants who deal with the general running of
the congregation: the ministerial servant (deacon) assists the elder, the book servant is
responsible for ordering the literature, and so on.
The overall belief of those at congregation level is that by obeying the Society’s
dictates, by accepting Jesus’ ‘corresponding’ ransom sacrifice and doing ‘good
works’ by ‘placing’ the literature they will inherit eternal life on a paradise earth.
Others may also hold this belief but as the chain of command gets nearer to Brooklyn
the true function of the Society, as a writing, printing and publishing concern must
become more apparent. You don’t believe the underlined bold. Read on!
The reader may like to ponder any overall motives that may lie behind this business
concern - which is basically a very large and well-financed power base.
*****
There is another chain of command emanating from the Bethel headquarters in
Brooklyn.
The Missionaries. Their function is to oversee the work involved when expanding
into foreign countries.
The Special Pioneers. These Witnesses ‘place’ the literature full-time and have to
fulfil time and work quotas - they receive an allowance. They are ‘special’ because
they are used to open up new areas within an established country. Their payment used
to be by direct commission but since 1990, when a system of voluntary contributions
came into effect, the commission system had to be modified. Many missionaries
would be up-graded special pioneers.
The Pioneers. Their work is simply to ‘place’ the literature. They, also, used to be
paid by direct commission until 1990. The type of work done by the pioneers has
changed much over the years. More about these changes are given at the appropriate
times. They are now known as regular and auxiliary pioneers - they are allowed to
operate wherever they wish within a particular country.
*****
Bethel Workers. Some of the Witnesses work for a few years at the Brooklyn
headquarters, usually doing some form of menial work. Some may stay on for a longer
period of time doing work associated with the writing, printing and publishing
activities, whilst some may stay for most of their lives; they work for little more than
their keep. There are now Bethels in many parts of the world. The Bethel workers are
known as ‘the Bethel family’
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*****
At a more spiritual level the organization is divided into classes.
The Anointed Ones.
This description is very loosely based on the Bible’s Book of Revelation. The
‘anointed ones’ see themselves as the 144,000 who, at their physical death, will be
spiritually resurrected in order to join with Jesus in his heavenly kingdom. This
reward was given to the ‘anointed ones’ by Russell (the founder of the organization)
during 1878, as a consolation prize when this ‘marked’ date did not materialize and
his ‘little flock’ were not raptured (snatched up to heaven). They also see themselves
as other characters in the Book of Revelation, as will be given.
As far as the Society is concerned ‘Heaven’s Gates’ closed during the 1930s. Anyone
joining the organization before the closing of ‘Heaven’s Gates’ (to new members)
would be of the ‘anointed’ class and expect a heavenly reward for believing in Jesus’
‘corresponding’ ransom sacrifice and ‘placing’ the literature.
In earthly terms, the ‘remnant of the 144,000 still living’ are superior to the remainder
of the Witnesses. Until very recently it was only the top people of this ‘class’ who
occupied the very top positions within the organization. As the figure of 144,000 is
taken literally (and cannot be expanded) - this raises problems for the immediate
future. The current president (2004) was born c.1920, and is the second youngest
member of the controlling establishment.
These few members of the ‘anointed ones’ (the controlling establishment) are in total
control. Nothing is written, printed or distributed without their consent - nothing! For
the first 63 years of the Society’s history (until 1942) just one person, the president,
was in total control. Since 1942 the Society has been controlled by the president, vicepresident and a very few, very close, associates. Anyone reacting against this situation
will ultimately be disfellowshipped.
As an illustration of the weird and wonderful world of Jehovah’s Witnesses I give a
list of title variants given to the living ‘anointed ones’ in just one of the Society’s
books Revelation. Its Grand Climax At Hand! (1988)
Anointed Christians.
God’s zealous slaves on earth.
Remnant of the 144,000 integrity keepers.
Those of the little flock that have been begotten by God’s spirit.
His congregation of anointed ones.
Anointed remnant.
Anointed conquerors.
Genuine anointed Christians.
Anointed brothers.
Anointed over-comers.
Remnant of the completed bride of 144,000.
Remnant of the 24 elders enthroned and crowned like kings.
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God’s anointed people.
Remnant of the 144,000 under-priests.
Remaining ones of the son’s of spiritual Israel.
Remnant of a kingdom of priests - to rule as kings over the earth.
Chosen anointed ones.
World-wide congregation of anointed Christians that in time would number 144,000.
The remaining ones of the 144,000.
The anointed heirs to the heavenly kingdom.
Remnant of the sealed 144,000 still remaining in the flesh.
The kingdom class.
The holy ones on earth.
Remnant on earth of the 144,000 anointed ones.
The remaining holy ones.
The anointed witnesses on earth.
Remnant of the woman’s seed.
Remnant of the anointed ones.
The remaining ones of the woman’s seed.
The remaining ones of the seed of God’s woman.
The remaining ones of the 144,000 anointed ones.
The remaining ones of the 144,000 fellow heirs of the heavenly kingdom.
The loyal ones.
The remaining ones of the chosen heirs of God’s kingdom.
A new creation, serving God with heavenly life in view.
Those from the 144,000 who live on earth during the last days.
Congregation of anointed Christians on earth.
Jesus’ brothers, the remaining ones of the woman’s seed.
Anointed followers still on earth.
Remnant of the 144,000 of spiritual Israel.
Remnant of the 144,000 of the bride class.
Remaining ones on earth of the 144,000.
Anointed ones who survive on earth.
Anointed ones of the heavenly bride.
Remnant of the anointed bridal company.
Remnant of the 144,000 followers here on earth.
Remnant of the 144,000 royal brides.
Anointed remnant of the 144,000.
Anointed remnant of the spiritually adopted sons of God.
Remnant of Jesus’ 144,000 under-priests.
Remnant of the 144,000 members of the Lamb’s wife.
Remnant of the anointed Christians still alive on earth today.
Anointed fellow slaves.
Anointed bride class.
It is to be noted that the word ‘remnant’ is used to indicate the living members of the
144,000. The Watchtower gives the total of this ‘remnant’ at 2001 as 8,730. For the
same year the number of publishers is given as 5,881,776.
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The titles given in bold are taken from the Bible’s Book of Revelation but are not the
144,000. (Rev. 7:4) Also, the ‘anointed ones’ are the martyrs given at Revelation 6:9.
(Revelation. Its Grand Climax At Hand!, page 100)
The sad fact is that the Witnesses at congregation level really do believe this grandiose
nonsense. How did they ever get into this state of mind? Read on!
The Great Crowd or Great Multitude of ‘other sheep’.
These are the Witnesses who joined the organization after the final closing of
‘Heaven’s Gates’ during the1930s. Their reward, for doing exactly the same work as
the ordinary ‘anointed ones’ at congregation level, is to inherit eternal life on a
paradise earth.
From what has been stated it follows that the vast majority of the membership at the
present time are of the ‘other sheep’ class. In the near future all of the ‘anointed ones’
will have gone to face their maker and the entire membership will be composed of the
‘other sheep’. At the present time (2004) these two classes are collectively known as
Jehovah’s Witnesses.
*****
The Chieftains.
This is a recently-formed class who, at the time of writing (2004) are allowed to take
part in the governing body’s various committees - but not the governing body’s
meetings. Although members of the ‘other sheep’ class, they are most likely to
designate themselves as some other class in the future but with the authority and
status of the present-day controlling establishment of ‘anointed ones’. They may,
of course, retain the title of Chieftains. (Ezekiel 44:3. For ‘princes’ read ‘chieftains’.)
*****
In the interest of clarity, I have found it necessary to introduce two further titles: the
‘Establishment’ and the ‘Society-men’.
The ‘Establishment’.
This is the title that I use to describe the small group of people who have complete
control over every aspect of the organization. They designate themselves as the
Society, but this title also has a broader meaning that masks their exclusivity - hence
the need for another, highly specific, title. They are the top people within the
controlling establishment. As given, the members of the ‘Establishment’ are also
known as ‘the faithful and discreet slave’.
The Society-men.
I use this title to indicate those who understand the true nature of the Society (as will
be revealed in this book) but are prepared to accept the Society for what it is and what
it can give them. They are the Society-maintained element of the organization.
Page 15
THE PRESENT - DAY SITUATION
What has been given so far deals with the present-day situation. However, I give the
following additional information in order that the reader may see the development of
the Society as it occurs over the years. I am sure that it will be appreciated just how
early, and how cleverly, the founder (Charles Taze Russell) laid the basic foundations
upon which successive presidents have built their own empires. This is not surprising
as the techniques used for gaining control of other people’s minds and actions have
been known for many years. Russell’s actions when setting up his organization
demonstrated clearly that he knew them, as has every president since.
The ‘mind control’ aspect may come as a surprise to many readers. However, on
further reading this fact will become increasingly apparent.
It is important to realize that not everyone can be brainwashed. The type of person
who is susceptible has to be found. If this fact is borne in mind the reasoning behind
the Society’s actions, especially ‘sifting’, will become clear.
I give the present-day situation as a series of facts in an effort to keep the overall
picture as simple and concise as possible.
1) The Society writes, prints and publishes its own literature using labour mainly
provided by the ‘other sheep’, who work for little more than their keep.
2) All writing is carried out at the Brooklyn headquarters of the organization in New
York. It is then put onto a printing matrix that is sent to other printing plants
throughout the world, for printing only; they are not to be altered in any way.
Although the printing plants in America are very large, if possible, the printing is
carried out within the country being served: in order to minimize distribution costs.
Most, if not all, translations are carried out at the Brooklyn headquarters. This has
not always been the case.
3) This literature is mainly doctrinal and forms the necessary, constant flow of dogma
to the membership. The aim is always to instil into the Witnesses the teachings that
keep them going; to castigate those who left the organization after expressing their
doubts about the Society (the ‘apostates’) and to respond generally to the constant
pressures from outside that try to inform the Witnesses of their bizarre situation.
4) The Witnesses contribute for this literature and study it or, more correctly, are
indoctrinated by it. This process is carried out in their Kingdom Halls and it is
unbelievably strict and tightly controlled. The literature to be studied is gone over
almost paragraph-by-paragraph under the direction of an elder, congregation
servant or the congregation’s Society servant - now known as the Society’s
congregation secretary. There are questions to be answered at regular intervals. If
you have ever read a Watchtower magazine (or any other Witness literature) you
may have wondered why these questions are printed as an integral part of the
contents. Now you know! This process may even involve recitation. (1998) Thus,
topped-up with the latest doctrinal ‘manna from Brooklyn’ they go out to ‘preach’
or witness; in other words, they ring someone’s doorbell in an effort to recruit a
‘person of goodwill’: anyone who shows interest. By doing this and by simply
believing in Jesus’ ‘corresponding ransom sacrifice in exchange for many’ they
Page 16
hope to gain everlasting life on a paradise earth. In believing this the Witnesses on
your doorstep are quite sincere and herein lies the main danger for the ‘person of
goodwill’: he, or she, may become a ‘victim of victims’. You have been warned!
5) There is a precise procedure for recruiting. Until very recently this began with a
‘placement’: getting the householder to accept a Watchtower or Awake! magazine or both. This initial approach now (2004) seems to be based on giving out leaflets
or small pamphlets - not the more expensive magazines. Also, readings from their
own Bible may be given. Whatever the initial approach, there then follows a triedand-trusted operation known in the past by those ‘in the know’ as the Seven-Step
Indoctrination Program (American spelling). This plan is considered (in some
detail) in The History section. (1937)
*****
The present-day Witnesses like to think of themselves as ministers and will provide
anyone (who cares to listen) with a ‘Home Bible study’. This is not really a study of
the Bible: it is a study of the Society’s literature. Also, this study is not an off-the-cuff,
general discussion; you will be sitting down with someone akin to a high-pressure
salesperson using a well-honed sales procedure. They have been thoroughly
indoctrinated by the Society’s literature and sincerely believe that by recruiting you
they (and you) will be one step nearer to living forever on a paradise earth. Again, you
have been warned!
*****
What the Society actually does is contained in the title, the Watch Tower Bible and
Tract Society. Its business is to produce and sell Bibles and tracts, it’s as simple as
that! It began as a writing, printing and publishing concern - and it has remained so
until this day. All else that is associated with the Society (the doctrines, the general
control of the membership, etc.) are simply the means by which it functions as a
business concern. It is the Society’s operating methods that make it such a
fascinating study.
SOURCES OF REFERRENCE
Crisis of Conscience. Raymond Franz. Commentary Press, P.O. Box 43532. Atlanta,
Georgia, 30336. ISBN 0-914675-01-X . (Still in print,1992)
My edition was supplied with an eight-page update to the appendix.
Raymond Franz is a nephew of a former president of the Society. He was a member of
the governing body of the Society and, as such, his book provides a valuable insight
into its workings at this high level. He was disfellowshipped during 1981.
Apocalypse Delayed. (Second edition) M. James Penton. University of Toronto Press,
Toronto-Buffalo-London. ISBN 0-8020-7973-3. (Still in print,1997)
Penton is also an ex-Witness. He was a Canadian elder who reassessed his views
concerning the nature of the Society. This reassessment resulted in his
disfellowshipment during 1980.
Page 17
Jehovah’s Witnesses - Watch Out for the Watchtower!. Dr. Gordon E. Duggar.
Baker Book House, Grand Rapids, Michigan, 49506. ISBN 0-8010-2955-4. (Still in
print,1993)
Dr. Duggar is also a former Witness. He married a Witness but questioned what he
was being fed by the Society and managed to shake off its shackles after researching
the Society’s history. This fact is noteworthy, as is the fact that he was taken in
initially by the sincerity of those he met at the Kingdom Hall - a sincerity based on
ignorance of the overall situation. Yet again, you have been warned!
Thirty Years a Watchtower Slave. (Abridged edition) William J. Schnell. Baker Book
House. Address as given. ISBN 0-8010-7933-0. (1994 printing)
William Schnell came from a German Witness family. He was also taken in initially
by the atmosphere at his local meeting place: this was in Barmen, near Berlin. (1921)
He was transferred to the German headquarters in Magdeburg during 1924 and it was
then that he began to realize the true nature of the Society. Instead of leaving he joined
them - mentally as well as physically. He moved to America and was partly
responsible for carrying out various confrontations with the American authorities. He
was also associated with putting the Seven-Step Indoctrination Program into
operation. Like Raymond Franz’ book, Schnell’s book gives a very specific and
detailed first-hand account of events; such information would be difficult to obtain
from other sources.
Million’s Now Living Will Never Die. Alan Rogerson. Constable and Company,1969.
(Not in print) Try your library.
Rogerson is also a former Witness. He is a English academic who was raised a
Witness but found that he could not accept the Society’s teachings. His book is about
the organization as he found it and got to know it. The chapter ‘Life as a Jehovah’s
Witness’ is particularly revealing.
Jehovah’s Witnesses. Anthony A. Hoekema. William B. Eardmans Publishing
Company. Grand Rapids, Michigan. ISBN 0-8028-1489-1. (Still in print,1988)
Hoekema is the well-known author of The Four Major Cults. My reference book is
the updated version of one of these cults - the Jehovah’s Witnesses. Clearly, this is a
man who is fascinated by such organizations and how they operate.
The Kingdom of the Cults. Walter Martin. Nova Publishing. Bethany House
Publishers. Minneapolis, Minnesota 55438. ISBN 0-87123-796-2. (Still in print,1992)
Another man clearly fascinated by cults and how they operate.
*
However, as I review my script I am also involved in reading other, more recent,
books. The titles, authors and publishers of these books are given at the end of this
section. When referring to these books I give the author’s name and the page number
in the relevant book.
Page 18
I present the specific location of all quotations taken from the main books by
referring to the initial of the author’s surname and the page number in his book.
I also indicate, in this manner, the location of statements made in the general
script that I consider the interested reader may like to expand upon, or check.
As will become apparent, my main use of these books is to extract from them the
quotations contained in the Society’s literature.
For a comprehensive bibliography I would recommend Penton’s book.
All quotations taken from these books are given as presented, apart from any bold
and/or underlining - this includes American spellings.
*****
Jehovah’s Witnesses. Proclaimers of God’s Kingdom. (1993) The Watch Tower
Bible and Tract Society of Pennsylvania. Like all Society publications this book is
only available, new, through the Society. It is known generally as The Proclaimers.
This work is the latest official history of the Society. I place its relevant contents at the
end of each year’s script: for comparative purposes.
I present the specific location of all quotations from The Proclaimers as the page
number. Also, I apply this reference method to any other named publication.
The Watch Tower reprints. (1919)
Volume 1 (1879-1887) and Volume 2 (1888-1895)
These volumes have been edited, they are not true (complete) reprints.
There are earlier reprints that I do not possess. Unfortunately, my reprints were
produced during the early years of the second president’s reign and (as previously
stated) they have been edited. All references are from the 1919 edition, unless
otherwise stated.
Recent source books.
The Jehovah’s Witnesses. Their Beliefs and Practices. Doug Harris. Gazelle Books.
Mill Hill, London NW7 3SA. ISBN 1-899746-13-7. (Reachout Trust) (1999)
Sixty Questions Every Jehovah’s Witness Should be Asked. Rev. Ian Brown.
Ambassador Productions, Limited. Providence House, 16 Hillview Avenue, Belfast,
Northern Island BT5 6JR. United Kingdom. ISBN 1-84030-0639. (1999)
Fearless Love. Anne Sanderson. Christian Focus Publications, Geanies House, Fearn,
Ross-shire IV20 1TW. Great Britain. ISBN 1-85792-506-8. (2000)
Page 19
Held by the Watchtower. Set Free by Christ. Susan Thorne. Crossway Books, 38 De
Montfort Street, Leicester LE1 7GP, England. ISBN 1-85684-170-7. (1998)
In Search of Christian Freedom. Raymond Franz. Commentary Press, P.O. Box
43532, Atlanta, Georgia 30336. ISBN 0-914675-16-8. (1999)
SETTING THE SCENE - ADVENTISM
I am indebted to Penton for the contents of this section.
The Watch Tower Bible and Tract Society of Pennsylvania stems from 19th century
Adventism.
Adventism is the general term used to describe attempts at predicting the timing of
Jesus’ Second Advent from biblical sources. It was firmly established long before
Charles Taze Russell, the founder of the Watch Tower Bible and Tract Society of
Pennsylvania, came on the scene. Consequently, is not surprising that many of
Russell’s ideas and motivation stem from Adventism.
It is to be noted that the entire concept of Adventism is based upon a rejection of
Jesus’ statement at Matthew 24:36, that: “No-one knows that day and hour but
the Father alone.” Because of this single fact, the motivation and intent behind
all forms of Adventism become suspect.
*****
A man most important to Russell in his early years was George Storrs. Why he was
so important is not only due to his Adventist views, but that he was also a writer and
publisher of matters concerning Adventism - one of many such people at that time.
Storrs’ interest in Adventism was largely due to a biblical tract on this subject written
by ‘Deacon’ Henry Grew in 1837. (P15)
So, the writing and publishing of Adventist literature was firmly established long
before Russell’s time. It will become very clear from the history of the Society that
Russell intended to build upon the publishing aspect of Adventism. The methods that
he used to further this aim made Charles Taze Russell unique and eventually to rise
above the rest - in publishing terms that is.
During 1837, as stated, Storrs read a tract written by ‘Deacon’ Henry Grew. From this
tract he came to believe in conditionalism: the belief that man does not have an
immortal soul but obtains everlasting life on the condition that he received such a gift
from God, through Jesus Christ. Conditionalism, or annihilationism as it is
sometimes referred to, involves the teaching that the dead are unconscious, or asleep,
until their resurrection. The dead person’s soul does not go immediately to heaven or
to hell: there is a period of ‘soul sleep’. (P15,16) This is in direct opposition to the
doctrine of reincarnation, which has never been considered a possibility by the
Society: it is not possible to control the minds and actions of people by using this
teaching.
Page 20
During 1841, Storrs published a tract entitled An Enquiry: Are the Souls of the Wicked
Immortal? In Three Letters. During 1842, he published an enlargement of the same
theme entitled An Enquiry: Are the Souls of the Wicked Immortal? In Six Sermons.
Significantly, nearly 200,000 copies of the Six Sermons were circulating in the United
States and Great Britain by 1880. (P16)
During 1842, Storrs became influenced by William Miller, a New England Baptist,
who was convinced that the Bible contained a chronology which stated that Christ’s
Second Advent would occur between March 1843 and March 1844. The apparent
sincerity of these people can be ascertained by realizing that Storrs delivered many
sermons concerning this hoped-for Advent without a thought that he and Miller could
be incorrect - or so it seems. When Jesus’ Second Advent did not occur a reexamination of the calculations ‘proved’ that Jesus would arrive during October 1844.
When this Advent did not occur either, Storrs broke with Miller. He began to feel that
he, and others, had been mesmerized by ‘Millerite emotionalism’. (P16) A
significant conclusion!
The dictionary definition of ‘emotion’ is “Instinctive feeling as distinguished from
reason”. On further reading it will be seen that the term ‘Millerite emotionalism’ is
very suitable when applied to the Witnesses. Replacing the Witnesses reasoning
power with instinctive feelings and emotions is the fundamental aspect of the
Society’s control over the membership at congregation level. The Society was founded
upon, and continues to be dependent upon, this aspect of ‘mind control’. Penton uses
the word ‘mesmerized’ and this poses the question of whether absorbing the Society’s
constant barrage of ‘facts’ exposes the Witnesses at congregation level to some form
of mesmerism? (See 1978) I use the term ‘Millerite mesmerism’
During 1843, Storrs founded the newspaper Bible Examiner, that was published on a
regular basis. It became a magazine during 1847; its slogan was ‘No Immortality or
Endless Life except through Jesus Christ alone’. During 1863, Storrs and his
supporters formed the Life and Advent Union. This association flourished and he was
invited to become editor of the Union’s weekly paper The Herald of Life and the
Coming Kingdom. At this time he suspended publication of the Bible Examiner.
(P16)
During 1871, Storrs broke with the Life and Advent Union when he came to believe
that those who died without knowledge of Jesus would be given the opportunity to
learn of his sacrifice for them after the resurrection of the dead. Storrs revived the
Bible Examiner. (P16)
Russell was to take Storrs’ basic theme and elaborate upon it. His elaboration was to
declare that his followers would be in a superior position at the resurrection of the
dead (from ‘soul sleep’) and that they would ‘reign as kings’ with Jesus in order to
judge the remainder of mankind. Whether they would perform their kingly functions
in heaven or on earth seems to have been left undetermined. The physical Advent of
Jesus is cleverly implied, but never stated as such. The nearest scenario to this event is
the end of the original Gentile Times prediction (to be explained) when Jesus was to
rule (physically) from Jerusalem. This is basic Adventist theory but Russell decreed
that it did not apply to the Society - for obvious reasons.
Page 21
Interestingly, the first Zion’s Watch Tower (1879) contains an article ‘Christ’s
Personal Return’ that concerns itself with this possibility. However, that article was
written by a ‘Lutherian Minister’ - not one of Russell’s main writers. (Reprints, page
10)
*****
In a sense Russell’s behaviour is quite refreshing because it is not difficult to
understand. His sacrilegious treatment of the Bible shows clearly that he was not a
religious person: he used Adventism to provide the substance of his quasi-religious
literature through which he intended to control the minds and actions of his followers.
This control was to be used to sell the literature.
The methods he used to ensure adequate sales figures were novel indeed - based, as
they were, on a mix of ‘mind control’ over his followers at congregation level (the
Bible Students) and a separate full-time salesforce working on commission (the
colporteurs). In order to avoid criticism on this point these salespeople were referred
to as Bible Students. As will be given, some Bible Students at congregation level
became part-time colporteurs.
A further important aspect of Russell’s approach to his publishing activities is that his
literature was purchased only by the membership - who then ‘sold on’ to the general
public. By using this method Russell had a guaranteed outlet for his literature.
The Proclaimers
A noncontroversial account of Russell’s Adventist associates is given. It corresponds
with Penton’s account of these times. It is not common for books concerning the
Witnesses to delve into these matters.
THE HISTORY
1852 - 1871
The founder of the Society, Charles Taze Russell, was born in Allegheny, Pittsburgh,
Pennsylvania, during 1852, to parents of Scottish/Irish descent. His parents were
Presbyterians. His mother wanted him to consider the Christian ministry but after she
died his father trained him to become a business partner in his men’s clothing store.
The Proclaimers (on page 43) states that Russell became a partner at the age of 11
years. Subsequently he enlarged the business, eventually operating a number of stores
himself. His father became interested in Adventism and this interest quickly spread to
his son. (P14)
If the date of Jesus’ Second Advent was to be found in the Bible, Jesus would not
have said what he did say at Matthew 24:36. Given his parental background Russell
must have read the Bible and he would, almost certainly, have known of this passage which states that no-one knows that day and hour of Jesus’ return - only the Father.
Yet, far from rejecting Adventism, he embraced it closely to his heart.
Page 22
During 1870, when aged 18, Russell attended a meeting at which Jonas Wendell, a
Seventh-day Adventist, gave a talk. (H10) Russell writes that although Wendell’s
biblical exposition was not entirely clear it was sufficient, under God, to re-establish
his wavering faith in the ‘divine inspiration of the Bible’.
Wendell had been talking specifically about Adventism and, therefore, Russell’s
statement was also specific. I believe that his faith was re-established in the Bible’s
ability to predict a date for Jesus’ Second Advent - (that other people would accept).
Russell must have known the mesmeric effect that Miller’s predictions had had on his
followers and I believe that he was out to make use of this fact. What Russell wanted,
at this time, was a plausible biblical pointer to a specific date for Jesus’ Second
Advent. He was out to repeat the fervour shown by Miller’s followers during the
build-up to the ‘marked’ dates of 1843 and 1844. A little harsh? Read on!
It is most unlikely that the Bible Study group founded by Russell in Pittsburgh (shortly
after this meeting) ever studied the Bible in a general sense; it is almost certain to have
studied Russell’s Adventism aspect. They were, most likely, being primed to accept
the biblical ‘reasoning’ that would support Russell’s ‘marked’ date - when it was
determined and announced.
In time, Russell was to censure his Bible Students for reading the Bible per se,
preferring them to buy and read only his own literature and to rely only upon his
‘interpretation’ of the Bible’s contents. The development of this process formed the
major part of the development and history of the Society. It remains so to this day.
The Proclaimers
A non-controversial account of the history of the Society is given for these years.
1872
One of the many dates given at this time for the commencement of Jesus’ 1,000 year
reign (his Second Advent) was 1872. This date was given by Mr. Bowen, an
Englishman. It was based on the creation of Adam as being during the year 4,129
B.C.. (R19) A question that seldom seems to be asked is how did Mr. Bowen arrive at
the base date of 4,129 B.C.? Did he have good reason to believe that this was the date
of Adam’s creation?
Genesis 5:3-32 gives the genealogy from Adam to Noah (with individual lifespans)
and Genesis 11:10-32 gives the genealogy from Adam’s son, Shem, to Abram
(Abraham) (also with individual lifespans). However, Matthew 1:2-16 gives the
genealogy from Abraham to Jesus (without individual lifespans). Therefore, it is not
possible to determine the supposed date of Adam’s creation from the Bible.
So, what was the method employed by Bowen to determine 4,129 B.C. as the
supposed date of Adam’s creation - and why this particular date? Also, the reader is
probably wondering how the year 1872 is obtained from the base date 4,129 B.C.?
These explanations are linked and a little complicated, so please bear with me.
Page 23
Mr. Bowen, and others, thought that each of the seven biblical creation ‘days’ were
not literal 24-hour periods, but lasted for 7,000 years. The last ‘day’ (or 7,000-year
period) began with the creation of Adam. It was also thought that the final thousand
years of this last ‘day’ would commence with Jesus’ Second Advent. This period was
termed the Millennium. It follows that 6,000 years would elapse between the creation
of Adam and the Second Advent of Jesus Christ. (R19)
It is to be noted that anyone could choose any date for Jesus’ Second Advent by
simply subtracting 6,000 years from it and giving that date as being when Adam
was created. This procedure was also used to predict 1975 as a major ‘marked’ date Bowen’s base date of 4,129 B.C. was changed to 4,026 B.C.E.! (B.C.E. to be
explained at 1982). (1942) (1966) (1982)
It is also to be noted that the Society’s book Did Man Get Here by Evolution or by
Creation? (1967) spent the whole of chapter 9 ‘How Old is Man?’ trying to
substantiate he Society’s claim that man has existed on this planet for only 6,000
years.
However, the Society’s book Life - How did it get here? By Evolution or by Creation?
(1985) does not pursue this absurdity. If this teaching has been unofficially dropped,
what will eventually replace it? It is still the official policy of the Society. Quite a
good point to bring up with the ‘doorstep’ Witnesses, who are unlikely to know of its
omission from the latter book.
During 1889, Russell had this to say about the start of the Millennium in The Time Is
at Hand: Volume 2 of his series Studies in the Scriptures:
Quote In this chapter we present the Bible evidence that indicates that 6,000 years
from the creation of Adam were complete with A.D. 1872 and hence that, since A.D.
1872 we are chronologically entered upon the seventh thousand or the Millennium the forepart of which, the ‘Day of the Lord’, the ‘day of trouble’, is to witness the
breaking into pieces of the kingdoms of this world and the establishment of the
Kingdom of God under the whole heavens. Unquote (R20)
As given, the start of ‘the seventh thousand or the Millennium’ was to be reused in
order to predict a future ‘marked’ date - that of 1975. It would appear that 1872 was a
false start!
Russell had found the first of his ‘marked’ dates - probably thanks to Bowen.
Apparently, he was not linking 1872 (the start of the Millennium) with Jesus’
physical Advent. However, this passage was written during 1889. Whether Russell
presented 1872, as the date of Jesus’ physical Advent, to his Bible Students at that
time (1872), or not, is a matter for conjecture. The return of Jesus (physically) was
basic Adventist doctrine.
It will be seen that Russell was to jettison the basic Adventist belief that the physical
Advent of Jesus would occur at the start of the seventh millennium. The ‘marked’ date
of 1872 was probably the watershed in this respect. (For the Bible’s account of these
times refer to Revelation 19:19-21; 20:1-6)
Page 24
All quotations, and their punctuation, are as printed in the source books - apart
from any bold and/or underlining.
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, for this year.
1873
Russell published a small booklet The Object and Manner of Our Lord’s Return.
There are good reasons to doubt the publication date of 1873. These reasons are
detailed elsewhere. Suffice to say that Russell appears to have passed off
someone else’s work as his own and had tried to conceal his plagiarism by
asserting that it was published during 1873 - before he had first met that person
(Nelson Barbour) during 1876.
Hoekema gives the publication date as being between 1870 and 1875. (H10) Penton
gives the mid-1870s. (P17) Penton also states that the Watch Tower Society gives the
date 1873. (P340) Indeed, I have the Society’s 1975 Yearbook which gives, on page
36, the publication date as 1873. Clearly, this was the official date as late as 1975.
However, The Proclaimers gives the publication date as 1877, (page 575) so it is
certain that all statements given in the Society’s literature that give the 1873 date are
untrue.
Ah, what tangled webs we weave when first we practice to deceive!
The Object and Manner of Our Lord’s Return sold 50,000 copies, so we are informed
by various sources. Not one of these copies has ever been traced that bears the
1873 date. (P340) In this pamphlet (which is now known to have been published
during 1877) Russell sets out views that differed somewhat from Miller. One of these
differences was that Russell ‘believed’ (in 1877) that Jesus would have an invisible
presence on earth prior to his physical Advent. Jesus’ physical return had been
replaced by his invisible presence. Very convenient!
My 1919 edited reprints give no reference to this publication.
The idea of an invisible presence that would precede Jesus’ Second Advent was not an
original one. Henry Drummond, a British evangelist, had put this view forward during
1828, and since then it had found favour with others, including Dr. Joseph A. Seiss, a
prominent Philadelphian. Seiss was a Lutherian pastor and editor of the Prophetic
Times, (1863-81) the foremost millenarian journal in the United States during the
second half of the nineteenth century. (P17,18)
The idea of Jesus’ initial invisible presence was very convenient for Russell, and the
next president, as we shall see.
Page 25
Jesus’ Second Advent - when?
Jonas Wendell had predicted Jesus’ physical Second Advent for 1873. When nothing
happened he, and many of his associates, changed the date to 1874. (P18)
Also, Nelson Barbour, with whom Russell was to become associated, ‘proved’ that
6,000 years of human history (since Adam’s creation) had ended in the autumn of
1873 and that a ‘morning of joy’ was about to begin for mankind. (P19,20)
The Proclaimers
Relating to Russell’s booklet The Object and Manner of Our Lord’s Return, and
its publication date.
Quote C.T. Russell publishes the booklet The Object and Manner of Our Lord’s
Return, at the office of Herald of the Morning, in Rochester, New York. Unquote
(Page 718)
This passage is given under the date of 1877, not 1873.
1874
More Jesus’ Second Advent - when?
As given, Jonas Wendell had predicted Jesus’ Second Advent for 1873. When nothing
happened he thought that it may occur during 1874. The prediction failed again and
reasons were sought. (P18.R8)
One of the Adventists, W.B. Keith, discovered that the Greek translated as ‘coming’
should properly be translated as ‘presence’. (P18) He argued that a ‘presence’ need not
be physical and their revised prediction may have occurred - invisibly. This is in line
with (and probably taken from) Drummond and Seiss.
As given at 1872, what Russell actually presented to his followers at this time is
impossible to determine, as there are no contemporary accounts. However, Bowen’s
basic Adventist theory concerning Jesus’ Second Advent (6000 years after Adam’s
creation) had always involved his physical presence.
Russell was to become involved, during 1876, with Nelson Barbour, an Adventist
who had predicted Jesus’ physical Advent for 1874. Barbour used, in part, what is
known as the Jubilee theory. It is quite possible that Russell jettisoned Bowen’s theory
that he had used to determine 1872 as a ‘marked’ date at that time (1876) in order to
use Barbour’s Jubilee theory and his 1874 date.
Russell was also to lay claim to the 1874 ‘marked’ date by stating that it could be
determined by his Pyramid theory (to be explained). However, some writers claim that
Russell also adapted Bowen’s base date of 4,129 B.C. (for the date of Adam’s
creation) to 4,127 B.C.! This adaptation gave 1874, not 1872 as the start of the
Page 26
Millennium. As will be seen, the ploy of altering Bowen’s base date was used again in
order to determine 1975 as a major ‘marked’ date.
As given, their association began during 1876 - this was after Barbour’s ‘marked’ date
of 1874 (given as being the date of Jesus’ physical Second Advent) had failed. This
fact was to cause problems.
The Proclaimers
The Jubilee theory and the 1874 ‘marked’ date.
Quote Something else that was seen as a possible time indicator involved the
arrangement that God instituted in ancient Israel for a Jubilee year, a day of release,
every 50th year. This came after a series of seven 7-year periods, each of which ended
with a Sabbath year. During the Jubilee year, Hebrew slaves were freed and hereditary
land possessions that had been sold were restored. (Lev. 25:8-10) Calculations based
on this cycle of years led to the conclusion that perhaps a greater Jubilee for all the
earth had begun in the autumn of 1874, that evidently the Lord had returned in that
year and was invisibly present, and that “the times of the restitution of all things” had
arrived. - Acts 3: 19-21, KJ. Unquote (Pages 631,632)
As previously stated, the Jubilee theory was used by Barbour in order to determine his
‘marked’ date of 1874.
Also, the Jubilee theory was to be used by Rutherford, the next president, in order to
determine 1925 as a major ‘marked’ date. (1920)
The Proclaimers gives no details concerning how 1874 was indicated by the Jubilee
method. To generalize in this manner is common practice.
The Proclaimers, published in 1993, is distancing itself from Russell’s Pyramid theory
(to be explained) regarding the 1874 ‘marked’ date. Rutherford had dispatched this
theory to the wastepaper bin during 1928.
1875
Russell’s association with Barbour.
At the close of this year Russell read a copy of Barbour’s magazine Herald of The
Morning. In it Barbour set out his views concerning 1874. (R7) These views interested
Russell but just as important was the fact that Barbour owned the printing works that
produced his magazine. Russell did not have such a facility and by associating with
Barbour he would be in a better position to produce literature, albeit as a joint venture.
Later, Russell was to write:
Quote I at once saw the special times in which we live have an important bearing
upon our duty and work as Christ’s disciples; that since we are living in the time of
Page 27
the Harvest the Harvest work should be done. Unquote (Jehovah’s Witnesses in the
Divine Purpose, [1959] page 18) (R8,193)
The ‘Harvest work’ was to spread the message that Christ’s invisible presence
had occurred during 1874 and that his followers would be raptured (taken to
heaven) during 1878. Spreading the message, naturally, would involve selling the
literature that Russell intended to produce.
The reward that Russell came to offer his followers was that they would be members
of the 144,000 who would ‘reign as kings’ with Jesus over the rest of humankind. The
matter of whether they would ‘reign as kings’ from heaven or from earth seems to
have been cleverly obscured in the Society’s subsequent publications.
The 144,000 figure is loosely based upon the Bible’s Book of Revelation, where they
are the 12,000 taken from each of the 12 tribes of Israel. This scenario has nothing to
do with Russell’s inducement given to his followers - it is simply a peg from which to
hang his pronouncements; the peg and the pronouncements are linked, but they are not
the same. It is the figure of 144,000 that Russell used, not the biblical scenario.
Setting a definite figure for the final number of his Bible Students was a clever
move. Why this was so will become apparent as the history of the Society
unfolds.
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, for this year.
1876
Barbour and Russell.
Barbour and Russell entered into correspondence and eventually met - during the
summer of 1876. It is highly likely that (at this meeting) Barbour would have shown
Russell his unpublished manuscript Three Worlds, or Plan of Redemption. (See The
Proclaimers for this year)
As given, Barbour owned a printing works but it was rather run-down. It was agreed
that Russell would refurbish it and that they would enter into a partnership in order to
continue the publication of Herald of the Morning - their followers merged also.
Russell now had something to sell.
However, there was a problem in 1876 - Barbour’s 1874 theory had already failed!
Barbour said:
Quote: The subscribers to the Herald of the Morning are discouraged because 1874
has passed and the Lord didn’t come. Some of them lived in 1844 with Miller and the
Lord didn’t come then, and now they’ve become discouraged. Unquote (R8)
Page 28
Both Barbour and Russell came to believe (?) that Jesus’ invisible presence had begun
in 1874. (P18.R8) However, there was still the matter of ‘what next?’.
Russell simply stated that Jesus’ invisible presence had begun in 1874, and he added
three and a half years to this date (the length of Jesus’ ministry) in order to give 1878
as the date for the rapture of the Bible Students. (R8,9) Rapture is sometimes referred
to as ‘glorification’.
But, as given, Barbour was well aware that his followers became disillusioned after
the failure of his 1874 ‘marked’ date and this fact must have caused him to be very
cautious about any further ‘marked’ dates - whatever they involved. When Russell’s
‘marked’ date of 1878 failed, Russell and Barbour split. The reason given by Russell
is a disagreement over the nature of Jesus’ ‘corresponding’ ransom sacrifice but, as
will be given, there was probably another reason.
Interestingly, J.H. Paton, one of Barbour’s co-workers at this time, shared Russell’s
viewpoint concerning the ‘glorification’ of the Bible Students. Indeed, Russell may
have been influenced by Paton in this matter - it was a good replacement for Jesus’
physical return. (More plagiarism?) After the split Paton wrote articles in the early
Zion’s Watch Towers (1879-1881) but he, also, had disagreements with Russell over
the matter of setting another ‘marked’ date - as will be seen.
However, 1874 was an important date for another reason: it was the start of a ‘harvest’
period of 40 years - a ‘time of trouble’. As previously stated, Russell staked his own
claim to the 1874 date during 1891 when he wrote, in Thy Kingdom Come, that certain
dimensions in the Great Pyramid at Gizeh had also foretold 1874 as a ‘marked’ date.
Rev. Ian Brown gives the specifics of this particular nonsense on pages 61 and 62 of
his book Sixty Questions Every Jehovah’s Witness Should be Asked.
Also see 1881, where a quite different pyramid-based methodology was used to
determine the ‘marked’ date of 1874.
The Gentile Times.
Russell published an article in the October 1876 issue of George Storrs’ magazine
Bible Examiner. It was entitled ‘Gentile Times: When do they End?’
This article pre-empted Barbour’s own exposition on this subject contained in his
book Three Worlds, or Plan of Redemption, published jointly by Barbour and Russell
during 1877. A point to note here is that Three Worlds, as it came to be known, was
written by Barbour - it was not a joint authorship.
Given the circumstances, there is a question mark concerning whose ideas were
expounded in Russell’s article - Barbour’s or Russell’s?
Also, Barbour gives the base date of 606 B.C. - from which is derived the important
date of 1914 for the end of the Gentile Times. This information is given on page 189
of his book. These dates became a fundamental part of the Society’s beliefs.
Page 29
I leave the reader to ponder these matters, bearing in mind that no copies of Russell’s
booklet The Object and Manner of Our Lord’s Return, have ever been found that bear
the date of 1873. (P340) As given, any references in the Society’s literature that state a
publication date of 1873 (before Russell met Barbour) are clearly untrue.
*
A few words may be necessary to explain what is meant by the Gentile Times. This
is somewhat complicated, so please bear with me - once again.
The expression is taken from Luke 21:24, where Jesus states: “Jerusalem will be
trampled on by the Gentiles until the times of the Gentiles are fulfilled.” This appears
to be the only occasion when the term is used in the Bible. The title is taken from
this biblical reference but the scenario is not. The process of working out the length
of these Gentile Times - during which there would be no godly influence on the
earth’s affairs (according to the Society) - relates to Daniel, chapter 4.
This process was first developed by an Adventist, John A. Brown, during 1823. He
explained, in a book entitled Even-Tide, his key to these ‘Times’ which he said was
between the fall of Jerusalem and the Kingdom of Judah to Nebuchadnezzar in 604
B.C. (his date) and Jesus’ Second Advent (when he would rule from Jerusalem).
Brown referred to the fourth chapter of Daniel in which Nebuchadnezzar had a dream
of a great tree that was cut down and not allowed to grow again until seven ‘Times’
(years) had passed. When Daniel interpreted this dream he applied it directly to
Nebuchadnezzar, who was to undergo seven years of madness before being
restored to his throne. (P21)
However, Brown stated that at that time (604 B.C.) each year was thought to have had
360 days. By using the so-called day/year principle he multiplied these 360 days
(years) by seven and arrived at 2,520 years as the duration of the Gentile Times. This
meant that they would end during 1916. Brown’s theory was that Jesus would
return physically to Jerusalem at the end of the Gentile Times. The actual date of
the fall of Jerusalem is put at 587 B.C. by present-day archaeologists and
historians.
This procedure would appear to be an instance of setting a convenient date for a
‘prediction’ and then working backwards with a set timescale in order to obtain a base
date. The same timescale is then added to the base date and the predetermined
‘marked’ date is revealed.
Russell wanted the Gentile Times to end during 1914 (1874 + 40 years of gathering
the ‘harvest’) accordingly, he changed Brown’s base date of 604 B.C. to 606 B.C..
Easy!
This is the main base date that can be checked and found wanting. Because of this fact
it is the Achilles heel of the Society. It is the base date for the year 1914, a very
important date that cannot be changed - therefore the base date cannot be changed.
Anyone (but anyone) who challenges the veracity of the 606 B.C. base date openly, in
the light of archaeological evidence to the contrary, will certainly be disfellowshipped.
Clearly, a good point to bring up with the ‘doorstep’ Witnesses.
Page 30
Incredibly, it will be shown that the Society’s own literature gives the dates of 588
B.C. and 586 B.C. - from two responsible sources.
The present-day scenario is that, since 1914, (the end of the Gentile Times) the
Society and the heavenly forces combined in order to oppose the satanic forces - the
rest of humanity. Unbelievable? Not to the Witnesses who ring your doorbell!
The Proclaimers
The Gentile Times.
Quote Then, in the August, September, and October 1875 issues of Herald of the
Morning, N.H. Barbour helped to harmonize details that had been pointed out by
others. Using chronology compiled by Christopher Bowen, a clergyman in England,
and published by E.B. Elliott, Barbour identified the start of the Gentile Times with
King Zedekiah’s removal from king-ship as foretold at Ezekiel 21:25,26, and he
pointed to 1914 as marking the end of the Gentile Times. Unquote (Page 134)
All my reference books give John A. Brown as being identified with this chronology
- not Christopher Bowen. (R19.P21.F142,143)
According to the Society, King Zedekiah’s removal from kingship occurred during
606 B.C.. It is clear that the Society (in 1993, when The Proclaimers was published)
has used this fact in order not to print the spurious date of 606 B.C.. Note the use of
italics: no doubt given to enhance this particular presentation.
The passage then goes on to state:
Quote Early in 1876, C.T. Russell received a copy of Herald of the Morning. He
promptly wrote to Barbour and then spent time with him in Philadelphia during the
summer, discussing, among other things, prophetic time periods. Shortly thereafter, in
an article entitled “Gentile Times: When Do They End?” Russell also reasoned on
the matter from the Scriptures and stated that the evidence showed that “the seven
times will end in A.D. 1914 .” This article was printed in the October1876 issue of
the Bible Examiner. The book Three Worlds, and the Harvest of This World, produced
in 1877 by N.H. Barbour in cooperation with C.T. Russell pointed to the same
conclusion. Unquote (Page 134)
Note that Russell met Barbour during the summer of 1876 and Russell’s article was
published during October 1876 - shortly after this meeting.
Also, note the words ‘in cooperation’: here the reader is left to assume that this cooperation meant co-authorship when it really means a joint publication. It was Barbour
who wrote Three Worlds.
1877
Three Worlds; or Plan of Redemption was published.
Page 31
The above title is given on the cover of my copy of this book. However, Penton gives
the title as Three Worlds, and the Harvest of This World. (P19)
Penton states that Three Worlds, and the Harvest of This World bore the names of
both Barbour and Russell as co-authors. (P19,341) Nevertheless, it has always been
fully accepted that Three Worlds was written entirely by Barbour. Penton gives Herald
of the Morning, May 1879, as stating that it was Barbour’s individual work and he
also states that Russell repeatedly refers to Barbour as being the author of Three
Worlds in early issues of Zion’s Watch Tower. (P341) Why? Read on.
These facts do not appear in my 1919 edited reprints.
Penton (and others) are very definite when they state that Three Worlds was written
entirely by Barbour. He writes that it incorporates some of Barbour’s original
thoughts, plus concepts drawn from a number of sources. (P19,341) Three Worlds
included the Jubilee theory and Brown’s Daniel-related theory. (Pages 188,189) It
would be true to say that the basis for many of the Society’s predictions over the years
stems from Barbour’s book Three Worlds.
As given, on the cover of my copy the title is Three Worlds; or plan of Redemption.
However, the numbering starts at page 4 and so it would appear that the previous
unnumbered pages, given in my copy, may have been altered in some way. Penton’s
title is given on one of these unnumbered pages.
Hmm!
So, what was going on?
Russell appears to have tried to deprive Barbour of his undoubted sole rights to the
authorship of Three Worlds; or Plan of Redemption, by claiming co-authorship in the
original first three pages. Hence the replacement of these three pages.
Whatever the truth of the matter, Barbour had every right to be furious and he put the
record straight by repudiating Russell’s claim to co-authorship in Herald of the
Morning, May 1879. (P341) This was two years after the first printing of Three
Worlds and it is not hard to understand why this was so: Russell had refurbished
Barbour’s printing plant, etc. and it is more than likely that Barbour was insisting that
he continued to own this plant. The actual split occurred during 1878.
It is possible that Barbour also threatened legal proceedings against Russell - this issue
was very serious as it would involve copyright. The fact that Russell repeatedly refers
to Barbour as the author of Three Worlds in early issues of Zion’s Watch Tower
(P341) - first published on July 1, 1879 - strongly indicates that Russell was very
much on the defensive. It is also possible that Barbour insisted on Russell repudiating
his claim to co-authorship in his (Russell’s) own magazine. Also, it is possible that the
arrangement concerning the ownership of the refurbished printing plant was
reassessed in Barbour’s favour in order to avoid court proceedings: it may have been
an out-of-court settlement.
Page 32
Barbour’s Three Worlds, was a success and it was of great value to Russell. However,
just as Russell owed much to Barbour, Barbour owed much to William Miller and the
many other Adventists who had gone before. Such a large structure - pity about the
foundations!
Russell’s probable plagiarism.
I find it very hard not to come to the conclusion that Russell saw Barbour’s Three
Worlds unpublished manuscript in the summer of 1876 and then he decided to
publish some of its contents in George Storrs’ magazine (October 1876) and pass
them off as his own work. He also went as far as promoting the fictitious date of
1873 (before he met Barbour) for the publication of his booklet The Object and
Manner of Our Lord’s Return. Russell’s reason for doing this has to be that this
booklet also contained some of Barbour’s ideas.
The end of the Gentile Times - who said so?
The Society’s book Qualified to be Ministers, (1955) states:
Quote This book (Barbour’s Three Worlds) set forth their belief that Christ’s second
presence began invisibly in the fall of 1874 and thereby commenced a forty-year
harvest period. Then, remarkably accurately, they set forth the year 1914 as the end of
the Gentile Times. Unquote (H11)
My brackets.
As indicated, the idea of a harvest period followed by the glorification of the saints
was derived from Miller. (R9)
So, this prediction (concerning the end of the Gentile Times) proved to be remarkably
accurate because Russell, during 1914, simply stated that the Gentile Times had
ended! Russell’s statement would go unchallenged by the average Bible Student.
Did Russell predict the First World War?
The Society’s previous official history, Jehovah’s Witnesses in the Divine Purpose,
(1959) gives:
Quote Although this was still decades before the First World War, it is surprising
how accurately the events that finally took place were actually foreseen. Unquote
(R17)
.
This is a cleverly-constructed sentence. The reader is left with the strong impression
that Russell predicted the First World War - he did not, but if challenged the Society
could argue that the First World War and ‘the events that finally took place’ are not
the same. However, ask any Witness about this sentence and you will almost certainly
be told that it means Russell did predict the First World War - he did not.
Page 33
The harvest work begins.
Despite the difficulties, Russell continued his partnership with Barbour (as associate
editor) using his and Barbour’s followers as a base. The harvest work had begun.
The basics of the organization were now in place.
The Proclaimers
The Gentile Times.
Regarding the publication of Russell’s article concerning the Gentile Times (Gentile
Times: When Do They End?) in Storrs’ magazine (October 1876) and the revised date
of 1877 for the publication of The Object and Manner of Our Lord’s Return:
Quote One of the first articles written by C.T. Russell was published, in 1876, in the
Bible Examiner, edited by George Storrs of Brooklyn, New York. After Brother
Russell became associated with N.H. Barbour of Rochester, New York, Russell
provided funds for publication of the book Three Worlds and the paper known as
Herald of the Morning. He served as a coeditor of that paper and, in 1877, used
the facilities of the Herald to publish the booklet The Object and Manner of Our
Lord’s Return. Brother Russell had a keen mind for spiritual matters as well as
business affairs, but it was Barbour who was experienced in typesetting and
composition. Unquote (Page 575)
Note that the Society confirms (for the second time) 1877 as being the correct
publication date of Russell’s booklet The Object and Manner of Our Lord’s
Return, not 1873.
Note, also, that Russell is being presented as the spiritual force behind the
venture and Barbour is simply the typesetter, compositor and probably the
works manager!
In the first sentence it is made to appear that the Gentile Times article was published
before Russell met Barbour and was, therefore, Russell’s work. This is achieved by
beginning the second sentence with the words: “After Brother Russell became
associated with N.H. Barbour … . ” Also, it is to be noted that the title of the article
‘Gentile Times: When Do They End?’ is not given.
The truth of the matter is that it was towards the end of 1875 that Russell read
Barbour’s magazine, and it is most certain that Russell arranged a meeting as quickly
as possible. This has been given as the summer of 1876. Russell was interested in
Barbour’s views concerning Adventism and it is highly probable that he would have
been shown a copy of Barbour’s unpublished work Three Worlds, at that time.
Russell’s article concerning the Gentile Times was published during October 1876.
So, the Society’s ‘new light’ concerning the publication date of Russell’s booklet The
Object and Manner of Our Lord’s Return, again sets the date at 1877, not 1873. This
fact is also given on pages 47,133 and 718 of The Proclaimers. The original,
incorrect date of 1873 is never mentioned.
Page 34
As given, there can be no doubt that every reference in the Society’s literature to 1873
as being the publication date of The Object and Manner of Our Lord’s Return, is
untrue.
By now, the reader should be getting a good idea of the nature of the Society and those
who ran it during the early days. I have to say that, sadly, the situation does not
improve - in fact it gets a whole lot worse!
1878
Another failed prediction.
Nothing untoward occurred during 1878. The failure of Russell’s prediction that his
small band of followers would, as Christ’s chosen saints, be raptured (carried away to
heaven) amid earth-shattering events was shrugged off by Russell. He simply stated
that, from 1878 onwards, his Bible Students would have an immediate spiritual
resurrection in heaven, rather than entering ‘soul sleep’ at their deaths. As given,
this is still the present-day teaching for the remnant of the ‘anointed ones’.
Some had been so taken in by this prediction that they had gathered in white robes to
experience their rapture (R9) - a good example of ‘Millerite mesmerism’.
Russell and Barbour were to go their separate ways. Thereafter, Russell maintained
his new position regarding the spiritual resurrection of his followers at their deaths.
From Russell’s series Studies in the Scriptures, Volume 1. (1886):
Quote The year 1878 thus being indicated as the date when the Lord began to take
unto himself his great power, it is reasonable to conclude that there the setting up of
his Kingdom began, the first step of which would be the deliverance of his body, the
Church, among whom the sleeping members are to take precedence. … . Our Lord,
the appointed King, is now present, since October 1874, and the formal
inauguration of his kingly office dates from April 1878 A.D.: and the first work of
the Kingdom, as shown by our Lord, in his parables and prophecy (the gathering of
‘his elect’), is now in progress. Unquote (R9,193)
Russell’s Bible Students are the ‘body’, ‘Church’ or ‘elect’.
Russell had clearly downgraded his predictions for 1878 to the time when Jesus
actually took power. Why this inauguration had not occurred when Jesus began his
invisible presence during 1874 is anybody’s guess!
Rogerson gives this quotation as being stated in more than one volume of this series:
Vol. 2, page101; Vol. 3, page 234; Vol. 4, page 621. (R193) Russell clearly intended
to get this change of plan across to his followers at that time (1886-1904) .
So, all this ‘ducking and weaving’ is very clever and it appears to have satisfied
Russell’s followers at the time; but God is not mocked.
Page 35
The schism.
During 1878, Barbour and Russell split. The only reason given by the Society is that
of Jesus’ ‘corresponding’ ransom sacrifice. It is most likely that Russell’s plagiarism,
etc. had something to do with it!
Russell’s teaching was that, for his followers to gain a heavenly reward and have their
sins forgiven, it was only necessary for them to believe in Jesus’ ‘corresponding
ransom sacrifice in exchange for many’ and do ‘good works’ by buying and selling the
literature. Barbour argued that leading a good life, loving ones neighbour and
generally doing what Jesus asked us to do, was the way forward.
This point is neatly summed up by Barbour’s statement given in Herald of the
Morning:
Quote Christ’s death was no more a settlement of the penalty of man’s sins than
would be the sticking of a pin through the body of a fly and causing it suffering and
death be considered by an earthly parent as a just settlement for a misdemeanor in his
child. Unquote. (P23)
Russell repeated this statement when referring to this period in a Zion’s Watch Tower
article. (P342) (1906 reprints, page 3823) The Proclaimers (on page 619) gives the
same statement as being in an extra edition of Zion’s Watch Tower, April 25, 1894.
Russell was clearly, ‘plugging’ this reason, and I have never seen another reason given
by the Society. It is quite clear that ‘plugging’ this one reason and ignoring the
others is an attempt to conceal the compromising facts concerning Russell’s
plagiarism, etc. as exemplified by the fictitious publication date of 1873 for his
booklet The Object and Manner of Our Lord’s Return.
This ploy is used extensively in other situations - as will be seen. I call it ‘economy
with the truth’.
The Proclaimers
Regarding the ‘marked’ date of 1878.
Quote Based on the premise that events of the first century might find parallels in
related events later, they also concluded that if Jesus’ baptism and anointing in the
autumn of 29 C.E. paralleled the beginning of an invisible presence in 1874, then his
riding into Jerusalem as King in the spring of 33 C.E. would point to the spring of
1878 as the time when he would assume his power as heavenly King. Unquote (Page
632)
As given, Russell had simply added three and a half years (the length of Jesus
ministry) to 1874 in order to predict his ‘marked’ date of 1878. (R9) However, the
Bible Students were expecting to be raptured (snatched up to heaven) - not just Jesus’
assumption of heavenly power!
Page 36
Use of the abbreviation C.E. (Christian Era) and not A.D. (Anno Domini) will be
explained elsewhere. (1942) (1966) (1982)
Notice the clever use of words: ‘they’ refer to the Bible Students, as the Witnesses
were named at this time.
Whenever past ‘mistakes’ are under discussion they are always the fault of the
Witnesses, never those responsible: the ‘Establishment’ of the period. The present-day
Witnesses are taught that Jesus’ invisible presence began during 1914; therefore 1874
was a mistake - on he part of the Bible Students that is! This ploy is used extensively indeed, the very next passage reads:
Quote They also thought that they would be given their heavenly reward at this time.
When that did not occur, they concluded that since Jesus’ anointed followers were to
share with him in the Kingdom, the resurrection to spirit life of those already
sleeping in death began then. Unquote ( Page 632)
‘Then’ refers to 1878.
It is to be remembered that The Proclaimers was published during 1993.
One consequence of the unverifiable teaching contained in the last sentence of the
quotation still applies to the living remnant of the 144,000 ‘anointed ones’: they
expect to be resurrected to spirit life immediately after their natural deaths. Well,
those at congregation level may have this expectation but I doubt if those who control
the organization share this belief!
An elaboration on the schism with Barbour over the ‘corresponding’ ransom
sacrifice.
This is how The Proclaimers presents this issue to its readers:
Quote Then a bombshell exploded! In the August 1878 issue of Herald of the
Morning, Barbour wrote an article in which he brushed aside such scriptures as 1
Peter 3:18 and Isaiah 53:5,6, also Hebrews 9:22, and declared that the whole idea that
Christ died to atone for our sins was obnoxious. Russell later wrote: “To our painful
surprise, Mr. Barbour …wrote an article for the Herald denying the doctrine of the
atonement - denying that the death of Christ was the ransom price of Adam and his
race, saying that Christ’s death was no more a settlement of the penalty of man’s sins
than would the sticking of a pin through the body of a fly and causing it suffering and
death be considered by an earthly parent as a just settlement for misdemeanor in his
child.”
This was a crucial matter. Would Brother Russell hold loyally to what the Bible
clearly said regarding God’s provision for the salvation of humankind ? Or would he
fall prey to human philosophy? Unquote (Pages 619,620)
Page 37
Of the three references it is only 1 Peter 3:18, that bears examination. This is the text
usually quoted by the Society - the ‘proof’ text. It states that Jesus shed his blood on
the cross ‘that he might lead you to God’. Jesus’ death on the cross is thought by many
to be associated with his position as mediator between God and men. (1 Timothy 2:5)
This verse does more to support that interpretation than it does to support Russell’s.
1879
After the split Russell began a new periodical Zion’s Watch Tower and Herald of
Christ’s Presence. The original Zion’s Watch Tower was dated July 1879. At this time
the main contributors were Russell and five others. These were:
A.D. Jones. Formerly, a clerk in one of Russell’s chain of clothing stores. He left to
set up his own magazine.
J.H. Paton. One of Barbour’s co-workers. Paton was to write a book contradicting
Russell. In retaliation, Russell warned his readers not to have anything more to do
with him. There were other reasons - as will be given.
W.I. Mann. He is given as being the vice-president in 1885. (Reprints, page 707.)
B.W. Keith. Another of Barbour’s co-workers. He is incorrectly credited with having
‘discovered’ that the Greek, previously translated as a physical return of Jesus,
actually meant a ‘presence’ - not necessarily physical.
H.B. Rice. This was a particularly astute choice by Russell. Rice had been editor of a
magazine The Last Trump, that had to close down due to lack of funds. Not only did
Russell gain an experienced editor, he also gained details of The Last Trump’s
subscribers. He promptly targeted them with his own literature. (R12.P22-24)
Six thousand copies of the original Zion’s Watch Tower were printed. (R10)
By 1881, four of Russell’s associates had broken with him and the fifth, A.D. Jones,
left soon after to found his own magazine Zion’s Day Star, in New York. It was not
long, therefore, that the running of Zion’s Watch Tower was in the hands of Russell.
At this time Zion’s Watch Tower consisted of eight pages and it was distributed on a
monthly basis. Its size was increased to sixteen pages in 1891 and during 1892 it was
distributed twice monthly, as it is at the present time. (The Proclaimers, page 724) My
1919 reprints do not show a doubling in size of Zion’s Watch Tower during 1891.
Begin as you mean to go on!
The first article was titled ‘Prospectus’. It began by stating:
Quote This is the first number of the first volume of “Zion’s Watch Tower,” and it
may not be amiss to state the object of its publication.
Page 38
That we are living “in the last days” - “the day of the Lord” - “the end” of the Gospel
age, and consequently, in the dawn of the “new” age, are facts not only discernible by
the close student of the Word, led by the spirit, but the outward signs recognizable by
the world bear the same testimony, and we are desirous that the “household of faith”
be fully awake to the fact, that “We are living, we are dwelling
In a grand and awful time;
In an age on ages telling
To be living is sublime”. Unquote (Reprints, page 3)
This little ditty was repeated in the January 1880, issue of Zion’s Watch Tower.
(Reprints, page 71)
The article then goes on to set out the basic approach that was to be developed, fine
tuned and honed to perfection throughout the history of the organization. It is this
relentless effort and the perfection of presentation developed over this long period of
time that makes the organization so dangerous for the unwary recipient of this
expertise.
Russell’s approach was to be firmly based on known brainwashing techniques. These
involve determining what an individual desires and then offering it to them - at a
price. Those susceptible to Russell’s modus operandi were, initially, those of a
religious nature who desired a divine intervention in the world’s affairs and, possibly,
a place for them in this scheme of things.
Buying and selling.
Russell began to buy and sell literature obtained from other publishers - through
Zion’s Watch Tower. The first of these was a hymn book, Songs of the Bride. It was
sent to all subscribers on a sale-or-return basis. (Reprints, page 31)
Russell’s marriage to Maria.
During this year Russell married Maria Frances Ackley. Maria’s sister, Emma, had
married Russell’s father in his old age. Emma was, therefore, Russell’s stepmother
and sister-in-law. For many years Maria Russell was active in the growing movement
by contributing to the magazine, acting as secretary/treasurer and also being associate
editor. (R10.H13.P26.F53)
The Proclaimers
Defending Jesus’ ‘corresponding’ ransom sacrifice - by publishing Zion’s Watch
Tower!
Page 39
Quote C.T. Russell, though, felt that to withdraw from the Herald was not enough;
the ransom doctrine must be defended and Christ’s presence must be proclaimed.
Hence, in July 1879, Russell began publishing Zion’s Watch Tower and Herald of
Christ’s Presence. Russell was the editor and publisher, with five others originally
listed as contributors to its columns. The first issue had a printing of 6,000 copies. By
1914 the printing of each issue was about 50,000 copies. Unquote (Pages 47,48)
So, Zion’s Watch Tower was inaugurated in order to defend Christ’s ‘corresponding’
ransom sacrifice - not for any other reasons? More ‘economy with the truth’.
Quote However, when Barbour repudiated the sin-atoning value of the ransom
sacrifice of Jesus Christ, Brother Russell severed relations with him. So, in 1879 when
Russell undertook publication of Zion’s Watch Tower and Herald of Christ’s
Presence, he had to rely on commercial printers. Unquote (Pages 575,576)
Marriage to Maria.
Quote In 1879, Charles Taze Russell married Maria Frances Ackley. They had a good
relationship for 13 years. Unquote (Page 645)
As stated, Maria’s positions were associate editor and secretary/treasurer. (F53) She
also wrote articles.
As will be seen, Maria’s articles contained a refinement to the general approach that is
still in use today: that of having to absorb the Society’s manipulative literature prior to
‘preaching’ to others. The first recipients of this ‘preaching’ were the Bible Students’
own children. (‘The Children’s Tower’, 1889. Reprints 1142)
Not given in The Proclaimers.
No mention is given in The Proclaimers of the close marriage ties between the two
families, or of the considerable part that Maria played in running the movement at this
time.
1880
Paton’s reluctance to set 1881 as a ‘marked’ date.
As indicated, both Barbour and Paton were reluctant to set another ‘marked’ date after
Jesus had failed to return, physically, during 1874 - as predicted by Barbour.
However, Russell still intended to base his operation on ‘Millerite mesmerism’ and
this approach was based on setting ‘marked’ dates. Russell had explained away the
failure of the 1878 prediction concerning the rapture of his followers and he was ready
to set another ‘marked’ date.
Despite Patton’s reluctance to set a ‘marked’ date for the delayed rapture of the Bible
Students, Russell did just that. Moreover, he chose the year 1881 - not some date in
Page 40
the distant future. Crucially, the question was - would ‘Millerite mesmerism’ work
again?
It is a mental refusal to accept being duped that traps people into becoming a cult
member. When (in this instance) the ‘marked’ date fails to occur the Bible Student
carries on believing that the associated event will occur - at sometime in the future.
Such people grasp at any future ‘marked’ dates because their own ego will not allow
them to do otherwise. As stated, ‘Millerite mesmerism’ involves a refusal to admit
being wrong and Russell intended to make full use of this psychological fact. It is also
quite possible that individual Witnesses may admit this fact to themselves, but not to
others!
So, Russell and Paton were on a collision course. Paton writes in Zion’s Watch Tower
of May 1880:
Quote … there is certainly no ground for expecting anything in 1881 more than in any
other year. … . They know as well as we that there is no prophetic period that ends in
1881. Unquote (Reprints, page 103)
Paton then pours scorn over the prophetic gobbledegook employed by those who were
advocating 1881 as a ‘marked’ date. Of course, it was Russell’s idea to set 1881 as a
‘marked’ date - others just followed, or left the organization.
Paton was, most likely, unaware that Russell’s intention was to make full use of
‘Millerite mesmerism’. The setting of a ‘marked’ date was more important than the
prophetic support for it - as will be seen time and time again throughout Russell’s
presidency and the subsequent history of the organization.
Another failed prediction.
As given, since the failure of the 1878 prediction, Russell had predicted that the year
1881 would bring about the rapture of his saints, etc.. (P24,25) This date was also
derived (in part) from the Pyramid theory and it was put out as fact in the Zion’s
Watch Towers of 1880, and as late as May, 1881. (Reprints, pages 224,225)
It is not surprising that Russell created a crisis by stating, in Zion’s Watch Tower of
November 1880, that the rapture, due in 1881, would leave the Bible Students still
visible! His followers were under the distinct impression that, by buying and selling
his literature, recruiting new members and believing in Jesus’ ‘corresponding’
ransom sacrifice they would be raptured - physically, and thereafter be invisible to
those who remained .
The Society has always sold to the membership, never directly to the public.
From Zion’s Watch Tower, of November 1880:
Quote The change in our being which takes place in connection with our catching
away as shown in the corresponding passage of 1 Cor. xv. 51, 52, viz.: from natural,
Page 41
earthy bodies to spiritual, heavenly bodies, would seem to indicate to us that this
change is itself the catching away referred to - “and so shall we ever be with the
Lord.” When changed - “made like unto Christ’s glorious (spiritual) body” - we will
from that instant be as invisible to fleshy bodies as He is, and as angels are. Unquote
(Reprints, page 152)
I have taken this passage from an article written by J.H. Paton: one of the main
contributors to the early Zion’s Watch Towers. Clearly, he is saying that, at some time
in the future, the Bible Students would be raptured (snatched away to heaven) and
then be invisible to those remaining. This was a rather bold statement to make, and it
was to cause some problems in the near future.
These problems were not of his making. As given, Paton was the main contributor to
the early Zion’s Watch Towers, and it was he who developed the doctrine of the
change, glorification or rapture of the ‘saints’ (the Bible Students). However, he did
not agree with setting an imminent ‘marked’ date for this event - but Russell intended
to do just that. He wanted to engage in some ‘Millerite mesmerism’.
Paton was never to write another article concerning the ‘change’ or rapture of the
‘saints’. He wrote his final article for Zion’s Watch Tower, in the issue of June 1881.
(Reprints, pages 236,237)
Also from Zion’s Watch Tower, of November 1880:
Quote When all have been instructed, the next step in order will be our leaving the
second company - disappearing from their sight - going beyond the vail of the flesh entering the perfect spiritual condition; changed in a moment from mortal to
immortal; from natural to spiritual; made like unto Christ’s glorious body. Then “we
shall see Him as He is,” for “we shall be like him.” Glorious hope, joyous moment.
Soon the new nature will be freed entirely from the restraints of the fleshy body and
have “a body as it hath pleased Him.” Soon we shall alight from the camels, and leave
the servant’s guidance when we pass under the vail. When that which is perfect is
come, we will have no further need of the sustaining and helping promises of the
word, nor of the guidance of the comforter, for “we shall know as we are known.”
We seem to be very near the time of our change. Seek to keep it ever in mind. It will
help you over the hard places of life, cheer your heart, and help you “to keep your
body under.” Seek, also, to be as much as possible used as the mouthpiece of the spirit
to inform the “espoused virgin” church of the Lord’s presence. Unquote (Reprints,
pages 161,162)
The article from which this passage is taken is unsigned. Note the use of ‘Soon’. (My
bold)
Russell sought to defuse this crisis (the looming date of 1881) and, in the December
1880 issue of Zion’s Watch Tower, we find the following elaboration:
Quote So now by comparing scripture with scripture, we shall endeavor to set forth
the manner in which this would be fulfilled. First, we do not think that the scriptures
teach that those who are taken will be taken to any locality (not Mt. Zion, or any
definite point), neither do we think that those when taken, and for some time
afterward, will be invisible to those around them. No, we believe, after they are taken
that they will be visible and to all appearance just the same, but in reality, they will
Page 42
not be the same as before taken, for, if they were, then to be taken would not mean
anything. Unquote (P25) (Reprints, page 167)
(Pause for laughter to subside)
In other words, he went on to explain, they would be ‘materialized spirit beings’ like
the risen Christ, who had appeared as a man.
Russell’s ‘explanation’ appears to have been accepted by many and, no doubt, rejected
by some - more ‘sifting’!
Also stated in this issue is:
Quote … the “high calling” - to be the bride - the temple will end in the autumn of
1881. … when “the body”, “the bride”, “the temple”, is thus completed all will have
been thus changed … . Unquote (P25) (Z.W.T. - December 1880) (Reprints, page
172)
Given as printed.
So, as well as explaining their position as instantaneously-materialised spirit beings,
Russell introduces the ploy of predicting the closure of the ‘Gates of Heaven’ (to new
members) at the completion of the 144,000. After the autumn of 1881 it will be too
late to obtain a heavenly reward - so join now! This ploy was used many, many times it became the second string to date-setting.
This explains Russell’s cleverness in setting a limit to the number of his followers
who could expect a heavenly reward. The‘Gates of Heaven’ finally closed, to new
members, during the 1930s - over 50 years later!
In addition to Zion’s Watch Tower, Russell was producing other literature.
During 1880, Russell wrote a tract titled Food for Thinking Christians. By 1884, one
million copies had been distributed in America and London. (R13) Penton writes that
this tract was published during 1881 and nearly one and a half million copies were
distributed. (P26) It was a free handout. The Bible Students did not have to buy this
particular handout.
Other tracts were to be produced under the title Old Theology Quarterly. The Bible
Students had to pay for their supplies of these handouts.
Selling other publishers’ literature.
As given, Russell arranged with other publishers to sell their literature. Benjamin
Wilson’s Emphatic Diaglott was one such book. Wilson used Griesbach’s wellrespected Greek/English interlinear translation of the New Testament in order to
produce his own English translation. The layout is given in the Society’s book The
Truth Shall Make You Free, page 382. (1943) The presentation employed is that of
Page 43
modern interlinear translations: the English translation is given alongside the
interlinear translation.
I have read that Russell chose to distribute this book because Wilson gives that Jesus
was ‘a God’, (not ‘God’). (John 1:1) This fits in well with Russell’s endeavours to
downgrade Jesus in favour of himself: as ‘the faithful and discreet slave’. Indeed, the
Society’s Bible, the New World Translation of the Holy Scriptures, gives “and the
Word was a God” at John 1:1.
The Emphatic Diaglott became an important book for Russell. During 1902, Wilson’s
translation was used to produce the Berean Bible. This Bible contained questions
concerning the script that the Bible Students were expected to ‘read and inwardly
digest’. Much more on this subject is forthcoming.
Other books were the Tischendorf New Testament and the American Bible Union’s
New Testament. (Z.W.T. - January 1880) (Reprints, page 71)
Russell also offered for sale Day Dawn, a book written by J.H. Paton and published by
A.D. Jones. (Z.W.T. - April, June and July 1880) (Reprints, pages 94,111,121)
The Mystery.
During 1880, Russell and Maria developed the teaching of the Mystery. The Mystery
teaching (as put forward by Russell) stated that, just as Jesus had offered himself as a
sacrifice for mankind, the Bible Students also offer themselves as a sacrifice by
‘proclaiming’ Christ’s imminent return. Naturally, this ‘proclaiming’ involved buying
and selling Russell’s literature. There were other obligations attached to this teaching,
as will be seen.
As indicated, the Society has always sold directly to the membership - never
directly to the general public. This has developed into the book-club aspect of the
present-day organization; a book club of over 6,000,000 members. Clearly, there
is now no financial need to sell to the public; the reason for knocking on your
door is to gain a new recruit - who will join the other 6,000,000-plus members in
purchasing (by making voluntary donations for) the Society’s vast output of
literature.
The new covenant.
Jesus’ status was lowered when Russell began pronouncements concerning the new
covenant. A word of explanation may be necessary.
Part of the Bible’s account concerning Jesus’ last supper reads:
Quote Likewise he also took the cup after supper, saying, “This cup is the new
covenant in my blood, which is shed for you.” Unquote (Luke 22:20) (N.K.J.)
This account is also given at Matthew 26:20-30. Paul also refers to the new covenant
at Hebrews 8:6;12:24;13:20.
Page 44
The new covenant updated the old covenant made between God and the Israelites:
Jesus was the mediator between God and men (1 Timothy 2:5) under the new
covenant. Although Jesus was referring to the Israelites regarding the new covenant he
also stated, at John 10:16, that he had ‘other sheep’ who would become ‘one flock’
with the Israelites. It is on this basis that Jesus is seen as the mediator for all mankind:
‘One flock, one Shepherd’.
In an edition of Zion’s Watch Tower (1880) Russell states, regarding the new
covenant:
Quote It should not be construed as being God’s covenant with us - “the seed,” no
that was part of the Abrahamic covenant, and although in harmony with each other
they are not the same, nor is the new covenant made with the church at all.
Unquote (P40)
Many would say that Jesus was, and still is, the mediator between God and men.
Russell was saying that this arrangement did not apply to the Bible Students. It is
clear that Russell wanted his Bible Students to regard himself as their link with God
through his interpretations of the Bible. Not surprisingly, the new covenant issue
created a major schism that was to rumble on over the years. It is still being queried at
the time of writing (2004).
Penton obtained this passage from the 1909 reprints, pages 4370 and 4371. (P347) I
cannot find this passage in my 1919 reprints.
Expansion.
By 1880, thirty congregations had been established in Pennsylvania and six other
states. (R12)
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, for this year.
1881
The Society’s charter.
At this time, Zion’s Watch Tower Tract Society was established as an unincorporated
body with Russell as its manager. On December 13, 1884, it was granted a legal
charter and organized as a corporation. (H11) The wealth of the Society (and several
subsidiary companies) was held in a holding company in which Russell held 990
dollars of the 1000 dollar capital. Two of his associates held the remaining 10 dollars.
(M39)
Quite a significant passage! I leave the reader to ponder this matter.
Page 45
Giving. (Part of the Mystery teaching)
From Zion’s Watch Tower of June 1881:
Quote Free-will offerings and communications may be sent to the Editor, addressed
as above, and all “money orders,” “drafts,” etc., made payable to him. Unquote
(Reprints, page 239)
It is known that Russell had been a director of the old Union Bank. (R28) (See 1904,
1912). It is likely that this bank was used by Russell in connection with his chain of
men’s clothing stores. If this is so, then the “money orders” “drafts,” etc. were
probably paid into his Union Bank account. The reference to the ‘old’ Union Bank
(1912) implies that it had been wound up at some stage.
An article ‘How much will you give’ (April 1881) began this theme. It asked for
donations over and above those made for subscriptions. I would classify these as
‘free-will offerings’. This article is quite long and forceful. (Reprints, page 209)
Another article ‘Counting the cost, how much will you give?’ (September 1881) also
continues this theme. Again, it is long and forceful. (Reprints, page 284)
Increasing the salesforce.
The April edition of Zion’s Watch Tower carried an article ‘Wanted, 1,000
Preachers’. (Reprints, page 214) Russell came to call them colporteurs, the name
means a book hawker - especially one employed to distribute Bibles. Later, they
became known as pioneers. These people sold Zion’s Watch Tower on a commission
basis.
The next quotation explains how Russell initiated this venture:
Quote As few could afford to travel, pay their board and clothe themselves without
some income, we propose to furnish the TRACTS and DAY DAWNS free, and to
allow any such person to take subscriptions for the WATCH TOWER, using the
money obtained from both of these sources, (“DAY DAWN and WATCH TOWER,”
- the Tracts are free and must not be sold,) in defraying necessary expenses. Should
your receipts be more than would be needed to pay expenses, (not at all probable,) you
would be expected to make some returns to us.
Now, who has a burning desire to go and labor in the Vineyard, and has been praying
that the Lord would open the way. Is this not the way? This offer is made to you by the
“WATCH TOWER TRACT SOCIETY.”
Unquote (Reprints, page 214)
Quite clearly, Russell was losing no time in promoting his movement by utilizing
Zion’s Watch Tower as an advertising base and employing full-time salespeople who
Page 46
worked (initially) on a 100% commission. These salespeople would be classified as
Bible Students. At that time the congregation’s Bible Students only subscribed for the
literature and distributed the free handouts (see 1889); although some were to become
part-time colporteurs. It will be shown that the next president, Rutherford, made
considerable efforts to make all Bible Students buy and sell the literature. As this
history progresses, it will become clear that commissions were also paid to these
congregation ‘class workers’, as they came to be known.
The July/August Zion’s Watch Tower carried an article ‘Anointed to Preach’. A subheading ‘Who are to preach’ gives:
Quote We answer, all who receive the anointing spirit and are thus recognized as
members of the body of Christ. Unquote (P27) (Z.W.T. - July/August 1881) (Reprints,
page 241)
This gave the answer to anyone who might object to these full-time salespeople being
recognized as Bible Students.
This particular article ‘Anointed to Preach’, left the Bible Students in no doubt that
they were expected to promote the literature vigorously.
Jesus’ ‘corresponding’ ransom sacrifice.
J.H. Paton began to produce articles for consideration that Russell regarded as a denial
of the ‘corresponding’ ransom sacrifice teaching. During 1881, he refused to publish
any more of Paton’s articles and the two separated with some bitterness. Only A.D.
Jones now remained in fellowship with Russell. However, it was not long before
Jones also left in order to found the journal Zion’s Day Star. Within a year he, also,
was to deny Russell’s version of the ransom sacrifice. (P23,24.R12)
In this instance it is most likely that the ‘corresponding’ ransom sacrifice issue was
used as a cover for other reasons - as clearly happened with Barbour. It is known that
Paton believed in the Trinity teaching (Rev. Ian Brown, page 20) so this fact may have
been another cause of the schism.
The Trinity teaching gives Jesus as God’s Son - part of the Trinity (God in three
persons): Father, Son and Holy Spirit. This did not fit Russell’s aim of presenting
himself as the link between God and the Bible Students.
Also, there was Paton’s reluctance to set 1881 as another ‘marked’ date - and
Russell’s determination to do just that. (1876) (1880)
The build-up to 1914.
Pre-empting the failure of the 1881 prediction (based on his Pyramid theory) Russell
began to concentrate on the ‘marked’ date of 1914. In the January issue of Zion’s
Watch Tower, it is stated:
Page 47
Quote We see too that not only are the harvest of Jewish and Gospel ages parallel in
point of beginning, but also in length of duration; theirs being in all 40 years from the
time of Jesus’ anointing [at beginning of their harvest, A.D. 30] to destruction of
Jerusalem, A.D. 70. So, ours, beginning in 1874, closes with the end of “the day of
wrath” and end of the “times of the Gentiles,” 1914 - a similar and parallel
period of 40 years. Unquote (Reprints, page 175) (F149)
You don’t quite understand the logic behind this comparison? Never mind, you were
only supposed to note the date of 1914 as being the end of the Gentile Times.
Another link between the Jews and Russell’s 1914 prediction was that the ‘gathering
of the Jews’ and their restoration to Palestine was one of the signs of the Millennium.
This was stated in the July/August edition of Zion’s Watch Tower, and repeated in
many other publications over the following years. (R46,197) This return was
beginning to happen in a tentative manner and it was seized upon by Russell as a ‘sign
of summer’. (Matthew 24:32)
‘The faithful and discreet slave’.
In a further attempt to upgrade Russell in the eyes of his followers Zion’s Watch
Tower of March 1881, contained an article in which Russell was portrayed as ‘the
faithful and discreet slave’ given at Matthew 24: 45-47. This ‘slave’ was deemed to
be faithful because he was found to be dispensing ‘food in due season’ to the members
of his household prior to Jesus’ Second Advent.
Quote The Lord gave the harvest message to the Laodicean church, the faithful ones
of whom composed the “feet-members” of Christ; and he gave it through his
especially chosen servant, according to His promise (Matthew 24:45-47). All the “feet
members” who are now engaged in proclaiming this precious message received their
enlightenment by partaking of the “food” which the Lord sent through his chosen
servant. The Watch Tower unhesitatingly proclaims Brother Russell as that
faithful and wise servant. Unquote (D83)
This passage does not appear in my 1919 reprints. Russell was being downgraded at
that time (1919) by Rutherford, the next president: hence this omission.
The present ‘Establishment’ maintains that the Bible Students were ‘the faithful and
discreet slave’ at this time (1881). The quotation makes it quite plain that this servant
was regarded as Russell.
Translators differ over rendering the Greek as servant or slave. Vine gives the Greek
as both servant (V1029) and bondsman. (V141) He goes on to state that it can also
mean a person who has given himself over to the will of another. (V141) In this
instance, a person whose thoughts and actions are ‘at-one’ with God. I prefer the last
definition but will continue to use the word ‘slave’ as it is more convenient.
Also, the Greek, sometimes translated as simply ‘wise’, should properly be rendered
as prudent, sensible or practically wise. (V1245) Other translators render the Greek as
discreet, the word that I use.
Page 48
The reader may well ask the meaning of the term ‘The Laodicean church’.
In his book Three Worlds, Barbour gives the seven churches of Revelation (chapters
1-3) as being the types of church that had existed during different ages. The final
church is the one in Laodicea: (Rev. 3:14) therefore, the church operating at the
present time would be the Laodicean. As Russell’s movement was the church
operating at this time it would be the Laodicean church, and Russell would be the
messenger sent to this church. (P34)
This situation is rather odd because Jesus was rather derogatory when appraising the
Laodician church. (Rev. 3:14-22) (See 1891)
However, an entirely different version is given in the Zion’s Watch Tower of April
1891. (Reprints, page 1295) This will be given at 1891.
Both the Laodicean church and ‘the faithful and discreet slave’ are good examples of
tangled webs being woven.
This effort to elevate Russell to the position ‘the faithful and discreet slave’ is
important. This biblical reference remains the basic justification for the
organization’s link with God. At the present time ‘the faithful and discreet slave’ is
the ‘Establishment’: the ‘anointed ones’ at the Brooklyn headquarters who control the
Society. Soon, the ‘Establishment’ will be composed of the newly-formed Chieftain
class. However, in 1881, that ‘slave’ was Russell, the ‘food’ was his writings and the
members of the ‘household’ were his salesforce of Bible Students - including the fulltime colporteurs. Also included would be ‘the Bethel family’: those who wrote the
articles and those who ran the production side of the business at headquarters.
The new covenant.
This issue continued to cause concern. The Bible Students could see that to jettison
Jesus in favour of Russell as their mediator was a bad move. (See 1 Timothy 2:5) In
Zion’s Watch Tower (1881) Russell reverted to the view (under pressure) that his
church was, indeed, under the new covenant. However, during 1907 he reverted to his
1880 position as being the link between his Bible Students and God. He was never to
give up his restated position on this matter. (P40,41,347)
This history ends at 1998, and the new covenant issue forms a part of that year’s
events. It is still that contentious.
The ‘Gates of Heaven’.
Russell gave a reminder to his followers concerning the latest closing (to new
members) of the ‘Gates of Heaven’.
The May 1881, issue of Zion’s Watch Tower states:
Page 49
Quote The favor which ends this fall, is that of entering the Bride company (the
144,000). We believe the door of favor is now open and any who consecrate all, and
give all, can come to the wedding and become members of the Bride, but that with
this year the company will be reckoned complete and the door to that high calling (not
the door of mercy) closed for ever. Unquote (P24) (Reprints, page 224)
The 144,000 insert is Penton’s. All references to the 144,000 appear to have been
edited out of the 1919 reprints.
The clear message is to join now and distribute the literature before it is too late to
reap a heavenly reward - only months are left. If you do not join now your reward will
be something less. As given, it is most likely that Russell introduced the idea of the
144,000 in order to spur on his followers by suggesting that this number would be
reached - soon.
This particular Zion’s Watch Tower (May 1881) also states that previous Zion’s Watch
Towers never claimed that ‘the body of Christ’ (Russell’s little flock of sainted
salespeople) would be changed from the natural to a spiritual condition during 1881.
(P25) (Reprints, page 224) Nevertheless, what would happen, according to Russell,
has been given. (1880)
Relating to the previous paragraph, and from the same Z.W.T.:
Quote The WATCH TOWER never claimed that the body of Christ will be changed
to spiritual beings during this year. There is such a change is due sometime. We have
not attempted to say when, but have repeatedly said that it could not take place before
the fall of 1881. Unquote (Reprints, page 224)
From the July/August 1881 combined edition of Zion’s Watch Tower:
Quote The hope of our change from the human, earthly nature, to a spiritual, heavenly
nature, is of course the grand climax of our hopes. As begotten ones, we long for
birth into the full and express image of our Father’s person, into the glory of Christ’s
glorious body. This being the case, it is not to be wondered at that this most coveted
thing is ever supposed to be the thing expected when any date is referred to as being
the fulfillment of a prophetic period.
We continually meet with this difficulty in referring to the present year, 1881. Since
all know we expect the Saints to be changed from human to spiritual being, and since
we frequently refer to October of the present year as the terminus of a prophetic
parallel, some readers have supposed that we expect the change at that time. This is
not the case; we look to October of this year, as the limit of favor - the end of “the
acceptable year (time or age) of the Lord” - the closing of the “straight gate” to the
“narrow way” of opportunity to become a member of the Bride of Christ and partaker
of his Divine Nature. Unquote (Reprints, page 247)
No comment!
Page 50
The Pyramid theory.
Further into the article of May 1881, the Great Pyramid of Gizeh is brought into play:
Quote Our expectations then, relative to this year are very different from those of
others interested in it. As to “Mother Shipton’s prophecy” we of course give no heed
to such “old wives’ fables.” But the teachings of
THE GREAT PYRAMID
are quite different. We have great respect for it, though we do not build our faith upon
it. It has well been called “A miracle in stone,” and it commends itself to us as a work
of God, and not planned by men, for it seems in every respect to be in perfect accord
with God’s plans as we are finding it written in His Word; and this it is, that causes
our respect for it.
It has an entrance passage downward to a pit representing the “broad road to
destruction.” From this a passage starts upward - representing the Law dispensation.
This in due time enlarges and becomes a “grand gallery,” seven times as high, still
leading upward, representing the Gospel Age. Thirty-three inches from the beginning
of the grand gallery is a well, representing the death and resurrection of Jesus. From
this well there is another downward passage-way which connects with the entrance
passage near the pit, and seems to teach the restoration of all men from the “horrible
pit” of death, through and on account of Jesus’ death.
The “grand gallery” measures 1874 inches long at the top, 1878 inches long at a
groove cut in its sides about midway between bottom and top and 1881 inches, at the
bottom. (The upper end wall impends or slants forward). Unquote (Reprints, pages
224,225)
There then follows as much again in support of this absurd nonsense. The dates of
1874, 1878 and 1881 are the three main ‘marked’ dates of this era. Hmm!
This article is unsigned.
During 1928 Rutherford, the next president, abandoned the idea that an Egyptian
pyramid had anything to do with true worship.
Overseas expansion.
By 1881, two ‘missionaries’ had been sent to England. (P27)
The Proclaimers
The Mystery.
The teaching of the Mystery is not listed in the index. However, from a combined
edition of Zion’s Watch Tower, July/August 1881:
Quote We believe that none will be of the little flock except preachers. … Yes, we
were called to suffer with him and to proclaim that good news now, that in due time
Page 51
we might be glorified and perform the things now preached. We were not called, nor
anointed to receive honor and amass wealth, but to spend and be spent, and to preach
the good news. Unquote (Page 51) (Reprints, page 241)
The glorification, or rapture, of the Bible Students would now take place ‘in due
time’.
This is the teaching of the Mystery, but without that title.
Throughout the history of the Society the term ‘to preach’ is synonymous with ‘to
promote the literature’.
Continuing this theme:
Quote But what was the objective of the preaching done by Russell and the early
readers of the Watch Tower? Was it simply to distribute Bible literature or awaken
churchgoers to Scriptural truths? Unquote (Page 51)
The Proclaimers shows a distinct reluctance to use the word ‘Zion’ when referring to
Zion’s Watch Tower.
The present-day Witnesses would automatically assume that the main object was to
awaken churchgoers to ‘Scriptural truths’.
Russell’s main source of new recruits at this time were members of the established
Churches. However, other groups were also to be targeted - as will be seen.
In addition to selling the literature The Proclaimers confirms that ‘tens of millions’ of
free tracts were distributed. (Page 50) These were called Bible Students’ Tracts, later
to be known as Old Theology Quarterly. (Page 51) The Bible Students purchased
these free handouts from the Society - in bulk.
As given, not everyone can be brainwashed - those susceptible have to be found.
Hence ‘tens of millions’.
So, as early as 1881, the advertising infrastructure was in place.
Sales methods.
Regarding the article ‘Wanted, 1,000 Preachers’:
Quote As early as 1881, the Watch Tower carried an article “Wanted, 1,000
Preachers.” This was an appeal to every member of the congregation to use whatever
time he could (a half hour, an hour, or two, or three) to share in spreading Bible truth.
Men and women who did not have families that were dependent on them and who
could give half or more of their time exclusively to the Lord’s work were encouraged
to undertake work as colporteur evangelists. The number varied considerably from
year to year, but by 1885 there were already about 300 who were sharing in this work
as colporteurs. Unquote (Page 210)
Page 52
The Watch Tower should properly be given as Zion’s Watch Tower.
Clearly, the part-time colporteurs were drawn from the congregations, but many who
bought the literature were attracted into the organization simply in order to sell the
literature on commission - as straightforward employment. These became full-time
colporteurs.
Further to this sales aspect:
Quote In April 1881 (when only a few hundred persons were attending meetings of
the Bible Students), the Watch Tower published an article entitled “Wanted 1,000
Preachers.” This included an invitation to men and women who did not have
dependent families to take up work as colporteur evangelists. Employing the language
of Jesus’ parable at Matthew 20:1-16, the Watch Tower asked: “Who has the
burning desire to go and labor in the Vineyard, and has been praying that the
Lord would open the way”? Those who could give at least half their time
exclusively to the Lord’s work were encouraged to apply. To assist them with
expenses of travel, food, clothing, and shelter, Zion’s Watch Tower Tract Society
provided the early colporteurs with Bible literature for distribution, stated the modest
contribution that could be asked for the literature, and invited the colporteurs to
keep a portion of the funds thus received. Unquote (Page 284)
Given as printed, apart from the bold.
Again, the Watch Tower should properly be given as Zion’s Watch Tower.
Concerning the free handouts.
The free advertising literature continued to be promoted: 1,200,000 copies of one tract
alone, Food for Thinking Christians, were distributed during the first four months of
1881. (Page 210) These tracts were the first free handouts. They did not have to be
purchased by the Bible Students. However, later tracts were purchased by the Bible
Students. (See 1889)
Concerning ‘Arp slips’ - the tracts mainly offered to the churchgoers:
Quote As early as 1881, literature of the Bible Students was being handed out free of
charge near churches - not right at the church doors but nearby so that people who
were religiously inclined would receive it. Many of the Bible Students gave such
literature to acquaintances or sent it out by mail. Unquote (Page 557)
A caption states that:
Quote Tens of millions of these tracts were distributed, free of charge, near the
churches, from house to house, and by mail. Unquote (Page 557)
Page 53
At this time it was only the free literature that was distributed from house-to-house by
the ordinary members of the congregations: those who had not been drawn into
becoming a colporteur.
Early sales methods.
An enlightening passage concerning the early sales methods used by the colporteurs:
Quote The first call for dedicated men and women who could use a substantial
amount of their time in this service went out in April 1881. They would offer
householders and businessmen a small book explaining Bible truths and a subscription
for the Watch Tower. Their objective was to search out those who were truth-hungry
and share enlightenment with them. For a time they tried saying just enough to
stimulate interest, leaving at each home a packet containing literature for the
householder to examine, and then returning in a few days. Some householders would
return the literature; others might want to purchase it; frequently there would be
opportunities for conversation. Regarding their objective, the Watch Tower stated: “It
is not the selling of the packets, nor the taking of subscriptions, but the spread of
the truth, by getting people to read.” Unquote (Page 558)
The last sentence is a matter of opinion and it remains a matter of opinion to this day.
This is the Society’s viewpoint - and they are sticking to it.
Yet again, the Watch Tower should properly be given as Zion’s Watch Tower.
J.H. Paton.
Quote Two years later, (1881) Paton, who was then serving as a traveling
representative of the Watch Tower, also began to turn away, thereafter publishing a
book (his second one entitled Day Dawn) in which he rejected belief in Adam’s fall
into sin and consequently the need for a redeemer. He reasoned that the Lord
himself was an imperfect man who by his life simply showed others how to crucify
their sinful propensities. Unquote (Page 620)
My 1881 insert.
Paton was the main and most valuable contributor to the early Zion’s Watch Towers.
True, or not, this was a very reasonable appraisal by Paton, but it did not fit in with
Russell’s intention to make his followers’ heavenly reward as easy as possible to
attain: simply to believe in the ‘corresponding’ ransom sacrifice of Christ and to be
co-workers with him by buying and selling Russell’s literature. Another probable
reason for this particular schism has been given in the main text: that of Paton’s belief
in the Trinity. Russell wanted to downgrade Jesus, not to have him recognized as the
Son of God - part of the Trinity. And then there was the matter of Russell’s 1881
‘marked’ date - that Paton disagreed with.
Page 54
A.D. Jones.
Quote In 1881, A.D. Jones, another associate, started a paper (Zion’s Day Star) along
the same lines as the Watch Tower but with the idea but that it would set out simpler
features of God’s purpose. At first it seemed that all was well. Yet, within a year,
Jones’ paper had repudiated Christ’s atoning sacrifice, and within another year, it had
rejected all the rest of the Bible. Unquote (Pages 620,621)
This last statement is quite silly - given the circumstances and Jones’ clear desire to
simplify Russell’s presentation of the Bible. What may have happened was that Jones
came to reject the Adventist aspect of the Bible and Russell’s adaptation of it - not the
whole Bible. The Proclaimers could not state this outright, so it is wrapped up in a
general rejection of the entire Bible.
More ‘economy with the truth’.
Jones, as well as Paton, was also a valuable contributor to the early Zion’s Watch
Towers.
‘The faithful and discreet slave’.
Somewhat at odds with the quotation in Zion’s Watch Tower of March 1, 1881, (that
given in the main script) is:
Quote The understanding expressed by Brother Russell in 1881 that the faithful and
wise servant was in reality a collective servant, made up of all the members of the
spirit-anointed body of Christ on earth, was reaffirmed in The Watch Tower of
February 15, 1927. Unquote (Page 143)
It has to be understood that Russell was in control of the contents of Zion’s Watch
Tower, and this applies to the edition of March 1, 1881, which gives Russell as that
‘slave’. (Main script)
This history shows that ‘the faithful and discreet slave’ was Russell, not the ‘spiritanointed body of Christ on earth’ no matter what is given as ‘gospel truth’ in The
Watch Tower of February 15, 1927. This is the next president’s opinion on this matter
- undertaken for his own purposes. At that time Rutherford, the next president, was
seeking to downgrade Russell. It is clear that this quotation, given by The Proclaimers
in 1993, is not consistent with the facts.
1882
Russell’s finances.
Russell may have sold his chain of men’s clothing stores about this time.
The Proclaimers
Free licence to write anything - and then alter it as required.
Page 55
A boxed statement gives:
Progressive Truth.
Quote In 1882, C.T. Russell wrote: “The Bible is our only standard, and its teachings
our only creed, and recognizing the progressive character of the unfolding of
Scriptural truths, we are ready and prepared to add to or modify our creed (faith belief) as we get increase of light from our Standard.” - “Watch Tower,” April 1882,
p.7. Unquote (Page 133)
A perfect situation: write what is necessary in order to sell the literature and gain
recruits and then alter it, or dismiss it entirely, as the ‘new light’ is perceived.
1883
Disputes.
A long-running dispute broke out between Russell and the proprietor of another
magazine The World’s Hope. (R12) (Reprints, pages 447,752)
It is a fact that, at this time, America had many magazines similar to Russell’s Zion’s
Watch Tower. This was just one magazine fighting to keep ahead of the competition.
Most of these are now but a memory and it is clear that Russell’s endeavours bore
fruit because of his business acumen and because of his understanding of the
fervour (‘Millerite mesmerism’) that a belief in Adventism could induce in
certain people. As given, not all people can be brainwashed.
As part of the ongoing circulation wars, editors would engage in rivalry and
controversy concerning their ‘beliefs’. There can be little doubt that sometimes this
rivalry extended to questioning the biblical ‘reasoning’ of the other editors.
A religion or a sect?
In the October issue of Zion’s Watch Tower Russell wrote that his movement could be
called a sect, (R13) unlike the present-day organization that insists on being called a
religion. Much more on this topic later.
Giving. (Part of the Mystery teaching)
Another long and forceful article was printed, ‘The Privilege and Blessedness of
Giving’. (Z.W.T. - February 1883) (Reprints, pages 449,450)
It has to be assumed that any forthcoming donations would be ‘free-will offerings’,
made payable to the editor. (1881)
The Proclaimers
I cannot find anything in The Proclaimers concerning this year.
Page 56
Not given in The Proclaimers:
1) Russell’s dispute with the editor of The World’s Hope, or any similar court cases.
2) Sect is not indexed.
1884
The Society’s charter.
Zion’s Watch Tower Tract Society received its legal charter on December 13; it was
organized as a corporation. The Society’s name was changed, during 1896, to the
name it bears today: the Watch Tower Bible and Tract Society of Pennsylvania. This
is not the same as the holding company previously mentioned. (1881)
Part of Article 11 of this charter contains the following:
Quote … the dissemination of Bible truths in various languages by means of the
publication of tracts, pamphlets, papers and other religious documents, and by
the use of all other lawful means. Unquote (H11)
The Society does not disseminate biblical ‘truths’ as has already been shown, and will
continue to be shown time and time again. The Society does not, and never has,
fulfilled its charter in this respect.
Also, the activities of the Society under the next president (primarily that of
deliberately creating confrontational ‘issues’ with the secular authorities) throws
doubts on whether the law was being adhered to in these instances.
Continuing Article 11:
Quote … and to prepare, support, maintain and send out to various parts of the
world Christian missionaries, teachers and instructors in the Bible and Bible
literature and for public Christian worship of Almighty God and Christ Jesus.
Unquote (D5)
It is clear that Russell had everything planned from the very beginning. All that
successive presidents had to do was to carry out his basic scheme.
The Society had Russell as its president and his wife, Maria, as secretary/treasurer.
Altogether 7 directors and 3 officers were elected. There was no bona fide
governing body. This may seem to be a strange comment to make. The reason for
making it will not become apparent until the 1970s are reached.
As given, (1881) the picture of one organization is rather simplistic. Russell and his
wife were to obtain a ‘divorce from bed and board’ and during this litigation it was
revealed that Russell’s financial activities involved several subsidiary companies and
that all the income from these went into a holding company in which Russell held 990
dollars of the 1,000 dollar capital and two of his associates held the remaining 10
dollars. (M39)
Page 57
More disputes.
There was a further dispute with another magazine, The Millenarian. (R12)
The Proclaimers
I cannot find anything relating to this year.
Not given in The Proclaimers:
1) Such in-depth consideration of Russell’s financial control over the Society is never
given. This applies throughout the history of the Society. I have little doubt that the
results of such a study by an authoritative, independent body would make
interesting reading. (1990)
2) No mention is made of Russell’s dispute with The Millenarian.
1885
During 1886, Russell published the first volume of a series of seven volumes,
initially called Millennial Dawn - later to be known as Studies in the Scriptures.
(1904)
This first volume was titled The Divine Plan of the Ages. Russell (and/or his writing
department) were probably writing this volume during 1885 and consequently this
year seems to have been devoid of notable events - a period of consolidation.
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, concerning this year.
1886
The Divine Plan of the Ages was published.
Volume 1 of the Millennial Dawn series.
Rogerson writes that this book alone sold over 6 million copies during the next 40
years. Penton gives a figure of nearly 5 million copies distributed by the time of
Russell’s death in 1916. (R16.P27)
The other volumes are:
Volume 2. (1889) The Time Is at Hand.
Volume 3. (1891) Thy Kingdom Come. (This volume contained the ‘Pyramid’ theory)
Volume 4. (1897) The Battle of Armageddon. (Initially, The Day of Vengeance)
Volume 5. (1899) The At-one-ment Between God and Man.
Volume 6. (1904) The New Creation. (An important book that extended ‘targeting’)
Volume 7. (1917) The Finished Mystery.
Page 58
Note the unwarranted capitalization of ‘Is’ in the title of Volume 2. (Sorry, no prizes
given)
As previously stated at 1878, the first four volumes of this series contained Russell’s
revised viewpoint concerning the failed predictions for 1878. Eight years had passed
and Russell was now dispatching the original predictions to the wastepaper bin.
Russell died during 1916 and Rutherford, the next president of the Society, published
‘a’ Volume 7. This book was attributed to Russell but never accepted, by many, as
being Russell’s work.
*
Co-operation between Jesus and Russell’s salesforce! (The Mystery teaching)
The following passage is taken from The Divine Plan of the Ages. It gives a good
description of Russell’s view concerning Jesus’ Second Advent (date unspecified) or,
more accurately, what he wanted his Bible Students to believe about this event.
From this book:
Quote … but when God’s Word and plan are viewed as a whole, these will all be
found to favor the view … that Christ comes before the conversion of the world, and
reigns for the purpose of converting the world . … . They believe that God will do no
more than choose this Church, while we find the Scriptures teaching a further step in
the divine plan - a restitution for the world, to be accomplished through the elect
Church. Unquote (R21)
The Bible Students are the ‘elect Church’. Their reward for buying and selling the
literature would be to reign with Jesus (at some time in the future) in order to
judge mankind and restore the world to its pre-Gentile Times condition. It is to
be remembered that, according to the Society, the Gentile Times is that period of time
when there would be no heavenly control over the earth’s affairs.
Under Adventist theory the Gentile Times would end with Jesus’ return (physically) to
Jerusalem. However, Russell had dispensed with such bold statements before he
began the publication of Zion’s Watch Tower, during 1879.
Maria.
Maria resigned (or was removed) from her position as associate editor. (F53) There
was trouble brewing!
The Proclaimers
The Divine Plan of the Ages.
The only reference to the contents of the book The Divine Plan of the Ages is:
Page 59
Quote Volume 1 was called The Divine Plan of the Ages. It contained studies on 16
subjects, such as “The Existence of a Supreme Intelligent Creator Established,” “The
Bible as a Divine Revelation Viewed in the Light of Reason,” “ Our Lord’s Return Its Object, the Restitution of All Things,” and “The Permission of Evil and Its
Relation to God’s Plan.” Eventually C.T. Russell wrote five other books of the
Millennial Dawn series. Unquote (Pages 52,53)
So, from the last sentence, Russell wrote six books in the Millennial Dawn series.
Rutherford, and his close associates, did write the seventh. Apart from this fact, there
is no substance to this passage.
However, The Proclaimers (on page 560) shows a reproduction of an advertisement of
the time concerning The Finished Mystery. On it is clearly stated that it was Russell’s
posthumous work and, not only that, it clearly stated that he had predicted World War
One! (1917)
Ah, what tangled webs we weave when first we practice to deceive!
1887
Sales techniques.
The following instructions for selling Russell’s literature were given to the
colporteurs through the Zion’s Watch Towers of March and May:
Quote These circulars can be sent out by the hand of trusty boys or girls, whom you
can employ. And if you cannot visit all your neighbors yourself to show the book or
take their orders, these same boys or girls could do it (Girls would generally succeed
best). You could pay them a commission out of each day’s sales - so much on each
copy disposed of. … . Do not spend more than two or three minutes at each house, and
if they do not readily subscribe say to them: I do not accept the money now, but
merely take your orders, but be sure to have the money ready by - ? day - fixing a time
when your canvass of the town will be complete. … . You can safely say too, ‘When
this book is in the hands of all your neighbors and they are talking about its contents,
you will have more than 25 cents worth of curiosity to know as well as they, of its
teachings and explanations. Then I will be gone and you will be ashamed to borrow
when you can now purchase for the paltry sum of 25 cents. You can sell the book for
waste paper after reading it and surely not lose much. Unquote (R14)
This quotation is part of two comprehensive articles that set out in detail the sales
methods to be used, mainly by the full-time colporteurs. (Reprints, pages 908,927)
I wonder if these ‘trusty boys and girls’ also had the ‘burning desire to go and labor
in the Vineyard’ and had been praying that ‘the Lord would open the way’? (1881)
The commission to any canvasser selling Volume 1 (The Divine Plan of the Ages)
was 10c. - the selling price was 25c. (Reprints, pages 907,967) Clearly, this rate was
also given to the Bible Students who had become part-time colporteurs.
Page 60
Missionary envelopes. These envelopes carried advertisements for the Society. They
were to be purchased and used normally by the Bible Students. (Z.W.T. August/September 1887) (Reprints, pages 967,977)
The ‘Arp Slips’. These handouts were mainly offered to churchgoers when leaving
church. They were free to the Bible Students but donations were ‘invited’. These
donations would be ‘free-will offerings’ (See 1881) - made payable to the editor.
(Z.W.T. - November 1887) (Reprints, page 989)
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, for this year.
1888
During 1889, Russell published The Time Is at Hand, the second volume of the
Millennial Dawn series.
Hence, 1888 seems to have been another quiet year, as was 1885. As given, I would
describe this type of year as being one of consolidation.
Giving. (Part of the Mystery teaching)
An article ‘One-tenth or all?’ (June 1888) asked that the Bible Students considered
their position regarding ‘giving’:
Quote Each must decide for himself what is the wisest, the highest use of money; and
we need often to remind ourselves of the constant tendency of human nature to
selfishness and self-deception. Unquote (Reprints, page 1045)
All cheques, etc. made payable to the editor. (1881)
Sales commission.
The full-time colporteurs’ commission for selling Volume 2 of the Millennial Dawn
series (The Time Is at Hand) was increased to 12.5c.. The part-timers’ commission
was kept at 10c. for each copy - both sold at 25c.. (Reprints, page 1037) This meant
that the colporteurs would pay 12.5c. for each copy but the part-timers would continue
to pay 15c.. The part-timers would be the ordinary Bible Students who had been
drawn into colporteur work. The full-time colporteurs, although designated as Bible
Students, would have had little or no time to attend a congregation’s meetings.
The Proclaimers
Nothing is given, specifically, for 1888.
1889
The Time Is at Hand was published.
Page 61
Volume 2 of the Millennial Dawn series.
Expectations.
This book was the first major thrust to promote the ‘marked’ date of 1914. The
flavour of the book is contained in the following passages:
Quote Be not surprised, then, when in subsequent chapters we present proofs that the
setting up of the Kingdom of God has already begun, that it is pointed out in prophecy
as due to begin the exercise of power in A.D.1878, and that the “battle of the great
day of God Almighty” (Rev. 16:14) which will end in A.D.1914 with the complete
overthrow of earth’s present rulership, is already commenced. The gathering of the
armies is plainly visible from the standpoint of God’s Word. Unquote (F158)
The battle referred to took place at Armageddon - given by name at Revelation 16:16.
Russell seems to had been rather loath to give this event by name. He used terms such
as the one given in the quotation and ‘the end of the time of trouble’, etc..
Similarly, from the same book:
Quote In view of this strong Bible evidence concerning the Times of the Gentiles, we
consider it an established truth that the final end of the kingdoms of this world, and
the full establishment of the Kingdom of God, will be accomplished by the end of
A.D. 1914. Then the prayer of the Church, ever since her Lord took his departure “Thy Kingdom come” - will be answered. Unquote (F157)
This quotation is taken from Franz’ book. Rogerson gives the same passage but with
the date changed to 1915. (R21) Clearly, Franz is quoting from the original edition
and Rogerson is quoting from a later edition. It is quite possible that the 1915 date was
introduced to extend 1914 into 1915: this being done in order to allow time for the
disappointment to subside when the 1914 predictions failed.
Also, from the same book:
Quote In this chapter we present the Bible evidence proving that the full end of the
times of the Gentiles, i.e., the full end of their lease of dominion will be reached in
A.D. 1914; and that date will be the farthest limit of the rule of imperfect men. And be
it observed, that if this is shown to be a fact firmly established by the Scriptures, it
will prove:Firstly, That at that date the Kingdom of God, for which our Lord taught us to pray,
saying, “Thy Kingdom Come,” will have obtained full, universal control, and that
it will be “set up,” or firmly established, in the earth.
Secondly, It will prove that he whose right it is thus to take the dominion will then
be present as earth’s new Ruler; and not only so, but it will also prove that he will
be present for a considerable period before that date; because the overthrow of these
Gentile governments is directly caused by his dashing them to pieces as a potter’s
Page 62
vessel (Psa. 2:9; Rev. 2:27), and establishing in their stead his own righteous
government.
Thirdly, It will prove that some time before the end of A.D. 1914 the last member
of the divinely recognized Church of Christ, the “royal priesthood,” “the body of
Christ,” will be glorified with the Head; because every member is to reign with Christ,
being a joint heir with him of the Kingdom, and it cannot be fully “set up” without
every member.
Fourthly, It will prove that from that time forward Jerusalem shall no longer be
trodden down of the Gentiles, but shall rise from the dust of divine disfavor, to honor;
because the “Times of the Gentiles” will be fulfilled or completed.
Fifthly, It will prove that by that date, or sooner, Israel’s blindness will begin to be
turned away; because their “blindness in part” was to continue only “until the fullness
of the Gentiles be come in” (Rom. 11:25), or, in other words, until the full number
among the Gentiles, who are to be members of the body or bride of Christ, would
be fully selected.
Sixthly, It will prove that the great “time of trouble such as never was since there
was a nation,” will reach its culmination in a world-wide reign of anarchy; and then
men will learn to be still, and to know that Jehovah is God and that he will be exalted
in the earth. (Psa. 46:10) The condition of things spoken of in symbolic language as
raging waves of the sea, melting earth, falling mountains and burning heavens will
then pass away, and the “new heavens and new earth” with their peaceful blessings
will begin to be recognized by trouble-tossed humanity. But the Lord’s Anointed and
his rightful and righteous authority will first be recognized by a company of God’s
children while passing through the great tribulation - the class represented by m and t
on the Chart of the Ages (see also pages 235 to 239,Vol. 1.); afterward, just at its
close, by fleshy Israel; and ultimately by mankind in general.
Seventhly, It will prove that before that date God’s Kingdom, organized in power,
will be in the earth and then smite and crush the Gentile image (Dan. 2:34) - and fully
consume the power of these kings. Its own power and dominion will be established as
fast as by its varied influences and agencies it crushes and scatters the “powers that
be” - civil and ecclesiastical - iron and clay. Unquote (F153,154)
This quotation is taken from Franz’ book in which he goes on to give instances in the
1924 edition of Volume 2 that adjusts this original script. (F154-155) One of these
instances is that the words ‘before the end of A.D. 1914’, in the third section, have
been replaced with ‘before the end of the overthrow’. This is clearly intended to
remove the actual date of 1914 as being the time of the rapture of the Bible Students
etc.. Franz then goes on to consider further alterations contained in the Society’s other
literature over the following years.
.
The interpretation of Romans 11:25 (section five) is open to criticism. Also, note the
latest closing of the ‘Gates of Heaven’ - now due in 1914. (Sections three and five)
The closing of these gates involved the rapture of the Bible Students.
Page 63
I take this opportunity to restate that all quotations in this text are copied exactly
as printed in the source books or from the Society’s literature - apart from any
bold and/or underlining.
I leave the sorry story of this particular year with part of the foreword to the 1916
edition of Volume 2, in which Russell ‘explains’ himself and which includes:
Quote We could not, of course, know in 1889 whether the date 1914, so clearly
marked in the Bible as the end of the Gentile lease of power or permission to rule the
world, would mean that they were fully out of power at that time or whether, their
lease expiring, their eviction would begin. The latter we perceive to be the Lord’s
program; and promptly in August, 1914, the Gentile Kingdoms referred to in the
prophecy began the present great struggle, which, according to the Bible, will
culminate in the complete overthrow of all human government, opening the way for
the full establishment of the Kingdom of God’s dear son … we anticipate that before
a very long time - perhaps a year or two or three - the full number of the Elect
will be completed, and all will have gone beyond the Veil and the door will be
shut. Unquote (R30)
Sorry about the disappointment of 1914, but it wasn’t ‘our’ fault - perhaps in a year
or two something might happen. Meanwhile the full number of the ‘Elect’ has not
quite been reached and, consequently, the ‘Gates of Heaven’ are still open; so
don’t stop buying and selling the magazines - or purchasing and then
distributing the free handouts.
I have given this preview of the manner in which Russell ‘explained’ the failure of his
1914 predictions (as set out in 1916) so that what has just been written in the seven
‘proofs’ can easily be compared for its plausibility - which is zero. I know this, you
should know this, but the Bible Students did not. This last fact was, and still is, crucial
to the Society’s continuing existence.
Of course, this salvo of stupidity did not start and finish in 1889: there were still 25
years to go!
It is to be noted that the end of the Gentile Times and the events connected with
it are inextricably linked. Russell was to declare that the Gentile Times did end
during 1914 but, unfortunately, the events connected with it (such as the rapture
of the Bible Students) did not!
*
Consolidation.
A building at Allegheny, Pennsylvania was purchased. It was to serve as headquarters
for the next 20 years. A printing plant was installed later. (H11.R13,14)
Old Theology Tracts. (Giving, part of the Mystery teaching)
These tracts were for general use. The Bible Students bought them from the Society
for free distribution - no asking price was given. The article was mainly concerned
with free-will ‘giving’. (Z.W.T. - March 1889) (Reprints, page 1109)
Page 64
One copy was sent free to each subscriber. The Bible Student could make quarterly
payments if a bulk purchase was made. (Z.W.T. - June 1889) (Reprints, pages 111920)
‘And The Door Was Shut.’
There was some confusion concerning the status of those who had joined the
organization after the failure of the 1881 prediction: were they to expect a heavenly
reward or were they of the ‘Great Company’: now known as the ‘Great Crowd’ of
‘other sheep’? The article ‘explained’ that the “call” ended during 1881 but the “door”
was not yet shut.(?) Therefore, they were of the ‘anointed class’ - so keep going!
(Z.W.T. June 1889) (Reprints, pages 1112-3)
‘The Plan of the Ages’.
An article setting out a strong sales pitch for Volume 1 The Divine Plan of the Ages.
Volume 2 had just been published. (Z.W.T. - June 1889) (Reprints, pages 1120-21)
‘The Time is at Hand’.
This short article set out the prices and conditions of sale to the Bible Students for
Volume 2 The Time Is at Hand. (Z.W.T. - June 1889) (Reprints, page 1121)
‘The Children’s Tower’.
This article, printed in Zion’s Watch Tower of August 1889, was written by Maria. It
was quite significant as it was the initial effort to get the Bible Students to read the
Society’s literature by asking them to ‘preach’ to others about it. In this instance the
recipients of this ‘preaching’ were their own children but the general idea is still in use
at the present time - indeed, it is one of the fundamental aspects of the Society’s
control over the membership, as will be seen. Naturally, the Bible Students would also
read their handouts. (Reprints, page 1142)
The Proclaimers
From The Time Is at Hand.
The Gentile Times.
Quote In 1889 the entire fourth chapter of Volume 2 of Millennial Dawn (later called
Studies in the Scriptures) was devoted to discussion of “The Times of the Gentiles.”
But what would the end of the Gentile Times mean? Unquote (Page 135)
The passage continues:
Quote The Bible Students were not completely sure what would happen. They were
convinced that it would not result in a burning up of the earth and a blotting out of
human life. Rather, they knew it would mark a significant point in regard to divine
Page 65
rulership. At first, they thought that by that date (1914) the Kingdom of God would
have obtained full, universal control. When that did not occur, their confidence in the
Bible that marked the date did not waver. They concluded that, instead, the date had
marked only a starting point as to Kingdom rule. Unquote (Page 135)
My (1914) insert.
The reader is left to assume that it was Russell’s Bible Students who controlled the
contents of the literature, and hence their beliefs. Of course, nothing could be further
from the truth.
1890
During 1891, Volume 3 of the Millennial Dawn series was published.
As in 1885 and 1888, the previous year was consequently quiet - a period of
consolidation.
Old Theology Tracts. (Giving, part of the Mystery teaching)
As previously stated, these tracts were purchased by the Bible Students for free
distribution - no asking price is given in the literature. They were purchased in
quantity.
Quote We have no high-salaried officers whose sole work it is to keep accounts and
make reports. Unquote (Z.W.T. - January 1890) (Reprints, page 1172)
As given, the ‘free will offerings’ account was separate from the account that dealt
with the subscriptions.
From time to time the old tracts were offered free to subscribers. This occurred
between March and December 1890. (Z.W.T. - March 1890) (Reprints, page 1191)
‘Where does the money come from?’ (Giving, part of the Mystery teaching)
This was basically a ‘giving’ article. Such articles were usually well-written and have
to be read in order to appreciate fully the clever presentation.
Quote God never begs. The most he ever asks you for is your heart - “My son, give
me thy heart.” When our hearts are fully his, we begin to urge him more and more to
accept our little offerings. And as we become anxious to serve him and intelligently
seek how we may best do so, he graciously gives us the privilege by letting us see
where and how we may co-work with him in the spread of present truth. Unquote
(Z.W.T. - January 1890) (Reprints, pages 1172-73)
Given as printed.
Page 66
‘The new covenant’.
This was a very large article, covering seven sides of closely-typed print. (Z.W.T. January 1890. Reprints, pages 1174-81) The Society’s viewpoint concerning the new
covenant has been (and continues to be) a sore point with the membership over the
years.
‘Our High Calling’. (The Mystery teaching)
This article was written by Maria:
Quote The high calling of the Gospel church is always referred to by the apostles as a
mystery, something hard to understand, and as a secret thing. Unquote
It is the life and deeds of Jesus that are regarded as the Mystery: hence the medieval
Mystery plays. It is not the high calling of Russell’s ‘Gospel church’.
Having explained (?) the term, Maria then sets out to ensure that the Bible Students
understand the implications that lie behind the Society’s version of it. She ends by
stating:
Quote Yet it is God who hath called us, and who is he who shall judge us unworthy if
God counts us among “the called, and chosen, and faithful?” And what wonder if
others fail to comprehend these exceeding great and precious promises, and think
those very presumptuous who claim them. Yet they are ours to be received with
meekness and fear; and no man can receive them save through the divine revelation,
the Word of God, and in the spirit of that revelation - the spirit of Christ. - in
meekness, and holiness, and faith. May the called ones give great diligence to make
their calling and election sure. Unquote
Both quotations are taken from the Z.W.T. of October 1890. (Reprints, pages 125152)
Jesus’ self-sacrifice on the cross.
An alternative view to Russell’s ‘corresponding’ ransom sacrifice:
Quote They claim that the death of Christ was either for himself, or as an
exemplification of fidelity to principle which would benefit his disciples and the
world, not as a sacrifice for their sins, but as an example of how each must save
himself - salvation by works, observe, and not by faith in the precious blood of Christ
shed for our redemption. Unquote (Z.W.T. - November 1890) (Reprints, page 1255)
The ‘salvation by works’ principle was Barbour’s viewpoint. It was, and still is, Jesus’
viewpoint. (Rev. 20:12,13)
Page 67
The Proclaimers
The Proclaimers’ only reference to the year 1890 concerns Rotherham’s New
Testament:
Quote As early as1890, according to available evidence, the Society arranged for a
special printing, bearing its own name, of the Second Edition of The New Testament
Newly Translated and Critically Emphasized, as prepared by the British Bible
translator Joseph B. Rotherham. Why this translation? Because of its literalness and
its endeavor to benefit fully from research that had been done to establish a more
accurate Greek text and because the reader was helped by devices employed by the
translator to identify which words or expressions were given special emphasis in the
Greek text. Unquote (Page 605)
Penton gives 1896 as the year when the Society published the Twelfth Edition of
Rotherham’s New Testament. (P413) This edition is not given in The Proclaimers. I
find this rather odd as it appears that ten editions were printed between 1890 and
1896. A new edition is not the same as another printing. The Society seems to have
only one reason to print another edition, and that is to alter the previous one (as will
be amply demonstrated) - but ten editions in six years!
1891
Thy Kingdom Come was published.
Volume 3 of the Millennial Dawn series.
A Bible Students’ price list was given. (Z.W.T. - May 1891) (Reprints, page 1304)
The Pyramid predictions.
Russell spends 68 pages of volume 3 ‘proving’ that the Great Pyramid of Gizeh was
put there by God in order to indicate ‘marked’ dates. According to Russell, the
Pyramid theory indicated that 1910 would be the next ‘marked’ year. (R46) Anything
that could be used to maintain his followers’ interest until 1914 was useful.
The Pyramid theory was used at that time (1891)) to indicate ‘marked’ dates during
the ‘time of trouble’ leading up to the end of the Gentile Times. In future editions of
Thy Kingdom Come, the contents of this book were to experience many adaptations.
These further editions were published in 1901, 1907 and 1925.
Not wishing to be pedantic, I will simple restate that Russell’s pyramid
‘measurements’, in inches, are expressed in years and they are then used to
substantiate his assertions. (Rev. Ian Brown, pages 61,62) Russell’s prediction
concerning 1874 as being the beginning of the ‘time of trouble’ is partly based on this
absurd procedure. Also, the ‘marked’ date of 1881 was obtained by using this
nonsense. (Reprints, pages 224,225)
Page 68
Although using the pyramid’s alleged measurements, the methodology used in Thy
Kingdom Come is different to that used in 1881.
It is to be remembered that Barbour determined 1874 as a date ‘marked’ for Jesus’
physical return to earth - using the Jubilee theory.
*
These facts are important for the reader who wishes to fully understand the reasons for
all the ‘ducking and diving’ that was going on at this particular time. For the reader
who simply wishes to gain an overall insight into this very complicated organization I
can only state that this is a particularly difficult time period to comprehend. The
history of the organization, and its motives, become less complicated and much easier
to understand as its history progresses.
*
Foreign tours.
Russell undertook his first foreign tour this year. He visited Europe, Russia, Ireland
and Turkey. (R14)
The Laodicean church is now the Protestant world today.
C.A.L. Totten, writing in the Zion’s Watch Tower of March 1891, gives the true
essence of Rev. 3:14-22 concerning the church in Laodicea.
Part of his article gives:
Quote But the Lord will vomit lukewarm Laodicea from his mouth. Unquote
(Reprints 1295)
Totten also gives:
Quote The church of Laodicea is no far-fetched type; it mirrors the Protestant
world today, … . Unquote (Z.W.T. - March 1891) (Reprints, page 1295)
This ‘interpretation’ is somewhat at odds with the statement given at 1881: that the
Laodicean church was the Society and Russell was the messenger sent to that church.
This is quite a good example of tangled webs being woven!
Jesus’ ransom sacrifice; a ‘corresponding’ price for men.
Quote He was “the man Christ Jesus” who gave himself a ransom for all; he was not
a man in his pre-existent condition, and only a man could be a ransom or
corresponding price for man. Unquote (Z.W.T. - April 1891) (Reprints, page 1299)
This is probably the first reference to Jesus’ ‘corresponding’ ransom sacrifice.
Page 69
Old Theology Tracts. (Giving, part of the Mystery teaching)
Tracts 9 and 10. These were generally available at one cent each. (Z.W.T. - May 1891)
(Reprints, page 1304)
Tracts 8 and 11. Angling for ‘free-will offerings’. Subscribers were not charged for
old tracts - but donations were welcomed. (Z.W.T. - November 1891) (Reprints, page
1339)
Clearly, this is an effort to ‘clear the decks’ in order to make way for the tracts that
were to follow.
Tower Tract Society.
A business association only. Subscribers wanted. Voting shares on offer.
Ten dollars worth of Old Theology Tracts = one voting share.
A ten-dollar donation = one voting share. (Z.W.T. - November 1891) (Reprints, page
1338)
The Proclaimers
More value for money.
As given, Zion’s Watch Tower and Herald of Christ’s Presence had its size increased
from eight to sixteen pages during 1891. (Page 724) Also, as given, I do not notice a
size increase in my 1919 reprints; these run from 1879 to 1895. However, Zion’s
Watch Tower was published twice-monthly, commencing 1892. (Page 724)
Not given in The Proclaimers.
Although listing Thy Kingdom Come in the index, The Proclaimers declines to
comment on any of its contents. No surprises there!
1892
Signs of Armageddon.
The January 15 issue of Zion’s Watch Tower restated that the battles leading to the
events due to take place during 1914, had already begun.
Quote While it was an agreeable surprise to us (in view of the contrary sensational
accounts so often published) to find the situation in Europe as we here describe it - in
harmony with what the Scriptures had lead us to expect - yet so great is our
confidence in the Word of God and in the light of present truth shining upon it, that
we could not have doubted its testimony whatever had been the appearances. The date
of the close of that “battle” is definitely marked in Scripture as October 1914. It is
already in progress, its beginning dating from October 1874. Thus far it has been
Page 70
chiefly a battle of words and a time of organizing forces - capital, labor, armies and
secret societies.
Never was there such a general time of banding together as at present. Not only are
nations allying with each other for protection against other nations, but the various
factions in every nation are organizing to protect their several interests. But as yet the
various factions are merely studying the situation, testing the strength of their
opponents, and seeking to protect their plans and power for the future struggle, which
many, without the Bible’s testimony, seem to realize is the inevitable. Others still
delude themselves, saying, Peace! Peace! When there is no possibility of peace
until God’s kingdom comes into control, compelling the doing of his will on earth
as it is now done in heaven.
This feature of the battle must continue with varying success to all concerned; the
organization must be very thorough; and the final struggle will be comparatively
short, terrible and decisive - resulting in general anarchy. In many respects the
convictions of the world’s great generals coincide with the predictions of God’s
Word. Then “ Woe to the man or nation who starts the next war in Europe; for it will
be a war of extermination.” It will be abetted not only by national animosities, but also
by social grievances, ambitions and animosities, and if not brought to an end by the
establishment of God’s kingdom in the hands of his elect and then glorified
Church, it would exterminate the race. - Matt. 24:22. Unquote (F159)
This quotation is taken from a large article describing the general situation in Europe.
(Reprints, pages 1354-57)
As expected, Matthew 24:22 does not relate to, or justify in any way, the contents of
this passage. The context, as given by Jesus, gives the impression of wars being
created by a global disaster - referring to earthquakes, the sun being darkened, the
moon not giving its light, etc.. This scenario might well fit the aftermath of an asteroid
impact upon the earth or a very near miss. Recently, attention has been focused on
supervolcanoes that could have similar effects - but this is a digression. However,
Matthew 24:22 does not fit Russell’s scenario, as he was very well aware!
It is to be noted that Russell did not link the ever-present possibility of a European war
with the date of 1914.
Also, the troubles that Russell describes were to end with the glorification, or rapture,
of his little flock of literature salespeople, amid earth-shattering events. These did not
occur, as we all know.
Increased production.
As given, there seems to have been an increasing number of people willing to ‘read
and inwardly digest’ this type of material. During this year Zion’s Watch Tower
began to be published twice-monthly, instead of monthly. (R12)
Page 71
Another group to be targeted.
The overall tone of the literature at this time seems to have been an attempt to target
another well-defined group of people: those with anarchistic tendencies.
Millennial Dawn. Colporteur work.
From Zion’s Watch Tower of January 1, 1892:
Quote While this branch of the service is kept separate from the Tract Society’s Work,
and is, as far as possible, run upon a self-supporting basis, it is the purpose to give
during the present year the extra assistance necessary to enable some to enter this
service who manifest an ability for it but who need a start, or whose dependent
families make needful some extra provision to enable them to continue in the work.
Unquote (Reprints, page 1350)
The price of the Millennial Dawn books was raised from 25c. to 35c., the commission
was 50% per copy. This incentive increased the colporteurs’ commission by the full
10c. - presumably. There were about 40 full-time colporteurs operating at that time
and this move was clearly aimed at increasing the full-time salesforce. (Z.W.T. - May
15, 1892) (Reprints, pages 1404,1405) The part-timers’ rate is not mentioned.
International S. S. lessons.
The letters S. S. probably stood for Scripture Studies. It is most likely that this was the
initial major thrust aimed at getting the Bible Students to seriously discuss, and
assimilate, the Society’s ‘food in due season’.
There were three articles this year that concentrated on these S. S. lessons. (Z.W.T. January 1, 1892; January 15, 1892 and February 1, 1892) (Reprints, pages 1351,1357
and 1363 respectively)
The Proclaimers
The Proclaimers had nothing to proclaim for this year.
Not given in The Proclaimers.
Examples of the general build-up to 1914.
1893
The increasing number of colporteurs.
From Zion’s Watch Tower of December 15, 1893:
Quote Total number of volumes of MILLENNIAL DAWN put into circulation during
the past year was 120,916.
Page 72
The number of colporteurs engaged in this ministry of the truth is one hundred and
fourteen: of these seventy-two give their entire time and the remainder almost all of
their time to this service. Many of these have started quite recently. Unquote
(Reprints, page 1600)
Some rare financial details.
Most probably in response to some dispute concerning his authority, Russell states (in
a special edition of Zion’s Watch Tower dated April 25, 1894) that:
Quote Having up to December 1, 1893, thirty-seven hundred and five (3,705) voting
shares, out of a total of sixty-three hundred and eighty-three (6,383) voting shares,
Sister Russell, and myself, of course, elect the officers and thus control the Society,
and this was fully understood by the Directors from the first. Their usefulness, it was
understood, would come to the front in the event of our death. Unquote (F53)
This special edition is not contained in my 1919 reprints.
No woolly gobbledegook here! Clearly Russell considered himself and his wife to be
in total control of the Society. Further into this history (1970s) attempts were made
by the ‘Establishment’ of the day to create the impression that the Society has always
been controlled by a bona fide governing body - this is not so.
Also, the Society makes a point of stating that it is a non-profit-making concern.
This may be true - of the Society. However, it is a business concern and the
shareholders take a dividend. (1990) This observation leads to the obvious
questions - who are these shareholders and how many shares do they hold? And
then there is the matter of the director’s remuneration to be considered - and
how many shares they hold.
Although the Watch Tower Bible and Tract Society of Pennsylvania may be nonprofit-making, the shareholders are not. Also, they have a claim on the Society’s
considerable assets should it ever be wound up.
Quite good points to bring up with the Witnesses on your doorstep.
The Proclaimers
I can find nothing in The Proclaimers that relates to this year.
1894
A conspiracy exposed.
Four prominent members of Russell’s movement had been trying to infiltrate
ideas among the Bible Students that Russell did not agree with. There appears to
have been some form of conspiracy against him, his ideas and his methods.
Concerning this, he wrote a 90-page booklet entitled A Conspiracy Exposed.
(R24,25)
Page 73
At this time Russell’s wife, Maria, appears to have been loyal to him. She served
as secretary/treasurer and probably knew more about Russell and his affairs than
anyone else. When this schism occurred she conducted a tour of the congregations in
his defence. She continued to mark him as ‘the faithful and discreet slave’. (Matthew
24:45) Even so, the conspirators were aware of difficulties between Russell and his
wife and made attempts to subvert her. At this point a brief account of Russell’s
marriage would be beneficial.
When they married they had entered into an agreement neither to consummate it, nor
cohabit. (P35) This being so, why bother to marry at all? If they were waiting to begin
a normal marriage when the business was secure, why not marry then?
As given, (1879) Maria’s sister Emma had married Russell’s father in his old age. She
was, therefore, Russell’s stepmother and sister-in-law. Perhaps it was thought that
keeping matters within the two families offered some sort of advantage. If so, this
advantage may have been of a legal nature.
Shareholders.
Also, there was considerable opposition to Russell from outside the movement:
the main accusation being that Russell was using his followers to sell his literature at a
large profit. (R25) As given, (1893) the Society maintains that it is a non-profitmaking concern. Nevertheless, as previously stated, it has shareholders and they
receive a dividend before the organization becomes non-profit-making. Also, the
directors would be paid for their services in one form or another.
It may be that the situation regarding control of the Society by the major
shareholders applies at the present time. If so, this raises the question of who are
these shareholders and how many shares do they hold? In short - who actually
controls the Society - and have a claim on its assets should the Society ever be
wound up?
The pilgrims: the first of the ‘Society-men’.
The concept of pilgrims was put into action. These were representatives of
organization who visited the congregations in order to help and encourage
brethren and sisters. They would now be described as circuit servants, part of
‘eyes and ears’ of the Society - the ‘Society-men’. By 1917 they totalled
(P32.R14,15)
the
the
the
93.
These people were described as Tower Tract Society representatives.
The Tower Tract Society representatives were given letters of introduction. These
letters were to cause some problems because the Bible Students thought that they were
an authorization to preach. An explanation of the situation is given on pages 1706 and
1720 of the reprints:
Page 74
From Z.W.T. of October 1, 1894:
Quote We fear that we have been misunderstood by a few. It is not our purpose to
start or to encourage a paid ministry. Unquote (Reprints, page 1714)
The Society presented these representatives as ‘another branch of the service’.
The Lord’s people. (The Mystery teaching)
Zion’s Watch Tower of July 1, 1894, contains an article ‘The Prize Set Before Us’.
(Reprints, pages 1668-69)
The notion that the Bible Students were, in some way, set apart to be the Lord’s
people had been put forward in the original Zion’s Watch Tower under the title ‘The
Royal Priesthood’. (Reprints, page 12) However, there appears to have been some
Bible Students who were not too sure of what was on offer. This latest article set out
the ‘facts’ concerning this issue. One ‘fact’ was that the Bible Students would have to
sacrifice all - as Jesus had done: only by doing this could they become co-workers
with him.
Sacrifice all - ‘little flock’. (The main part of the Mystery teaching)
From Zion’s Watch Tower of June 1, 1894:
Quote All who have learned that during the present Gospel age God is selecting the
little flock, foreknown in his plan, and that all whom he predestinated must possess
the characteristics of his firstborn, - must be copies of his only begotten Son, our Lord
- have some conception of the great treasure of priceless value which their knowledge
puts within their reach. Those who realize the value of the treasure most
accurately are gladly selling off all that they have - time, influence, reputation,
voice, strength, houses, lands, carriages, ease, comforts, luxuries, - and are
investing the proceeds of all in the purchase of this field, which they know
contains the treasure mine. Their conduct sometimes seems strange to those who do
not know of the mine, or who, knowing something of it, have no real conception of its
priceless value. Unquote (Reprints, page 1656)
This passage is based on Matthew 19:20-22. Jesus was asked by a young man what he
should do in order to gain eternal life. He was told that he must sell all he had and
give the money to the poor, not to the Watch Tower Tract Fund - all ‘free-will
offerings’ made payable to the editor. (1881)
The Berean Studies.
It is probably no coincidence that, during 1894, the first major step towards ‘mind
control’ of the Bible Students was put into action - the Berean Studies. Although this
type of study began at that time, the general title ‘Berean’ was not given until
1905. I have little doubt that the pilgrims were there to enforce Russell’s efforts to
wean his followers off the Bible and onto his own interpretation of it. As today, they
would make sure that the Bible Students read, and mentally absorbed, the literature.
Page 75
The role of the ‘Society-men’ is one of the main planks in the ongoing indoctrination
process - it is very important. At the present time the congregation’s ‘Society-man’ is
known as the Society’s congregation secretary.
In 1894 there were no set questions concerning the script, as is commonplace at the
present time. This practice began during 1905.
1914. Predictive world events. (More anarchy)
Zion’s Watch Tower of July 15, 1894 states:
Quote
CAN IT BE DELAYED UNTIL 1914?
Seventeen years ago people said, concerning the time features presented in
MILLENIAL DAWN, They seem reasonable in many respects, but surely no such
radical changes could occur between now and the close of 1914: if you had proved
that they would come about in a century or two, it would seem much more probable.
What changes have since occurred, and what velocity is gained daily?
“The old is quickly passing and the new is coming in.”
Now, in view of recent labor troubles and threatened anarchy, our readers are
writing to know if there may not be a mistake in the 1914 date. They say that
they do not see how present conditions can hold out so long under the strain.
We see no reason for changing the figures - nor could we change them if we would.
They are, we believe, God’s dates, not ours. But bear in mind that the end of 1914 is
not the date for the beginning, but for the end of the time of trouble. We see no reason
for changing from our opinion expressed in the view presented in the WATCH
TOWER of January 15, ’92. We advise that it be read again. Unquote (F159,160)
(Reprints, page 1677)
Given as printed, apart from the bold.
The Bible, the Great Pyramid of Giza, the Jews returning to Palestine, the situation in
Europe, industrial unrest and threatened anarchy now make up the barrage of
‘reasoning’ that points to 1914 as the marked date.
I leave it to the reader to ponder on whether there really were questioning letters that
prompted this reply.
The Tower Publishing Company.
This company is given as concerning the colporteurs. (Z.W.T. - December 15, 1894)
(Reprints, page 1746)
Page 76
The Proclaimers
The four prominent dissidents.
Quote There have been times, however, when individuals in responsible positions
came to view themselves as the channel of spiritual light, so that they resisted what
was provided by the organization. Others simply gave in to the desire to exercise
greater personal influence. They sought to set others to follow them, or, as Paul the
apostle put it, “to draw away the disciples after themselves.” (Acts 20:29,30) Of
course, this tested the motives and spiritual stability of those whom they endeavored
to entice. Consider some examples:
Special letters to the Bible Students in Allegheny, Pennsylvania, invited them to a
meeting on April 5, 1894. Brother and Sister Russell were not invited and did not
attend, but about 40 others were present. The letter, signed by E. Bryan, S.D. Rogers,
J.B. Adamson, and O. von Zech, said that the meeting would involve things
concerning their “highest welfare.” It turned out to be a malicious effort on the part of
these conspirators to poison the minds of others by divulging what they surmised to be
evil in Brother Russell’s business affairs (though the facts were to the contrary), by
arguing that Brother Russell had too much authority, (which they wanted for
themselves), and by complaining because he favored use of the printed page to
spread the gospel and Bible-class meetings instead of only giving discourses (in
which they might more readily expound personal views). The congregation was
greatly disturbed by what had occurred, and many were stumbled. But those who
turned aside did not as a result become more spiritual persons or more zealous in the
Lord’s work. Unquote (Pages 626,627)
As usual, hard facts are conspicuous by their absence. Also, my source books do not
mention ‘the evil in Brother Russell’s business affairs’. I wonder what that means exactly? Could it involve the fact that all ‘free-will offerings’ had to be made payable
to the editor? (1881)
Their objection to the use of the printed page to spread the gospel is clearly a reaction
against Russell’s sales techniques and his attempts, at that time, to wean the Bible
Students off the Bible and onto his own written interpretation of it.
Maria.
Quote After a former associate had spread falsehoods about Brother Russell, she even
asked her husband’s permission to visit a number of congregations to answer the
charges, since it had been alleged that he mistreated her. However, the fine reception
she was given on that trip in 1894 evidently contributed to a gradual change in her
opinion of herself . She sought to secure for herself a stronger voice in directing what
would appear in the Watch Tower. Unquote (Page 645)
What follows in this history gives a somewhat clearer picture of these events.
Page 77
Regarding the pilgrims.
Quote Already in the 1870’s, Brother Russell was visiting the groups of Bible
Students - the twos and threes as well as larger groups - to upbuild them spiritually. A
few other brothers shared in the 1880s. Then, in 1894 arrangements were made for the
Society to have well-qualified speakers travel more regularly to help the Bible
students to grow in knowledge and appreciation for the truth and to draw them closer
together. … . Theirs was by no means a paid ministry. They were simply provided
with food and lodging by the local brothers, and to the extent necessary, the Society
helped them with travel expenses. They came to be known as Pilgrims. Unquote
(Page 222)
My ellipsis. I have not been guilty of any ‘sins of omission’.
The present-day situation, regarding payment to the ‘Society-men’, appears to be that
everyone working on orders from the Society will have all expenses paid and
accommodation provided when at their base - a small monthly payment is also given.
When travelling they will receive all expenses. It appears to be standard practice that
visiting ‘Society-men’ will reside with a member of the congregation.
As the Society is their life they have little need of a substantial monetary payment until they might wish to leave, that is. This is one factor that makes the matter of
disfellowshipment such a serious one for some Witnesses.
1895
The four prominent dissidents.
These dissidents continued their efforts aimed at influencing Maria to act against her
husband. Maria reacted vigorously by continuing her tour of the congregations in
order to defend him. She continued to assert that Russell was ‘the faithful and discreet
slave’. (P36) I feel that this act shows that Maria was on a par with her husband when
it came to influencing the gullible by manipulating God’s Word in order to suit her
purpose which, at this time, was to maintain the status quo. It would appear that Maria
only broke with her husband over his refusal to allow her to write unedited articles in
Zion’s Watch Tower. Whether this was the one and only reason, or not, is open to
debate.
Come, my people. (Part of the Mystery teaching)
As given, the concept of the Bible Students being the Lord’s one and only people was
being put forward at this time. (Z.W.T. - March 15, 1895) (Reprints, pages 1787-89)
Another article addresses the results of ‘falling away’:
Quote The penalty of falling away from such high privileges, and that in the face of a
knowledge of the lord’s presence and the very near approach of his kingdom and
glory, is, as might well be surmised, a severe one - a penalty which such a one must
shortly realize when, in the overwhelming trouble that shall ere long put an end to all
Page 78
human ambitions, he comes to his sober senses and realizes that he has sold his
birthright and is cut off from his former position in the body of Christ and appointed a
portion with the hypocrites in the great tribulation with which this harvest period
closes. God forbid that any of those at present rejoicing in the truth should thus fall
away, now that the kingdom and its glory are so near. Yet it behooves all to watch and
pray lest we enter into temptation. Unquote (Z.W.T. - April 1, 1895) (Reprints, page
1797)
Passages such as this clearly demonstrate the nitty-gritty of the indoctrination process.
Still on the ‘falling away’ theme:
Quote “As many as are led by the Spirit of God, they are the sons of God.” And
however we may realize our insufficiency of ourselves to overcome the world, the
flesh and the devil in this seemingly unequal contest, let us remember, for our
encouragement, that he who has begun a good work in us will carry it on to
completion, if we humbly submit ourselves to his leading and discipline. Our Lord’s
promise is that he will not suffer us to be tempted beyond what we are able to endure.
Let us hold fast our faith and our confidence in his sure word of promise - hold the
truth in righteousness and faithfulness, and we shall not be of them who draw back
and mind earthly things. Unquote (Z.W.T. - April 15, 1895) (Reprints, page 1799)
For those who remained, the rewards to be had were:
Quote He will establish, strengthen, settle us so that we cannot be moved; and finally
present us to himself “a glorious church, not having spot, or wrinkle, or any such
thing.” He will also perfect us by present experiences for our office as the “royal
priesthood” as he was “made perfect through suffering” (as a new creature) and
prepared for his office as Chief Priest. Unquote (Z.W.T. - June 15, 1895) (Reprints,
page 1830)
Legalities, and the Letters of Introduction.
From Zion’s Watch Tower of August 1, 1895:
Quote It has been decided best to recall all of the Introductory Letters issued under
the auspices of Zion’s Watch Tower Tract Society, and to issue no more of them.
Zion’s Watch Tower Tract Society is only a business association (has no creed or
confession). It merely represents a fund entrusted to its officers for use to the best of
their judgment in the spread of the Truth; - especially of those truths set forth in
Millennial Dawn and Zion’s Watch Tower, by means of which many of the donors
have been brought, by God’s mercy, out of darkness into his marvelous light. The
funds donated are used under the direction of the Editor (who is President of the Tract
Society), just as they were used before the Society was organized. Unquote (Reprints,
page1847)
A further strong call was made for the return of all Introductory Letters in Zion’s
Watch Tower of November 1, 1895. (Reprints, page 1886)
Page 79
Plainly, these Introductory Letters were causing concern. It is possible that the Bible
Students were querying the role of Zion’s Watch Tower Tract Society in all this. Also,
they may have resented this effort by the Society to gain some control over the
congregations: mainly, concerning the actual reading of the Society’s literature - not
just buying and selling it!
Letters of Withdrawal from Babylon: the Bible Student’s former church.
Russell’s main source of recruits at this time were the established Churches. In order
to assist these new recruits with their resignations from their former church, and to
provide testimony to the individual churches of what was happening, specially printed
‘Withdrawal Letters’ were provided. (R24) (1895)
An article ‘Letters of Withdrawal from Babylon’, was given in the Zion’s Watch
Tower of October 15, 1895. It was far more than a letter of withdrawal from the Bible
Student’s former church. The Bible Students were asked to post each member of their
former church (including the minister) with the Letter of Withdrawal, along with
some of the Society’s tracts! The cost of all this was, naturally, to be at the Bible
Student’s expense. It was also suggested that the Society’s ‘Missionary’ envelopes be
used! (Reprints, page1883)
This was a significant move as it indicates Russell’s grasp of cult methods. By making
this visible (and retrievable) commitment the new recruits would find it that much
harder to extricate themselves from the Society because, by so doing, they would be
admitting that they had been duped. Of course, the act of witnessing has the same
effect.
The Berean Studies.
As given, Russell began to promote what became known as the Berean Studies. An
article in Zion’s Watch Tower suggested that the congregations study the first three
volumes of the Millennial Dawn series together - paragraph by paragraph. (P32) This
requirement was persistently developed until by 1905 most, if not all, Bible Students
were studying Russell’s literature rather than the Bible itself.
One title given to these studies at this time was ‘Dawn Circles for Bible Study’. An
article given under this title states:
Quote We notice, however, that a few, very few, we are glad to say, have totally
mistaken the suggestions made respecting this kind of meetings, and understood us to
advise the abandonment of the Bible and instead that the Millennial Dawn be read.
Nothing could be farther from our thought. As for the mere reading of the Bible or the
Dawn, that can be better done privately, each for himself. Unquote (Z.W.T. December 1, 1895) (Reprints, page 1900)
If you do insist on reading the Bible, do it privately. Don’t discuss it with others!
Page 80
During 1905, these ‘studies’ were given the title ‘Berean’: a reference to the early
Christian congregation at Berea, who “received the message with great eagerness
and examined the Scriptures every day to see if what Paul said was true.” (Acts
17:10,11) (N.I.V.)
Clearly, Russell’s intentions were in direct opposition to Acts 17:11. Russell was
telling his followers to read his literature and to leave the Scriptures alone - not to
search them daily ‘to see if what Russell said was true’! The newly-appointed
travelling pilgrims, no doubt, kept the congregations up to the mark in this respect.
The concept of Berean Studies was the first major thrust towards controlling the
minds of the Bible Students. However, as is to be expected, not all took kindly to
Russell’s dictates. A running battle developed, mainly with the elders, that lasted, on
and off, until c.1938.
An article ‘Decently and in Order’ tackled this problem with the elders. (Z.W.T. November 15, 1895) (Reprints, pages 1889-96) This was a very large article, as the
page numbers indicate.
Keep going.
A selection of article titles on this theme:
‘Your Safety in the Time of Trouble’. (Z.W.T. - October 1, 1895) (Reprints, pages
1874-75)
‘The Hope of Immortality’. (Z.W.T. - October 15, 1895) (Reprints, pages 1877-82)
‘Pressing Toward the Mark’. (Z.W.T. - November 1, 1895) (Reprints, pages 1884-86)
‘Thy Shield and thy Reward’. (Z.W.T. - December 15, 1895) (Reprints, pages 190506)
The Proclaimers
The Berean Studies.
The only reference that I can find concerning the Berean Studies at this time is:
Quote For many years the Bible Students used the various volumes of Studies in the
Scriptures, along with the Bible, as a basis for discussion. What they contained was,
indeed, spiritual “food at the proper time.” ( Matt. 24:45) Unquote (Page 252)
Not Given in The Proclaimers.
Nothing is given in The Proclaimers concerning Maria’s forceful reference to her
husband as ‘the faithful and discreet slave’ when she was defending him at this point
in time.
Page 81
1896
The Twelfth Edition of Joseph B. Rotherham’s New Testament was published.
(P173) (1890)
*
A change of title.
This year the organization changed its title from Zion’s Watch Tower Tract Society to
the Watch Tower Bible and Tract Society of Pennsylvania. The magazine Zion’s
Watch Tower and Herald of Christ’s Presence, retained its title until 1909. (The
Proclaimers, pages 252,724,748)
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, for this year.
1897
The Battle of Armageddon was published.
Volume 4 of the Millennial Dawn series.
Nearly all the 660 pages of this book are used to attack the established Churches.
(R23) An example of the contents, relating to Revelation 16:13, is:
Quote The Dragon, then, symbolizes the Roman power, represented by the civil
power of the world. The Beast is the Papal system of government. … . The False
Prophet, or Image of the Beast, we understand to mean the Protestant Federation
of Churches, etc.. Unquote (R23)
These attacks on the established Churches (known as Babylon) and misusing God’s
Word in the process are, unfortunately, to be ceaselessly repeated throughout the
history of the Society. This basic approach is also used when the Society moves into
foreign lands. It is hoped to break any loose bonds that some may have towards their
religion and thereby create a pool of possible converts.
Maria.
Maria’s anger concerning her removal from the position of assistant editor (during
1886) did not abate. Russell tried to appease Maria by putting her in charge of a
weekly women’s meeting at the Allegheny congregation. This move did him more
harm than good as that group became the focus of discontent with Russell’s attitude
towards his followers. Russell charged some of the women with slander at a meeting
of the congregation’s board of elders. Using the argument that Maria and the group
had said they were no longer members of the Allegheny church - he excluded them
from that meeting. (P38,39.R25.F53)
Page 82
Whether Maria and the group had actually said that they were no longer members of
the Allegheny church is very much open to debate.
It was now impossible for Maria to act against her husband using the women’s group,
but she did not concede. She immediately travelled to Chicago where she attempted to
bring charges against Russell before, what was then, the second largest Bible Student
congregation in the world. When she was unable to accomplish anything there she
proposed to go back to her husband, but he refused to have her unless she agreed to
his terms. This she could not do, so they separated. She did, however, remain a
director of the Society until February 12, 1900. (P39)
The Proclaimers
An interesting passage from The Battle of Armageddon.
Quote The book The Day of Vengeance (later called The Battle of Armageddon),
published in 1897, further enlarged on the way the Bible Students then understood the
matter, saying: “The Lord, by his overruling providence, will take a general
charge of this great army of discontents - patriots, reformers, socialists,
moralists, anarchists, ignorants and hopeless - and use their hopes, fears, follies
and selfishness, according to his divine wisdom, to work out his own grand
purposes in the overthrow of present institutions and for the preparation of man
for the Kingdom of Righteousness.” Thus they understood the war of Armageddon
to be associated with violent social revolution. Unquote (Page 140)
As given in The Divine Plan of the Ages (1886) the contemporary situation was that
the restitution of the world to its pre-Gentile Times condition would be carried out by
Jesus and the heavenly forces acting in concert with Russell’s Bible Students. The
idea that the Lord would take charge of those listed in the quotation does not fit this
teaching. At that time (1897) the teaching was that the remainder of the earth’s
population would be given the chance to redeem themselves, but this is not what the
passage is stating. These two volumes appear to contradict each other.
The scenario concerning the post-Gentile Times period (the present time) is seen as a
conflict between the heavenly forces (acting through the Witnesses) and the rest of
humanity. This concept was set in stone during 1925, when the article ‘Birth of the
Nation’ was printed in The Watch Tower. The type of person listed in the passage
would now be part of the rest of the world (all non-Witnesses): the opposition that
will be exterminated. (For a modern up-date, see 1982)
As stated, the passage taken from The Battle of Armageddon, (1897) does not seem to
fit the 1886 scenario - as given in The Divine Plan of the Ages.
However, this passage would make more sense if it is viewed as an attempt to enlist
the type of person described therein. As this history unfolds the reader may find the
previous sentence more plausible as it will become apparent that the overall recruiting
strategy was to aim at those who had a grudge against particular sections of the secular
establishment. At this point in time two groups had been identified: disaffected
churchgoers and those with anarchistic tendencies.
Page 83
Maria.
Quote When she realized that nothing that she wrote would be published unless her
husband, the editor of the magazine, agreed with its contents (on the basis of its
consistency with the Scriptures), she became greatly disturbed. He put forth earnest
efforts to help her, but in November 1897 she left him. Nevertheless, he provided her
with a place to live and means of maintenance. Unquote (Page 645)
1898
Nothing of doctrinal or historical substance seems to have occurred during this year.
Russell (and his writers) were probably working on Volume 5 of the Millennial Dawn
series, which was to be published during 1899. A further period of consolidation.
The Proclaimers
Russell’s Tower Publishing Company’s assets were transferred to the Watch Tower
Bible and Tract Society. (Page 576) The reprints, on page 1750, give this as a change
of title: not necessarily a transfer of assets. (Z.W.T. - January 1, 1895)
1899
The At-one-ment Between God and Man was published.
Volume 5 of the Millennial Dawn series.
This volume is mentioned only once in Rogerson’s book (on page 22) and not at all in
the others (apart from its listing in Penton’s bibliography). Rogerson’s reference
concerns Russell’s ‘belief’ that the rich man in Jesus’ parable (Luke 16:19-31) is
symbolic of the Jewish nation. If the remainder of this book is in similar vein then it
comes as no surprise that it does not receive attention.
*
Maria.
Maria Russell returned to Allegheny in January of this year and renewed her attacks
upon her husband. At this time she stayed with her sister, Emma. As given previously,
(1884) Emma had married Russell’s father in his old age. There had been some
bitterness between the sisters and Russell in the past over his father’s will: Joseph
Russell had turned to his son when drawing up this document, instead of Emma. The
sisters had accused Russell of improperly influencing his father in this matter. (P38)
As well as publicly attacking her husband whenever she could, she also began to lay
money aside in order to prepare, print and publish a tract that was to be an account of
her relationship with her husband. During 1903, she was successful in this endeavour.
(P39)
Membership figures.
Page 84
Russell’s following at this time was about 2,500. (R15)
The Proclaimers
The Proclaimers had nothing to proclaim, specifically, for this year.
Not given in The Proclaimers:
1) No details are given concerning Volume 5.
2) No reference is made concerning Maria’s continuing efforts to undermine her
husband’s position during this year.
1900
Overseas expansion.
The first foreign branch office was opened: this was in London. A branch office is the
main centre in any non-American country. (R24.H12)
Foreign languages.
Literature began to be published in languages other than English. (R24) This was an
effort to reach all Americans, of whatever nationality, and to facilitate overseas
expansion.
Maria.
Maria resigned, or was removed, from her position as a director of the Society. (F53)
The Proclaimers
The London branch office.
This office is mentioned and a photograph of it is given. It was a typical London shop,
with accommodation above. (Page 210) A far cry from the present-day facilities at the
Mill Hill headquarters.
Not Given in The Proclaimers.
No reference is ever made concerning Maria’s position as a director of the Society.
Consequently, no reference is made to her removal from this position.
1901
The Holman Linear Parallel Edition of the Bible was published.
*
The Second Edition of Volume 3, Thy Kingdom Come (1891), was published.
Page 85
Adjustments.
There is always one main purpose for a further edition (rather than a further printing)
and that is to alter the original. As given, this is carried out to change, or remove,
material that had become an embarrassment. As an example, Duggar gives a passage
taken from the 1901 edition and compares it with the same passage from another
edition, published in 1907.
From 1901:
Quote Thus, the pyramid witnesses that the close of 1874 was a chronological
beginning of the time of trouble. Unquote (D49)
In the 1907 edition, the passage reads:
Quote Thus, the pyramid witnesses that the close of 1914 would be the beginning of
the time of trouble. Unquote (D49)
At 1907, I give an example of an alteration made to the 1907 edition, in yet another
edition (1925), by Rutherford the next president.
The Proclaimers
The Holman Linear Parallel Edition of the Bible.
The date of 1902 is given for the special printing of this Bible, not 1901. (Pages
605,606)
Using God’s Word as an advertising platform.
Quote It contained wide margins in which were printed references to places in Watch
Tower publications where various verses were explained, also an index listing scores
of subjects along with Scripture citations and helpful references to the Society’s
publications. This Bible contained the wording of two translations - the King James
rendering above that of the Revised Version where there was any difference. It also
included an extensive concordance that alerted the user to various meanings of
original-language words. Unquote (Page 606)
To say the very least - this was a novel idea! To put it bluntly, Russell was using
this Bible (God’s Word) as an advertising platform. The general effect, of course,
was to encourage the Bible Students to purchase the Society’s literature referred to in
this Bible, if they had not already done so.
Not given in The Proclaimers.
The Second Edition of Thy Kingdom Come is not indexed.
1902
Page 86
The Berean Bible was published.
This was an edition of Benjamin Wilson’s Emphatic Diaglott. (P173) Benjamin
Wilson was a member of the Church of God (Faith in Abraham) and his Emphatic
Diaglott, was a translation based upon a recognized interlinear translation of the
Greek by Griesbach. Russell chose Wilson’s translation mainly because it states that
Jesus was ‘a God’, not part of the Triune God: the Trinity. This fitted in well with his
efforts to downgrade Jesus in favour of himself. It also stated that the Greek, usually
translated as ‘coming’, could mean a ‘presence’ - which is not necessarily physical, as
implied by the word ‘coming’. This also fitted in well with Russell’s use of this ‘fact’.
It would appear that the term ‘Berean Studies’ became associated with this Bible. It
became a general term for all ‘directed’ studies during 1905.
The Proclaimers
The Holman Linear Parallel Edition of the Bible.
As given, The Proclaimers gives 1902 for the special printing of this Bible, not 1901.
*
Regarding the Berean Bible. (Wilson’s Emphatic Diaglott)
Quote That same year, the Watch Tower Society came into possession of the printing
plates for The Emphatic Diaglott, which includes J.J. Griesbach’s Greek text of the
Christian Greek Scriptures (the 1796-1806 edition) along with an English interlinear
translation. Alongside this was a rendering of the text by British-born Benjamin
Wilson, who had taken up residence in Geneva, Illinois, U.S.A. Unquote (Page 606)
The Proclaimers is incorrect in giving the title of this work as The Emphatic Diaglott.
Apparently, although the Society began selling the Emphatic Diaglott during 1880, it
was only when the plates were obtained, during 1902, that independent printing could
get underway.
Also:
Quote In 1902 the Society made available a Bible containing “Berean Bible Study
Helps,” including a topical index. Unquote (Page 238)
Linked with the previous paragraph, and given as a footnote:
Quote In 1907 the Berean study helps were revised, greatly enlarged, and updated.
About 300 more pages of helpful material were added in the 1908 printing. Unquote
(Page 238)
These are, clearly, further instances of the use of God’s Word as an advertising
platform.
Speaking generally of the Berean Studies:
Page 87
Quote The Bible Students were encouraged to learn and do research, to “prove all
things,” to express thoughts in their own words. (1 Thes. 5:21, KJ ) Brother Russell
encouraged a full and free discussion of the study material. He also cautioned:
“Never forget that the Bible is our Standard and that however God-given our helps
may be they are ‘helps’ and not substitutes for the Bible.” Unquote (Page 241)
Note that Russell encouraged a full and free discussion of the study material - not the
actual Bible. The reasoning behind the Berean Studies was to wean the Bible Students
off the Bible and onto Russell’s written interpretation of it - notwithstanding the final
sentence.
Also, not regarding the Society’s ‘God given helps’ as ‘gospel truths’ was deemed a
disfellowshipping offence after the failure of another major ‘marked’ date: that of
1975.
1903
Maria’s tract.
As given, Maria had been laying money aside for a written attack on her husband - in
the early part of this year she had enough. The tract was printed and distributed to all
the Bible Students who she could reach. She also sent bundles to various clergymen
with a note to the effect that they should circulate them to Bible Students whenever
possible.
The tract contained an account of her relationship with her husband over their years
together. She published correspondence between them and attempted, with some
success, to portray him as an arrogant tyrant. (P39)
Maria had been allowed to move into a boarding house owned by Russell. After the
publication of her tract Russell, and several associates, took possession of this
boarding house. Not only did they remove Maria’s personal possessions but (it would
appear) everyone else’s! The affair ended in court with Russell having to answer
various charges brought against him by the other tenants. (P39) Maria sued for
divorce.
Another European tour.
Amid all this controversy, Russell embarked upon a second European tour.
(H12.R24)
Further overseas expansion.
According to Rogerson and Hoekema, the German branch office was opened this
year. (R24.H12) The Proclaimers gives 1902. (Page 210)
The Proclaimers
Page 88
The Emphatic Diaglott.
The Proclaimers gives this year as when the Emphatic Diaglott was first printed and
distributed by the Society. It states that previously, during 1902, the remaining stocks
of this Bible (obtained as part of the purchase of the printing plates) had been sold off.
(Page 606)
From this information it would appear that the original stocks of the Emphatic
Diaglott were sold off and then Russell published an enlarged version that he named
the Berean Bible.
*
Maria.
Quote Years later, after court proceedings had been initiated by her in 1903, she was
awarded, in 1908, a judgment, not of absolute divorce, but of divorce from bed and
board, with alimony.
Having failed to force her husband to acquiesce to her demands, she put forth great
effort after she left him to bring his name into disrepute. In 1903 she published a tract
filled, not with Scriptural truths, but with gross misrepresentations of Brother Russell.
Unquote (Page 645)
Expanding the advertising.
Quote By 1903 the Watch Tower recommended that they endeavor to reach everyone
by house-to-house distribution of the tracts, instead of concentrating on church
attenders. Not all Bible Students did this, but many responded with real zeal. Unquote
(Pages 557,558)
These tracts were free handouts. Free only to the recipients, of course! They were not
the ‘Arp Slips’ mainly given to churchgoers when leaving church. (See 1887)
1904
The New Creation was published.
Volume 6 of the Millennial Dawn series.
The title Millennial Dawn was changed to Studies in the Scriptures during 1904.
(R16) For clarity I list some of this volume’s contents:
1) It contained a reiteration that the return of some Jews to Palestine was a sign
of the imminent return of Jesus. (R46)
2) The first attempt at separateness was made. Because the present governments
were to be destroyed during October 1914, members of the ‘new creation’
(Russell’s little flock of anointed heirs to the heavenly kingdom) should look to the
coming of the kingdom and keep themselves separate from the world*.
Specifically, the ‘anointed overcomers’ should avoid voting, holding public office
and enlisting for military service. They should regard themselves as strangers and
Page 89
pilgrims here, and to some extent aliens and foreigners. However, if they were to
break a law by so doing then they should desist, and obey that law. (P138) The
‘them v. us’ attitude is one of the main requirements of a cult.
3) Quote Proper amusements: mirth and humor are elements of our human nature,
too often educated out of all proportion to the more serious and useful qualities. …
Desire to be amused thus cultivated, in due course craves the theater and the
nonsense of the clown. Members of the New Creation should from first to last train
their offspring along different lines. Unquote (R182)
My*. However, Russell was a director of the Union Bank! (R28) (See 1881,1912)
Russell always had reasons for everything that was published - in this instance the
reason was to try to remove, as far as he could, extraneous activities from his
followers’ and their children’s lives. This leaves more time for ‘placing’ the literature
and indoctrinating themselves - and their children. Restricting the membership in this
manner is another sign of a cult. Also, not enlisting in the armed forces (2) opened up
another group to be targeted: those wishing to escape military service.
As can be imagined there were those, mainly elders, who did not take kindly to being
force-fed with Russell’s pronouncements and biblical interpretations through the
paragraph-by-paragraph Berean Studies. There appears to have been anti-elder
statements in The New Creation. (The Proclaimers, pages 207,208)
*
Concerning Russell as ‘the faithful and discreet slave’.
There had been some confusion in the past as to whether Russell, or the Bible
Students collectively, held this title.
Zion’s Watch Tower of April 15, 1904, states:
Quote However much we might endeavor to apply this figure to the Lord’s people
collectively, the fact would still remain that the various items stated would not fit into
a company of individuals. Unquote (D85)
Russell was, clearly, reasserting his position as that ‘slave’.
The 1914 prediction.
Zion’s Watch Tower of July 1, 1904, states:
Quote
UNIVERSAL ANARCHY - JUST BEFORE
OR JUST AFTER OCTOBER, 1914 A.D.
What seems at first glance the veriest trifle and wholly unrelated to the matter, has
changed our conviction respecting the time when universal anarchy may be expected
in accord with the prophetic numbers. We now expect that the anarchistic culmination
of the great time of trouble which will precede the Millennial blessings will be after
Page 90
October, 1914, A.D. - very speedily thereafter, in our opinion - “in one hour,”
“suddenly.” Unquote (F161)
“In one hour” after October 1914?
In this passage Russell does not say what the veriest trifle was. Perhaps it was given
elsewhere in the article but then again, perhaps not.
The ‘miracle wheat’. (Part 1)
The making of another controversy and court appearance began this year when (so we
are told) a Virginian farmer noticed a strain of wheat that bore a yield apparently three
times that of normal wheat. It became known as ‘miracle wheat’. Russell saw this
‘fact’ as a further sign of the imminence of Armageddon. (P43.R27.H12)
This wheat took its place alongside the Jews returning to Palestine, national
quarrelling, labour troubles, etc. as a ‘sign of summer’.
Further overseas expansion.
A branch office was opened in Australia. (R24.H12)
The Proclaimers
Concerning The New Creation and the growing problem of the elder’s objections
to the Berean Studies.
Quote When the Millennial Dawn volume entitled The New Creation, (published in
1904) again discussed in detail the role of elders and the manner in which they were
selected, special attention was directed to Acts 14: 23. … .
Adopting the view that the voting was to be done by the congregation as a whole did
not always yield the results that were hoped for. Unquote (Pages 207,208)
My ellipsis. I have not been guilty of any ‘sins of omission’.
This is the only reference given for this year concerning the considerable difficulties
that Russell was having with the elders who, by and large, were resisting the Berean
Studies. Nothing is said about the other contents of The New Creation.
*
The following passages are given in The Proclaimers: they do not relate to the main
script.
Russell’s newspaper ‘sermons’.
Quote The December 1, 1904 issue of the Watch Tower announced that sermons by
C.T. Russell were appearing in three newspapers. The next issue of the Watch Tower,
under the heading “Newspaper Gospelling,” reported: “Millions of sermons have thus
been scattered far and near; and some at least have done good. If the Lord wills we
Page 91
shall be glad to see this ‘door’ kept wide open, or even open still wider.” The door of
“newspaper gospelling” did open still wider. In fact, by 1913 it was estimated that
through 2,000 newspapers Russell’s sermons were reaching 15,000,000 readers.
Unquote (Page 58)
These ‘sermons’ should, more properly, be termed advertisements as the space was
bought and paid for by Russell.
There can be little doubt that Russell gauged the amount of good that his ‘sermons’
were doing by the number of new recruits enlisted.
Regarding money given to the Society, over and above that given for the
subscriptions. (The Mystery teaching and ‘free-will offerings’)
Quote Back in 1904, Brother Russell pointed out that a person who has made a full
consecration (or, dedication, as we now say) to God “has already given all that he has
to the Lord.” Thus, he should now “consider himself appointed by the Lord the
steward of his own time, influence, money, etc., and each is to seek to use these
talents to the best of his ability, to the Master’s glory.” He added that, guided by the
wisdom from above, “in proportion as his love and zeal for the Lord grow day by day
through a knowledge of the Truth and the attainment of its spirit, he will find himself
giving more and more of his time, more and more of his influence, and more and
more of such means as are at his command, for the service of the Truth.” - Studies
in the Scriptures, “The New Creation,” pp. 344-5. Unquote (Page 342)
Well! That passage bears reading again! See 1998 for the modern approach to
‘giving’.
Following on directly from this quotation:
Quote During those early years, the Watch Tower Society had what it called the
Tower Tract Fund. What was that? The following interesting details were set out on
the back of stationery sometimes used by Brother Russell: “This fund consists of the
free-will offerings of those who have been fed and strengthened by ‘the meat in due
season’ which the above publications [made available by the Watch Tower Society],
as God’s instrumentalities are now laying before the consecrated saints, the world
over.
“This fund is constantly employed in sending out, gratis, thousands of copies of
ZION’S WATCH TOWER and OLD THEOLOGY TRACTS most suitable to new
readers. It also assists in the spread of the paper-bound editions of the DAWN series,
by aiding those disposed to circulate them - colporteurs and others. Unquote (Pages
342,343)
Given as printed.
This is an important passage because it sets out the fact that the ‘free-will offerings’
(made payable to the editor) (1881) were funding the Tower Tract Fund. This fund
Page 92
was used to finance a major part of the Society’s functions - including the colporteur
work. (1892)
Not given in The Proclaimers.
The ‘miracle wheat’ episode, yet to unfold, is never mentioned in The Proclaimers.
1905
The Berean Studies.
The ‘Berean Bible Study Helps’, the set questions concerning the text under
discussion, (1902) were now extended to Zion’s Watch Tower (P32) This fact marks
the general acceptance of the term, Berean Studies.
It is clear that Russell knew a great deal about cults and ‘mind control’. He was going
about the business of putting his knowledge into action in a very efficient manner.
What he set up at this time has changed very little over the years. His idea to use cult
methods of ‘mind control’ in order to sell his quasi-Adventist literature has stood the
test of time.
Pilgrim numbers.
At this time there were 25 pilgrims in operation. (R14)
The Proclaimers
The Berean Studies. The start of set questions in Zion’s Watch Tower.
Quote To further simplify matters, starting with the March 1, 1905, Watch Tower,
outlines for congregation discussion were published, with questions as well as
references to the Bible and the Society’s publications for research. These continued
until 1914, by which time study questions on the volumes of Studies in the Scriptures
were published for use as a basis for Berean Studies. Unquote (Pages 238,240)
All classes undertaken, by all the congregations, had the same material to study.
It is quite remarkable that over 6,000,000 publishers throughout the world now study
the Society’s material in the same manner as 1905. Whatever the Society tells them to
believe, say and do - it is done in unison. Therein lies the danger for established
governments many of whom, at one time or another, had banned the organization and
persecuted the Witnesses.
1906
Further pressure was being put on the elders and group leaders to accept the
Berean Studies.
Zion’s Watch Tower of March 15, 1906, states:
Page 93
Quote We do not deny growing in knowledge, and that we now see in a slightly
different light the will of the Lord respecting elders or leaders in the various little
groups of his people. Our error in judgment was in expecting too much of the
dear brethren. Unquote (R52)
Russell was determined to ‘sift’ the elders who were resisting the Berean Studies. Of
course, many others left the movement over this issue of their own accord. As already
indicated, this ‘sifting’ process was not an embarrassment for Russell: it was
deliberate policy and necessary to achieve his aim of ‘mind control’ over the type of
person who would remain. Also, as given, this ‘sifting’ process made it easier to alter
teachings and policies in the various editions of the literature.
Maria’s legal separation.
In April of this year Maria’s plea for a divorce (?) was heard in a much publicized
and sensationalized court case. Her plea was based on a charge of mental cruelty. The
jury was out for about two hours and returned with a verdict granting a ‘divorce from
bed and board’ on the grounds that:
Quote His course of conduct towards his wife evidences such insistent egotism and
extravagant self-praise that it would be manifest to the jury that his conduct towards
her was one of continual domination that would necessarily render the life of any
sensitive Christian woman a burden and make her condition intolerable. Unquote
(R26)
As given, (1903) The Proclaimers states that the judgment was not of absolute
divorce. (Page 645) Martin states that Maria sued for separation. (M39)
Subsequent litigation concerning the settlement went on for many years. During1909,
alimony was settled by a payment of 6,036 dollars to Maria. This litigation also
revealed details of Russell’s financial affairs, as already given. (1884) (M39)
More ‘sifting’.
Russell’s marital difficulties brought on more ‘sifting’. On this occasion it was
probably negative as the issue was not doctrinal. Many left the movement believing
that God would not choose a divorced (?) person to be His inspired servant. (R27)
Although this ‘sifting’ was not planned, the recruiting procedures seemed to have
coped well with the situation.
Promoting Jesus’ ‘corresponding’ ransom sacrifice.
The Zion’s Watch Towers of 1906 vigorously promoted Jesus’ ‘corresponding ransom
sacrifice in exchange for many’. (P15) The heavenly rewards to be gained by believing
in Russell’s version of it and ‘placing’ the literature would, no doubt, also have been
mentioned. Then there is the matter of the automatic forgiveness of the Bible
Student’s sins!
Page 94
Russell’s immoral conduct?
An effort to counter the bad publicity generated by newspaper articles at this time was
undertaken. Russell offered 1,000 dollars to anyone who could prove that he had been
guilty of immoral conduct. (R27)
‘God’s mouthpiece’.
In answer to questions concerning just how he obtained his ‘truths’, Russell wrote in
the Zion’s Watch Tower of July 15, 1906:
Quote No, the truths I present, as God’s mouthpiece, were not revealed in visions or
dreams, nor by God’s audible voice, nor all at once, but gradually, especially since
1870, and particularly since 1880. Neither is this clear unfolding of truth due to any
human ingenuity or acuteness of perception, but to the simple fact that God’s due time
has come; and if I did not speak, and no other agent could be found, the very stones
would cry out. Unquote (F53,54)
This is no answer. The truth of the matter is plain an obvious: ‘God’s mouthpiece’
determined what was necessary for his writers to write in order to achieve his ends; he
(or his writers) then looked through the Bible to find a statement that could be used to
provide a biblical reference. This was Russell’s approach then, and it remains the
Society’s approach today. It served, and still serves, the Society’s purpose very well
indeed and the Society’s continuing existence is inextricably linked to it.
In addition to this basic technique, God’s Word is now further manipulated by the
disgraceful adulterations given in the ‘Direct Manipulation of the Bible’ section of
this text.
Rutherford.
Rutherford, who was to become the next president, joined the movement. This was a
defining moment in the Society’s history. During 1907, he became its legal
representative. (D88.H15)
The Proclaimers
The dissenting elders.
The passage concerning the elders (the dear brethren) is also given in The
Proclaimers. A long discourse (aimed squarely at the elders and given in a very
condescending tone) then follows - it ends by stating:
Quote Our mistake gradually dawned upon us as we beheld amongst our dear
brethren to some extent the spirit of rivalry, and on the part of many a desire to hold
the leadership of meetings as an office instead of a service, and to exclude and hinder
from developing as leaders other brethren of equal ability naturally and of equal
knowledge of the Truth and competency in wielding the sword of the Spirit. - “Zion’s
Watch Tower”, March 15, 1906, p. 90. Unquote (Page 207)
Page 95
Here is seen in action the policy of being ‘economical with the truth’. In this instance
the truth of the matter is that the elders were objecting to being force-fed with
Russell’s dictates. In doing this they were, most probably, simply expressing the
concerns of the Bible Students.
Concerning ‘God’s mouthpiece’.
The Proclaimers refers to the passage given in the main script.
Quote How did Brother Russell view his own role? Did he claim some special
revelation from God? In the Watch Tower of July15, 1906 (page 229), Russell humbly
replied: “No, dear friends, I claim nothing of superiority, nor supernatural power,
dignity or authority; nor do I aspire to exalt myself in the estimation of my brethren of
the household of faith, except in the sense that the Master urged it, saying, ‘Let him
who would be great among you be your servant.’ (Matt. 20:27.) … . The truths I
present, as God’s mouthpiece were not revealed in visions or dreams, nor by God’s
audible voice, nor all at once, but gradually … .” Unquote (Page 143)
Not given in The Proclaimers:
1) Details of Maria’s divorce (?) action.
2) The newspaper interest at this time.
3) Russell’s reward of 1,000 dollars for anyone who could prove his immorality.
1907
A Third Edition of Volume 3 Thy Kingdom Come (1891) was published.
*
The Bible Students Edition of the King James Version of the Bible was published.
The Proclaimers throws some light on its contents.
*
The new covenant.
Following closely on Russell’s troubles due to his very public ‘divorce from bed and
board’ came the resurfacing of the bitter and significant new covenant issue.
During 1880, Russell stated that Jesus was not the mediator between God and the
Bible Students, in effect - he was! During 1881, he retracted this statement under
pressure. Now he was trying to reinstate it. This issue was clearly very important to
him. If Jesus was the Bible Students’ mediator, then Russell could hardly
describe himself as ‘God’s mouthpiece’.
He appears to have been aided in this matter by Paul S.L. Johnson, of whom much
will be given later in this history. Johnson pointed out Russell’s 1880 position and
persuaded him to restate it, which he did - in the January 1907 edition of Zion’s Watch
Tower. (P40,41)
Page 96
Despite many efforts to persuade Russell to change his mind on this matter, he
steadfastly refused. The present situation is that Jesus is the mediator for the ‘anointed
ones’ but not for the ‘other sheep’ - they only ‘benefit’ by this arrangement.
Co-operation between Jesus and Russell’s salesforce.
Russell’s ‘belief’ was that the vast majority of mankind would be given the
opportunity to attain salvation during the Millennium. This opportunity to attain
salvation would be provided by Jesus, working through Russell’s Bible Students.
(P27,344) This teaching was to undergo many changes.
The 1914 escape clauses.
Russell placed in Zion’s Watch Tower, escape clauses for when the 1914 prediction
failed.
Zion’s Watch Tower of October 1, 1907, gave the following:
Quote But let us suppose a case far from our expectations: suppose that A.D. 1915
should pass with the world's affairs all serene and with evidence that the ‘very elect’
had not all been ‘changed’ and without the restoration of natural Israel to favor under
the New Covenant. (Rom.11:12,15) What then? Would that not prove our chronology
wrong? Yes, surely! And would that not prove a keen disappointment? Indeed it
would! It would work irreparable wreck to parallel dispensations and Israel’s double,
and to the Jubilee calculations, and to the prophecy of 2,300 days of Daniel and to the
epoch called ‘Gentile Times,’ and to 1,260, 1,290 and 1,335 days, the latter of which
marking the beginning of the ‘harvest’ so well fulfilled its prediction. ‘Oh the
blessedness of him that waits unto the 1,335 days!’ None of these would be available
any longer. What a blow that would be! One of the strings of our ‘harp’ would be
quite broken!
However, dear friends, our harp would still have all the other strings in tune and that
is what no other aggregation of God’s people on earth could boast. Unquote (P167)
But I thought that the Bible Students were the only aggregation of God’s people!
(1895)
I have not spared the reader the morass of prophetic gobbledegook contained within
the original script. The Bible Students probably tended to give up and simply accept
the overall picture: that a failure of the 1914 prediction is not the ‘end of the world’
for the Bible Students. I leave the reader to cogitate on this gobbledegook approach.
Both Rogerson (R29) and Penton (P167) give the date of 1915, not 1914. As given,
this may had been a clever move by Russell: inasmuch as it provided time for the
disappointment to subside.
This passage does not quite fit Russell’s own expressed opinion of himself as ‘God’s
mouthpiece’!
Page 97
Also, this passage states that the epoch known as the Gentile Times would be ruined Russell was to change his mind on this particular matter.
The same passage concludes:
Quote If, therefore, dearly beloved, it should turn out that our chronology is all
wrong, we may conclude that with it we have had much advantage everywhere. If
the attainment of our glorious hopes and present joys in the Lord should cost us such
disappointment as our friends fear, we should rejoice and count it cheap! Unquote
(P167)
Regarding the alterations to Thy Kingdom Come (1891) in its various editions.
(1901) (1907) (1925)
The 1907 edition gives:
Quote: And the full establishment of the Kingdom of God in the earth at A.D. 1914.
Unquote. (D49)
The same passage, on the same page, in the 1925 edition gives:
Quote: And the full establishment of the Kingdom of God in the earth after 1914.
Unquote. (D49)
It was Rutherford, the second president, who changed Russell’s ‘at’ to ‘after’.
From ‘at’ to ‘after’. Such a small alteration, such a large change of policy. The period
of Jesus’ invisible presence, which commenced during 1874 and should have ended
‘at’ 1914, had been extended (quietly and covertly) to some undefined date ‘after’
1914. This is still the teaching at the present time. Put another way, the start of Jesus’
invisible presence had been moved from 1874 to 1914. This was achieved by using an
‘elastic’ tape measure in order to determine the pyramid’s updated measurement: the
original measurement of 3,416 inches became 3,457 inches! (Rev. Ian Brown, pages
61,62)
It is now Society teaching that Jesus’ invisible presence began during 1914. The 1874
date had long since been abandoned.
All this is quite disgraceful - but not unexpected.
Christmas celebrations.
Nowadays the Society forbids its members to celebrate Christmas but, in 1907, Zion’s
Watch Tower of November 15, suggested that the volumes of Studies in the Scriptures
could be given as Christmas presents. (D107)
Rutherford.
Rutherford became the Society’s legal representative. (H15)
Page 98
Russell’s will.
On June 29, 1907, Russell made his Last Will and Testament in which he left his
‘wife’ the monies in his private account. (F356)
Clearly, they were not legally divorced. This sum was about 200 dollars and may have
been a token amount given to assert that they were still legally married, and subject to
the laws relating to marriage: such as man or wife not being allowed to give testimony
against the other in court.
The Proclaimers
The Bible Students Edition of the King James Version of the Bible.
More advertising in God’s Word.
Quote Four years later, in 1907, the Bible Students Edition of the King James Version
was published. The “Berean Bible Teachers’ Manual” was bound with it, as an
appendix. This included concise comments on verses from all parts of the Bible,
along with references to Watch Tower publications for fuller explanation. An edition
with an enlarged appendix was published about a year later. Unquote (Page 606)
This Bible Students Edition is clearly another effort to use God’s Word as an
advertising platform for Russell’s literature. I have the 1921 edition of this Bible. It
has been very seriously edited - with no attention given to revamping the page
numbers! Much more will be written in this text concerning the 1921 edition.
Not given in The Proclaimers:
1)
2)
3)
4)
The teaching of the Mystery.
The new covenant, as viewed by Russell.
The massive build-up to the 1914 predictions.
The teaching that allowed the rest of us to experience the thousand years of Christ’s
reign.
5) The ongoing alterations to Thy Kingdom Come.
6) The acceptability of Studies in the Scriptures as Christmas presents.
1908
The Second Edition of The Time Is at Hand (1889) was published.
From this edition:
Quote The ‘battle of the great day of God Almighty’ (Rev.16:14), which will end in
A.D.1914 with the complete overthrow of earth’s present rulership is already
commenced. Unquote (D72)
This passage refers to the events predicted for 1914 (the end of the Gentile Times).
They will occur, so the Bible Students were told - but they did not!
Page 99
Also, in this edition, Russell wrote that 1914 marked ‘the furthest limit of the rule of
imperfect man’. (P44) Clearly, it did not!
Although the Bible Students expected to be spiritually resurrected at their natural
deaths (See 1878) those still living at Armageddon expected to be raptured.
The new covenant.
The discontent concerning the new covenant rumbled on. (P35) The idea that the
Bible Students were outside this arrangement and had Russell as ‘God’s mouthpiece’
(instead of Jesus as God’s mediator) was still not being well received.
Russell’s vow.
Related to Russell’s ‘divorce from bed and board’ (and the ensuing publicity
concerning his moral character) is the episode of the vow.
Early in 1908, Russell made a vow to the Lord in which (among other matters) he
stated in Zion’s Watch Tower:
Quote I further vow that, with the exception below, I will at all times and at all
places, conduct myself toward those of the opposite sex in private exactly as I would
do with them in public - in the presence of a congregation of the Lord’s people, and so
far as is reasonably possible I will avoid being in a room with any female alone, unless
the door of the room stand wide open - wife, children, mother and sisters excepted.
Unquote (P41,347)
What happened next would be quite extraordinary; if it was not for the fact that it
came from Russell!
In a March 1908 general letter, Russell called upon every pilgrim and member of the
Bible House family (the production team working at headquarters) to undertake that
same vow and indicate to Russell that he had done so. Not unnaturally, a storm of
protest followed. Most of those requested to take the vow did so, but some objected
strongly to the whole idea. Russell’s response was to publish the names of the vowtakers and thereby indicate to all, those who had refused. Many regarded his list of
vow-takers as a loyalty list, which it probably was. (P41) The ordinary Bible Students
at congregation level were not affected by this dictate: they were not financially linked
to Russell and had less to lose.
Patently, those not taking the vow were of a more independent nature and were those
most likely to question Russell’s other actions and motives. By taking this action
Russell had removed (as far as possible) the ever-present danger of sexual scandals, he
had a list of potential dissidents and he had probably achieved a certain amount of
positive ‘sifting’.
The move to Brooklyn.
Page 100
During this year Rutherford obtained property for the organization in Brooklyn, New
York. In order to hold this property the Society had to form another corporation: the
People’s Pulpit Association. This association was incorporated during 1909. The
property, at 17 Hicks Street, was named The Brooklyn Tabernacle. Large tracts of
land were purchased in Columbia Heights as the association grew and prospered.
(M39.H12 P29,51)
The ‘miracle wheat’.
The March edition of Zion’s Watch Tower mentioned the ‘miracle wheat’ and
suggested, again, that it was one of the signs of the Millennium. (1904) (R27)
Membership figures.
In 1908, the Bible Students numbered about 8,000. (R28) Not many, considering the
‘tens of millions’ of free advertising tracts that had been distributed. As given, not
everyone can be brainwashed - those susceptible have to be found.
The Proclaimers
Maria.
As given, (1903):
Quote Years later, after court proceedings that had been initiated by her in 1903, she
was awarded, in 1908, a judgment, not of absolute divorce, but of divorce from bed
and board, with alimony. Unquote (Page 645)
Not given in The Proclaimers:
1) The Time Is at Hand is indexed. No details are given.
2) Still no mention of the issues previously ignored - including the ‘miracle wheat’
episode.
3) The matter of the vow.
1909
Change of titles.
The title of Zion’s Watch Tower and Herald of Christ’s Presence was changed to The
Watch Tower and Herald of Christ’s Presence.
During 1939 the title was changed again, to The Watchtower and Herald of Christ’s
Kingdom. Later in that same year the title was changed, yet again, to The Watchtower
Announcing Jehovah’s Kingdom, its present title. (H11) (The Proclaimers, page 724)
This process resulted in the loss of both Zion and Jesus.
The new covenant.
Page 101
The new covenant issue came to a head. The Watch Tower spelt out Russell’s
dictate that the Bible Students were definitely not under the new covenant with
Jesus as the mediator between God and themselves. The living Bible Students
still had Russell as ‘God’s mouthpiece’. The mediator for the rest of mankind
was (eventually) to be Jesus and the Bible Students - the Head and the body.
(P41)
But not all fell for this gimmick. During 1909, E.C. Henninges, one of Russell’s
closest associates, wrote a long letter of protest to him. Shortly thereafter, Henninges
circulated an open letter, part of which was:
Quote … to all who realize the necessity for standing firm for the Lord and His Word
in the midst of many subtle temptations and trials of the present time: to all who
appreciate Jesus as their Mediator, and His blood of the New Covenant as their basis
of favor during this Gospel age. Unquote (P42)
The point raised by Henninges in his letter, (that the shedding of Jesus’ blood on
the cross has more to do with the new covenant and his position as mediator
between God and man, than removing our sins) is a belief widely held. (1 Timothy
2:5)
Many important members left the organization to form The New Covenant Believers.
Among these were A.E. Williams, the Pastor’s nephew-in-law; M.L. McPhail;
Henninges’ wife Rose and Russell’s own sister, Mae Land. They were all prominent
and active members of the organization - ‘sifting’ indeed! (P42)
It is clear that ‘sifting’ at this high level was going to leave Russell with a hard core of
associates who understood his motives and methods. These associates were prepared
to go along with him in order to further their own aims - Rutherford was among them.
His ideas were fully in tune with Russell’s, as will be seen.
Several hundred, of about a 10,000 membership, also left the organization. (P42)
Russell remained as ‘God’s mouthpiece’ for those who remained.
The Berean Studies.
Discontent was still being shown by leaders of study classes who began to ask that
only the Bible be referred to at their meetings, not the Berean Studies. Russell replied,
in a Watch Tower of 1909, that:
Quote This sounded loyal to God’s word; but it was not so. It was merely the effort of
those teachers to come between the people of God and the Divinely Provided Light
upon God’s Word. Unquote (H33)
This passage is also quoted on page 46 of Jehovah’s Witnesses in the Divine Purpose
(1959). (H33)
Page 102
There is no reason why Russell should object to reading the Bible alone, other than
that it would tend to expose the fallacies contained within his own biblical
interpretations and thereby restrict his exercise in ‘mind control’.
The People’s Pulpit Association of Brooklyn, New York. Its incorporation and
subsequent name-changes.
The People’s Pulpit Association was incorporated and began to produce monthly
tracts titled People’s Pulpit. Each new issue appeared with a powerful salvo released
against Catholicism and Protestantism.
The People’s Pulpit Association was not to change its name until 1939, when its title
became the Watch Tower Bible and Tract Society. Inc.. During 1956, its name was
changed again, to the Watch Tower Bible and Tract Society of New York. Inc.. It was,
and still is, a wholly-owned subsidiary of the Watch Tower Bible and Tract Society of
Pennsylvania. (R28,154.H12) (The Proclaimers, page 229)
The headquarters’ move to Brooklyn.
The Society moved its headquarters to Brooklyn during 1909.
The Proclaimers
Concerning the amount of literature being ‘placed’ at that time.
Quote Were numerous placements the exception rather than the rule? Well, the report
for 1909 shows that about 625 colporteurs (the total on the list at that time) received
from the Society 626,981 bound books to place with the public (an average of more
than a thousand for each colporteur), in addition to a large amount of free literature.
They often could not carry enough books from house to house, so they would take
orders and return later to make deliveries. Unquote (Page 559)
The People’s Pulpit Association.
The uncontroversial details concerning the People’s Pulpit Association are given.
(Page 229)
Not given in The Proclaimers:
1) Henninges’ dispute with Russell.
2) The ‘sifting’ at high levels.
1910
The Berean Studies.
Over the years further editions of the Millennial Dawn/Studies in the Scriptures series
were published. These were given the prefix ‘Berean’ and contained questions
concerning the script. I list them all at this point:
Page 103
1)
2)
3)
4)
5)
6)
7)
Berean Studies on The At-one-ment Between God and Man. (1910)
Berean Studies on The Divine Plan Of the Ages. (1912)
Berean Studies on Thy Kingdom Come. (1912)
Berean Studies on The Battle of Armageddon. (1915)
Berean Studies on The New Creation. (1915)
Berean Studies on The Time Is at Hand. (1915)
Berean Studies on The Finished Mystery. (1917) [Rutherford.] (P416,417)
Penton gives ‘At-one-ment’; Rogerson gives ‘Atonement’.
Penton does not state if these books contained updated scripts or not. The Proclaimers
does not list any of them.
More discontent with the Berean Studies.
It should come as no surprise that there continued to be discontent concerning the
Berean Studies. Russell must have been continually giving ‘reasons’ to substantiate
his position. One such ‘reason’ was given in The Watch Tower of September 15,
1910:
Quote Not only do we find that people cannot see the divine plan in studying the
Bible by itself, but we see, also, that if anyone lays the “Scripture Studies” aside, even
after he has used them, after he has become familiar with them, after he has read them
for ten years - if he then lays them aside and ignores them and goes to the Bible alone,
though he has understood his Bible for ten years, our experience shows that within
two years he goes into darkness. On the other hand, if he had merely read the
“Scripture Studies” with their references and had not read a page of the Bible as
such he would be in the light at the end of two years, because he would have the
light of the Scriptures. Unquote (H13,R11,D7,M46)
Going into darkness after two years means escaping from the Society’s clutches.
The passage just given is quoted again in the July 1957 issue of The Watchtower.
(H13) As 1910, so 1957 - and so today.
Here we have Russell’s ultimate aim: to be in command of a group of people who
would never consider checking a biblical reference in order to determine if it did,
indeed, fully support the statement. A group of people who simply accept what is
written and do what they are told to do. An impossible task? Oh, no!
Another failed prophecy.
According to the Pyramid theory given in Thy Kingdom Come, (1891) the year 1910
was ‘marked’ as a defining point in the global troubles that would finalize during
1914. (R46)
Also, a Zion’s Watch Tower of 1901 states:
Page 104
Quote The culmination of the trouble in October 1914 is clearly marked in the
Scriptures and we are bound therefore to expect a beginning of that severe trouble not
later than 1910; - with severe spasms between now and then. Unquote (P166,370)
(1901 reprints, page 2876)
The Proclaimers
The Proclaimers had nothing to proclaim for this year.
Not given in The Proclaimers:
1) The Berean editions of Studies in the Scriptures.
2) The year 1910 ‘marked’ as a defining point in the global troubles that would
finalize during 1914.
3) Any reference to Russell’s inches = years ‘reasoning’ as contained in his Pyramid
theory.
1911
The ‘miracle wheat’ episode. (Update)
Two Bible Students (so we are told) made a gift of 30 bushels of this wheat to be sold
in aid of the organization. The sum of 1,800 dollars was obtained - quite a
considerable amount in 1911. The Brooklyn Daily Eagle ridiculed this wheat and also
ridiculed the self-styled ‘Pastor’ Russell - who sued and lost on both counts. (1912) If
anything, the wheat was below average yield. (R27,28.P43.M40)
High level ‘sifting’.
During this year more influential members of the movement (including the vicepresident and Russell’s private secretary) had disagreements with him and left the
organization. (R25)
The ‘Gates of Heaven’.
Apparently, the ‘Gates of Heaven’ had still not closed to new members.
From The Watch Tower of June 15, 1911:
Quote … our understanding is that the open or general ‘call’ of this age to kingdom
honors ceased on October, 1881. However, as already shown in SCRIPTURE STUDIES, we
make a distinction between the end of the “call” and the closing of the “door”; and
believe that the door into the kingdom class is not yet closed; that it stands ajar for a
time, to permit those who had already accepted the “call” and who fail to use its
privileges and opportunities in self-sacrifice to be thrust out, and to permit
others to enter to take their crowns, in harmony with Rev. 3:11. The present time,
therefore, from 1881 until the door of opportunity for sacrifice in the Lord’s service
shall fully close, is a period of “sifting” as respects all who are already in divine
favor, in covenant relationship with God. Unquote (F152,153)
Page 105
Instead of ‘join now, before a definite end date’ Russell indefinitely extends that end
date by introducing the idea of a continuous replacement of those who failed the test
in some way - like mustering enough common sense to leave the organization.
Notice that past literature is not only presented as ‘gospel truth’ but that it is also
highlighted by capitalization.
A world tour.
From December 1911 to March 1912, Russell went on a world tour, starting in
Hawaii. (R28)
The Proclaimers
The Proclaimers had nothing to proclaim for 1911.
Not given in The Proclaimers:
1) The imminent closing of ‘Heaven’s Gates’ to new members - yet again.
2) Further ‘sifting’ in high places.
3) The ‘miracle wheat’ episode.
.1912
The Brooklyn Daily Eagle v. Russell.
As indicated, since moving to New York, Russell had gained the attention of the
writers on the Brooklyn Daily Eagle. Much is owed to the Eagle concerning Russell’s
activities at this time.
On February 19, 1912, the Eagle published an article titled ‘Pastor Russell’s
Imaginary Sermons - Printed Reports of Addresses in Foreign Lands that he
Never Made.’ The article goes on to state that he set his printing plant to produce
advance literature, huge bundles of which were sent to every place that he visited. The
Eagle then cites Honolulu as one instance where a local newspaper set out his
sermons and discourses there but, in actual fact, Russell never spoke in Honolulu
during the few hours that his ship docked there to take on coal. How this could happen
becomes clear when it is realized that the newspaper articles were advertisements,
bought and paid for by Russell. Russell sued the Eagle. (M41.H12)
The Society’s book Mankind’s Search for God, (1990) contains the following:
Quote Russell knew that a great preaching work had to be done. He was conscious of
the words of Jesus recorded by Matthew: “And this good news of the kingdom will be
preached in all the inhabited earth for a witness to all the nations; and then the end
will come.” (Matthew 24:14; Mark 13:10) There was a sense of urgency to the activity
of those Bible Students prior to 1914. They believed that their preaching activity
would culminate in that year, and therefore they felt they should expend every effort to
Page 106
help others to know “this good news of the kingdom.” Eventually, C.T. Russell’s
sermons were being published in thousands of newspapers around the world.
Unquote (Page354)
Russell as a director of the Union Bank.
Rogerson gives an interesting piece of information when he writes that the Brooklyn
Daily Eagle printed a cartoon caption concerning Russell that stated: “If Pastor
Russell can get a dollar a pound for Miracle Wheat what could he have got for Miracle
stocks and shares as a director in the old Union Bank?” Russell sued for libel and lost
his case in another sensational trial. (R28) So much for being separate from the world!
(See 1904, The New Creation)
Rev. J.J. Ross.
During June 1912, Rev. J.J. Ross, Pastor of the James Street Baptist Church in
Hamilton, Ontario, published a denunciatory pamphlet concerning Russell entitled
Some Facts about the Self-styled “Pastor” Charles T. Russell. During 1913, Russell
sued Ross - and lost. Ross used the court hearing to assail Russell, his teachings and
his methods. (M42.H13,14)
In his pamphlet, Ross described Studies in the Scriptures as “the destructive
doctrines of one man who is neither a scholar nor a theologian.” He scathingly
denounced Russell’s whole system as “anti-rational, anti-scientific, anti-Biblical,
anti-Christian, and a deplorable perversion of the gospel of God’s Dear Son.”
(M42)
Well put, sir!
The following transcript is taken from this trial:
Q: (Attorney Staunton) - “Do you know the Greek alphabet?”
A: (Russell) - “Oh yes.”
Q: (Staunton) - “Can you tell me the correct letters if you see them?”
A: (Russell) - “Some of them, I might make a mistake on some of them.”
Q: (Staunton) - “Would you tell me the names of those on top of the page, page 447 I
have got here?”
A: (Russell) - “Well, I don’t know that I would be able to.”
Q: (Staunton) - “You can’t tell what those letters are, look at them and see if you
know?”
A: (Russell) - “My way …” [He was interrupted at this point and not allowed to
explain]
Page 107
Q: (Staunton) - “Are you familiar with the Greek language?”
A: (Russell) - “No.”
(M43,44)
The Proclaimers
Russell’s printed ‘sermons’.
The Proclaimers gives:
Quote More than ads were published in the newspapers, however. During the years
leading up to World War 1, under Russell’s supervision, his sermons were regularly
published. In a short period, this picked up amazing momentum. More than 2,000
newspapers, with a combined readership of 15,000,000, were carrying these sermons
concurrently in the United States, Canada, Britain, Australia, and South Africa.
Unquote (Page 561)
The Proclaimers is implying that both straightforward advertisements and ‘sermons’
were published in the newspapers.
If these ‘sermons’ were ‘more than ads’ then what were they? How should a
‘sermon’ (printed in a newspaper only because a payment had been made to print it)
be classified? It was advertising Russell’s ‘opinions’ and it was paid for; it was,
therefore, an advertisement.
The reason why these ‘sermons’ picked up amazing momentum in a short time was
due to the fact that Russell had the money to spend on advertising them.
Not given in The Proclaimers:
1) Russell’s dispute with the Brooklyn Daily Eagle.
2) Russell’s dispute with Rev. J.J. Ross.
3) Russell’s position as a director of the Union Bank.
1913
The ‘miracle wheat’ episode. (Further update)
Prior to defending itself , the Eagle said:
Quote The Eagle goes even further and declares that at the trial it will show that
“Pastor” Russell’s religious cult is nothing more than a money-making scheme.
Unquote (M40)
Page 108
Martin states that the court’s decision in favour of the Eagle vindicated this
statement and proved its reliability. (M40) The fact that Russell did not challenge
this statement through the courts speaks volumes.
Over the years, these early accusations have been very cleverly shrouded by the
Society with ‘religious’ argumentation. Don’t fall for this ploy!
A barefaced lie.
An instance of a barefaced lie is contained in The Watch Tower of January 1913:
Quote We pause not to inquire what Brother Calvin or Brother Wesley taught, nor
what others taught before them or since. We go back to the teachings of Christ and the
apostles and prophets, and ignore every other teaching. True, all denominations claim
more or less to do this, but they are more or less handicapped by their traditions and
creeds. They look through colored spectacles. We ignore all those and strive to view
the words of inspiration in the light of context only, or in the reflected light from
other passages of Scripture. Unquote (P32,33)
The Society’s misuse of ellipses, etc. when quoting the Bible shows clearly that the
very opposite is true. (See ‘Indirect Manipulation of the Bible’ - The Dishonest Use
of Ellipses and Unjustified Biblical References)
Precise details concerning the ‘reflected light from other passages of Scripture’ are not
given in this passage - or anywhere else in the Society’s literature that I can find!
The Proclaimers
Concerning the predictions for 1914.
Quote In its issue of October 15, 1913, The Watch Tower had stated: “According to
the best chronological reckoning of which we are capable, it is approximately that
time - whether it be October, 1914, or later. Without dogmatizing, we are looking
for certain events: (1) The termination of the Gentile Times - Gentile supremacy of the
world, - and (2) For the inauguration of the Messiah’s Kingdom in the world. Unquote
(Page 635)
Russell is here reusing the old ploy of 1878: that of replacing the rapture of his
followers with Jesus’ ‘inauguration’.
Russell was to state that the Gentile Times had ended during 1914, even though the
other events connected with his prophecies did not occur. Also of course, there is the
small matter of the ‘battle of the great day of God Almighty’ that will occur during
August, 1914 - so we were told! (1889) (1901)
Not given in The Proclaimers:
1) The Eagle.
2) Rev. J.J. Ross.
Page 109
1914
A predictable failure.
Nothing that had been predicted over the past 40 years occurred, despite some of the
Bible Students putting on white robes for their rapture - as they also did in 1878.
(R9,193) It has to be appreciated that the main expectation was the rapture (being
snatched up to heaven) of the Bible Students.
More ‘Millerite mesmerism’.
An ‘explanation’ for the failure.
As previously given (1889), Russell wrote a foreword to the 1916 edition of The
Time Is at Hand, in which he admitted that his prophecies concerning 1914 had not
been fulfilled. In typical Russell style he wrote:
Quote The author acknowledges that in this book he presents the thought that the
Lord’s saints might expect to be with Him in glory at the end of the Gentile Times.
This was a natural mistake to fall into, but the Lord overruled it for the blessing of
His people. The thought that the Church would all be gathered to glory before 1914,
certainly did have a very stimulating and sanctifying effect upon thousands, all of
whom accordingly can praise the Lord - even for the mistake. Many, indeed, can
express themselves as being thankful to the Lord that the culmination of the Church’s
hopes was not reached at the time we expected; and that we, as the Lord’s people
have further opportunities of perfecting holiness and of being participators with
our Master in the further presentation of His Message to His people. Unquote
(F165)
So, the Lord overruled Russell’s predictions for the benefit of the Bible Students. The
benefit being that they now had a further opportunity to buy and sell Russell’s
literature!
The link between the end of the Gentile Times and Armageddon (the ‘battle of the
great day of God Almighty’), both due in1914 as a single event, had now been broken.
The Gentile Times ended during 1914 ( because Russell said so) but Armageddon (the
end of the ‘time of trouble’, etc.) was yet to occur. (1889) (1901) (1907) Jesus’
physical return to Jerusalem at the end of the Gentile Times was basic Adventist
theory, and Russell had long since broken with this teaching - for very obvious
reasons.
Conscientious objection to military service.
The start of the First World War gave Russell the opportunity to take up a strong
position in support of conscientious objection to military service. He condemned
clergymen in Canada for acting as recruiting agents for ‘the dragon’s teeth of war’.
Russell recognized that by acting in this manner he might be able to attract many into
Page 110
his organization: those having the extra ‘hope’ of avoiding conscription into the armed
forces. (The New Creation, 1904)
It will be shown that this ‘hope’ was to be relentlessly exploited by the Society in
America prior to, during and after World War Two. Over this period there was a
massive increase in Witness numbers.
The International Bible Students’ Association.
During 1914, the International Bible Students’ Association was set up in order to
handle the affairs of foreign branches. The first of these branches was in London.
(P29.R35,155.H12)
The Proclaimers
Concerning the 1914 predictions.
Quote As 1914 neared, expectations heightened. What would it mean? In The Bible
Students Monthly (Volume 6, No 1, published early in 1914 ), Brother Russell wrote:
“If we have the correct date and chronology, Gentile Times will end this year - 1914.
What of it? We do not surely know. Our expectation is that the active rule of
Messiah will begin about the time of the ending of the lease of power to the Gentiles.
Our expectations, true or false, is that their will be wonderful manifestations of
Divine judgments against all unrighteousness, and that this will mean the breaking up
of many institutions of the present time, if not all.” Unquote (Page 635)
In this passage Russell shares the origin of his predictions with the Bible Students by
use of the personal pronouns ‘we’ and ‘our’: a trouble shared is a trouble halved! Only
the end of the Gentile Times is mentioned here, - that is referred to as the Messiah’s
‘active rule’.
The policy of shifting the blame for failed predictions, etc. onto the general
membership was last used after the failure of the major ‘marked’ date of 1975.
Jesus’ position at this time (according to Russell) was that he had begun his invisible
presence during 1874, and he was ‘inaugurated’ during 1878. This scenario was itself
a change of plan (the Bible Students had expected to be raptured during 1878) now
this change of plan had been subjected to a further change of plan. I would have
thought that Jesus’ ‘active rule’ would have begun with his inauguration during 1878.
The reader may have noticed that Christ’s ‘inauguration’ was also expected during
1914, or sometime later! (The Proclaimers, page 635 - given at 1913)
More tangled webs being woven.
Also, the policy of issuing internal pamphlets (The Bible Students Monthly) to the
membership appears to have commenced about this time. It is not generally
appreciated that the members at congregation level are subjected to this indoctrinating
material - over and above that offered to the general public.
Page 111
The Proclaimers quotes Russell further:
Quote Several years before 1914, Russell had written: “Chronology (time prophecies
in general) was evidently not intended to give God’s people accurate chronological
information all the way down the path of the centuries. Evidently it is intended more
to serve as an alarm clock to awaken and energize the Lord’s people at the proper
time. … . But let us suppose, for instance, that October, 1914, should pass and that no
serious fall of Gentile power would occur. What would this prove or disprove? It
would not disprove any feature of the Divine Plan of the Ages. The ransom-price
finished at Calvary would still stand the guarantee of the ultimate fulfillment of the
Divine Program for human restitution. The ‘high calling’ of the Church to suffer with
the Redeemer and to be glorified with him as his members or as his Bride would still
be the same. … . The only thing [a]ffected by the chronology would be the time for
the accomplishment of these glorious hopes for the Church and for the world. … .
And if that date pass it would merely prove that our chronology, our ‘alarm clock,’
went off a little before the time. Would we consider it a great calamity if our alarm
clock awakened us a few moments earlier in the morning of some great day full of joy
and pleasure? Surely not!” Unquote (Page 136)
Given as printed, apart from the bold.
The specific publication containing Russell’s quotation is not given. This is probably
not an oversight. Most likely it is not given in order to make it difficult for anyone
to determine what had been left out by the use of ellipses. The misuse of ellipses is
standard procedure for the Society.
The ‘alarm clock’ analogy is quite clever. Alarm clocks can be reset many, many
times!
Shifting the blame onto the Bible Students is more than apparent in the following
passage:
Quote The Bible Students were not completely sure what would happen. They were
convinced that it would not result in a burning up of the earth and a blotting out of
human life. Rather, they knew it would mark a significant point in regard to divine
rulership. At first, they thought that by that date the Kingdom of God would have
obtained full, universal control. When that did not occur, their confidence in the Bible
prophecies that marked the date did not waver. They concluded that, instead, the date
had marked only a starting point as to Kingdom rule Unquote. (Page 135)
The Berean Studies.
During 1914, questions concerning Studies in the Scriptures were published to be used
as a basis for Berean Studies. (Pages 238,240)
This set of questions, relating to the volumes of Studies in the Scriptures, does not
appear to be the same as the Berean Studies in the Scriptures dating from 1910 to
Page 112
1917, as given at 1910. (P416,417) They were probably published as a separate book.
I have two such books, they are titled Questions on the Book … . One book contains
371 questions and the other 681 questions!
Not given in The Proclaimers.
The breaking of the link between the end of the Gentile Times and the events
associated with this occurrence. As far as The Proclaimers is concerned there had
never been such a link: only inasmuch as Armageddon would occur sometime after
the end of the Gentile Times. (Page 135)
1915
After the high expectations and nonevents of 1914, the year 1915 seems to have been
one of inner turmoil. The extent of the ‘sifting’ that occurred will never be known;
however, all ‘siftings’ of this type were viewed by Russell as being positive: the ‘pure
gold’ would remain.
The Proclaimers
The Proclaimers had nothing to proclaim for this year.
1916
The Third Edition of The Time Is at Hand was published.
Volume 2 of Studies in the Scriptures. (1889) (1907)
The ‘Gates of Heaven’.
Some passages from the foreword have already been given (1889) (1914). One
passage, not previously given, is:
Quote We anticipate that before a very long time - perhaps a year or two or
three - the full number of the Elect will be completed, and all will have gone
beyond the veil and the door will be shut. Unquote (R30)
So keep selling the literature and recruiting new members while you have the chance.
This message to his followers has a familiar ring to it! As 1880, 1881 and 1914 - so
1916. It was business as usual - Russell’s little flock of ‘anointed ones’ was nearly
complete and the ‘Gates of Heaven’ were about to close to new members.
*
Russell v. Canada.
Russell’s stance concerning the war in Europe was not out of step with many of his
countrymen, but he was out of step with the Canadian establishment and during 1916
he was refused entry into Canada for ‘interfering with recruiting in the British
Empire’. (P46)
Page 113
Russell’s death.
On October 31, 1916, Russell died aboard a train in the southwestern United
States whilst on tour. (P46.H14.D6) Rogerson gives the cause of death as cystitis.
(R31) However, A.H. Macmillan, in his book Faith on the March, (1957) gives
overwork and heart disease as the cause. (Page 61)
It is claimed by the Society that during his lifetime he travelled more than one million
miles, gave 30,000 sermons and wrote literature totalling over 50,000 pages. (H14)
Of course, Russell’s writers penned the main bulk of the literature; he (and his
editorial department) only checked it.
It suddenly became very necessary to keep up the impetus and thrust of Russell’s
thoughts and methods - nothing could be allowed to change. The ‘Establishment’ of
the day set about this task immediately.
The Watch Tower of December 15, 1916, gives:
Quote Shall we, then, continue to recognize in our class studies the Berean Bible
lessons prepared by Brother Russell? Shall we continue to speak in our class studies
of Brother Russell as the Lord’s servant who brought “meat in due season to the
household of faith”? Yes, indeed. Why not? If the Lord was pleased to use him for
many years to give the “meat in due season”, then the Berean Bible lessons are
essential for the development of those who shall be made partakers of the kingdom.
Should we now disregard the food contained in the Studies in the Scriptures and other
publications of the Watch Tower Bible and Tract Society, it would mean that we were
repudiating or disregarding that which the Lord has graciously provided for our
benefit. We must make distinction between Brother Russell as a creature and his
official capacity as “that servant” of the Master to give out the “meat in due season.”
To disregard the message would mean to disregard the Lord. … . The Lord’s faithful
and wise servant finished his work and left us with his message.
The Watch Tower. This publication is a medium through which the kingdom message
is brought regularly to the members of the “household”. “That servant” used this
medium to give out the “meat in due season.” By his last will and testament he
provided for the continuance of The Watch Tower by a duly constituted editorial
committee. Unquote (D84)
This passage leaves no doubt that Russell was being presented as ‘the faithful and
discreet slave’ at this time. It also leaves no doubt that Russell was surrounded by
like-minded people who were more than capable of continuing his work. Although
Russell was in overall control, his close associates were fully in tune with his aims
and aspirations - as were the writers of the material that Russell (and his editorial
committee) had edited.
Russell’s will.
Page 114
The Watch Tower of December 1, 1916, printed the full Last Will and Testament of
Charles Taze Russell. Raymond Franz gives a reproduction of the original, dated June
29, 1907. (F356,357)
A summary is as follows:
All monies from his various interests were donated to the Watch Tower Bible and
Tract Society of Pennsylvania.
Russell kept a small personal account of 200 dollars to be paid over to his wife,
should she outlive him. As given, the 1906 ‘divorce from bed and board’ was not
absolute.
The editorial charge of The Watch Tower magazine was to be in the hands of five
brethren, given by name in the will. Details of how this arrangement was to operate
are also given. They were required to uphold Russell’s teachings - especially Jesus’
‘corresponding ransom sacrifice in exchange for many’.
No other periodical was to be published other than The Watch Tower. This kept
full editorial control in the hands of one editorial committee.
Russell had donated all his voting shares to the Society. Five trustees, named in his
will, were to have responsibility for them. Successors were to be chosen by the
Society’s directors, the editorial committee and the remaining trustees.
The impeachment procedure to be taken against any unsatisfactory member of the
editorial committee is given.
Those who controlled the organization were, therefore:
1)
2)
3)
4)
5)
The president.
The vice-president.
The seven directors of the Society.
The trustees of Russell’s voting shares.
The editorial committee.
Previously there had been, in effect, just one person in control - Russell. The scene
was set for a power struggle.
Rutherford, who was to become the next president, was named only as one of the six
reserves who Russell suggested might be suitable for the editorial committee.
However, Rutherford was popular among the Bible Students as he had represented
them in their brushes with the law over conscription. Also, he had ably represented
Russell in his many court appearances and had accompanied him, as legal
representative, on many of his tours abroad. Because of these activities he was
generally well known.
The Proclaimers
Page 115
Regarding the Society’s ongoing disputes with the elders.
After describing the situation as it existed in 1927 (two years after the failure of yet
another ‘marked’ date) The Proclaimers gives:
Quote Back in 1916, years before these incidents, Brother Russell, with deep concern,
had written: “A horrible state of affairs prevails in some Classes when an election is to
be held. The servants of the Church attempt to be rulers, dictators - sometimes even
holding the chairmanship of the meeting with the apparent object of seeing that they
and their special friends shall be elected as Elders and Deacons. … . Some quietly try
to take advantage of the Class by having the election at some time which is specially
favorable to them and their friends. Others seek to pack the meeting with their friends,
bringing in comparative strangers, who have no thought of being regular in attendance
at the Class, but come merely as an act of friendship to vote for one of their friends.”
Unquote (Pages 208,209)
Given as printed.
The elders, being the people elected to express the views of the congregations, are the
ones Russell would like to have had on his side. This, almost certainly, would not be
the case as they would tend to be responsible, religious types who were totally
unaware of the true nature of the Society: as a thoroughgoing writing, printing and
publishing concern. It would have been much easier for Russell if there were no elders
- only his pilgrims. However, there were not enough pilgrims, at this time, to have one
attached to every congregation - not so now.
This passage is an instance of how to be ‘economical with the truth’. The main reason
for Russell’s schism with some elders was that they were resisting the Berean Studies
- a point not considered. Also, they may not have been too keen on buying and selling
Russell’s literature!
Concerning the first six volumes of Studies in the Scriptures.
Quote To keep expenses down, they also purchased the paper for printing. As for the
actual printing and binding, Brother Russell often placed orders with more than one
firm. He planned carefully, ordering far enough in advance to get favorable rates.
From the time of the publication of the first book written by C.T. Russell down
through 1916, a total of 9,384,000 of those six volumes were produced and
distributed. Unquote (Pages 576,577)
Related to this quotation is the matter of Russell’s Tower Publishing Company whose
assets were transferred to the Watch Tower Bible and Tract Society during 1898. It
may be that not all the printing was external during this period.
Russell’s death.
Page 116
The Proclaimers gives an account of Russell’s death and the immediate aftermath. It
adds nothing of consequence to the account already given. (Page 63)
1917
Rutherford as president.
On January 6, Rutherford was formally elected president of the Society at the annual
corporation meeting. However, he had to face a shareholders’ meeting (for the
purpose of endorsement) during January 1918. In the election of 1917, and in the
1918 shareholders’ meeting, Rutherford (and a small group of supporters)
outmaneuvered all opposition. (F55,165.P47.R32,33) The aim of this group was to
install Rutherford as president, with the full, personal authority enjoyed by
Russell - notwithstanding Russell’s will.
The final sentence means exactly what it states, as will become apparent.
However A.H. Macmillan, in his book Faith on the March, (1957) states:
Quote On January 6, 1917, J.F. Rutherford was elected president. 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. Unquote (Page 71)
Hmm!
Rutherford was born on November 8, 1869, at Booneville, Missouri, of Baptist
parents. Penton states that he was poor in contrast with Russell and that his
educational achievements show a profound determination. He entered college at 16 to
study law and after graduation became public prosecutor for Booneville. Later, he was
appointed special judge for the 14th Judicial District of Missouri. During this period
he served as a substitute judge on four occasions (when the official judge was ill)
hence his title, ‘Judge’ Rutherford. He was a qualified lawyer, but never a qualified
judge. He joined Russell’s movement in 1906 and during 1907 became its legal
counselor. (P47.R34.H14,15.)
In his youth he was attracted to the populist movement in America, headed by
William Jennings Bryan. The populists advocated the public control of railways,
etc.. It was formed, in 1892, as a political party and during 1896 Rutherford
campaigned on behalf of Bryan. (P47)
His influence on Russell during the latter part of Russell’s life may have been
considerable as Russell’s recruiting technique appears to have been tailor-made
for Rutherford’s own political leanings.
The Finished Mystery was published.
Page 117
This was the seventh and final volume of Studies in the Scriptures. Rutherford had not
consulted with the directors over the writing of this book. They did not know that it
was being published until Rutherford released it to the Bethel family: those working at
the New York headquarters. (F55.P51)
So much for the directors and, apparently, the editorial committee!
The contents of this book caused uproar among the group now referred to as the
Russellites, who recognized the hand of Rutherford and two of his associates in it. The
Russellites never accepted the authenticity of this volume. Rutherford admitted that
it was not Russell’s work when he assured the Bible Students that, although the
volume had not been written by Russell, it was all about him - as a prominent figure in
both Ezekiel and Revelation. (The Watch Tower, October 1, 1917) However, said
Rutherford, Russell would never have accepted this fact as he was far too modest!
(R40)
Rutherford’s admission was given at a time when advertisements for The Finished
Mystery, were stating that it was Russell’s work. A photocopy of one such
advertisement is shown on page 560 of The Proclaimers.
More tangled webs being woven.
This book caused a sensation in Canada and the United States. The Catholic Church,
the Protestant Church and all other Christian denominations were linked together and
named Babylon. The Catholic Church was also known as the ‘Great Harlot’ of
Revelation. The book developed a them v. us attitude with a vengeance - this is basic
cult practice.
From The Finished Mystery:
Quote Even the republics will disappear in the fall of 1920. Unquote
Quote The three days in which Pharaoh’s host pursued the Israelites into the
wilderness represent the three years from 1917 to 1920 at which time all of Pharaoh’s
messengers will be swallowed up in the sea of anarchy. Unquote
Quote Also, in the year 1918, when God destroys the churches wholesale and the
church members by millions, it shall be that any that escape shall come to the works
of Pastor Russell to learn the meaning of the downfall of “Christianity”. Unquote
Quote As the fleshy-minded apostates from Christianity, siding with the radicals and
revolutionaries, will rejoice at their inheritance of desolation that will be
Christendom’s after 1918; so will God do to the successful revolutionary movement;
it shall be utterly desolated, “even all of it.” Not one vestige of it shall survive the
ravages of world-wide all-embracing anarchy, in the fall of 1920. (Rev. 11:7-13)
Unquote
These passages were taken from Raymond Franz’ book In Search of Christian
Freedom, pages 136-141.
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As we all know, none of these prophecies materialized; they were simply part of the
ploy to attract those with anarchistic tendencies.
The production of The Finished Mystery foretold in the Bible!
A further fantastic attack on all common sense is contained in The Finished Mystery,
when it equates Revelation 14:19,20 with its own production!
The Bible account gives:
Quote The angel swung his sickle on the earth, gathered its grapes and threw them
into the great winepress of God’s wrath.
They were trampled in the winepress outside the city, and blood flowed out of the
press, rising as high as the horses’ bridles for a distance of 1,600 stadia. Unquote
(N.I.V.)
By converting stadia into miles, this book then asserts that the shortest distance
between where The Finished Mystery was written and the Brooklyn Bethel, where it
was printed, is the same distance as given in the Bible. Accordingly, The Book of
Revelation foretold the writing and printing of The Finished Mystery!
From Franz’ book In Search of Christian Freedom, pages 138-141:
Quote The work on this volume was done in Scranton, Pa. As fast as it was
completed it was sent to the Bethel. Half of the work was done at an average distance
of 5 blocks from the Ackawanna station, and the other half at a distance of 25 blocks.
Blocks in Scranton are 10 to the mile. Hence the average distance to the station is 15
blocks or 1.5 mi.
The mileage from Scranton to Hoboken Terminal is shown in time-tables as 143.8 and
this is the mileage charged to passengers, but in 1911, at an expense of $12,000,000,
the Lackawanna Railroad completed its famous cut-off, saving 11 miles of the
distance. Unquote
The writers of this puerile nonsense then go on to list all the details of the journey
(which includes four ferry crossings) and arrive at the ‘fact’ that the total distance is
that given in Revelation. Ah, well!
A further assault on our intelligence is mounted when this book asserts that Job 40:15
to Job 41:34 foretold the stationary steam engine!
Quote The following is a corrected translation of Job 40:15 to 41:34, with comments
whereon from the pen of one of Pastor Russell’s followers: “Behold now one with
great heat [the stationary steam engine], which I have made to be with thee; he will
consume fodder [peat, wood, coal] as do cattle. Behold now his strength is in his loins
[boiler plates], and his power is within the parts bent in a circle [boiler shell] of his
belly. His tail [smoke stack - opposite the feeding end] will set upright like a cedar;
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the couplings of his leaping parts [connecting rods, pitmans] will be clamped together.
His bones are tubes of copper; his solid bones [grate bars] are as hammered-out bars
of iron. He is the greatest of the ways of power. He that made him [the Lord] can
make His sword [Word] to approach unto [reveal] him. Isa. 27:1,2. Unquote
Almost unbelievably, the writer then goes on to develop this theme. He gives a further
‘explanation’ that extends the passage given by a factor of about six!
As if all this was not enough, the writer then turns his attention to Nahum 2:3-6 in an
effort to substantiate his theory that the Bible also foretold the advent of the steam
engine in motion.
Quote Nahum was the next one of the holy Prophets; and after prophesying in the last
verse of the preceding chapter about the coming of the King with His good tidings of
peace to the sin-burdened earth, he next tells (Nahum 2:3-6) of an interesting thing
that will be a matter of common everyday experience at the time the Kingdom is
established. He describes a railway train in motion [not an automobile, as some think],
and if we will be at the trouble to put ourselves in the Prophet’s place we can see just
what he saw in his vision and what he has so interestingly described. First, the Prophet
stands looking at the engine coming toward him, and then says, “The shield [the thing
ahead of this great warrior - the head-light], is made red [shines brilliantly], the valiant
men [the engineer and the fireman] are dyed scarlet [when the flames from the firebox
illuminate the interior of the cab at night, as the fireman opens the firedoor to throw in
the coal] The chariots [the railway coaches] shall be with [shall be preceded by
locomotives that, at night, have the appearance of] flaming torches, in the Day of
Preparation.”
Next the Prophet takes his place in the train and looks out of the window, and,
seemingly, … . Unquote
Given as printed.
The author of this informative passage then writes as much again describing his
journey, which includes the ticket collector coming to inspect the tickets.
The idea that the steam locomotive had been foretold in the Bible is also given in
Rutherford’s book The Harp of God. (1921) (Pages 233,234)
But enough is enough!
*
Changes to the legal framework of the Society.
The legal authority of the Society resided in the seven-man board of directors, but
Rutherford began to alter this legal framework in favour of the presidency. (R35)
However, the shareholders had to endorse the corporation’s decision to elect
Rutherford as president; the vote was to take place during January 1918. It became
crucial that Rutherford be endorsed: if not, then someone else would benefit from his
maneuverings regarding the legal framework of the Society.
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The attempted breakaway by the British organization.
It had been rumoured that some of the British Bible Students, opposed to Rutherford,
were plotting to break away from American control. Paul S.L. Johnson was sent to
Britain in order to check this possible defection but, to get him through the wartime
immigration authorities, Rutherford had to grant him plenipotentiary powers on behalf
of the Society. (R35)
However, Rutherford became alarmed by the manner in which Johnson was dealing
with this affair and ordered him to stop. Johnson replied that only the board of
directors could do that. In an act of defiance Johnson tied up the Society’s bank
account in London. He was harassed by British Bible Students loyal to Rutherford
and, at one time, he was barricaded into his room but managed to escape out of a
window. Eventually, Johnson returned to America where the Bible Students’ Board of
Inquiry decided that he had been justified in his actions. (P49.R35,36)
Rogerson writes that:
Quote “On arrival in Britain Johnson discovered that some of the Bible Students there
were plotting to break away from American control and set up the International Bible
Students’ Association (founded by Russell in 1914, to handle foreign branch affairs)
as an independent corporation in Britain. Johnson dismissed two of the London
managers, H.J. Shearn and William Crawford, and used his plenipotentiary powers to
reorganize the British branch.” Unquote (R35)
So, far from acting against the Society’s interests, Johnson’s actions seem to have
been in line with his mission. However, these are very muddy waters and it is not
possible to be certain of the fundamentals surrounding this episode.
Rutherford’s purges and the four directors.
Johnson obtained the sympathy of four directors and all five ‘took up arms’ against
Rutherford - and vice versa.
Rutherford challenged the right of the four directors to hold their positions. He
claimed that directors had to be elected annually and only Rutherford and two others
(his associates) had been re-elected in 1917. The four directors counter-claimed that
they had been appointed by Russell as lifetime directors. Rutherford’s next move was
to claim that this agreement had not been confirmed at the annual shareholders’
meeting. A written statement from an independent corporation lawyer was obtained by
Rutherford to back his position.
At a personal confrontation over this matter Rutherford ordered Johnson to leave the
building, which he did. A few days later Rutherford also ordered the four directors to
leave the building, but they refused and some accounts have it that Rutherford had
them forcibly removed by the police. (P349,350)
Rutherford then began a full-scale purge of those who were not wholeheartedly on his
side; those who stayed were required to sign an oath of allegiance. Full use was
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made of The Watch Tower to discredit his opponents and to put his own case to the
Bible Students - many of whom held voting shares.
Objections were made to the fact that the president would be endorsed, during January
1918, by voting shareholders only - it was thought that all Bible Students should be
involved. Having obtained feedback from his Watch Tower campaign, Rutherford
thought that he had obtained a majority of Bible Students in his favour - so he
conducted a straw vote among them that confirmed his opinion. This result probably
influenced the voting shareholders to his advantage. (R32-39.P49-57.F55)
The advertising campaign and the 1925 ‘marked’ date.
In The Watch Tower of October 1, 1917, Rutherford told his readers that a vast
advertising campaign was to be launched. It would concern itself with:
Quote … a work of exposing to all the world the unrighteousness of the
ecclesiastical systems, their acts and their unholy alliances with the beastly
governments of the present evil order of things. Unquote (R41)
The next issue of The Watch Tower, dated October 15, 1917, stated:
Quote Accordingly Abraham should enter upon the actual possession of his promised
inheritance in the year 1925 A.D. Unquote (R197)
The next ‘marked’ date had been set! In eight years the ‘ancient worthies’ would
return - physically. These are the Old Testament characters listed at Hebrews 11.
According to the Society they would take general charge of the Jewish people. At this
time the ‘ancient worthies’ would operate from Jerusalem. This scenario was to be
altered during the late 1920s: they would be operating from a residence in California guess why!
It could be said that the ‘ancient worthies’ had replaced Jesus as God’s emissary to
Jerusalem (part of the Adventist Gentile Times theory). Therefore, the ‘ancient
worthies’ would be physically resurrected - not Jesus. The non-appearance of the
‘ancient worthies’ would cause less disappointment (and comment) than the nonappearance of Jesus. The overall scenario will be explained at 1925.
The advertising campaign included an extract from The Finished Mystery that was
printed and distributed in great quantity, beginning on December 30, 1917. This fourpage handout was titled The Fall of Babylon. (H15) It included, and promoted, the
next ‘marked’ date of 1925. Clearly, Rutherford intended to run the organization on
the same basic principles that Russell had used. The difference was that Rutherford’s
approach was very bold and very brash. It was soon to result in a personal situation
that was somewhat unexpected.
The Proclaimers gives a list of noteworthy events in the history of the Society. (Pages
718-723) This list spans the period of 1870-1992. No mention is made of this major
‘marked’ date under 1925.
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Another failed ‘marked’ date.
At this point in time there were two ‘marked’ dates, 1918 and 1925. In The Finished
Mystery, after a great deal of gobbledegook and data overload, Rutherford states:
Quote … prove that the spring of 1918 will bring upon Christendom a spasm of
anguish greater even than that experienced in the Fall of 1914. Unquote (F166)
Nothing out of the ordinary was to occur during the spring of 1918.
Membership figures.
Each year the Society held (and still holds) Memorial Services at Easter. The
attendance figure gives an idea of the total membership level. In 1917 this figure was
21,274. It was to fall to 17,961 by 1919. (R45)
At the present time the number of congregation members (publishers) would be
obtained by referring to the Society’s records. As all members at congregation level
are now engaged in ‘preaching’, this figure represents the active membership.
Memorial attendance figures are still given; they are about two and a half times the
average publisher figure. Clearly, the non-active Witnesses would tend to buy (or
voluntary contribute for) the literature - this may be a considerable amount.
The Proclaimers
Rutherford’s election.
The matter of Rutherford’s election to the presidency, on January 6, 1917, is given in
just one paragraph. This paragraph is followed by:
Quote With the election decided, how was the new president received? The Watch
Tower mentioned above (January 15, 1917) reported: “The friends everywhere had
prayed earnestly for the Lord’s guidance and direction in the matter of the election;
and when it was concluded, everyone was content and happy, believing that the Lord
had directed their deliberations and answered their prayers. Perfect harmony prevailed
among all present.”
The “perfect harmony” however, did not last very long. The new president was
warmly received by many but not by all. Unquote (Page 65)
My brackets.
Paul S.L. Johnson.
Page 123
The Proclaimers then goes on to give its account of the upheavals that followed
Rutherford’s election. Paul Johnson gets a considerable write-up in which The
Proclaimers seeks to discredit him.
Quote Over 20 years later, prior to his death, Brother Russell expressed his intention
to send Paul S.L. Johnson, a very capable speaker, to Britain to strengthen the Bible
Students there. Out of respect for Brother Russell’s wish, the Society dispatched
Johnson to Britain in November 1916. However, once he was in Britain, he
dismissed two of the Society’s managers. Unquote (Page 627)
The previous paragraph discussed events of 1894, this explains the reference to ‘over
20 years later’.
Concerning The Finished Mystery.
Quote The publishing of Bible literature did not stop at Brother Russell’s death. The
following year the seventh volume of Studies in the Scriptures was printed. It was
released to the Bethel family on July 17, 1917. So great was the demand for it that by
the end of that year the Society had placed orders for 850,000 copies in English with
commercial printers and book-binders. Editions in other languages were being
produced in Europe. In addition, that year some 38 million tracts were printed.
Unquote (Page 577)
The detailed contents of The Finished Mystery remain a mystery to the present-day
Witnesses because they are not given in The Proclaimers. When it was taken out of
print, during 1927, it became a disfellowshipping offence to read it. (P376)
The upheavals associated with the launch of The Finished Mystery, are given some
prominence. The events given in this history are set out again, in Society-style. The
general reaction of governments, the clergy and Rutherford’s opponents within the
Society are given, but not in any depth. (Pages 66-70)
Early sales/recruitment methods.
The obvious pride that the Society takes in its well-thought-out sales procedures
is illustrated in the following passage:
Quote The genuine interest of the Bible Students in helping people was manifest
in the thoroughness that in time became characteristic of their preaching work.
The Watch Tower of March 1, 1917 outlined the program as follows: First, the
colporteurs would call on the homes in an area, offering volumes of Studies in the
Scriptures. Then, following up on names noted by the colporteurs or turned in at
public meetings, pastoral workers would call. They endeavored to stimulate a desire to
read the literature, encouraged interested ones to attend specially arranged talks, and
made an effort to arrange classes for Berean Bible Study. When possible, the
colporteurs would cover the same area again, and then the pastoral workers would
follow through in order to keep in touch with those who showed interest. Later, other
class workers would visit the same homes with volunteer matter, as they called the
tracts and the other free literature that they offered. This made it possible for everyone
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to receive at least something that might stimulate a desire to learn more about God’s
purpose. Unquote (Pages 559,560)
Quite a concerted, well-planned assault upon the householders!
The initial sentence gives the impression that it was the Bible Students who were
organizing these matters. This is not so, the following passage gives:
Quote The March 1, 1917, issue of The Watch Tower announced that, henceforth, all
territory to be worked by colporteurs and by pastoral workers in the congregations
would be assigned by the Society’s office. Where there were both local workers and
colporteurs sharing in such field service in a city or a country, the territory was
divided up among them by a locally appointed district committee. This arrangement
contributed to a truly remarkable distribution of The Finished Mystery within just a
few months in 1917-18. It was also valuable in achieving a lightning distribution of
10,000,000 copies of a powerful expose of Christendom in a tract that featured the
subject “The Fall of Babylon.” Unquote (Page 211)
As this tract was a free handout we will never know how many were actually read by
the recipients. Although not stated, it is likely that the Bible Students purchased this
free handout from the Society.
Lies and The Finished Mystery.
The Proclaimers prints a boxed advertisement for The Finished Mystery in which it is
clearly stated that this book was the posthumous work of Russell. (Page 560) This
statement is the opposite of that given in the main script for this year.
In this same advertisement it is given that Russell ‘preached and taught’:
Quote That the Present Great World War Would Commence in 1914. Unquote
(Page 560)
This is not true. (1892)
1918
Rutherford’s endorsement as president, and its aftereffects.
On January 5, 1918, Rutherford was endorsed as president of the Watch Tower Bible
and Tract Society of Pennsylvania at the shareholders’ meeting. The board of directors
continued to be periodically re-elected by corporate shareholders, whose voting shares
were based on monetary contributions to the Society. (P227) (1891) (1944)
Rutherford sat tightly whilst the Society split down the middle. The choice of all those
associated with the organization, at all levels, was plain: either form new groups and
associations, or stay and submit to ‘Judge’ Rutherford. Those who wanted to do
neither had probably left already.
Page 125
During this year many new groupings were formed. These included: the Elijah Voice
Movement; the Eagle Society; the Pastoral Bible Institute of Brooklyn; the Layman’s
Home Missionary Movement and the Dawn Bible Students’ Association. (R39.P54)
They had no claim to the assets of the Society - Rutherford was in control of those.
Russell’s ideas that could be used to advantage were retained; others were quietly
dropped over the years. Of those that remained, the keystones were:
The teaching of the ‘corresponding’ ransom sacrifice. A person’s acceptance of
this teaching depends upon a belief in the instantaneous creation of Adam out of the
earth’s dust in the not too distant past, c.4,129 B.C.. Part of Russell’s thinking was,
most likely, that anyone believing this would probably believe anything - a distinct
advantage when confronted with Russell’s teachings. However, the main reason was
that it offered a simple passport to heaven: just believe in the ‘corresponding’ ransom
sacrifice and do ‘good works’ by buying and selling the Society’s literature - easy!
And then there is the matter of automatic redemption from sin.
The Berean Studies. Having developed a group of followers who tended to believe
and do whatever they were told to believe and do - the Berean Studies told them what
to believe and do.
Sifting. Set ‘marked’ dates that would promise much, but deliver nothing. The more
intelligent would leave and the remainder would stay, sell the literature and recruit
new members. Of course, the setting of ‘marked’ dates was also a recruiting ploy.
Rewards. Most people would want a reward of some kind for whatever they do.
Russell offered the reward of being those who would ‘reign as kings’ with Jesus after
Armageddon and restore the earth to its pre-Gentile Times condition.
Rutherford also offered this reward until c.1925, at which time he gradually
introduced the idea of another class of new recruit - with an earthly reward. Over a
period of time this reward (for buying and selling the literature) was determined,
during 1935, as inheriting eternal life on a paradise earth. In order to make the new
recruit’s reward viable it was necessary to change Russell’s teaching and have the
remainder of mankind exterminated at Armageddon: otherwise there would be no
point in buying and selling the literature. Tough luck on us!
The Society-men. Maintain a force of Society-dependent personnel who made sure
that the membership at congregation level got the message. They would be able to live
a decent life by virtue of the fact that all their needs were met by the Society. In some
instances this could mean a very good lifestyle indeed. However, they would be
bound to the Society by this arrangement, which meant that should they ever disagree
with the Society it would be difficult to leave. They would tend to carry out the
Society’s dictates, whether they agreed with them or not.
These basic techniques have stood the test of time and they account for the fact that
the motives of those who control the organization are so different from the motives
that control the members at congregation level. The personality of the individual who
you may encounter on your doorstep is somewhat variable, naturally, but they all have
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one attribute in common: a complete, but totally misguided, trust in the integrity of
their leadership. My justification for this statement lies in the organization’s history.
As given, I do not have to condemn the Society or its leadership - its history does.
Rutherford’s advertising spree.
Rutherford set about reorganizing the movement. He began by initiating a much more
controlled witnessing programme. He was aided in this matter by the fact that most of
those who might have objected had gone. He then set out on an advertising spree
using The Finished Mystery and the four-page extract from this book The Fall of
Babylon.
The Society as God’s only earthly organization.
From The Finished Mystery:
Quote The Socialistic and kindred movements, while speaking savagely against
capitalism, and covertly against Christianity, have in reality been speaking against an
order permitted by God, and in which God was … . Unquote (F171)
Here, Rutherford is saying that anyone, or any organization, that tries to alter
the conditions on earth are acting against God because He was permitting these
conditions to exist. There is only one organization that is being led by God (and
therefore authorized by God) and that is the Society: all else is Satanic.
This reasoning was ‘set in stone’ in the article ‘Birth of the Nation’, to be
published in The Watch Tower during 1925.
The main motive behind this stance is to develop the them v. us attitude. Also, this
position gives an answer to those who point out that other organizations and
individuals do more to improve conditions on earth than does the Society. And finally,
of course, it frees the Society from spending money on the disadvantaged!
It is to be noted that when the Society says it ‘helps’ people it means that they are
being ‘preached’ to - in other words they are being asked to accept the literature.
The ‘help’ given by the Society to Witnesses in foreign countries in times of distress
is also highly suspect. Specifically, the ‘help’ given to the German Witnesses in the
1930s; the ‘help’ given to the Malawian Witnesses in the 1970s and the ‘help’ given
to the Greek Witnesses in the 1980s. (1933) (1972) (1986)
Further, in the same passage:
Quote In expressing the determination to lead the world out of the darkness of evil
economic, social and political conditions, they unwittingly boast against God by
presuming to perform what God previously planned to be done by His faithful
Church, and which by any lesser agency is absolutely impossible of accomplishment,
God will not pass by unnoticed the words of Socialists, syndicalists, laborites, etc. He
will hear them, and remember them for just recompense. Unquote (F171)
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Rutherford’s sincerity when expressing these sentiments can be gauged by the fact
that he, himself, had populist leanings: as demonstrated by his involvement with
William Jennings Bryan. (P47) (1917)
In the future, the type of thinking expressed in these passages was extended to include
the League of Nations and the United Nations.
Also, of course, this type of thinking will include those individuals who are trying, in
divers ways, to love their neighbours as Jesus asked.
Rutherford’s arrest.
On February 12, 1918, The Finished Mystery and other Society publications were
banned in Canada.
During that same month the American government investigated the Society’s affairs.
Following a Rutherford speech in Los Angeles it took over the branch office there and
confiscated the literature. On May 7 warrants were obtained for the arrest of
Rutherford and other principle officials of the Society. They were arrested on May
8 and bail was granted. On June 20 they were found guilty of conspiring to cause
insubordination and refusal of duty in the United States’ military and naval forces.
Long prison sentences were given; to be served in the federal penitentiary at Atlanta,
Georgia. The Brooklyn headquarters was closed, and the Society conducted its affairs
from Pittsburgh, Pennsylvania. (P55,131.R41)
During the trial, the belligerent tone of the Society’s publications almost went into
reverse. The editions of The Watch Tower for May 1 and 15 manifested a far more
accommodating attitude towards the secular establishment. Bible Students were called
upon to join with other Americans in a National Day of Prayer for an allied victory
over German autocracy. Further to this, the Society also said that the purchase of
‘Liberty’ bonds (war bonds) had nothing to do with religion and individual Bible
Students may purchase these if they wished. (P147)
Of course, the purchase of these bonds was not a religious matter - but it was proestablishment and the Bible Students were being asked to act contrary to the Society’s
(alleged) principles. This was not to be the only time when these basic principles were
to be put aside for self-interest.
These appeasements created a schism within the Society. Many Canadian and United
States members saw through this scheme and viewed it for what it was: an effort to
get Rutherford and his close associates off the hook at the expense of the Society’s
principles. They formed The Standfast Movement. (P55. R39)
After the war ended, during November 1918, the Bible Students began to petition their
congressmen and governors for the release of the Society’s leaders. On May 14, 1919,
the convictions were reversed and soon thereafter they were set free. (H16)
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The Proclaimers
Concerning The Finished Mystery, The Fall of Babylon and Rutherford’s arrest.
Quote How did the clergy respond to such an exposure? They had already stirred up
trouble against the Watch Tower Society. But now they got vicious! In the spring of
1918, a wave of violent persecution was launched against the Bible Students in both
North America and Europe. The clergy-inspired opposition came to a head on May 7,
1918, when U.S. federal warrants were issued for the arrest of J.F. Rutherford and
several of his close associates. By mid-1918, Rutherford and seven associates found
themselves in the federal penitentiary in Atlanta, Georgia. Unquote (Page 70)
So, it was all the clergy’s fault again. The arrests had nothing to do with the American
government’s response to the contents of The Finished Mystery!
More ‘economy with the truth’.
After referring to the distribution of 10,000,000 copies of the free handout The Fall of
Babylon:
Quote Shortly after this members of the Society’s administrative staff were arrested,
and on June 21, 1918, they were sentenced to 20-year prison terms. The preaching of
the good news came to a virtual standstill. Was this the time when they would at last
be united with the Lord in heavenly glory? Unquote (Page 211)
An account of these times is given on pages 650-656. They add nothing of value to the
main script.
Children continued to be targeted.
Quote The year 1918 came, and the remnant, or remaining ones of the anointed, were
still on the earthly scene. The number of children at their meetings had also greatly
increased. Often the youngsters had simply been allowed to play while their parents
studied. Yet, young people, too, needed to learn to “seek righteousness, seek
meekness,” if they would be “hid in the day of the LORD’s anger.” (Zeph.2:3, K.J.)
So, in 1918 the Society encouraged the congregations to arrange for a juvenile class
for children from 8 to 15 years of age. In some places there were even primary classes
for those too young to attend the juvenile class. At the same time, parental
responsibility toward the children was again emphasized. Unquote (Page 245)
It has to be realized that the Society’s literature is the vehicle through which the
indoctrination process is carried out. It is, therefore, imperative that the membership
reads the literature: hence the Berean Studies. In this particular instance the Bible
Students would read the literature and then ‘preach’ to their children about it. This
was Maria Russell’s theme as set out in her article ‘The Children’s Tower.’ (1889)
Child indoctrination has played a major part in the Society’s history - as will be
seen. The children are viewed as another group to be targeted.
Page 129
Also, note the reference to the King James Version of the Bible. When it is of no
consequence that another version of the Bible is used, then it probably will be. This
allows the Society to state that it is not restricted to its own version.
1919
Rutherford’s re-election and release from prison.
During January 1919, whilst still in prison, Rutherford was re-elected president. His
close associates were also re-elected to the board of directors. During March, the
Supreme Court ordered that Rutherford and his close associates be released on bail.
(R43,44)
In April, the Federal Second Court of Appeal in New York declared:
Quote The defendants in this case did not have the temperate and impartial trial of
which they were entitled, and for this reason judgment is reversed. Unquote (P56)
This does not mean that they were innocent of the charges, it states that they did not
receive a fair trial - quite a different matter. However, one year later, the American
courts dropped all charges against them. (P56)
In The Watch Tower of January 15, 1919, Rutherford thanked his followers for
sending him Christmas presents whilst in prison. (D107)
Rebuilding the movement.
After his release Rutherford began to rebuild the movement. It had sunk to a low ebb,
which is not surprising given the imprisonments and the massive ‘sifting’ that had
taken place since 1914.
He began on May 4 with a talk in Los Angeles, about 3,500 people attended. No doubt
encouraged by this attendance he held a seven-day convention during the summer at
Cedar Point, Ohio. About 7,000 people heard his final speech, during which he
announced the release of The Golden Age, a companion magazine to The Watch
Tower. In 1937 its title was changed to Consolation, and in 1946 to Awake!, its
present title. The Golden Age went into circulation on October 1, 1919. (P45)
The introduction of this magazine was in direct violation of Russell’s will which
stated that, after his death, the only magazine to be published was The Watch Tower.
As given, this meant that there would be only one editorial committee.
Service directors.
Rutherford introduced service directors into some congregations to oversee the sales
aspect of The Golden Age and the other literature. This move was to develop, as no
Page 130
doubt intended, into a further infiltration of the congregations. The other ‘Societymen’, the pilgrims, were still employed primarily to promote the Berean Studies.
These ‘Society-men’ would also endeavour to ensure that the resolutions passed at the
conventions were known to, and accepted by, the congregations. (P63) Total control
of the congregations by the Society was not to be achieved until 1938.
Rutherford also revived Russell’s colporteurs. Over 500 were now active in selling the
Society’s literature on a commission basis. (R53)
Repudiating the Society’s conciliatory statements.
Using The Watch Tower magazines, Rutherford repudiated the conciliatory statements
that were given by the Society in order to appease the authorities during his trial and
stay in prison. The Society’s view was that Rutherford and his close colleagues had
been made ‘captive to Babylon’ and what had been written then was attributable to
that fact. (P147) Babylon was the name given to the Catholic Church, the Protestant
Church and all other Christian denominations: the Society’s enemies.
Membership figures.
Rutherford’s active following at this time was about 18,000. During the next 13 years
(to 1932) this figure rose to about 25,000. (R52,53) Considering the effort being put
into advertising this is not very many. However, the accent was on ‘sifting’ as much as
on recruiting. Indeed, after the failure of the 1925 prediction over 70,000 were ‘sifted’
from a high point of 90,000. (P61)
The Proclaimers
Concerning the advertising campaign and the resistance being offered by the
elders, who were being pressurized into field-work - and all that meant!
Quote A highly significant step toward correcting this situation was taken in 1919
when the magazine The Golden Age began publication. This was to become a
powerful instrument for publicizing the Kingdom of God as the only lasting
solution to the problems of mankind. Each congregation that desired to share in this
activity was invited to ask the Society to register it as a “service organization.” Then a
director, or service director as he came to be known, not subject to yearly
election, was appointed by the Society. As the local representative of the Society, he
was to organize the work, assign territory, and encourage participation by the
congregation in the field service. Unquote (Page 212)
By asking each congregation to register as a ‘service organization’ those unwilling to
participate in the sales drive were exposed and could be targeted. The confrontation
between the dissenting elders and the Society could now get under way in earnest.
Quote The responsibility to have a personal share in witnessing had been pointed out
in Watch Tower for decades. But from 1919 on, it was a topic of constant discussion
in print and on convention programs. Yet, for many people, it was not easy to
Page 131
approach strangers at their doors, and at first only a limited number of Bible Students
shared regularly in house-to-house witnessing.
Heartwarming Scriptural encouragement was given. “Blessed Are the Fearless” was
the subject featured in the Watch Tower issues of August 1 and 15, 1919. Unquote
(Pages 562,563)
As will be seen (1926) heartwarming encouragement of a financial kind was also to be
given.
This passage marks the start of the initial push to pressurize all the Bible Students at
congregation level into ‘preaching’ from house-to-house. Previously, only the
congregation’s part-time colporteurs had engaged in this activity.
Quote The Watch Tower of December 15, 1919, explained: “Believing it to be our
duty to put forth every possible effort to witness to the Lord’s kingdom and not to
slack our hand because we see the door closing, and in view of the fact that there
was such systematic effort against the volunteer work, arrangements were made for
the use of a magazine, … THE GOLDEN AGE.” Unquote (Page 683)
So, the ‘Gates of Heaven’ had still not closed to new members.
1920
The booklet Millions Now Living Will Never Die was published.
It, also, promoted the next ‘marked’ date of 1925. This was going to be the time
(yet again) for the rapture of the living Bible Students and, also, the physical return of
the ‘ancient worthies’. (Hebrews 11) As given, it is to be noted that the ‘ancient
worthies’ have replaced Jesus. They would rule from Jerusalem and Jesus would
maintain his invisible presence.
Working backwards in time from a ‘marked’ date in order to set a base date.
From this booklet:
Quote Seventy jubilees of fifty years each would be a total of 3500 years. That period
of time beginning 1575 years before A.D.1 of necessity would end in the fall of the
year 1925, at which time the type ends and the great antitype must begin. Unquote
(F172)
Confused already? Don’t worry about it! All that you (and any Bible Student at this
time) are supposed to assimilate is that 1925 is to be the next major ‘marked’ date.
This procedure is known as the Jubilee theory. (1874) This involved the old ploy of
setting a convenient date and then working back in time (with a set timescale) in order
to obtain a base date: in this instance 1575 years before A.D.1. (1925 A.D. minus
3,500 years = 1575 B.C.)
Page 132
Supposedly, 1575 B.C. was the date when the Israelites entered Canaan, the Promised
Land, after the flight from Egypt. (The Proclaimers, page 632)
The accepted date for this event is 1473 B.C..
Also, the Society’s book All Scripture Is Inspired of God and Beneficial, (revised
edition, 1990) gives the correct date of 1473 B.C.E. as being the date of Israel’s
entry into Canaan (on page 295). Incredibly, the Society’s revised edition of the
New World Translation of the Holy Scriptures, (1984) also gives the correct date;
on page 1546.
So much for the ‘reasoning’ behind the 1925 ‘marked’ date.
More tangled webs being woven.
It has been noted that the other base date of 606 B.C., used to support the important
date of 1914, can be demonstrated as being incorrect by archaeological and historical
facts. Indeed, the Society’s Bible Students Edition of the King James Version of the
Bible (1921 edition) gives the correct period of 588 B.C. and 586 B.C. (Usher and
Hales respectively). This information is given on page 163 of the Bible Helps section
of this Bible. As previously stated, the date for this event is now given as 587 B.C..
So much for the ‘reasoning’ behind the very important 1914 ‘marked’ date.
Even more tangled webs being woven.
The ‘ancient worthies’.
These are listed at Hebrews 11. As given, Rutherford had decreed that Jesus would
not return, physically, during 1925: he would continue his invisible presence. Instead,
his place would be taken by the ‘ancient worthies’.
The physical appearance of the ‘ancient worthies’ was to be, therefore, a major part of
the events that were supposed to take place during 1925. A further expectation (yet
again) was that the Bible Students would be raptured at this time. (D73) (See 1925)
Quote … and since other Scriptures definitely fix the fact that there will be a
resurrection of Abraham, Isaac, Jacob and other faithful ones of old, and that these
will have the first favor, we may expect 1925 to witness the return of these faithful
men of Israel from the condition of death, being resurrected and fully restored to
perfect humanity and made the visible, legal representatives of the new order of
things on earth. Unquote (F172.D40)
What ‘other Scriptures’?
Still on the ‘ancient worthies’ theme and from the same booklet:
Quote As we have heretofore stated, the great jubilee cycle is due to begin in 1925. At
that time the earthly phase of the kingdom shall be recognized. The apostle Paul in the
Page 133
eleventh chapter of Hebrews names a long list of faithful men who died before the
crucifixion of the Lord and before the beginning of the selection of the church. These
can never be part of the heavenly class; they had no heavenly hopes; but God has in
store something good for them. They are to be resurrected as perfect men and
constitute the princes or rulers in the earth, according to his promise. (Psalm 45:16;
Isaiah 32:1; Matthew 8:11) Therefore we may confidently expect that 1925 will
mark the return of Abraham. Unquote (F173,174)
All the references given are a nonsense.
Still more ‘ancient worthies’ from the booklet Millions Now Living Will Never Die:
Quote Based on the argument heretofore set forth, then, that the old order of things,
the old world, is ending and is therefore passing away, and that the new order is
coming in, and that 1925 will mark the resurrection of the faithful worthies of old and
the beginning of reconstruction, it is reasonable to conclude that millions of people
now on earth will be still on earth in 1925. Then based on the promises set forth in
the divine Word, we must reach the positive and indisputable conclusion that millions
now living will never die. Unquote (F174,175)
Fixing the date of 1925 into all of these passages, amidst a morass of nonsensical
gobbledegook ensures that the main message gets across.
The last phrase was the slogan of what became known as the ‘Millions’ campaign: a
worldwide effort to call attention to this booklet’s message. As part of this campaign
large billboard advertisements were erected in big cities stating ‘Millions Now Living
Will Never Die’, but they did!
This booklet also notes the fact that the Jews were returning to Palestine at this time.
As previously stated, this was another supposed sign that the predicted events were
finally about to occur. (D39) The return of the ‘ancient worthies’ to Jerusalem, at this
point in time, and the return of the Jews to Palestine are clearly linked.
*
More failed prophecies.
But what about the events predicted for 1920? The Society’s publications had
stipulated that gigantic revolutions were to begin in 1918 and culminate during 1920
with the disappearance of all orderly government.
As given, from The Finished Mystery, 1917:
Quote Even the republics will fall in the fall of 1920. Unquote (F170)
Quote The three days in which Pharaoh’s hosts pursued the Israelites into the
wilderness represent the three years from 1917 to 1920 at which time all of Pharaoh’s
messengers will be swallowed up in the sea of anarchy. Unquote (F170)
These quotations are taken from Raymond Franz’ book Crisis of Conscience. He also
gives them in his book In Search of Christian Freedom, page 136.
Page 134
The nitty-gritty of the indoctrination process.
No doubt the reader is wondering how people could fall for all this nonsense? The
answers lie partly in their psychological make-up, as typified by their belief in Adam
as being a specific, instantaneous creation (about 6,000 years ago) from whom we are
all descended; and partly by the incessant, massive intake of the Society’s
indoctrination material. If this intake is given when the Witnesses are tired it will
be more effective. Brainwashing techniques involve inducing tiredness.
Another potent factor would be the Witnesses’ inability to admit that they had
been completely fooled. They would tend to carry on in the hope that their
association with the Society will, eventually, prove to be justified. Also, it is quite
possible that such people realize they have been fooled, but cannot bring
themselves to admit it to others.
It is possible that the mechanism of ‘Millerite mesmerism’ is similar to the
contents of the previous paragraph.
Tightening control over the membership at congregation level.
Rutherford began an extensive tour of Europe on August 12, 1920. During this tour he
reorganized the branch offices. This required some changes in personnel and some
forced ‘sifting’. The Society was to print all its own literature during 1920 and the
European tour was undertaken to ensure that the organization was in place to
distribute an increased output. (R53,54) This involved the expansion of the salesforce
to include all the Bible Students - eventually. They were placed under increasing
obligation to buy and sell the literature. Also, all members were required to complete
weekly reports that detailed the results of their personal efforts. (P56.R53.H16)
Previously this had applied only to the salesmen working on commission: the fulltime colporteurs.
This tour was part of the first push in the overall plan to make all members buy and
sell the literature and to report back to Brooklyn the results of their endeavours. The
new order progressed mainly on a congregation-by-congregation basis, rather than at
an individual level.
Individuals who participated in this work were known as ‘class workers’. They
bought the literature from the Society and sold it at a profit. The colporteurs worked
full-time and sold the literature at a high profit margin and the ‘class workers’ (being
ordinary members of the congregations) would work part-time for less profit. The
‘class workers’ sold the literature on the streets at this time. Clearly, the ‘class
workers’ were the equivalent of Russell’s part-time colporteurs.
As previously stated, it was during 1919 that the Bible Students were first encouraged
to enter into the homes of others to tell them about God’s Kingdom. (The
Proclaimers. Pages 562,563) This appears to be the first reference to house-to-house
‘preaching’; Acts 20:20 is given as the biblical reference. However, getting the Bible
Students to engage in ‘preaching’ from house-to-house was not easy, as can be
Page 135
imagined, but the Society persevered and, as we all know, this activity is now
commonplace.
At this time there were 8,056 ‘class workers’ and 350 colporteurs worldwide buying
and selling the Society’s literature. (R53,54.P56.H16)
The Proclaimers
Relating to the ‘Millions’ campaign: another example of sheer gobbledegook.
Quote In the lecture “Millions Now Living Will Never Die,” delivered by J.F.
Rutherford on March 21, 1920, at the Hippodrome in New York City, attention was
directed to the year 1925. On what basis was it thought to be significant? In a booklet
published in the same year, 1920, it was pointed out that if 70 full Jubilees were
calculated from what was understood to be the date when Israel entered the Promised
Land (instead of starting after the last typical Jubilee before the Babylonian exile and
then counting to the beginning of the Jubilee year at the end of the 50th cycle), this
would point to the year 1925. Unquote (Page 632)
So, because 70 Jubilees of 50 years each equals 3,500 years, it becomes possible to
point to 1925 as a ‘marked’ date because the Israelites entered the ‘Promised Land’
during 1575 B.C.. - but they did not. (See main text)
As given, this is clearly another instance of working backwards in time: 1925
A.D. minus 3,500 years gives 1575 B.C. It is the spurious base date of 1575 B.C.
that is being determined - not 1925 A.D.. (1874)
Although the next ‘marked’ date was to be determined as 1975, the method of
determining it was not based on the Jubilee theory. As given, (1872) the
‘Establishment’ of the time (c.1966) reverted to the 1975 minus 6000 years ploy.
They ‘adjusted’ the previous date for Adam’s creation (4,129 B.C.) to 4,026
B.C.E.. This adjustment of 103 years gave 1975 instead of 1872. (1872) (1966)
Ah, well!
Why B.C.E. - not B.C. will be explained later in this history. (1942) (1982)
Some production figures.
The Society had returned to Brooklyn during 1919 and during 1920 The Watch Tower
and The Golden Age magazines were being printed there.
Concerning these facts:
Quote The factory space was quite limited, but the amount of work done was
amazing. Regular runs for The Watch Tower were 60,000 copies per issue. But The
Golden Age was also printed there, and during the first year, the September 29 issue
was a special one. It carried a detailed expose of the perpetrators of the persecution of
Page 136
the Bible Students from 1917 to 1920. Four million copies were printed! Unquote
(Pages 578,579)
There is no difficulty in obtaining information concerning production figures.
However, there is great difficulty in obtaining facts concerning ‘the perpetrators of the
persecution of the Bible Students from 1917 to 1920’. The reason for this difficulty is
that they are not given in The Proclaimers. However, one thing is almost certain: they
would be ‘clergy-inspired’.
Concerning child indoctrination.
Quote This led to other developments. The Golden Age, in 1920, carried a feature
entitled “Juvenile Bible Study,” with questions accompanied by Scripture citations in
which the answers could be found. That same year, The Golden Age ABC was
published; it was an illustrated booklet for use by parents in teaching basic Bible
truths and Christian qualities to their youngsters. Unquote (Page 245)
Child indoctrination is quite loathsome and the Society’s version of it is particularly
obnoxious being based, as it is, on the indoctrinated parents feeding their own children
with the same material that they themselves had consumed.
Not given in The Proclaimers:
1) The predictions concerning the ‘marked’ date of 1920.
2) Rutherford’s tour of Europe is not indexed.
3) The financial details concerning the colporteurs and the newly-formed ‘class
workers’.
1921
The Harp of God was published.
The writing procedure, put in place by Russell, would certainly still be in operation.
Therefore, Rutherford would determine the book’s general contents and then edit his
writers’ efforts to comply - no doubt aided by his close associates. This procedure is
still in operation at the present time.
I possess this book and it is clear that Rutherford and his writers were determined to
use (to the full) the two main facets of the Society’s indoctrination procedure: the
unjustified biblical reference pegs from which to hang their pronouncements and the
‘Berean Study’ questions.
In total, the number of ‘Berean Study’ questions, given at the end of each of the
book’s 11 chapters, is over 1,500.
In this book Rutherford hedged his bets concerning 1925 by stating:
Quote Chronology, to some extent at least, depends upon accurate calculations and
there is always some possibility of mistakes. Unquote (Pages 230,231) (P57)
Page 137
Also, the nonsense concerning the advent of the steam locomotive (The Finished
Mystery, 1917) is touched upon. (Pages 233,234)
*
A further edition of the Bible Students Edition of the Holy Bible (The King James
Version) was published.
The Proclaimers gives the date of 1907 for the first edition. (Page 606) (See 1907)
I have a copy of the 1921 edition, at the rear of which is a section titled ‘Berean Bible
Teachers Manual’, published by the International Bible Students’ Association and
dated 1921. I cannot find any reference to this edition (of 1921) in any of my source
books. Perhaps the following paragraph explains why!
As previously indicated, the ‘Berean Bible Teachers Manual’ contains the dates of 588
B.C. and 586 B.C. - not 606 B.C.. The date now set for this event is 587 B.C. - so
much for the 1914 prediction!
This information is given on the first page of a subsection titled Berean Bible Helps.
This manual states that its contents ‘are claimed to faithfully represent the fuller
presentations of the six volumes of Studies in the Scriptures’. Also, it gives:
Biblical Comments
of
Scripture-Studies, The Watch Tower, etc.
This is a further instance of using the Holy Bible as an advertising platform for the
Society’s literature.
*
606 B.C., and all that!
Further to the previous section.
The Pastoral Bible Institute was an organization that developed around the four
dissident directors. (c.1917) They had found out, or already knew, that the fall of
Jerusalem to Nebuchadnezzar had been determined by archaeologists as having taken
place during 587 B.C., some 19 years after Russell’s date of 606 B.C.. The very
important ‘marked’ date of 1914 depends upon the 606 B.C. date.
The Pastoral Bible Institute published the correct date in an article contained in their
journal Herald of the Morning. (P170) This was Barbour’s magazine, so it might be
that Barbour had combined with the four directors at some time. The publishing of the
correct date provoked a series of articles in The Watch Tower that tried to defend the
Society’s position, but this was not possible as it is manifestly contrived and
historically incorrect. (1876)
Schnell.
Page 138
William J. Schnell, author of one of my source books, Thirty Years a Watchtower
Slave, joined a Berlin congregation. He tells of a nice atmosphere at congregation
level with democratically elected elders, etc.. He witnessed through a personal desire
to do so; no-one was compelled to witness in his particular congregation at this time.
He enthusiastically sold copies of the current literature on the Berlin Ring-Bahn. At
this time he was quite content to do what he thought was right, and also make a good
profit for himself. He was a ‘class worker’: a member of the congregation who sold
the literature on commission. (S14,15)
In his writings he comes across as a rather complicated person, but not a liar. What he
describes concerning his time with the Society is clearly true. Indeed, some of his
activities were documented in the Consolation magazine. (1939) Why he behaved in
the manner yet to be described is not the concern of this book. It is the clear and
obvious truth of his accounts that make them invaluable.
The Proclaimers
Relating to The Harp of God ; a correspondence course for beginners!
Quote A valuable aid in this work was provided in 1921 in the book The Harp of
God. Especially designed to benefit beginners, the book eventually had a circulation of
5,819,037 in 22 languages. To assist those who obtained this book, the Society
arranged a correspondence course in topical Bible study. This consisted of 12
questionnaires, sent out over a period of 12 weeks. With the use of this book,
arrangements were also made for group Bible discussions in the homes of interested
persons. A number of Bible Students would usually attend such a study. Unquote
(Page 560)
A correspondence course for beginners! It is clear that Rutherford was trying to
indoctrinate the ‘people of goodwill’ in their own homes! There can be little doubt
that the 12 questionnaires would be the equivalent of the Berean Study questions.
The final sentence reads as though more than two Bible Students would descend on
the home of the ‘interested person’ in order to conduct this ‘study’!
Clearly, all this ‘study’ is in addition to answering the 1,500 (or so) Berean questions
contained in the actual book!
*
Some words of encouragement for the Bible Students of 1921, and the Witnesses
of today.
Quote In 1921 the article “Be of Good Courage” highlighted not merely the duty but
the privilege that it is to serve on the Lord’s side against satanic forces of darkness by
having a share in doing the work foretold at Matthew 24:14. Those whose
circumstances imposed limitations on them were urged not to be discouraged and at
the same time not to hold back from doing what they could. Unquote (Page 563)
Page 139
Needless to say, Matthew 24:14 does not foretell that ‘the work’ of buying and selling
the Society’s literature would be carried out at this time - or any other time for that
matter.
Not given in The Proclaimers:
1) The Pastoral Bible Institute’s article in Herald of the Morning, concerning the date
606 B.C. is not mentioned. The Society will never enter into a discussion on these
matters. As given, this is one instance where a contrived base date can be exposed
as such. Any Witness who pursues this matter openly will be disfellowshipped - as
will be demonstrated. A good point to bring up with the ‘doorstep’ Witnesses.
2) William J. Schnell is not indexed.
1922
The Cedar Point convention.
The large, ongoing effort to sell more literature was reinforced at the Cedar Point,
Ohio, convention. This was the first of seven barnstorming conventions. The
slogan was ‘Advertise, Advertise, Advertise the King and the Kingdom’. Schnell
states that this slogan was highly successful within the organization. (S23.R54)
Separateness: them v. us.
The clergy’s support for the League of Nations was condemned as disloyalty to
Christ’s kingdom. This condemnation is still being referred to at the time of writing,
but it is now being directed against the United Nations, of course. As given, the
‘reasoning’ is that the Society, with God’s approval, will eventually put matters to
right and any attempt to do so by others is driven by the Devil. (1918) Immediately
after the convention, 45 million copies of the resolution damning the League of
Nations were distributed worldwide. (P59)
As given, this attitude is also useful as argumentation against those who point out
that the Society does nothing to aid non-Witnesses in distress, due to natural
disasters, etc..
Internal indoctrination.
The Bulletin, a monthly service sheet previously issued only to colporteurs, was now
issued to all members in order to help them become better and more efficient literature
salespeople. During 1935, the name of this service sheet was changed to Director and
then, during 1936, to Informant. Its title was changed again, during 1956, to Kingdom
Ministry. (H16)
Over the years this internal publication has become a potent source of raw
indoctrination material. As given, it is not generally realized that the Witnesses are
also subjected to this internal indoctrination material in addition to the literature
offered to the general public.
Page 140
More 606 B.C., and all that!
The Pastoral Bible Institute’s article concerning the contrived base date of 606 B.C.
was still causing concern. A further effort was made, in Rutherford’s speech at the
Cedar Point convention, to reinforce the Society’s position regarding 1914 - the end of
the Gentile Times. (R39)
It was now eight years since the failure of the 1914 predictions and questions were
being asked, not only about this prediction but also about the Society’s doctrinal
statements in general. Throughout 1922 and 1923 a sequence of articles appeared in
The Watch Tower concerning these issues.
Concerning the base date of 606 B.C.; it is revealing to note the terms used:
indisputable; correct beyond a doubt; divinely corroborated; absolutely and
unqualifiedly correct; incontestably established; proven certainty and of divine origin.
(F178-183) A clear case of overreaction!
An article in The Watch Tower of May 1, 1922, entitled ‘The Gentile Times’,
reaffirms Russell’s chronology by stating:
Quote Such a change (to the date of 606 B.C.) would put out of joint all our
chronology and destroy the value of the dates 1874, 1878, 1881, 1910, 1914 and 1918.
Unquote (P169)
My brackets.
This is very true, but not much of an argument for the Society’s position in the face of
the archeological evidence (and its own literature) supporting the date 587 B.C..
Reassuringly, The Watch Tower of September 1, 1922, informed its readers that:
Quote The date 1925 is even more distinctly indicated by the Scriptures than 1914.
Unquote (D73)
This issue rumbled on over the years. It was raised again by Raymond Franz and
others at a session of the governing body on June 7, 1978, and at similar meetings on
March 6 and November 14, 1979, when the head of the writing department read aloud
the 1922-23 articles here given in part. Raymond Franz wanted the ‘Establishment’ to
address this issue but they would not (because they could not): they had no case. Even
though he was a member of the governing body and nephew of the then president,
Fred Franz, he was later to be disfellowshipped - partly over this issue. It is that
important. (F214,215)
The Great Pyramid of Gizeh.
From The Watch Tower of June 15, 1922:
Quote In the passages of the Great Pyramid of Gizeh the agreement of one or two
measurements with the present-truth chronology might be accidental, but the
Page 141
correspondency of dozens of measurements proves that the same God designed both
Pyramid and plan - and at the same time proves the correctness of the chronology.
Unquote (F186)
During 1928, Rutherford attributed the building of the Great Pyramid of Gizeh to
Satan! He said that Russell had been misled by the Devil, but so was he - as the
previous quotation shows. Neither were deceived in reality, of course.
‘Spiritual Israel’.
In Schnell’s opinion, 1922 was the year during which the organization began to use
the Old Testament as a historical background for its own actions and development.
(S24,25) At this point in time, linking the Old Testament to the organization was part
of the advertising campaign initiated at the Cedar Point convention. (S23,24)
Eventually, the organization became known as ‘spiritual Israel’ and the Bible
Students, the ‘anointed ones’, became known as ‘spiritual Israelites’. This title does
not apply to the ‘other sheep’ class that was formed in the 1930’s. The present-day
‘other sheep’ are not part of ‘spiritual Israel’.
Clearly, ‘spiritual Israel’ will cease to exist when the last member of the ‘anointed
ones’ has gone to face his, or her, maker. Because the new covenant was made with
‘spiritual Israel’ it follows that this covenant will then cease to apply.
WBBR.
Rutherford bought land on Staten Island. He was to set up a radio station there in
1924. (R55)
Tightening control at congregation level.
By 1922, out of a total of 1,200 congregations in America, 980 had been converted to
weekly reporting. (R53)
The Proclaimers
Concerning the Cedar Point convention.
A passage from one of the speeches gives:
Quote Be faithful and true witnesses for the Lord. Go forward in the fight until every
vestige of Babylon lies desolate. Herald the message far and wide. The world must
know that Jehovah is God and that Jesus Christ is King of kings and Lord of lords.
This is the day of all days. Behold, the King reigns! You are his publicity agents.
Therefore advertise, advertise, advertise, the King and his kingdom. Unquote (Page
260)
Stirring stuff!
Page 142
My source books give other quotations concerning this convention, but they are all on
the advertising theme.
*
Imitating Jesus - by knocking on our doors! (Part of the sales drive)
Quote By frank Scriptural discussions, The Watch Tower made all who professed to
be anointed servants of God aware of their responsibility to be proclaimers of God’s
Kingdom. The issue of August 15, 1922, had a concise, pointed article entitled
“Service Essential” - that is, service in imitation of Christ, service that would take
one into the homes of others to tell them about God’s Kingdom. Unquote (Page
563)
This passage states that, when the Bible Students enter into the homes of others to
‘preach’ they are doing so in imitation of Jesus. Incredible! Do the present-day
Witnesses really believe this as a fact? Yes, they do - I have asked one!
Some elders were still dragging their feet by remaining reluctant to be pressurized into
becoming part of the Society’s sales drive. “Service Essential” had something to say
to them also:
Quote In 1922, The Watch Tower published an article entitled “Service Essential.” It
pointed to the dire need for people to hear the good news of the Kingdom, directed
attention to Jesus’ prophetic command at Matthew 24:14, and stated to elders in the
congregation: “Let no one think that because he is an elder of the class all his service
should consist of preaching by word of mouth. If opportunities offer for him to go
among the people and place in their hands the printed message, that is a great
privilege and is preaching the gospel, often more effectively than any other way
of preaching it.” The article then asked: “Can any one who is really consecrated to
the Lord justify himself or herself in idleness at this time?” Unquote (Pages 637,638)
So, Jesus’ ‘prophetic’ command relates to the Society’s endeavours, at this time, to
vastly increase its literature sales. Ah, well!
Matthew 24:14 features prominently when the ‘preaching’ activity is being discussed;
accordingly I give this particular verse:
Quote And this gospel of the kingdom will be preached in the whole world as a
testimony to all nations, and then the end will come. Unquote (N.I.V.)
It is plain that the Witnesses do not preach ‘this gospel of the kingdom’ as contained
in the Bible. In the past they sold (or tried to obtain voluntary contributions for) the
Society’s literature. This was termed as ‘preaching’ but, clearly, it was not - even
though some Witnesses may have sincerely believed that it was. Also, don’t forget the
very important recruiting aspect! (See page 3 for the present-day situation)
Then there is the sad fact that God’s Word, the Holy Bible, is being treated with
contempt, as is shown by the unjustified biblical reference pegs and the blatant
adulterations to the Bible contained in their New World Translation. Also, there is the
matter of using the Bible as an advertising platform, etc..
Page 143
As given, the Jehovah’s Witnesses do not preach ‘this gospel of the kingdom’.
Not given in The Proclaimers.
No mention is made of the Society’s reaction to the Pastoral Bible Institute’s article
concerning the contrived date of 606 B.C.. This subject is completely taboo.
1923
The Los Angeles convention.
The second large convention was held in Los Angeles. Another pamphlet was
produced entitled A Warning. This pamphlet again attacked the clergy and was
distributed in quantity worldwide. (P59,65)
*
Russell’s teachings - not Rutherford’s!
A small booklet, about 50 pages, entitled World Distress - Why? The Remedy, was
published. In it Rutherford quoted Russell sixteen separate times and referred to
Studies in the Scriptures over twelve times. Six pages at the end of this booklet were
given over to advertising these same volumes. (M49)
It is to be noted that these volumes set out Russell’s chronology. This was still under
attack, especially the spurious date of 606 B.C..
Rutherford was, most likely, trying to ensure that the Society’s chronology was seen to
be Russell’s and not his - apart from the next ‘marked’ date of 1925. Therefore, these
attacks were directed against Russell, not himself - the ‘marked’ date of 1925 was yet
to fail.
Further to this theme The Watch Tower of March 1, 1923, urged the Bible Students to
follow Russell as the ‘special servant of the Lord’ - and his chronology of course: 606
B.C., and all that! (F57)
Concerning Rutherford and his ‘marked’ date of 1925.
The edition of The Watch Tower dated April 1, 1923, states:
Quote Our thought is, that 1925 is definitely settled by the Scriptures. As to Noah,
the Christian now has much more upon which to base his faith in a coming deluge.
Unquote (D73)
Noah, of course, received his information concerning how to build the ark and what to
do with it directly from God - so we are told. The ‘Christian’ gets his information
from the Watch Tower Bible and Tract Society of Pennsylvania - quite a different
matter!
Page 144
Tightening control at congregation level.
Schnell writes that at that time (c.1923) in Germany, it was agreeable to all that the
Society did not pay them for their services as they all felt that they were working for
the Lord. Being young and unencumbered they required nothing but food, shelter and
a few clothes. However, as the new rules were applied many thought that the Society
was exercising what amounted to ‘mind control’. Some refused to sign house rules
and Schnell writes that there was a massive turnover of personnel. Those remaining
debated whether they would, indeed, be a small zealous group who eventually gained
the victory. (S53)
He began to notice that those who sold the most literature and did the required
reporting of sales were favoured, and those who tried to carry on the old ways were
marginalized. He describes his feelings at this time as a willingness to accept the
Society’s dictates because he was better able to perform his witnessing work (the
Lord’s work) with the help of American literature and money. At this time he was not
questioning the Society’s main function or its motives.
Relocation of the German headquarters.
The Society decided to move from Barmen, in the west, to Magdeburg - a more
central position. Large properties were purchased there that were to become the
headquarters and printing centre for the German operation. (S27)
The Proclaimers
Concerning the nitty-gritty of the indoctrination process.
Quote The Bulletin, a folder containing information directly related to the field
service, contained a brief testimony, then called a canvass, that was to be memorized
and used when witnessing to people. During the greater part of 1923, at the first of
each month, as a stimulus to united efforts to advertise the Kingdom, half of the
Wednesday-night Prayer, Praise and Testimony Meeting was set aside for testimonies
regarding the field service. Unquote (Pages 246,247)
Memorizing what to say on the doorstep may sound amusing, but modern sales
techniques are also based on regurgitation - never underestimate the Society. Also,
note the fact that the Bible Students would have to report the results of their
‘preaching’ activities to the congregation, as well as to the Society - quite an incentive
to do well!
1924
The Columbus convention.
The third large convention was held in Columbus, Ohio. This convention contained
another attack on the clergy and a further pamphlet, Ecclesiastics Indicted, was
Page 145
produced in quantity and again distributed worldwide. This printing was the largest of
its type so far. (P59.R54)
*
The Time Is at Hand.
The year 1924 saw a new edition of The Time Is at Hand: Volume 2 of Studies in
the Scriptures. (1889) (1908) (1916)
*
The Way to Paradise was published.
The ‘ancient worthies’ and child indoctrination.
This book was designed to be read by young people. It emphasized the fact that the
Jews were returning to Palestine and the ‘fact’ that Abraham, Isaac, etc. were due to
be resurrected and return to earth during 1925. Raymond Franz gives five pages of
photocopied extracts taken from this disgraceful booklet. I give this selection:
Quote Christ will soon begin to deal with the world as individuals, commencing with
the Jew first, through the ancient worthies. We should, therefore, expect shortly after
1925 to see the awakening of Abel, Enoch … and others mentioned in the eleventh
chapter of Hebrews. Unquote (F191)
My ellipsis.
Quote If Jerusalem is to be capital of the world, it should be able to get into quick
touch with every locality. Christ’s Kingdom is to undo in one thousand years all the
evil brought about in the previous six thousand years. Old-fashioned methods will not
suffice. Already we see great changes coming in. The wireless and radio can carry
messages half way around the world now; and by the time the princes are brought
forth these inventions will be perfected to reach all the way around. … . The princes
can easily radio their instructions to any part of the world. Think of Prince
Abraham having some general instructions to give, calling “Attention”; and all
the people everywhere listening, and hearing every word he speaks as easily as
though he were addressing them from the platform of a public hall! Unquote
(F192)
My ellipsis.
The writer then elaborates upon the situation. Bear in mind that he knows the contents
of this book are a pack of lies and that he is writing for children:
Quote Of course if anyone desires to visit Jerusalem and personally interview the
princes, or if the princes should desire to make a personal inspection of some
public work, aeroplanes will soon be so perfected that it will be a matter of but a
few hours ride to any part of the earth to or from Jerusalem. Unquote (F192,193)
Also:
Page 146
Quote These ancient worthies will also have the power to use the “rod of iron,” if
necessary, to deal with the wilful and disobedient. All must learn that
unrighteousness will not be permitted. Justice is the foundation law of the new
kingdom. - Psalm 37:9,10,2,38.
No doubt many boys and girls who read this book will live to see Abraham, Isaac,
Jacob, Joseph, Daniel, and those other faithful men of old, come forth in the glory
of their “better resurrection,” perfect in mind and body. … . They may have some
amusing experiences at first; for they never saw telephones, radios, automobiles,
electric lights, aeroplanes, steam engines, and many other things so familiar to us.
What a privilege to be living just at this time and to see the ending of the old and the
coming in of the new! Unquote (F193)
Given as printed, apart from the bold and underlining.
Daniel is not given at Hebrews 11.
*
Schnell at the German headquarters.
As part of a general recruiting campaign to staff the German Bethel, Schnell entered
the new headquarters in Magdeburg on August 18, 1924 - he was nineteen years of
age. He writes that as soon as he entered the building he felt a distinct change of
atmosphere from that which existed at Barmen: it was one of brisk organization. In
place of relative friendship came the emphasis on charts, quotas, discussion of
production policy, figuring of cost and concern for organization. He had entered into
the world of American commerce. (S27,28)
He describes the effect on him of the Society’s predictions concerning 1925.
His father offered to buy him a new suit of clothes but Schnell told him not to bother
as it was only a few months to 1925 and with it would come the kingdom. He looked
back at this time with incredulity because he never realized the possibility that these
events may never occur or, if they did, he may still have had need of a new suit of
clothes. (S30)
Penton writes that many people were taken in by these predictions to such an extent
that they gave up their homes, sold their businesses or gave up their employment.
(P58) More ‘Millerite mesmerism’. Similar instances of this strange behaviour had
occurred during 1914 and were to occur again, during 1975.
Such examples amply illustrate the effectiveness of the Society’s brainwashing
techniques. For a short but very illuminating description of a Kingdom Hall meeting,
read Susan Thorne’s book Held by the Watch Tower. Set free by Christ. (Page 39).
Also, refer to pages 12,13 for a reference to being asked to recite, parrot-fashion, the
subject matter to be absorbed. This event took place at an early ‘Home Bible study’.
Page 147
The start of Sunday witnessing.
Sunday witnessing (including house-to-house work) began to take place in Germany
during 1924. This occurred among those who were natural extroverts; it was not an
imposed Society policy at this time. (S72)
WBBR.
The radio station that had been built on Staten Island began operating. Its code,
WBBR, became well known. It was followed by a further five local stations. (R55)
The Proclaimers
Continuing the child indoctrination theme.
Quote Additionally, a fine array of publications has been provided for parents to use
in giving young folks instruction at home. Among these have been the books
Children, in 1941; Listening to the Great Teacher, in 1971; Your Youth - Getting The
Best Out Of It, in1976; My Book of Bible Stories, in 1978; and Questions Young
People Ask - Answers That Work, in 1989. Unquote (Page 246)
Quote A book entitled The Way to Paradise, written by W.E. Van Amburgh,
followed in 1924. It was adapted to “intermediate students of the Bible.” For a time it
was used at the meetings for younger ones. Additionally, in America, “Junior
Witnesses” had their own arrangements for field service. Unquote (Page 245)
Quote In Switzerland a youth group formed an association called “Jehovah’s Youth,”
for those between 13 and 25 years of age. They had their own secretary’s office in
Berne, and a special magazine, Jehovah’s Youth, was edited and printed on the
Society’s presses there. Unquote (Page 245)
This facet of the Society’s activities was discontinued during 1936, (Page 246)
probably due to the rise of Hitler’s Nazi party in Germany during the 1930s. A
comparison could be made with the Hitler Youth movement.
The start of the Canadian problem.
Quote During the 1940’s and 1950’s, the Canadian province of Quebec became a
veritable battleground. Arrests for preaching the good news had been taking place
there since 1924. Unquote (Page 680)
Canada was a large market for the Society’s products. However, the Catholic Church
was strong; mainly in the French-speaking areas. As the last quotation states, the
confrontations between the Society and the Catholic Church were to be continued with
ever-increasing violence.
Page 148
Not given in The Proclaimers.
The only references given in the index concerning the ‘ancient worthies’ or ‘princes’
relate to the fact that this teaching had been a mistake on the part of the Bible
Students and the thinking behind it had been ‘adjusted’. (Pages 76,78,138,161,263)
The fact of the matter is that the teaching of the resurrection of the ‘ancient worthies’
was an adaptation of the basic Adventist theory that Jesus would return to Jerusalem,
physically, at the end of the Gentile Times - 1914.
1925
The Indianapolis convention.
The fourth large convention was held in Indianapolis, Indiana, at which was
distributed the tract Message of Hope. (P422) A 57-page pamphlet Comfort for the
People was also distributed, in which clergymen were defined as dumb dogs commonly known among the Bible Students as D.D.s. (M49)
*
The Fourth Edition of Thy Kingdom Come, (1891) was published.
This was the third adjustment, the other two being in 1901 and 1907. As given, the
new editions of any book will contain alterations to the previous editions. In the 1925
edition there is an alteration to the 1907 edition. As given, (1907) in this instance the
alteration made was that the full establishment of the kingdom of God in the earth
would take place ‘after 1914’ instead of ‘at 1914’.
*
The ‘Birth of the Nation’ article.
One of the most controversial articles ever written in The Watch Tower was ‘Birth of
the Nation’. It was printed in the March 1, 1925, edition.
This article was based on Revelation, 12:12. Verse 12 states that Satan was cast down
to earth and filled with fury because he knew that his time was short. According to the
Society this event relates to the year 1914 when Jesus set up his heavenly kingdom in
direct opposition to Satan.
This article finalized the doctrine that had been in place for some time: that of the
Society being led by God and the rest of us being led by Satan. The date when this
situation came about was now set at 1914.
The majority of the editorial committee strenuously opposed the publication of this
article.
The Watchtower* of June 15, 1938, gives:
Page 149
Quote … but by the Lord’s grace, it was published, and that really marked the
beginning of the end of the editorial committee, indicating that the Lord himself is
running his organization. Unquote (F56)
Fred Franz perjured himself on this issue when he stated, in the Walsh case, (1954)
that an editorial committee (other than the president and vice-president) had existed at
that time (1954) - it did not.
*There was a change of title from The Watch Tower and Herald of Christ’s Presence
to The Watchtower and Herald of Christ’s Presence during 1931. (The Proclaimers,
page 252)
Concerning the 1925 predictions.
The Watch Tower of January 1, 1925, states:
Quote The year 1925 is here. With great expectation Christians have looked forward
to this year. Many have confidently expected that all members of the body of
Christ will be changed to heavenly glory this year. This may be accomplished. It
may not be. In his own due time God will accomplish his purposes concerning his
people. Christians should not be so deeply concerned about what may transpire
this year. Unquote (D73)
Really! Oh dear!
The 1925 prediction did not involve Christ’s physical return or Armageddon. This
quotation gives the ‘reward’ on offer to the Bible Students as being changed to
heavenly glory (raptured) - yet again! However, a further expectation was the physical
return of the ‘ancient worthies’; a point not considered in this Watch Tower passage or
anywhere in The Proclaimers - unless it is given as being a mistake on the part of the
Bible Students!
Further to the Society using the old ploy of attributing failed predictions to the Bible
Students themselves - not to the Society.
The Watch Tower of February 15, 1925, gives:
Quote It seems a weakness of many Bible Students that if they locate a future date in
the Bible, immediately they center as many prophecies on that date as possible. …
Many can remember how “absolutely sure” some were about 1914. No doubt the Lord
was pleased with the zeal manifested by his servants; but did they have a Scriptural
basis for all they expected to come to pass that year? Unquote (P168)
So, it was all the membership’s fault again - the Bible Students did the predicting, not
the ‘Establishment’. As given, this ploy was to be used yet again after the failure of a
future prediction - for 1975.
The answer to the last phrase is negative. They (Russell and his close associates) did
not have a scriptural basis for all they expected to come to pass during 1914.
Page 150
Continuing this same passage:
Quote Let us be cautious, therefore, about predicting particulars. The Lord will
make them clear as fast as they become meat in due season. However, we feel sure
that he will not chide us if we earnestly and reverently search for what may be
revealed, watching also the facts about us. Unquote (P168)
Would the hoped-for events of 1925 mean no more ‘preaching’?
A September issue of The Watch Tower, states:
Quote It is to be expected that Satan will try to inject into the minds of the
consecrated, the thought that 1925 should see an end to the work. Unquote (D73)
So now Satan was responsible for any thoughts that the Bible Students may have had
concerning a respite from buying and selling the literature!
Massive ‘sifting’.
What was the effect of all this on the membership totals? The Society claimed that
90,434 attended the Memorial services for 1925. (R54) Early in 1926 this attendance
was 89,278 (R54) and by 1928 it had dropped to below 20,000. (P61)
Even this massive drop in membership was most unlikely to have concerned
Rutherford overmuch. After all, he was left with the ‘pure gold’ and just under 20,000
members of the type who (in general) would believe and do all that they were told to
believe and do, is quite a formidable salesforce. These 20,000 ‘preaching’ literature
sellers and recruiting agents were soon to be organized into a very efficient force,
working to a very efficient recruiting plan. Eventually, the constant barrage of the
Society’s indoctrination propaganda convinced those remaining that they must
publish or perish. (P60) It is this attitude that makes it virtually impossible to
persuade Jehovah’s Witnesses to examine their position: all efforts made to do so will
be regarded as death threats. It is most unlikely that the logic of your argument will be
considered.
The sifting that had gone on now for 47 years (since Barbour sifted himself during
1878) had resulted in this very sorry state of affairs - for the Bible Students that is.
Ongoing siftings, backed up by the large sifting in 1914 and now in 1925, had
produced the desired effect. Rutherford must have felt that he could do anything with
the ‘pure gold’ that remained.
The earthly class.
During 1925, Rutherford began to develop the old idea that there would be only one
‘class’ within the Society who would be raptured and receive a heavenly reward: the
‘anointed ones’ - the ‘spiritual Israelites’. The other non-spiritual, earthly class were to
be named Jonadabs, (1932) and are now known as the Great Crowd or Great
Multitude of ‘other sheep’. (1935) The nature of their reward for selling the literature
Page 151
was not settled until 1935, when Rutherford stated that it would be eternal life on a
paradise earth. As given, this meant that those outside the organization would have to
be destroyed at Armageddon: otherwise there would be no point in buying and selling
the literature. Tough luck on us!
To any thinking person, the sheer stupidity of this teaching is colossal. It is
difficult to believe that anyone in the whole wide world could possibly accept it,
but there are of course - and you may meet them on your doorstep! Not only do
the Witnesses believe this teaching - it rules their lives!
It would be true to say that the ‘Gates of Heaven’ began to close during 1925 and that
they were almost closed in 1932: when the Jonadab class was formed. It was during
1935 when ‘Heaven’s Gates’ were finally closed (to new members) with the
establishment of the Great Crowd or Great Multitude of ‘other sheep’. These titles
replaced the Jonadab class.
In 2001, the remnant of the 144,000 ‘anointed ones’ numbered 8,730.
Watchtower, January 1, 2002)
(The
It is to be noted that when ‘Heaven’s Gates’ finally closed during 1935, the ‘anointed
ones’ were not raptured, as predicted in past teaching.
A job well done!
Quite a year for ‘Judge’ Rutherford. A well-planned effort to swamp the
disappointment generated by the predictable failure of the 1925 ‘prophecy’ (by
introducing major doctrinal changes) had made the 1925 prediction almost a side
issue.
The Proclaimers
Concerning the failure of the 1925 prediction.
Quote
Following 1925, meeting attendance dropped dramatically in some
congregations in France and Switzerland. Unquote (Page 633)
Why pick on France and Switzerland?
This quotation is the only direct reference to the massive ‘sifting’ that took place due
to the failure of the of the 1925 prediction. However, generally speaking:
Quote Did the beliefs of Jehovah’s Witnesses on these matters prove to be correct?
They certainly did not err in believing that God would without fail do what he had
promised. But some of their calculations and the expectations that they associated
with these gave rise to serious disappointments. Unquote (Page 633)
The answer to the first question is negative. Concerning the remainder, it is still the
fault of the membership - not the ‘Establishment’!
Page 152
The necessity for adjustments.
Quote Jehovah’s Witnesses freely acknowledge that their understanding of God’s
purpose has undergone many adjustments over the years. The fact that knowledge of
God’s purpose is progressive means that there must be change. It is not that God’s
purpose changes, but the enlightenment that he continuously grants to his servants
calls for adjustments in their viewpoint. Unquote (Page 629)
Well, that’s one explanation I suppose.
The ‘Birth of the Nation’ article.
Relating to this article is given, under the heading ‘The Issue’:
Quote Watch Tower publications have long pointed out that in symbolic language the
first book of the Bible foretold the enmity, or hatred, of Satan the Devil and those
under his control toward Jehovah’s own heavenly organization and its earthly
representatives. (Gen.3:15; John 8:38,44; Rev. 2:9,17) Especially since 1925, The
Watch Tower has shown from the Scriptures that there are just two principle
organizations - Jehovah’s and Satan’s. And, as 1 John 5:19 states, “the whole world”
- that is, all mankind outside of Jehovah’s organization - “is lying in the power of
the wicked one.” That is why all true Christians experience persecution. - John 15:20.
Unquote (Pages 676,677)
Note the clever insertion of ‘that is, all mankind outside of Jehovah’s
organization’ placed between the biblical references.
The sentiments expressed in this passage mirror the contents of ‘Birth of the Nation’.
Under the heading ‘Which Organization - Jehovah’s or Satan’s?’ is found:
Quote “Birth of the Nation” - that was the title of a dramatic article appearing in the
March 1, 1925, issue of The Watch Tower. It presented an enlightened
understanding of Revelation chapter 12 that some found difficult to accept.
Unquote (Page 78)
This ‘enlightened understanding’ is explained in The Proclaimers:
Quote However, at that time the Bible Students felt that the setting up of the
Kingdom, its full establishment in heaven, would not take place until the final
members of the Christ’s bride were glorified. A real milestone was reached, therefore,
in 1925, when The Watch Tower of March 1 featured the article “Birth of the Nation.”
It presented an eye-opening study of Revelation chapter 12. The article set forth
evidence that the Messianic Kingdom had been born - established - in 1914, that
Christ had then begun to rule on his heavenly throne, and that thereafter Satan had
been hurled from heaven down to the vicinity of the earth. This was the good news
that was to be proclaimed, the news that God’s Kingdom was already in operation.
Page 153
How this enlightened understanding stimulated these Kingdom proclaimers to
preach to the ends of the earth! Unquote (Pages 138,139)
Not given in The Proclaimers.
The third adjustment to Thy Kingdom Come.
1926
The London (England) convention.
The fifth large convention was held in London, England. Rutherford set out the basis
of what was to become the Theocracy of later years.
A theocracy is an organization led by God. Just as Jehovah had led the Israelites out of
Egypt, so Jehovah would lead ‘spiritual Israel’ away from the ‘Egyptians’ - the rest of
humanity. The motives behind the Theocracy, ‘spiritual Israel’ and the article ‘Birth of
the Nation’ are identical: separation and the development of a them v. us attitude.
The attack this time was against the ‘rulers of the nations’. A tract entitled A
Testimony to the Rulers of the Nations, was distributed in large quantities. All
religions and governments were labelled ‘Satan’s Organization’ and the Society was
‘God’s Organization’. (P59)
*
Deliverance was published.
The concept of ‘spiritual Israel’.
This book set out a basic plan for the future: that of the organization being ‘spiritual
Israel’. The experiences of the Israelites would be seen as the development of the
Society. In whatever manner Rutherford chose to develop the Society there was a vast
source of references in the Old Testament that could be used to ‘justify’ any statement
made or action taken. This is a ploy similar to the replacement of Jesus as God’s
emissary to Jerusalem by the ‘ancient worthies’. The Society had replaced natural
Israel with ‘spiritual Israel’: the ‘anointed ones’ - the Bible Students. Could anyone
really believe this nonsense? Oh yes, and (as given) you may meet them on your
doorstep!
Schnell calls it a master plan, which it was. (S48) It was also untruthful, unscriptural
and sacrilegious - but a master plan nonetheless. There was no need to think about
biblical references for the Society’s intentions and actions. The Society knew that any
‘justification’ was always there, waiting to be found and ‘explained’ by God’s Word,
the Holy Bible. Write anything, say anything, do anything and then look up any
reference that could be pressed into use. It’s easy, when the Bible Students have been
conditioned to accept all that is put before them.
Naturally, this book contains an attack on the clergy. They are labelled as ‘Allies of
the Devil’, ‘Emissaries of Satan’ and are said to teach and advocate war. (S172)
Page 154
Quote That unfaithful preachers … have yielded to temptations presented them by
Satan and used their spiritual powers to gratify their own selfish desires … clothed
themselves in gaudy apparel, assumed a form of godliness while denying God’s Word
… failed to preach the kingdom. The clergy as a class have constituted themselves as
fountains of doctrines which … they have set forth to the people claiming such
doctrines to be the teachings of God’s Word, well knowing the same to be untrue.
Unquote ( R58)
Rogerson writes that the basic format of this book follows a set pattern to be found in
other books. This pattern is to trace the history of the Israelites (as given in the Old
Testament) in terms of the development of the Society. This storyline is augmented by
the Society’s teachings and ends with the imminence of a divine intervention. (R164)
*
A new edition of The Finished Mystery was published.
The Society revised the text in order to take out a number of pronouncements
concerning date-centred prophecies that had failed to ‘materialize’. Shortly afterwards,
The Finished Mystery was discarded as a source of ‘present truth’. Penton writes that,
nevertheless, many ideas and even drawings from it continued to appear in later
publications. (P198,199) He also notes that when The Finished Mystery was first
published, during 1917, those who were opposed to it either left of their own free will
or were disfellowshipped. When it was finally removed from circulation by the
Society, those who adhered to it were disfellowshipped! (Dawn Bible Students’
Association booklet When Pastor Russell Died) (P376)
*
Artists and Models.
On April 27, 1926, George H. Fisher, one of Rutherford’s close associates, accused
him of attending Al Jolson’s Winter Garden Theater to see the Paris Edition of the
then notorious nude burlesque show ‘Artists and Models’ - he was accompanied by
two elders and a young sister. To make matters worse, this visit took place on the
evening before the celebration of the Witnesses’ Memorial of the Lord’s Supper.
Fisher wanted Rutherford to be censured by the congregations; he claimed that there
were many who could substantiate the charge. In the course of his campaign Fisher
wrote to W. Nieman of the German headquarters in Magdeburg. Fisher died during
July but Nieman published his letter and an analysis of his charges against Rutherford
in a leaflet entitled Bruder George H. Fisher. (P48,348)
Rutherford’s answer to Fisher’s charges was that he was too busy in the Lord’s work
to be bothered with replying to such criticism and, anyway, he had never seen Al
Jolson in his life and did not know what he looked like. (The Golden Age, May 4,
1927) (P348)
The fact that he had never seen Al Jolson in his life, and did not know what he looked
like, would not prevent him seeing the show. Also, Jolson was a very well-known
personality at this time and Rutherford must have been one of a very few Americans if
he really did not know what Al Jolson looked like.
Page 155
Regarding Christmas.
As given, in The Watch Tower of January 15, 1919, Rutherford thanked his followers
for sending him Christmas presents whilst in prison. (D107)
Also, from The Watch Tower of December 15, 1926:
Quote The event is so important, that it is always appropriate to call it to the minds of
the people, regardless of the date. Unquote (D107)
Not so now! This would make a good discussion point with the ‘doorstep’ Witnesses:
why the change of teaching? (See 1945)
Concerning the failure of the 1925 prediction.
On page 232 of the bound volume for 1926, The Watch Tower states:
Quote Some anticipated that the work would end in 1925, but the Lord did not state
so. The difficulty was that the friends inflated their imaginations beyond reason; and
that when their imaginations burst asunder, they were inclined to throw away
everything. Unquote (D73,74)
A further use of the ‘it’s all your fault’ ploy.
Schnell as a ‘class worker’.
Schnell was now at Magdeburg: the Society’s German headquarters. As the literature
sales increased, the Society put an incentive plan into operation. The profit margin
given to the ‘class workers’ in Germany was substantially increased: a bonus of two
books being given free for every one purchased by the Bible Student. Schnell writes
that by just working on Sundays he sold about 25 copies of Deliverance, thereby
receiving about 50 free copies. This represented a 200% profit on his outlay. Initially,
this incentive scheme applied only to the workers at the German Bethel headquarters.
It was against German law to sell on the streets, so when Schnell and the other
booksellers were arrested for peddling they pleaded that they were ‘preaching’ and not
making a profit. (S60)
The success of this scheme was featured in Service Director: the monthly instruction
brochure distributed to all congregations. This made good reading and caused many
German congregations to follow the example of the Bethel workers. Hard on the heels
of this success came the setting of national quotas, charts and all that is required of a
well-oiled sales machine. Sales began to increase dramatically. (S59,60)
The ‘Taylor’ mass-production system.
When the new German printing works went into operation at Magdeburg the Society
sent an expert on the ‘Taylor’ mass-production system. Several of the workforce
(including Schnell) used stopwatches to time the movements of the personnel. This
Page 156
created a negative reaction among the workers. Those who complained were asked to
leave as soon as they voiced their opinions and they were replaced from a large
reservoir of new recruits. These were so much easier to deal with than the older
brethren and so much more ready to follow instructions. The printing facilities at
Magdeburg became so efficient that material was printed there for Poland,
Czechoslovakia, Roumania, Austria and the Scandinavian countries. (S65,66)
It has to be remembered that times were hard in Germany at this time and the
opportunity to earn a little money may have contributed to the increasing membership.
Pressure to sell. Removal of the German elders.
Now that Magdeburg was an up-and-running prototype of all that the ‘Establishment’
could desire, the Society had a base from which to exert pressure on the German
congregations. Those congregations who resisted were visited in order to ‘build a fire
under them’ as Schnell puts it. ‘Place books by the millions’ was the slogan. This was
to be a long process but it was well under way in 1926, and relentlessly pursued
during 1927.
The initial step was to concentrate on congregations within a radius of 150 kilometres
from the headquarters. These were to be given the full treatment: buying and selling
the literature; filling in the forms; attending business meetings; etc. and, of course,
studying the literature.
As in Russell’s time, the elders in the congregations were those most likely to object
to the Society’s dictates - they had to go. In Germany at this time the ‘Society-men’
(the service directors) began to replace the democratically elected elders. The method
used was to introduce into the congregation a service director who was there,
allegedly, to assist the incumbent elder. Over a period of time the congregation’s mail
would be addressed to the director, not to the elder - whose authority would be
gradually undermined. If the elder did not become disillusioned and leave, he simply
became unimportant. The service director then became recognized as the
congregation’s link with the Society. Schnell writes that by 1927, most elders in
Germany had either been pushed into a corner or had left the organization of their own
accord.
There was a particular congregation who would not accept a service director, or report
time, or carry out Society instructions. Schnell was asked to do something about this
situation and he gives an account of the method that he employed to rectify the matter.
(1927) Basically, he closed down the congregation and thereby ‘sifted’ everybody,
with the exception of a few who helped him set up an artificial congregation. Other
members were transported in from the Magdeburg headquarters as and when it was
necessary. After a time, when the congregation had expanded, the artificial members
left. (S51,52)
The spy system.
Page 157
During 1926, Schnell was on the carpet for shielding some members at the
headquarters who refused to sign a Society document. Their refusals should have
meant disfellowshipment as evil servants. It was because of this carpeting that Schnell
came to know the extent of the spy system within the organization. (S67)
Sunday house-to-house work in America.
House-to-house work, on Sundays, was introduced in America during 1926. This was
undertaken for a specific purpose, as will be explained.
The Proclaimers elaborates on Sunday house-to-house witnessing. (Page 638)
This generation will see it all.
Because of the failure of the 1925 ‘marked’ date and the fact that the ‘Millions’
campaign had to end, Rutherford introduced the statement that ‘This generation will
see it all’. By this he meant that the generation who saw and understood the
commencement of Jesus’ invisible presence, during 1914, would see his physical
Advent. This prediction was given in The Golden Age of October 20, 1926.
(F.Appendix [update] page 2)
The Proclaimers
During 1926, there was a change of function for the pilgrims.
Quote In 1926, Brother Rutherford began to implement arrangements that changed
the work of pilgrims from that of simply traveling speakers into that of traveling
supervisors and promoters of field service by the congregations. To emphasize
their new responsibilities, in 1928 they were called regional service directors. Unquote
(Page 223)
Russell introduced the pilgrims during, or just before, 1894. They were supported by
the Society in order to visit the congregations on a regular basis at a time when the
Berean Studies were in their infancy: their function was to promote these studies. Now
their function was to promote the sales drive.
Concerning obedience and its relationship to ‘preaching’.
Quote An article in the issue of June 15, 1926, stated that God is not at all impressed
by formalistic worship; what he wants is obedience, and that includes appreciation
for whatever means he is using to accomplish his purpose. (1 Sam. 15:22) The
following year, when considering “Christians’ Mission on Earth,” attention was
directed to Jesus’ role as “the faithful and true witness” and to the fact that the apostle
Paul preached “publicly and from house to house.” - Rev. 3:14; Acts 20:20. Unquote
(Page 563)
The implication is that Paul preached in exactly the same manner as the Witnesses
‘preach’. This is not so, and the biblical references given do not support such an
absurd suggestion.
Page 158
This is another instance of a past Watch Tower being quoted as ‘gospel truth’.
The continuing sales drive. (An overall picture)
Quote Detailed presentations for publishers to memorize were provided in the
Bulletin, their monthly service instruction sheet. Encouragement was given to share in
the field service regularly each week. But the number who actually witnessed by
making house-to-house calls was small at first and some who started out did not
continue in the work. In the United States, for example, the average weekly number
reported as sharing in the field service in 1922 was 2,712. But by 1924 the figure had
dropped to 2,034. In 1926 the average rose to 2,261, with a peak of 5,937 sharing
during one week of special activity. Unquote (Pages 563,564)
Concerning house-to-house ‘preaching’ on Sundays.
Quote Some held back. They raised all sorts of objections. They did not think it
appropriate to “sell books,” though the work was not being done for profit and
though it was through these same publications that they had learned the truth about
God’s Kingdom. When house-to-house witnessing with books on Sunday was
encouraged, beginning in 1926, some argued against that, although Sunday was the
day that many people customarily set aside for worship. The basic problem was that
they felt it beneath their dignity to preach from house to house. Yet, the Bible clearly
says that Jesus sent his disciples to the homes of people to preach, and the apostle
Paul preached “publicly and from house to house.” - Acts 20:20; Matt. 10:5-14.
Unquote (Page 638)
This is one of the rare occasions when the Society acknowledges the sales aspect of
‘preaching’. As given, it has to be noted that the organization may not make a profit
but the shareholders do receive a dividend and the directors would be paid in one form
or another. Also, property could be purchased that would then become part of the
Society’s massive assets - to which the shareholders would have a claim if the Society
is ever wound up.
As previously stated, there was another reason for house-to-house ‘preaching’ on
Sundays. Much more is given on this topic as the history of the Society unfolds.
The contents of the quotation’s final sentence remain a clear-cut sacrilegious
nonsense. There is no reference in the Bible to Paul witnessing ‘publicly and from
house to house’ as the Witnesses do. Paul was addressing the Ephesian elders when he
made this statement:
Quote You know that I have not hesitated to preach anything that would be helpful to
you but have taught you publicly and from house to house. Unquote (Acts 20:20)
(N.I.V.)
Details of the mounting number of arrests made in connection with Sunday witnessing
are given on page 82 of The Proclaimers.
Page 159
Not given in The Proclaimers:
1) Any details of the book Deliverance.
2) George H. Fisher’s accusation that Rutherford had attended Al Jolson’s nude
burlesque show with two elders and a young sister on the eve of the 1926 Memorial
Service.
3) The new edition of The Finished Mystery, with its removal of definite date-centred
pronouncements that had failed to ‘materialize’.
4) Any reference to the failure of the 1925 predictions.
1927
The Toronto convention.
The sixth large convention was held in Toronto. The resolution was ‘To the Peoples
of Christendom’. A supporting talk ‘Freedom for the Peoples’, was broadcast over an
international chain of 53 radio stations. (P59)
*
Creation was published.
This book discusses, in some detail, a particular theory of creation set out by Isaac N.
Vail, whose views on this matter were acceptable to the Society. (R207)
*
Issues.
During 1926, Rutherford began to develop what became a tried-and-trusted method of
gaining publicity: he created what he described as an ‘issue’.
Until this time the Society’s confrontations had been restricted to the secular
establishment, now they were to involve everybody, or the ‘Egyptians’ as we were
named. His reasoning appeared to be that the ‘issue’ created confrontation and the
confrontation created publicity. It was of minor importance what the ‘issue’ was about
but it was important that it created publicity. House-to-house ‘preaching’ on
Sundays was the first important ‘issue’ to be foisted onto the general public.
As intended, the results were to be massive notoriety, legal actions - and publicity. His
aim was to present the Bible Students as religious martyrs whenever he could. In these
‘issues’ there was a hidden agenda that was to bear fruit during 1938. Also, there was
another reason for Rutherford’s decision to bring religion very much to the fore, a
matter which he and subsequent presidents pursued relentlessly. In this second matter
the Society has been very successful indeed.
Rutherford knew that nothing would annoy the small communities in America more
than a disturbance to their Sunday routine - so they became the target.
*
During the next presidencies (1942 onwards) Rutherford’s ‘issues’ were replaced with
‘distinctive beliefs’. (See 1990) These gained the required publicity by making the
Society’s beliefs unique and controversial. The Society now bans blood transfusions,
children’s birthday parties, etc. - we all know that! I list these as ‘issues’ in the index.
Page 160
Schnell and the German elders.
In Germany the constant pressure to replace the elders with ‘Society-men’ (the service
directors) went ahead as a sustained and concerted effort. At this time Schnell, at age
21, was sent to a mid-German town where a congregation was being less than cooperative. As given, (1926) it was a tough assignment and it required a tough
approach.
Schnell called a meeting of the congregation and, after a discussion of the problems,
he stood up and said simply: “Who is in favour of the Society?” On receiving no reply
he asked any who were in favour of the Society to follow him out of the hall. Eight did
so and they went to the house of one of them in order to organize a new congregation with Schnell as the service director.
Members of the Magdeburg headquarters’ staff were subsequently transported in for
the new congregation’s meetings. The old congregation ceased to exist within the
Society. Schnell writes that there were no longer Christian men and women in the hall,
only energetic book salesmen who were out to make their mark. (S52)
Continuing pressure on the elders.
The Society also continued to put pressure on the elders through the Watch Towers of
the period. A constant stream of abuse was aimed at them - a tirade that continued
with the publication of Government. (1928) (R207)
Schnell took an active part in all this. His method with the larger troublesome
congregations was to split them into between six and twelve smaller units, all semiautonomous, with each unit headed by a specially-appointed service director. To retain
a semblance of unity, monthly assemblies were arranged whereby the units could
meet. In this manner all sizes of congregations could be managed. It worked so well
that the Society planned to use it in America when the time was appropriate. Schnell
writes that this appropriate time was c.1934. (S55)
Schnell’s return to America.
Schnell’s parents had emigrated from Germany to America prior to 1914. He was born
in America and was, therefore, an American citizen. He and his parents became
trapped in Germany prior to World War One, when they were visiting relatives.
Schnell writes that he was beginning to openly express his inner doubts concerning
what the Society was doing - and his part in it. He was beginning to become an ‘evil
servant’ himself. In order to avoid possible disfellowshipment he exercised his right
(as an American citizen) to return to America, hoping that any reputation he might
have gained in Germany would not follow him across the Atlantic.
In America, after a short break from the Society, he rejoined but kept his own views
and feelings to himself. He describes himself as being an objective and disconnected
observer. I feel that he had realized for certain that profit and power motives drove the
Page 161
Society, not religious zeal. He was probably feeling how an employee of an arms
manufacturer might feel - knowing the use of the end product, but still manufacturing
personnel mines, etc. in order to make a living.
Whatever the basic character of Schnell, much is owed to his later resignation from
the Society, during 1953, when he walked unobtrusively out of the Kingdom Hall in
Youngstown, Ohio, the Zone 1 state of the Society in America. Whatever the reasons
he and other ex-Witness writers had for leaving the movement, they are not so
important as the fact that their writings give a valuable insight into the inner workings
of one of the world’s largest cults.
Russell’s removal from his position as ‘the faithful and discreet slave’.
Having brought Russell and his teachings to the fore whilst the problems associated
with the failure of the 1925 prediction were being overcome, Rutherford began to
discredit him now that these disappointments had abated.
The Watch Tower of January 1, 1927, states:
Quote It is the enemy’s scheme to turn man away from God by inducing man to
reverence some other man; and thereby many fall into the Devil’s snare. Unquote
(P60)
Shortly thereafter, during February, an article in The Watch Tower abandoned the idea
that Russell had been ‘the faithful and discreet slave’. ‘The faithful and discreet slave’
was now the ‘anointed’ class. (P60) More precisely that ‘slave’ was the
‘Establishment’: Rutherford and his close associates.
The fact that one man (Russell) had been replaced with many men (the
‘Establishment’) was overcome by simply referring to the new ‘faithful and discreet
slave’ as the Society. (1928)
The end of Studies in the Scriptures.
All remaining stocks of all volumes of Studies in the Scriptures were withdrawn from
sale. (D33)
Publishing expansion.
During 1927, both printing and publishing at the Brooklyn headquarters were
expanded when they moved to a new site at Adams Street, New York. (R54)
The Proclaimers
The continuing war of attrition with the elders.
Quote In 1927, The Watch Tower urged loyal ones in the congregations to remove
from positions of eldership any whose speech or actions showed that they did not
accept the responsibility of witnessing publicly and from house to house. Thus,
Page 162
branches that were not bearing fruit were taken away, as it were, and the ones that
remained were pruned so that they might bear more fruit to God’s praise. (Compare
Jesus’ illustration at John 15:1-10.) Did this actually result in an increase in public
praise to Jehovah? The year 1928 saw a 53-percent increase in the average weekly
number of participants in witnessing in the United States! Unquote (Page 564)
It has to be remembered that every publication is a platform used by the service
director to instil into the members of the congregation the latest ‘manna from
Brooklyn’. Urging the loyal ones to remove the dissident elders would be a topic led
by a service director, who was there for the purpose of making sure that the
congregation got the message.
Also, of course, some congregation members were ‘class workers’ who would be
buying and selling the literature on a commission basis. Times were hard in America
as well as in Germany and there was money to be earned. Perhaps these facts
contributed to the 53% increase in the average weekly number of participants selling
the literature.
Concerning the process of voting for elders at that time.
Quote Adopting the view that the voting was to be done by the congregation as a
whole did not always yield the result that was hoped for. Those voting were to be
persons who were “fully consecrated,” and some who were elected truly met the
Scriptural qualifications and humbly served their brothers. But the voting often
reflected personal preference rather than the Word and the spirit of God. Thus, in
Halle, Germany, when certain ones who thought they should be elders did not get the
positions they wanted, they caused severe dissension. In Barmen, Germany, among
those who were candidates in 1927 were men who opposed the work of the Society,
and there was considerable shouting during the showing of hands at election time. So
it was necessary to switch over to a secret ballot. Unquote (Page 208)
Who counts the votes? Were the congregations simply told who had won? How secret
is ‘secret’?
The Proclaimers does not state if secret ballots were introduced generally at this time,
or whether they applied specifically to Halle and Barmen. I have to assume that it was
a general policy. Also, it has to be assumed that these secret ballots would still be held
democratically.
The printing facility’s move to Adams Street.
The Society is a very efficient business concern - there can be no doubt about that.
This aura of efficiency is promoted whenever possible:
Quote In February 1927 they moved into their brand new building at 117 Adams
Street in Brooklyn. It provided them almost twice the space they had been using up to
that time. It was well designed, with the work moving from the upper floors down
through the various departments until it reached the shipping department at ground
level. Unquote (Pages 584,585)
Page 163
Not given in The Proclaimers:
1) The book Creation is not indexed.
2) The methods of removing the elders from office, as described by Schnell.
3) The removal of Russell from his position as ‘the faithful and discreet slave’.
4) The abandonment of all seven volumes of Studies in the Scriptures.
1928
The Detroit convention.
The seventh large convention was held in Detroit, Michigan. The Bible Students
accepted a resolution ‘Declaration against Satan and for Jehovah’. (P59)
The seven conventions held between 1922 and 1928 were referred to as the ‘seven
trumpet blasts’ given in Revelation, chapters 8 - 11. As there were only seven trumpet
blasts, all similar meetings in the future were to be called assemblies.
*
Reconciliation was published.
A book about teachings. Dealing in the main with biblical covenants. (R207)
*
Government was published.
This book was largely directed against the dissenting elders. (R207) Accusations made
against the clergy included: ‘they aid profiteers’; ‘they make sport of true Christians’
and ‘they prove themselves as children of the Devil’. (S172)
*
The Society as ‘the faithful and discreet slave’.
As given, having taken the title of ‘the faithful and discreet slave’ away from Russell
because he was a man (a ‘creature’) the ‘Establishment’ could hardly use that title
themselves. Instead, they defined themselves as the Society - as I have defined them
when not using the term ‘Establishment’.
Explaining this new title The Watch Tower (on page 332 of the bound volume for
1928) states:
Quote We believe that his anointed as a company constitute really the Society as we
use that term. Somebody in that visible organization must formulate plans of
operation. It seems to have pleased the Lord to have done this at the Society’s
headquarters and that from there regulations are sent out to the various ecclesias.
Unquote (P161,369)
This quotation in rather unclear concerning the precise composition of ‘the faithful
and discreet slave’. However, eventually the ‘Establishment’ did apply the title to
themselves more openly. (1938) (1979) (1998) (See the index for a complete list of
dates)
Page 164
The Great Pyramid of Gizeh was built by Satan!
During 1928, The Watch Tower (on pages 339-345 and 355-362 of the bound volume
for 1928) declared that The Great Pyramid of Gizeh had not been built by Jehovah,
but by Satan. (P170,371) Many failed predictions were supposedly derived from the
internal measurements of this edifice. Attributing its construction to Satan neatly
disposed of past prophetic errors - Russell had been deceived by Satan! However, as
given at 1922, so was Rutherford.
First arrests for Sunday ‘preaching’ in America.
The organization had been engaged in Sunday house-to-house ‘preaching’ in America
since late1926. During 1928 the first arrests were made - in New Jersey. (R56) The
initial step in accomplishing Rutherford’s hidden agenda had been taken.
Rutherford’s WBBR v. Canada.
During 1928, the Society was prevented from relicensing four radio stations in
Canada. (P131) Rutherford saw radio as a very large advertising medium that he had
intended to make full use of. Unfortunately for Rutherford, the use of this medium
was regulated by licensing laws.
The Proclaimers
Regarding arrests for ‘preaching’.
Quote During 1928, in Germany alone there were 1,660 legal proceedings initiated
against the Bible Students, and the pressure continued to mount year by year. The
clergy were determined to put an end to the work of the Bible Students, and they
rejoiced when any court decision indicated that they were having some measure of
success.
In the United States, arrests of Bible Students for house-to-house preaching took place
in 1928, in South Amboy, New Jersey. Within a decade the annual number of arrests
in connection with their ministry in the United States was in excess of 500. During
1936 the number rose sharply - to 1,149. To provide needed counsel, it became
necessary to have a legal department at the Society’s headquarters also. Unquote
(Page 679)
There is no reference here to the fact that the arrests in New Jersey were made because
of Sunday ‘preaching’.
More ‘economy with the truth’.
This is quite a good example of ‘Society speak’. Nowhere are there any details of just
what the people, clergy and authorities were reacting against. As far as the present-day
Witnesses are concerned the Bible Students were a minority being persecuted for their
Page 165
religious beliefs. This was the theme relentlessly pursued by the Society - but what
was its purpose?
Concerning the Pyramid theory.
Quote For some 35 years, Pastor Russell thought that the Great Pyramid of Gizeh was
God’s stone witness, corroborating Biblical time periods. (Isa. 19:19) But Jehovah’s
Witnesses have abandoned the idea that an Egyptian pyramid was anything to do with
true worship. (See “Watchtower” issues of November 15 and December 1, 1928)
Unquote (Page 201)
Watchtower should properly be named The Watch Tower.
If Isaiah 19:19 was a good enough reference in Russell’s time, then why not now, in
1928?
Yet more references to the Society’s past literature as containing ‘gospel truths’.
Not given in The Proclaimers:
1) The books Reconciliation and Government are not indexed.
2) The Society as ‘the faithful and discreet slave’ instead of Russell.
3) The Canadian government’s ban on the relicensing of four radio stations.
1929
Life was published.
This publication dealt with biblical chronology and the significance of the date, 1975.
(R207) Perhaps Rutherford was toying with the idea of setting a new ‘marked’ date.
He never did so, but this same ‘marked’ date (1975) was to be put forward as the date
after Rutherford’s death. This ‘marked’ date was a major disaster. It is to be noted that
1975 is 50 years after 1925 - one Jubilee cycle. However, the Jubilee ploy was not to
be used for the 1975 prediction.
This book also concerns itself with the Jews returning to Palestine. (D40.S84)
Life’s life was terminated in 1930. The short life of Life, was probably due to the fact
that Rutherford had decided that the return of the Jews to Palestine was unimportant
because they were going to be replaced by ‘spiritual Israel’. Also, because all nonWitnesses were due to be exterminated at Armageddon (including the non-Witness
Jews) there would be very few Jews there!
*
Prophecy was published.
The sixth chapter of this book is entitled ‘Satan’s Organization’:
Page 166
Quote All liars and murderers are religionists. Whenever a murderer is about to be
executed, he has some religious practitioner say some senseless words over him,
which is supposed to save him but which does no good. The Devil was the originator
of Religion, and the Devil is the father of lies and ‘a murderer from the beginning’ and
ever thereafter. (John 8:44) Unquote (S166,167)
Other accusations against the clergy in this book include: ‘they are guilty of blood’;
‘they make God a liar’; ‘they are thieves against God’ and are ‘Satan’s mouthpieces’.
(S172)
*
The earthly reward.
Rutherford was in the process of creating a lower class of member who would inherit
an earthly reward rather than a heavenly reward. As given, this meant that the rest of
us would have to be destroyed at Armageddon, otherwise there would be no
incentive to buy and sell the literature. As previously stated, the earthly reward was
finalized, during 1935, as living forever on a paradise earth. (1932) (1935)
Another location for the ‘ancient worthies’.
As indicated, one result of all this nonsense was that the ‘ancient worthies’ would not
be able to return to Jerusalem, presumably because there would be no non-Witness
Jews there! Whatever the reason, they would have to go somewhere else!
This problem was neatly solved when Rutherford decided to build a residence
for them in San Diego, California. He named the property Beth Sarim (House of the
Princes) and began its construction. Beth Sarim was to be complete with Cadillac cars,
for use by the ‘ancient worthies’ when they finally made their appearance.
(P73,74.R48) Guess who was to be the caretaker!
Liquor smuggling.
Being a heavy drinker, Rutherford did not take kindly to prohibition in the United
States. Officials at the headquarters of the Canadian branch were expected to smuggle
liquor across the border, not only for Rutherford but also for his associates. (P225)
The ‘superior authorities’ doctrine was introduced.
At Romans 13:1,2 this title is given to the secular authorities of the time. Rutherford’s
adaptation was that these ‘superior authorities’ were Jehovah and Jesus - acting
through the Society of course. (P323) Therefore, the Bible Students were to obey the
Society, not the secular authorities.
Rutherford’s confrontational ‘issues’ would involve the secular authorities and,
no doubt, this new doctrine was put in place in order to ‘justify’ his actions.
It is to be noted that efforts had been made in the past to attract people into the
Society who had anarchistic tendencies. These confrontational ‘issues’ would
also have this effect. However, this was not the main reason for Rutherford to
Page 167
engage in his policy of creating ‘issues’. Just what that main reason was, will
unfold as this history of the Society progresses.
Both this new teaching and Rutherford’s subsequent actions are probably in direct
contravention of the Society’s charter. (1884)
The Proclaimers
Beth Sarim and the ‘ancient worthies’.
Beth Sarim had clearly been built (in a very desirable location) as a residence for
Rutherford and his close associates. The teaching of the return of the ‘ancient
worthies’ had been the excuse in the past for its construction but this absurdity had
been dropped during 1950 - indeed, Beth Sarim was sold during 1948. So, what would
the ‘explanation’ be for its construction in 1993, when The Proclaimers was
published?
Quote Brother Rutherford had a severe case of pneumonia after his release from
unjust imprisonment in 1919. Thereafter, he had only one good lung. In the 1920s,
under a doctor’s treatment, he went to San Diego, California, and the doctor urged
him to spend as much time as possible there. From 1929 on, Brother Rutherford spent
the winters working at a San Diego residence he had called Beth Sarim. Beth Sarim
was built with funds that were a direct contribution for that purpose. The deed, which
was published in full in “The Golden Age” of March 19, 1930, conveyed this property
to J. F. Rutherford and thereafter to the Watch Tower Society. Unquote (Page 76)
Convincing? I feel the most that can be said in its favour is that it is marginally better
than the ‘ancient worthies’ excuse.
The role of the ‘ancient worthies’ is not given in this passage. This teaching had been
discarded long before The Proclaimers was published during 1993 - hence Beth
Sarim, not the translation ‘House of the Princes’.
Not given in The Proclaimers:
1) The book Life is not indexed.
2) The book Prophecy. There is a photograph of it amongst 33 others and one
statement from it - which is that everyone should treat the name of Jehovah as
sacred. Not very much!
3) The unlawful smuggling of alcohol.
1930
Light, Books 1 and 2 were published.
Rogerson writes that they contain very strange illustrations to match the abstruse and
esoteric language. In it Rutherford attempts a long and involved ‘interpretation’ of
Revelation. (R207,208) Rogerson attributes this book to Rutherford but he would,
most probably, have only edited his writers’ work.
Page 168
From Light, Book 1:
Surviving ridicule.
Quote All of the Lord’s people looked forward to 1914 with joyful expectation. When
that time came and passed there was much disappointment, chagrin and mourning,
and the Lord’s people were greatly in reproach. They were ridiculed by the clergy and
their allies in particular, and pointed to with scorn, because they had said so much
about 1914, and what could come to pass, and their ‘prophecies’ had not been
fulfilled. Unquote (F164)
So, it was still the membership’s fault. The prophecies concerning 1914 were theirs,
not Russell’s. The reason for this passage is probably to indicate that the organization
survived these failed predictions and, by implication, it would also survive the failed
predictions of 1925 - and the ridicule that followed.
*
Beth Sarim.
Beth Sarim (House of the Princes) was completed. Fred Franz, an uncle of Raymond
Franz and a future president, wrote of Beth Sarim in his book The New World, (1942):
Quote … and hence those faithful men of old may be expected back from the dead
any day now. The Scriptures give good reason to believe that it should be shortly
before Armageddon breaks.
In this expectation the house at San Diego, California, which house has been much
publicized with malicious intent by the religious enemy, was built, in 1930, and
named “Beth Sarim”, meaning “House of the Princes” It is now held in trust for the
occupancy of those princes on their return. The most recent facts show that the
religionists of this doomed world are gnashing their teeth because of the testimony
which that “House of the Princes” bears to the new world. To those religionists and
their allies the return of those faithful men of old to rule with judgment over the
people shall not bring any pleasure. Unquote (F196)
I wonder how difficult it was for the ‘religionists’ to laugh and gnash their teeth at the
same time?
Fred Franz wrote this during 1942. In 1948 the mansion was sold and in 1950 the
teaching of the ‘ancient worthies’ was quietly dropped. (R48)
The book Life (1929) was taken out of print.
The Proclaimers
Regarding ‘theocratic’ organization.
Page 169
Quote During the 1930s, however, theocratic organization replaced democratic
procedures. This greatly influenced how study of The Watchtower was viewed.
Greater attention was directed to understanding what was in the study material
provided by the Society. Those who had used the meetings as opportunities to air
personal views and who resisted the responsibility to share in the field ministry
gradually withdrew. Unquote (Page 252)
What Russell had begun in 1910 was about to receive its final thrust in order to obtain
the Society’s full control over the congregations. This objective was reached during
1938, with the setting up of the Theocracy.
Not given in The Proclaimers:
1) The same treatment was given to Light, Books 1 and 2, as was given to the book
Prophecy. (1928) They appeared as one book in the index and a photograph of a
book entitled Light was given in a display of 33 such books. A reference is given
concerning these two books, but we are only told that they contained a very
illuminating study of Revelation.
2) No statement is given concerning the short life of Life.
1931
An assembly was held in Columbus, Ohio.
Jehovah’s Witnesses.
It was there, on the 26th of July, that the 15,000 present were presented with their new
name: Jehovah’s Witnesses. Originally the name was spelt with a small ‘w’ signifying
that they were following in the footsteps of other witnesses given in the Bible who
(according to the Society) would include Jesus. The Proclaimers cites John 18:37 and
Revelation 3:15 in support of this downgrading. (Page 155)
Is there any biblical reference that refers to a new name being given to the Israelites?
Well, yes there is:
Quote The nations will see your righteousness, and all kings your glory; you will be
called by a new name that the mouth of the Lord will bestow. Unquote (Isaiah 62:2)
(N.I.V.)
Am I impressed? Well no, not really, because the new name, given at verse 4, is
Hephzibah (My delight is in her). As only verse 2 would be given as a reference the
correct ‘new name’ would be hidden from the Witnesses as, generally speaking, it is
most unlikely that any Witness would even bother to check verse 2 - let alone verse 4.
They would not then, and they would not now.
Initially, it was only the Bible Students (the ‘anointed ones’) who were regarded as
Jehovah’s Witnesses. However, during 1942 the ‘other sheep’ were allowed to be
regarded as Jehovah’s Witnesses. (The Proclaimers, page 83. Footnote)
Page 170
In future (for the sake of simplicity) any reference in this text to ‘the Witnesses’
indicates that both classes are involved.
*
Vindication, Book 1 was published. (A further two books were published during
1932)
This book is based on the first 24 chapters of Ezekiel. They are used to castigate those
who had left the organization since 1918. (R208)
Quote There was a measure of disappointment on the part of Jehovah’s faithful ones
on earth concerning the years 1914, 1918 and 1925, which disappointment lasted for a
time … and they also learned to quit fixing dates. Unquote (D74)
Attributing the failed 1925 prediction to the Bible Students is very tongue-in-cheek,
coming from Rutherford - the instigator of that ‘marked’ date! I say this because the
book Vindication, was credited to him. This fact would also apply to Books 2 and 3.
*
Change of title.
As given, The Watch Tower and Herald of Christ’s Presence had its title changed to
The Watchtower and Herald of Christ’s Presence during 1931. (The Proclaimers,
page 252)
‘Creature worship’.
Taking the title Jehovah’s Witnesses was an attempt to downgrade Jesus. They were
to be known as Jehovah’s Witnesses, not Jesus’ Witnesses.
Russell had tried to sideline Jesus as mediator between God and the Bible Students by
stating that they were not under the new covenant. Now Rutherford was adding to this
theme by incorporating into their title the ‘fact’ that they were, definitely, Jehovah’s
Witnesses. As given, Rutherford defined the worship of any other person (from the
Bible, or otherwise) as ‘creature worship’. This definition would also apply to Jesus.
This approach to ‘creature worship’, naturally, applied to Russell.
The Watchtower of December 15, 1931, gives:
Quote In 1916 the president of the Watch Tower Bible and Tract Society died. A
paper writing was found which he had signed and which was called his “last will and
testament”, but which in fact was not a will. … . The work of God’s organization is
not subject to the control of man or to be controlled by the will of any creature. It was
therefore not possible to carry on the work of the Society to the Lord’s glory and
honor as outlined in that paper writing, called a “will”. … . This gathered out or
rejected class, however, do weep and wail, and they gnash their teeth against their
brethren, because, they say, “Brother Russell’s will is being ignored, and The
Watchtower is not being published as he directed”; and they hold up their hands in
holy horror and shed crocodile tears because the Lord’s organization on earth is not
being used according to the will of a man. Unquote (F58)
Page 171
My ellipsis.
There then follows many more vitriolic statements in the same vein. It is clear that
there were many within the organization who were still not happy about Rutherford’s
clear disregard for Russell’s will. These dissidents were known as ‘Russellites’.
The fact of the matter is that ‘creatures’ were still in control of the organization. As
given, the ‘Establishment’ came to designate themselves as the Society: possibly they
thought that this terminology would mask, to some extent at least, the fact that the
organization was still being run by ‘creatures’. Of course, the Society (the
‘Establishment’, otherwise known as ‘the faithful and discreet slave’) would point out
that God runs the organization - through them. However, this situation also applied to
Russell, as ‘God’s mouthpiece’.
Draconian control of the membership.
By 1931, the Society’s literature was the only source of the ‘meat in due season’.
Russell’s attempts to wean his Bible Students off the Bible and onto his own food
supply had eventually reached fruition. If anyone queried, in any way, what the
Society had published they could be disfellowshipped. The standard question (or a
very near version of it) asked of anyone querying the contents of any Society
publication at the time of writing (2004) is: “Do you believe that what the Society
writes is an expression of God’s will and therefore correct?” If the answer is
negative, or in any way qualified, the ‘dissident’ could be disfellowshipped. (1980)
(1982)
Sunday ‘preaching’.
During 1927, the printing capacity had been vastly increased but the book sales were
not keeping up with production. Sunday witnessing was to be the main ‘issue’ that
gained notoriety, publicity - and increased literature sales. Schnell, who was now in
America, had rejoined the movement and was well placed to view and understand the
reasoning behind this main ‘issue’ and the other publicity stunts that were deliberately
contrived by Rutherford.
Schnell writes that the studied policy of the Society at that time (1925-1939) was
to make the Jehovah’s Witnesses hated by all men - by their ‘preaching’ methods
and by what they were ‘preaching’. (S94)
As given, the Society hoped to put itself in a position where it could claim that its
members were being persecuted for their religious beliefs. The general population
now had a specific name to hate. For the Witnesses, the hatred generated towards
them was welcomed as a sign of success - they were fulfilling Matthew 24:9 which
states:
Quote Then people will deliver YOU up to tribulation and will kill YOU, and YOU will be
objects of hatred of all the nations on account of my name. Unquote ( N.W.T.)
Page 172
The capitalization of the pronouns ‘you’ and ‘your’ (when plural) throughout the
N.W.T. is listed as one of the indirect manipulations of the Bible. It would also qualify
as one of the direct manipulations.
The fact that ‘my’ refers to Jesus (not Jehovah) and ‘YOU’ refers to the apostles would
be of no importance to the Witnesses - even if they knew.
The targets for Sunday house-to-house witnessing (‘preaching’) were areas comprised
of small, exclusive communities who liked to spend their Sundays in peace and
tranquillity. The effect of Sunday witnessing was to cause uproar.
Confrontations took place on the streets as the police asked for the Witnesses’ licences
to peddle books. These were not forthcoming because they had never been applied for
and (as Rutherford anticipated) arrests were to follow. Mass fines were levelled at
those arrested - some of which were immediately appealed by the Society’s legal
department.
The authorities were confronting well-planned episodes. It should not be forgotten that
Rutherford had strong populist leanings (1917) and what he was now putting into
action gave him the opportunity to take on the secular establishment’s legal system in addition to the Churches, the League of Nations, etc.. All these, since the article
‘Birth of the Nation’, (1925) were now part of Satan’s organization.
I wonder how many were attracted to the Society by this anarchistic approach?
According to Schnell, Rutherford could have brought a speedy end to all the litigation
by appealing to the principle of the freedom of the press. (S95,96) However, putting a
halt to these confrontations was not the object - quite the reverse in fact. Instead, he
insisted on using the freedom-of-religion approach: the longer religion remained the
main issue, the better for the Society. There was a hidden agenda in all this, as
previously indicated.
The lower courts were insisting that the Witnesses were not being deprived of their
freedom to worship (as they claimed) because they were not being molested in their
meeting-places. However, Rutherford wanted martyrdom and persecution by fines and
imprisonment. He wanted publicity and a chance to defend their ‘religion’ through the
upper courts, where the decisions would be more meaningful.
Pioneers.
It was about this time that Russell’s full-time colporteurs became Rutherford’s
pioneers. (S73)
The Proclaimers
The new name - Jehovah’s Witnesses.
Page 173
Quote Yet another historic convention was held in Columbus, Ohio, in 1931. On
Sunday, July 26, after hearing Scriptural argument, the Bible Students adopted a new
name - Jehovah’s Witnesses. How appropriate! Here is a name that directs primary
attention to the Creator himself and clearly identifies the responsibility of those who
worship him. (Isa. 43:10-12) The adoption of that name infused the Brothers with
greater zeal than ever before as proclaimers of God’s name and Kingdom.
Unquote (Page 261)
So, how did this infusion of zeal manifest itself?
Quote Following the 1931 convention in Columbus, Ohio, the Jehovah’s Witnesses
distributed the booklet The Kingdom, the Hope of the World, which included a
resolution entitled “Warning from Jehovah” that was addressed “To the Rulers and to
the People.” They recognized that as Witnesses for Jehovah, a serious obligation
rested on them to deliver the warning set out in his Word. (Ezek. 3:17-21) They did
not simply put those booklets in the mail or slip them under doors. They delivered
them personally. They called on all the clergy and, to the extent possible, politicians,
military officers, and the executives of large corporations. Additionally, they called on
the public in general in the approximately one hundred lands where Jehovah’s
Witnesses were then carrying on organized witnessing. Unquote (Pages 565,566)
Such an effect caused by a change of name?
*
A reference to Vindication is given.
Quote It explained the significance of what Ezekiel wrote about Jehovah’s rage
against apostate Judah and Jerusalem. Although the people of Judah claimed to serve
the living and true God, they adopted the religious rites of surrounding nations,
offered incense to lifeless idols, and immorally put their trust in political alliances,
instead of demonstrating faith in Jehovah. (Ezek. 8:5-18; 16:26,28,29; 20:32) In all of
this, they were exactly like Christendom; so, consistently, Jehovah would execute
judgment upon Christendom just as he did upon unfaithful Judah and Jerusalem. But
chapter 9 of Ezekiel shows that before the divine execution of judgment, some would
be marked for preservation. Who are these? Unquote (Page 165)
No prizes given!
Dismissing Russell as ‘the faithful and discreet slave’.
Quote It was to Jehovah as their Grand Instructor that readers of the Watch Tower
were encouraged to look, even as all of Jehovah’s Witnesses are today. (Isa. 30:20)
This was strongly emphasized in The Watchtower of November 1, 1931, in the article
“Taught of God,” which stated: “The Watchtower recognizes the truth as belonging to
Jehovah., and not to any creature. The Watchtower is not the instrument of any man
or set of men, nor is it published according to the whims of men. … . Jehovah God is
the great teacher of his children. To be sure, the publication of these truths is put
forth by imperfect men, and for this reason they are not absolutely perfect in form;
but they are put forth in such form as reflects God’s truth that he teaches his children.”
Unquote (Page 143)
Page 174
Try making any sense out of that passage!
Concerning the refusal of major radio networks to co-operate with the Society.
Quote In 1931, major radio networks refused to cooperate with plans to broadcast a
convention discourse by Brother Rutherford; so the whole Watch Tower Society,
working with the American Telephone and Telegraph Company, forged its own
network of 163 stations, including the largest wire-connected network that had ever
been on the air, to carry the message “The Kingdom, the Hope of the World.”
Additionally, over 300 other stations in many parts of the world broadcast the program
by transcription. Unquote (Pages 266,267)
No information is given that indicates why there was this refusal. Whatever the
reasons, they were most likely to have been ‘clergy-inspired’: this was the usual ploy.
Name changes.
In a footnote (on page 252) The Proclaimers gives October 15, 1931, as the date
when The Watch Tower and Herald of Christ’s Presence became The Watchtower
and Herald of Christ’s Presence.
This title changed twice during 1939. The first change was to The Watchtower and
Herald of Christ’s Kingdom and the second change was to The Watchtower
Announcing Jehovah’s Kingdom. (Page 724) (H11)
Sunday ‘preaching’.
This subject is dealt with in a general manner on pages 82 and 638. The underlying
motives for this publicity stunt are, naturally, not given.
Not given in The Proclaimers.
The dissenting ‘Russellites’.
1932
Preservation, was published.
In this book Rutherford introduced two classes, the Mordecai-Naomi and RuthEsther. This was a tactic aimed at those elected elders who still remained. These
elders were known as the Mordecai-Naomi class and the newer members were known
as the Ruth-Esther class. Rutherford had given the newer members a ‘class’ to oppose.
As intended, the Mordecai-Naomi class was seen as reactionary and they were to be
opposed by the Ruth-Esther class. (S86)
The biblical ‘justifications’ for these two titles are the usual nonsense. If the reader is
interested, refer to Ruth and Esther in the Old Testament. Good luck!
*
Page 175
Vindication, Books 2 and 3 were published.
These two books continued the attack on the enemies of Jehovah - we should all know
them by now. In Book 2, Rutherford abandoned the long tradition that natural Jews
and Zionism had a special role in Jehovah’s divine plan. (P65,129) This abandonment
was necessary in order to make way for ‘spiritual Israel’.
The abandonment of natural Jews in Jehovah’s divine plan and the development of
‘spiritual Israel’ were continuing apace.
*
More attacks on the elders.
In The Watchtower of February 1, 1932, a letter received from a Witness states:
Quote … there has been room for considerable criticism of the elders in recent years,
particularly since 1922. Called to serve, many of them have been found to be a ‘thorn
in the side’ of the Society, the directors, the service organization, and the faithful
workers. Their election, presumed to express the “Will of the Lord” by the holy spirit
has frequently been found to result in opposition to the “mind of the Lord” as
manifest through the Society. … would it not be in the interests of the kingdom, and
scripturally correct, to dispense with elders and deacons altogether, and substitute
teachers in the same manner as are the directors appointed? Unquote (P64)
My ellipses.
Penton states that this letter was obviously planted with an eye to coming events.
A direct ‘reply’ was given in the Watchtowers of August 15 and September 1, 1932, in
which the elders and deacons were replaced with service committees. The position of
democratically-elected elders and deacons, that had been in existence for over 50
years, had ended. It is to be remembered that although elections at this time were
carried out by a secret ballot (not a show of hands) they were still democratic. (1927)
For a time the new service committees were democratically elected by the members of
the congregations. There was a gradual changeover from elders and deacons to service
committees. (The Proclaimers, pages 213,214)
During 1938 (the year of the so-called Theocracy) and after most congregations had
accepted the idea of service committees, the officers were appointed by the Society.
(P64) The appointments were made from a list of candidates supplied by the
congregation. It was not until the next presidency, during 1942, that these
appointments were made wholly from Brooklyn.
This overall position was changed during 1972, when elders and deacons were
reinstated - this occurred during a brief period of liberalization. They were then
appointed by the newly-formed governing body. A deacon would be someone who
assists the elder. They are now known as ministerial servants.
Society control of the congregations.
Page 176
Rogerson writes that by 1932, most of the congregations had changed to Society
control and all witnessing had to be reported to Brooklyn. He gives photostat copies of
some of the forms used for this purpose. (R137-141) The information given on these
forms would show clearly just how hard that particular Witness was working.
Also, forms titled ‘Speech Counsel’ would be completed by the Society’s counsellor
at the congregation’s Ministry School sessions. These forms commented on the
individual publisher’s efforts at ‘doorstep’ presentation. The marking system was
‘weak’, ‘improved’ or ‘good’ over a range of points. (R132,133)
Government bans.
During 1932, the Italian branch office was closed by that government. (R60)
The Witnesses were to be banned in Germany during 1936. (R60)
Membership figures.
Membership at that time (1932) was about 25,000 compared with 18,000 in 1919,
(R52,53) quite a small increase. Of course, a lot of ‘sifting’ had taken place. As given,
the membership had dropped from over 90,000 to under 20,000 between 1925 and
1927. (P61) Sifting indeed!
The Proclaimers
Concerning Vindication, Book 2:
Quote Vindication, Book 2, explains why Biblical restoration prophecies apply not to
the natural Jews but to spiritual Israel. Unquote (Page 720)
More ‘gospel truths’ obtained from the Society’s own publications!
This passage appears to be all that The Proclaimers had to say concerning these three
books and the reasons behind the downgrading of natural Jews: the fact that they had
been superseded by ‘spiritual Israel’ and would be exterminated at Armageddon. As
previously stated, all non-Witness Jews that is!
*
More elder-bashing.
After describing what the elders should have been doing (but were not) it is given:
Quote Measures were taken in 1932 to correct this situation. The point of principle
concern was not whether some prominent elders might be offended or whether some
of those associated with the congregations might withdraw. Rather, the desire of the
Brothers was to please Jehovah and to do his will. To that end, the August 15 and
September 1 issues of The Watchtower that year featured the subject “Jehovah’s
Organization.” Unquote (Page 213)
Page 177
Further to this subject:
Quote Then, in 1932, The Watchtower contained a two-part article entitled
“Jehovah’s Organization.” (Issues of August 15 and September 1) This showed that
the elective office of elder in the congregations was unscriptural. Congregations were
urged to use in responsible positions only men who were active in the field service,
men living up to the responsibility implied by the name Jehovah’s Witnesses. Unquote
(Page 638)
Concerning the Jonadab class.
Quote In 1932 it was explained that Jehonadab (Jonadab), King Jehu’s associate,
prefigured a class of persons who would enjoy everlasting life on earth. (2 Ki. 10:1528) The Jonadabs, as they came to be known, counted it a privilege to be associated
with Jehovah’s anointed servants and to have some share with them in advertising the
Kingdom. But at that time, there was no special effort to gather and organize these
individuals with an earthly hope. Unquote (Page 83)
Although not stated as such, it has to be assumed that the ‘Gates of Heaven’ had been
on the point of closing at this time. They finally closed during 1935, with the formal
introduction of the ‘other sheep’ class and their earthly reward of everlasting life on a
paradise earth. The reward due to the ‘anointed ones’ (that of being raptured: snatched
up to heaven) was to be conveniently forgotten.
It is to be noted that the ‘other sheep’ (Jonadabs) were not regarded as being part of
‘spiritual Israel’. This title was, and still is, reserved for the ‘anointed ones’. Indeed, it
was not until 1942 that the ‘other sheep’ were allowed to use the title of Jehovah’s
Witnesses. (Footnote. Page 83)
As given, this was a large step to take as it meant that the rest of us would have to be
exterminated at Armageddon, otherwise there would be no point in the ‘other sheep’
buying and selling the Society’s literature.
Another facet of this puerile nonsense is that the present-day teaching decrees that
the ‘other sheep’ will not be alone on their paradise earth: there will be billions of
others - possibly including some ex-inhabitants of Sodom and Gomorrah! (1982)
Not given in The Proclaimers:
1) The book Preservation. It is not indexed but there is a photograph of it. By not
referring to the contents of Preservation, means not referring to the MordecaiNaomi class and their adversaries, the Ruth-Esther class, etc.. This is quite a nice
illustration of how to drop facts that have become an embarrassment.
2) Vindication, Book 2, is referred to only as one of a series of references. There is no
sign at all of Book 3.
3) The closing of the Italian branch office by that government. The Proclaimers states
that the Society was banned in Italy during World War Two, not prior to it. (Page
675)
Page 178
1933
Preparation was published.
This was a discussion of the book of Zechariah. (R208) It was used to ‘justify’ the
introduction of the Jonadab class. (S88) Perhaps the idea of being subservient to the
‘anointed’ class and not having a heavenly reward was going down badly with some
of the earthly class. As 1933, so 2004.
*
Pioneering.
Schnell, now a pioneer in America, gives an account of how they operated at this time.
A pioneer could not look for any measure of support from the Society. Nevertheless,
the Society claimed the authority to tell them how to operate and how many hours to
work each month. At that time they received their magazines at 8 cents a copy and
sold them for 35 cents. Supplies would stop when outstanding bills were not paid
promptly. (S75)
Such facts support my overall assertion that the Society is a business concern.
Radio.
During 1933, the Catholic Church in the United States launched a campaign to drive
Rutherford off the airwaves. During 1937, Rutherford closed his radio stations and
stopped broadcasting on commercial radio. (R59) Instead, he concentrated on houseto-house ‘preaching’ and the creation of anti-‘Egyptian’ ‘issues’.
The German Situation and the Declaration of Facts.
Hitler and the Nazis came to power in Germany and the persecution of the Witnesses
began. Hitler saw them as a threat to his authority as he must have been aware of the
true nature of the Society, as exposed in this history. The anti-government stance
naturally included Hitler, who was not prepared to tolerate in Germany the situation
that was developing in the United States: that of outright confrontation with the
secular authorities.
On April 4, 1933, the Society’s branch offices and printing works in Magdeburg were
seized by government order. However, Hitler returned the Society’s property on April
28, 1933. (Awake!, August 22, 1995. Page 6) Neither the Society’s publications nor
any of my source books explain why Hitler reversed his decision after such a short
time period.
The Society held a convention in Berlin on June 25, 1933. Rutherford and Nathan
Knorr (who was to become the next president) had prepared a document titled
Declaration of Facts that was presented to this hastily-called convention - after
Rutherford and Knorr had returned to New York.
Page 179
In this document he Society’s ‘Establishment’ tried to placate Hitler by stating their
loyalty to the principles of his National Socialist Government and by printing antiJewish statements. (P147)
It is a measure of the German Witnesses subservience to Brooklyn that they then
distributed 2,100,000 copies of this document throughout Germany (P147) - not much
comfort for the German Jews! So, the Witnesses openly tried to appease Hitler by
placing the Society’s anti-Jewish statements before the German people. The Society’s
‘Establishment’ knew that anti-Semitism was not the issue - but the German
Witnesses did not. The real issue for the Society was to maintain its presence in
Germany, and all that meant.
Under a subsection entitled ‘Jews’, the Declaration of Facts stated:
Quote The greatest and most oppressive empire on earth is the Anglo-American
empire. By that is meant the British Empire, of which the United States of America
forms a part. It has been the commercial Jews of the British - American empire
that have built up and carried on Big Business as a means of exploiting and
oppressing the peoples of many nations. This fact particularly applies to the cities of
London and New York, the stronghold of Big Business. This fact is so manifest in
America that there is a proverb concerning the city of New York which says: ‘The
Jews own it, the Irish Catholics rule it, and the Americans pay the bills.’ We have no
fight with any of these persons mentioned but, as the witnesses for Jehovah and in
obedience to his commandment set forth in the Scriptures, we are compelled to call
attention to the truth concerning the same in order that people may be enlightened
concerning God and his purpose. Unquote (P148,149)
From the same document, Penton then goes on to give:
Quote The present government of Germany has declared against Big Business
oppressors and in opposition to the wrongful religious influence in the political affairs
of the nation. Such is exactly our position. Instead of being against the principles
advocated by the government of Germany, we stand squarely for such principles, and
point out that Jehovah God through Jesus Christ will bring about the full realization of
these principles. Unquote (P149)
The Society’s 1974 Yearbook claims that the German translators changed the text to
give it a more pro-Hitler and, therefore, anti-Jewish stance - this claim was
unsubstantiated. Indeed, the Declaration of Facts appears in the 1934 Yearbook as an
official statement of the Society - in English. (P148)
However, Hitler was unimpressed and again seized the Society’s property, on June
28, 1933. The first seizure was on April 4, 1933. (Awake!, August 22, 1995. Page 6)
Finally, on the subject of the Declaration of Facts, the edition of Awake!, August 22,
1995, has emblazoned on its cover, ‘The Holocaust. Who Spoke Out?’.
That year (1995) was the 50th anniversary of the liberation of the German
concentration camps. Within this magazine there are several short articles claiming
Page 180
that the Witnesses were the ‘one voice’ that spoke out against Nazi oppression. They
also took the opportunity to reprint two anti-Catholic drawings taken from their
literature issued during the period of the Third Reich, but after Hitler’s second seizure
of their property on June 28, 1933. As given, the Society’s property had been returned
on April 28, 1933 after the first seizure on April 4, 1933. (Page 6) The Declaration of
Facts is not mentioned in any of these articles.
Later, accusations were made against many local Catholic priests who, allegedly,
acted on behalf of the Gestapo by informing them of the whereabouts of Witness
families. Many such families were to be dispatched to the concentration camps, where
thousands of them perished. (P131) Pity the children.
Also given are accounts of the treatment meted out to the Witnesses in the
concentration camps. When the truth is known, each account is a clear indictment of
the Society.
The Testimony Card.
The Jonadabs were taught to say to the householder: “I represent the Watch Tower.”
and then hand over a Testimony Card. This card explained the reason for the visit. The
householder responded in some way and the Jonadab, after several such visits, would
return to the meeting-place in order to undertake the exercise of filling in the forms.
(S98-100)
The Proclaimers
Concerning the situation in Germany.
It will come as no surprise that the Declaration of Facts is not indexed. Some passages
concerning these times are given that relate to the Holocaust, even though the title
‘Holocaust’ is, also, not indexed.
The Society suggests that Hitler’s opposition to the Witnesses was due only to their
refusal to give the Hitler salute. This is another instance of using the ploy that restricts
the issue to one minor point, and ignores the real reasons. More ‘economy with the
truth’.
Quote In Germany everyone was required to give a prescribed salute and cry out,
“Heil Hitler!” This was a lauding of Hitler as savior; it was meant to convey the idea
that all the hopes of the people were centered on his leadership. But Jehovah’s
Witnesses could not join in such sentiments. They knew that their worship must go
only to Jehovah and that He had raised up Jesus Christ as mankind’s savior. - Luke
4:8; 1 John 4:14. Unquote (Page 196)
A concealed reference to the Declaration of Facts. Also, the letter sent by the
Society to the German authorities.
Quote When the government of Nazi Germany put into operation a campaign to stop
the activity of Jehovah’s Witnesses in Germany, repeated efforts were made to gain a
Page 181
hearing with the German authorities. But no relief was forthcoming. By the summer of
1933, their work had been banned in the majority of German states. Therefore, on
June 25, 1933, a declaration regarding their ministry and its objectives was adopted
by Jehovah’s Witnesses at an assembly in Berlin. Copies were sent to all the high
government officials, and millions more were distributed to the public. Nevertheless,
in 1933 the courts refused to grant a hearing for relief. Early the following year, a
personal letter regarding the situation was written by J.F. Rutherford to Adolph
Hitler and delivered to him by special messenger. Then the entire worldwide
brotherhood went into action.
On Sunday morning, October 7, 1934, at nine o’clock, every group of Witnesses in
Germany assembled. They prayed for Jehovah’s guidance and blessing. Then each
group sent a letter to German government officials declaring their firm determination
to keep on serving Jehovah. Before dismissing, they discussed together the words of
their Lord, Jesus Christ, at Matthew 10:16-24. After this they went out to give a
witness to their neighbors about Jehovah and his Kingdom under Christ. Unquote
(Page 693)
The words, ‘a declaration’ refer to the Declaration of Facts. Referring to it in this
manner enables the Society not to give the full title in the index.
Rutherford’s personal letter to Hitler (delivered during early 1934) is not the letter
sent to the German Government officials (by the Witnesses) on October 7, 1934.
Neither of these is the Declaration of Facts.
This quotation has to be reviewed in some detail:
1) It is implied that the contents of the Declaration of Facts were concerned only with
their ‘ministry and its objectives’ - this is quite disgraceful, but not a surprise.
Much depends upon the motives that lie behind the Society’s ‘ministry and its
objectives’ - and the methods used.
2) The anti-Jewish contents of the Declaration of Facts are not given.
3) The reader may think that the letters each group sent to the German government
officials during 1934 were individualistic. This is not so, it was a single letter
composed by the Society - from the safety of Brooklyn. Its details are given at
1934.
4) It is implied that the final group witnessing (after sending the letter to the
government officials) was spontaneously undertaken by the congregations. It is
certain to have been ordered and orchestrated from Brooklyn.
These reactions to Nazi oppression did nothing more than give the German authorities
information concerning individual Witness families - information that was to be put to
a terrible use. If one historical episode can encapsulate the true nature of the Society,
then this is it. It will be seen, by what follows in this history, that the Society showed
no concern for the plight of the German Witnesses.
The Testimony Card.
A photograph is shown on page 565, from which I give the wording:
Page 182
P L E A S E
R E A D
JEHOVAH’S WITNESSES in these times of world distress bring to the people that
which is better than gold or silver, to wit, the heart-cheering message that Satan’s rule
over earth is nearing its end, and that the time is at hand for the fulfillment of the
Lord’s prayer and the execution of God’s will on earth as it is done in heaven.
The Lord is gracious to people and reveals His purposes in manner easy for them to
grasp. The message is bought to you in the form of books, booklets and periodicals
and recorded talks. It will take but a few minutes to explain the matter to you, and you
are under no obligation to buy anything or join anything.
The transportable transcription machine.
Quote In 1933, Jehovah’s Witnesses began to employ another innovative method of
preaching. A transportable transcription machine with an amplifier and loud speaker
was used to broadcast 33 1/3-rpm recordings of Brother Rutherford’s radio lectures, in
halls, parks, and other public places. Sound cars and sound boats were also used to let
the Kingdom message ring out. Unquote (Page 87)
Mass action.
Quote Although the individual congregations of Jehovah’s Witnesses were usually
rather small during the 1930s, there was a strong bond between them. When there was
serious trouble in any location, Witnesses from surrounding areas were eager to help.
In 1933 in the United States, for example, 12,600 Witnesses were organized into 78
divisions. When there were persistent arrests in an area, or when opposers succeeded
in pressuring radio stations to cancel contracts for broadcasting programs
prepared by Jehovah’s Witnesses, the Society’s office in Brooklyn was notified.
Within a week, reinforcements were dispatched to that area to give a concentrated
witness. Unquote (Page 692)
The truth of these matters is given at 1938-39 when Schnell’s involvement is
described. The fact is that these confrontations were instigated by the Society and
the ‘serious trouble’ was part of Rutherford’s well-thought-out plans - as will be
amply demonstrated.
The passage continues:
Quote Depending on the need, from 50 to1,000 Witnesses would rendezvous at an
appointed time, usually in the countryside near the area to be worked. They were all
volunteers; some came as much as 200 miles. Individual groups were given territory
that could be covered in perhaps 30 minutes or possibly as much as 2 hours. As each
car group began to work in its assigned section, a committee of brothers called on the
police to notify them of the work being done and to provide a list of all the Witnesses
who were working in the community that morning. Realizing that their own forces
were overwhelmed by the sheer number of Witnesses, the officials in most places
permitted the work to go on without hindrance. In some localities they filled their jail
Page 183
but then could do no more. For any that were arrested, the Witnesses had attorneys on
hand with bail. The effect was like that of the symbolic swarm of locusts referred to in
the Scripture at Joel 2:7-11 and Revelation 9:1-11. In this way it was possible to
continue preaching the good news even in the face of intense opposition. Unquote
(Page 692)
This passage gives a measure of the contempt shown by the ‘Establishment’ towards
the congregation members in general and the German Witnesses in particular. By
creating these publicity stunts in America the Society was showing Hitler its methods
- and also the control it had over its followers.
Of course, the matter of who initiated these confrontations is not addressed. The
Witnesses are left to assume that it was the opposition. Nothing could be further from
the truth. As given, the ‘superior authorities’ teaching had recently been put in place to
facilitate these actions - there can be no other reason.
Pressure on Rutherford’s use of radio.
Quote At about that time, the Catholic hierarchy stepped up its pressure on the
owners and managers of radio stations as well as government agencies in a determined
effort to stop the broadcasting of Watch Tower programs. Unquote (Page 573)
This passage indicates that a behind the scenes struggle may have been going on
between the Society and the Catholic Church over the use of radio. Never take any
Society statement at face value - with the possible exception of production figures!
Not given in The Proclaimers:
1) The book Preparation is not indexed.
2) The Declaration of Facts is not indexed. The only reference to it does not give that
title.
1934
Jehovah was published.
Quote Of the great multitude that left the world to follow Jesus Christ only a few are
now in God’s organization. Unquote (R52)
Very true, and the reasons are obvious; but you will not find them in the book
Jehovah!
It could be said that many did set out to follow Jesus Christ, but they ended up
following Russell, Rutherford and the Society.
The new covenant.
The new covenant dictate surfaced yet again when, in this book, Rutherford stated:
Page 184
Quote The purpose of the new covenant was not for the salvation of men, but for
selecting a people for the name of Jehovah, which people so selected must be
witnesses of the name of Jehovah. Unquote (P188)
Russell had dismissed the new covenant as not applying to his organization because
he was the link between God and the Bible Students - not Jesus. Russell was selfdesignated as ‘God’s mouthpiece’. Now, Rutherford was adjusting Russell’s doctrine.
The passage then goes on to state that, more specifically, the new covenant applied
only to the ‘anointed ones’ (‘spiritual Israel’). (P188) The new earthly class of
Jonadabs would not be a part of this arrangement. They did not, and still do not, have
a mediator.
At the present time it is only the ‘Establishment’ of ‘anointed ones’ who are regarded
as the link between Jehovah and the Bible Students. The rest of the ‘anointed ones’, at
congregation level, are not important in this respect. They expect a heavenly reward
but they have no say in running the organization. The earthly class (now known as the
‘other sheep’) only ‘benefit’ by this arrangement.
The new covenant will come to an end when the last member of the ‘anointed ones’
(the 144,000) has been resurrected to heavenly glory. (P188)
Could anyone believe such sacrilegious nonsense? Oh yes! And you may meet them
on your doorstep!
*
The phonograph.
Another ‘preaching’ method was introduced this year: the playing of a phonograph
record on peoples’ doorsteps! I can hardly imagine it! Fancy opening your door to be
told “I represent the Watch Tower Society” and then being handed a Testimony Card
to read, followed by a discourse from ‘Judge’ Rutherford on a phonograph record! All
this possibly taking place with a sound car blasting out its message in the next street!
This portable phonograph is not the same as the transportable transcription machine
introduced during 1933 and used on the sound cars and sound boats.
The Witnesses involved in this activity became known as special pioneers and were
used, subsequently, to open up new territories within an established country. (1937)
The confrontational ‘issues’.
Rutherford’s confrontational ‘issues’ continued apace. Schnell describes how, in the
1930s, the Witnesses were organized along military lines - into divisions and
companies. Each division was composed of about 15 companies, each with its own
compact area but also ready for quick, organized mass action elsewhere. Divisional
Page 185
defence funds were established by the Society in order to finance the future ‘issues’
planned by Rutherford. (S95)
The Proclaimers
Regarding the German situation.
The letter, mentioned at 1933, was sent to the German government officials during
October 1934. The Proclaimers prints this letter in a box, under the heading ‘A Firm
Declaration to the Nazi State’. This is not the Declaration of Facts with the antiJewish statements or Rutherford’s personal letter to Hitler.
Quote On October 7, 1934, the following letter was sent to the German government
by every congregation of Jehovah’s Witnesses in Germany.
TO THE OFFICIALS OF THE GOVERNMENT:
“The Word of Jehovah God, as set out in the Holy Bible, is the supreme law, and to us
it is our sole guide for the reason that we have devoted ourselves to God and are true
and sincere followers of Jesus Christ.
“During the past year, and contrary to God’s law and in violation of our rights, you
have forbidden us as Jehovah’s witnesses to meet together to study God’s Word and
worship and serve him. In his Word he commands us that we shall not forsake the
assembling of ourselves together. (Hebrews 10:25) To us Jehovah commands: ‘Ye
are my witnesses that I am God. Go and tell the people my message.’ (Isaiah 43:10,12;
Isaiah 6:9; Matthew 24:14) There is a direct conflict between your law and God’s law,
and, following the lead of the faithful apostles, ‘we ought to obey God rather than
men,’ and this we will do. (Acts 5:29) Therefore this is to advise you that at any cost
we will obey God’s commandments, will meet together for the study of his Word, and
will worship and serve him as he has commanded. If your government or officers do
violence to us because we are obeying God, then our blood will be upon you and you
will answer to Almighty God.
“We have no interest in political affairs, but are wholly devoted to God’s kingdom
under Christ his King. We will do no injury or harm to anyone. We would delight to
dwell in peace and do good to all men as we have opportunity, but since your
government and its officers continue in your attempt to force us to disobey the highest
law of the universe, we are compelled now to give you notice that we will, by his
grace, obey Jehovah God and fully trust Him to deliver us from all oppression and
oppressors.” Unquote (Page 694)
Given as printed, apart from the bold.
Brave words from across the Atlantic!
This is typical Witness fodder, but the Society was dealing with people who knew the
real facts: as exemplified by the tirades contained in the Society’s literature over the
past years, and the current behaviour of the American Witnesses.
Page 186
And so it was that many congregations laid the path that was to lead them to the
concentration camps.
The Jonadabs.
It would be most surprising if some of the Jonadabs did not complain about their
earthly, rather than heavenly, reward - and the fact that they were outside the new
covenant. These are still sore points with the present-day ‘other sheep’. The Society’s
response was to give a little ground:
Quote However, real encouragement was given to the Jonadabs in the Watchtower of
August 15, 1934. The article “His Kindness” stated: “Should a Jonadab consecrate
himself to the Lord and be baptized? Answer: Most assuredly it is proper for a
Jonadab to consecrate himself to do the will of God. No one will ever get life without
doing that. Water immersion is merely a symbol of having made a consecration [or, as
we would now say, dedication] to do God’s will, and that would not be out of order.”
The Jonadabs were thrilled! Unquote (Page 83)
Portable phonographs.
Quote In 1934 some of the Witnesses began to take a portable phonograph with them
when they went witnessing. The machine was rather heavy, so they might keep it in
their automobile or leave it at a convenient place until they found people who were
willing to listen to a recorded Bible discourse. Unquote (Page 565)
Not given in The Proclaimers.
The book Jehovah. It is indexed, but the reference given is just the title.
1935
An assembly was held in Washington D.C..
The Great Crowd or Great Multitude of ‘other sheep’.
It was at this assembly when Rutherford simplified the class structure within the
Society. The Jonadab class, the Ruth-Esther class, etc. were replaced by a single class
- the Great Crowd or Great Multitude. (Rev. 7:9). These later became known as the
‘other sheep’. (John 10:16)
Also, it was at this time when the earthly reward, that of inheriting eternal life on a
paradise earth, was finalized.
*
Rutherford made an ‘issue’ out of the compulsory ‘saluting the flag’ requirement
in American schools.
Because the population of America is made up of many races, the American
government had thought it necessary to indicate to schoolchildren the fact that they
Page 187
were Americans - first and foremost. Saluting the flag in schools was one means of
trying to achieve this end.
As a sign of their separateness, the Witnesses were instructed not to allow their
children to salute the flag. As Rutherford was well aware, this refusal was an affront
to many Americans. Numerous court cases and an increase in persecution followed
these refusals. (R60.P65) Pity the children who were being set apart at a time in their
lives when their natural development required a positive involvement with other
children.
The effects that similar Society actions have had on the Witnesses’ children are being
written about at the present time by ex-Witnesses. Anne Sanderson gives a sombre
account of what she and her sister had to endure at the hands of their parents.
(Sanderson, chapter 3, ‘A Journey into Fear’)
Olin Moyle.
Olin Moyle, of whom much will be said later in this history, came to the Brooklyn
Bethel headquarters with his wife and son. He was to act as legal counsel for the
Society and fight the many, so-called, ‘freedom-of-worship’ cases that the Society was
engaged in at this time. These ‘freedom-of-worship’ cases were described as such
in order to further Rutherford’s hidden agenda - which was to gain the legal
status of a religion. At this point I leave the reader to consider the possible motives.
Olin Moyle was to become very critical of Rutherford’s general behaviour and what
he regarded as low moral conditions at the Watch Tower headquarters. (P80,81)
Internal indoctrination material.
The Society regularly issues an information sheet - or service sheet. During 1935, the
name of this sheet was changed from Bulletin to Director - a much more forceful title.
During 1936 it was changed again, to Informant and finally, during 1956, to Kingdom
Ministry. (H16)
Elder removal.
Schnell was holding a pioneer assignment in Rensselaer County, New York; on the
other side of the Hudson river was Albany. He writes that the congregation servant
there was a man of character. As one of the few remaining old-timers he held his own
views, which did not always concur with those of the Society. Schnell sensed that
something would be done about this situation - and it was.
The method used to oust this man was the tried-and-tested procedure of putting into
the congregation someone who would subvert the authority of the congregation
servant. The Society chose a retired member who moved in and soon began to receive
instructions over the head of the old-timer. Schnell was asked to create a diversion
during this process. His method was to overly promote the congregation’s witnessing
activities in order to create an internal ‘issue’. Gradually, amid the general upheaval
that masked the main operation, the congregation servant was forced to resign.
(S107,108)
Page 188
The Society as a theocracy.
Schnell writes that, starting in 1935, the Society had as its goal to capture and
brainwash (Schnell’s word) thousands of Kingdom Publishers who would readily
accept the Theocracy that was about to be established during 1938. (S130)
A theocracy is a state or government ruled by God, either directly or through a
theocrat. Jehovah would rule the Society and Rutherford would be the theocrat. The
Society was almost accepted as a theocracy by the Witnesses in 1935 but, during
1938, its acceptance was to become a condition of membership.
The Proclaimers
The Washington assembly and the earthly reward for the ‘other sheep’.
Quote In 1935 another memorable convention was held, in Washington, D.C. On the
second day of that convention, Friday, May 31, Brother Rutherford discussed the
great multitude, or great crowd referred to at Revelation 7:9-17. For over half a
century, the Bible Students had tried in vain to identify that group correctly.
Now, at Jehovah’s due time, in the light of events already under way, it was pointed
out that these are persons who have the prospect of living forever right here on
earth. This understanding gave fresh significance to the evangelizing work and
explained Scripturally a major change that was then just beginning to take place in the
makeup of the modern-day organization of Jehovah’s Witnesses. Unquote (Page 261)
Although the idea of an earthly class of member (those who joined the organization
after the ‘heavenly’ places had been filled) was first put forward during Russell’s
time, and finalized as the Jonadab class during 1932, their actual reward was not
settled until 1935. As the passage states, this reward was to be the prospect of
everlasting life on a paradise earth. Of course, the Witness had to stay in the
organization in order to buy and sell the literature for this prospect to become a
reality.
It was just possible that this new earthly class did not know what was expected of
them, so:
Quote They also learned that, like the spirit-anointed ones, they had the responsibility
to share the good news with others. (Rev. 22:17) Since they wanted to be earthly
subjects of God’s Kingdom, that Kingdom should come first in their lives, and they
should be zealous in telling others about it. Unquote (Page 216)
Naturally!
*
Concerning the ‘issue’ of not saluting the American flag in schools.
Quote Gradually, agitation for compulsory patriotic ceremonies spread beyond
Germany. On June 3, 1935, at a convention in Washington, D.C., when J.F.
Page 189
Rutherford was asked to comment on flag saluting in the schools, he emphasized the
matter of faithfulness to God. Unquote (Page 196)
Also:
Quote The flag salute issue as it related to the schoolchildren of Jehovah’s Witnesses
first reached the American courts in 1935 in the case of Carlton B. Nicholls v. Mayor
and School Committee of Lynn (Massachusetts). The case was referred to the
Massachusetts Supreme Judicial Court. The court ruled, in 1937, that regardless of
what Carlton Nicholls, Jn., and his parents said they believed, no allowance need be
made for religious belief because, it said, “the flag salute and pledge of allegiance here
in question do not in any just sense relate to religion.” Unquote (Pages 684,685)
At first sight this ‘issue’ might be viewed as faithfulness to God v. faithfulness to
America. However, the Society’s faithfulness to God was, and still is, a complete
sham: its shabby record of Bible misuse confirms this opinion.
Kingdom Halls.
Kingdom Halls were first designated as such during 1935 when, in Honolulu, Hawaii,
Rutherford was asked what name he intended to give a newly-constructed meetingplace. He suggested the name of Kingdom Hall and later every meeting-place (where
possible) was given this title. (Page 319)
The proviso ‘where possible’ relates to a situation that applied to Mexico. This
situation is discussed during the 1970s.
Germany.
Hitler imposed a national ban on the Witnesses during April, 1935. (Page 442)
Not given in The Proclaimers.
Olin Moyle is not indexed.
1936
Riches was published.
It contains some doctrinal discussion and includes yet another attack on the clergy.
Protestantism is described as being part of the ‘great whore’ of Revelation: the
Catholic Church. It also restated that the ‘other sheep’ would be preserved after
Armageddon in order to inherit eternal life on a paradise earth. (R208.D90,91)
*
Walter Salter.
Walter Salter, a Canadian branch overseer and one of Rutherford’s close associates,
broke with him over his lifestyle - and was excommunicated. During 1937, when he
was formally disfellowshipped, Salter published an open letter to Rutherford, the
Page 190
contents of which were a personal, stinging indictment of the president. Some of
Salter’s comments are given at 1937. (P73)
Schnell.
Schnell gave up his work as a pioneer when he was offered, and accepted, a position
as a Company servant in Manhattan. (S108) A few months later he was offered a
position as the Unit servant for Manhattan. (S110) He does not say what this position
involved. I presume that it was the equivalent of a circuit servant. He writes that he
had misgivings about this appointment as he was now getting closer to the Brooklyn
headquarters. He remembered his dislike of the atmosphere at the Magdeburg
headquarters in Germany.
The Lovell v. Griffin case.
During 1936, the Society embarked on its ‘Religion is a Snare and a Racket’
campaign. This campaign served to gain publicity through notoriety and to draw
attention away from a growing awareness and charges (from those outside the
organization) that the Society’s bookselling campaign was, itself, a racket. (S103)
This slogan was an extreme form of ‘tongue-in-cheekness’. In all honesty the slogan
should have been ‘The Watch Tower Society is a Snare and a Racket’.
Over and above these facts was the overall aim to create a court confrontation that
would gain for the Society the legal status of a religion. Whenever the Witnesses
confronted the police, or the courts, they always insisted that they were a religious
minority being persecuted for their beliefs. Clearly, this was not so: it was the
Witnesses who were antagonizing the general population with their slogans - now
carried aloft on placards or worn as sandwich boards.
The Witnesses, no doubt, thought that they really were a religious minority being
persecuted for their beliefs, but the lower courts seldom fell for this ploy. Rutherford,
therefore, decided to take this plea to the highest level - the Supreme Court of the
United States. Hence the importance of the Lovell v. Griffin case.
In Griffin, Georgia, as in many other places, riots broke out and battles were fought on
the streets between the Witnesses and highly-indignant members of the public.
Matters got out of hand everywhere but Rutherford chose Griffin as his test case.
A Witness by the name of Lovell had been arrested for, among other things, selling
The Golden Age magazine without a permit from the city manager. During the
subsequent trial the Society duly claimed that they were a religious minority being
persecuted for their beliefs. The lower court dismissed the Society’s defence and
found against them. The Society then appealed and began the process of taking the
matter to the Supreme Court.
However, Rutherford had a trump card up his sleeve. He knew that if the Society
pleaded that the literature on offer was the product of a free press and its distribution
Page 191
was protected by the Constitution of the United States ‘unmolestedly by city
ordinances and licenses’ then he would probably win the case.
When the time was right the Society did plead this point, and did win the case. The
fact that the authorities took the initial action against the Witnesses on the grounds of
creating a public disturbance with their ‘Religion is a Snare and a Racket’ placards,
seems to have been forgotten in the Supreme Court. By winning the case on an
unrelated side issue the Society won the legal status of a religion. (S103-104)
By cleverly keeping religious persecution as a major issue over the past years, but
winning the vital court case on another point, Rutherford had managed to get his
writing, printing and publishing concern classified as a religion. After vociferously
declaring that ‘Religion is a Snare and a Racket’ the Society attained its goal of being
legally classified as one itself.
The Watch Tower Bible and Tract Society of Pennsylvania could now enjoy the
concessions due to a religion. Rutherford’s hidden agenda had been fulfilled!
This agenda was to gain tax concessions for the Society and possible exemption
from military service enjoyed by ministers of religion. These ministers of religion
would now include the Witnesses.
The second motive was a very clever move indeed. The resulting effect was to be a
massive increase in Witness numbers both during and after World War Two.
Perhaps this decision, given by the Supreme Court of the United States during 1938
(when this case was concluded), should be reviewed on the grounds that the Society
is, manifestly, not a religion: its shabby treatment of the Bible proves this point. In
Britain the Society is now (2004) registered as a charity.
The German ban on the Society.
Hitler imposed a total ban on the Society. Without a doubt he was well aware of the
Society’s actions in America. At that time there were about 20,000 active Witnesses in
Germany. (R60) The Proclaimers gives 1933 (on page 720) and also 1935 (on page
442) as the banning date. Clearly, there was some confusion over this matter.
The Proclaimers
Relating to the 1935 assembly, the book Riches and the newly-found ‘other
sheep’.
Quote This flash of Bible understanding had a profound effect upon the activity of
Jehovah’s Witnesses. “With enthusiasm running high,” remarked Sadie Carpenter,
a full time preacher for over 60 years, “we went back to our territories to search for
these sheeplike people who were yet to be gathered.” Later the Yearbook of
Jehovah’s Witnesses for 1936 reported: “This revelation stirred the brethren and
stimulated them to renewed activities, and everywhere throughout the earth come the
reports exhibiting joy in the fact that the remnant now have the privilege of carrying
the message to the great multitude, and these together working to the honor of the
Page 192
Lord’s name.” To help them in this work, the book Riches, published in 1936,
contained an extensive discussion of the prospects held out in the Scriptures for the
great multitude.
At last, the dedicated, baptized members of the great multitude were finding their
proper place alongside the anointed in advertising God’s Kingdom! Unquote (Page
84)
*
Separate classes for children discontinued in favour of the sales drive.
Separate classes for children had been set up in the congregations’ Kingdom Halls, but
this interfered with the sales drive. Conveniently, this practice was found to be
‘unscriptural’ and had, therefore, been recently abandoned. In a rare flash of
straightforwardness The Proclaimers gives:
Quote Furthermore, the articles pointed out that arrangements for such separate
classes were actually detracting from the house-to-house preaching of the good
news. How so? Because the teachers were staying out of the field service to prepare
for these classes and conduct them. So, all separate classes for youths were
discontinued. Unquote (Page 246)
Walter Salter.
Under the title ‘Some allowed pride to undermine their faith’ is given:
Quote In Canada, there was W.F. Salter, a branch manager of the Society who began
to disagree with the Society’s publications, let it be known that he expected to be the
next president of the Watch Tower Society, and, after he was dismissed, dishonestly
used the Society’s letterhead to instruct congregations in Canada and abroad to study
material that he personally had written. Unquote (Page 628)
It will be seen (1937) that there was much more to this episode than that contained in
the above passage. The Witnesses are left to infer that Salter was dismissed only
because of his supposed aspirations and disagreement with the contents of the
Society’s publications. The facts were that he had been asked to smuggle alcohol to
Rutherford and that he, also, strongly disapproved of Rutherford’s lifestyle.
A further instance of being ‘economical with the truth’.
Concerning the notorious ‘Religion is a Snare and a Racket’ campaign.
Quote This era also saw extensive use of advertising placards worn by Witnesses in
business areas as they distributed invitations to special lectures. It began in 1936 in
Glasgow, Scotland. That year the same method of advertising was used in London,
England, and then in the United States. Two years later such advertising was
augmented by the carrying of signs held aloft on sticks. The signs proclaimed,
“Religion Is a Snare and a Racket” and, “Serve God and Christ the King.” At the time
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of a convention, the line of marchers bearing these signs might be miles long. As they
quietly marched, single file, along heavily traveled streets, the effect was like that of
the army of ancient Israel going around Jericho before its walls fell. (Josh. 6:10,15:21)
From London, England, to Manilla, in the Philippines such bold public witnessing
was done. Unquote (Page 567)
Not given in The Proclaimers:
1) The details of Salter’s open letter to Rutherford, as given at 1937.
2) Details of the book Riches.
3) The Lovell v. Griffin case is given at 1938, when it was concluded.
1937
An assembly was held in Columbus, Ohio.
The demise of the pioneers.
Schnell writes that at this assembly the ‘Judge’ cut loose from the pioneers. Whilst
still praising them they were told that they were not the whole works; others were
doing good works also and the time had come for the pioneers to be disbanded. (S80)
Clearly, the recruiting campaign was going well and why pay a high commission
when so many at congregation level (the ‘class workers’) were willing to sell the
literature for less commission. Also, by freeing the pioneers, Rutherford had created a
pool of knowledgeable people who, by and large, knew the facts concerning the
Society and accepted it for what it was.
Originally, the pioneers were Russell’s full-time colporteurs working on commission.
They are not to be confused with the special pioneers who worked with the
phonograph setup and became associated with the opening of new territories within a
specific country. (1934) (1937)
*
Enemies was published.
The Society’s enemies.
It should come as no surprise to learn that this book was directed largely against the
clergy. This is Rutherford at his most virulent. The entire third chapter is given over to
an attack on ‘organized religion’. There was a terminology to differentiate between
‘them’ and ‘us’; the adjective ‘organized’ was used along with other adjectives, such
as ‘commercial’, ‘false’, etc.. Sometimes these adjectives are forgotten but the
Witnesses understand that ‘religion’, or ‘religionists’, means ‘them’ not ‘us’.
Quote Let this be remembered and kept in mind henceforth: Religion has ever been
the chief instrument employed by the Devil to reproach the name of Almighty God
and turn the people away from the Most High. Unquote (S165)
Page 194
Quote Today the so called ‘Protestants’ and the Yiddish clergy openly co-operate
with and play into the hands of the Roman Catholic Hierarchy like foolish
simpletons and thereby aid the Hierarchy to carry on her commercial, religious traffic
and increase her revenue. Commercial religion is the stock in trade of all such
merchants. The Hierarchy takes the lead, and the simpletons follow. Unquote
(P129)
These attacks on the main established religions of the world are not carried out in
isolation. When the Society develops new congregations in foreign lands the
indigenous religions are also censured in an effort to break any loose bonds that the
‘people of goodwill’ living there may have towards their religion.
*
Walter Salter’s offence
Walter Salter, the Canadian branch overseer who had been excommunicated during
1936, was formally disfellowshipped during 1937. The Witnesses who were to speak
on his behalf were shouted down at the congregation’s meeting. This information was
printed on pages 141,159 and 160 of the bound volume for 1937. (P248,383)
So, what was the nature of his offence? As given, (1936) Salter sent an open letter to
Rutherford that was a stinging indictment of his attitude and lifestyle. Salter claimed
that he had been asked to purchase, in Canada, cases of whisky, brandy and other
spirits (along with untold cases of beer) in order to deliver them to Rutherford - all
these being bought with the Society’s money. The letter also said that Rutherford
was so courageous, and his faith in God so great, that he gets behind four walls
or surrounds himself with an armed bodyguard and bellows away his dreams.
He sends the Witnesses out from ‘door-to-door’ to face the enemy whilst he goes
from ‘drink-to-drink’. (P73)
It would appear that no legal action was taken by Rutherford. A significant non-event?
A change of title.
The magazine The Golden Age had its title changed to Consolation.
Love v. the Society.
Rutherford was well aware that a grave threat to the sale of the Society’s literature was
the fact that the Witnesses had a tendency to fall in love and get married. This everpresent menace created an ever-present problem which, over the years, had been
tackled in many ways. During Rutherford’s time the idea of falling in love was
ridiculed. The Golden Age of January 27, 1937, has an article titled ‘That Delusion
Called Love’, in which is found:
Quote But what do we find stored up in the vast warehouse of Fact that lies back of
this charming exterior? Innumerable murders perpetrated for “love.” Hosts of suicides
committed because of unrequited or departed “love.” Infidelities and divorces brought
about because of “love” for some other man or woman. Note the multitude of petty
tyrannies exercised by loved ones over their “lovers,” the disappointments, the
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hatreds, the jealousies, and the unrest in absence. Last but not least, note the fact that
“love” has even changed the course of nations. Unquote (P262,263)
Given as printed.
In the same article, single Witnesses were told not to touch a person of the opposite
sex, not to exchange confidences and to recognize that being in love is like the
ecstasies of the opium addict or imbibing too freely in alcoholic beverages!
The Golden Age then went on:
Quote So then, stripped of all its glamour, what do we find instead of love? We find
“desire,” in many cases so strong as to be properly termed “lust.” Unquote (P264)
Contained in this article is a drawing of a ‘truthful’ troubadour accompanying himself
on the guitar and singing: “For I’m falling in lust with someone.” - a ‘version’ of a
popular song at this time.
You and I may think that all of this is quite amusing (a crude attempt to prevent love
from getting in the way of sales) but Penton, whose book I draw upon in this particular
instance, goes on to describe the effects that these and similar statements had upon the
young and upon established marriages. (P265) It must be remembered that the
Witnesses, to whom these opinions were given, have been thoroughly indoctrinated
into accepting whatever the Society writes, and accepting whatever the ‘Society-men’
say about what is written.
Schnell at the Brooklyn headquarters.
Schnell received a special delivery letter from the president’s office. He was to be
offered a position at the Brooklyn headquarters.
Rutherford sensed that Schnell was reluctant to accept - he had already been at the
German headquarters and knew what to expect. To overcome his reluctance it was
agreed that Schnell would receive an important position outside the headquarters
should he wish to leave at any time. He accepted the offer and once again entered a
Bethel headquarters, this time at the pioneer desk. His work was to deal with the
problems associated with the disbandment of the pioneers.
After a short time at the Brooklyn Bethel he decided to leave and he writes that, to his
amazement, the ‘Judge’ readily agreed to let him go back to the position that he had
held in Manhattan; where he stayed from September 1937, to August 1938. (S113118)
His account of the period he spent at the Brooklyn Bethel makes interesting reading;
especially the spy system that operated there.
Whilst Schnell was at the Brooklyn Bethel he had incurred the enmity of some people
whom he refers to as the Adams Street clique. They were to play a large part in
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undermining his position within the Society at the vital time of Rutherford’s decline
into ill-health and his subsequent death in 1942.
THE SEVEN-STEP INDOCTRINATION PROGRAM
Indoctrination programmes are nothing new, but since 1935 there had been developed
and refined by the Society the Seven-Step Indoctrination Program. It was intended
that, ultimately, every congregation would use this plan. Schnell was in a perfect
position, as the Unit servant for Manhattan, to know its details.
As given, at this time the Society was organized along military lines. The
congregations were called companies and these were grouped into divisions and units.
The Witnesses were at war with the rest of mankind. We were known as the
‘Egyptians’.
Step 1) Get the current literature into the hands of the ‘person of goodwill’.
Schnell writes that this was not too difficult as many were professing Christians and
most were ready to buy any reading matter concerning religion - or what they thought
was religious material. This was the time when probing questions would be asked.
These probes were to discover if the ‘person of goodwill’ had any fears concerning
this troubled world or was dissatisfied with the establishment in any way.
Step 2) The ‘back call’. This call would be made on anyone who had bought the
literature. They would then be asked what they had thought about it. A ‘back call’
record card was filed with the Society if the ‘person of goodwill’ was deemed to be in
any way receptive. Schnell gives two reasons for this recording - to ensure follow-up
visiting and to effect continuity of effort by always building upon what had been
achieved.
Step 3) The weekly study. The weekly study was called the ‘Home Bible study’ but it
was the Society’s literature that was studied - not the Bible. Schnell notes that by this
approach the Society was able to brainwash (his word) both the ‘person of goodwill’
and the Witness who, by being given these assignments, was forced to keep up with
the current literature.
Step 4) The area book study. For this purpose the city, in this instance New York,
was divided into areas. The meetings were usually held on a Friday (after a week’s
work) and always under strict Society arrangements. Inducing tiredness prior to
applying the indoctrination procedure is a standard brainwashing technique. The study
conductor was appointed by the Society and worked closely with the company
servants. Slowly, the loosely-held views of the ‘person of goodwill’ were replaced
with the Society’s doctrines.
This is a large area to consider, best read from Schnell’s book and others that deal
with cults in general - and their indoctrination methods.
Step 5) The Kingdom Hall book study. These were the normal study periods for the
Witnesses. A great fuss would be made of the newcomers. The conductor was usually
a company servant who was helped by a reader and a questioner. A definite number of
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paragraphs, usually half the main article, was the text for consideration. The questions
in the literature were worked through as a Berean Study. These studies continue to be
the very basis of ‘Society think’.
Step 6) To attend the meetings in general, not just the Bible Study group. Here
they learnt how to conduct themselves during group witnessing, how to conduct ‘back
calls’, how to present the literature, how to collect the money, how to make out report
slips, how to fulfil the quota, etc..
Step 7) Baptism. Those who stayed the course were baptized. (S121-131)
If the reader is particularly interested in the methods used by the Society to brainwash
the Witnesses, refer to Schnell’s book and read the pages just given.
The present situation is that baptism is rather like taking ‘A’ levels. First you have to
take the course and if you pass some confirmation will be given. If you have the
required ‘A’ level certificates that is almost all a university needs to know. If the
Witness has been baptized that is almost all the Society needs to know. Only if the
course has been satisfactorily completed will that person be baptized. From then on
they are part of Jehovah’s earthly organization and would, henceforth, obey all Society
instructions. As given, this is the present situation; baptism has not always been
associated with satisfactorily taking a set course.
The Society as a theocracy.
According to Schnell, it was about this time that the Society made the final push to
achieve 100% subordination from its membership. It was made plain that there was no
future within the organization for any company that did not comply with the Society’s
requirements. (S105)
The Proclaimers
From the book Enemies:
Quote On Saturday, September 18, following his morning discourse, Brother
Rutherford released the tan-colored book Enemies. It denounced false religion as “a
great enemy, always working injury to mankind.” False religionists were identified as
“agents of the Devil, whether they are aware of that factor not.” When presenting the
book to the audience, Brother Rutherford said: “You will notice that its cover is tan,
and we will tan the old lady’s hide with it.” To this the audience gave loud and
enthusiastic approval. Unquote (Page 84)
To the Witnesses the harlot of Revelation is the Catholic Church. The ‘old lady’
referred to is that harlot. Subsequently, ‘new light’ was to reveal that the harlot
represents the world empire of all ‘false’ religions. All religions, that is, with the one
exception of that legalized ‘religion’, the Watch Tower Bible and Tract Society of
Pennsylvania.
The special pioneers.
Page 198
The Proclaimers gives the following information concerning the special pioneers. As
given, they are not an extension of the old pioneer force that Rutherford had
disbanded.
Quote An organization of ‘Special Pioneers’ was outlined at the Columbus
convention to spearhead the use of the doorstep setup with the phonograph and the
follow-up work with interested persons (first then called ‘back-calls’) and Bible
studies with an arrangement called ‘model study.’ Unquote (Page 85)
The word ‘convention’ should rightly be called ‘assembly’. (See 1928)
Penton lists three booklets having the title Model Study. They were published in 1937,
1939 and 1941. (P418) How they were used is not given. It is possible that they were
left with the ‘person of goodwill’ for self-indoctrination purposes between visits.
Further to the special pioneers:
Quote Then, in 1937, use of a portable phonograph right on the doorstep was
inaugurated. The procedure was simple: After stating that he had an important Bible
message, the Witness would put the needle on the record and let it do the talking.
Unquote (Page 565)
Given as printed.
Also:
Quote When the first special pioneers were sent out in 1937, they spearheaded the
work of playing recorded Bible talks for householders right at their doorsteps and
using recordings as the basis for Bible discussions on return visits. This was done in
large cities where there were already congregations. After a few years, the special
pioneers began to be directed particularly into areas where no congregations
existed or where congregations were in great need of help. As a result of their
effective work, hundreds of new congregations were formed. Unquote (Page 299)
It would appear that the ‘people of goodwill’ were subjected to a further recorded
message on the phonograph if they agreed to a ‘back call’!
Schnell writes that these special pioneers were sent to work in smaller cities during
World War Two in order to boost falling sales. These workers were paid a special
allowance of 25 dollars a month. (S80)
Not given in The Procaimers:
1) The details concerning Walter Salter’s offence and the manner in which his
disfellowshipment was carried out at congregation level.
2) The Seven-Step Indoctrination Program.
3) The Society’s anti-love stance. This is an ongoing issue.
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1938
An assembly was held in Cincinnati.
Rutherford spoke to those present by radio-telephone from London. Raymond Franz,
the author of one of my source books, writes that he attended this assembly and heard
Rutherford’s talk ‘Face the Facts’ given at the Royal Albert Hall.
Exemption from military service.
This talk was later produced as a booklet and millions were distributed. It was the
first of a series of declarations that helped many Jehovah’s Witnesses to stay out
of the military. These free handouts were clearly aimed at recruitment. They were to
culminate in the book Neutrality. (1941)
The Society seemed to be gearing up in order to take advantage of the recruiting
opportunity that would occur should another World War break out.
From this talk:
Quote Now Germany is in alliance with the Papacy, and Great Britain is rapidly
moving in that direction. The United States of America, once the bulwark of
democracy, is all set to become part of the totalitarian rule. … . Thus the indisputable
facts are, that there is now in the earth Satan’s dictatorial monstrosity, which defies
and opposes Jehovah’s kingdom. … . The totalitarian combine is going to get
control of England and America. You cannot prevent it. Do not try. Your safety is on
the Lord’s side. Unquote (F10)
These are the sentiments expressed in ‘Birth of the Nation’. (1925)
Rutherford’s other major talk ‘Fill the Earth’ set out the role of the ‘other sheep’ after
Armageddon. They were to receive earthly glory and fill the paradise earth with
righteous offspring. (F10)
It was not to be as simple as that! (1982, 1998)
*
The Theocracy.
This was the year that the theocracy concept was set in stone. It had been planned by
Rutherford for many years. All the congregations, or companies as they were called at
that time (1938), voted for a resolution declaring that henceforth, and for always, they
would accept all instructions and appointments handed down by the Society. From
that time onwards the congregations had no autonomy in any matter. The Society had
the right to enter every Kingdom Hall, establish Society servants, etc.. Every
congregation had its thinking done for them by the Society. The publishers were
not to question the Society: to question the Society was to question Jehovah. By so
doing they ran the risk of being cast out of Jehovah’s one and only earthly
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organization. Being outside of this ‘city of refuge’ meant no hope of eternal life on a
paradise earth; but worse than that it meant eternal death - along with the rest of us. It
was far easier to knock on people’s doors; try to sell the literature; fill in a few forms and hope!
The overall structure of the Society was now set. As given, the congregations were
called companies, these were formed into zones and the zones were formed into
regions. At that time in America there were 11 regions and 148 zones - at about 20
companies per zone. (P68,69)
It is timely to give an example of indoctrination by singing.
Taken from Sing Praises to Jehovah, (1984):
Theocracy’s Increase
(Isaiah 9:6,7)
Hail the Theocracy, ever increasing!
Wondrous expansion is now taking place.
Praise to Jehovah is sung without ceasing
By those who walk in the light of his face.
Long years ago saw the humble beginning
As our redeemer a lonely way trod.
Now a great crowd join the remnant in bringing
Praises to him at the right hand of God.
Christ on his judgment throne sits and is reigning;
Nations and peoples before him appear.
God’s sov’rainty he will soon be maintaining,
Crushing his enemies both far and near.
Wonderful Couns’lor and Father Supernal,
Yes, mighty God is he and Prince of Peace.
Zeal of Jehovah will bring peace eternal
And make his princely rule ever increase.
O what a favor we now have in living!
Does not this increase bring joy to your heart?
Share in the joy that gets greater by giving
And in the witness work gladly take part.
Boldly warn those who are God’s name defaming;
Tell all such men Armageddon is nigh.
And all the while zealously keep proclaiming
Kingdom good news to the meek ones who sigh.
Schnell’s Atlantic City ‘issue’.
During the summer of 1938, Rutherford gave Schnell an assignment to go to Atlantic
City, New Jersey, in order to create an ‘issue’ - in other words, a publicity stunt.
Page 201
Because the Mayor had allowed the Salvation Army to use their boardwalk, Schnell
decided to do the same - but without applying for a licence to do so. When the
Witnesses began to ‘preach’ there they were asked to stop. They ignored this request
and arrests were made - all according to plan. Eventually, the Society did apply for a
licence but this was refused on the grounds that the holiday makers accepted the
Salvation Army as a charitable and well-respected organization. The Mayor politely
(according to Schnell) pointed out that this was not so with the Witnesses and that the
resort could not risk offending its holiday makers. All very reasonable, and just what
Schnell had planned on happening - he had his ‘issue’.
It was arranged that mass action be taken. The whole of Atlantic City was to be
targeted for a day-long witnessing campaign that would culminate with a meeting on
the boardwalk - in defiance of the Mayor’s edict. Pamphlets were printed announcing
the time, place and ‘reasons’. The Society’s real reason (as with all Rutherford’s
‘issues’) was to obtain massive publicity through notoriety.
Schnell was to be the ‘Patsy’ (as he describes himself) who gave the final talk on the
boardwalk. He was allowed to say about ten words before being arrested. The Society
had its publicity, the Witnesses had the satisfaction of believing that they had carried
out Jehovah’s commands - and Schnell was in favour with Rutherford.
Whilst in prison, an inmate asked him what he was ‘in’ for. Schnell gave the standard
reply: “For preaching the gospel.” The prisoner then said that they would hardly do
that! It was obvious to him but not so obvious to the average Witness. Schnell does
not give the outcome of this ‘issue’. Presumably fines were paid and the matter ended.
(S133-136)
Schnell at Zone 1.
Schnell left his appointment as Unit servant for Manhattan during August in order to
take up a new position as Zone 1 servant for northeastern Ohio and northwestern
Pennsylvania. He was given this important position by Rutherford specifically to raise
‘issues’. His standing with the ‘Judge’ was higher than his enemies, the Adams Street
clique - but Rutherford’s health was failing.
Zone 1 relates to the American system at this time. The 10 world zones, as given in
‘Terminology and Structure - From the Top Down’, were introduced during 1956.
Now in command of Zone 1, Schnell set about the task of making the companies there
conform to Society policy. This policy was to concentrate on the Seven-Step
Indoctrination Program within set, well-defined areas. Previously the companies had
engaged in territorial battles. By use of clever and subtle means he managed to fulfil
these basic requirements. (S143-146)
Although he was successful in putting into action Rutherford’s commands, the
‘Judge’s’ influence was declining. He was now 69 years of age, in poor health and
living mainly at Beth Sarim. Many factions and individuals at the Brooklyn
headquarters were jockeying for their own future positions in anticipation of his death.
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Those who objected to Schnell’s methods in bringing Zone 1 to order complained to
the Brooklyn headquarters. Those at Brooklyn who also bore grudges against him
were quick to seize this opportunity to harm his future prospects - and enhance their
own. Schnell writes that a behind-the-scenes struggle commenced.
South Lansing.
During the early 1930s, the Society had purchased a farm at South Lansing, New York
State, in order to produce food for the organization. Circa 1938, a building was
erected on this farm to serve as a headquarters should America enter the impending
European war and New York be threatened. During 1943, this building was given the
title Gilead and used to train ‘missionaries’. These were to be sent wordwide when
conditions permitted. Gilead was moved to the Brooklyn Bethel during 1960 and then
to Patterson, New York State, during 1995.
As given, it could be said that the ‘missionaries’ are an extension of the special
pioneers - those special pioneers who operate in foreign countries.
The Kingdom Ministry School was organized at South Lansing, during 1958, in order
to train the Society’s circuit and district servants. (R68,72,157.P83.H18)
Religion is a Snare and a Racket.
An ‘information’ march was held in London. A six-mile parade marched through
the busy sections of the City: the financial sector. The Witnesses carried placards and
banners. (P129) The progress must have been very slow as they were handing out
leaflets. Some of the placards proclaimed ‘Religion is a Snare and a Racket’.
The Proclaimers
The London march. (Religion is a Snare and a Racket)
Quote Two years later, in 1938, in connection with a convention in London, England,
another striking feature was added. Nathan H. Knorr and Albert D. Schroeder, who
later served together on the Governing Body, led a parade of nearly a thousand
Witnesses through the central business district of London. Every other one of the
marchers wore a placard advertising the public talk “Face the Facts,” to be delivered
by J.F. Rutherford at the Royal Albert Hall. Those in between carried signs that read
“Religion Is a Snare and a Racket.” (At that time they understood religion to be all
worship that was not in harmony with God’s word, the Bible.) Later in the week,
to neutralize the hostile reaction of some of the public, signs reading “Serve God and
Christ the King” were interspersed with the earlier ones. This activity was not easy for
many of the Jehovah’s Witnesses, but they looked at it as another way to serve
Jehovah, another test of their loyalty to him. Unquote (Page 447)
There then follows over ten sides listing the reactions of governments and clergy to
similar publicity stunts undertaken in other parts of the world. With all this
aggravation being stirred up worldwide the Witnesses in Germany had little chance.
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The Theocracy and the election of the congregations’ elders.
Quote “Theocracy” means “God-rule.” Was that the kind of rule that governed the
congregations? Did they not only worship Jehovah but also look to him to direct their
congregational affairs? Did they conform fully to what he said about these matters in
his inspired Word? The two-part article “Organization” that appeared in The
Watchtower of June 1 and 15, 1938, pointedly stated: “Jehovah’s organization is in
no wise democratic. Jehovah is supreme, and his government or organization is
strictly theocratic.” Yet, in the local congregations of Jehovah’s Witnesses at that
time, democratic procedures were still employed in selecting most of those charged
with oversight of meetings and field service. Further changes were in order.
Unquote (Pages 217,218)
Prior to 1927, elders were elected democratically by a show of hands. Since 1927,
they had been elected democratically by secret ballot. Since 1932, elders were
gradually being replaced by service committees that were also elected democratically presumably still by a secret ballot. It follows that, just prior to the ‘theocratic’
arrangement being put in place, the democratic secret ballot would be used to elect the
service committees that had replaced the elders. It was this democratic procedure that
had to be changed - and making the Society a theocracy was the method of doing it.
Still on the procedure relating to the election of responsible men in the
congregations:
Quote In 1938, when attention was again given to the appointment of responsible
men in the congregations, the elimination of all local elections of servants was greatly
welcomed. Congregations gladly passed resolutions showing appreciation for
theocratic organization and requesting “the Society” (which they understood to be
the anointed remnant, or faithful and discreet slave) to organize the congregation
for service and to appoint all the servants. Thereafter, the visible Governing Body
proceeded to make the needed appointments and to organize the congregations for
united and productive activity. Only a few groups held back and withdrew from the
organization at this point. Unquote (Page 639)
So, finally the Society had control over the elders - they were now the Society’s
chosen men.
Also, there was not a bona fide governing body at this time. The governing body, as it
is now constituted, was formed during 1971 when Raymond Franz was appointed to
it. This is a ploy to imply that Rutherford did not have total control - he did!
After dismissing Russell from his position as ‘the faithful and discreet slave’
because he was a ‘creature’, that vacant position had been taken by many ‘creatures’.
The ‘anointed remnant’ would be the top ‘anointed ones’ within the Society - the
president, vice-president and a very few, very close, associates.
Quote However, it has been claimed by some that in advocating this
organizational change, J.F. Rutherford was endeavoring to gain greater control
over the Witnesses and that he used this means to assert his own authority. Was
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that really the case? There is no doubt that Brother Rutherford was a man of strong
convictions. He spoke out forcefully and without compromise for what he believed to
be the truth. He could be quite brusque in handling situations when he conceived that
people were more concerned about self than they were about the Lord’s work. But
Brother Rutherford was genuinely humble before God. Unquote (Page 220)
The answer to the question is in the affirmative.
Describing Rutherford’s character is not addressing his motives when setting up the
theocracy. Also, the final sentence is open to a challenge!
Finally, on the subject of the theocracy, the wording of the resolution signed by
those congregations agreeing to remain in the organization was:
Quote We, the company of God’s people taken out for his name, and now at
…………, recognize that God’s government is a pure theocracy and that Christ Jesus
is at the temple and in full charge and control of the visible organization of Jehovah,
as well as the invisible, and that ‘THE SOCIETY’ is the visible representative of the
Lord on earth, and we therefore request ‘The Society’ to organize this company for
service and to appoint the various servants thereof, so that all of us may work together
in peace, righteousness, harmony and complete unity. We attach hereto a list of
names of persons in this company that to us appear more fully mature and who
therefore appear to be best suited to fill the respective positions designated for
service. Unquote (Page 219)
As will be given, the training of these people took place at the Kingdom Hall. During
1942, this method of selection was replaced by appointments made wholly at
Brooklyn.
The status of the ‘other sheep’.
Quote For the first time, in its issue of February 15, 1938, The Watchtower
specifically invited them to be present at the Memorial, saying: “After 6 p.m. on April
15 let each company of the anointed assemble and celebrate the Memorial, their
companions the Jonadabs also being present.” They did attend, not as partakers, but as
observers. Their presence began to swell the number of those on hand at the time of
the Memorial of Christ’s death. In 1938 the total attendance was 73,420, while those
who took of the emblematic bread and wine numbered 39,225. Unquote (Page 243)
So, as early as 1938, about half the Witnesses were of the ‘other sheep’ class.
Concerning some details of the new ‘theocratic’ arrangements.
Quote During the years that followed, the work of traveling overseers underwent
various modifications. It was greatly intensified in 1938 when all the servants in the
congregations were appointed theocratically. Visits to the congregations at regular
intervals during the next few years afforded opportunity to provide personal
training to each of the appointed servants and increased help in the field service
for everyone. Unquote (Page 223)
Page 205
Quote Responding to encouragement contained in The Watchtower and the Informant
in 1938 and 1939, many of Jehovah’s Witnesses at that time conscientiously
endeavored to devote 60 hours each month to the field service. Unquote (Page 213)
As given, Informant was the title of the regular instruction brochure (service sheet)
supplied to each congregation.
The Lovell v. Griffin case. (1936)
Quote One of the first cases involving the ministry of the Jehovah’s Witnesses to
reach the Supreme Court of the United States originated in Georgia and was argued
before the Court on February 4, 1938. Alma Lovell had been convicted in the
recorder’s court at Griffin, Georgia, of violating an ordinance that prohibited the
distribution of literature of any kind without a permit from the city manager. Among
other things, Sister Lovell had offered people the magazine The Golden Age. On
March 28, 1938, the Supreme Court of the United States ruled that the ordinance was
invalid because it subjected freedom of the press to license and censorship. Unquote
(Page 684)
The general background to the confrontation at Griffin, given at 1936, is not discussed
in this passage, or anywhere else in The Proclaimers.
Not given in The Proclaimers:
1) The details of Rutherford’s talk ‘Face the Facts’.
2) Neither Schnell nor the ‘issue’ that he was asked to create in Atlantic City.
1939
An assembly was held in New York.
*
Salvation was published.
This book reinforces the concept of the Great Crowd or Great Multitude of ‘other
sheep’ as companion helpers to the ‘anointed’ class. (R208) Rogerson writes that it
was written in an emphatic style in which reasoning was at a minimum. I think that
this is a fair comment on each and every one of the Society’s publications that I have
read. Of course, there is always reasoning in the motives that lie behind the
publications’ contents.
*
Rutherford’s health and the committee.
Rutherford’s health and influence began to fade rapidly. A committee was formed
from the ranks of the charter members - these members were appointed by the Society.
From each state 6 to 8 members were chosen and from these the board of directors
was formed. From the board of directors were chosen the president, vice- president,
secretary and treasurer. (S139)
Page 206
This was a move in anticipation of Rutherford’s death. There was to be no power
vacuum of the type that followed Russell’s death. That this move was considered
necessary is proof positive that a power vacuum would have been created - it also
confirmed that Rutherford was in complete control.
Schnell and the New York assembly.
An assembly was held in New York. Trouble was expected and Schnell was put in
charge of a flying squad of 15 men, each armed with a sturdy walking cane; trouble
did break out in his section. He and his group waded into some people who had begun
to throw ripe fruit and vegetables at the platform where Rutherford was delivering his
speech. Schnell writes that his section was cleared of troublemakers in seven minutes.
(S148,149) The Proclaimers elaborates on this particular assembly.
Olin Moyle.
During 1939 Olin Moyle, who had been legal counsel for the Society since 1935, had
become very critical of Rutherford’s personal behaviour. On July 21, 1939, he
submitted an open letter of resignation to Rutherford as a protest over what he
considered to be the low moral standards prevailing at the top level of the Society. He
listed what to him were serious examples of improper conduct. His concerns included
Rutherford’s outbursts of anger, discrimination, vulgar language and breakfast table
tirades. Also included were the drinking habits of Rutherford and his close associates.
The situation does not seem to have improved since Walter Salter’s complaints in his
open letter of 1937.
The reaction was predictable. Through The Watchtower of October 15, 1939,
Rutherford rounded on Moyle as an ‘evil servant’, etc.. These charges were backed up
by many biblical references and, of course, he was disfellowshipped. Moyle sued for
libel and received 15,000 dollars plus 10,000 dollars costs when the case reached a
conclusion during 1944, two years after Rutherford’s death. (P80-83.M48) This was a
considerable sum at that time.
In Wisconsin, Moyle’s home state, the congregations divided over the issue. Penton
quotes one letter that was printed in Watchtower (on page 207 of the bound volume
for 1940):
Quote We do not know of the contents of the letter written by Mr. Moyle, nor do we
want to know. It is enough for us to know that our great God, JEHOVAH, is pleased
to use you all in his service, and is showering you with blessings. Unquote (P83,355)
This passage was presented as a letter received from Granville and Grace Fiske, who
signed themselves as ‘Your brethren and fellow locusts’.
Media comment on Rutherford’s ‘issues’.
During October 1939, the Canadian Messenger of the Sacred Heart, a Jesuit
publication based in Toronto, published an article entitled ‘Doctrine and Practice of
the Witnesses of Jehovah’.
Page 207
Part of this article states:
Quote Whatever may be the profession of Jehovah’s Witnesses … there is no room
for doubt that the practical effect of the Watch Tower activities is to stimulate
Communism, not to say anarchy, and to undermine all feelings of reverence for
authority. It is not only the churches that are brought into disrepute but every existing
form of civil government is decried and caricatured. Unquote (P134)
I wonder what Penton omitted by his use of ellipsis? Did this omission involve the
possibility that the profession of the organization was to write, print and publish its
quasi-religious literature?
Penton elaborates on the effects that the Society’s activities had on the media,
governments and the establishment in general. (P134-141)
Schnell’s Hubbard ‘issue’.
Meanwhile, Schnell was about to put into action his main Ohio brief: to create
‘issues’. The first was to be in Hubbard.
This peaceful village contained a group of Witnesses who did not have a Kingdom
Hall: they met in a private home. He asked this group to hire the village hall for use as
a Kingdom Hall and then advertised Saturday meetings there. Brethren from nearby
Youngstown came to Hubbard for these meetings and paraded with their ‘Religion is a
Snare and a Racket’ placards. Schnell writes that this peaceful village was being
baited in true Society fashion. The mayor asked Schnell to stop parading with ‘those
abominable signs’. Schnell refused and arrests were made; just what he had been
waiting for. A protest meeting for the next day, Sunday, was promptly arranged. This
was to take place at the newly-acquired Kingdom Hall.
Pamphlets were printed overnight carrying the heading ‘Two Christians Arrested in
Hubbard’. Schnell called out the whole zone and the pamphlets were distributed to a
large crowd who had gathered there on that Sunday. When Schnell started to talk the
chief-of-police took away his loudspeaker and this resulted in Schnell standing on top
of a car from where he resumed his speech - and was duly pelted with fruit and
vegetables. Having planned for such a reaction he had already arranged for his own
forces to engage the angry ‘Egyptians’.
The trial, on the following Monday, convicted two Witnesses and a fine of 25 dollars,
with costs, was imposed; naturally the Society appealed these sentences in order to
gain maximum publicity.
The ‘Judge’ was delighted, as was his legal desk at the Brooklyn headquarters. The
Adams Street clique, as Schnell describes those who were at odds with him, remained
silent: time was on their side. Later, when Rutherford offered Schnell another position
at headquarters, he refused. Rutherford then produced a dossier on Schnell compiled
by the Adams Street clique, in which they accused him of behaving improperly
towards the sisters in the various companies controlled by him as the Zone 1 servant.
Page 208
Schnell writes that he knew Rutherford did not believe these accusations - but he had
used them nevertheless.
In Hubbard, there was a repeat performance on the next Saturday. During the
following week Schnell’s lawyer asked the Court of Common Pleas for a temporary
injunction restraining the angry crowd from throwing their fruit and vegetables. This
was granted and the following Saturday gave no trouble. The hearing for a permanent
injunction took place on the next Monday and was left open to allow for a cooling-off
period. However, Schnell did not want the ‘issue’ to fade so he telephoned the ‘Judge’
asking for permission to call a special protest meeting of Zone1 and Zone 2 in the
larger venue of Youngstown, in addition to Hubbard - this request was granted. The
aggravation was to continue until a permanent injunction had been obtained.
Schnell writes that many of the Witnesses from the two zones wanted to be there and
take part in the action. They had read about the ‘issue’ in Atlantic City and wanted to
participate in a similar event. Violence raged in Hubbard as thousands of Witnesses
flocked into the village and nearby Youngstown, where Schnell had arranged for the
use of the East High School, its auditorium and its grounds. The resolution adopted at
this protest gathering had been written by Rutherford, but other than that he had given
Schnell full autonomy.
As indicated by the Canadian Messenger of the Sacred Heart article, much attention
was being given in the press at this time to the apparent anarchistic tendencies of the
Witnesses. Such a response from the Witnesses strongly indicates that there were,
indeed, many with anarchistic tendencies. The anarchistic tone of the literature, used
as a recruiting ploy, seems to have worked well.
Schnell took up the challenge. His method was to prolong the cooling-off period by
massive aggravation. He rented seven plots of land facing seven different highways
leading into Hubbard. Huge signs were then erected bearing the message,
‘HUBBARD, OHIO, IS UNFAIR - HUBBARD, OHIO, IS UN-AMERICAN!’
These stations were manned for 12 hours a day by Witnesses from both zones, who
handed out booklets and pamphlets; much violence took place. The Witnesses were
again confronting the ‘Egyptians’.
Also, Schnell arranged for 32 Witnesses who had been arrested to file civil damage
suits for false arrests. One other Witness had allegedly been beaten by the police and a
separate suit was filed for that member. Schnell then insisted that all trials be held by
jury, and the Society’s lawyers requested that all Catholics be barred from serving on
these juries. Schnell writes that he employed this approach in order to bring religion to
the forefront and, hopefully, the remaining jurors would feel that they had to uphold
religious issues - rather than the true issue of creating a public disturbance.
Matters went well for the Society at the trial and Hubbard was facing the loss of a
considerable sum of money. Schnell writes that he always knew this was a possibility.
He maintained that he was not after damages, just a permanent injunction against
fruit and vegetable throwing. Therefore, he instructed the Society’s lawyers to ask for
a recess and this point was put to the Hubbard lawyers. It was agreed that the Society
would drop all claims for damages in exchange for a permanent injunction.
Page 209
Notoriety and publicity had been achieved and the next day the Witnesses’ picketing
stopped.
The Adams Street clique had wanted Hubbard to pay damages and they were not
pleased at this outcome, but the ‘Judge’ was. He asked Schnell to write an account of
the whole affair; this was to be printed in Consolation. (S147-153)
Building on this outcome, Schnell set out to train the Witnesses of Zone1 to put into
operation the Seven-Step Indoctrination Program and to mold every company into
being a model of a theocratically-run establishment.
Rutherford and the legal desk were so pleased with Schnell’s successes that they asked
him to create another ‘issue’ and take it all the way to the Supreme Court of the
United States. There can be little doubt that part of Rutherford’s reasoning was that
the higher the legal level, the higher the publicity level. Also, the Society can expect
to get its own way more easily in the upper courts: as the Supreme Court’s decision to
grant the Society the legal status of a religion indicates. The lower courts seemed to
have had their feet set more firmly on the ground.
Schnell now decided to target the town of Struthers, Ohio.
For many years the Witnesses at Youngstown had backed down in Struthers where
there was a bell-ringing ordinance designed to safeguard peace and quiet on Sundays.
As the Witnesses rang people’s doorbells in order to sell the literature they clearly
contravened the ordinance. Here was the perfect ‘issue’: churchbells were rung on
Sundays, so why not doorbells?
The plan was put into operation - the Witnesses rang doorbells on a Sunday. The
reaction was as usual and to be expected. The police were called and arrests were
made. The mayor suggested that if the Witnesses left peacefully those arrested would
be released. Obviously he was not aware that the overall plan was to reach the
Supreme Court of the United States.
On the next Sunday Schnell and the Witnesses returned - and more arrests were made.
He called in reinforcements from Youngstown, but they did not arrive. Those opposed
to the methods that he had employed in bringing Zone 1 to order had the backing of
the Adams Street clique, and the non-arrival of the reinforcements was due to them.
Schnell, however, had the backing of Rutherford and the legal desk; he also had
charge of the zone - so he called upon the whole of Zone 1 and the battle was joined
until the jails were filled.
At the end of the subsequent trials Schnell chose to appeal just one case, the case that
he thought would suit the main purpose of reaching the Supreme Court. The others
who had been arrested had their fines paid by the Society, out of Rutherford’s ‘issue’
fund. This main case became known as Martin v. Struthers.
In due course the case did reach the Supreme Court and Struthers’ charge of bellringing on a Sunday was disallowed. The court upheld Schnell’s original question: “If
churchbells were allowed to ring on Sundays, why not doorbells?” (S153,154)
Page 210
Although the job had been well done, and the required publicity and notoriety had
been obtained, there was no applause from Brooklyn this time. Rutherford’s health
was rapidly going from bad to worse and the Adams Street clique were now in the
ascendancy. Being in Rutherford’s good books and having the duty to carry out his
dictates were putting Schnell on the wrong side of the fence. He received a letter
telling him to stop creating ‘issues’ and get on with his work of visiting the companies
in rotation. It would appear that, at this point, the ‘Judge’ and his highly
confrontational ‘issues’ were being abandoned.
The year 1939 saw the virtual end of an era. Rutherford was not to die until 1942 then, a new type of ‘issue’ would be used in order to gain publicity.
Hayden Covington.
Hayden Covington became the Society’s legal counsel.
The Proclaimers
The New York assembly.
Schnell’s account of events at the New York assembly are elaborated upon. These
disturbances were caused by followers of a Catholic priest, Charles Coughlin. The
Proclaimers gives its own account of this confrontation:
Quote After the discourse had begun, 200 or more Roman Catholics and Nazis, led by
several Catholic priests, crowded into the balcony. At a given signal, they set up a
terrific howl, shouting “Heil Hitler!” and “Viva Franco!” They used all manner of
vile language and threats and assaulted many of the ushers who took action to quell
the disturbance. The mobsters did not succeed in breaking up the meeting. Brother
Rutherford continued to speak forcefully and fearlessly. At the height of the tumult, he
declared: “Note today the Nazis and Catholics that would like to break up this
meeting, but by God’s grace cannot do it.” The audience gave support with round after
round of vigorous applause. The disturbance became a permanent part of the sound
recording made on that occasion, and it has been heard by many people in all parts of
the world. Unquote (Pages 658,659)
*
Name changes.
The People’s Pulpit Association became the Watch Tower Bible and Tract Society.
Inc.. There was a further name-change during 1956: to the Watch Tower Bible and
Tract Society of New York. Inc. - the title it bears at the present time. (Page 229)
The Watchtower’s change of title.
Quote The good news of God’s Kingdom continues to be central to the beliefs of
Jehovah’s Witnesses. Since the issue of March 1, 1939, their principle magazine, now
published in over 110 languages, has borne the title The Watchtower Announcing
Jehovah’s Kingdom. Unquote (Page 139)
Page 211
And so it came to be that Jesus’ title was removed from the heading of the Society’s
main publication.
As given at 1931, this was the second change of title for1939. The first alteration was
on January 1, when its title was changed from The Watchtower and Herald of Christ’s
Presence to The Watchtower and Herald of Christ’s Kingdom. (Pages 139,252,724)
Bans on the Society during World War Two.
Quote During World War 11, there were bans on Jehovah’s Witnesses, their public
ministry, and their Bible literature in many parts of the world. This was true not only
in Germany, Italy and Japan - all of which were under dictatorial rule - but also in the
many lands that came directly under their control before, or during, that war. Unquote
(Page 675)
There then follows a comprehensive list of all such countries, after which is given:
Quote After the end of the war, there was a letup in persecution from some quarters
but an increase in others. During the next 45 years, in addition to the fact that
Jehovah’s Witnesses were refused legal recognition in many lands, outright bans were
imposed upon them or their activities in 23 lands in Africa, 9 in Asia, 8 in Europe, 3
in Latin America and 4 in certain island nations. As of 1992, Jehovah’s Witnesses
were still under restrictions in 24 lands. Unquote (Page 676)
Ask any one of the 6 million Witnesses why such persecutions occur and you will be
told: “We are a religious minority being persecuted because of our beliefs.” Also,
on further questioning, you would probably be told: “Because the governments in
question are under Satan’s power and we are Jehovah’s Witnesses. We expect to
be persecuted by them and, indeed, by the whole world.”
Nothing could be further from the truth, but you would have to try very hard indeed to
get just one Witness to accept that perhaps the general aggravation caused by their
activities may have had something to do with it. Also, of course, all indigenous
religions were now ‘fair game’ and there would be many who objected to the
Society’s attacks upon their sincerely-held faiths and beliefs.
Further to this point, I repeat a passage given at 1925:
Quote Watch Tower publications have long pointed out that in symbolic language the
first book of the Bible foretold the enmity, or hatred, of Satan the Devil and those
under his control toward Jehovah’s own heavenly organization and its earthly
representatives. (Gen. 3:15; John 8:38,44; Rev. 12:9,17) Especially since 1925, The
Watch Tower has shown from the Scriptures that their are just two principle
organizations - Jehovah’s and Satan’s. And, as John 5:19 states, “the whole world” that is, all mankind outside of Jehovah’s organization - “is lying in the power of
the wicked one.” That is why all true Christians experience persecution. - John 15:20.
Unquote (Pages 676,677)
Page 212
So, there you have it: the Witnesses are persecuted in order to fulfil the symbolic
‘prophecy’ contained in the books of Genesis, etc.. Also, when the Bible states “the
whole world” it does not mean the whole world, it means what the Society says it
means: all mankind outside of Jehovah’s organization. As given, these sentiments are
the basis of the 1925 article ‘Birth of the Nation’.
Not given in The Proclaimers:
1) Salvation is not indexed.
2) Olin Moyle is not indexed.
3) As previously stated, both Schnell and his ‘issues’ are not indexed.
1940
Religion was published.
A book of biblical commentary, Society-style, attacking the Catholic Church and the
clergy in general. (R208.S167) Schnell writes that, in this book, the Society rams
home the usual message concerning ‘organized’ religion, otherwise known as the
‘religionists’, etc..
*
The Watch Tower Society is a Snare and a Racket.
Schnell refers to this subject many times in his book Thirty Years a Watchtower Slave.
Under the title ‘Suspicions Aroused’ he writes that as the Watchtowers’ books,
booklets and magazines continued to be published there were those who began to
recognize it for the racket it was. Many were beginning to suspect that perhaps the
vast sales of the Watchtower’s publications and religious goods, purporting to be of a
religious nature, were no more than business sales without a licence. Articles were
beginning to appear in the press and magazines that concerned themselves with this
matter. One such instance was an article written by Stanley High, in the Saturday
Evening Post, titled ‘Armageddon Inc..’
An echo of 1911-12 (the Brooklyn Daily Eagle). So, doubts about the Society’s true
aims and its status as a religion continued to be voiced during 1940.
World War Two and exemption from military service.
As it became likely that America would enter World War Two, the Society reaffirmed
its policy of neutrality. Many Witnesses were to claim exemption from military
service on the grounds that they were ‘ministers of religion’; all part of Rutherford’s
hidden agenda when fighting through the courts in order to obtain the Society’s legal
status as a ‘religion’. (1936)
Schnell represented some of the Witnesses when they attended the examining boards.
He describes one occasion when the applicant was asked the most rudimentary
questions concerning the Bible but was unable to answer. He explained cockily: “We
do not use this method of preaching, we use the Testimony Card.” (S99)
Page 213
The worldwide membership doubled during World War Two and continued to rise
throughout the postwar years to be almost five times its 1938 figure of 47,143 by the
year 1948, when its membership was 230,532 publishers. The membership reached
1,094,280 by 1967. (R75)
End of ‘preaching’ at Armageddon?
Raymond Franz attended an assembly in Detroit, Michigan, where Rutherford stated
that this assembly could be the last before the ‘great tribulation’ struck.
Franz also recalls that he attended a meeting at a local company where his uncle, Fred
Franz, was asked to speak. During the course of his talk he began to discuss the
attitude of so many: that the work of ‘preaching’ was nearing its end. This was an
obvious conclusion to be drawn by the Witnesses who were being fed the usual fodder
by the Society: that the great tribulation was imminent. In this instance the message
would be reinforced by World War Two.
He writes that, to put it mildly, he was stunned to hear his uncle speak to the
contrary, saying that at Brooklyn they were not expecting to close down and that
those who wanted to send in a subscription for The Watchtower magazine need
not send it in for just six months - they could send it in for a full year, or for two
years if they wanted to! (F12)
Hmm!
Banning the Witnesses.
The Canadian government imposed a total ban on the Witnesses. It is a measure
of governmental concern that both Canada and Germany saw fit to ban the
organization during this period. Australia, British Africa and others were to follow
suit in the future. The Canadian ban was lifted during 1943. (P133.R67)
The ‘issue’ of not saluting the American flag in schools. (Unlawful)
The act of not saluting the American flag in schools was ruled by the courts as being
unlawful. The dispute was known as the Gobitis case. The court’s decision at this time
was reversed during 1943. (R63,67)
The Proclaimers
The Canadian ban.
Quote Although Jehovah’s Witnesses had enjoyed legal recognition in Canada for
years, World War 11 provided an excuse for opposers to persuade a new governorgeneral to declare the Witnesses illegal. This was done on July 4, 1940. Unquote
(Page 696)
Saluting the flag in schools. The Gobitis case.
Page 214
Quote On November 6, William and Lillian Gobitis refused to salute the flag and
were expelled from school at Minersville, Pennsylvania. Their father sued to have his
children readmitted. Both the federal district court and the circuit court of appeals
decided in favor of Jehovah’s Witnesses. However, in 1940, with the nation on the
brink of war, the U.S. Supreme court, in Minersville School District v. Gobitis, by an
8-to-1 decision, upheld compulsory flag saluting in public schools. This led to a
nationwide outburst against Jehovah’s Witnesses. Unquote (Page 670)
Exemption from military service.
This aim became an ongoing effort as the Society continued to maintain that the
Witnesses were ‘ministers of religion’, or should be exempt on grounds of neutrality:
Quote In Britain, where both men and women were regimented, the law provided for
exemption; but this was refused to Jehovah’s Witnesses by many tribunals, and judges
imposed on them prison sentence time exceeding 600 years in total. Unquote (Page
194)
Britain recognized the Society as a religion but did not recognize its members as
ministers. (P116,117,361) As given, in Britain the Society is now (2004) registered as
a charity.
The German situation.
At this time the German Witnesses were being led to the gas chambers. Pity the
children.
Quote How many Witnesses in Germany were imprisoned? Jehovah’s Witnesses in
Germany later reported that 6,262 of them had been arrested and 2,074 of that number
had been put in concentration camps. Secular writers usually opt for higher figures.
Unquote (Page 194)
Street-corner selling.
Quote Yet another method of public witnessing was undertaken in 1940. In line with
the scripture that refers to ‘true wisdom calling aloud in the streets,’ in February of
that year Jehovah’s Witnesses began street-corner distribution of The Watchtower and
Consolation (now known as Awake!). (Prov. 1:20) They would call out slogans
drawing attention to the magazines and the message these contained. Unquote
(Page 567)
‘Preaching’ - using the phonograph.
Quote As of 1940, more than 40,000 phonographs were being used. That year a new
vertical model designed and built by the Witnesses was introduced, and it was put to
use especially in America. It stirred up even greater curiosity because householders
could not see the record as it was being played. Each record was 78 rpm and was four
and a half minutes in length. The titles were short and to the point: “Kingdom,”
Page 215
“Prayer,” “Way to Life,” “Trinity,” “Purgatory,” “Why Clergy Oppose the Truth.”
Upwards of 90 different discourses were recorded; over a million records were put to
use. The presentations were clear and easy to follow. Many householders listened
appreciatively; a few reacted violently. But an effective and consistent witness was
being given. Unquote (Page 565)
Not given in The Proclaimers:
1) The book Religion is not indexed.
1941
Neutrality was published.
Schnell gives 1941, Penton gives 1939: there may have been two editions.
Exemption from military service.
Relating to the Second World War, Schnell writes that this book was the culmination
of many declarations that began with the booklet Face the Facts. (1938) It would
appear that the effort to draw conscientious objectors into the ranks of the Society
began then: during 1938.
Neutrality was an important booklet. Schnell writes that it helped many American
Witnesses to stay out of the Second World War. Those who failed to obtain
exemption and still refused military service faced only a five-year prison sentence not the death penalty as in some countries.
In Schnell’s opinion this book’s success in achieving its aims contributed largely to
the high rate of new recruits that swelled the ranks of the Society, both during the war
and after it. He was involved in this activity and states that this situation remained so
‘even today’. (S140,141) I take this to mean 1971, when the abridged edition that I use
was being finalized. (S182)
*
Children was published.
Child and youth indoctrination.
This book was launched at an assembly held in St. Louis, Missouri. The booklet The
Way to Paradise (1924) was aimed at children and the book Children was a
continuation of this attempt to influence young minds. It was presented as the story of
John Alden and Eunice Rogers; being an account of how the Society would like its
young people to behave, think and act. I possess this book and although clearly
fictitious, it is cleverly presented as a non-fictional account of events in the lives of
John and Eunice I have little doubt that many Witnesses accepted this book as being
non-fictional.
The book tells us that John and Eunice were emotionally attached to one another but
decided to serve the theocracy instead of getting married. There then follows a
Page 216
dialogue between them concerning what each had learnt about the teachings of the
theocracy. Naturally, this learning process involves setting out, in great detail, the
Society’s interpretation of the Bible.
From this book:
Quote “My choice, Eunice dear, is to serve Jehovah and his theocratic government.
And I now declare aloud that I make this my choice - will you choose to go with me?
Unquote (D22)
Eunice answers that she would choose nothing else. John then tells her that some
sweet day they will have children and then they will be greatly blessed.
In another section John tells Eunice that the studies they have had together were a
great blessing to him and he goes on to say that he has:
Quote … found a number of books there which were evidently provided by the Lord.
Unquote (D22)
He then states that surely Armageddon is near and that in a few years they would be
able to marry and have children. Meanwhile, they should forgo marriage in order to be
free to serve the theocracy.
Quote “Our hope is that within a few years our marriage may be consummated and,
by the Lord’s grace, we shall have sweet children that will be an honor to the Lord.
We can well defer our marriage until lasting peace comes to the earth. Now we must
add nothing to our burdens, but be free and equipped to serve the Lord. When THE
THEOCRACY is in full sway it will not be burdensome to have a family.” Unquote
(F14)
Raymond Franz was then 19 years of age. He gives an account of his feelings at that
time (1941) as being a strange mixture of agitation and depression. (F14)
The Society claims that 115,000 people were present at this assembly, including
15,000 children who were brought along for a special purpose: the launch of this
disgraceful book. Describing this event, The Watchtower of September 15, 1941
states:
Quote Receiving the gift, the marching children clasped it to them, not a toy or idle
plaything for pleasure, but the Lord’s provided instrument for most effective work in
the remaining months before Armageddon. Unquote (F14)
Raymond Franz was at this assembly and remembers seeing the crowds gather as
Rutherford was driven to the assembly site. Rutherford was in a large car with Hayden
Covington (the legal representative) and Nathan Knorr (the vice-president at that time)
standing on the running boards as bodyguards. (F13) It has to be remembered that
Rutherford was to die the following year and these bodyguards may have been there in
order to keep an eye on his physical state.
Page 217
Franz’ recollection of these events included Rutherford’s recommendation to the
children that they put marriage out of their minds until the return of Abraham, Isaac
and the other ‘ancient worthies’. The ‘ancient worthies’ would guide them in their
choice of mates! (F13,14) Clearly, the teaching of the physical return of the ‘ancient
worthies’ was still being promoted. (Children, pages120,121)
The teaching of the ‘ancient worthies’ appears to have been aimed at the
children.
*
Zone work terminated. Its influence on Schnell.
With World War Two very likely to involve America, the Society terminated zone
work on November 30, 1941, just about a week before Pearl Harbour forced America
into the war. It was mindful of the status of the zone servants and feared that some
might make unguarded statements regarding America’s war efforts. What happened to
the Society’s ‘Establishment’ during 1918-19 was not going to be repeated. Schnell
writes that the Society put each one of them on their own. What they had been told to
say by the Society regarding the war, was not to be repeated - the Society’s policy was
now one of neutrality. (S154,155.P74)
Schnell received an honorable discharge from his position as the Zone 1 servant.
However, the Adams Street clique (who now had the upper hand) placed him in
Campbell, a district that formed part of the Youngstown company he had brought to
order when he was their Zone 1 servant. His assignment was to form a new company
in Campbell from a small group of Witnesses who already existed there.
The situation was that he had been placed among enemies and he also had to report to
the Adams Street clique. In short, he was thoroughly sewn up - but he did manage to
form a company. (S156,157)
Schnell knew that the best way to hit back at the Society was to inform the Witnesses
about the contents of the Bible - accordingly, he established The W.J. Schnell Co..
The title of his advertising pamphlet was Book News. Knowing from experience the
appalling lack of biblical knowledge among the Witnesses, he felt that he could
furnish them with ‘research volumes’ that would broaden their outlook. This he began
to do - in addition to providing them with the Society’s ‘food in due season’.
(S120,176)
The battle commenced and, as planned, Schnell’s new venture went down like a lead
balloon with the Society; whose very existence depends upon the Witnesses digesting
The Watchtower and the other publications exclusively - a fact that Schnell knew only
too well. When ordered to stop he refused, pointing out that he used his business to
earn money in order to supplement his income as a special pioneer. A covert struggle
began.
The Proclaimers
Child and youth indoctrination.
Page 218
We are treated to The Proclaimers’ version of the manner in which Brother
Rutherford launched the book Children:
Quote As Brother Rutherford, then in his early 70s, stepped onto the platform, the
children cheered and applauded. He waved his handkerchief, and the children waved
back. Then, in a clear, kind voice, he addressed the entire audience on the theme
“Children of the King.” After talking for over an hour to the audience in general, he
directed his remarks to the children seated in the reserved sections.
“All of you … children,” he said, fixing his attention on the young beaming faces
before him, “who have agreed to do the will of God and have taken your stand on the
side of his Theocratic Government by Christ Jesus, and who have agreed to obey God
and his King, please stand up.” The children rose as one body. “Behold,” exclaimed
the enthusiastic speaker, “more than 15,000 new Witnesses to the Kingdom!” There
was a burst of applause. “All of you who will do what you can to tell others about
God’s kingdom and its attending blessings, please say Aye.” A thunderous cry, “Aye!”
To climax it all, Brother Rutherford announced the release of the new book Children,
which was received with shouts of joy and tremendous applause. Afterward, the
speaker, a tall man, shared in distributing free copies of the book as a long line of
children walked up on the platform and filed past him. Many wept at the sight.
Unquote (Page 86)
Further to this theme of child indoctrination, I repeat the passage previously given at
1924:
Quote Right down to the present, it remains the custom of Jehovah’s Witnesses for
the entire family to attend congregation meetings together. Children are helped by
their parents to prepare so that they can participate in appropriate ways. Additionally,
a fine array of publications has been provided for parents to use in giving young folks
instruction at home. Among these have been the books Children, in 1941; Listening
to the Great Teacher, in 1971; Your Youth - Getting the Best Out Of It, in 1976; My
Book of Bible Stories, in 1978; and Questions Young People Ask - Answers That
Work, in 1989. Unquote (Page 246)
I would add to this list the booklet The Way to Paradise. (1924) This was a
particularly nasty piece of writing, and I am not surprised at its omission on that count
alone. However, this book concerned itself with the ‘ancient worthies’ and, as this
nonsense was to be dropped during 1950, it would not be highlighted in 1993 when
The Proclaimers was published. The ‘ancient worthies’ do get fleeting mentions in
The Proclaimers (1924) but the context always relates to the teaching as being a
mistake - on the part of the Bible Students, of course. No details are ever given.
As previously stated, at the time of writing (2004) there are many books coming onto
the market that have been written by children who were subjected to the Society’s
indoctrination procedures by their parents. As would be expected, some of these
accounts are quite distressing - and very illuminating. They are not too difficult to find
in bookshops, especially those that deal exclusively with religious material. Long may
this trend continue. Both Anne Sanderson and Susan Thorne contribute to this theme.
Page 219
*
Government bans.
Australia banned the Society during January 1941. It was lifted during June 1943.
(Page 640)
Not given in The Proclaimers:
1) Details from the book Children.
2) The booklet Neutrality is not indexed.
1942
Rutherford’s death.
On January 8, 1942, Rutherford died at Beth Sarim; he had been president for 25
years. His request was to be buried at Beth Sarim but permission was refused by local
officials because the area was not zoned for private cemeteries. During a three-month
battle with the local authorities over this particular ‘issue’ Rutherford’s wife and
children never appeared at any of the hearings. Eventually his remains were taken to
Rossville, New York, and laid to rest there. (P74,75.R64)
The background of Nathan Knorr: the next president.
He was born on April 23, 1905, in Bethlehem, Pennsylvania. At the age of 16 years he
resigned from the Reformed Church of his Dutch ancestors and associated with a
congregation of Bible Students. At 18 years of age he joined the Brooklyn
headquarters to be trained in the business and management side of the Society’s affairs
under the manager C.J. Martin. When Martin died in 1932, Knorr was appointed
general manager of the publishing office and printing plant. Two years later he was
elected a director of the Society and became vice-president during 1940; this was soon
after the committee had been formed in 1939. (S139) During Rutherford’s presidency
it has to be assumed that there had not been an active vice-president as no mention of
that office seems to have been given in the literature of the time.
(R66.P77,78.F60.H18)
Hayden Covington: the vice-president.
Knorr’s first vice-president was the Society’s legal counsel, Hayden Cooper
Covington. He and Knorr clashed over various issues and both developed a deep sense
of resentment towards one another. Covington was replaced by Fred Franz, Raymond
Franz’ uncle, during 1944-45. (P79.F84,85)
*
The New World was published.
An analysis of the book of Job and its application to the present time. (R208) More
‘spiritual Israel’. It was during 1942 that the ‘other sheep’ were given the privilege of
being classified as Jehovah’s Witnesses. (The Proclaimers. Footnote, page 83)
*
Page 220
The King James Version.
The King James Version of the Bible was published. (P173,413)
*
Total control of the congregations.
Knorr set about obtaining total control of the congregations. He appointed
congregation overseers directly from Brooklyn. In the past such appointments were
made by the Society from a list of congregation members that had been supplied by
the congregation. (1938) From now on it was only the administrative functions that
were to be undertaken by members of the congregation - on an unpaid, voluntary
basis. He continued the process that resulted in the present-day structure of the
Society, as given in the section ‘Terminology and Structure - From the Top Down’.
An extra two-hour session for the Witnesses was introduced at congregation level.
The first hour, the Service Meeting, was taken up with discussions on how to
improve the doorstep presentation. The second hour, the Theocratic Ministry
School, was given over to speech training. All Witnesses were asked to consider
themselves as ministers. (R68)
This was quite a large step from the days of the Testimony Card and phonograph
records. The Witnesses would, as in the past, have to study in detail the Society’s
literature - and all that meant. The Seven-Step Indoctrination Program, or
something very similar, would still be in operation and the Witnesses (well informed
in ‘Society speak’) were an essential part of this.
The ‘faceless’ organization.
During 1942, Knorr developed the policy of having all the Society’s literature
published anonymously. Also, any correspondence sent by the Society was unsigned,
simply being stamped with Watch Tower Bible and Tract Society. Inc.. (P78,79) A
truly ‘faceless’ organization.
606 B.C., and all that.
Knorr moved Russell’s date for the fall of Jerusalem to Nebuchadnezzar from 606
B.C. to 607 B.C.E.. (F198,199) Details of this change are given at 1982.
This base date is used in determining the date of 1914 as the end of the Gentile Times
and the (second) beginning of Jesus’ invisible presence on earth. Unfortunately, this
change involved an arithmetical error - to be discussed at 1982.
During the post-Rutherford era the policy of distinctiveness was to be developed. This
change of date (from 606 B.C. to 607 B.C.E.) was the first of a series of measures that
were taken with this aim in mind. The main ideas that non-Witnesses have concerning
the movement now centre around these distinctive differences. They are similar to
Rutherford’s ‘issues’ because they gain people’s attention and, like Rutherford’s
‘issues’, they are publicity stunts - each and every one of them.
Page 221
Monetary allowances.
Raymond Franz writes that he was a special pioneer at this time. In addition to the
sales commission he earned there was a monthly allowance of up to 15 dollars. He
used to balance this claim against his earnings for the month but this created financial
difficulties. He came to realize that others simply claimed the full amount, no matter
what their earnings. (F15)
Schnell gives this monthly allowance as 25 dollars. (1937) It is possible that the
amount varied from location to location, and over time.
*
Replacing the military-style terminology.
It was about this time that Rutherford’s military-style terminology (divisions, units
and companies) was replaced with branches, districts, circuits and congregations. Ten
World Zones were introduced during 1956.
The Proclaimers
The publication of the King James Version of the Bible is given.
Quote … the Society undertook the printing of the entire Bible. To this end, plates for
the King James Version with marginal references were purchased in 1942 from the
A.J. Holman Company, of Philadelphia, Pennsylvania. Unquote (Page 607)
Further into this passage is found:
Quote A concordance, prepared by more than 150 collaborating servants of
Jehovah, was added. This was specially designed to help Jehovah’s Witnesses find
appropriate texts quickly when in the field ministry and thus use the Bible effectively
as “the sword of the spirit,” to cut away and expose religious falsehood. (Eph. 6:17)
… . As of 1992, a total of 1,858,368 of these Bibles had been produced. Unquote
(Page 607)
My ellipsis.
Another reference gives this Bible as having a ‘specially designed concordance’.
(Page 606) Why this concordance was considered ‘special’ is not given.
*
Rutherford’s death, etc..
Rutherford’s death is duly noted, as was Nathan Knorr’s election to the presidency
with Hayden Covington, the Society’s legal representative, as vice-president. Nathan
Knorr’s background is also given. (Pages 90,91)
The ‘faceless’ organization.
Page 222
Quote Since 1942 it has been the general rule that literature published by the Watch
Tower Society does not draw attention to any individual as the writer. Unquote (Page
146)
No indication is given that this rule applies, also, to general correspondence. A fact
that makes it impossible for anyone to contact the particular writer of any
correspondence received from the Society - as intended. The biblical reference given
to justify this is Isaiah 54:13. Don’t bother to check it out, it’s the usual nonsense.
Knorr introduced the concept of what he termed ‘an era of increased education’.
Quote The era of education got under way almost immediately. On February 9, 1942,
about a month after N.H. Knorr was elected president of the Society, a far reaching
announcement was made at Brooklyn Bethel. Arrangements were made at Bethel for
an Advanced Course in Theocratic Ministry - a school that featured Bible research and
public speaking. Unquote (Page 94)
The public speaking would be within the Society - not to the general public.
Also:
Quote It was on February 16, 1942, that Brother Knorr inaugurated an advanced
course in theocratic ministry at the Bethel Home in Brooklyn, New York. The course
provided instruction in such matters as research, expressing oneself clearly and
correctly, outlining material for presentation in discourses, delivering speeches
effectively, presenting ideas persuasively, and being tactful. Both brothers and
sisters were welcome to attend, but only males were invited to enroll and give
student talks on which they would be counseled. The benefits quickly became
evident not only in platform speaking but also in greater effectiveness in house-tohouse preaching. Unquote (Page 568)
In line with the last passages:
Quote In 1942, before traveling overseers were again sent out to the congregations,
they were given some intensive schooling; as a result, their work was carried out with
greater uniformity. Their visits were quite brief (one to three days, depending on the
size of the congregation). During that time they checked on the congregation records,
met with all the servants to offer any needed counsel, gave one or more talks to the
congregation, and took the lead in field service. In 1946 the visits were lengthened to
one week for each congregation. Unquote (Page 223)
Extending the scope of the ‘era of increased education’ to include overseas expansion
by the use of ‘missionaries’:
Quote On September 24, 1942, a further stride was taken in the era of increased
education. At a joint meeting of the boards of directors of the two legal corporations,
Brother Knorr suggested that the Society establish another school, using a building
that had been constructed at Kingdom Farm at South Lansing, New York, 255 miles
northwest of New York City. The purpose of this school would be to train
Page 223
missionaries for service in foreign countries where there was a great need for
Kingdom proclaimers. The suggestion was unanimously approved. Unquote (Pages
94,95)
This ‘missionary’ course commenced during 1943.
Not given in The Proclaimers:
1) The New World is not indexed.
2) Replacing the date 606 B.C. with 607 B.C.E..
1943
The Truth Shall Make You Free was published.
Another book following the familiar pattern of doctrinal and historical ‘explanations’,
starting at the Garden of Eden. (R208)
The earthly reward.
The Truth Shall Make You Free, sets out again the reward that the dead ‘other sheep’
could expect in return for buying and ‘placing’ the literature: that of earthly
resurrection from ‘soul sleep’ at Armageddon and thereafter living forever on a
paradise earth. (P201) Those Witnesses who are alive when Armageddon occurs will
be guaranteed survival. The specifics of these rewards are forever undergoing revision
and so there is little point in delving into the contents of this book. In fact, there is
little point in trying to make sense of a nonsense.
The relative positions of the ‘anointed ones’ and the ‘other sheep’ before, during and
after Armageddon are sheer fantasy - and have to be treated as such. A modern update
is given at 1982 and 1998. The living remnant of the ‘anointed ones’ would continue
to be spiritually resurrected at their natural deaths. The original teaching that the living
‘anointed ones’ would be raptured at some future ‘marked’ date has long since been
forgotten - with the possible exception of the present-day living remnant of ‘anointed
ones’.
Regarding the current, general situation - the Society’s song book Sing Praises to
Jehovah (1984) gives:
The Resurrection - God’s Loving Provision
(John 11:25)
The resurrection of mankind
Spells mercy from above,
Made certain by Christ’s sacrifice
In proof of God’s great love.
First will be raised the “little flock”;
A crown of life they’ll gain.
Page 224
For faithfulness until their death,
A thousand years they’ll reign.
Upon the “cloud of witnesses,”
Life too will be conferred.
A “better resurrection” grand
They’re promised in God’s Word.
And we can hope that “other sheep”
Who now may chance to die
Will waken early from the tomb
Their God to magnify.
All those in dark memorial tombs
Will hear Christ Jesus’ voice
And, like the thief with Christ impaled,
In Paradise rejoice.
With close of Christ’s millennial rule,
There’ll be the final test;
Then all avoiding Satan’s snare
Will be forever blest.
O “remnant” of the “little flock”
And “other sheep” ’mong men,
Tell those who lost dear ones in death,
They’ll see them once again.
So keep abounding in good works
Commanded by our Lord,
For well you know death can’t prevent
Your reaping your reward.
It would appear that the ‘little flock’ (the ‘anointed ones’) will gain ‘the crown of life’
- whatever that means.
Clearly, the ‘other sheep’ will have to survive the second death (after Jesus’ millennial
rule) before inheriting eternal life on a paradise earth - and, as previously stated, they
will not be alone! (1982) (1998)
The Proclaimers has nothing extra to proclaim regarding the current specifics of this
topic; but they are given in the Society’s book You Can Live Forever in Paradise on
Earth (1982). Chapter 21 makes interesting reading. (To be given at 1982)
*
Course in Theocratic Ministry was published.
To further the aims of the Service Meeting and Theocratic Ministry School sessions,
set up in the congregations during 1942, Knorr released a series of internal text books
in order to educate all members in their role of being effective ‘ministers’. The first of
these was Course in Theocratic Ministry. (R69) Of course, the Witnesses at
congregation level would have to purchase these internal text books, along with the
rest of the Society’s literature. As 1879, so 1943 - and so now.
Page 225
*
Orders, straight from God!
After reasserting that the Society is God’s ‘faithful and wise servant’; ‘God’s
mouthpiece’; etc. The Watchtower of July 1, 1943, gives:
Quote These expressions of God’s will by his King and through his established
agency constitute his law or rule of action for the “faithful and wise servant” and for
their goodwill companions today who will dwell upon the earth for ever in the New
World. The Lord breaks down our organization instructions further and makes them
more practicable by further instructing us through his “faithful and wise servant”. He
says, ‘Let us assign the field, the world, to special pioneers, regular pioneers and
companies of Jehovah’s witnesses in an orderly way, sufficient for everyone to
thoroughly witness therein, and let us place upon each one the responsibility of caring
for the New World interests in these respective assignments.’ He says the
requirements for special pioneers shall be 175 hours and 50 back calls per month,
which should develop into a reasonable number of studies; and for regular pioneers
150 hours and as many back calls and studies as can be properly developed during that
time. And for company publishers he says, ‘Let us make a quota of 60 hours and 12
back-calls and at least one study a week for each publisher.’ These directions come
to us from the Lord through his established agency directing what is required of us;
and, for those who really love the Lord and are guided by his counsel, that is a
reasonable service requirement. This expression of the Lord’s will should be the end
of all controversy. It is for your good that these requirements are made; for thereby
you are enabled to prove your integrity and magnify the Lord’s name. Unquote
About twice the amount again of this verbiage is then given in which these direct
instructions from the Lord are elaborated upon by the Society. This elaboration
involves further precise instructions to the Witnesses - such as the assignment of
personal territory to individual Witnesses, etc.. There then follows:
Quote The Lord through his “faithful and wise servant” now states to us, “Let us
cover our territory four times in six months.” That becomes our organization
instructions and has the same binding force on us that his statement to the Logos had
when he said, “Let us make man in our image.” It is our duty to accept this additional
instruction and obey it. Unquote
More argumentation supporting the sales drive is then given. This argumentation is
presented as answers to the type of questioning that was bound to be raised by those
who could not, or would not, comply with these direct instructions from the Lord.
After a considerable amount of such argumentation the article states:
Quote Before real progress will be made in increasing our activity we must each one
recognize these calls to action as coming from the Lord and applying to us
personally, and respond to them wholeheartedly.
The New World Government is 29 years old. Consequently it should be kept before
the minds of the people at all times by calling at their homes and telling them about it,
by making back-calls and conducting studies with them, by working business territory
Page 226
and calling on them in their offices. They should be witnessed to on the streets with
our magazines, publishers presenting the message of the New World. No matter where
they go, the people should have always before them the evidence that the New World
Government has begun to function. Unquote
Given as printed, apart from the bold and underlining.
All quotations in this section have been taken from Raymond Franz’ book In Search
of Christian Freedom, pages 90-93.
‘Missionary’ training at Gilead.
The Gilead ‘missionary’ training school was set up in South Lansing, New York State.
The first intake was on February 1, 1943. The students were expected to work the
farm as well as study. The aim was to send these ‘missionaries’ worldwide when the
war ended. (R68.H18)
Not saluting the American flag in schools ‘issue’. (Now lawful)
The Society won the right for the Witnesses’ children not to salute the American flag
in schools. (R67)
The Proclaimers
Course in Theocratic Ministry.
The ‘era of increased education’.
Quote At the “Call to Action” Assembly held throughout the United States on April
17 and 18, 1943, the booklet Course in Theocratic Ministry was released. Each
congregation was urged to start the new school, and the Society appointed instructors
to act as chairmen and to offer constructive counsel on student talks delivered by
male enrollees. As quickly as possible, the course was translated and put into
operation in other lands. Unquote (Page 94)
These Society-appointed instructors would probably be those who had attended the
course established at the Brooklyn headquarters during 1942.
Further to this theme of increased education:
Quote To fill the special need that existed at that time, full attention was being
focused on equipping every member of the congregation to share to the full in houseto-house evangelizing.
Was it possible to equip each member of this growing international organization not
only to give a brief witness and to offer Bible literature but also to speak effectively
and to be a teacher of God’s Word? That was the objective of a special school
established in each congregation of Jehovah’s Witnesses, beginning in 1943. It had
already been in operation at the world headquarters of Jehovah’s Witnesses since
Page 227
February1942. Every week, instruction was given, and students delivered talks and
were counseled on them. At first, only males gave talks in the school, though the
entire congregation was encouraged to attend, to prepare the lessons, and to participate
in reviews. In 1959 the sisters were also privileged to enroll, for training in discussing
Bible subjects in a one-to-one setting. Unquote (Page 248)
Of course, this passage does not set out the motives that lie behind ‘the era of
increased education’: to boost sales and recruitment by a more efficient presentation
of the ‘doorstep’ message. Naturally, the very important self-indoctrination aspect of
preparing to ‘preach’ is not stated.
*
Saluting the American flag in schools.
Quote In the United States, the propriety of compelling anyone to salute a flag was
submitted to the courts. On June 14, 1943, the U.S. Supreme court reversed its own
former decision and, in the case of West Virginia State Board v. Barnett, ruled that
compulsory flag saluting was inconsistent with the guarantee of freedom set out in the
nation’s own constitution. Unquote (Page 197)
This ‘issue’, that began with the Gobitis case in 1941, had ended.
A Supreme Court ruling on house-to-house evangelism.
Quote In 1943, in the case of “Murdoch v. Pennsylvania ,” the Supreme Court of the
United States said, among other things:
“The hand distribution of religious tracts is an age-old form of missionary
evangelism - as old as the history of the printing presses. It has been a potent force in
various religious movements down through the years. This form of evangelism is
utilized today on a large scale by various religious sects whose colporteurs carry the
Gospel to thousands upon thousands of homes and seek through personal visitations
to win adherents to their faith. It is more than preaching; it is more than distribution
of religious literature. It is a combination of both. Its purpose is as evangelical as the
revival meeting. This form of religious activity occupies the same high estate under
the First Amendment as do worship in the churches and preaching from the pulpits. It
has the same claim to protection as the more orthodox and conventional exercises of
religion. It also has the same claim as the others to the guarantees of freedom of
speech and freedom of the press.” Unquote (Page 688)
The Supreme Court of the United States (in this passage) indicates that it was still
unaware of the true nature of the Society and the clear fact that it is not a religion:
even though it was declared as such by that same court in 1938.
I can only repeat that the history of the Society and its disgraceful, crafty misuse of the
Bible substantiate my position.
Australia lifts its ban on the Society.
The High Court in Australia lifted its ban on the Society during 1943. (Page 721)
Page 228
Not given in The Proclaimers.
Any detail concerning the book The Truth Shall Make You Free. Hence no detail on
the contemporary (1943) ‘paradise earth’ scenario.
1944
The Kingdom Is at Hand was published.
The title says it all. More imminent Armageddon, using parts of Daniel and
Revelation. (R208)
Again, note the unwarranted capitalization of ‘Is’.
*
The American Standard Version of the Bible (1901) was published. (P413)
*
Covington’s resignation. Fred Franz as vice-president.
Covington resigned as vice-president and Fred Franz was elected to that position. The
reason given for Covington’s resignation was that questions were being raised over
the fact that he was not of the ‘anointed’ class. However, as already given, (1942)
there were personality problems between Knorr and Covington. Also, Covington had
an alcohol problem that caused him to leave New York in the early 1960s. He must
have remained a Witness at this time as Raymond Franz states that he was
disfellowshipped in the1970s. Following treatment he was reinstated and continued
his association with the Society until his death in 1979. (F84,85.P79)
There seems to be some confusion concerning just when Covington resigned and Fred
Franz took his place. It may have been a messy affair.
The reason given for Covington’s resignation (that of not being of the ‘anointed’
class) is almost certainly a further instance of being ‘economical with the truth’.
Voting shares. (Very important)
Until 1944, voting shares (that included the right to elect the directors) had been
issued for a $10 donation. It had not mattered much that there were so many voters at
the corporations’ meetings as it is most likely that they automatically passed the
boards’ resolutions. Both the Pennsylvania and the New York have a board of
directors.
During 1944, this situation was changed and a maximum number of 500 persons
(selected by the corporations’ boards of directors) would be the only ones with a
right to vote. (P227,228.F88) This clearly eliminated the opportunity to buy votes in
order to influence decision making - especially the makeup of the board of directors.
Under the new system the board of directors chose those who could vote for the
board of directors. Very convenient - for the board of directors!
Page 229
The Proclaimers gives this change as occurring during 1945. (Page 722)
Raymond Franz states that the annual meeting of the Watch Tower Society, where the
election of the directors takes place, is extremely routine and that the bulk of the
voting members know virtually nothing concerning the inner workings of the
organization and have no influence, voice or control as to the policies and
programmes of the organization. (F88)
Tightening control over the congregations. (The ‘church courts’)
Penton writes that this was the year Knorr removed the last scrap of autonomy left to
the congregations. In the past the congregation had been allowed to discipline its
own members. Now there was to be a congregation committee of three men who,
with the Society-appointed circuit servant, would perform this task. Disciplinary
action that had to be taken against any member of the congregation would now
be dealt with by this ‘church court’. Should such action result in a Witnesses’
disfellowshipment, the congregation would be told that such-and-such a person
had been disfellowshipped - end of matter. No reason had to be given. (P89)
Again, very convenient - for the Society!
The congregation committee is not the same as the service committee. (1932) (1938)
(1942)
In addition, the ‘church court’ supplied the Society with a list of names and
recommendations from which it chose the congregation servants: the volunteers from
the congregations who performed the everyday tasks. The Watchtower of May 15,
1944, spelt out these new arrangements and from that date onwards there was a steady
increase in the powers of these ‘church courts’. (P89)
Penton does not state how the three ‘church court’ committee members were chosen. I
strongly suspect that it was not by the congregation! Most probably, it was the
Society-appointed circuit servant who did the choosing.
Olin Moyle.
Olin Moyle won his case, initiated during 1939, for libel against Rutherford and
several members of the board of directors. A judgment of 25,000 dollars was given 15,000 dollars plus costs. As stated previously, this was a considerable sum of money
in 1944. (P82.M48)
After this case the Society’s legal department went to work and made it virtually
impossible to file a suit against the Society, or its officers, in similar circumstances.
(P322,325)
Penton writes that it was after the Olin Moyle court decision that the congregations’
‘church courts’ were set up. He describes them as being disfellowshipping, or judicial
committees. (P322)
Page 230
Schnell.
Schnell was firmly ordered by the service department at Brooklyn to stop selling nonSociety literature through his advertising pamphlet Book News. He, just as firmly,
rejected this attempt to curb his activities. (S120)
The Proclaimers
The American Standard Version of the Bible. (1901 edition)
Quote The desire of Jehovah’s Witnesses went beyond getting copies of the Bible, the
book itself, into the hands of the people. The Witnesses wanted to help people to get
to know the personal name, as well as the purpose, of its divine author, Jehovah God.
There was a translation in English - the American Standard Version of 1901 - that
used the divine name in more than 6,078 places where it appeared in the sources
from which the translators worked. In 1944, after a number of months of negotiations,
the Watch Tower Society purchased the right to make a set of key plates for this Bible
from plates and type supplied by Thomas Nelson and Sons, of New York. During the
next 48 years, 1,039,482 copies were produced. Unquote (Page 607)
*
Regarding the ‘church courts’.
Quote As early as 1904, in the book The New Creation, attention was given to the
need to take appropriate action so as not to allow a demoralizing of the congregation.
The understanding that the Bible Students then had of the procedure for dealing with
wrongdoers as outlined at Matthew 18:15-17 was discussed. In harmony with this,
there were, on rare occasions, ‘church trials’ in which the evidence of wrongdoing in
serious cases was presented to the entire congregation. Years later, The Watchtower,
in its issue of May 15, 1944, reviewed the matter in the light of the entire Bible and
showed that such matters affecting the congregation should be handled by responsible
brothers charged with congregation oversight. (1 Cor.5:1-13; compare Deuteronomy
21:18-21). Unquote (Pages 186,187)
The biblical references are the usual nonsense. Note, yet again, the standard ploy of
referring to past publications as though they contained ‘gospel truths’.
Also, notice the use of the Society’s common phrase, ‘reviewed the matter in the light
of the entire Bible’. What does that mean?
In the future, as will be seen, these new disciplinary methods were to be used against
the so-called ‘apostates’. These are the Witnesses who either realize the true nature of
the Society as a writing, printing and publishing concern or have enough common
sense left (even after massive indoctrination by the Society) to query the Society’s
dictates. Under this new system such people would be tried and disfellowshipped by
the ‘responsible brothers charged with congregation oversight’. As given, the
Witnesses would simply be told that the dissident had been disfellowshipped for
apostasy - end of matter.
Not given in The Proclaimers:
Page 231
1) The Kingdom Is at Hand. It is indexed and a reference is given - so far so good!
Unfortunately, this reference relates only to the title.
2) There is no reference to Olin Moyle - he is not indexed.
3) Covington’s resignation date is stated as 1945. As given, the confusion concerning
these dates indicates that it may have been a somewhat messy affair.
1945
Theocratic Aid to Kingdom Publishers was published.
This was a further internal textbook to be used in the congregation’s Theocratic
Ministry School sessions. It contained a detailed speech training course. (R130,208)
*
The ban on blood transfusions was introduced.
This ban was the subject of an article in The Watchtower of July 1, 1945, entitled ‘The
Sanctity of Blood’. (P153.D2,68)
There are good medical arguments for and against blood transfusions, but any
scriptural justification has to be a clear-cut nonsense: the Society’s biblical references
apply to animal sacrifice. The blood of a sacrificed animal had to be scattered as a
sacrifice to the Lord. In a general sense, as at Genesis 9:4, animals killed for food
would also have had their blood drained.
There is always a motive for whatever the Society does, whether it be overt or covert.
As already stated, I consider the ban to be akin to a Rutherford ‘issue’: it brings
publicity even though it is not aimed at the clergy, United Nations, etc.. This type of
‘issue’ (that promoted distinctiveness) was to be developed in the future and they
became a major source of aggravation for the Witnesses themselves. At this point
in time, the Society’s teachings tended to become dictates. As given, the publicity
value lies in the distinctiveness of these teachings. The Jehovah’s Witnesses ban
blood transfusions, children’s birthday parties, etc. - we all know that!
For confirmation of my thinking in this matter, see a reference to Mankind’s Search
for God. (1990)
I continue to use the word ‘issue’ in order to describe this type of publicity stunt but
remind the reader, from time to time, that they are, indeed, only publicity stunts. The
Society’s record of adulterations to the Bible makes any religious motive untenable.
Postwar aid for overseas Witnesses.
Following the end of World War Two, aid began for those Witnesses living in
countries devastated by the effects of that war. (R69) Witnesses only of course, and
then only with the aim of re-establishing that which had been achieved in prewar
years.
The Proclaimers
Page 232
The blood transfusion ‘issue’.
Quote The respect for life shown by Jehovah’s Witnesses has also affected their
attitude toward blood transfusions. When transfusions of blood became an issue
confronting them, The Watchtower of July 1, 1945, explained at length the Christian
view regarding the sanctity of blood. It showed that both animal blood and that of
humans were included in the divine prohibition that was made binding on Noah and
all his descendants. (Genesis 9:3-6) It pointed out that this requirement was
emphasized again in the first century in the command that Christians ‘abstain from
blood’. (Acts 15:28,29) That same article made it clear from the Scriptures that only
sacrificial use of blood has ever been approved by God, and that since the animal
sacrifices offered under the Mosaic law foreshadowed the sacrifice of Christ,
disregard for the requirement that Christians ‘abstain from blood’ would be an
evidence of gross disrespect for the ransom sacrifice of Jesus Christ. (Lev.
17:11,12; Heb. 9:11-14,22) Unquote (Page 183)
This is another effort to imply that past Watchtowers contain infallible ‘gospel truths’.
I leave the reader to peruse this passage in order to determine just how many flawed
arguments it contains.
Also, ‘abstain from blood’ should properly be written as ‘abstain … from blood’.
See ‘Indirect Manipulation of the Bible’ regarding Acts 15:29. (The Dishonest use of
Ellipses) Using this biblical reference to support the statement ‘abstain from blood’
(without the ellipsis) is a double violation of God’s Word.
If the Society wishes the Witnesses to abstain from blood it should insist that all
Witnesses eat only meat that has been drained of blood, as did the Israelites - or
become vegetarians!
Covington’s resignation as vice-president. (Given in a small print footnote)
Quote In September 1945, Brother Covington graciously declined to serve further as
vice-president of the Watch Tower Bible and Tract Society (of Pennsylvania),
explaining that he wished to comply with what was then understood to be Jehovah’s
will for all members of the directorate and officers - that they be spirit-anointed
Christians, whereas he professed to be one of the “other sheep.” Unquote (Page 91)
Hmm! No other reasons? More ‘economy with the truth’!
The word ‘then’ signifies that matters have changed since 1945. The new Chieftains
are of the ‘other sheep’ class.
Postwar aid for the Witnesses.
Quote Anxious to survey the needs of Jehovah’s Witnesses in war-ravaged
countries, the Society’s president, along with his secretary, Milton G. Henschel, set
out on a tour of Britain, France, Switzerland, Belgium, the Netherlands, and
Scandinavia in November 1945 to encourage the brothers and to inspect the branch
Page 233
offices of the Society. Their objective was postwar reorganization. Arrangements were
made for literature supplies as well as food and clothing to be shipped to the brothers
in need. Branch offices were re-established. Unquote (Page 96)
No visit to the American sector of West Germany?
Voting shares.
The alterations regarding the voting shares (given at 1944) are presented as being
brought into effect during 1945. (Page 722) Just one sentence states that the Society’s
board of directors was no longer selected by voters who qualify by monetary donation.
However, it does not state that these voters were now to be chosen by the directors
themselves!
Yet more ‘economy with the truth’!
Not given in The Proclaimers.
Theocratic Aid for Kingdom Publishers. This is an internal book.
1946
An assembly.
The first large postwar assembly was held in Cleveland, Ohio. It is claimed that
more than 80,000 people attended.
*
Let God Be True was published.
Let God Be True became known as the ‘doctrine per chapter book’ (R.208). There was
a second edition in 1952. Hoekema writes that it has been claimed by the Society that
a total of 17,000,000 copies of this book have been printed in 50 languages. (H19)
Another invisible Advent?
Relating to Jesus’ Second Advent being seen with ‘the eyes of understanding’ or
‘powers of discernment’ Let God Be True gives:
Quote The manner of his going away was quiet, thieflike, without sound of trumpet
or public display, yet with the message, ‘You will be witnesses of me … to the most
distant part of the earth,’ ringing in the disciples ears (Acts 1:8,11). His witnesses
alone saw him leave. Logically, only his faithful witnesses would promptly recognize
his return. Unquote (R102)
The portion of Acts 1:8 that has been omitted by use of the ellipsis reads: “in
Jerusalem, and in all Judea and Samaria and … .” (N.I.V.) No comment! This is quite
a good example of the dishonest use of ellipses. I repeat this passage in the ‘Indirect
Page 234
Manipulation of the Bible’ section of this text. Also, in the Society’s New World
Translation the word ‘You’ would be given in capital letters.
Now the Witnesses are being told that when Jesus returns only they will be aware of it
because only his witnesses (the apostles) saw him go. This may be logic to the ‘other
sheep’ but … .
Further examples of this book’s contents are given at 1952.
*
Equipped for Every Good Work was published.
Another Theocratic Ministry School book.
*
Love v. The Society.
Raymond Franz relates that, as a member of a group of newly-appointed branch
overseers who were to be sent overseas in order to perform supervisory work in
various countries, he attended a talk given to the group by Nathan Knorr. Among
other matters Knorr strongly stressed that if they wished to remain on their missionary
assignments they should avoid anything that might lead to courtship and marriage.
The policy was ‘loss of singleness means loss of assignment’. (F16)
Semiannual circuit assemblies.
Knorr initiated semiannual circuit assemblies. (P83)
Change of title.
The title of the magazine Consolation, was changed to Awake! - its present title.
(P84.R45)
The Proclaimers
The Nuremburg assembly of 1946. (Given only in The Proclaimers)
Quote The following year,1946, the brothers in Germany arranged for a convention
in Nuremburg. They were granted the use of the Zeppilinwiese, Hitler’s former parade
grounds. Unquote (Page 268)
There then follows a description of this event. It was not attended by anyone of note
from Brooklyn.
There was another Nuremburg assembly, held during 1955. This was a Societyorganized event.
The Awake! magazine. (Released at the Cleveland assembly)
Page 235
Quote The 1946 convention will long be remembered for the release of the first issue
of Awake!. This new magazine replaced Consolation (formerly known as The Golden
Age). Unquote (Page 97)
Long be remembered! Why? It was only a change of name - or was it?
Rutherford published The Golden Age in order to bolster recruitment. This magazine
informed its readers about how bad the present world conditions were, and how good
they will be when under heavenly control. Join ‘us’ with our heavenly connection and
leave ‘them’ who cannot alter these conditions because they are trying to alter
something that is being permitted by God.
At the present time the Awake! magazine has become more general in its contents. It is
possible that the change of emphasis occurred at that time (1946).
Let God Be True.
It is described as being a book to be used when conducting Bible studies with
interested persons. (Page 97) No details are given. This was quite a major book in its
time.
Equipped for Every Good Work.
It is simply stated that this book was to be used in the congregation’s Theocratic
Ministry School sessions. (Page 97)
Not given in The Proclaimers.
The reference given in Let God Be True, concerning the possibility of yet another
invisible Advent.
1947
A world tour of assemblies.
Knorr attended a worldwide series of assemblies that stretched from Hawaii and New
Zealand to Milan, Zurich and London; also included were South and Central America.
This tour was, basically, a fact-finding mission. (R69)
The continuing problems in Canada.
The Canadians again took up arms to oppose the Witnesses. Catholicism was strong in
Canada and the confrontations became a national concern. At one time 1,300 cases
were pending in Quebec courts. The Society published a tract entitled Quebec’s
Burning Hatred for Christ and Freedom is the Shame of all Canada. Riots followed
of course - it was business as usual. The battles in the streets and in the courts became
an ongoing feature of Canadian life. (R69,70)
Page 236
I feel that Knorr would have liked the Canadian problem to go away. He was
introducing a different type of ‘issue’ and the Canadian confrontations were a
Rutherford leftover. However, these ‘issues’ were being initiated by the Canadians not the Society.
Increasing membership.
Information concerning the number of active Witnesses (the publishers) is collected
throughout the year. This provides two figures, the peak figure and the average figure
- naturally the average figure will be slightly lower than the peak figure.
In 1947, there were 207,552 peak publishers compared with 115,240 in 1942. (P84)
The Proclaimers
The world tour of assemblies.
Quote With a view to worldwide expansion, on February 6, 1947, the Society’s
president and his secretary, Milton G. Henschel, embarked on a 47,795-mile world
service tour. The trip took them to the islands of the Pacific, New Zealand, Australia,
Southeast Asia, India, the Middle East, the Mediterranean area, Central and Western
Europe, Scandinavia, England, and Newfoundland. It was the first time since 1933
that representatives of the headquarters’ staff in Brooklyn had been able to visit their
brothers in Germany. Unquote (Page 98)
As previously stated, it is certain that no-one of note from Brooklyn attended the
assembly in Nuremburg, held during 1946.
Referring to the above passage, Henschel states:
Quote “We had in mind sending out missionaries, so we had to know what they were
getting into and what they would need.” Following the tour, a steady stream of Gileadtrained missionaries reached foreign soil to spearhead the work of Kingdom
proclamation. Unquote (Page 98)
Canada.
Quote During the 1940s and 1950s, the Canadian province of Quebec became a
veritable battleground. Arrests for preaching the good news had been taking place
there since 1924. By the winter of 1931, some individual Witnesses were being
picked up by the police every day, sometimes twice a day. Legal expenses for the
Witnesses in Canada became heavy. Then, early in 1947 the total number of cases
involving the Witnesses that were pending in the courts in Quebec Province soared to
1,300; yet, there was only a small band of Jehovah’s Witnesses there. Unquote (Page
680)
It would appear that the Canadians were taking on the Society by forcing it into the
courts in order to inflict high financial damage.
Page 237
Beth Sarim and the ‘ancient worthies’.
Quote A few years after Brother Rutherford’s death, the board of directors of the
Watch Tower Society decided to sell Beth Sarim. Why? “The Watchtower” of
December 15, 1947, explained: “It had fully served its purpose and was now only
serving as a monument quite expensive to keep; our faith in the return of the men of
old time whom the King Christ Jesus will make princes in ALL the earth (not merely
in California) is based, not upon that house Beth Sarim, but upon God’s Word of
promise.” Unquote (Page 76)
Indeed, it had fully served its purpose: as a residence situated in a highly-desirable
part of California, set aside for Rutherford and his close associates to do whatever it
was they did in it. Plus, of course, all the trimmings - the fleet of cars, plenty of drink,
etc.. But what about the ‘ancient worthies’?
A footnote explains:
Quote At the time, it was believed that the faithful men of old times, such as
Abraham, Joseph, and David, would be resurrected before the end of this system of
things and would serve as “princes in all the earth,” in fulfillment of Psalm 45:16.
This view was adjusted in1950, when further studies of the Scriptures indicated
that those earthly forefathers of Jesus Christ would be resurrected after Armageddon.
- See “The Watchtower,” November 1, 1950, pages 414-417. Unquote (Page 76)
But where would they go? Initially it was to be Jerusalem, then it was San Diego,
California - so where now? This problem was to be neatly solved at a later date: they
were not coming at all - not before or after Armageddon! (1950)
The biblical reference given has nothing to do with the ‘ancient worthies’. The usual
reference is Hebrews 11.
1948
Canada.
During 1948, the Society pleaded through the Canadian courts for a Bill of Rights that
would enable them to seek protection in the written letter of the law instead of being
dealt with by the local courts and police officers. Matters relating to these rights went
before the Canadian Supreme Court during 1950, when the Society won freedom from
persecution for sedition. In 1953, the Society won the freedom to distribute its
literature. (R70)
The Witnesses may have thought that they were fighting for religious freedom and
tolerance, but the Society knew exactly what it was fighting for - the right to sell its
literature and thereby gain recruits (who will buy and sell even more literature).
Beth Sarim was sold. (P84.R48)
Page 238
District assemblies.
Knorr introduced annual district assemblies. (P83)
Increasing membership.
This year there were 230,532 publishers compared with 47,143 in 1938. Rogerson
uses the 1968 Yearbook to obtain these figures. He does not state whether they are
peak or average. (R75)
The Proclaimers
Nothing is given, specifically, for 1948. The sale of Beth Sarim has been given at
1947.
1949
Counsel on Theocratic Organization for Jehovah’s Witnesses was published.
This was the first of a series of books setting out the structure of the Society. Others
were Preaching Together in Unity, (1955) and Your Word Is a Lamp to My Foot,
(1967).
*
The New World Translation of the Christian Greek Scriptures. (The New
Testament)
The Watchtower of September 15, 1950, states that on September 3, 1949, Knorr
convened a joint meeting of both boards of directors from the two Societies of
Pennsylvania and New York. He announced the existence of a New World Bible
Translation Committee and that this committee had completed a translation of the
Christian Greek Scriptures - the New Testament. This meeting gave both boards
their first indication of this venture. (F63.P173,174.D62,63) This is a good example
of the offhand, casual manner adopted by the ‘Establishment’ towards the rest of the
membership - whatever their status.
It is known from Raymond Franz that the members of this committee were Nathan
Knorr, Fred Franz, Albert Schroeder and George Gangas. This Bible was to be
published and distributed during 1950. (F50.P174)
Don’t be thinking that this is a work of scholarship on the part of these four people - it
isn’t. It is simply an attempt to adulterate the Bible in order to make certain passages
in God’s Word fit the Society’s teachings. I have little doubt that the ‘Society-men’
would make full use of these adulterations at congregation level. (See ‘Direct
Manipulation of the Bible’)
It is often given in the Society’s literature that the purpose of the Society’s New
World Translation of the Bible is to vindicate Jehovah’s name: by acknowledging
it. This is not so: the true reason is as given in the preceding paragraph.
*
Page 239
Organ transplants.
The issue of Awake!, December 22, 1949, carried an article ‘Spare Parts for Your
Body’, which stressed positively the wonders of modern surgery in transplanting both
human and artificial organs. (P112,113)
At that time blood transfusions were banned as unscriptural (1945) - a little odd!
In the future this positive position (regarding organ transplants) was to become
extremely negative - and extremely complicated.
Expansion.
The printing facilities at Brooklyn were expanded during 1949-50. (R70.M39)
The Proclaimers
The New World Translation.
Quote It was early in October 1946 that Nathan H. Knorr, who was then the president
of the Watch Tower Society, first proposed that the Society produce a fresh
translation of the Christian Greek Scriptures. Actual work on the translation got under
way on December 2, 1947. The complete text was carefully reviewed by the entire
translation committee, all of them spirit-anointed Christians. Unquote (Page 607)
The word ‘translation’ does not mean the interlinear translation. As previously stated,
it will become clear that this exercise was simply concerned with altering certain
passages in established translations in order to make them fit the Society’s teachings.
This relatively simple task was undertaken by the ‘entire translation committee’:
Nathan Knorr, Fred Franz, Albert Schroeder and George Gangas.
It is certain that Fred Franz was the prime mover in this sorry saga. It is fully accepted
that Knorr was concerned with running the organization and that Fred Franz (as the
Society’s foremost biblical exegete) was concerned with the doctrinal aspects. (P80)
Just how proficient he was concerning the Hebrew language can be ascertained from
the following dialogue taken at the Scottish Court Sessions, November 1954 - in the
Walsh case.
Q: Have you also made yourself familiar with Hebrew?
A: Yes.
Q: So that you have a substantial linguistic apparatus at your command?
A: Yes, for use in my biblical work.
Q: You, yourself, read and speak Hebrew, do you?
A: I do not speak Hebrew.
Page 240
Q: You do not?
A: No.
Q: Can you, yourself, translate that into Hebrew?
A: Which?
Q: The fourth verse of the second chapter of Genesis?
A: You mean here?
Q: Yes.
A: No, I wouldn’t attempt to do that.
(Rev. Ian Brown, page 15)
In his book Faith on the March, (1957) A.H. Macmillan, a prominent Bible Student
from the Society’s early years, wrote:
Quote A scholar from his youth, Franz is a keen student of the Bible. Born in
Covington, Kentucky, in 1893, he carried away the honors of the University of
Cincinnati and was offered the privilege of going to Oxford or Cambridge in England
under the Rhodes Plan. Instead, in 1914, he entered the full-time ministry. His mother
was a devout woman and a sincere Bible student and she had brought her children up
in that way. When Franz came to headquarters in 1920, Rutherford saw at once that he
was a young man of literary ability and possibilities, so he put him to work as an
editorial assistant. Besides Spanish, Franz had a fluent knowledge of Portuguese and
German and is conversant with French. He is also a scholar of Hebrew and Greek as
well as of Syriac and Latin, all of which contribute to making him a thoroughly
reliable mainstay on Knorr’s editorial staff. Unquote (Pages 181,182)
Hmm!
It is known from his nephew, Raymond Franz, that the family had very strong Witness
connections. The reference to Fred Franz’ mother as being ‘a sincere Bible student’ is
very likely to mean that she was a Bible Student.
Regarding A.H. Macmillan and the quotation from his book Faith on the March.
Macmillan was disliked by the Society’s directors, who regarded him as a schemer.
(P52) Also, Fred Franz was never offered a Rhodes Scholarship. Franz claimed that he
would have been recommended for this scholarship - if he had remained at the
University of Cincinnati. (P354) Even Franz’ toned-down version of events does not
ring true: given the fact that he did not even complete his first year. (P79)
Clearly, Macmillan was lying when he stated that Fred Franz ‘carried away the honors
of the University of Cincinnati’ and he was scheming when he did not state exactly
who offered Franz ‘the privilege of going to Oxford or Cambridge in England’ - and
when this offer was allegedly made!
Page 241
Macmillan’s book was published during 1957. N.H. Knorr, the president of the Watch
Tower Bible and Tract Society of Pennsylvania at that time, wrote an introduction in
which he stated: “This book is a straightforward and truthful account.”
Hmm!
I repeat the following transcript taken from the Ross trial of 1912, concerning
Russell’s knowledge of Greek.
Q: (Attorney Staunton) - “Do you know the Greek alphabet?”
A: (Russell) - “Oh yes.”
Q: (Staunton) - “Can you tell me the correct letters if you see them?”
A: (Russell) - “Some of them, I might make a mistake on some of them.”
Q: (Staunton) - “Would you tell me the names of those on top of the page,
page 447 I have got here?”
A: (Russell) - “Well, I don’t know that I would be able to.”
Q: (Staunton) - “You can’t tell what those letters are, look at them and see if
you know?”
A: (Russell) - “ My way … “ [He was interrupted at this point and not allowed
to explain]
Q: (Staunton) - “Are you familiar with the Greek language?”
A: (Russell) - “No.”
Not given in The Proclaimers.
The Society’s acceptance of organ transplants - despite the ban on blood transfusions.
The heading ‘Organ Transplants’ is not indexed. In fact, the subject is not mentioned
anywhere in The Proclaimers. Further reading will explain why.
1950
An assembly.
An assembly was held at New York’s Yankee Stadium that lasted for eight days. It
is estimated that 75,000 delegates were housed in New York and 15,000 lived in a
trailer city nearby. A total of 123,707 people attended Knorr’s address entitled ‘Can
You Live Forever in Happiness on earth?’. (P86.R70)
Doubtless the answer was in the affirmative, and presumably instructions were given
setting out the procedure to be followed in order to gain such a reward.
Page 242
The ‘ancient worthies’ are abandoned!
At this assembly Fred Franz gave a talk in which the return of the ‘ancient
worthies’ was officially abandoned and replaced with the view that the Society’s
appointees in the congregations already fulfilled such a princely role! The problem of
where they would be housed had been solved: because they were not coming!
(F196)
Raymond Franz describes these members of the congregations as Society appointees.
(F196) The Society’s publications refer to them as congregation appointees, or
overseers. They were to receive training at the Society’s Kingdom Ministry School,
South Lansing when it was set up during 1959. (The Proclaimers, page 231)
At the present time (2004) the main Society-man in the congregation is known as the
Society’s congregation secretary.
So, after decades of waiting (since 1917) the Society had dispensed with the ‘ancient
worthies’.
*
Defending and Legally Establishing the Good News was published.
This book was written by Hayden Covington: it gives advice to the Witnesses on legal
procedures. It also lists court decisions upholding their legal rights. (P86.H143)
It is probable that these legal rights would involve conscientious objection to military
service. America was involved in military confrontations overseas and the incentive to
join the Witnesses, on this account alone, must have been quite considerable. Part of
the massive increase in the organization’s membership at this time might well have
been due to these facts - Schnell is definitely of this opinion. (S140,141)
The figure to bear in mind when comparing prewar and postwar membership figures
is that the number of publishers in1938 was 47,143. (R75)
*
This Means Everlasting Life was published.
This was an instruction book for husbands, wives and children; it set out a code of
morals and social conduct that the Witnesses were expected to obey. (R209) This
book began the ‘squeaky-clean’ image that is still in vogue today. It is another
distinctive feature that the ‘Establishment’ seeks to promote - it is a publicity stunt.
Relating to the ‘squeaky-clean’ image - from Sing Praises to Jehovah, (1984):
Forward, You Ministers of the Kingdom
(2 Timothy 4:5)
Go forward in preaching the Kingdom
To people of ev’ry land.
With love in our hearts for our neighbor,
Page 243
Help meek ones to take their stand.
To glorify our sacred service
We must consider how we dress.
Our ministry is very precious;
Jehovah we e’er seek to bless.
New ministers keep stretching forward
With god’s prize of life in view.
Forgetting the things you’ve abandoned,
From God’s Word your strength renew.
And as clean bearers of God’s message
From this world diff’rent may you be.
Befitting it is for God’s servants
From ways of the old world to flee.
Together we press ever forward,
God’s remnant and “other sheep”
The old and the young, men and women,
In step with the truth do keep.
We have a ministry so sacred
That we desire to dignify.
To lovers of truth it brings comfort
And honors our God, the Most High.
Chorus
Forward going,
Preach the Kingdom message ever far and wide.
Forward moving,
Keeping ever loyal on Jehovah’s side.
*
The New World Translation of the Christian Greek Scriptures was published.
This translation of the New Testament was revised during 1951. In 1961 the entire
Bible was published under the title New World Translation of the Holy Scriptures.
This complete Bible is listed as a revision of all that had gone before. (P173,174.
R165) It follows that the New Testament section may have undergone a second
revision at that time.
The original New Testament sold, or ‘placed’, over 480,000 copies before its original
revision in 1951. It continued to be published as a separate Bible and between five and
ten million copies had been ‘placed’ by 1992. (M71,72) The original (1950) version of
the New Testament contained all of the direct manipulations of the Bible given in my
latest version of the complete Bible (1984).
My 1984 edition of the complete Bible states: “Total complete New World
Translations printed of all editions; 64,780,000 copies.” These editions, or more
accurately revisions, of the complete Bible took place during 1970, 1971 and 1981.
(P413) The foreword of my 1984 edition confirms these dates as revised editions and
Page 244
also gives the 1984 edition as a revised edition. (Page 5) It is likely that the New
Testament section was revised at these same dates. This makes a possible six
occasions when the New Testament could have been revised. A further episode of this
sorry saga is given at 1961.
*
Not guilty of sedition.
As given at 1948, the Canadian Supreme Court held that the Society was not guilty of
sedition; this follows on from similar decisions made by other countries. (P136) This
may be so, but the Society’s overall policy did set up a good recruiting opportunity.
Bans: Eastern Europe.
During 1950, the Witnesses were banned in Eastern Europe. This was followed by
mass arrests in Russia during March and April 1951. (R71) (1951)
Printing expansion completed.
The latest expansion of the printing facilities at Brooklyn was completed. (R70)
The Proclaimers
The New World Translation of the Christian Greek Scriptures.
Quote This translation was assigned to the Watch Tower Bible and Tract Society of
Pennsylvania for publication, with the request that the names of the translators
never be published. They wanted all honor to go to Jehovah God, the Divine
Author of his inspired Word. Unquote (Page 608)
The truth of the matter is that all Nathan Knorr, Fred Franz, George Gangas and
Albert Schroeder had to do was to determine those parts of the Bible that they wished
to alter, and get the writing department to alter them. Specific instances of these
devious, deceitful alterations (carried out to make God’s Word fit their sacrilegious
teachings) are given in the ‘Direct Manipulation of the Bible’ section of this book.
*
The ‘ancient worthies’ are not coming!
Quote For many years Jehovah’s Witnesses had believed that even before
Armageddon some of Jehovah’s pre-Christian servants would be raised from the
dead to be princes of the new world, in fulfillment of Psalm 45:16. You can imagine,
then, the effect on the vast audience when the speaker asked: “Would this
international assembly be happy to know that here, tonight, in our midst, there
are a number of prospective princes of the new earth?” There was tremendous and
sustained applause along with shouts of joy. Unquote (Page 263)
This passage relates to an address given by Fred Franz at the 1950 New York
assembly.
Page 245
The first ‘belief’ had always been that the ‘ancient worthies’ would resurrect during
1925. The second ‘belief’ was that the ‘ancient worthies’ would resurrect after
Armageddon. (The Proclaimers, page 76) Now, the third ‘belief’ was that there were
‘prospective’ princes already in their midst and that these people had, somehow,
replaced the ‘ancient worthies’! Only a Jehovah’s Witness could possibly believe any
of this manipulative nonsense.
As given in the main script, these ‘prospective princes of the new earth’ were the
Society’s appointees in the congregations!
Psalm 45:16 has nothing to do with the ‘ancient worthies’ - given at Hebrews 11.
Another ban.
A ban on the Witnesses was imposed by the Dominican Republic. (Page 667)
Not given in The Procaimers.
This Means Everlasting Life is not indexed.
1951
What Has Religion Done for Mankind? was published.
Rogerson writes that this was a very badly-written attack on the major world religions.
(R209)
Penton gives the reason for this book’s publication when he writes that as the Society
began to develop new communities in non-Christian lands, they also began to censure
Buddhism, Hinduism, Islam and other religions of the East. (P130)
This is simply a repeat of the standard procedure used against Christendom: it is a
recruiting ploy.
As given, in the past the Society had been anti-religion. Then Rutherford took the
Society through the courts (1936-38) in order to gain the status of a religion. The
results of this action were that the Society gained financial advantages and the
Witnesses gained the extra ‘hope’ of avoiding military service. Now that the Watch
Tower Bible and Tract Societies of Pennsylvania and New York. Inc. were the ‘true’
religion every other religion had to be a ‘false’ religion, which was defined as:
Quote A form of worship without regard of whether it be true or false. Unquote
(D28)
Yet another ‘tongue-in-cheek’ Society statement that accuses others of its own sins.
This book also contained an attack on science and scientists regarding evolution.
(R115)
Page 246
As detailed elsewhere, the Society largely stands or falls by the acceptance of a divine
and instantaneous creation of Adam out of the earth’s dust about 6,000 years ago. This
scenario also involves Adam’s original sin upon which depends the teaching of Jesus’
‘corresponding’ ransom sacrifice. This position must be constantly defended, hence
the anti-evolution stance.
*
The New World Translation of the Christian Greek Scriptures was revised.
This was the first of a possible six occasions.
*
Blood transfusions.
The Watchtower of July 1, 1951, again took up the ‘issue’ of blood transfusions. This
may have been the result of some confusion, possibly generated by the emphatic
endorsement of organ transplants. (Awake! 1949) (P203,204)
A purge of Witnesses in the Soviet Union.
Regarding events that are now known to have been taking place in the Soviet Union
during 1951 The Watchtower of March 1, 1999, gives:
Quote The Watchtower of April 1, 1956 reported that “a great purge” of Jehovah’s
Witnesses was carried out on April 1, 7 and 8 of 1951. “These are dates unforgettable
by Jehovah’s Witnesses in Russia,” The Watchtower explained. “On these three days
all of Jehovah’s Witnesses that could be found in Western Ukraine, White Russia
(Belarus), Bessarabia, Moldavia, Latvia, Lithuania, and Estonia - more than 7,000
men and women … were loaded into carts, carried to railroad stations and there put
into cattle cars and sent far away.” Unquote
It is clear that Stalin, as well as Hitler and the other dictators, recognized the danger
posed by thousands of Russians capable of mindlessly doing whatever they were told
to do by a well-organized operation based in America.
The ellipsis signifies a portion left out of the original passage that may well have
stated, ‘and children’ - if so, pity these children.
Schnell.
On February 15, 1951, Schnell received a letter from the Society informing him that
he had been taken off the special pioneer list as he was no longer fulfilling his time
quota and because he was continuing to publish Book News. (S178)
The Proclaimers
Nothing was given, specifically, for 1951.
Not given in The Proclaimers:
1) What Has Religion Done for Mankind. This book is not indexed.
Page 247
2) The first of many possible revisions concerning the New World Translation of the
Christian Greek Scriptures.
3) There is no mention of the peculiar position of banning blood transfusions but
accepting organ transplants.
4) The Russian purge of Witnesses.
1952
Let God Be True, (1946) was revised.
As previously stated, this publication was known as the ‘doctrine per chapter book’.
(R208)
I present just a few contentious statements to be found in this book:
Quote We shall let God be found true by turning our readers to his imperishable
written Word. Unquote (H25)
Not a very good start, considering the Society’s past record on this point.
Quote To let God be found true means to let God have the say as to what is the truth
that sets men free. It means to accept his Word, the Bible, as the truth. Hence, in
this book, our appeal is to the Bible for truth. Our obligation is to back up what is said
herein by quotations from the Bible for proof of truthfulness and reliability. Unquote
(H25,26.P159)
More ‘tongue in cheekness’.
In fact, very few quotations from the Bible are given in the Society’s literature. The
Society’s main use of the Bible is to obtain the references that purport to validate
Society statements.
However, don’t check the references if you are a Witness - that could result in
disfellowshipment. (1980) (1982)
Quote Unless we seek direct to the law and testimony of God’s written Word, we
shall never attain to the light whose beams show that the morning of a new world of
righteousness is at hand. Unquote (P159)
This may be so, but the Witnesses do not ‘seek direct to the law and testimony of
God’s written Word’: they ‘seek direct to the Society’ - quite a different matter.
Penton writes that this book was replaced, in 1968, by The Truth That Leads to
Eternal Life.
*
The ‘Mother’ organization. (Believe us - don’t argue!)
After reminding the Witnesses of their obligations to the theocratic organization, The
Watchtower of February 1, 1952, gives:
Page 248
Quote We should meekly go along with the Lord’s theocratic organization and wait
for further clarification, rather than balk at the first mention of a thought unpalatable
to us and proceed to quibble and mouth our criticisms and opinions as though they
were worth more than the slave’s provision of spiritual food. Theocratic ones will
appreciate the Lord’s visible organization and not be so foolish as to pit against
Jehovah’s channel their own human reasoning and sentiment and personal feelings.
Unquote
Following on from more of the same:
Quote After being nourished to our present spiritual strength and maturity, do we
suddenly become smarter than our former provider and forsake the enlightening
guidance of the organization that mothered us? “Forsake not the law of thy mother.”
(Prov. 6:20-23) Unquote
After yet more of the same is given:
Quote How much more readily we can receive the slave’s provisions with confidence,
since, unlike the Beroeans, we have much past experience with the precious
provisions from the slave. After receiving these food supplies we prove their
Scripturalness for ourselves to make the message our own, in a spirit of meekness and
trustfulness and not combativeness. Unquote
It is clearly necessary for the Society to keep cracking the whip.
All quotations in this section have been taken from Raymond Franz’ book In Search
of Christian Freedom, pages 98,99.
The ‘squeaky-clean’ image.
Although beginning during 1950, from 1952 the Society promoted the idea of getting
(and keeping) the Witnesses ‘squeaky-clean’. Through the recently-formed
congregation committees it began to disfellowship fornicators, drunkards, adulterers
and persons guilty of other immoral practices! The Watchtowers of this period
contained many articles on this subject. (P89,356)
Interestingly, Raymond Franz relates that entire filing cabinets at the Bethel
headquarters contain details of the Witnesses’ wrongdoings - including branch
representatives stealing from branch funds; having a record of alcoholism; engaging in
adulterous sexual relations (in one case with a prostitute, in another with the wife of a
missionary living at the branch office) and other moral failures. (In Search of
Christian Freedom, page 598)
Increasing membership.
There were 456,265 peak publishers in 1952, compared with 207,552 in 1947. (P84)
The Proclaimers
Page 249
I cannot find anything that relates to the main script.
Not given in The Proclaimers:
1) Let God Be True. (1946, revised 1952)
2) There is no reference to the ‘squeaky-clean’ image being developed during this
period.
1953
An assembly.
Another assembly, titled ‘The New World Society Assembly’, was held at New
York’s Yankee Stadium; a top attendance of 165,829 was recorded. It formed the
major part of a film, The New World Society in Action, that was shown worldwide
during 1954. (P86.R70,71.H20)
*
Make Sure of All Things was published.
This book was revised in 1957 and then again during 1965, when it was retitled Make
Sure of All Things: Hold Fast to What Is Fine. (R209)
More unwarranted capitalization.
*
New Heavens and a New Earth was published.
*
Volume 1 of the New World Translation of the Hebrew Scriptures, the Old
Testament was published.
I list all five volumes at this point:
Volume 2 was published during 1955.
Volume 3 during 1957.
Volume 4 during 1958.
Volume 5 during 1960. (H19)
During 1961, the entire Bible, the New World Translation of the Holy Scriptures, was
published in one volume. This was a revision of all that had gone before. (Foreword,
1984 revision) Other revisions of the entire Bible were in 1970, 1971, 1972, 1981 and
1984. (P413)
*
Memorized ‘sermons’.
During 1953, Knorr wrote ‘sermons’ to be memorized by the Witnesses for use in
their house-to-house ‘preaching’. A short ‘sermon’ was to be delivered on the
doorstep and longer ones were to be used on the ‘people of goodwill’ in ‘back calls’.
(R71) This memorization could involve recitation. (1998, The Society as a Cult)
(Thorne, pages 12,13)
Page 250
Schnell.
It is now time to leave Schnell as it was during this year that, on one Sunday evening,
he walked unobtrusively out of the Kingdom Hall in Youngstown, never to return.
The company and Kingdom Hall that he had founded in Campbell had been recently
closed by the Society.
At first some Witnesses visited him; sent by the Society in order to determine the
extent of his business activities. He was aware of their intent and these visits soon
dropped away. (S182)
The Proclaimers
The New World Society Assembly and the launch of Make Sure of All Things.
Quote At the New World Society Assembly, held in New York City, July 19-26,
1953, new publications were provided for Jehovah’s Witnesses themselves and for
use especially in the house-to-house proclamation of the Kingdom. For example, the
release of “Make Sure of All Things” brought forth thunderous applause from the
125,040 present on Monday, July 20. A handy field service tool, the 416-page pocketsize book assembled more than 4,500 scriptures under 70 main themes. Jehovah’s
Witnesses now had at their fingertips the Scriptural answers to questions raised in
their house-to-house preaching. Unquote (Pages 99,100)
This is self-indoctrination on a grand scale.
*
New Heavens and a New Earth.
It is clear that the Society had been questioned about the fact that the ‘new name’ of
Jehovah’s Witnesses was not the ‘new name’ stated in the Bible. Relating to this book
it is given - in a footnote:
Quote Although the evidence points persuasively to Jehovah’s direction in selection
of the name Jehovah’s Witnesses, The Watchtower (February 1, 1944, pp, 42-3;
October 1, 1957, p. 607) and the book “New Heavens and a New Earth” (pp. 231-7)
later pointed out that this name is not the “new name” referred to at Isaiah 62:2;
65:15; and Revelation 2:17, though the name harmonizes with the new relationship
referred to in the two texts in Isaiah. Unquote (Page 156)
This is quite a large piece of information, so why not make sure that most Witnesses
know about this fact by printing it in a highlighted box - not a small-print footnote?
No prizes given.
The correct name, Hephzibah, (My delight is in her) is not stated as such in the
passage. Also, its reference, Isaiah 62:4, is not given.
Not given in The Proclaimers.
Page 251
Volume 1 of the New World Translation of the Hebrew Scriptures: the Old Testament.
The only reference given in the index is for all five volumes. No details are given.
1954
A new type of publicity stunt.
The film The New World Society in Action, was distributed. As given, a large part of
its subject matter was the New York assembly held during 1953. (R70,71)
The Walsh case.
When testifying before a court in Scotland, Fred Franz, the vice-president, was
questioned about the procedure used if some major change of doctrine was made and
whether, or not, it would have to be approved by the board of directors? The official
court transcript gives the following:
Quote
Q: In matters spiritual has each member of the Board of Directors an equally valid
voice?
A: The President is the mouth-piece. He pronounces the speeches that show
advancement of the understanding of the Scriptures. Then he may appoint other
members of the headquarters temporarily to give other speeches which set forth any
part of the Bible upon which further light has been thrown.
Q: Tell me; are these advances as you put it, voted upon by the directors?
A: No.
Q: How do they become pronouncements?
A: They go through the editorial committee, and I give my O.K. after Spiritual
examination. Then I pass them on to President Knorr, and President Knorr has the
final O.K.
Q: Does it go before the Board of Directors at all?
A: No. Unquote (F64, P162,163)
Raymond Franz states that there was no official editorial committee as such, aside
from the president and vice-president. (F64) So, given this fact, Fred Franz’ statement
was perjury. It may be remembered that the official editorial committee had been
dismissed by Rutherford over the ‘Birth of the Nation’ article, printed in 1925.
Also giving testimony was Hayden Covington, the Society’s legal counsel and former
vice-president, from whose testimony the following passage is taken:
Page 252
Quote
Q: A Witness has no alternative, has he, to accept as authoritative and to be obeyed
instructions issued in the ‘Watchtower’ or the ‘Informant’ or ‘Awake!’?
A: He must accept those.
Q: Are those books in a different position from these magazines?
A: ‘Watchtower’ is the official magazine of the Society.
Q: Then is it your view that the present organization of Jehovah’s Witnesses, with the
Watchtower Bible and Tract Society as its legal agency, is the means by which the
Will of God is worked out on earth?
A: That is our firm belief. Unquote (P163)
What has been said in these two passages only confirms what is clear and obvious but it is nice to have it straight from the horse’s mouth.
A further quotation from this court case, regarding Fred Franz’ knowledge of Hebrew,
has been given at 1949.
The Proclaimers
The New World Society in Action. The film.
Quote To assist those demonstrating interest in the Bible to appreciate the magnitude
of Jehovah’s visible organization, a motion picture was released in 1954. This film,
The New World Society in Action, also helped to break down community prejudice.
Unquote (Page 480)
Directly following on from this passage is given the fact that this film was shown
extensively in the African states and around the world. (Pages 480,481)
Not given in The Proclaimers.
The Walsh case.
1955
German international assembly.
A series of international assemblies was staged. The one in Germany took place
in Nuremburg, at the Zeppelinweise Stadium where Hitler had held the
Nuremburg rallies. On the final Sunday of that assembly 107,423 people attended
Page 253
Knorr’s final discourse; the largest audience ever to attend an assembly of Jehovah’s
Witnesses in Europe. (P87)
*
Qualified to be Ministers was published.
This book replaced Theocratic Aid to Kingdom Publishers, (1945) and Equipped For
Every Good Work. (1946) It was itself revised during 1967. (R130)
*
You May Survive Armageddon into God’s New World was published.
The ‘anointed ones’ and the ‘other sheep’.
One of this book’s main themes was to establish the difference between the ‘anointed
ones’ and the ‘other sheep’. (P194.R112)
The ‘other sheep’ are left in no doubt about their position relative to the ‘anointed
ones’. Their status and obligations have been set out in other publications of course,
but it is necessary for the Society to keep these matters at the forefront due to the
constantly changing membership.
Frightening the Witnesses’ children.
Many of the Society’s publications give full and often gory details of what will
happen at Armageddon - this book is no exception. Rogerson writes that the Society
seems to take a grim satisfaction in the thought of justice being meted out to the
unrighteous in this way. (R106,107)
It would probably be true to say that these gory acts will also be meted out to those
who have left the organization in the past; those who may do so in the future and, of
course, all of us who did not have the foresight to join up in the first instance. Pity the
children subjected to this drivel by their indoctrinated parents. What nightmares must
have been suffered because their young minds instinctively see their parents as the
fount of all truth. This ‘gory detail’ theme is to be continued. (1958)
As given, (1941) ex-Witnesses are now writing books that throw some light upon the
effects that the Society’s indoctrinating material had (and still has) on young minds. I
hope that this trend continues.
*
Preaching Together in Unity was published.
This internal booklet concerned itself with the structure of the Society. It replaced the
booklet Counsel on Theocratic Organization of Jehovah’s Witnesses. (1949) It was
itself retitled in 1967, when it became Your Word Is a Lamp to My Foot, and was
issued to every baptized Witness. All these booklets set out in detail the structure of
the Society. (R204)
Concerning the matter of the Society’s control over the Witnesses; I give the
following four quotations from Preaching Together in Unity.
Page 254
Regarding the position of the assistant congregation servant.
Quote As to his specific duties, he will tabulate field service reports weekly, post the
totals on the progressive report sheet, keep the congregation servant advised of weekly
progress, keep a check on all publishers to aid them in the field service, and in general
be an assistant to the congregation servant. Unquote (R126)
Quite a workload!
At this point in time, the assistant congregation servant was an ordinary member of
the congregation doing this unpaid work on a voluntary basis. The congregation
servant was also a local man who was appointed by the Society to generally oversee
the various activities within the congregation - his work was also unpaid. (R125) This
situation changed during 1959 when the Society began to train its own congregation
servants at South Lansing.
Still ‘cracking the whip’.
Quote A word might be said concerning the importance of the congregation meetings.
If anyone claims to be one of Jehovah’s witnesses and of the New World Society, the
only way he would be able to prove it would be by associating with Jehovah’s
witnesses and the New World Society. Unquote (R127,128)
Given as printed.
Rogerson writes that five one-hour sessions were held each week and every Jehovah’s
Witness was required to attend all of them. (R127) At the present time (2004) these
five sessions would be incorporated into three meetings.
House-to-house work and Acts 20:20.
Quote There are many methods of doing service work, but the most effective way of
preaching the good news is for each dedicated person to go from house to house and
talk to the people in their own homes. … . Jesus Christ and his apostles set the
example for us in this. Unquote (R137,204)
This preposterous last statement really is believed by the Witnesses - I have asked
one! The ‘proof’ text given to support this absurdity is Acts 20:20. This same passage
is also printed in Your Word Is a Lamp to My Foot, (1967). (R137,204)
Acts 20:20 is a good point to bring up with the ‘doorstep’ Witnesses.
It is very important for the Society that the Witnesses continue to ‘preach’ from
house-to-house and this accounts for the highly sacrilegious statements that the
Society is prepared to make in order to support this activity. The Witnesses’
preparation for house-to-house ‘preaching’ is still the main indoctrination process. I
restate, this fact should not be forgotten, it is very important.
Pioneering.
Page 255
Quote This privilege of service is open to all regular publishers who have been
preaching the good news of the Kingdom since the date of their immersion, and they
should have a favorable recommendation from the local congregation. Pioneers are
required to meet a minimum quota of 100 hours a month. Unquote (R145)
The pioneer force had been disbanded by Rutherford during 1937, when the special
pioneers were formed. It had since been reformed and now it was being promoted.
The pioneers began life as Russell’s full-time colporteurs working on commission those taken from outside the congregations. Now they were being taken from within
the congregations. Being a pioneer could represent the first step up the ladder for the
Witnesses. The terms now used are regular and auxiliary pioneers. As will be given,
the difference is in the number of hours worked. Also, they were allowed to work
wherever they chose. (See 1965)
The last four quotations, all taken from this internal booklet, throw a little light
onto the workings of the Society at congregation level.
*
Associating with a disfellowshipped person was declared a reason for
disfellowshipment.
This draconian measure was given in a Watchtower of this year (on page 607 of the
bound volume for 1955). (P89,356) It did not apply to disfellowshipped family
members; however, spiritual matters were not to be discussed.
The reasoning behind this move is clear: many disfellowshipments would be due to
the particular Witness querying the Society’s dictates - such an attitude cannot be
allowed to spread. The extent to which the Society is prepared to go in order to
enforce this particular dictate is quite remarkable.
The Proclaimers
The Nuremburg assembly.
Quote The Nuremburg convention was attended by 150,645 from 78 countries.
Besides airplanes and ships, some 20,000 cars, 250 busses, and 40 special trains were
needed to transport the delegates to that convention. Unquote (Page 496)
This is the full extent of the information that The Proclaimers gives concerning this
event.
Not given in The Proclaimers:
1)
2)
3)
4)
Qualified to be Ministers is not indexed.
You May Survive Armageddon into God’s New World is not indexed.
Preaching Together in Unity is not indexed.
The introduction of the disfellowshipping offence ‘associating with a
disfellowshipped person’ is not mentioned.
Page 256
1956
Another film.
An hour-long colour film was produced: The Happiness of the New World Society.
(R71) It would appear that the film made of the 1953 assembly had been a success.
*
Child indoctrination.
The Society continued to insist that all the Witness’s family attend the five
weekly congregation sessions. At the present time (2004) these five sessions are
contained in three meetings. This is a clear effort to get at the older offspring (and
enable both parents to attend) - there could be no other reasons. It is easy to imagine
the disturbances caused by these bored children but it is not so easy to imagine the
mental effects on them. As given, light is now being thrown on this subject by the
victims themselves. All interested readers should check their local bookshops. Both
Susan Thorne and Anne Sanderson throw some light on these matters.
The Watchtower of May 15, 1956, states:
Quote Just having our children with us at the meetings however is not adequate. Here
they will be expected to pay attention and not play, draw pictures or have side
attractions. Unquote (R134)
This impossible situation must have caused many not to attend all five sessions. Such
an act, according to the Society, is equivalent to a repudiation of God’s channel of
earthly communication - and this is a disfellowshipping offence. The same parents
who were being asked to subject their children to the Society’s indoctrination skills
also had the threat of disfellowshipment to cope with. To a thoroughly-indoctrinated
Witness this threat meant everlasting death if carried out - quite a problem!
It is timely to state that Doug Harris, in his book The Jehovah’s Witnesses. Their
Beliefs and Practices, presents a short but excellent chapter concerning the Society’s
dictates that are aimed at the Witnesses’ children - and their effects on them. Sadly,
these effects include attempted suicide. (Page 185) Pity the children. This chapter
‘Social issues - children’, lists raw quotations from the Society’s internal literature not available to the general public.
Marriages by consent were banned.
During Rutherford’s era marriages by consent were allowed. With no legal obligations
a couple could easily part should the union fail due to one partner leaving the
organization. During 1956, this attitude changed - an article in The Watchtower, (on
pages 569-572 of the bound volume for 1956) made such relationships a
disfellowshipping offence. (P266,386) This change of policy was, most probably,
undertaken in order to enhance the sought-after ‘squeaky-clean’ image. It was backed
up by what Penton describes as ‘A rather charming counsel given to married couples’.
The body of Christ.
Page 257
After many years (since 1880) of teaching that when Jesus spoke of his body at the
last supper he meant the ‘anointed ones’, the Society quietly dropped this absurd idea
during 1956. It was then given as ‘new light’ in a Watchtower article (on page 49 of
the bound volume for 1956) that his body really did mean what everyone else had
always known it to mean: Jesus’ physical body as symbolized by the unleavened
bread. (P192,193,375)
Penton states that it is difficult to reconcile the original position with the fact that the
Bible Students have not been under the new covenant since 1880. They were Jesus’
body, but he was not their mediator. (P375) A good point!
Even more printing expansion.
A new 13-storey factory addition was started at Brooklyn in order to cope with the
continually rising circulation of The Watchtower and Awake!. (R72)
The Proclaimers
The Society films.
Quote After the motion picture The New World Society in Action, other films
followed: The Happiness of the New World Society, Proclaiming “Everlasting Good
News” Around the World, God Cannot Lie, and Heritage. Unquote (Page 481)
World Zones.
Quote Arrangements were made to divide the earth into ten zones, each zone
embracing a number of Society branches. Qualified brothers from the office in
Brooklyn and experienced branch overseers were appointed to be zone servants (now
called zone overseers) and were trained for this work by Brother Knorr. On January 1,
1956, the first of these zone servants inaugurated this new service of visiting branches.
As of 1992, upwards of 30 brothers, including members of the Governing Body, were
serving as zone overseers. Unquote (Page 101)
Name change.
The title of the Watch Tower Bible and Tract Society. Inc. was changed to the Watch
Tower Bible and Tract Society of New York. Inc.. (Page 229)
Bans. (Dominican republic)
The ban imposed on the Witnesses by the Dominican Republic (1950) was lifted.
(Page 667)
Not given in The Proclaimers:
1) The insistence that all the family attend the five weekly congregation sessions.
2) The banning of marriages by consent.
Page 258
3) The acceptance that Jesus’ body (referred to at the Last Supper) really did mean his
physical body and not the Bible Students: the ‘anointed ones’.
1957
A revised edition of Make Sure of All Things was published.
This book was originally published in 1953. It was further revised and retitled, during
1965, to Make Sure of All Things: Hold Fast to What Is Fine. (R209.H143)
*
Submission to the ‘Mother’ organization.
After some debate on this matter The Watchtower of May 1, 1957, gives:
Quote But God has not arranged for that Word to speak independently or to shine
forth life-giving truths by itself. His Word says: “Light is sown for the righteous.” (Ps.
97:11) It is through his organization that God provides this light that the proverb says
is the teaching or law of the mother. If we are to walk in the light of truth we must
recognize not only Jehovah God as our Father but his organization as our mother.
Some who call themselves Christians and who claim God as their Father boast that
they walk with God alone, that he directs their steps personally. Such persons not only
forsake the teaching or law of the mother, but they literally throw God’s woman out
into the streets. Unquote
After further consideration of the problem, it is given:
Quote Such honor and obedience was required not only as due the immediate parents
in the flesh but also as rightfully belonging to the older men of influence in Israel.
Failure to render such proper respect to Elisha, the prophet of Jehovah, brought upon a
gang of juvenile delinquents the just sentence of speedy execution. (2 Ki. 2:24) Today,
also, God requires and exacts from his children obedience, honor and respect. These
must be rendered not only to the living God himself, but to his wifely organization as
well. Unquote
Both quotations in this section are taken from Raymond Franz’ book In Search of
Christian Freedom, pages 100-102.
The Dominican Republic.
Raymond Franz was sent to the Dominican Republic where the American
‘missionaries’ were being expelled and the indigenous Witnesses subjected to a wave
of violent persecution. The point at issue, as given by Franz, was the Witnesses’
refusal to engage in ‘marching’ as required by the military training laws. (F17,18)
This situation had, most probably, arisen when the Witnesses resumed operations after
the ban was lifted during 1956. Raymond Franz had to assess the situation.
Page 259
Franz writes that whilst he was there he had a sense of real danger, to such an extent
that he rigged up the appearance of a form in the bed - and slept on the floor. (F18)
Change of policy on marriage.
As the ‘Establishment’ had recently changed its policy on marriage, Raymond Franz
did so. His wife, Cynthia, accompanied him on many of his tours. (F18)
Expansion.
The expansion of the printing plant, begun in 1956, was completed during 1957.
(M39)
Sale of WBBR.
The radio station, WBBR, was sold. (H22.R72) The Society always uses the latest
technology in order to sell its product. The medium of radio would most certainly
have been used - if the licensing authorities had allowed it. At the present time the
Society has a website on the Internet, where it plies its trade amid the mass of antiSociety literature to be found there.
The Internet is strictly out of bounds to the Witnesses. However, I would suspect that
some may peruse its contents - in the privacy of their own homes.
Membership figures.
In 1957 there were 716,901 peak publishers compared with 456,265 in 1952. (P84)
The Proclaimers
The Dominican Republic.
Quote In the Dominican Republic, the clergy collaborated with Dictator Trujillo,
using him to accomplish their aims even as he used them for his own purposes. In
1950, after newspaper articles written by priests denounced Jehovah’s Witnesses,
the Watch Tower Society’s branch overseer was summoned by the Secretary of the
Interior and Police. As he waited outside the office, the branch overseer saw two
Jesuit priests enter and then leave. Immediately after that, he was called in to the
Secretary’s office, and the Secretary nervously read a decree banning the activity of
Jehovah’s Witnesses. After the ban was briefly lifted in 1956, the clergy used both
radio and press in renewed slander of the Witnesses. Entire congregations were
arrested and ordered to sign a statement renouncing their faith and promising to return
to the Roman Catholic Church. When the Witnesses refused, they were beaten,
kicked, whipped, and had their faces smashed with rifle butts. But they stood firm, and
their numbers grew. Unquote (Page 667)
The Proclaimers does not give one reason for this wave of persecution.
Page 260
As given, Raymond Franz was involved after the ban was briefly lifted during 1956,
and he states that the cause of the troubles was the Witnesses’ refusal to obey the
‘marching’ law. This being so, the matter would involve only the Witnesses and the
government, not the clergy. (F17,18)
Not given in The Proclaiamers.
The revised edition of Make Sure of All Things.
1958
An assembly.
This year’s assembly was held simultaneously at the Yankee Stadium and the
Polo Grounds, New York. The declaration was, in effect, that the clergy of
Christendom were the most reprehensible people on earth today. The title of Knorr’s
speech on the final day was ‘God’s Kingdom Rules - Is the World’s End Near?’.
Nothing changes much! This speech drew a record attendance of 253,922. (P87.H20)
The assembly was given the grand title of ‘The Divine Will International Assembly of
Jehovah’s Witnesses’ - it was very large by any standards. Six thousand Witnesses
acted as attendants, the cafeteria could feed 70,000 people each hour and two
orchestras, each of 100 musicians, were there to accompany the hymn singing. A total
of 7,123 Witnesses were baptized at nearby Orchard Beach. (R169-173)
It is most likely that this assembly would have been the subject of another film.
Equal rights for women!
At this assembly it was announced that women, as well as men, would be allowed to
give talks at the congregation’s Theocratic Ministry School sessions. (R171)
*
From Paradise Lost to Paradise Regained was published.
This book used a new format: the type was larger, easier to read and there were many
illustrations. It was aimed at young people and those new to the movement.
(R164)
Still frightening the children.
Penton writes that this book, also, has a horrifying fixation on the destruction of
the wicked. Speaking of Armageddon, this publication states:
Quote Christ’s angels will smite all the opposers of God’s Kingdom and his kingdom
Witnesses with a terrible destruction. A flesh eating plague will destroy many. Says
Jehovah: Their flesh shall rot while they are still on their feet, their eyes shall rot in
their sockets, and their tongues shall rot in their mouths. (Zechariah 14:12 R.S.) Eaten
up will be the tongues of those who scoffed and laughed at the warning of
Armageddon! Eaten up will be the eyes of those who refused to see the sign of
Page 261
‘the time of the end’! Eaten up will be the flesh of those who would not learn that
the living God is named Jehovah! Eaten up while they stand on their feet.
Unquote (P232)
The passage previous to the biblical reference is based upon that reference but, of
course, it did not apply to the Jehovah’s Witnesses: it applied to all the nations who
had fought against Jerusalem.
Here, also, is seen the tactic of placing after the biblical reference a further passage
that does not relate to the reference. It is left for the Witnesses to infer that it is also
covered by that reference: ‘Eaten up will be the tongues … feet.’ is a Society insert.
If the biblical reference had been placed at the end of the passage it would be an
example of ‘sandwiching’. (‘Indirect Manipulation of the Bible’)
Here is seen the ‘Establishment’ doing what it does best: misusing God’s Word,
preying on the gullible and frightening their children.
*
Your Will Be Done on Earth was published.
Rogerson writes that this book brims over with interpretations from Daniel and their
relevance to the history of God’s organization. It is clearly based on the ‘spiritual
Israel’ absurdity. He goes into some detail concerning historical anachronisms,
omissions and a constant change of identity. (R113,209)
*
A Kingdom Ministry School was organized at South Lansing.
This school gave a one-month refresher course for district and circuit servants. (R72)
The Kingdom Ministry School’s remit was to be extended to include the training of
the congregations’ appointees, also known as overseers. As given, (1950) Raymond
Franz refers to them as the Society’s appointees in the congregations. (F196) The
‘Society-man’ in the congregation is now known as the Society’s congregation
secretary.
Defections and disfellowshipment.
The number of disfellowshipped Witnesses was increasing year-by-year. In the years
from 1952 to 1957 the average number had been about 500 persons per year in
America, but during the years 1957 and 1958 the figure had risen to 1,334 per year.
(R152) It has to be remembered that there had been no sharp ‘siftings’ due to the
failure of ‘marked’ dates for the past 33 years. Sifting was now an ongoing process
with, no doubt, peaks and troughs.
Mill Hill: the new London headquarters.
A new branch office was opened in Mill Hill, London. Rogerson gives an account of
its facilities, which included the ability to produce one million magazines each month.
(R158)
Page 262
World expansion.
The number of countries served in 1958 was175, compared with 96 in 1948. (R75)
Membership figures.
There were 717,088 publishers in 1958, compared with 230,532 in 1948. (R75)
Rogerson does not state whether these figures are peak or average. (R75)
The Proclaimers
From the New York assembly.
From Paradise Lost to Paradise Regained.
Quote Gilead-trained missionaries had made known to the Society’s headquarters the
challenge they faced in teaching Bible truth to those not acquainted with the beliefs
and doctrines of Christendom’s churches. If only they could have a publication that
would set forth just the true Biblical teachings, yet would be easy to read and
understand! To the delight of the 145,488 delegates present on Thursday afternoon,
July 31, Brother Knorr announced the release of the new book From Paradise Lost to
Paradise Regained.
Brother Knorr urged all to use the new book in their field ministry. He also suggested
that parents would find it helpful in teaching their children Bible truth. Unquote
(Page 101)
Brother Knorr clearly had no reservations about subjecting the Witnesses’
children to the horrors contained in this book - as illustrated by the passage
given in the main text. Quite the reverse it would seem.
Concerning the book Your Will Be Done on Earth.
Quote “You are going to enjoy tremendously this book!” declared the speaker. By
thunderous applause the vast audience of 175,441 expressed their delight at receiving
this new instrument to deepen their appreciation of the divine will! Unquote (Page
102)
Stirring stuff! Yet another book to be purchased.
Not given in The Proclaimers:
1) Details concerning From Paradise Lost to Paradise Regained.
2) Details concerning Your Will Be Done on Earth.
3) The increasing number of disfellowshipments.
4) The Kingdom Ministry School at South Lansing is given at 1959.
1959
Page 263
Jehovah’s Witnesses in the Divine Purpose was published.
This was an important book, being the official history of the Society so far. It was
written in the form of a conversation between a Jehovah’s Witness and an interested
couple: the so-called ‘people of goodwill’. (R164,209)
Regarding Russell’s opinion of the events concerning 1914.
From this book:
Quote Although this was still decades before the First World War, it is surprising
how accurately the events that finally took place were actually foreseen. Unquote
(R17)
Russell ‘foresaw’ Armageddon (the end of the ‘time of trouble’, etc.) during 1914. He
also ‘foresaw’, at that time, the rapture of the Bible Students. The event that Russell
did not foresee was the First World War; if that is indeed what the passage is saying.
Regarding the struggle between Rutherford and the ‘Russellites’ when he gained
power.
Also from this book:
Quote Now from the year 1919 a glorious new outlook presented itself. These
dedicated servants began to recognize their mistakes and made a public confession of
their wrongdoings in their effort to seek Jehovah’s forgiveness and be restored to his
favour. … . There was some resistance from those who were not progressive and who
did not have a vision of the work that lay ahead. Some insisted in living in the past, in
the time of pastor Russell, when the brothers in general had viewed him as the sole
channel of Scriptural enlightenment. Unquote (R49,50)
Rogerson states that this passage could describe many a communist purge!
The 1925 ‘marked’ date.
Still from this book:
Quote The view had been somewhat general among the anointed that the remaining
members of the body of Christ would be changed to heavenly glory that year. Unquote
(R47)
How and why the ‘anointed’ came to hold this viewpoint is not given. The Witnesses
are left to assume that it had nothing to do with Rutherford and the contents of the
Society’s publications at that time.
Satanic bombing.
The book goes so far as to claim that Satan’s demons guided German bombers to
attack the London Bethel during the Second World War.
Page 264
Quote To show how the demons made the London Bethel a target, in three months 29
high explosive bombs have fallen within a few hundred yards of the Society’s office,
the nearest being across the street 30 yards away. Unquote (R84)
*
Reproduction on a paradise earth.
A Watchtower of this year (on page 415 of the bound volume for 1959) gives that only
the living members of the ‘other sheep’ class who still retain their reproductive
capabilities will be allowed to procreate when they inherit their paradise earth.
(P202,377) This ‘new light’ replaced the ‘old light’ which taught that all ‘other sheep’
(including those resurrected from ‘soul sleep’) had a divine mandate to bring forth
perfect children in paradise conditions.
Use of one’s own blood.
An American Watchtower reader asked if it would be allowable for a ‘dedicated
Christian’ to have some of his own blood removed and then put back into his body
during a subsequent operation? (P204) After a long and involved answer the ruling
was negative.
The Proclaimers
South Lansing. Training the Society’s congregation overseers.
Quote Work began immediately on the courses of study for these training programs.
Seven months later, on March 9, 1959, the first class of a new school, The Kingdom
Ministry School, began at South Lansing, New York, home of the Gilead School.
What started there soon reached out around the world as the new school was used to
train those having oversight in the congregations. Unquote (Pages 102,103)
Quote In 1959 another outstanding provision went into operation. This was the
Kingdom Ministry school, attended by circuit and district overseers as well as by
congregation overseers. Unquote (Page 231)
Not given in the Proclaimers:
1) The ban on storing one’s own blood for a possible future use.
2) Jehovah’s Witnesses in the Divine Purpose is not indexed. However, a photograph
of it is given.
1960
Mexico.
A long-standing Society policy stated that membership of a political party, the military
and even alternative civilian service in lieu of military service were wrong. Ordinarily,
Page 265
if any Witness violates this policy he is automatically regarded as dissociated - and
shunned.
However, in Mexico (since 1960) the Society has permitted its members to purchase,
illegally, ‘cartillas’: certificates that state they have completed one year of the required
military service. This automatically places them in the standing military reserves.
(P149.F117-135) It is to be noted that the Witnesses would be able to continue
‘preaching’ under this arrangement. Also, it appears that holders of a cartilla were not
called to a military draft board when they reached military age. (F118)
So, why this instance of merging with the general population over this illegal practice?
As in prewar Germany, the main reason may be property. (P151) Since 1917, under
the Mexican constitution, no Church or religious organization was allowed to own
property of any kind. Accordingly, the Society did not classify itself as a religion; it
did not ‘preach’ from house-to-house and its meeting places were called Cultural
Halls. The Witnesses had to merge with the prevailing habits of the general population
if their position as a nonreligious, property-owning organization was to be maintained.
(P150,151)
As will be seen, the Mexican situation was to result in a major rethink of the ‘superior
authorities’ teaching. In 1962, it was decreed that the teaching would be one of
relative subjection to the ‘superior authorities’. This gave some room for adjusting the
original teaching in order to take account of the Mexican situation - and any other
situation that required some co-operation with the authorities.
Clearly, as in Mexico, this resulted in some teachings not applying to certain
countries: the Bulgarians are not under the ‘no blood’ dictate at the present time 2004.
More about reproduction on a paradise earth.
From the bound volume of Watchtowers for 1960, page 654 gives:
Quote … the perfect married couples would exercise perfect self-control and refrain
from producing further children. According to God’s will and arrangement, their
power to reproduce would also reach its limit and would cease functioning. Unquote
(R108,202)
This sex situation was modified during 1967.
Them’ and ‘us’.
The Society has never encouraged relationships between Witnesses and ‘worldlings’.
This policy makes it very difficult for Witnesses to leave God’s organization because
their whole lives may be bound up with Society-led activities.
The Watchtower of February 15, 1960, stated:
Page 266
Quote Still there are those who think they can allow themselves to seek association
with worldly friends or relatives for entertainment. But how can a Christian ‘put away
the old personality which conforms to his former course of conduct’ and ‘put on a new
personality that was created by God’s will in true righteousness’ by continuing to
associate with those who still have deceptive desires? (Eph. 4:22-24.) Rather ‘do not
become partners with them; for you were once darkness, but you are now light in
connection with the Lord. Go on walking as children of light … . Keep on making
sure of what is acceptable to the Lord; and quit sharing with them in the unfruitful
works which belong to the darkness.’ (Eph. 5:7-11) Peter also advised one to ‘live the
remainder of his time in the flesh, no more for the desires of men, but for God’s will
… . Because you do not continue running [or associating] with them in this course …
they are puzzled and go on speaking abusively of you.’ We should be as aliens and
temporary residents with respect to the general conduct of this generation.- 1 Pet. 4:24; 2:11,12. Unquote (P281)
Both Peter and Paul were advising against ‘living in debauchery, lust,
drunkenness, orgies, carousing and detestable idolatry’. 1 Peter 4:3. (N.I.V.)
Sensible advice for anyone, but it has nothing to do with having non-Witness
friends.
It is probable that the reason why the Society tries to isolate the Witnesses in this
manner (other than promoting distinctiveness) is to exclude, as far as possible, any
possibility of them engaging in a meaningful conversation about the Witness
movement. Hence: no Christmas parties, no birthday parties for the children and
the shunning of disfellowshipped ‘apostates’. This approach is typical cult practice.
Relocation of The Gilead School for ‘missionaries’.
The Gilead School for Missionaries moved from South Lansing to 107 Columbia
Heights, Brooklyn. The Kingdom Ministry School stayed at South Lansing and more
were set up in other countries. (R72.H22) As given, its purpose was to provide courses
for the Society’s district servants, circuit servants and the congregation’s appointees
(overseers).
The Proclaimers
The Mexican situation.
The index gives over 20 page numbers concerning Mexico. In only one instance is the
situation that existed there hinted at as being unusual:
Quote In Mexico, Jehovah’s Witnesses carried on their work in line with the laws
governing cultural organizations there. Unquote (Page 466)
This passage is the full extent of the details given concerning this episode.
Not given in The Proclaimers:
1) The sex-life situation on a paradise earth.
Page 267
2) Not to associate with ‘worldlings’: part of the ongoing separatist policy.
3) The escalating disfellowshipment problem.
4) The illegal purchase of ‘cartillas’ by the Mexican Witnesses.
1961
Let Your Name Be Sanctified was published.
This book followed the pattern of tracing biblical events and relating them to the
history of the Society. It is supplemented by the current teachings and the obligatory
reference to the imminence of Armageddon. The latter part of this book is a history of
the Society. (R164,209)
*
The New World Translation of the Holy Scriptures was published.
This is the complete Bible, composed of the Society’s Old Testament and New
Testament. It is a revision of all that had gone before. (P173,174)
As given, this complete version was further revised in 1970, 1971, 1981 and 1984.
(P413)
My 1984 version tells me that the total printing for all editions of the New World
Translation was 64,780,000 copies. (Foreword)
Martin states that the original (1950) New Testament version, before its initial
revision in 1951, sold over 480,000 copies. He also states that all New Testament
versions had sold between 5 and 10 million copies by 1992: the publishing date of my
copy of Martin’s The Kingdom of the Cults. (M72) The Society uses the terms
‘printed’ or ‘placed’ rather than ‘sold’. Some of these figures have already been given,
but they bear repetition.
Part of the foreword to the 1984 edition (revision) of this complete Bible gives:
Quote It is a very responsible thing to translate the Holy Scriptures from their
original languages of Hebrew, Aramaic and Greek into modern speech.
Translating the Holy Scriptures means rendering into another language the thoughts
and sayings of Jehovah God, the heavenly Author of this sacred library of sixty-six
books that holy men of long ago were inspired to write down for our benefit today.
That is a very sobering thought. The translators of this work, who fear and love the
Divine Author of the Holy Scriptures, feel toward Him a special responsibility to
transmit his thoughts and declarations as accurately as possible. They also feel a
responsibility toward the searching readers who depend upon a translation of the
inspired Word of the Most High God for their everlasting salvation. Unquote
The truth of the matter is that the Society had published other Bibles in the past - the
printing infrastructure was already there. All that was needed was to alter God’s Word
at certain points so that they fitted in with the Society’s teachings. This simple task
Page 268
was carried out by four men: Nathan Knorr, Fred Franz, George Gangas and Albert
Schroeder. (F50) Also, remember Fred Franz’ dismal lack of Hebrew. (1949)
Blood transfusions.
Accepting a blood transfusion was made an offence during 1961, punishable by
disfellowshipment. This tightened the earlier position. (P89)
Organ transplants.
Although blood transfusions were banned, the use of organ transplants was not. The
situation as described (1949) was maintained. In reply to a letter concerning this
matter (on page 480 of the bound volume for 1961) The Watchtower stated:
Quote The question of placing one’s body or parts of one’s body at the disposal of
men of science or doctors at one’s death for purposes of scientific experimentation or
replacement in others is frowned upon by certain religious bodies. However, it does
not seem that any Scriptural principle or law is involved. It therefore is something that
each individual must decide for himself. If he is satisfied in his own mind and
conscience that this is the proper thing to do, then he can make such provision, and no
one else should criticize him for doing so. On the other hand, no one should be
criticized for refusing to enter into any such agreement. Unquote (P113)
The situation now existed that a potential ‘issue’ had been identified but no scriptural
‘justification’ could be found. However, in 1967, such a ‘justification’ was found
(albeit a very tenuous one) and organ transplants were banned. This ban was lifted
during 1980 when the original position, as given in the previous passage, was readopted; but this was 13 years after the ban had been imposed!
Stocks and Shares.
The subject of the Society’s investments in stocks and shares must have been raised at
this time as Awake!, of October 22, 1961, suggested that such investments are
perfectly moral. (P230,380) This opinion was given to individual Witnesses who
might wish to invest in stocks and shares, but the overall questioning probably
concerned the Society’s possible involvement. Also, the Watch Tower Bible and Tract
Society of Pennsylvania is a business concern and has its own shareholders.
Hayden Covington. (The Society’s legal representative)
During the early 1960s, Hayden Covington left the New York Headquarters with a
severe drinking problem. Only after being excommunicated and then reinstated was he
to die, during 1979, in good standing as a Witness. (P79)
The Proclaimers
Referring to the completion of the five volumes of the Old Testament.
Page 269
Quote Rather than disband after the project was completed, the translation committee
continued to work. A comprehensive review of the entire translation was made.
Then, the complete New world Translation of the Holy Scriptures, a revised edition in
one volume, was published by the Watch Tower Society in 1961. Unquote (Pages
609,610)
Then the four-man translation committee proceeded to revise this complete Bible in
1970, 1971, 1981 and 1984. Hmm!
Not given in The Proclaimers:
1) Let Your Name Be Sanctified. It is indexed but only the title is given.
2) The penalty of disfellowshipment for accepting a blood transfusion.
3) The subject of organ transplants is not indexed. On further reading you will
understand why.
4) The heading ‘Stocks and Shares’ is not indexed.
5) Hayden Covington’s drinking problem is never mentioned.
1962
The ‘superior authorities’.
Rutherford had a ‘superior authorities’ teaching (1929) which stated that the
authorities (given at Romans 13:1-7) were Jehovah and Jesus. This is clearly not
so: they obviously refer to the secular authorities of the time.
The teaching was put in place by Rutherford in order to bolster his own position: as
the direct recipient of Jehovah’s and Jesus’ commands he was acting for the ‘superior
authorities’. As far as the Witnesses were concerned Rutherford and the Society were
the ‘superior authorities’. They were the ones who had to be obeyed, not the American
secular authorities. Clearly, this teaching had been put in place in order to ‘justify’
Rutherford’s policy of direct confrontation with these authorities.
During the 1960s, an entirely different policy was being pursued: that of being
‘squeaky-clean’. It was now desirable to accept the secular authorities, not to confront
them on the streets, etc.. The true and obvious meaning of Romans 13:1-7 was now
being followed because the true and obvious meaning now conformed to the Society’s
policy requirements.
In The Watchtower of May 1, 1996, (relating to the 1962 situation) the policy was
described as being one of relative subjection. As previously stated, relative subjection
to the ‘superior authorities’ allowed the Society to adopt different policies in different
countries.
From this Watchtower:
Quote In 1961 the New World Translation of the Holy Scriptures was completed. Its
preparation had required an in-depth study of the textual language of the Scriptures.
The precise translations of the words used not only in chapter 13 but also in such
Page 270
passages as Titus 3:1,2 and 1 Peter 2:13,17 made it evident that the term “superior
authorities” referred, not to the Supreme Authority, Jehovah, and to his Son, Jesus but
to human governmental authorities. In late 1962, articles were published in The
Watchtower that gave an accurate explanation of Romans, chapter 13 and also
provided a clearer view than that held at the time of C. T. Russell. These articles
pointed out that Christian subjection to these authorities cannot be total. It must be
relative, subject to its not bringing God’s servants into conflict with God’s laws.
Further articles in The Watchtower have emphasized this important point. * Unquote
(Page 14)
* See The Watchtowers of November 1 and 15, (1962); December 1, (1962);
November 1, (1990); February 1, (1993) and July 1, (1994). (Given in a footnote)
It was Rutherford, not Russell, who decreed that the ‘superior authorities’ were
Jehovah and Jesus, not the secular authorities (as stated in the Bible). Rutherford
made this false interpretation of the Bible in order to support his confrontational
‘issues’ with the secular authorities. (1929)
It is probable that the policy of relative subjection to the ‘superior authorities’ was
initiated because of the Mexican situation. (1960)
However, the reader may wonder why The Watchtower of May 1, 1996, also referred
to the Watchtowers of 1990, 1993 and 1994? The policy of relative subjection to the
‘superior authorities’ was, clearly, being ‘plugged’ during this period of time. The
question to be asked is - why (specifically) would the Society wish to adopt different
policies in different countries? The answer is that the Society’s overall aim is to make
as much profit for the shareholders as possible; in spite of its own policies and
doctrines.
Stocks and Shares.
Awake! of February 8, 1962, restates that investing in stocks and shares is perfectly
moral. Clearly, some Witnesses still could not understand how using Satan’s
organization for financial gain fitted in with the Society’s confrontation with this
doomed capitalistic world. (P230,380) Remember Russell’s position as a director of
the old Union Bank (1912) and the fact that The Watch Tower Bible and Tract Society
of Pennsylvania is a business association. (1895)
The Proclaimers
The ‘superior authorities’.
After a detailed exposition of the ‘old light’, it is given:
Quote Years later, a careful reanalysis of the scripture was made, along with its
context and its meaning in the light of all the rest of the Bible. As a result, in 1962 it
was acknowledged that “the superior authorities” are the secular rulers, but with the
help of the New World Translation, the principle of relative subjection was clearly
discerned.* This did not call for any major change in the attitude of Jehovah’s
Page 271
Witnesses toward the governments of the world, but it did correct their
understanding of an important portion of the Scriptures. Unquote (Page 147)
The * refers to The Watchtowers of November 1, November 15 and December 1,
1962. (Given in a footnote) The Society was quite intent on getting this change of
policy across to the Witnesses!
This passage uses, yet again, the old ploy of referring to past literature as though it
contained ‘gospel truths’.
Also in this discourse is:
Quote For many years the Bible Students had taught that “the higher powers” (KJ)
were Jehovah God and Jesus Christ. Unquote (Page 147)
This one sentence contains two ploys: those of attributing failed predictions and ‘old
light’ to the Bible Students and not, in this instance, to Rutherford - and using other
versions of the Bible when a biblical statement (“the higher powers”) is not
controversial. (Romans 13:1-7)
There are further repeats of this subject elsewhere in The Proclaimers, that refer to the
Watchtowers already given in the main script. At yet another part of The Proclaimers
it is stated that a series of talks was given on this subject during 1962. (Page 264)
It will be seen (1998) that the ‘issue’ of not accepting blood transfusions does not
apply to Bulgaria. This would be an instance of relative subjection to the ‘superior
authorities’. Hence a reminder of this policy given in The Watchtower of May 1,1996?
(See 1996)
I take this opportunity to remind the reader that the Society’s literature would be
examined in detail at the Kingdom Hall (under the supervision of the congregation’s
‘Society-man’) and that this massive indoctrination would be relentlessly pursued in
the internal publications. As previously stated, the congregation’s ‘Society-man’ is
now known as the Society’s congregation secretary.
Not given in The Proclaimers:
1) The stocks and shares problem.
2) Russell’s position as a director of the old Union Bank!
1963
An assembly was held in Twickenham, England.
Society instructions pertaining to assemblies.
Detailed instructions were given to all British congregations, explaining how to get
the most publicity for the event without appearing to do so. Statements were issued by
the Society to be retyped at congregation level and given to the press as coming from
Page 272
the congregation, complete with the appropriate signatures; this was a regular
occurrence at assemblies. Also, those responsible knew that they had to collect the
Society’s final pre-typed press releases after the assembly and retype them as before.
These were then sent to the local press, also complete with the appropriate signatures.
(R167,168)
*
All Scripture Is Inspired of God and Beneficial was published.
This book was intended as a replacement for Equipped for Every Good Work. (1946)
It reviewed aspects of the Bible relevant to the current ‘new light’. It is similar to
From Paradise Lost to Paradise Regained, (1958) which sets out the current
teachings for those new to the movement and for young people - it was updated during
1990. (R130,209.P416)
Here is seen the advantage of ‘sifting’. As new members are drawn into the movement
the old book is thrown away and replaced with a new one. All the membership will
buy the updated version and the new members will know nothing of the discarded
teachings and dictates.
The 1990 edition (on page 295) contains the correct date of 1473 B.C. for the
Israelites’ entry into Canaan - not Rutherford’s contrived base date of 1575 B.C.. This
was the base date that he used for the so-called Jubilee theory when determining 1925
as a ‘marked’ date. (See 1920, 1990)
*
Babylon the Great Has Fallen! God’s Kingdom Rules! was published.
Concerning this book, Rogerson gives the following quotation taken from page 127 of
the book A Year of Doom, by W.C. Stevenson:
Quote This book is an extraordinary phantasmagoria of wild beasts with seven heads
and ten horns goring scarlet-coloured harlots. It consists of 700 pages filled with such
fantastic scriptural interpretation that one begins to wonder about the mental stability
of those who have written it. Unquote (R202,203)
As an example of sheer gobbledegook the book Babylon the Great Has Fallen! God’s
Kingdom Rules! gives:
Quote …the Revelation abounds with fifty-two occurrences of the number seven,
using it as a symbol of perfection. The Number six comes short of seven by one. … .
Since a ‘man’s number’ is here concerned, six stands for fallen man’s imperfections
and shortcomings. … . As the number ten in the Bible is used to stand for earthly
completeness or perfection, the expression ‘ten horns’ would symbolise, not ten
literally, but all or the complete number of kings or national rulers on earth. Unquote
(R111)
Rogerson then goes on to give further examples of this type of convoluted nonsense
and the many unfounded conclusions associated with them, but … .
Page 273
Have you reached any conclusions about the Society’s purpose when presenting its
statements in this convoluted manner?
*
The ban on blood derivatives.
The Watchtower of February 15, 1963, states that the Witnesses were not to accept
anything derived from blood as part of any medical treatment that they may have to
undergo.
Quote It is not just blood but anything that is derived from blood and used to
sustain life or strengthen one that comes under this principle. Unquote (P205)
A moments reflection will indicate just how much difficulty was to be caused to some
Witnesses by this publicity stunt; mainly haemophiliacs using Factor 8.
Sport and love v. the Society.
Concerning the Society’s determination to restrict the young Witnesses’ social life,
The Watchtower of June 15, 1963, carried an article ‘Flee from Desires Incidental to
Youth’:
Quote Another harmful desire that must be avoided is over-indulgence in sports … if
this is allowed to happen, then on evenings when God’s Word should be studied or
meetings attended the time will be spent at some sporting event. Unquote (R183)
From the bound volume of Watchtowers for 1963, page 58, (R206) The Watchtower
prints this similar passage from a letter written by ‘a Witness’:
.
Quote Now I found myself deeply in love. Unfortunately the young man did not
accept the faith. … . I knew that I could never be wholly for Jehovah’s side of the
issue if I nourished this affection and I made a solemn vow to Jehovah that I would
never marry out of the faith. This was my great protection. I began to stamp this
thing out of my heart. It can be done if one puts Kingdom interests first. Unquote
(R185,186)
Name and address supplied?
Neither sport nor love are allowed to detract from Society business.
Defections and disfellowshipment.
Whether by disfellowshipment or just falling away, the Society was faced with
thousands of members leaving the movement. From a letter sent to all congregations
in Britain:
Quote Earlier this year every overseer in Britain aided the Society in making an
analysis of the reasons why many publishers fell away from the faith during the last
year. Unquote (R152)
Page 274
This falling away had been, and would continue to be, a cause for concern: especially
so as the printing facilities had been dramatically increased during 1957. More
publishers were required to buy and sell the extra literature, even though membership
totals were not actually decreasing. Was it time for a campaign of recruitment
based on a new ‘marked’ date for Armageddon, etc. with, or without, Jesus’
physical Second Advent?
The Proclaimers
All Scripture Is Inspired of God and Beneficial.
Quote This stirring talk led up to the release of the book “All Scripture Is Inspired of
God and Beneficial.” The new publication included a discussion of each book of the
Bible, giving a background of the book, such as who wrote it, when and where it was
written, and evidence of its authenticity. Unquote (Page 103)
A further passage from this book reads:
Quote It does no good to use Bible chronology for speculating on dates that are
still future in the stream of time. - Matt. 24:36. Unquote (Page 104)
So there was to be another ‘marked’ date. History was about to repeat itself!
These escape clauses are low-key. They are there simply to be put on the record for
use when the predictions fail.
*
Babylon the Great Has Fallen! God’s Kingdom Rules!.
Expanding ‘Babylon the Great’, as detailed in Revelation:
Quote The following year, 1963, an enlarged application of “Babylon the Great” was
presented.* (Rev. 17:5) A review of secular and religious history pointed to the
conclusion that the influence of ancient Babylon had permeated not only Christendom
but every part of the earth. Babylon the Great was thus seen to be the entire world
empire of false religion. An awareness of this has enabled Jehovah’s Witnesses to
help many more people, from diverse backgrounds, to respond to the Biblical
command: “Get out of her, my people.” - Rev. 18:4. Unquote (Pages 147,148)
*The Watchtowers of November 15 and December 1, 1963. (Given in a footnote.)
Babylon the Great (the Church of Rome) has now been enlarged to encompass all
‘false’ religions; excluding, of course, the Watch Tower Bible and Tract Society of
Pennsylvania.
The Society has always referred to the Christian Churches as Babylon. The title of
Babylon the Great (the mother of prostitutes and the abominations of the earth. Rev.
17:5) has always been given to the Catholic Church. It follows that the other Christian
Churches are being labelled as prostitutes.
Page 275
It is plain that the Bible’s references to Babylon in the Book of Revelation indicate the
city of Babylon. It is not metaphorical in any way. (Revelation, chapter 18)
However, the quotation gives a ‘justification’ for the policy of attacking the major
religions of the world. They were to be used in the same way as the established
religions of Christianity had been used in the past, and for the same reason: religious
organizations are well-defined sources of potential recruits.
Not given in The Proclaimers:
1) The very important ban on blood derivatives is not indexed. On further reading it
will be understood why.
2) Youth. This subject is dealt with in a very general sense over the years. There are
no specific passages given, as in the main script.
3) The high rate of disfellowshipments is not specific to this year. References are
made to the social and sexual upheavals of the 1960s, and the reader is left to
assume that the high rate of turnover was due to the Witnesses’ involvement in
these changes. The most likely reason for the disfellowshipment rate is, and always
will be, that there are some Witnesses who can cling on to enough common sense
to see through the Society’s machinations.
1964
Malawi.
In Malawi the first eruption of violent attacks against the Witnesses took place. The
reason given by the Society was their refusal to buy a ‘party card’. It has to be
remembered that this is the Society’s reason. However, it is likely that the attitude of
the Witnesses towards the indigenous religions (coupled with their ‘preaching’
methods) were also to blame for these violent attacks.
This would appear to be more ‘economy with the truth’.
Successive waves of vicious, countrywide attacks swept over them in 1967, 1972 and
1975. In the first of these 1,081 Malawian families saw their homes burned, or
otherwise demolished, and 588 fields of crops were destroyed. (P150)
Raymond Franz reminds us that in Mexico the Witnesses were still being allowed to
follow their own consciences in the matter of purchasing (illegally) the Certificate of
Military Service. (F117-135) The Society has always seen membership of the military
and political parties as equal offences. Anyone joining either is to be regarded as
dissociated. In Mexico, the Society had to maintain a low profile in order to have a
chance of keeping its property assets. This concern did not arise in Malawi.
More publicity stunts.
Still scouring the Bible for any remotely relevant texts with which to justify their
dictates and so develop new distinctive internal ‘issues’, the Society managed to come
out against the use of blood taken from cows and used in the manufacture of
Page 276
cosmetics (Awake!, May 8, 1964); Witness farmers were told not to purchase crop
fertilizers that contained blood (on page 128 of the bound volume of The Watchtower
for 1964) and Witness pet owners were told not to feed their cats and dogs food with
blood in it, (on page 127 of the bound volume of The Watchtower for 1964).
(P204,205,377)
The Society also came out against abortion, euthanasia and artificial insemination.
(R186)
Love v. The Society.
Still engaging in the battle with the Witnesses over their social and sex lives (and the
negative effects that they have on the sales figures) The Watchtower of March 1, 1964,
states:
Quote Let us face it. This world has nothing good to offer you. … [The youth of the
old world] will spend hour after hour on the dance floor going through all sorts of
contortions to the beat of the modern tom-toms. … . Actually there is no justification
for a Christian to dance in close contact with another’s marriage mate. Unquote
(R183)
The article was titled ‘Youth Get Saved From This Crooked Generation’. Again, many
might agree with these sentiments, but it is the methods used and the motives behind
such admonitions that are of prime importance.
The Proclaimers
Malawi.
Quote In the 1960’s and 1970’s the Witnesses’ neutrality underwent brutal tests in
connection with the demand that all citizens of Malawi buy a card signifying
membership of the ruling political party. Jehovah’s Witnesses saw it as contrary to
their Christian beliefs to share in this. As a result, they were subjected to persecution
that was unprecedented in its sadistic cruelty. Tens of thousands were forced to flee
the country, and many were in time forcibly repatriated to face further brutality.
Unquote (Page 195)
The refusal to buy a party card is always given as the reason why the Witnesses were
persecuted. I feel there can be little doubt that the recruiting methods used worldwide
would also have been used in Malawi - with similar reactions from the population.
More ‘economy with the truth’.
Not given in The Proclaimers:
1) The advice given concerning the general use of animal blood.
2) The ongoing war of attrition aimed at preventing Witness youths preferring
entertainment instead of buying, selling and studying (being indoctrinated by) the
Society’s literature.
Page 277
1965
Make Sure of All Things: Hold Fast to What Is Fine was published.
As previously indicated, this book was a retitled, revised and expanded version of
Make Sure of All Things, (1953, revised 1957). Both books were a compilation of
biblical passages under subject headings, with comments. (R209)
*
Things in Which It Is Impossible for God to Lie was published.
A doctrinal summary intended as a replacement for Let God Be True. (1946, revised
1952) (R209) This was the ‘doctrine per chapter book’, one of a series of internal
books for use in the congregation’s Theocratic Ministry School sessions.
*
Internal indoctrination material.
Kingdom Ministry is an ongoing internal instruction brochure giving the form that
meetings must take and the matters to be discussed. It is to be appreciated that this
publication is sent to every congregation. All over the world the Witnesses are doing
and thinking the same at any one time. This particular example of ‘mind control’ is
taken from Kingdom Ministry, July 1965:
Quote
5 MIN: Introduction, text and comments.
10 MIN: ‘Maintaining Unity in Faith and Work’. Discussion between two publishers
who emphasize how this service theme fits their activity for the month.
15 MIN: ‘Contemplate Their Conduct, Imitate Their Faith’. Questions and answers.
Key paragraphs can be used if time permits.
20 MIN: ‘Give Encouragement To One Another’. It would be appropriate for this talk
to be given by the overseer based on The Watchtower of March 1, 1965, pages 131
and 132, and The Watchtower of July 15, 1963. In conclusion he should take a few
minutes to give warm commendation to all in the congregation for the good work
being done. … .
10 MIN: Concluding comments . Song 67. Unquote (R130)
The titles refer to articles in Kingdom Ministry.
This is a good example of the tight control that the Society maintains over the fodder
being fed to the Witnesses.
The problem of ‘falling away’.
In Kingdom Ministry of July 1965, there is an article titled ‘Help Them To Return’:
Page 278
Quote There are tens of thousands of persons who at one time associated with
Jehovah’s organization, attending meetings and sharing in the field service … in the
August 1 and August 15 issues of The Watchtower are heart-searching and
encouraging articles concerning the parable of the prodigal son, entitled ‘Recovery
Still Possible,’ ‘A Young Man Goes Astray,’… . If those who were once associated
with Jehovah’s people could be encouraged to read these articles, it might stir in them
a longing to be back in the house of our Father. Unquote (R152)
On the same theme, yet another part of this Kingdom Ministry addresses the problem
of ‘falling away’:
Quote ‘But what can you do about low meeting attendance?’ one of the group asked.
An overseer spoke up and said: ‘This was a problem in our congregation a few
months ago; so we asked our study conductors to bring up questions on Tuesday
evening that would be answered at the Watchtower study on Sunday. Then we asked
them to make calls on those who were not attending meetings and tell them to come.
The brothers did well in picking up these individuals or walking with them to the
Kingdom Hall and sitting with them during the meetings; and our attendance at
the Watchtower study increased from 61percent to 84 percent in six months.’
Unquote (R149,152)
Hmm!
Pure sacrilege.
Continuing this revealing insight into the methodology at congregation level,
Rogerson gives another passage from Kingdom Ministry. This time it is from the
January edition, where an article ‘Giving More Attention to Kingdom Interests’ was
printed:
Quote When Jesus said that we should keep “seeking first the kingdom” what
did he mean? He meant that our chief concern in life should be expanding the
earthly interests of God’s heavenly kingdom. Unquote (R182)
Oh, really! This is a good example of the raw indoctrination material contained in the
Society’s internal publications.
It is to be realized that Kingdom Ministry is an ongoing monthly publication used by
the congregation’s Society overseer in order to ensure that the Witnesses get the
message concerning what is required of them. This being so, it becomes clear why the
Witnesses behave as they do.
Further to this point is the fact that books written by ex-Witnesses state that meetings
at the Kingdom Hall are long and rather boring. There may be a tendency for the
Witnesses to doze, especially as some meetings take place in the evenings. To give
information in such circumstances is a brainwashing technique.
Page 279
It is also to be realized that Russell was well aware of the necessity to have, in the
congregation, a ‘Society-man’ who was in tune with the Society’s methods and
requirements: hence his formation of the pilgrims during 1894. It is doubtful that the
Society could operate without such people. At the present time (2004) this
requirement is met by the Society’s appointee: now known as the Society’s
congregation secretary. Whereas Russell’s pilgrims were not attached to one
congregation, the Society’s congregation secretary is a permanent attachment.
Increasing production.
Two new rotary presses were installed at the Adams Street printing works: the Society
clearly intended to produce more literature. This was confirmed in 1967, when a new
10-storey building was completed in order to house even more presses and printing
equipment. (R155) It is plain that these facts account for the recruiting drive when
Witness numbers were not falling: someone would have to buy and sell the increasing
amount of literature. But would the current witnessing effort be enough? We shall see.
Raymond Franz: Aid to Bible Understanding.
During 1965, Raymond Franz returned from the Dominican Republic and was
appointed to a position in the writing department. A few months later Nathan Knorr,
the president, showed him a stack of papers. It was the result of 250 people’s
contributions to a dictionary of biblical terms that he intended to publish. Raymond
Franz was asked to sort them out and produce the dictionary. There was to be a
committee of five - the most prominent members of which were Raymond Franz, Ed
Dunlap and Reinhard Lengat.
Aid to Bible Understanding, as the dictionary came to be titled, was intended by Knorr
to be a small manual compiled from Witness sources. However, Raymond Franz and
his colleagues did a thorough research using non-Witness as well as Witness material.
It was completed 5 years later as a 1,696-page reference work. (F20,21)
The production of Aid to Bible Understanding followed the standard procedure in
place for any publication.
This procedure begins with a topic selected by the president and vice-president that is
then farmed out to the various writers. The results are then submitted to the
appropriate writing-department staff for proofreading and polishing. The president and
vice-president then read the script and give their approval - or otherwise.
It is clear that the members of the writing department know what is required of them
and it follows that they know the nature of the Society in general and the nature of the
‘Establishment’ in particular. Raymond Franz had not been involved in this situation
before and he appears to have been somewhat naïve in this respect. He was soon to
run into difficulties with his uncle over the contents of this book - and other matters.
Page 280
Since the formation of the governing body during 1971, that body appraises the script.
A two-thirds majority is required. (1980)
Pioneering.
The pioneer service had been disbanded during 1937, (S80) but it had since been
reformed - recruiting members from the congregations. As previously stated, there
were now two types: the regular pioneers and the auxiliary pioneers. The regular
pioneers worked for a minimum of 90 hours each month and the auxiliary pioneers
worked for a minimum of 60 hours each month. However, these pioneers were
allowed to work wherever they chose, and so it could be said that the prewar pioneer
force had been reformed. (The Proclaimers, pages 299,300) The Proclaimers does not
give the date when these figures applied.
The pioneer service is for those publishers, usually single, who wish to make a
commitment to the ‘preaching’ work - for whatever reasons. At this time (1965) they
were required to meet a minimum quota of 100 hours per month. As in the past,
literature was purchased from the Society and sold-on to provide income for the
pioneer.
Some may become special pioneers, those who work full-time at expanding the
Society’s interests in established countries. They received a living allowance in
addition to their commission (1942) and were expected to work 150 hours per month.
(1955) Becoming a special pioneer is one route that may lead to promotion: many
‘missionaries’ began as special pioneers. Their work has changed somewhat since the
time when they were associated with playing the phonograph on people’s doorsteps!
(1934)
More pioneers wanted.
Although the number of pioneers showed an overall increase between 1952 and 1964,
there were decreases for the years 1953, 1954, 1955, 1956 and 1962. The signs were
that, in 1965, the pioneer force would not match the overall increase in membership it was faltering just at the time when the increased production was coming onstream.
Something had to be done.
Initially, the Society instigated an intensive publicity campaign within the
organization. Frequent letters were sent to the congregations, reinforced by large
articles in Kingdom Ministry - these stressed the importance of pioneering. Families,
as well as young people, were encouraged to take up this work. (R145,146) But would
the results be adequate?
These pioneers would work on a higher rate of commission than the old-style ‘class
workers’ but they would have to work a set number of hours. As given, they are now
known as regular pioneers and auxiliary pioneers.
Rogerson gives some facts and figures concerning the pioneers’ financial rewards at
this time. His book was published during 1969, so the following figures probably
relate to c.1967. The attractive and well-bound books sold at 4s 3d (21p) to the public.
Page 281
Pioneers paid 10d (4p) - a sizable ‘mark up’ of 17p per copy (425.0%). Publishers
were sold copies at 3s 10d. (19p) - a ‘mark up’ of only 2p per copy (10.5%).
(R166,167)
This sales method was discontinued during 1990, with the introduction of voluntary
contributions.
The pioneers were Russell’s colporteurs. In 1965 they would be drawn entirely from
the congregations - not partly from the general population, as in Russell’s time.
Membership figures.
The average number of publishers for 1965 was 1,034,268.
The Proclaimers
I cannot find anything that relates, specifically, to 1965.
Not given in The Proclaimers:
1)
2)
3)
4)
Make Sure of All Things: Hold Fast to What Is Fine. This book is not indexed.
Things in Which It Is Impossible for God to Lie. This book, also, is not indexed.
The pioneer recruitment situation and the internal campaign are not given.
The method of selling the literature (by commission) is never mentioned.
1966
Life Everlasting - in Freedom of the Sons of God was published.
The 1975 prediction.
In some ways this book is a replacement for This Means Everlasting Life, (1950) It
emphasized the next ‘marked’ date - which was to be 1975. Raymond Franz
reveals that the author of this book was his uncle, Fred Franz, the vice-president at this
time. (F199)
Quote In this twentieth century an independent study has been carried on that does
not blindly follow some traditional chronological calculations of Christendom, and the
published timetable resulting from this independent study gives the date of man’s
creation as 4,026 B.C.E.. According to this trustworthy chronology six thousand
years from man’s creation will end in 1975, and the seventh period of a thousand
years of human history will begin in the fall of 1975 C.E. . Unquote (F199.P94)
This is a rerun of the identical situation that Russell put forward in 1872. All that has
changed is Russell’s date of 4,129 B.C. - it is now 4,026 B.C.E.! The date of 1872,
given as the start of ‘the seventh period of a thousand years of human history’ must
have been a false start! (1872)
Page 282
So, this latest ‘independent’ study appears not to have blindly used the ‘traditional
chronological calculations of Christendom’ - whatever they are!
The Witnesses, of course, would simply accept the passage at face value - as they do
with anything and everything that the Society writes.
*
Baptism.
Some Witnesses began to claim that they had made their baptismal dedication to
Jehovah and Jesus - not to the Society.
At this time two questions were put to those being baptized. The Watchtower of
August 1, 1966, gives:
Quote
1) Have you recognized yourself before Jehovah God as a sinner who needs salvation,
and have you acknowledged to him that this salvation proceeds from him, the
Father, through his Son Jesus Christ?
2) On the basis of this faith in God and in his provision for salvation, have you
dedicated yourself unreservedly to God to do his will henceforth as he reveals it to
you through Jesus Christ and through the Bible under the enlightening power of the
holy spirit? Unquote
The Society does not recognize the Holy Trinity: the union of three persons - the
Father, Son and Holy Spirit. However, sometimes the Society gives Jesus as
Jehovah’s Son. I take this to mean Jesus’ position as Jehovah’s mediator to the
‘anointed ones’ or more precisely, to ‘the faithful and discreet slave’: the
‘Establishment’.
In response to the claim of some Witnesses that they had made their dedication to
Jehovah and Jesus (not to the Society) there was a tightening of these vows in 1985.
The Watchtower of June 1, 1985, had new questions that were printed in bold type.
Quote
1) On the basis of the sacrifice of Jesus Christ, have you repented of your sins
and dedicated yourself to Jehovah to do his will?
2) Do you understand that your dedication and baptism identify you as one of
Jehovah’s Witnesses in association with God’s spirit-directed organization?
Unquote (P319)
This new baptismal oath corrected the main issue and also lowered the status of Jesus.
Concerning the status of Jesus.
During 1880, Jesus’ position as mediator between God and men no longer applied to
the Bible Students - Russell, as ‘the faithful and discreet slave’, took his place.
Page 283
During 1931, the organization became known as Jehovah’s Witnesses.
During 1939, The Watchtower and Herald of Christ’s Kingdom, became The
Watchtower Announcing Jehovah’s Kingdom. (The Proclaimers, page 724)
During 1966, Jesus played a part in a direct communication between Jehovah and the
Witnesses being baptized.
During 1985, the Society’s baptismal oath of allegiance used Jesus’ name only in
connection with his ransom sacrifice.
More 1975, and all that!
Further to the ‘marked’ date of 1975 Awake!, of October 8, 1966, carried the article
‘How Much Longer Will It Be?’. Under the subheading ‘6000 Years Completed in
1975’ is given:
Quote From the most reliable investigations of Bible chronology, harmonizing
with many accepted dates of secular history, we find that Adam was created in the
autumn of the year 4,026 B.C.E.. Sometime in that same year Eve could well have
been created, directly after which God’s rest day commenced. In what year, then,
would the first 6,000 years of man’s existence and also the first 6,000 years of God’s
rest day come to an end? The year 1975. Unquote (F201)
This chronology related to the beginning of the Millennium.
Here, the Society is introducing the idea that nonbiblical, secular dates were also used
in its calculations. However, details are again conspicuous by their absence.
As the reader must surely know, this is the ‘old, old story’ that dates back to Russell
and the Adventists. Any ‘marked’ date for the start of the Millennium can be
obtained by simply subtracting 6,000 years from it and saying that Adam was
created at that date. It’s easy when you know how! Russell predicted this same event
for 1872. He also used the same method but his base date was 4,129 B.C.. This gave
the 103 years difference between 1872 and 1975!
I remind the reader of the Adventist belief that God formed the Earth over a period of
7 ‘days’: each ‘day’ lasting for 7,000 years. Adam was created at the beginning of the
last ‘day’: God’s rest ‘day’. It is thought that Jesus’ Second Advent will occur at the
beginning of the final 1,000-year period of the last ‘day’. Therefore 6,000 years will
elapse between Adam’s creation and Jesus’ Second Advent.
The Society states that they do not believe this general teaching. However, they do use
the final part of his teaching by adding 6,000 years to the supposed date of Adam’s
creation in order to predict the date of Jesus’ Second Advent.
A parallel ruse is to subtract 2,520 years from the end of the Gentile Times (1914)
and state that the fall of Jerusalem to Nebuchadnezzar had occurred then (607 B.C.E.).
Page 284
Unfortunately for the Society, this base date is known to be incorrect by
archaeological facts. As given, it will forever remain the Achilles heel of the Society.
A further parallel ruse is to subtract 70 Jubilee periods of 50 years (3,500 years)
from 1925 in order to arrive at the spurious base date of 1575 B.C. as the date of
Israel’s entry into Canaan. (See 1920, 1963)
Raymond Franz was, at first, quite enthused by the 1975 prediction (F207) and he
took part in the campaign to focus attention upon it. However, his work on Aid to
Bible Understanding involved reading the Bible. The more he read the Scriptures the
more the whole concept of date-setting became suspect. It did not square with Jesus’
statements, such as:
Quote No-one knows about that day or hour, not even the angels in heaven, nor the
Son, but only the Father. Unquote Matthew 24:36 (N.I.V.)
Quote So when they met together, they asked him, “Lord, are you at this time going
to restore the Kingdom to Israel?”
He said to them: “It is not for you to know the times or dates the Father has set by his
own authority.” Unquote Acts 1:6,7 (N.I.V.)
As given elsewhere, these statements make the motives behind all forms of Adventism
highly suspect.
Raymond Franz also states that during the years 1971 to 1974 (whilst he was serving
on the newly-formed governing body) he could not recall any strong expressions of
concern from its members about the excited expectations that had been generated
regarding 1975. (F207)
Indoctrination by singing.
Singing at the Kingdom Hall has been in and out of favour over the years. Rutherford
discontinued the practice because it took up too much time in ‘these crucial times’.
Singing was now in favour again and the congregations used their own songbook
Singing and Accompanying Yourselves with Music in Your Hearts. (1966) An article
encouraging this activity was printed in The Watchtower of May 15, 1966. (R128)
At first sight it may be thought that singing songs would still take up too much time in
the continuing ‘crucial times’. Not so, and the reason is crystal clear when the words
of these songs are known.
Some examples have been given that were taken from the latest songbook Sing
Praises to Jehovah. (1984) Further examples, also taken from the latest book, are
given at 1967 and 1998 entitled ‘From House to House’ and ‘God Loves a Cheerful
Giver’ respectively.
Indoctrination in the Kingdom Hall.
Page 285
Rogerson writes that the main reason for meeting together is intensive
indoctrination. (R128) The Watchtower of January 15, 1966, puts it in a somewhat
different manner.
Quote To help to protect His people today from the false course of mingling with the
nations and learning their works, Jehovah has made arrangements through His
organization for His people to spend five hours each week at congregation meetings.
Unquote (R128)
Rogerson states that, during his time as a Witness, four of the five weekly sessions
were held in the Kingdom Hall. He gives them as: The Watchtower Study, the Service
Meeting, the Ministry School and Public Talk.
The fifth meeting was called the ‘Congregation Book Study’. The congregation was
divided into a number of separate groups who met during the week at the home of one
member of the group in order to study the Society’s current literature. Such a home
was called a service centre.
Rogerson then gives the overall reasoning behind this arrangement: which was to
provide a convenient base at which to meet prior to, and after, witnessing. (R128-134)
Clearly, the group studied the current literature prior to witnessing.
At the present time these five sessions are held at three meetings.
He then goes on to give an account of what this indoctrination process involves.
(R128) Anyone who has read a Watchtower magazine will have noticed the questions
(separate from the text) concerning the contents of the article. Suffice to say that, as
given previously, these ‘Berean’ questions are used extensively by the person
conducting the study of any Society literature; they are not restricted to The
Watchtower. Indeed, as given, there are over 1,500 ‘Berean’ questions in Rutherford’s
first book The Harp of God. (1921)
Love v. The Society.
Still on the anti-sex theme The Watchtower of December 1, 1966, gives:
Quote But, as we know, many of the styles worn by women in the world today are not
modest; they are designed for showy display and to make a woman look sexually
attractive They both embarrass and disgust clean-minded observers … nearly every
week the Watch Tower Society receives letters from individuals who are shocked by
the tight-fitting, excessively revealing or suggestive clothing that some who attend
congregation meetings wear, usually those who take offence are rather new in the
truth, though not always. Unquote (R185)
It appears that the Society will not allow anything to interfere with the process of
indoctrination.
Page 286
Actually, this situation is rather sad; where can a young Witness girl (with possibly no
social contacts outside the movement) attract a potential marriage mate if not at a
congregation meeting?
The sharp end.
During 1966, two Greek Witnesses were sentenced to death for conscientious
objection to military service. (The Watchtower, October 15) (P143) These death
sentences were later commuted to prison sentences.
Membership figures.
The average number of publishers in 1966 was 1,058,675. This compares with
1,034,268 in 1965.
The Proclaimers
Life Everlasting - in Freedom of the Sons of God.
More 1975, and all that!
Quote
“Say, What Does this 1975 Mean?”
The Witnesses had long shared the belief that the Thousand Year Reign of Christ
would follow after 6000 years of human history, But when would 6,000 years of
human existence end? The book, Life Everlasting - in Freedom of the Sons of God,
released at a series of district conventions held in 1966, pointed to 1975. Right at the
convention, as the brothers examined the contents, the new book triggered much
discussion about 1975.
At the convention held in Baltimore, Maryland, F.W. Franz gave the concluding talk.
He began by saying: “Just before I got on the platform a young man came to me and
said, ‘Say, what does this 1975 mean?’”. Brother Franz then referred to the many
questions that had arisen as to whether the material in the new book meant that by
1975 Armageddon would be finished, and Satan would be bound. He stated, in
essence: “It could. But we are not saying. All things are possible with God. But we are
not saying. And don’t any of you be specific in saying anything that is going to happen
between now and 1975. But the big point of it all is this, dear friends: Time is short.
Time is running out, no question about that.” Unquote (Page 104)
So, that is what Fred Franz stated ‘in essence’. Well, future Society quotations on this
subject are forthcoming and you will be able to judge if the ‘essence’ of Fred Franz’
statements (given in this passage) really do match with what was actually said by Fred
Franz and the Society.
Page 287
Nothing is said here about the new ‘independent’ study that determined the date of
Adam’s creation as 4,026 B.C.E.. According to this ‘trustworthy’ chronology, six
thousand years from man’s creation will end in 1975. (F199.P94) (Life Everlasting in Freedom of the Sons of God. Main script.)
Not given in The Proclaimers.
The two Greek Witnesses who were sentenced to death for conscientious objection to
military service - later commuted to prison sentences.
1967
Your Word Is a Lamp to My Foot was published.
Note the unwarranted capitalization: this time of ‘Is’ and ‘My’.
This book explained the administrative structure of the movement. It replaced the
booklet Preaching Together in Unity, (1955) which itself replaced Counsel on
Theocratic Organization of Jehovah’s Witnesses. (1949) This book was issued to
every baptized Witness. (R124,210)
The following five quotations are taken from this book - apart from the song.
Regarding the ‘Home Bible study’.
Quote If you are diligent in the field service, showing keen interest in those to whom
you preach, in time you will probably have the joy of conducting a home Bible study.
This is the foremost means by which persons are aided to come to an accurate
knowledge of the truth. … . Make it your goal to conduct at least one home Bible
study each week. Unquote (R139)
Of course the term ‘Bible study’ is a misnomer as the Society’s literature is studied
with never an objective look at the Bible itself. This ‘Home Bible study’ is the third
step in the Seven-Step Indoctrination Program.
Engage in house-to-house work - Jesus did!
Quote There are many methods of doing service work, but the most effective way of
preaching the good news is for each dedicated person to go from house to house and
talk to the people in their own homes. … . Jesus Christ and his apostles set the
example for us in this. Unquote (R137)
As given, this passage also appears in Preaching Together in Unity, (1955) and in
Mankind’s Search for God. (1990) To suggest that Jesus and his apostles knocked on
strangers’ doors in order to tell them the good news is ludicrous.
I have to restate that it is very important indeed for the Witnesses to ‘preach’ from
‘house to house’: it ensures that they read the literature - and all that means. Hence the
lengths that the Society is prepared to go in supporting this activity.
Page 288
Ask any ‘doorstep’ Witnesses if they really believe that Jesus and his apostles went
from ‘house to house’ as they do. You may be surprised at the answer!
Time for another song!
From Sing Praises to Jehovah:
From House to House
(Acts 20:20)
From house to house, from door to door,
Jehovah’s word we spread.
From town to town, from farm to farm,
Jehovah’s “sheep” are fed.
This good news that God’s Kingdom rules,
As Jesus Christ foretold,
Is being preached throughout the earth
By Christians young and old..
From house to house, from door to door,
Salvation we proclaim.
It comes to those who choose to call
Upon Jehovah’s name.
But how can they call on the name
Of One they do not know?
So to their houses and their doors
The sacred name must go.
Of course, it’s not at every door
We find a hearing ear;
At times there is a scolding tongue,
And those who will not hear.
’Twas just the same in Jesus’ day;
Not all would hear his word.
He said his “sheep” would hear his voice;
Hence we are not deterred.
Then let us go from door to door
To spread the Kingdom news.
And to be “sheep” or to be “goats,”
We’ll let the people choose.
At least we’ll name Jehovah’s name,
His glorious truth declare.
And as we go from door to door,
We’ll find his “sheep” are there.
Disfellowshipment - by the judicial committee. (The ‘church court’)
Page 289
Quote When anyone is disfellowshipped … a resolution is drawn up by the judicial
committee and presented to the congregation informing them that the individual has
been disfellowshipped for conduct unbecoming to a Christian. The congregation is
not invited to vote on this resolution. The committee is responsible for acting on
behalf of the entire congregation because they have made the investigation. Those
who love Jehovah’s law and His righteousness will accept the decision and not
complain against those responsible for handling the matter. (Num. 16:41-50; Ps.
119:29,30) Unquote (D57,58)
Both Numbers and Psalms do not support this approach to disfellowshipment.
How Witnesses should treat a disfellowshipped person.
Quote Everyone that proceeds ahead and does not remain in this teaching of the
Christ does not have God. … . If anyone comes to you and does not bring this
teaching, neither receive him into your home or say a greeting to him for he that
says a greeting to him is a sharer in his wicked works. In faithfulness to God, none
in the congregation should greet such persons when meeting them in public nor should
they welcome them into their home - even blood relatives who do not live in the
same home … avoid contact with them just as much as possible. And those who may
be members of the same household with a disfellowshipped person, cease sharing
spiritual fellowship with the wrongdoer. If a disfellowshipped person attends a
service, none will greet him, of course. Unquote (D58)
Of course.
The first two sentences of this passage are taken from 2 John, verses 9-11. The rest of
the passage is a Society misuse of John’s statement. John was urging the congregation
to continue its association with the life and deeds of Jesus Christ. The Society was
exhorting the Witnesses to continue their association with the Watch Tower Bible and
Tract Society of Pennsylvania - quite a different matter!
Disfellowshipment. A life or death situation for a Witness.
For a thoroughly-indoctrinated Witness, just the threat of disfellowshipment is a very
serious matter. Truly, it is a matter of eternal life or eternal death; but for someone
with no interests outside the movement the consequences are more severe: because
they are actual.
Quote Being disfellowshipped is a serious matter. It means that one is expelled from
the congregation. … . The faithful members of the congregation therefore ‘quit mixing
in company’ with such a person. … . Disfellowshipped persons will not be recognised
by anyone in the congregation and the right hand of friendship will not be extended to
them. Unquote (R127)
So much for Your Word Is a Lamp to My Foot.
*
Qualified to be Ministers was revised.
Page 290
This book was first published in 1955. It is a textbook containing instructions on how
to hold meetings and how to run the congregation’s Theocratic Ministry School.
(R210)
More extreme sacrilege: just believe us.
From the revised Qualified to be Ministers:
Quote The first essential for study is the right condition of mind and heart,
appreciating that Jehovah grants understanding only to the meek, and not to the stiffnecked. If we have love for Jehovah and for the organization of his people we shall
not be suspicious, but shall, as the Bible says, ‘believe all things,’ all the things that
The Watchtower brings out, inasmuch as it has been faithful in giving us a
knowledge of God’s purposes and guiding us in the way of peace, safety and truth
from its inception to the present day. Unquote (Page 156)
No comment!
Taken from Raymond Franz’ book In Search of Christian Freedom. (Page 103)
*
Did Man Get Here by Evolution or by Creation? was published.
Adam’s creation - how long ago?
As given, the main date-setting exercises of the Society involve dates concerning the
fall of Jerusalem to Nebuchadnezzar (607 B.C.E.) and the creation of Adam out of the
earth’s dust some 6,000 years ago (the required date minus 6000 years).
In the instance of Adam’s creation, the Society’s overall strategy is to point out the
various factors in the evolutionary process that seem to indicate the workings of a
creative intelligence. It is then implied that this intelligence created Adam - 6,000
years ago!
As given, (1872) this is the last book of its type that tries to defend this Adventist
absurdity. The whole of chapter 9 ‘How Old is Man’, is given over to this attempt at
defending the indefensible. I am referring here to the creation of the first man, Adam,
out of the earth’s dust some 6,000 years ago - not the existence of a creative
intelligence.
*
Malawi.
In Malawi the troubles continued. The Society states that the point at issue was the
Witnesses’ refusal to buy a party card, (1964) but I doubt that this was the only reason.
During 1967, the Witnesses there reported the rape of more than 1,000 of their
women, including young girls. Each wave of violent beatings also involved torture
and murder. (F112)
Page 291
The Witnesses were banned in Malawi during 1967. (1999 Yearbook) This ban was
removed during 1997, for reasons quite unconnected with the Society.
During these years of terror, Raymond Franz was asked to write articles concerning
the events there. He writes that he had some difficulty in obtaining credible biblical
references to support the Society’s view that buying a party card was an act
condemned in the Bible. He was not satisfied with the evidence that he used. (F113)
It would appear that he was beginning to see the deliberate misuse of the Bible that
had been in place since Russell’s era. He was, probably for the first time in his life,
actually combining the acts of reading the literature and checking the references albeit as the producer and not the recipient. This work-related duty must have set
alarm bells ringing.
To complicate matters further he knew the situation in Mexico, where Witness men
were being allowed to bribe officials and falsely obtain a certificate stating that they
had fulfilled their military service obligations. He also knew that the Society’s main
reason for this concession was to keep a low profile in order to protect its property. It
may also be true that the Society saw no advantage in having its salespeople tied
up for a year doing military service!
More ‘life on a paradise earth’.
Continuing the Society’s efforts to explain just how the ‘other sheep’ would spend
their everlasting life on a paradise earth (particularly the sexual aspects) The
Watchtower of October 15, 1967, (on page 638 of the bound volume for 1967) gives:
Quote It is understandable that Christians might be concerned about marriage
prospects in the resurrection. … . While not being callous to their sincere feelings, we
must admit that apparently Jesus’ words [at Luke 20:34-36] apply to earthly
resurrection, and they indicate that those resurrected will not marry or be reunited in
a marriage relationship with former mates. Unquote (R108)
Oh dear!
Luke 20:34-36 reads:
Quote Jesus replied, “The people of this age marry and are given in marriage. But
those who are considered worthy of taking part in that age and in the resurrection from
the dead will neither marry nor be given in marriage, and they can no longer die; for
they are like the angels. They are God’s children, since they are the children of the
resurrection.” Unquote
Clearly, Jesus is not describing an earthly resurrection; like living forever on a
paradise earth!
Submission to the Society.
Page 292
Regarding the authority of the Society over the Witnesses, The Watchtower of October
1, 1967, (on page 590 of the bound volume for 1967) gives:
Quote Those who recognize Jehovah’s visible theocratic organization, therefore, must
recognize and accept this appointment of the faithful and discreet slave and be
submissive to it. Unquote (D81)
‘The faithful and discreet slave’ is the ‘Establishment’: the president, the vicepresident and a very few, very close, associates. It is not the governing body. (1998)
On this theme the same Watchtower (on page 587) states:
Quote As the canon of books of God’s Word was expanded and the Christian Greek
Scriptures were added to complete the Bible, each book was written directly to the
Christian congregation or to a member of the Christian congregation on its
behalf. Thus the Bible is an organizational book and belongs to the Christian
congregation as an organization, not to individuals, regardless of how sincerely
they may believe that they can interpret the Bible. For this reason the Bible cannot
be properly understood without Jehovah’s visible organization in mind. Unquote
(P163)
Russell could not have put it better himself. As 1910, so 1967 - and so today. This is
not the type of passage to be discussed with a ‘person of goodwill’! However, it is the
type of passage to be discussed with the ‘doorstep’ Witnesses!
Re-enlistment.
The Watchtower of March 1, 1967, carried an article ‘Were you once a Kingdom
Publisher?’ The effort made in1965 to tempt ex-Witnesses back into the fold was
being maintained. In this article it was admitted that about 100,000 Witnesses had left
the movement since 1962. Quite an exodus. (R152,153)
More production - more books to buy and sell!
During this year the new 10-storey building at the Brooklyn headquarters was
completed. It had been built to house more printing presses and equipment. (R155)
Hence the 1975 ‘marked’ date that was put in place in order to increase membership
to a level that could absorb the increased output.
The use of organ transplants, permissible in 1961, was not now acceptable.
From The Watchtower of November 15, 1967:
Quote Those who submit to such operations are thus living off the flesh of another
human. That is cannibalistic. However, in allowing man to eat animal flesh Jehovah
God did not grant permission for humans to try to perpetuate their lives by
cannibalistically taking into their bodies human flesh, whether chewed or in the form
of whole organs or body parts taken from others. Unquote (P113)
Page 293
Penton writes that this dictate caused terrible hardship among the Witnesses. Those
needing cornea transplants to stave off blindness were told that they would have to
wait until the ‘new order’ which was, of course - imminent. (P113)
At this point I remind the reader that, sadly, all these distinctive ‘issues’ are nothing
more than publicity stunts.
Incredibly, thirteen years later, during 1980, the ‘Establishment’ reversed its dictate. In
answer to a ‘question’ The Watchtower of March 15, 1980, states:
Quote Regarding the transplantation of human tissue or bone from one human
to another, this is a matter for conscientious decision by each one of Jehovah’s
Witnesses. Some Christians might feel that taking into their bodies any tissue or
body part of another human is cannibalistic. Unquote (P114)
What had been presented as a Society dictate, to be obeyed on pain of possible
disfellowshipment (presumably), was now presented as a thought that might cross a
Witness’s mind when considering the matter. This passage reverts to the 1961
position.
Membership figures.
The average number of publishers for 1967 was 1,094,280. This compared with
1,058,675 for 1966. The membership was rising, but slowly. The Society now
operated in 197 countries compared with 175 in 1958. (R74)
The Proclaimers
Your Word Is a Lamp to My Foot.
Indoctrination prior to baptism.
Quote A detailed outline for use in reviewing basic Bible teachings with baptismal
candidates was provided in 1967 in the book “Your Word Is a Lamp My Foot.” After
years of experience a further refinement of that outline was published in 1983 in the
book “Organized to Accomplish Our Ministry.” Unquote (Page 479)
The further ‘refinement’ (1983) involved raising the number of questions to be
answered from 80 (P191) to 130. (Thorne, page 89)
This book was purchased by the Witnesses prior to baptism.
The overall reasoning behind these books was to put in place arrangements that would
ensure, as far as possible, that those baptised knew and accepted what was expected of
them. As given, it is a kind of ‘A’ level examination.
This appears to be all that The Proclaimers is prepared to proclaim concerning this
book.
*
Page 294
Malawi.
Quote In Malawi there is only one political party, and possession of a party card
indicates membership. Although the Witnesses are exemplary in paying their taxes, in
harmony with their religious beliefs, they decline to buy party cards. To do so would
be a denial of their faith in God’s kingdom. Unquote (Page 674)
This may be so, but is not the illegal purchasing of a ‘cartilla’ in Mexico (1960) also a
denial of the Witnesses’ faith in God’s Kingdom? Of course it is!
The passage then goes on to give graphic details of the inhumanities suffered by the
Malawian Witnesses. The matter of who was responsible for that situation, and in
what measure, are complex but one thing is certain - it does not rest with the young
girls who were raped or the young boys who were mutilated.
No-one can help but feel sorry for the Malawian Witnesses or the German Witnesses
in the 1930s and 1940s (or any other national group who have suffered in this manner)
but it has to be remembered that some, at least, of the general anger directed against
them may have been a response similar to that of the Americans and Canadians - and
for the same reasons. I doubt very much if the party card issue was the only reason for
the waves of persecution that struck the Malawians. As far as the ‘Establishment’ is
concerned all indigenous religions were (and still are) fair game and there would be
many in the population who objected (and still object) violently to this approach.
(1951)
More ‘economy with the truth’.
Not given in The Proclaimers:
1)
2)
3)
4)
Qualified to Be Ministers (1955) and the revision (1967) are not indexed.
Did Man Get Here by Evolution or by Creation? is not indexed.
Organ Transplants is not indexed - or referred to in The Proclaimers.
The remainder of the main script, which is of an ongoing nature.
1968
The Truth That Leads to Eternal Life was published.
This book replaced Let God Be True. (1946, revised 1952) As such it was an updated
doctrinal summary for use in ‘Home Bible studies’ with ‘people of goodwill’. As
previously stated, Let God be True was known as the ‘doctrine per chapter book’. The
Truth That Leads to Eternal Life was printed in 76 languages and 53,000,000 copies
had been ‘placed’ by 1972. (R210.P94)
The Proclaimers gives its own assessment of this book’s production figures.
Some passages from this book are:
Page 295
Quote If our worship is to be acceptable to God, it must be firmly rooted in God’s
Word of truth. Jesus reproved those persons who claimed to serve God but relied
heavily on the traditions of men in preference to God’s Word. Unquote (P160)
More ‘tongue-in-cheekness’.
Quote We need to examine, not only what we personally believe, but also what is
taught by any religious organization with which we may be associated. Are its
teachings in full harmony with God’s Word, or are they based on the traditions of
men? If we are lovers of the truth, there is nothing to fear from such an examination.
Unquote (P330)
Quite so, but why did the Society ban such an examination of its own material by
individual Witnesses on pain of disfellowshipment? (P330,331) This ban was just one
of the draconian measures taken by the ‘Establishment’ during the upheavals that
followed the failure of the 1975 ‘marked’ date.
Even more ‘tongue-in-cheekness’.
*
The campaign to bring the ‘marked’ date of 1975 to the forefront of the
Witnesses’ thinking was now well under way.
From Awake! of October 8, 1968:
Quote True, there have been those in times past who predicted an ‘end’ to the world,
even announcing a specific date. Yet nothing happened. The ‘end’ did not come. They
were guilty of false prophesying. Why? What was missing? Missing from such
people were God’s truths and the evidence that He was using and guiding them.
Unquote (D74)
So much for Russell and Rutherford! Of course, the Witnesses are meant to assume
that it was the membership at that time who set these dates and they were the ones
being referred to in the passage.
From The Watchtower of May 1, 1968:
Quote The immediate future is certain to be filled with climactic events, for this old
system is nearing its complete end. Within a few years at most the final parts of the
Bible prophecy relative to these “last days” will undergo fulfillment, resulting in the
liberation of surviving mankind into Christ’s glorious 1,000 year reign. What difficult
days, but, at the same time, what grand days are just ahead! Unquote (F202)
Well, that seems quite definite.
From The Watchtower of August 15, 1968:
Quote One thing is absolutely certain, Bible chronology reinforced with fulfilled
Bible prophecy shows that 6,000 years of man’s existence will soon be up, yes, within
this generation! (Matt. 24:34) This is, therefore, no time to be indifferent or
Page 296
complacent. This is not the time to be toying with the words of Jesus that
“concerning that day and hour nobody knows, neither the angels of the heavens
nor the son, but only the Father.” (Matt. 24:36) To the contrary, it is a time when
one should be keenly aware that the end of this system of things is rapidly coming to
its violent end. Make no mistake, it is sufficient that the Father himself knows both
the “day and hour”! Unquote (F205)
So there it is in black and white; do not ‘toy’ with the words of Jesus, just believe us
and react accordingly.
Since the failure of the 1975 ‘marked’ date the Society’s ‘new light’ has shone on
Jesus’ words and they became Society teaching, as they are today. However, these
events continue to be (yes, you’ve guessed it) - imminent.
Persecution of the Witnesses.
Awake! of June 8, 1968, writes about the bitter persecution of the Witnesses in Spain
and the Dominican Republic. (P133)
Penton, writing generally on the subject of the persecution of Witnesses, states that
religious animosity has lessened in the Christian world. (P133) I would question the
part that the Witnesses’ religious beliefs played in the Christian world’s animosity
towards them.
It is most likely that the persecution has lessened in the Christian world because the
general aggravation caused by the Witnesses has lessened since Rutherford’s time. A
different type of publicity stunt (distinctiveness) was initiated after Rutherford’s death
which affected, and still affects, the Witnesses themselves - not the general
population. That, surely, must be why the Christian world’s animosity towards them
has lessened.
The main group of people now being adversely affected by the Witnesses’ activities
are their own children.
Membership figures.
The average number of publishers for 1968 was 1,155,826. This compares with
1,094,280 in 1967.
The Proclaimers
The Truth That Leads to Eternal Life.
High pressure ‘preaching’.
In answer to the question ‘Was there a way of speeding up the work of making
disciples?’:
Page 297
Quote The answer came in 1968 with the release of a new Bible study aid, The Truth
That Leads to Eternal Life. This 192-page pocket-size book was prepared with newly
interested ones in mind. It contained 22 absorbing chapters dealing with such subjects
as “Why It Is Wise to Examine Your Religion,” “Why We Grow Old and Die,”
“Where Are the Dead?” “Why Has God Permitted Wickedness Until Our Day?”
“How To Identify the True Religion,” and “Building a Happy Family Life.” The Truth
book was designed to encourage the Bible student to reason on the material being
considered and to apply it in his own life. Unquote (Page 105)
The passage should conclude: “With the help of the congregation’s Society overseer.”
I have little doubt that the chapter entitled ‘Why Is It Wise to Examine Your Religion’
would concern the religion of the indigenous population. This book would have been
distributed in Malawi.
The passage goes on:
Quote This new publication was to be used in connection with a six-month Bible
study program. The September 1968 issue of the Kingdom Ministry explained how
the new program would work: “It would be good to try to study a whole chapter of the
‘Truth’ book each week, though this may not be possible with all householders or with
all chapters in the book. … . If, at the end of six months of intensive study and
conscientious efforts to get them to meetings, they are not yet associating with the
congregation, then it may be best to use your time to study with someone else who
really wants to learn the truth and make progress. Make it your goal to present the
good news on Bible studies in such a way that interested ones will act within six
months! Unquote (Page 105)
The passage then states that this approach had outstanding success. In the years 1968,
1969 and 1970 the number baptized was more than double the previous three years. It
appears to have been based on the Seven-Step Indoctrination Program (1937) but
used the ‘Truth’ book instead of the current literature.
The self-indoctrination process that has to be undergone by the Witnesses before they
can ‘preach’ to the ‘person of goodwill’ is still a major spin-off. Some writers state
that going from house-to-house using these methods is not an efficient way to obtain
new recruits. By and large this is true, but it is an extremely efficient method to get the
Witnesses to read the literature and thereby perpetuate the self-indoctrination process!
Also, it has to be remembered that just one recruit will buy (or voluntarily contribute
for) a considerable amount of the Society’s literature. (1990)
On page 594 of The Proclaimers it is given that 107,553,888 copies of this book, in
117 languages, were printed.
*
Sales - at any price.
Referring to a later printing of The Truth That leads to Eternal Life, (on a small
sheetfed offset press set up in South Africa):
Page 298
Quote Then, in 1974 that press was used to print The Truth That Leads to Eternal
Life, a pocket-size book in the Ronga language. Their being able to do that quickly
made it possible to get valuable Bible instruction to thousands of truth-hungry people
before the work of Jehovah’s Witnesses was again banned in the area where
those people lived. Another sheetfed offset press, given to the Society’s South
Africa branch shortly after our brothers purchased the first one, was shipped to
Zambia and was put to use there. Unquote (Page 594)
This is a rerun of the situation in Germany. (1933) The sales drive (sorry - ‘preaching’
work) must go on, regardless of the very real dangers posed to the Witnesses.
Not given in The Proclaimers.
The remainder of the main script, which is either ongoing or not controversial.
1969
Is the Bible Really the Word of God? was published.
This book tells us that it is: “Dedicated to the cause of truth, which honest-hearted
persons in all lands seek to know.” (Page 2)
Penton writes that this book, and other similar books, do not deal in any sophisticated
fashion with the problems of logic that lie behind the Society’s teaching of creation.
(P196,197) Very neatly put!
*
The Approaching Peace of a Thousand Years was published.
The 1975 prediction.
This was a 32-page booklet written by Fred Franz that concerned itself with the 1975
‘marked’ date. It is no longer published by the Society and it is not listed in
Penton’s comprehensive bibliography.
Quote More recently earnest researchers of the Holy Bible have made a recheck of
its chronology. According to their calculations the six millenniums of mankind’s life
on earth would end in the mid-seventies. Thus the seventh millennium from man’s
creation by Jehovah God would begin within less than ten years. Unquote (F203)
But I thought that the start of the seventh millennium began in 1872! (See 1872)
The reason why these unnamed ‘earnest researchers’ supposedly made this recheck
of biblical chronology was to put the date of Adam’s creation forward by about 103
years. Russell’s date of 1872, as being the start of the seventh millennium, (the
Millennium) then became 1975. (1966)
What a farce!
*
Then Is Finished the Mystery of God was published.
Page 299
More unwarranted capitalization.
My source books make no comment on this publication.
*
The Kingdom Interlinear Translation of the Greek Scriptures was published: the
New Testament.
My 1985 edition states that this book is an interlinear word-for-word translation into
English. This means that between the lines of the Greek script there is a word-forword rendering into English. In addition to this type of rendering an interlinear text
will usually give the translation of a particular version of the Bible. In this instance
that version is the Society’s 1984 revision of the New Testament section of the New
World Translation of the Holy Scriptures (the complete Bible). I note that in my copy
of this interlinear translation (1985) the word ‘reprint’ is not used. The main
difference between the 1969 and the 1985 editions is that the 1985 edition contains the
1984 revision of the New Testament.
*
Membership Figures.
The average number of publishers for 1969 was 1,256,784. This compares with
1,155,826 in 1968.
The Proclaimers
The Kingdom Interlinear. (This relates only to the New Testament)
Quote As part of the earnest effort of the New World Bible Translation Committee to
help lovers of God’s Word to get acquainted with the contents of the original Koine
(common Greek) text of the Christian Greek Scriptures, the committee produced The
Kingdom Interlinear Translation of the Greek Scriptures. Unquote (Page 610)
*
Concerning the printing facilities.
Quote Thus, in 1969 work began on the design of a new printery to be built near
Wallkill, New York, about 95 miles northwest of Brooklyn. This would augment and
spread out the headquarters facilities, and eventually almost all the Watchtower and
Awake! magazines for the United States would come from Wallkill. Three years later
a second factory for Wallkill was on the drawing boards, this one much larger than the
first. By 1977 the rotary letterpresses there were turning out upwards of 18 million
magazines a month. As of 1992, large MAN-Roland Hantscho offset presses (just
four of the offset presses instead of the former 15 letterpresses) were in use, and the
production capacity was well over a million magazines a day. Unquote (Pages
591,592)
Back to basics!
Not given in The Proclaimers:
Page 300
1) Is the Bible Really the Word of God? This book is indexed but only a picture of it
is given.
2) The Approaching Peace of a Thousand Years is not indexed.
3) Then is Finished the Mystery of God. This book is indexed but only a picture, and
the fact that it is an update of the two volumes of Light, is given. (1930) They dealt
with the Book of Revelation.
1970
The New World Translation of The Holy Scriptures was revised.
This was the first revision of the complete Bible. (P413)
*
Membership figures.
The average number of publishers for 1970 was 1,384,782. This compares with
1,256,784 in 1969.
The Proclaimers
The Proclaimers has nothing to proclaim, specifically, for 1970. This appears to have
been a quiet year.
Not given in The Proclaimers.
The revision of the New World Translation of the Holy Scriptures.
1971
The New World Translation of the Holy Scriptures was further revised.
This was the second revision of the complete Bible. (P413)
*
Aid to Bible Understanding was published.
This book is the dictionary of biblical terms that Raymond Franz had been asked to
collaborate in producing. (1965) It was his research when compiling this book (and his
disquiet concerning the facts uncovered) that brought about a situation that began to
surface during 1971, and resulted in his disfellowshipment during 1981.
It is not difficult to imagine his discussions with Nathan Knorr and Fred Franz over
definitions contained in this book, such as ‘Prophet’:
Quote The three essentials for establishing the credentials of a true prophet as given
through Moses were: a true prophet would speak in Jehovah’s name, the things
foretold would come to pass, and his prophesying must promote true worship being in
harmony with God’s revealed word and commandment. Unquote (D72)
Page 301
607 B.C.E., and all that!
Then there is the vexed question of the year 607 B.C.E., now being given by the
Society as the date for the fall of Judea and Jerusalem to Nebuchadnezzar. As already
indicated, this date is an historical nonsense made worse by a basic error in the simple
arithmetic that links this contrived date with the very important ‘marked’ date of
1914.
I remind the reader that the correct ‘marked’ date (c.587 B.C.) is inadvertently
published in the Society’s own literature. (See 1920)
Keep the ‘Aid’ book pure. Don’t adulterate it with the Scriptures!
When Raymond Franz was working on this book he approached his uncle, Fred Franz,
with evidence that the form of congregation supervision (as used by the Society) did
not conform to the first-century arrangements. His uncle’s response took him by
surprise - it was:
Quote Don’t try to understand the Scriptures on the basis of what you see today in the
organization, keep the Aid book pure. Unquote (F22)
By this Fred Franz clearly meant that the Aid book was to be ‘purely’ Societyorientated, not orientated towards the Scriptures. The Society and the Scriptures,
apparently, were not expressing the same concepts! No surprises there!
Raymond Franz goes on to say that he had always looked upon the organization as
God’s one channel for dispensing truth and so this counsel sounded unusual, to say the
least.
He pressed his uncle further and pointed out that at Acts 14:23 the New World
Translation had evidently inserted the words ‘to office’ in connection with the
appointment of elders, and that this insertion altered the sense of that passage.
Fred Franz then went on to say:
Quote Why don’t you check it in some other translations that may not be as biased?
Unquote (F22)
This episode gives a first-hand flash of truth concerning the true nature of the Society.
Raymond Franz was beginning to learn these truths.
Raymond Franz states that the words ‘to office’ were dropped in future editions of the
New World Translation (F22) and, therefore, it does not appear in my 1984 edition. I
wonder how many other alterations to God’s Word, the Holy Bible, have been
similarly inserted and then retracted?
*
Theocratic Ministry School Guidebook was published.
Page 302
This was an internal book concerned with the congregation’s Theocratic Ministry
School sessions.
*
Listening to the Great Teacher was published.
*
The Nations Shall Know That I Am Jehovah - How? was published.
*
The governing body.
The ‘Establishment’ (for their own reasons, yet to be discussed) created a bona fide
governing body - for the first time. On October 20, 1971, when Raymond Franz was
elected a member, there were seven directors elected to it plus four members of the
‘anointed ones’ - including Raymond Franz. He was to spend nine years on this body
and what he writes gives a unique insight into its workings. (P96,216)
The governing body had been formed by the ‘Establishment’ but they intended to keep
a tight control over it.
It had long been the practice at Bethel headquarters to hold discussions during meal
times. To give the impression that Knorr had relinquished some of his authority he
surrendered his monopoly of the chairmanship at the Bethel dining tables. He shared it
with other members of the governing body (but only those who were directors of the
Society) by allowing the chairmanship to rotate on a yearly basis. Pronouncements
were made to this effect in the Watchtowers of 1971. (F87)
Knorr determined what was to be discussed by the governing body. Usually, no
indication of the agenda was given until the meeting took place. (F40)
So, what possible reasons could there be for the ‘Establishment’ to set up the
governing body in the first instance?
The workers at Bethel headquarters (those who printed the literature, bound the books,
etc.) were having to work very hard in order to keep up with the output of the new
presses. They felt that production was more important to the Society than people. Fred
Franz wrote an article in The Watchtower of December 15, 1971, in order to inform
the Witnesses (who might have the impression that President Knorr and VicePresident Franz were responsible for their situation) that a governing body was
now in operation, and their problems would be dealt with by that body.
Knorr and Fred Franz were distancing themselves from any potential trouble. A
governing body that separated the president and vice-president from the Witnesses
would come in very useful when the 1975 prediction failed.
As given, The Watchtower of December 15, 1971, contained an article written by Fred
Franz. It was entitled ‘A governing body as different from a legal corporation’:
Quote Thus, too, even though there were no apostles of Christ on hand in the
nineteenth century, God’s holy spirit must have been operative toward the
formation of a governing body for his anointed remnant of the ‘faithful and
Page 303
discreet slave’ class. The facts speak for themselves. There came on the scene a body
of anointed Christians who accepted and undertook the responsibilities of governing
the affairs of Jehovah’s dedicated, baptized, anointed people who were following in
the footsteps of Jesus Christ and endeavoring to fulfill the work stated in Jesus’
prophecy at Matthew 24:45-47. Facts speak louder than words. The governing body is
here. Thankfully Jehovah’s Christian witnesses know and assert that this is no
one-man religious organization, but that it has a governing body of spiritanointed Christians. Unquote (F65)
My underlining.
It is clear that the governing body is not ‘the faithful and discreet slave’.
We are told that ‘There came on the scene a body of anointed Christians … .’ The
problem is that we are not told when! The reader is left to assume that this event
occurred in Russell’s time. It did not - it occurred just a few months before this article
was written.
The last sentence of this quotation played a major part in what was to follow.
The truth of the matter is that, in the nineteenth century, the Society was run by
Russell - who would not tolerate any interference in the running of his organization
from anyone. This state of affairs persisted into the twentieth century under Russell
and Rutherford. President Knorr shared power with his vice-president.
There was never a bona fide governing body until 1971, and this was set up in such a
way that legal power still remained in the hands of Knorr - as president of the Watch
Tower Bible and Tract Society of Pennsylvania. (P228)
I possess The Watchtower of December 15, 1971, and I assure the reader that Fred
Franz’ efforts to indicate the existence of a bona fide governing body prior to 1971 do
not succeed: because it never existed.
Of course, the governing body knew the truth of the matter and some of those who
were not directors of the Society decided to test the water (concerning Fred Franz’
final sentence) when the opportunity arose. It is to be remembered that the Walsh case
(1954) set out the actual procedure adopted in order to produce any change of teaching
or any other statement in the literature. The ‘Establishment’ did not intend that this
procedure be changed in any significant manner. The scene was set for confrontation.
The governing body. Testing the water.
On Knorr’s instructions the writing of a new book Organization for KingdomPreaching and Disciple-Making had been assigned to Karl Adams, the overseer of the
writing department. He chose Raymond Franz and Ed Dunlap to collaborate with him,
each writing one-third of the contents. The situation in the past would simply involve
Knorr and Fred Franz making amendments to the contents of the book until it satisfied
their requirements. However, Knorr decided to let the governing body review the
book. (F68,69)
Page 304
The situation had arisen that material was to be reviewed by the governing body who
knew that their actual power to change or influence its contents (out of line with the
president’s and vice-president’s requirements) was nil. Those members of the
governing body who were not directors of the Society decided to try to exert their
supposed influence as set out in The Watchtower of December 15, 1971.
At the present time (2004) the governing body reviews the literature prior to
publication - a two-thirds majority is required. (1975)
Structural changes to the organization.
There was a general reorganization of the Society’s structure in 1971 that extended to
the middle and lower ranks of the ‘Society-men’. This pre-empted the contents of the
Organization book currently being written. The district and circuit overseers were to
change responsibilities on a regular basis; this would enable the middle ranks to
function efficiently should one of them leave the organization - for whatever reason.
Also, their powers were to be persuasive rather than coercive. At congregation level
the powers of the Society’s congregation overseer were to be ended and the old, pre1932, system of elders and deacons (now called ministerial servants) was to be
restored. These people were to be appointed by the newly-created governing
body through the Society or its agents. (P96,97)
Knorr’s overall reasoning seems to have been to provide a depth to the pool of
responsible people: possibly in order to counteract future defections when the
1975 predictions failed. However, the governing body now had a say in the
Society’s reorganization - through the Society’s ‘Organization’ book currently
being written by Karl Adams, Raymond Franz and Ed Dunlap.
Some results of the restructuring.
It is to be remembered that the printing facilities had been vastly increased and this
had brought about a need to increase the membership. It was in order to bring about
the desired membership increase that the 1975 ‘marked’ date had been set by Fred
Franz. There can be no other reason - he was following a well-trodden path.
However, as in any repressed group of people, freeing them from their repression
(even under tightly controlled conditions) is risky. Congregation politics began to
appear and the new, more liberal, arrangements were not universally accepted as being
an improvement - either by the ‘Society-men’ or by the Witnesses. Added to these
facts was a growing sense that the Society could be challenged. (P97,98)
Chris Christenson and The Pronouncements.
One such challenge was from Chris Christenson of Vancouver. He openly censured
the newly-formed governing body over disfellowshipping practices and, along with a
number of anonymous Witnesses, he circulated thousands of copies of a document
titled The Pronouncements, that questioned many Society teachings. He had
Page 305
contributed to the recently-published book The Nations Shall Know That I Am
Jehovah - How?, but nevertheless, he was disfellowshipped during 1972. (P106)
Also, a veterinarian college instructor Dr. Randy Wysong, himself an elder, raised a
number of questions with fellow elders based on The Pronouncements. He was
removed as an elder and when he appealed to Brooklyn the Society never answered
his letters - a common ploy. Sometime later he and his family resigned from the
organization. (P106,107)
Society dependence.
Whatever else was happening at this time, some matters never change. From The
Watchtower of November 1, 1971:
Quote Jehovah has made understanding the Bible today dependent upon associating
with his organization. Unquote (D81)
And upon this understanding of the Bible rests the prospect of eternal life on a
paradise earth. Quite an incentive to remain associated with the Society - if you have
been conditioned to believe such nonsense!
As a minor digression, I restate that the main reason why Witnesses desperately
resist any attempt to change their views concerning the Society and its teachings
is that such attempts are viewed as death threats. They will have that prospect in
mind - not the logic of your arguments.
Accordingly, this fact has to be taken into account before it is possible to make
any headway with a Witness. I would suggest that one method would be to
expose the Society as the complete sham that it is, and I hope that this text is
found to be helpful in that respect.
Membership figures.
The average number of publishers for 1971 was 1,510,245. This compares with
1,384,782 in 1970. It is a 9.1 % increase.
The Proclaimers
Aid to Bible Understanding.
Just one reference is given in the index. It concerns itself wholly with the terms: ‘older
man’, ‘overseer’ and ‘minister’. Not much, considering the time and effort that went
into this book’s publication - it contained 1,696 pages.
*
Listening to the Great Teacher.
This book is indexed. It was to be used by parents when giving their children home
instruction and is listed as one of five such books.
Page 306
I repeat a quotation from this book, previously given at 1941:
Quote Additionally, a fine array of publications has been provided for parents to use
in giving young folks instruction at home. Among these have been the books
Children, in 1941; Listening to the Great Teacher, in 1971; Your Youth - Getting the
Best Out Of It, in 1976; My Book of Bible Stories, in 1978; and Questions Young
People Ask - Answers that Work, in 1989. Unquote (Page 246)
The booklet The Way to Paradise, (1924) is not listed. The teaching of the ‘ancient
worthies’ had been consigned to the wastepaper basket long before The Proclaimers
was published during 1993. As given, The Way to Paradise was largely concerned
with the ‘ancient worthies’ fantasy.
*
The governing body.
Quote Arrangements were promptly put into operation to bring the organization into
closer conformity with this Biblical pattern. These began with the Governing Body
itself. Its membership was enlarged beyond the seven, who, as members of the board
of directors of the Watch Tower Bible and Tract Society of Pennsylvania, had
been serving as a governing body for Jehovah’s Witnesses. Unquote (Page 233)
This is a clear effort to make it appear that there had always been a governing body in
the organization prior to 1971 (the directors) and that the Society had never been run
by the president of the time and a few close associates. In what esteem Russell held
the directors in 1893 has been given. (See 1893)
Relating to a service assembly that took place during 1944 (in connection with a
Watch Tower Society meeting of that year) The Proclaimers states:
Quote However, inasmuch as the Society was the publishing agent used to provide
Jehovah’s Witnesses with literature that contained spiritual enlightenment, the
Governing Body was logically and of necessity closely associated with the officers
and directors of that legal Society. Unquote (Page 228)
But I thought that the governing body, at that time, (1944) was composed of the seven
directors of the Watch Tower Bible and Tract Society of Pennsylvania - as the first
quotation clearly states. Now it would appear that the governing body was not the
seven-man board of directors but another group of people ‘closely associated with
them’.
Ah, what tangled webs we weave when first we practice to deceive!
Not given in The Proclaimers:
1) The Nations Shall Know That I Am Jehovah - How?. This book is indexed but only
its title is given.
2) Theocratic Ministry School Guide Book is not indexed.
Page 307
3) Chris Christenson is not indexed. Chris and his document The Pronouncements
never happened, according to the Society, neither did Dr. Randy Wysong’s
comments on it.
4) The details concerning the governing body and the probable reasons for setting it
up.
1972
Organization for Kingdom-Preaching and Disciple-Making was published.
House-to-house ‘preaching’ and Acts 20:20.
Remarkably Acts 20:20, that had long been the ‘proof’ text for house-to-house
‘preaching’, was now rightly applied to Paul teaching the Ephesian Christians. (P97)
Specifically, Paul was speaking to the elders when he said:
Quote You know that I have not hesitated to preach anything that would be helpful to
you but have taught you publicly and from house to house. Unquote (N.I.V.)
To anyone with any common sense (which includes the ‘Establishment’) this text
cannot be used to justify knocking on our doors. When the predictable massive
‘sifting’ occurred, after the failure of the 1975 ‘marked’ date, Acts 20:20 was fully
restored to its original status as the ‘proof text’ for the Society’s method of
‘preaching’.
Baptism.
This book contained a list of 80 questions that a candidate for baptism had to answer
in a satisfactory manner before baptism could take place. (P191) As previously stated,
a member has to be baptized if he wishes to progress within the movement. The
number of questions was increased to 130 during 1983. (Thorne, page 89)
Restructuring.
To make time for all the extra work now required at congregation level the publishers
were allowed to turn in reports once a month, not once a week as previously required.
(P101,102)
As with all of the Society’s dealings with the Witnesses, there had to be a reason for
the liberalization and restructuring contained in this book. Penton writes that the
Society gave greater autonomy, at this time, in order to deal with the ‘great tribulation’
that they believed was about to take place during 1975. They anticipated the
possibility that orders from Brooklyn and the branch offices might cease and the
congregations would have to operate independently. (P98)
I believe that the ‘Establishment’ was expecting a massive exodus from the
organization when the 1975 predictions failed, and a greater reservoir of key workers
was being put in place in order to deal with it.
Page 308
*
Paradise Restored to Mankind - By Theocracy! was published.
*
The Bible in Living English was published.
The Society had acquired the sole rights to publish Steven Byington’s unpublished
manuscript.
*
The start of the great sex debate.
Sex, marriage and divorce were very much to the forefront this year. Concerning the
subject of grounds for divorce, Jesus states:
Quote “I tell you that anyone who divorces his wife, except for marital unfaithfulness,
and marries another woman commits adultery.” Unquote Matthew 19:9. (N.I.V.)
When Jesus spoke of marital unfaithfulness as being the only grounds for divorce he
was dismissing the practice of ‘divorce for any reason’: being a poor cook, growing
old, etc.. This is borne out by the contents of Matthew 19:1-8.
The Society gave its current viewpoint on this matter - The Watchtower of January 1,
1972, stated:
Quote While both homosexuality and bestiality are disgusting perversions, in the case
of neither one is the marriage tie broken. It is broken only by acts that make an
individual “one flesh” with a person of the other sex other than his or her legal
marriage mate. Unquote (P110)
At this point the Society was stating the obvious: that Jesus meant straightforward
adultery. It followed that any Witness divorcing on grounds other than straightforward
adultery could be disfellowshipped. This situation must have caused the Society to
have second thoughts on this matter as The Watchtower of December 15, 1972,
gave the following statement:
Quote What, then, is the significance of the Bible’s use of these terms and what does
it reveal as to the valid Biblical grounds for divorce? It shows that any married person
who goes outside the marriage bond and engages in immoral sexual relations, whether
with someone of the opposite sex or someone of the same sex, whether natural or
unnatural and perverted, is guilty of committing porneia or ‘fornication’ in the Bible
sense … .
Taking Jesus’ words for what they mean, therefore, when a mate is guilty of such
serious sexual immorality the innocent mate may Scripturally divorce such a one, if he
or she so desires. Unquote (P110)
This quotation is the very opposite of what Jesus said at Matthew 19:1-8 (that marital
unfaithfulness is the only justification for divorce).
This policy reversal must be one of the fastest on record.
Page 309
In future years, the subject of what constituted marital unfaithfulness (oral sex,
masturbation, etc.) resulted in the most intimate of the Witnesses’ sexual acts being
submitted to the Society for its ruling as to whether such acts were grounds for
divorce.
This episode in the Society’s history clearly displays the extent to which the
Witnesses believe that the Society’s dictates are, indeed, orders from Jehovah
and have to be obeyed on pain of disfellowshipment and everlasting death.
Over the next few years, the writing department and the governing body at Brooklyn
were privy to the most intimate of the Witnesses’ bedroom activities - to such an
extent that it became embarrassing. No doubt the congregations’ elders were similarly
embarrassed because they had to listen to the Witnesses’ confessions before they
could dispense the ‘new light’ on these matters. Raymond Franz writes that there was
a sizable increase in judicial hearings at congregation level that resulted in the elders
having to ask for the Society’s ruling on specific instances. He writes that women
experienced painful embarrassment at such hearings when they responded to questions
concerning the intimacies of their sex lives. (F42-50)
Not surprisingly, many marriages broke up with resulting divorces. (F43) (Broken
Families, 1990) Pity the children.
Raymond Franz states that one woman was told to write to the governing body for a
sure answer. She did so, stating that she and her husband loved each other deeply and
then described a certain type of foreplay that they were accustomed to. Her closing
words were: “I am scared, I am hurt, and I am more worried at this time about … . I
know that you will tell me what to do.” (F43) So, with or without the aspect of
divorce, some Witnesses felt involved simply because they did not wish to disobey
Jehovah’s commands - as dispensed by the Society.
Raymond Franz, as a member of the governing body and the writing department, had
to deal with similar letters asking for clarification regarding this most intimate of
subjects. He gives further examples of these letters that illustrate the many different
aspects of the confusion that reigned from this year until 1978, when the Society said
what it usually says in similar circumstances.
The Watchtower of February 15, 1978, gives:
Quote … in view of the absence of clear Scriptural instruction, these are matters
for which the married couples themselves must bear the responsibility before
God and … . Unquote (F47,48)
But this statement was given in 1978!
Malawi.
In Malawi the troubles continued. At least 50 Witnesses were murdered by the Malawi
Youth League and Young Pioneers. Penton writes that, during 1972 alone, some 8,975
Page 310
Witnesses fled to Zambia where they were held at the Sinde Masale refugee camp.
Many died of malnutrition, lack of water and ill-treatment. During November and
December, nine Witnesses a day were dying. In total, 350 Witnesses perished at that
camp before the remainder were forcibly repatriated back to Malawi. Also, 11,600
Malawian Witnesses had fled to Mozambique during 1972, where they were treated
kindly by the Portuguese authorities. (P145)
Classifying the ‘anointed ones’ as a prophet of God!
The Watchtower of April 1, 1972, carried an article entitled ‘They Shall Know that a
Prophet Was Among Them’ (more unwarranted capitalization). The question was then
asked if, in modern times, God has a prophet to help the people; to warn them of
dangers and to declare things to come? The answer was given in the affirmative - the
record showed that there was such a prophet. Under the subtitle ‘Identifying the
Prophet’, all was revealed - and we read:
Quote This “prophet” was not just one man, but was a body of men and women. It
was the small group of footstep followers of Jesus Christ, known at that time as
International Bible Students. Today they are known as Jehovah’s Christian witnesses.
They are still proclaiming a warning, and have been joined and assisted in their
commissioned work by hundreds of thousands of persons who have listened to their
message with belief.
Of course, it is easy to say that this group acts as a “prophet” of God. It is
another thing to prove it. The only way that this can be done is to review the
record. What does it show? Unquote (F137)
Given as printed, apart from the bold.
Relating to the final statement - it shows this history!
So, the present ‘prophet of God’ is the 8,730 (2001 figure) remnant of the ‘anointed
ones’; now classified as ‘Jehovah’s Christian witnesses’.
This quotation states that these ‘prophecies’ came from the group of International
Bible Students (a “prophet” of God) not Russell and Rutherford!
Chris Christenson.
Chris Christenson, the author of The Pronouncements, was disfellowshipped during
1972. (P106)
Membership figures.
The average number of publishers for 1972 was 1,596,442. This compares with
1,510,245 in 1971. It is a 5.7% increase.
The Proclaimers
Page 311
The Bible in Living English. (Byington)
Quote Steven Byington, of Ballard Vale, Massachusetts, U.S.A., had also made a
modern-English translation of the Bible that gave the divine name its rightful place.
The Watch Tower Society came into possession of his unpublished manuscript in
1951 and acquired the sole right of publication in 1961. That complete translation was
printed in 1972. Down till 1992, there had been 262,573 produced. Unquote (Page
607)
Concerning the adjustments made to the congregation’s structure during 1972.
This information was given by Knorr at a series of assemblies during 1971-1972:
Quote Beginning October 1, 1972, adjustments in the oversight of the congregations
worldwide would become effective. No longer would there be just one congregation
servant, or overseer. … . One elder would be designated chairman but all elders would
have equal authority and share the responsibility for making decisions. “These
organization adjustments,” explained Brother Knorr, “will help to bring the operation
of the congregations into closer conformity with God’s Word, and surely that will
result in greater blessings from Jehovah.” Unquote (Page 106)
My ellipsis.
But what was the true reason? Why was Brother Knorr creating a broad depth to the
positions of responsibility within the congregations? The following passage confirms
my opinion concerning this reason:
Quote The following year, in September 1972, the first shifting of responsibilities
began, and by October 1 the rotation in most congregations was completed. During the
next three years, Jehovah’s Witnesses experienced impressive growth - over three
quarters of a million persons getting baptized. But now they were facing the autumn
of 1975. If all the expectations were not realized, how would this affect their zeal
for the global preaching activity as well as worldwide unity? Unquote (Page 107)
In broadening the base of responsible people in the congregations Knorr was
anticipating the certainty of massive discontent, resignations and disfellowshipments
when the 1975 predictions failed - hence the setting up of the governing body as a
buffer between the ‘Establishment’ and the Witnesses.
Some of the measures put in place to counteract these certainties are given in the
following passage:
Quote During the following year (1972) preparation was made for adjustments in the
oversight of the congregations. No longer would there be just one congregation
servant assisted by a specified number of other servants. Men who were Scripturally
qualified would be appointed to serve as elders. Others, who met the Bible’s
requirements would be appointed to be ministerial servants. This opened the way for a
greater number to share in congregation responsibilities and thus to gain valuable
experience. Unquote (Page 234)
Page 312
My brackets.
The Proclaimers, in 1993, gives a further ‘reason’ why this broadening of the base
took place. It states:
Quote None of Jehovah’s Witnesses had any idea then that the number of
congregations would increase by 156 percent over the next 21 years, reaching a total
of 69,558 in 1992. But the Head of the congregation, the Lord Jesus Christ,
evidently was making preparation for what was to come. Unquote (Page 234)
This further reason was unknown (and unrecorded) at that time - 21 years previously.
Hmm!
Malawi.
Another wave of persecutions hit the Malawian Witnesses. After describing what
happened to them The Proclaimers states that whilst they were being abused they
were mocked and ridiculed because of their faith. (Page 674)
It was as simple as that? I think not.
Very much at odds with Penton’s account of conditions at the Sinde Masale camp in
Zambia, The Proclaimers gives:
Quote So extreme was the brutality that some 19,000 Jehovah’s Witnesses and their
children fled across the border to Zambia in 1972. The nearby Witness congregations
in Zambia quickly gathered food and blankets for their brothers. Money and supplies
donated by Jehovah’s Witnesses all over the world poured into Watch Tower branch
offices and were channeled to the refugees by the headquarters staff in New York.
More than enough care came in to care for all the needs of the refugees in the
camp at Sinda Masale. As news spread through the camp of the arrival of trucks
bearing food, clothing, and tarpaulins to provide covering, the Malawian
brothers could not help giving way to tears of joy because of this evidence of the
love of their Christian brothers. Unquote (Page 317)
‘Sinda’ is spelt as given.
The nearby congregations in Zambia may well have quickly gathered food and
blankets for their brothers. However, the remainder of the quotation is highly suspect
and does not relate to this, possible, initial effort.
Penton states that the South African and Rhodesian Witnesses claimed that the
Zambian authorities prevented them from giving aid to their brethren. (P145)
Perhaps someone at Brooklyn might like to comment on these two versions of the
same event. Also, Raymond Franz was at Brooklyn during that time and yet his
references to the Malawian situation do not mention this relief effort, supposedly coordinated from Brooklyn.
Page 313
Not given in The Proclaimers:
1)
2)
3)
4)
Organization for Kingdom-Preaching and Disciple-Making is not indexed.
Paradise Restored to Mankind - By Theocracy! is not indexed.
As given, Chris Christenson is not indexed. (1971)
The ‘porneia’ debate. Porneia is indexed and the present-day viewpoint on these
matters is discussed but the great sex debate, and the misery it caused the
Witnesses, never happened - according to the Society.
1973
The Comprehensive Concordance of the New World Translation of the Holy
Scriptures was published.
*
God’s Kingdom of a Thousand Years Has Approached was published.
*
True Peace and Security - From What Source? was published.
*
Malawi.
During July, 35,000 Witnesses and Witness supporters had to flee Malawi and settle
in Mozambique. They, also, were treated kindly by the Portuguese authorities. (P145)
The Declaration of Facts.
In the 1974 Yearbook, that deals with the events of 1973, the Society reopened the
events of 1933-34. These concerned the Declaration of Facts, (June, 1933)
Rutherford’s personal letter sent to Adolf Hitler (early 1934) and the letter distributed
to the German people and government officials by the Witnesses. (October, 1934)
These writings were all part of the unsuccessful attempt to prevent the Society’s
German property interests being taken over by Hitler’s government. It was the 40th
anniversary of the Declaration of Facts and it would appear that questions were being
asked.
This is an emotive issue, especially with the Jewish people and, of course, the
Witnesses themselves. The 1974 Yearbook states that the Declaration of Facts had
been weakened by the translators at the German branch office who may have feared
for their lives. This is a nonsense because it appears in the Society’s 1934 Yearbook as
an official record - in English. (P148) It stands as a most compromising document.
Membership figures.
The average number of publishers for 1973 was 1,656,673. This compares with
1,596,442 in 1972. It is a 3.8% increase.
The Proclaimers
The Proclaimers had nothing to add to the main script.
Page 314
Not given in The Proclaimers:
1) All three books given in the main script are not indexed.
2) There is nothing given concerning the 40th anniversary of the Declaration of Facts.
1974
God’s ‘Eternal Purpose’ Now Triumphing for Man’s Good was published .
*
Is This Life All There Is? was published.
*
Sex and the Society.
The great discussion concerning the Society’s rulings on what sexual practices were
allowed (and what were not) continued apace. Penton, who was involved at
congregation level writes that, much to the embarrassment of many, the elders were
required to give explicit hour-long sermons at Sunday meetings. The subject matter
was taken from detailed outlines given by the Society. At a higher level, talks were
frequently given on this subject at large assemblies. The subject of fornication had
clearly become a major theme for the Society. The Watchtower of November 15,
1974, and others, condemned sodomy, oral intercourse and masturbation - although
masturbation was not listed as grounds for divorce. The last fact is given in The
Watchtower of March 1, 1974. (Page 160 of the bound volume for 1974)
Penton was well placed to observe the effects that these detailed sex discussions had
on the Witnesses. He writes that many Witnesses became paranoid on the subject.
Often normal marital relations between husband and wife were adversely affected.
Some began to regard sex with abhorrence. Witness wives sometimes explained that if
they did something unseemly during lovemaking with their husbands they might be
judged adversely by God. Penton writes that such stress was placed on the evils of
masturbation that great numbers of young Witnesses (who were being encouraged to
delay marriage) developed thoroughgoing sin complexes. (P111,112)
Penton also writes that Knorr seemed to have had a fixation on sexual sins and kept
the matters of masturbation and homosexuality constantly before the Bethel
workforce. On one occasion, when a male worker was disfellowshipped for paederasty
(sodomy with a boy), Knorr described his activities in such graphic terms at the Bethel
meal table that many present were revolted. (P225)
Raymond Franz, in his book In Search of Christian Freedom, delves further into the
seamy side of life at Bethel and elsewhere. (Pages 597-600)
The Watchtowers of 1974 continued to repeat the Society’s stance against abortion,
gambling, lotteries, legalized prostitution, legalized homosexuality, pornography, etc.
(P152) - but not the excessive use of alcohol apparently!
Page 315
Ministers. Baptism = Ordination.
During 1974, a member of the governing body suggested that an assembly talk be
given on the subject of ‘Ordained Ministers of God’: a title given to any baptized
Witness. Raymond Franz did not agree with equating baptism with ordination: he
argued that this had no scripural basis. He spoke to his uncle about the matter who
agreed that baptism could not rightly be called an ordination. The contemporary
situation was that the title ‘Ordained Minister’ was not used at congregation level but
it was used when speaking to, or dealing with, public officials. (F360,361) On these
occasions (when dealing with public officials) it has to be assumed that the subject
matter would involve exemption from military service.
Raymond Franz’ views were upheld at a meeting of the governing body. In future,
baptized Witnesses were not to be designated as ‘Ordained Ministers’. However, in
1982 (after Raymond Franz had been disfellowshipped during 1981) this decision was
reversed. (F362,363)
It might be wondered why this is such a large issue? The answer is linked to certain
privileges granted to religious organizations and their members. This was the basis of
Rutherford’s determination to have the Society designated as a legal religion by
the courts. (1936-38) As given, the hoped-for advantages concerned the privileges
granted to the established Churches and their clergy. These included certain taxation
benefits for the Society and possible exemption from military service for the
Witnesses.
Welcoming some of those disfellowshipped back into the fold.
The governing body assigned Raymond Franz to write articles concerning the
treatment of disfellowshipped persons. The ‘Establishment’ had decided to soften its
attitude towards those who had been disfellowshipped for minor reasons and were
unlikely to contaminate the congregations should they return. Accordingly, The
Watchtower of August 1, 1974, stated that mistakes had been made in the 1950s
(regarding the strict shunning of disfellowshipped persons) that had resulted in
needlessly unkind and inhumane treatment of those disfellowshipped. The Witnesses
were now allowed to greet them with ordinary courtesy. (F308)
Clearly, the ‘Establishment’ hoped that some might return and buy the increasing
amount of literature now being produced.
However, this was a dangerous policy. Maintaining the Witnesses’ ignorance of their
position was dependent upon such strict rules. Even allowing for the fact that most of
those returning would not be outright ‘apostates’, the situation was not without its
dangers. The Society was to receive ‘new light’ in the early 1980s that caused it to
reverse this decision and adopt an even harder line towards those disfellowshipped
than the one that had existed prior to 1974. This reversal was part of the aftermath
caused by the failure of the 1975 prediction.
Concerning 1975: more ‘Millerite mesmerism’.
Page 316
The Kingdom Ministry of May 1974, having referred to the ‘short time left’, stated:
Quote Reports are heard of brothers selling their homes and property and
planning to finish out the rest of their days in this old system in the pioneer
service. Certainly this is a fine way to spend the short time remaining before the
wicked world’s end. - 1 John 2:17. Unquote (F206)
This short passage shows the contempt that the ‘Establishment’ had (and still has)
towards the Witnesses. It also demonstrates the type of raw indoctrination material
contained in the Society’s internal publications.
Clearly, this was not written by Raymond Franz who comments that:
Quote Quite a number of Witnesses did just that. Some sold their businesses, gave up
jobs, sold homes and farms and moved their wives and children to other areas to
‘serve where the need was greater,’ counting on having sufficient funds to carry them
through 1975. Others, including some older persons, cashed in insurance policies or
other valuable certificates. Some put off surgical operations in the hope that the
Millennium’s entrance would eliminate the need for these. When 1975 passed and
their funds ran out or their health worsened seriously, they had to cope with these hard
realities and rebuild as best they could. Unquote (F206)
Fred Franz was suffering from poor eyesight and was in the habit of going to
Raymond Franz’ room where he, or his wife Cynthia, would read The Watchtower
study material to him. On one of these occasions, Cynthia mentioned to Fred Franz
that her husband cautioned the brothers about becoming too excited over 1975. Fred
Franz’ quick reply was: “And why shouldn’t they? It’s something to get excited
about.” (F207)
The last statement is somewhat at odds with what The Proclaimers had to say on this
subject. (1966)
A warning not to form independent groups.
In The Watchtower of March 15, 1974, after a warning not to listen to radio and TV
evangelists and to avoid outside literature, the following caution is given:
Quote While the Bible encourages practical study as a method of gaining accurate
knowledge, it also says, ‘one isolating himself will seek his own selfish longing
against all practical wisdom, he will break forth’. Prov. 18:1. So we must seek out the
association of others who, like ourselves, are anxious to know accurately the will of
God. Unquote (D67)
It is being all together in the Kingdom Hall, studying the Society’s publications and
answering the Society’s questions that maintain the indoctrination process.
Conversely, being alone (or with a group of like-minded people) reading just the Bible
and using a modicum of common sense could ultimately break the shackles that bind
them to the Society - a fact well appreciated by the ‘Establishment’.
Page 317
Enlargement of the governing body. (Chitty and Greenlees)
During November 1974, the governing body was enlarged to 18 members. The new
members were not directors of either Society but were, nevertheless, committed
‘Society-men’. One of these was Ewart Chitty, who resigned during 1979 because of
his homosexuality. During 1984, another governing body member, Leo Greenlees,
also resigned for the same reason. In the latter instance there was no statement - his
name simply disappeared from the Society’s documentation. (P217,393)
Canadian ‘hospital committees’.
During the early 1970s, the Canadian Witnesses had organized ‘hospital committees’
in order to liaise between the relevant authorities and the Witnesses in hospitals,
nursing homes and senior citizens’ homes. Penton writes that, in 1974, Brooklyn put a
stop to these activities. The Society claimed that it had received complaints from other
Canadian Witnesses who pointed out that anyone so doing could not possibly fulfil
their ‘preaching’ obligations. (P102)
Don’t listen to ‘them’, listen to ‘us’.
The Watchtower of January 15, 1974, restates the ‘danger’ of listening to anti-Society
comments and justifies the Society’s many warnings on this subject:
Quote When persons are in great danger from a source that they do not suspect
or are being misled by those they consider their friends, is it an unkindness to
warn them? They may prefer not to believe the warning. They may even resent
it. But does that free one from the moral responsibility to give that warning?
Unquote (F. pre-page numbering)
More tongue-in-cheekness!
Regarding the final sentence - no, it does not, and that is why I have written this text!
Membership figures.
The average number of publishers for 1974 was 1,880,713. This compares with
1,656,673 in 1973. It is a 13.5% increase. The old ploy of setting a ‘marked’ date was
working well.
The Proclaimers
I cannot find any comment that refers, specifically, to 1974.
Not given in The Proclaimers:
1) God’s ‘Eternal Purpose’ Now Triumphing for Man’s Good is not indexed.
2) Is This Life All There Is? is not indexed.
3) Both Ewart Chitty and Leo Greenlees are not indexed.
Page 318
4) The great sex debate is not acknowledged.
5) The headings ‘Marked Dates’ and ‘Predictions’ are not indexed. It follows that
there is minimum contents concerning 1975 - in fact just three paragraphs, none of
which relate to the main script.
1975
Man’s Salvation out of World Distress at Hand was published.
*
Concerning the 1975 predictions.
This year the president and vice-president made a trip around the world. At this time
Knorr was a sick man with terminal brain cancer, as yet undiagnosed.
The vice-president’s speeches in all countries centred on the predictions for this
year. He talked of an extra year or so that could be added to the predicted date
because Adam and Eve were not created at the same time. However, he urged his
audience not to take an improper view and assume that the coming destruction could
be many years away. They were not to focus their attention on other matters such
as getting married, raising families, starting businesses or spending years at
college on some engineering course. The vice-president repeated many of the points
he made on this tour when he gave an address at Gilead on March 2, 1975. (F208)
In Toronto, when speaking before a large audience, he stated that he and his associates
were ‘looking forward confidently’ to what the autumn of the year would bring”.
One year later, at the same venue, the message was quite different. (P100)
These speeches were tape-recorded for general Witness consumption. The governing
body listened to them on February 19, 1975, when concern was expressed because a
previous decision made by that body had been to play down that date. (F217)
Discontent at Brooklyn.
The discontent at Brooklyn, over the increased workload, had been simmering for
some time. At the start of this year the president and vice-president called for a
meeting of the governing body to discuss the matter.
At this meeting many letters from the Bethel staff were read out, expressing their
general discontent. The staff doctor related his experiences with those having family
responsibilities who could not keep up with the escalating demands being made upon
them. Raymond Franz writes that many of the wives broke down in tears during their
discussions with him.
Discontent was also shown by the governing body, and at this meeting views were
expressed concerning the relationship between that body and the corporations.
(F70,71)
The official minutes of the meeting state:
Page 319
Quote Comments were made on the relationship of the Governing Body and the
corporations and what was published in the Watchtower of December 15, 1971. It
was agreed that a committee of five made up of L.K. Greenlees, A.D. Schroeder,
R.V. Franz, D. Sydlik, and J.C. Booth go into matters concerning this subject and the
duties of the officers of the corporations and related matters and take into
consideration the thoughts of N.H. Knorr, F.W. Franz and G. Suiter who are officers
of the two societies, and then bring recommendations. The whole idea is to strengthen
the unity of the organization. Unquote (F71)
The Watchtower of December 15, 1971, contained Fred Franz’ comment:
Quote Thankfully Jehovah’s Christian witnesses know and assert that this is no
one-man religious organization, but that it has a governing body of spiritanointed Christians. Unquote (F65)
More power for the governing body?
It is plain that the Bethel workers were accusing the president and vice-president of
being responsible for their working conditions. I have little doubt that they, in turn,
were referring them to the governing body - as intended.
Three weeks later, at a governing body meeting held on April 30, 1975, Knorr
surprised everyone present by making a motion that, henceforth, all matters put before
that body be decided by a two-thirds vote of the active membership. At that time the
membership was 17 and, therefore, 12 votes in favour were needed to pass a motion,
not 17. This motion was carried and in place before the recommendations of the
committee of five were discussed. (F71)
This decision was to have far-reaching consequences: the right to veto had been lost!
It is most likely that Knorr and Fred Franz realized that the governing body was not
able to perform its functions (on their behalf) under the existing voting arrangements.
However, the new voting arrangements applied to all matters under consideration and
it became the thin end of the wedge that provided an opportunity for those wanting to
substantially alter matters to try to do so.
Regarding the committee of five’s recommendations - the official minutes of the
session contains the statement:
Quote L.K. Greenlees then began his report from the committee of five on Brother
Knorr’s request to tell him what he should do. The committee considered the
Watchtower of December 15, 1971, paragraph 29 very carefully, also page 760. The
committee feels that today the Governing Body should be directing the
corporations and not the other way around. Unquote (F71)
As can be imagined there was a further frank discussion at the end of which it was
decided that the members meet again the next day at 8 a.m.. The overall situation
seemed to be that Knorr was prepared to relinquish some power to the governing body
Page 320
but Fred Franz was not. Fred Franz had written the article in The Watchtower of
December 15, 1971, as part of an effort to explain the ‘theocratic’ arrangements
within the Society. This particular Watchtower was largely given over to that topic
which included, of course, the setting up of the governing body - and its position and
function within Jehovah’s ‘theocratic’ organization.
The next day the vice-president tried to extricate himself from his own statement, but
this was impossible. To cut a very long story short, Knorr finally agreed that the
statement must be honoured. Raymond Franz writes that he was surprised when his
uncle seconded Knorr’s proposal that his statement be made a motion. The motion
was passed and the governing body now had the right to govern (F71-73) - or did it?
Having proposed and seconded the changes necessary for the governing body to
exercise more power, Fred Franz and Nathan Knorr then set themselves up in
opposition to their full implementation. As given, Knorr had a brain tumour, as yet
undiagnosed, and this must have resulted in Fred Franz leading the way. As stated, it
is my belief that the ‘Establishment’ set up the governing body mainly to distance
themselves from the effects of the failure of the 1975 prediction. They did not intend
to destroy it, just to control it.
Raymond Franz gives details of how his uncle used the mealtime television link (to all
workers at the Bethel headquarters) in order to get across his viewpoint that changing
the structure at the top was going against that had been done, in a certain way, for the
whole lifetime of the Society. He asked again and again: “Where is the proof that
things are not working well?” (F74) However, he was talking to about 1,200 people
who were being overworked and overlooked - and they did not agree. They were
experiencing the fact that all was not well and had largely given their backing to the
governing body.
The vice-president took other opportunities to make his views known; one example
being his address to the graduation class at Gilead. In this speech he questioned the
right of the governing body to make a proposal that the training, assignment and
supervision of missionaries be directed by the governing body, rather than the Society.
(F76)
In the same talk, after referring to Russell and his considerable efforts on behalf of the
Society, Fred Franz said:
Quote “So you see, dear friends, that the Boards of Directors of the New York
corporation and of the Pennsylvania, as constituted back there, they had respect for the
office of the president and they did not treat the president of these organizations as a
poker-faced, immobilized figurehead presiding over a society, a do-nothing society.”
Unquote (F82)
Given as printed, apart from the bold.
Fred Franz refers to the boards of directors and not the governing body. This
overcomes the problem that there was no bona fide governing body within the Society
Page 321
until 1971. However, the audience was left in no doubt that the vice-president was
referring to the attitude of the existing governing body.
Raymond Franz puts the matter of the powers of the president, and the governing
body’s position under that office, very succinctly when he writes:
Quote Not only the contents of the magazines and other literature, but every other
feature of the world-wide activity of Jehovah’s Witnesses - the direction of the 90 or
more Branch Offices (each Overseer of a Branch being described as the “presiding
minister of Christianity for and within the territory to which he had been appointed.”),
the supervision of all the work of all traveling representatives, the direction of the
missionary School of Gilead and the assignment and work of all missionaries, the
planning of conventions and convention programs - all this and much more were the
sole prerogative of one person: the president of the corporation. Whatever the
Governing Body discussed or did not discuss in any of these areas was strictly as
the result of his decision and at his discretion. Unquote (F65)
This was the position that the governing body was born into, but as it grew older it
wanted to change matters.
On August 15, 1975, Raymond Franz received the full findings of the committee of
five that had been set up to recommend further changes to the structure of the
governing body and its relationship with the ‘Establishment’. On behalf of the
committee he prepared a document setting out the historical and scriptural reasons for
their recommendations. The committee’s recommendations, and Raymond Franz’
historical and scriptural backing for them, went before the governing body on
September 10, 1975. (F88,89)
During this meeting a second committee of five was assigned to make final
adjustments. The governing body did not select either the president or vice-president,
since their opposition had been clearly stated. At this meeting Lyman Swingle, one of
the two new members of the latest committee of five, assured the president that they
did not view him as ‘a poker-faced immobilized figurehead of a do-nothing
Society’; here using the same words that the vice-president had used during his
Gilead graduation speech. (F89)
The second committee of five completed its final recommendations and submitted
them to the governing body on December 3, 1975. At this meeting a vote was called
for - all but two raised their hands in favour. The two not voting in favour were the
president and vice-president. They were pressed to change their minds but declined,
saying that they wanted the governing body to run parallel with the corporations, not
superior to them. The next day another meeting was convened and a further vote
taken. This time Knorr voted to accept the proposals - it was then, and only then,
that Fred Franz gave in and followed the president. He had been forced to accept
the fruition of his statement made in The Watchtower of December 15, 1971 - or had
he? (F89,90)
If the veto had still been in force, Fred Franz may well have used it.
Page 322
One fundamental aspect of the changes was the setting up of a committee system that
comprised the following:
Chairman’s Committee. This was composed of the current chairman of the governing
body, the previous chairman and the chairman next in line. The remit of this
committee was to deal with large issues; such as the persecution of Witnesses in
foreign countries; the results of the bans on blood transfusions and blood products;
etc.. In effect, mainly those matters arising out of the ‘issues’ that had been imposed
since Rutherford’s death in 1942. These were matters that affected the lives of the
Witnesses in a substantial manner.
Writing Committee. This committee was to supervise the written form of the spiritual
‘food in due season’ put before the Witnesses. This was a major encroachment into
the president’s private domain.
Teaching Committee. This committee’s responsibility was to supervise the ‘spiritual
education’ of the Witnesses - a truly wide-ranging remit.
Service Committee. Its responsibility was to supervise all areas of evangelizing and to
develop new approaches. It was active at district, circuit and congregation levels.
Publishing Committee. Its function was to supervise the printing and distribution of
the Society’s literature throughout the world. It also had oversight of the factories and
properties owned by the Society worldwide.
Personnel Committee. This committee was concerned with the arrangements made
between the Society and the members of the Bethel families at Brooklyn and
throughout the world. (P220)
To put it mildly, a most interesting situation had now been created.
Malawi.
Another wave of oppression hit the Witnesses in Malawi. Raymond Franz was asked
to write an article on the subject. He researched previous articles that gave as a
biblical parallel the fact that the early Christians refused to put a pinch of incense on
the altar as a sacrifice to the genius of the Roman emperor - but was this a true
parallel? The deed that the early Christians were being asked to perform was an act of
worship, but was purchasing a party card an act of worship? His article appeared in
the Awake! of December 8, 1975. (F113)
During 1975, Mozambique gained independence from Portugal. The new government
then drove the refugee Witnesses back to Malawi for more beatings, torture and rape.
This action probably caused the Malawian government to renew its persecution of the
Witnesses who had remained. At the same time, 7,000 indigenous Mozambiquean
Witnesses were arrested and sent to communist re-education camps. (P145)
The Witnesses were also suffering similar persecutions in other African states. (P145)
Page 323
Factor 8.
For many years (from 1963, to as late as 1975) the Society had stated that it was
unacceptable to make use of blood particles; the blood-clotting agent Factor 8 (used
by haemophiliacs) being one such particle. The Awake! magazine of February 22,
1975, was the last Society publication to pursue this doctrine. (P206,377)
Raymond Franz writes that this policy was revoked at a meeting of the governing
body on June 11, 1975. The governing body took steps to inform those haemophiliacs
who had inquired by letter about the change, but many had simply telephoned and no
record had been kept of their addresses.
Because many had lost their lives before the policy change could reach them it was
not put into print until the publication of The Watchtower, June 15, 1978. In the
meantime those who inquired by letter or telephone were told of the change. Clearly,
those who had inquired by telephone before the policy change knew nothing of this
and refused to use Factor 8 - as did those who had read the original Awake! statement
that banned Factor 8, but did not inquire. (F106,107)
It is most likely that, had there been no governing body, this dictate would not have
been lifted (semi-secretly) on June 11, 1975.
Ordained ministers.
The ‘Ordained Minister’ question was settled - for the time being anyway. The
Watchtower of December 1, 1975, stated that elders and ministerial servants (the
deacons) could be regarded as ‘Ordained Ministers’ by the Witnesses. Pioneers would
continue to be called ‘Regular Ministers’ in the hope that governments would
recognize them as ministers for the purpose of military exemption. (P116,361) Such
recognition would benefit both the Witness and the Society.
According to its courts, Britain held that whilst the Jehovah’s Witnesses are a religion,
it had no ministers; in the sense that parliament had intended that term to be
understood. (P116,117,361) This is another court decision that should be reviewed in
the light of the clear fact that the Society is not a religion. At the present time (2004)
the Society is registered as a charity.
Generally speaking, from this point in time (1975) the Society recognized that the ploy
of using the title of ‘Minister’ was not so effective in gaining military exemption for
its members. This title is now recognized only within the movement. (P117)
However, in The Watchtower of March 15, 1981, the policy, as set out in the first
paragraph, was changed back to the baptism = ordination of a ‘Minister’ position.
(P117) This was at the time when Raymond Franz was under attack from his uncle.
Membership figures.
The average number of publishers for 1975 was 2,062,449. This compares with
1,880,713 in 1974. It is a 9.7% increase.
Page 324
*
Oh! I nearly forgot - nothing untoward happened during 1975. Even though the start
of the Millennium had finally occurred, the predicted events associated with it did not!
The Proclaimers
Whatever the result of the 1975 prediction - time is still running out!
Following on from the counsel given in 1966 to recognize that, whatever the result of
the 1975 prediction, time was running out and Armageddon was imminent, The
Proclaimers states:
Quote In the years following 1966, many of Jehovah’s Witnesses acted in harmony
with the spirit of that counsel. However, other statements were published on this
subject, and some were likely more definite than advisable. This was
acknowledged in The Watchtower of March 15, 1980 (page 17). But Jehovah’s
Witnesses were also cautioned to concentrate mainly on doing Jehovah’s will and
not to be swept up by dates and expectations of an early salvation. Unquote (Page
104)
The second sentence is something of an understatement! Also, the governing body’s
struggle to get Knorr and Fred Franz to acknowledge the failure of the prediction and
offer some sort of apology is not given - but these efforts are given in the main script
over the next few years.
A footnote, on page104, lists all the literature that contained escape clauses from 1963
to 1975 - titles only, no details.
Concerning post-1975 ‘sifting’.
Following 1925, meeting attendance dropped dramatically in some
Quote
congregations in France and Switzerland. Again, in 1975, there was disappointment
when expectations regarding the start of the Millennium failed to materialize. As a
result, some withdrew from the organization. Others, because they sought to subvert
the faith of associates, were disfellowshipped. Unquote (Page 633)
Implying that a drop in meeting attendance was restricted to ‘some’ congregations in
France and Switzerland after1925, is a clever move. This is followed by another clever
move: to relate this low-key appraisal of the 1925 situation (when there was some
‘disappointment’) to the 1975 situation.
The Proclaimers then goes on to muddy the waters further:
Quote No doubt, disappointment over the date was a factor, but in some
instances the roots went deeper. Some individuals also argued against the need to
participate in the house-to-house ministry. Certain ones did not simply choose to go
their own way; they became aggressive in opposing the organization with which they
had been associated, and they made use of the public press and television to air their
Page 325
views. Nevertheless the number who defected was relatively small. Unquote (Page
633)
So, in ‘some’ instances, it was not the failure of the prediction that caused dissent: it
was the house-to-house ministry. This may be true to a very limited extent but the
general discontent was sparked off by the failure of the 1975 prediction.
This is quite a good instance of the standard ploy that plugs a minor point in order to
mask the main cause of dissent; a form of being ‘economical with the truth’.
The reader will be able to judge these two quotations in the light of what follows in
future years.
Increasing production.
There is one subject that the Society wishes its members to know all that there is to
know: and that is the details of increased production. The Witnesses are taught to
equate increased production with an increase in Jehovah’s endorsement of their
actions.
Quote By the end of 1975, the Watch Tower Society was publishing Bible literature
in its own facilities in 23 lands spread around the globe - books in three countries;
booklets or magazines or both in all 23 locations. In 25 other lands, the Society was
reproducing smaller items on its own equipment. Unquote (Page 593)
The committees.
Details of the various committees are given - these are not controversial. (Pages
234,235)
Not given in The Proclaimers:
1)
2)
3)
4)
5)
Man’s Salvation out of World Distress at Hand is not indexed. No surprises there!
The discontent at Bethel and the governing body’s response, etc..
Factor 8, Blood Particles and Hemophilia are not indexed.
Malawi. This was an ongoing situation.
Ministers is indexed but not ‘Ordained Ministers’. What constitutes ordination
does not appear to be discussed anywhere in The Proclaimers.
1976
Good News - To Make You Happy was published.
This book was written by Lloyd Barry, a member of the governing body and one of the
main followers of the president and vice-president. Franz writes that he was one of a
group of three who collectively exercised the most powerful influence on that body.
He was also the writer of another book Let Your Kingdom Come, this book was
published in 1981. (F342)
*
Page 326
Holy Spirit - The Force Behind the Coming New Order was published.
*
Your Youth - Getting the Best Out of It was published.
Love v. Sales.
The policy of directing the young away from sex, sports and a decent social life
continued apace with the publishing of this book. Youths were to avoid petting and
kissing. Close dancing with anyone other than one’s marriage partner was regarded as
invoking Satan. The whole world of modern entertainment was looked upon as an
encroachment into valuable ‘theocratic’ time. A constant stream of Watchtower
articles reinforced this theme. Penton writes that television was referred to by some
elders as ‘the Devil’s eyeball’. (P266,275,276)
*
The committees get to work.
On January 1, 1976, the governing body’s reorganization into committees, and other
structural changes, were endorsed by that body. Raymond Franz writes that the
presidency was decimated and virtually disappeared. The office at that time served an
almost purely legal function. (F91)
The committees put into effect a number of changes to improve the Bethel workers’
circumstances and a series of meetings were held at the Brooklyn headquarters with
respected, esteemed men from around the world. (F92,93)
Also, men from the headquarters’ staff were appointed to serve as secretaries to the
five committees set up by the chairman’s committee. This was a significant move
because they were of the ‘other sheep’ class. (F381)
At the present time, men from the headquarters’ staff (the Chieftains) are included as
committee members. However, these ‘other sheep’ take no part in the governing body
itself - but the number of ‘anointed ones’ is dwindling.
Marriage at Bethel.
Before 1976, a Bethelite could not wed anyone except another Bethelite, and only then
if both of them had spent a good many years at the headquarters. After 1976, Bethel
workers, who had been resident for more than one year, were allowed to marry
within the larger Witness community and bring their wives to live and work at
Bethel. (P223)
The previous situation had ensured that only those who accepted the system at Bethel
could remain there on a more permanent, married basis. Clearly, these people would
tend to be those who were completely fooled by the Society’s methods and motives.
The new situation meant that spouses, who may not be completely indoctrinated,
could enter Bethel and begin to ask questions.
Also, the probationary period for single Witnesses was reduced, during 1976, to one
year. It had been four years and if they left earlier (except for health or serious family
Page 327
reasons) they were to be treated as spiritual failures if they returned to their
congregations. (P224)
The atmosphere at Bethel headquarters must have come as quite a shock to those who
had entered with a modicum of common sense. I would imagine that many would
leave as first-rate apostates and it would be in the Society’s interests to get the
Witnesses to shun them and hope that they left the organization of their own free will.
It would look a little odd to disfellowship someone who had, most probably, left the
congregation in order to go to Bethel for sincere and fully acceptable reasons.
Penton states that the turnover at Bethel was quite considerable. (P224)
Broadening the base at branch overseer level.
The position of branch overseer is very important and could involve the control
of a whole country. From 1976, this position was replaced by a committee with the
chairman serving as a co-ordinator between that committee and the governing body.
The chairman’s position was to be rotated on an annual basis. Organized to
Accomplish Our Ministry, the Society’s procedure manual (1983) makes no reference
to this position being rotated as it was in 1976. (P236)
By referring to 1983, I indicate that some of the reforms of 1976 were not to last.
Reinstating the powers of the circuit and district overseers.
During 1976, the Society ended its policy of requiring reports on circuit overseers by
the presiding elder of each congregation. It gradually restored the pre-1972 powers of
both circuit and district overseers. The elders were told that the circuit overseer was
not just another elder. (P101)
It would appear that the disappointments over 1975 had begun to surface and a
tightening of the reins became necessary. It is also possible that Fred Franz was
regaining a little authority over the governing body’s decisions.
Mounting unrest.
Some press coverage had been given to a claim that 21 Witnesses in the state of
Washington had been disfellowshipped because their beliefs about resurrection did
not agree with the Society’s teachings. Also, the Society’s chronology was being
challenged - yet again. Penton gives many similar instances worldwide. (P118)
This growing tendency towards apostasy by the Witnesses, including the elders, may
have prompted the upgrading of the Society’s overseers. Such independent thought
was not to be tolerated - even in a period of liberalization. The very existence of the
Society depends upon total subservience to its teachings and dictates - whatever they
are and wherever they come from.
Knorr was diagnosed as having a malignant brain tumour during 1976.
Page 328
Fred Franz plans a comeback.
Raymond Franz writes that Knorr, although not happy with the situation, attended
meetings whenever he could and showed a generally co-operative attitude. Fred Franz
usually sat and listened. He spoke, if at all, just before a vote was to be held. (F93)
A possible Society statement concerning the failed 1975 prediction.
A few members of the governing body began to urge that some statement be
made concerning the failed 1975 prediction. After much discussion it was agreed
that the matter be referred to in The Watchtower of July 15, 1976. This was done, but
no acknowledgment of the Society’s error was given. (F209)
It’s all your fault! A tried and trusted ploy - but will it work again?
Fred Franz, speaking again in Toronto and to a similar audience that he had addressed
the year before, stood up and asked:
Quote “Do you know why nothing happened in 1975?”. Then, pointing at his
audience, he shouted: “It was because you had expected something to happen.”
Unquote (P100)
He put the blame for the entire fiasco onto the Witnesses themselves for believing that
they knew ‘that day and hour’ of Jesus’ Second Advent when Jesus himself had said
that such matters were known only to God. This is the old ploy used by both Russell
and Rutherford.
Membership figures.
The average number of publishers for 1976 was 2,138,537. This compares with
2,062,449 in 1975. It is a 3.7% increase.
The Proclaimers
No direct reference is made to the subject matter contained in the main text.
Not given in The Proclaimers:
1) Both Good News - To Make You Happy and Holy Spirit - The Force Behind the
Coming New Order are not indexed.
2) Your youth - Getting the Best Out of It is indexed but no details are given.
1977
Nathan Knorr Died on June 8, 1977. He was replaced as president by Fred
Franz. (P99.M48)
Fred Franz was born on September 12, 1893, in Covington, Kentucky. He attended the
University of Cincinnati with the intention of becoming a Presbyterian minister but
Page 329
dropped out of his course in Greek to become an active Bible Student - as a
colporteur. During 1920, he was invited to the Brooklyn Bethel where he was picked
out by Rutherford to be one of his close associates. (P79,80)
Raymond Franz writes that his own father and mother, and three of his four
grandparents were Bible Students. These facts make it clear that Fred Franz had strong
Witness connections. (F9)
He managed to maintain his prominent position as the Society’s biblical exegete and
was clearly the main force in formulating the biblical aspects of the Society’s
operations. He maintained the tone of the literature with its unjustified biblical
references, etc. and he was, most probably, the main instigator of the Society’s New
World Translation.
*
Our Incoming World Government, God’s Kingdom was published. (D121)
World government by the Society?
Duggar gives two important points concerning this book. The first is that no
scripture is cited in the entire first chapter and the second is that God is not
mentioned until the last two pages.
The point is clearly made that the long-promised ‘world government’ is dawning and
within this generation theocratic government will rise. Duggar goes into some detail
about this book and reaches the conclusion that this ‘world government’ is the
Society. It was the Society that would take away all language barriers; apply one set of
laws for all people; give weather forecasts that were never wrong and engage in repair
work to the bodies and minds of all its subjects. (D23,24)
This book does not appear to have been in circulation for very long. Penton does not
list it in his comprehensive bibliography and it is not referred to in The Proclaimers.
Duggar describes it as a small hardcover.
*
Carl Olof Jonsson and The Gentile Times Reconsidered.
Carl Olof Jonsson, a well-educated Swedish Witness, prepared a typescript The
Gentile Times Reconsidered and loyally submitted it to Brooklyn for analysis and
comment.
As the title suggests, it concerned itself with that period of time from the fall of Judea
and Jerusalem to the Babylonian ruler, Nebuchadnezzar, through to 1914: this period
being known to the Witnesses as the Gentile Times. Jonsson had discovered (as many
had done before him) that the fall did not take place during *607 B.C.E.. As given, the
accepted date for this event is set at 587 B.C. by present-day archaeologists and
historians. Also, as previously stated, the dates of 588 B.C. and 586 B.C. are given in
the Society’s own literature. (See 1920)
* B.C.E. to be explained at 1982.
Page 330
Those who discover this fact and make their findings known to the ‘Establishment’
will, almost certainly, be disfellowshipped. Apparently unaware that he was hitting the
Society’s Achilles heel with a baseball bat, he had already circulated a few copies of
his script to other intellectually-minded Witnesses. Some of these scripts were
photocopied and sent worldwide.
The Society immediately began a campaign of innuendo against him, which was
echoed in The Watchtower. He resigned as an elder and was disfellowshipped during
1982. (P107)
Alternative civilian service.
Raymond Franz writes that, during November 1977, the governing body received a
letter from a Witness in Belgium who questioned the scriptural basis for the Society’s
stand against alternative civilian service: occupations offered to conscientious
objectors, such as working in coal mines, etc.. Many Witnesses had been, and still
were, in prison for obeying the Society in this matter. This question was considered
by the governing body over the next few years, but this reasonable approach to such
matters was not to last. (F101,102)
This dictate was not to be revoked until 1996. (1978) (1980) (1988) (1996)
Concerning the effectiveness of ‘placing’ the literature as a recruiting method.
Penton, in a review of a survey carried out in Japan during 1977, states that much of
the vast quantity of literature ‘placed’ is never read by anyone and is a very poor
recruiting method. He goes on to say that the literature is a major source of income for
the Society and is the basic means of inculcating ideas into the heads and hearts of
ordinary Witnesses. (P231)
To anyone having read this text these facts are self-evident and they are central to the
working of the Society. The Seven-Step Indoctrination Program, as described by
Schnell, (1937) is as much about indoctrinating the Witnesses as it is about
indoctrinating the potential recruits.
On the surface, house-to-house work would appear to be a poor recruiting method, but
the new recruits gathered in this manner would probably not have checked the
references, etc.. As given, it is most likely that such recruits would become long-term
buyers - as Witnesses.
An apology for 1975?
During 1977, the subject of an acknowledgment that the Society had been in error
over the 1975 prediction was again raised at a governing body meeting. It was agreed
that some sort of admission be made at a talk; something very low-key but on the
record if needed. It was not to be printed in The Watchtower.
The person assigned to prepare the talk was later approached by two members of the
governing body. The outcome was that the acknowledgment of error did not appear in
Page 331
the talk. Later, Raymond Franz questioned the writer on this point. He was told that it
would not fit into the subject matter. (F209,210)
Fred Franz was beginning to reassert his authority.
Replacing a ‘Society-man’ in every congregation.
During 1977, the Society created the office of congregation secretary. This placed
a ‘Society-man’ in every congregation; an anchorman who would work with Brooklyn
through the district, circuit and branch overseers. (P101) The position of congregation
servant, assisted by a specified number of other servants, had been discontinued in the
general reorganization of 1972, when the elders and deacons (now known as
ministerial servants) were reinstated. (The Proclaimers, page 234) Rutherford had
replaced elders and deacons with service committees during the years 1932-1938.
The governing body is definitely not ‘the faithful and discreet slave’.
The Watchtower of January 1, 1977, (on page 16) prints a diagram in which the
governing body is depicted as a separate entity contained within ‘the faithful and
discreet slave’ class. Another diagram of the same overall structure is given in The
Watchtower of December 15, 1971. Franz reproduces this diagram on page 108 of his
book In Search of Christian Freedom.
Membership figures.
The average number of publishers for 1977 was 2,117,194. This compares with
2,138,537 in 1976. It is a 1% decrease.
The Proclaimers
A background to Fred Franz’ early life and involvement with the Society is given.
Quote Previously, his brother Albert had sent him a booklet that he had obtained from
the International Bible Students. Later Albert gave him the first three volumes of
“Studies in the Scriptures.” Frederick was delighted with what he was learning and
decided to sever his connection with the Presbyterian church and associate with the
congregation of Bible Students. Unquote (Page 111)
The Proclaimers does not indicate that Fred Franz had strong Witness connections. It
states only that his brother, Albert, gave him some literature from the International
Bible Students’ Association. This may be so, but Fred Franz was Raymond Franz’
uncle and Raymond Franz states that both his parents were Bible Students. If Albert
was Raymond Franz’ father then Albert was definitely a Bible Student. Raymond
Franz also states that three out of four of his grandparents were also Bible Students.
More ‘economy with the truth’?
Related to the failure of the 1975 prediction, The Proclaimers acknowledged a
decrease in publishers during 1977.
Page 332
Quote At times, specific needs of Jehovah’s people have been addressed by timely
counsel in the pages of The Watchtower. For example, the worldwide report of the
activities of Jehovah’s Witnesses for 1977-78 reflected a decrease in the number
sharing in the preaching work. Was this decrease partly due to disappointed
expectations concerning 1975? Perhaps. But there were other influencing factors.
Unquote (Page 110)
This was the full extent of the acknowledgment concerning the failure of the1975
prediction. It may have been a cause of the decrease in membership over this period but even so, there were other influencing factors.
Production figures. Back to basics!
Regarding the new printing facilities at Wallkill:
Quote By 1977 the rotary letterpresses were turning out upwards of 18 million
magazines a month. As of 1992, large MAN-Roland and Hantscho offset presses
(just four offset presses instead of the former 15 letterpresses) were in use, and the
production capacity was well over a million magazines a day. Unquote (Page 592)
This passage has been given elsewhere, but it is worth repeating as it keeps the overall
purpose of the Society to the fore.
Not given in The Proclaimers:
1) Our Incoming World Government, God’s Kingdom is not indexed.
2) Both Carl Olof Jonsson and his typescript The Gentile Times Reconsidered are not
indexed.
3) The subject of ‘alternative civilian service’ is not indexed.
1978
Making Your Family Life Happy was published.
*
My Book of Bible Stories was published.
The Watchtower of July 15, 1979, (on page 22) gives that six million copies had
already been printed in ten languages.
*
‘Mind control’, as used by the evolutionists! (More ‘tongue-in-cheekness’)
Awake! of August 22, 1978 gives:
Quote
‘Do others do your thinking?’
Propaganda has power.
Does it have power over you?
Or do you have a mind of your own?
Page 333
Education teaches you how to think. Propagandists tell you what to think. True
educators present all sides of an issue and encourage discussion. Propagandists
hammer hard on their view and discourage discussion. Many times their true motives
are hidden. They sift the facts, tell the favorable ones and conceal the others. They
distort and twist facts, specialize in lies and half-truths. Your emotions, not your
logical thinking abilities, are their target. Many fall easy prey because it takes no
effort to feel, whereas thinking is hard labor. And the propagandist sees to it that
his message is made to seem wise, the right and moral one, and gives you a sense of
importance and belonging if you follow it. You are one of the smart ones, you are not
alone, you are comfortable and secure - so they say.
Tyranny of authority, ridicule, name-calling, smears, slurs, personal digs - all such
tactics are marshaled to assail your mind and take it by storm.
But even educated, sophisticated persons fall prey to a very unfair and untrue type of
propaganda. This type assumes a superior air of dismissal of an opponent’s viewpoint,
treating it as rather pathetic and not worth attention. It is what many evolutionists
resort to in order to evade questions that they cannot answer. They can’t prove their
theory. So they resort to making assertions, and they scoff at all who dare to dispute
them.
They prove neither their assertions nor their smears, but by the tyranny of authority
they pontificate their opinions, squelch objections and intimidate opposers. It works,
and supposedly intelligent people who know nothing about the theory believe it
because “all intelligent people believe it.” Unquote
This quotation is taken from Raymond Franz’ book In Search of Christian Freedom.
(Page 394)
Of course, this article is aimed at the Witnesses who are presented as normal people
being assailed with evolutionist propaganda. I doubt very much if any Witness reading
this quotation understands that the writers (in the first paragraph) are simply stating
the methods by which the Society indoctrinates the membership at congregation level.
The sentence in bold is very important because the gobbledegook aspect of the
Society’s literature tends to wear down the reader’s thinking ability - as intended. This
gobbledegook approach raises the ‘hard labour’ aspect of thinking to impossible
heights. This is my opinion, but what was the result of your cogitation on this point?
(1907)
The method by which the evolutionists deliver their propaganda to the Witnesses is
not given. I doubt very much if the evolutionists have direct contact with them - or,
indeed, would want to! It has to be that the Society was concerned about the
Witnesses reading books on the theory of evolution; but even so I cannot imagine that
any such book would adopt the techniques described in the passage.
Franz and Gregerson.
Page 334
During this year, Raymond Franz and his wife went to Israel on a zone trip. He was
joined there by a friend, Peter Gregerson, and his wife. At this time Gregerson
expressed serious concern about the effects of the failure of the 1975 prediction and
other matters. It was arranged that, during a proposed leave of absence, Franz would
go to stay with Gregerson at his home in Alabama.
Gregerson had turned his business over to his brother and had found himself with
more time to study the Bible. (F245,246) He then did what so many had done in the
past: he began to point out the Society’s errors. He was, therefore, placing himself in
line for disfellowshipment.
Penton and the discontent at Brooklyn.
Penton writes that he had visited the Bethel headquarters during 1978, and had found
there an atmosphere of extreme discontent following the failure of the 1975
prediction. There was much discussion of the doctrines, coupled with a general feeling
that the governing body was not addressing their concerns. (P219)
The ‘Establishment’, so it would seem, was correct in setting up the governing body in
order that it would take the responsibility for all that might follow the failed
prediction. As given elsewhere, I can see no other reason for them to set up that body
in the first instance.
No more sex discussions.
The Society finally withdrew from its encounter with the Witnesses over their sex
lives. The disfellowshipping policy was revoked.
The Watchtower of February 15, 1978, states:
Quote … in view of the absence of clear Scriptural instruction, these are matters
for which the married couples themselves must bear responsibility before God and …
these marital intimacies do not come within the province of the congregation elders to
control nor to take disfellowshiping action with such matters as the sole basis. … .
[This] expresses a keen sense of responsibility to let the Scriptures rule and to refrain
from taking a dogmatic stand when the evidence does not seem to provide sufficient
basis. Unquote (F47,48)
Quite an about-turn, but very predictable.
Raymond Franz had been assigned to write this article. In his book, Crisis of
Conscience, he states:
Quote Actually, I felt that way about a whole host of matters that came before us, that
there was really no basis in Scripture for taking dogmatic stands on the vast majority
of things we were ruling on. Unquote (F48)
Perhaps it was just as well that those who had ‘revealed all’ about their sexual
intimacies (and had been disfellowshipped for their honesty) were probably not in a
Page 335
position to know of this policy reversal. Penton writes that some who had been
disfellowshipped over the ‘issue’ of marital porneia had their disfellowshipments
annulled quietly at congregation level. (P112) The Society seemed to have manifested
no concern, or apology, for having been so indiscreet - and to have caused such havoc.
Alternative civilian service.
The ‘issue’ of alternative civilian service rumbled on. The governing body again
considered the matter in January, March, September, October and November 1978. A
worldwide survey was made and letters were received from some 90 branch offices.
This sizable number indicated the general concern. The return also indicated that the
Witnesses in affected countries had difficulty seeing that there was any scriptural basis
for the Society’s ban. However, the two-thirds majority required was not achieved at
any of these meetings - there was a majority, but not the two-thirds required.
Therefore, the policy of imposing ‘dissociation and treated as though
disfellowshipped’ (shunning) was maintained. Under this policy the Society could
argue that Witnesses who accepted alternative service were not being
disfellowshipped when, in effect, they were. Their position would be similar to those
who had enough sense to remove themselves from the Bethel workforce.
(F102,103,130)
This generation will see it all.
The Society was still in trouble over the many statements made that the generation
‘understanding’ the events of 1914, would see the beginning of Jesus’ physical reign
of 1,000 years. Rutherford had introduced this statement after the failure of the 1925
prediction. The Watchtower of October 1, 1978, changed the goalposts to the
generation that ‘observed’ the events of 1914. (F214)
This extended the date for the start of Jesus’ physical Second Advent by a few years.
Factor 8 ban revoked.
The dictate that banned the use of blood particles, including Factor 8 used by
haemophiliacs, was revoked (obscurely) in The Watchtower of June 15, 1978. This
article concerned itself with the use of serum to combat disease. Haemophilia is a
hereditary defect, not a disease, and it should not have been discussed in this particular
article. However, the change of policy, to one of acceptance, had now been set in
print. (F107.P206)
Don’t bother to get educated!
The matter of young Witnesses attending higher education had been relaxed for a few
years but, during 1978, the original policy of discouragement was reinstated. (P101)
Membership figures.
The average number of publishers for 1978 was 2,086,698. This compares with
2,117,194 in 1977. It is a 1.4% decrease.
Page 336
The Proclaimers
Nothing was given that concerns, or adds to, the main script for this year.
Not given in The Proclaimers:
1) Making Your Family Life Happy. This book is indexed but the reference only gives
the title and the fact that it contains practical counsel and guidance for
strengthening families.
2) My Book of Bible Stories. This book is also indexed, but only the title is given.
3) The ending of the great porneia debate is not given because it had never been
acknowledged.
4) Alternative Civilian Service is not indexed.
5) Hemophilia is not indexed. (American spelling)
1979
Choosing the Best Way of Life was published.
It tells us that Christ’s physical ‘coming’ is certain and gives some indication of the
glory and manner of his return without telling us when - except that it is imminent. A
series of statements taken from this book gives:
Quotes
The certainty of Christ’s coming.
Confirm to them that Jesus’ coming in Kingdom power would indeed be glorious.
Faith in Jesus’ arrival in Kingdom power.
The transfiguration also served to establish the certainty of Jesus’ coming and power.
Until that grand day when the day star, the Lord Jesus Christ reveals himself in all his
magnificent glory.
The revelation of the Son of God will spell destruction to the faithless ones. Unquote
(D47,48)
Jesus had begun his invisible presence during 1874 - or was it 1914? Anyway, his next
appearance had to be physical - quite a problem!
Not being able to set another ‘marked’ date, this constant reaffirmation of the
imminence of Jesus’ physical Second Advent (date unspecified) becomes very
necessary - if not crucial.
*
Commentary on the Letter of James was published.
James’ letter is addressed to the 12 tribes scattered abroad. Its contents can easily be
applied by the Society as its advice to the Witnesses.
*
An apology for 1975?
Page 337
The matter of issuing an actual apology for the 1975 failed prediction was further
considered by the governing body during 1976, 1977 and 1979. By now it was firmly
accepted that a serious credibility gap had been created between the Society and the
Witnesses. Raymond Franz writes that many members (who were the most vocal in
promoting that date) now wanted an apologetic statement to be printed. Faced with the
fact that the number of publishers was falling, the vote that an apology should be
made was 15 for and 3 against. This apology (?) was eventually published (on page
17) in The Watchtower of March 15, 1980. (F209-212)
In the meantime (on pages 23,24) The Watchtower of March 1, 1979, gives this
‘explanation’:
Quote … it must be observed that this ‘faithful and discreet slave’ was never inspired,
never perfect. … . Things published were not perfect in the days of Charles Taze
Russell … nor were they perfect in the days of J.F. Rutherford. … . The increasing
light on God’s Word as well as the facts of history have repeatedly required that
adjustments of one kind or another be made down to the very present time . But let us
never forget that the motives of this “slave” were always pure, unselfish; at all
times it has been well-meaning. … . Actually, any adjustments that had been made
in understanding have furnished an opportunity for those being served by this ‘slave’
to show loyalty and love, the kind of love that Jesus said would mark his followers.
Unquote (P169)
The ellipses are mine. I have not been guilty of any ‘sins of omission’.
The ploy of telling the Witnesses that their problems will do them good is not a new
one. (1966)
Replacing the defectors.
It was clear that there had to be a massive recruiting campaign. The Watchtower
of July 15, 1979, returned Acts 20:20 to its former status as the ‘proof’ text concerning
house-to-house ‘preaching’. (P115)
The biblical text is clear: Paul taught the Ephesian elders (and members of that
congregation) in their own homes. He did not target areas and knock on strangers’
doors in order to deliver his message. In 1972, during the days of liberalization, the
Society had bowed to this fact and dropped Acts 20:20.
In case the Witnesses who remained were still in doubt that their way to salvation was
by buying and selling the Society’s literature - The Watchtower of July 15, 1979 (on
page 14) gives:
Quote It is in our endurance in proclaiming “this good news of the kingdom”
that we may attain to salvation. Unquote (P206)
Most Witnesses, if not all, would equate ‘may’ with ‘will’.
The reverse of this statement is given at 1983.
Page 338
Also, at 1998, it is stated that Jehovah’s Witnesses do not have short-term, selfish
goals. This statement was made following the Society’s decision to accept Jesus’
words that no-one knows the timing of his Second Advent, only the Father. This is a
very good example of how to play with words. It is true that the Witnesses do not now
have short-term, selfish goals - however, because no new ‘marked’ date has been set,
they have long-term, selfish goals instead!
Penton at Brooklyn.
In the summer of 1979, Penton went to Brooklyn in order to carry out some research
for his second book concerning the Witnesses. He had previously written a proWitness book Jehovah’s Witnesses in Canada: Champions of Freedom of Speech and
Worship. He had been brought up as a Witness and at the time he wrote this book he
was clearly unaware of the true nature of the Society. In addition to his research work
at Brooklyn he wanted to express his concern and frustration relating to the events of
the past few years.
Penton writes that he found the atmosphere of discontent among the Bethel workers
quite distressing and, on his return home during August 1979, he determined to
express his feelings about what he had seen and heard. He was disfellowshipped
during 1980, on what he describes as charges of heresy. After a period of reorientation
he was to take up his pen again and write Apocalypse Delayed. The Story of Jehovah’s
Witnesses, the book upon which I draw so heavily. (Pxiv,xv)
Still questioning the relative status of the ‘anointed ones’ and the ‘other sheep’.
By the summer of 1979, many of the Witnesses at Brooklyn were not only questioning
the Society’s chronology but were also questioning the relative status of the 144,000
‘anointed ones’ and the ‘other sheep’ class. They were saying that the figure of
144,000 should not be taken literally and should be extended to include all Witnesses:
they wanted parity. (P119,120)
The truth of the matter is that the very idea of an ‘anointed’ class based on the 144,000
of Revelation is an absurdity. Russell used this nonsense to spur on his little flock of
literature sellers and tract distributors by regularly stating that the 144,000 places
would be taken up - soon. Rutherford split the organization in two by introducing the
Jonadab class (the forerunner of the ‘other sheep’) during 1932. There would be a
small group from the ‘anointed ones’ who gave the orders, and the ‘other sheep’
(including the dwindling numbers of lesser ‘anointed ones’) would be there to carry
them out. There was no chance at all that this situation would be altered in any way
whatsoever.
Questioning Rutherford’s 1934 ‘version’ of the new covenant - yet again.
This situation began in 1880, as part of an effort by Russell to downgrade Jesus and
upgrade himself. The Bible teaches that Jesus is the mediator between God and men
under the new covenant, but Russell chose to remove his Bible Students from that
arrangement. He told them that it was unnecessary because he was ‘the faithful and
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discreet slave’ acting on their behalf and supplying them with their ‘meat in due
season’; in fact, he was ‘God’s mouthpiece’. Notwithstanding some minor difficulties
along the way that teaching, introduced in 1880, was in place until 1934.
During 1934, Rutherford turned this situation on its head when ‘new light’ revealed
that the overall purpose of Jesus’ mediatorship was to set up the Society! (Jehovah) In
effect, Jesus was the mediator between God and the ‘anointed ones’ or, put more
precisely, between God and himself.
It was the contemporary application of this situation that was being queried. It would
appear that the ‘other sheep’ were reacting against their subservient status. It is
necessary to state at this point that it was the ‘other sheep’ at the Bethel headquarters
who were making such a fuss, not those at congregation level. They knew very little,
or nothing at all, about the Brooklyn situation.
The beginning of Raymond Franz’ disfellowshipping procedure.
Raymond Franz was at a personal crossroads. He elaborates upon the nature of his
situation in ‘Point of Decision’, chapter 10 of his book Crisis of Conscience.
However, at this time, (1979) his uncle had reached the decision that his nephew
had to go. An excuse would have to be found to disfellowship him.
Raymond Franz gives an account of a governing body meeting held on November 14,
1979. It was at this meeting that the process leading to his disfellowshipment (during
December 1981) began.
The meeting started smoothly by carrying four motions unanimously. Then Grant
Suiter said that he had heard reports of some members in the writing department
giving talks that were not in accordance with Society teaching. When pressed to give
specific instances he replied simply that ‘these matters were being talked about’.
Raymond Franz said that he had never done so and as his talks were usually recorded
by some members of the audience they could be checked. Suiter simply went on to say
that some branch committee members attending seminars at the headquarters had said
that they were confused because they had heard some conflicting views from those
conducting classes. The decision was made that the committee with oversight of the
seminars would investigate. At a later session it was reported that they had found no
such evidence. (F229,230)
At a future meeting of the governing body the same sentiments surfaced. This time
Raymond Franz was targeted. It was necessary for all members of the writing
committee to put their signature at the top of each article: signifying approval. He had
not been doing so. He explained that he had not signed because he could not concur
with a clear conscience. He mentioned that he was thinking of lowering his profile and
so would accept any decision that the governing body might make concerning himself.
No change was made to his position. (F231,232)
The last paragraph gives a good insight into one of the specifics concerning the
writing procedures at this time.
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Raymond Franz’ zone visit to West Africa.
In the autumn of 1979, Raymond Franz had an assignment to go on a zone visit to
West Africa where, in some countries, the governments had placed a ban on the
Witnesses. There was a distinct possibility that something could happen that might
result in him being detained, and possibly imprisoned. He was to be away on this
assignment for about three weeks.
At this time he had already decided to step down from his position on the governing
body and to remove himself and his wife from Brooklyn at some time in the near
future. (F226)
Alternative civilian service.
During September, the alternative civilian service ‘issue’ was again brought before the
governing body. The vote to alter this policy was even and, therefore, it was not
passed. (F130)
Those being persecuted and those in prison for obeying the Society’s dictates would
have to put up with their situation.
This generation will see it all.
The problem posed by Rutherford’s statement that ‘This generation will see it all’ was
again addressed by the governing body on March 6 and November 14. (F214-216)
This whole matter is completely farcical. Looking forward from 1914 (the end of the
Gentile Times) the generation observing that ‘event’ was dying off and still there was
no physical Second Advent. Looking backward from 1914, there was the problem of
the anchor date of 607 B.C.E. being contrived and historically incorrect.
After much debate the governing body ducked under this tangled web of deception
and decided to do nothing.
Covington’s death.
Hayden Cooper Covington, Knorr’s initial vice-president and the Society’s legal
representative for many years, died during 1979. (P79)
Ewart Chitty.
Ewart Chitty resigned from the governing body because of his ongoing homosexual
practices. (P322,393)
Membership figures.
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The average number of publishers for 1979 was 2,097,070. This compares with
2,086,698 in 1978. It is a 0.5% increase.
The Proclaimers
House-to-house ‘preaching’ continued to be strongly promoted during 1979.
Quote The Governing Body took steps to strengthen the conviction among Jehovah’s
Witnesses that there was a need to continue zealously proclaiming the Kingdom from
house to house. The Watchtower of July 15, 1979, contained the articles “Zeal for
Jehovah’s House,” “Preaching in a Lawless World,” “They Preached From House to
House,” and “What Others Have said about House-to-House Witnessing.” These and
other articles reaffirmed that house-to-house preaching has a solid Scriptural
basis and urged zealous and whole-souled participation in this important activity. Acts
20:20; Col.3:23. Unquote (Pages 110,111)
The reader may infer that Colossians 3:23 is a reference to house-to-house
‘preaching’, it is not: it refers to giving a wholehearted approach to whatever is
done for the Lord - very clever!
Alternative civilian service.
The alternative civilian service ‘issue’ is not indexed but there is a reference to
‘grueling tests’ that some Witnesses undergo. In a section concerning the ‘new light’
(that gives the correct meaning of the ‘superior authorities’ as the secular authorities)
it is stated:
Quote After Jehovah’s Witnesses had endured grueling tests of their Christian
neutrality for many years, The Watchtower of November 1, 1979, reaffirmed their
position. It also explained what accounted for the action taken by individual witnesses
when it said: “As a result of diligent study of god’s Word, these young Christians
were able to make a decision. No one else made this decision for them. They were
able to make it individually, on the basis of each one’s Bible-trained conscience.
Their decision was to refrain from acts of hatred against their fellow men of other
nations.” Unquote (Page 198)
The free will aspect relates to their decision ‘to refrain from acts of hatred against
their fellow men of other nations’ - not to the situation that led to the ‘grueling tests
of their Christian neutrality’. It did not apply to the Society’s dictates that were
responsible for their persecution and imprisonment - they were still in place and had to
be obeyed.
Not given in The Proclaimers:
1) Choosing the Best Way of Life is not indexed. This is not surprising as its contents
were concerned with the certainty of Jesus’ (eventual) physical return - even if it
was not to be in 1975.
2) Commentary on the Letter of James. This book is not indexed.
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3) The ‘apostate’ problem and the efforts made to control it at this time are not
mentioned.
4) Alternative Civilian Service is not indexed.
5) The ‘This generation will see it all’ statement is not indexed.
6) Hayden Covington’s death is not acknowledged.
1980
Raymond Franz’ disfellowshipment.
On March 4, 1980, Raymond Franz submitted his request for a leave of absence to run
from March 24 to July 24. He intended using this period in order to set himself up in
some sort of employment and to obtain somewhere to live when he terminated his
service at Bethel. As given, Peter Gregerson was a friend of Raymond Franz and a
lifelong member of the Witness movement. Like Franz, he had come to doubt the
teachings of the Society. It was to Gadsden, Gregerson’s home town, that Franz and
his wife went for his leave of absence.
During April, whilst at Gadsden, Franz began to hear of events happening at
Brooklyn. A phone call came from Ed Dunlap: a colleague of his in the writing
department. Ed had been interrogated for three hours (concerning his personal beliefs)
by two members of the governing body. He told his interrogators that his main
concern was the obvious lack of Bible study on the part of the members of the
governing body. (F247,248) This remark showed clearly that he tended to place Bible
teachings above Society teachings. It also showed that he had to be disfellowshipped.
Ed Dunlap’s interrogation began a person-by-person investigation into the whole of
the writing department’s personnel. Raymond Franz’ suspicions were aroused. He
telephoned Brooklyn on April 21, but failed to get through to those people he wanted
to talk with. Contact was made the next day with the chairman of the governing body.
His suspicions were confirmed. (F249)
At the time of Franz’ telephone call, plans were well under way to effect his
disfellowshipment. This is a very long story and a full account is given in Franz’ book
Crisis of Conscience. Many of the top people were also disfellowshipped at this time.
A general rule already applied: namely, that anyone associating with a
disfellowshipped person could be disfellowshipped themselves.
Raymond Franz returned to Brooklyn on May 19. He was presented with a wellplanned and well-executed situation. Statements allegedly made against him could not
be checked because those making them had themselves been disfellowshipped. At a
meeting of the governing body on May 21, he was called upon to answer charges of
apostasy. (F264)
The next day Franz learnt that those seeking his disfellowshipment had not obtained
the necessary two-thirds majority. However, he was asked to resign from his position
on the governing body and also as a member of the headquarters’ staff. He was offered
a position on the Infirm Special Pioneers list, which meant that he would have had to
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report monthly in order to receive financial help. Such a person would not be required
to reach any quota of ‘preaching’ hours - he declined. (F283)
From the Society’s point of view, Franz’ acceptance of their offer would have been
the best solution. He would not have to be disfellowshipped and, therefore, fewer
questions (from the media) would be asked - at the same time he would not be a force
to be reckoned with. His non-acceptance of the Society’s offer meant that he had to be
disfellowshipped - but how?
On May 22, 1980, Raymond Franz wrote his resignation from the governing body and
the Bethel headquarters. After doing that he went outside for a walk with his wife and
when returning they met Ed Dunlap. Franz knew that Ed had been considering leaving
the headquarters as he had been the subject of personal attacks from some members of
the governing body - and others outside of it. Ed was now quite old and in poor health.
His circumstances were such that that he would face extreme financial and other
difficulties if he left. (F283,284)
On May 28, 1980, Raymond Franz’ letter of resignation from the governing body and
the Bethel headquarters was read out to the Bethel family. (F289)
A committee of five headquarters’ staff were assigned to do the work of ‘judging’
Ed Dunlap; the governing body remained in the background. The questioning
concentrated on the points being raised by the Bethel family - the superior status of the
‘anointed’ class; etc.. It soon became clear that Ed did not, and could not, accept all
the statements made by the Society. He was disfellowshipped on this count and asked
to leave his home at the Bethel headquarters. (F285,286)
At the age of 72 years he returned to his home town of Oklahoma City. He supported
himself and his wife as best he could by hanging wallpaper, a trade that he had
practised before he began his 40 years of service to the Society.
That service included being the registrar at Gilead (the ‘missionary’ school); a major
contributor to the Society’s Bible dictionary Aid to Bible Understanding and the writer
of Commentary on the Letter of James. Like Raymond Franz, he had doubted the
validity of what he was asked to write about for some time, but had mentioned this
only to a few close friends. (F5,287,288)
After resigning from the governing body and from the Bethel headquarters, Raymond
Franz was pursued by the media wanting information concerning the schism at
Brooklyn. When he referred them to Brooklyn their reply was that they had tried that
avenue without success. At all times his reply was that he could not be their source of
information; a position he maintained for two years. During this period of time the
character and conduct of those who thought as he did were presented by the Society as
the product of ambition, rebellion, pride, etc.. Faithful Christians with high standards
of morality were accused of being wife swappers, homosexuals, hypocrites, egoists,
etc.. Older dissidents were often dismissed as being mentally disturbed or senile.
(F29)
Draconian anti-apostate measures.
Page 344
The front page of the August 1980 edition of the monthly Our Kingdom Service,
brochure (sent to all congregations) contained the statement that a number of persons
in the Bethel family had been disfellowshipped. It then spoke of ‘apostasy against the
organization’. (F289)
A letter sent to all district and circuit overseers, dated September 1, 1980, states:
Quote Keep in mind that to be disfellowshipped, an apostate does not have to be
a promoter of apostate views. Unquote (F292,293)
This dictate was (and still is) aimed at those like Raymond Franz and Ed Dunlap who held ‘apostate’ views but did not promote them.
Naturally, this ‘clarification’ applied to all Witnesses and it was to open the way
for an examination of any individual who queried any biblical reference or any
Society statement. Clearly, those Witnesses who check the references are
doubting the Society’s ‘food in due season’. They, by this action, are ‘apostates’
and could be disfellowshipped even though they keep their doubts to themselves.
Penton states that when individuals are brought before judicial committees they are
almost invariably asked: “Do you accept the Watch Tower Society as God’s channel
of communication with faithful Christians?”, or words to that effect. (P330,331) Any
answer other than in the affirmative could result in disfellowshipment.
Others to be disfellowshipped under this dictate were:
1) Rene Vasquez and his wife Elsie. Rene had been the Society’s first district overseer
in Spain and Portugal. Elsie claims that she was accused of insulting the body of
Christ by having celebrated the Lord’s Supper at home.
2) Christabal Sanchez and his wife Norma. He had worked in the Spanish translation
department.
3) Nestor Kuilan, a former circuit overseer and missionary. A Witness woman who
found work for him in Puerto Rico was also disfellowshipped.
4) Mark Nevejans, a young electronics expert.
5) Lucy Quiles and her family were disfellowshipped for providing a home for Mark.
(P120,121)
There were many other such instances.
The Society v. Penton.
About this time the Society made an attempt to remove Penton as an elder and to
discipline him. This ultimately led to the defection of some 50 Witnesses in southern
Alberta and a number of other places, including some in the United States. These
defections received nationwide publicity throughout Canada and brought about a loose
association of ex-Witnesses. (P122)
Penton was disfellowshipped soon after August 1980. (Pxv)
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Bethel defections.
It seems, from various reports, that well over 50 workers at Bethel voluntarily, or
otherwise, left the organization at this time. These defections were among those in
close contact with the events taking place during this period. Their knowledge was not
available at congregation level (or to most of the workers at Bethel). All that the
Witnesses at congregation level knew was what the Society told them through the
literature and the Society servants. This, of course, has always been the case.
Since then, many thousands of Witnesses have openly broken with the Society, often
to form independent fellowships and study groups. (P125)
During the summer of 1980, the Society launched a series of attacks against those men
and women who had been workers at Bethel when they either left or were
disfellowshipped. In The Watchtower of August 1, 1980, (on page 19) the Society lists
the following personal characteristics that it bestowed upon the Bethel ‘apostates’ and
‘apostates’ in general:
1)
2)
3)
4)
Lack of faith.
Spirit of independence.
Ingratitude.
Presumption.
These characteristics, apparently, resulted in:
1)
2)
3)
4)
Loss of joy.
Rebelliousness.
Lack of spiritual nourishment.
Works of the flesh.
Furthermore, this Watchtower (on pages 19,20) then goes on to state:
Quote Thus, the one who doubts to the point of becoming an apostate sets himself up
as a judge. He thinks he knows better than his fellow Christians, better also than the
“faithful and discreet slave,” through whom he has learnt the best part, if not all that
he knows about Jehovah God and his purposes. He develops a spirit of independence,
and becomes “proud in heart … something detestable to Jehovah.” (Prov. 16:15)
Some apostates even think that they know better than God, as regards his ordering of
events in the outworking of his purposes. Two other causes of apostasy are therefore
ingratitude and presumption. 2 Pet. 2:10b-13a. Unquote (P298)
It goes without saying that the biblical reference given has nothing to do with total
obedience to an organization claiming to speak for God - exclusively. Note, also, that
the usual out-of-context reference verses are further restricted to exclude even part of
a verse.
At this time many references to the ‘apostates’ described them as being ‘selfrighteous’ or ‘righteous in their own eyes’. In a religious context, descriptions of this
Page 346
type have been used throughout history in order to describe dissidents who are
patently so highly moral that they could truly be described as righteous. (P298)
Regarding the 1975 prediction.
The Watchtower of March 15, 1980, finally published an acknowledgement of the
organization’s responsibility for the 1975 error - it was a near apology. Raymond
Franz was assigned to write this article and he states that he was constrained by the
fact that it had to be acceptable to the governing body as a whole and receive the
necessary two-thirds majority. (F212)
Another glimpse into one of the specifics concerning the writing procedures at this
time.
Malawi.
The Malawian Witnesses continued to be persecuted, sent to prison, raped, mutilated
and murdered for obeying the Society’s dictate that they must not buy a party card.
However, Mexican Witnesses were still allowed to purchase (illegally) the Certificate
of Military Service that enabled them to avoid the statutory requirement of basic
military service. (F131)
Alternative civilian service.
On February 3, 1980, the alternative civilian service ‘issue’ was once more placed on
the governing body’s agenda. Remarks made by some members made it plain that the
two-thirds majority would not be obtained for relaxing this policy - therefore, no vote
was taken. (F131)
Chitty and Greenlees.
As given (1979), the 1980 Yearbook tersely reported that Ewart C. Chitty had resigned
from the governing body. Leo Greenlees was to be ousted during 1984. The facts
concerning the homosexuality of these two men were well-known among Bethel
workers. They were never disfellowshipped and it was never acknowledged that Leo
Greenlees had been removed from the governing body. His name simply disappeared
from the Society’s internal publications after 1984. (P393)
Ban on organ transplants lifted.
Almost lost in the upheavals of 1980 was the fact that the acceptance of organ
transplants was now regarded as a matter for individual Witnesses to decide. The
biblical references used to support this ban were consigned to the wastepaper bin.
Organ transplants had been banned since 1967.
The revocation of this dictate was given in response to a ‘question’ concerning
whether a congregation should take judicial action against any Witness who accepted
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a cornea or kidney transplant. The Watchtower of March 15, 1980, (on page 31)
‘answers’:
Quote Regarding the transplantation of human tissue or bone from one human
to another, this is a matter for conscientious decision by each one of Jehovah’s
Witnesses. Some Christians might feel that taking into their bodies any tissue or
body part of another human is cannibalistic. Unquote (P114)
Further into this passage:
Quote Other sincere Christians today may feel that the Bible does not definitely rule
out medical transplants of human organs. … . While the Bible specifically forbids
consuming blood, there is no Biblical command pointedly forbidding the taking in of
other human tissue. For this reason, each individual faced with making a decision
on this matter should carefully and prayerfully weigh matters and then decide
conscientiously what he or she could or could not do before God. It is a matter
for personal decision. (Gal. 6:5) Unquote (P114)
So, for 13 years the Witnesses had to forego cornea and kidney transplants, etc. that
could have saved sight and lives. Pity the children who had been caught up in this
farce because their parents had allowed themselves to be brainwashed by a large
American business concern and thereby made themselves subject to its publicity
stunts.
Membership figures.
The average number of publishers for 1980 was 2,175,403. This compares with
2,097,070 in 1979. It is a 3.7% increase. I give further % increases sporadically
because the membership figures continued to rise steadily.
The Proclaimers
The following passages are all general anti-apostate statements.
Quote Another situation also needed attention. By 1980, a number of persons who
had shared in the activities of Jehovah’s Witnesses for some years, including some
who had served prominently in the organization, had been in various ways trying to
cause division and oppose the work Jehovah’s Witnesses were doing. Unquote (Page
111)
Whilst admitting apostasy in high places The Proclaimers then substitutes a false
reason for the ‘apostates’ actions.
The passage continues:
Quote To fortify Jehovah’s people against such apostate influence, The Watchtower
carried such articles as “Remain ‘solid in the Faith’” (August 1, 1980), “Quietly
Bringing in Destructive Sects” (September 15, 1983), and “Reject Apostasy, Cling to
the Truth!” (April 1, 1983), while the book “Let Your Kingdom Come” emphasized
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the reality that the Kingdom is at hand, having been established in the heavens in
1914. The Governing Body did not allow the efforts of opposers to distract it
from the primary objective of Jehovah’s Witnesses - proclaiming God’s
Kingdom! Unquote (Page 111)
The last sentence leaves the reader with the impression that the ‘apostasy’ mainly
involved opposition to proclaiming God’s Kingdom - this is not so. All this ducking
and weaving is very clever, but God is not mocked. This ploy had also been used to
‘explain’ the defections due to the failure of the 1975 prediction. More ‘economy with
the truth’.
Quote Jehovah’s Witnesses take to heart the admonition at 1 Corinthians 1:10: “I
exhort you, brothers, through the name of our Lord Jesus Christ that you should all
speak in agreement, and that there should not be divisions among you, but that you
may be fitly united in the same mind and in the same line of thought.” This is not a
forced conformity; it results from education in God’s ways as recorded in the
Bible. Jehovah’s Witnesses delight in God’s ways and his purpose. If any cease to
take pleasure in living according to Bible standards, they are free to leave the
organization. But if any start to preach other beliefs or disregard Bible morality,
overseers take action to safeguard the flock. The organization applies the Bible
counsel: “Keep your eye on those who cause divisions and occasions for stumbling
contrary to the teaching that you have learned, and avoid them.” - Rom. 16:17; 1 Cor.
5:9-13. Unquote (Page 232)
The teachings that Paul gave to the Roman and Corinthian congregations are not the
teachings that the Society gives to the Witnesses. More clever ducking and weaving.
Not given in The Proclaimers:
1) Raymond Franz is not indexed. Therefore his resignation from the governing body
is not given. His name is never mentioned in The Proclaimers.
2) Ed Dunlap’s disfellowshipment. He is not indexed.
3) Penton is not indexed. Therefore the attempt made to disfellowship him and the
nationwide publicity that it received are not given.
4) The extensive ‘sifting’ at Bethel headquarters.
5) The near apology for the 1975 fiasco.
6) The ongoing plight of the Malawian Witnesses.
7) The revocation of the decree concerning organ transplants.
1981
The New World Translation of the Holy Scriptures was revised.
This was the third revision of the complete Bible. (P413)
*
Let Your Kingdom Come was published.
Raymond Franz writes that this book, and Good News - To Make You Happy, (1976)
were written by Lloyd Barry - the vice-president and a member of the governing body.
Page 349
It is not listed in Penton’s extensive bibliography.
*
Raymond Franz’ disfellowshipment.
Raymond Franz had resigned from the governing body and the Bethel headquarters
but his uncle also wanted him to be disfellowshipped. This would have to be achieved
through a congregation’s ‘church court’ procedure. I present the method employed as
a series of three steps.
Step 1.
Put pressure on Peter Gregerson that would lead to his disfellowshipment.
During 1980, a new circuit overseer had been appointed to the area where Peter
Gregerson lived. This was about the same time that the Society’s letter (September 1,
1980) was sent to district and circuit overseers informing them that, in order to be
disfellowshipped, an ‘apostate’ does not have to be a promoter of ‘apostate’ views.
During March, the new overseer went to Gregerson’s home with a local elder. He was
informed that there was ‘a lot of talk about him in the city and in the circuit’. Exactly
what it was and who said it were not forthcoming at first, but after a while it was said
that Peter had raised a query concerning a statement made in the August 15, issue of
The Watchtower. This was a very minor point: more a technicality than a teaching.
However, it was deemed sufficient to be classed as contravening the sentiment
contained in the letter of September 1, 1980. Gregerson was informed that one of his
in-laws had confirmed this. Franz writes that the point at issue was subsequently
dropped from all publications in foreign languages.
One week later the new circuit overseer sent word that he wanted a second meeting in
order to pursue the matter further. Knowing that the wheels had been set in motion
to disfellowship him Gregerson decided to resign instead and, accordingly,
submitted his resignation on March 18. It was read to the local congregation.
This was a clever move by Gregerson that, in turn, brought forth a vigorous response
from the Society.
Step 2.
Extend the rules about not associating with a disfellowshipped person to include
anyone who had simply resigned.
Within six months of Gregerson’s resignation, the September 15, 1981, issue of The
Watchtower reversed the contents of The Watchtower of August 1, 1974, that set out
a decent approach to those who had been disfellowshipped. The latest article stated
that anyone who had voluntarily dissociated himself from the organization (as
Peter Gregerson had done) was to be treated in the same manner as if they had
Page 350
been expelled from the congregation. Furthermore, not to obey this dictate was,
in itself, a disfellowshipping offence.
Raymond Franz knew perfectly well the purpose of this manoeuvre and that he was
now in line for disfellowshipment. The aim of the ‘Establishment’ had been to get
Gregerson disfellowshipped and then accuse Franz of associating with a
disfellowshipped person. The fact that Gregerson had resigned beforehand had
to be overcome, and the new dictate was the method used.
Step 3.
Use the infrastructure now in place to effect the disfellowshipment of Raymond
Franz.
Although published with the date of September 15, 1981, The Watchtower magazine
in question arrived two weeks earlier. Within a few days Franz received a visit from
Peter Gregerson’s younger brother, Dan, who was an elder at the East Gadsden
congregation. Dan asked if he, and some other elders, could come to speak with him.
Franz asked what they wanted to talk about and he was told that it concerned a
complaint made that he had expressed adverse comments about the organization. Dan
would not say who had made this claim or what the adverse comments were. After
some discussion Dan changed his tack and gave as a reason for their proposed visit
that they wanted to discuss his ‘associations’ - the meeting was arranged. Franz
describes this approach as ‘shooting spears out of a fog’.
The meeting took place two days later. The elders informed Franz that they were
there to readjust his thinking in connection with The Watchtower article of
September 15, particularly with regards to his association with Peter Gregerson now dissociated. In order to support his position Dan quoted 1 Corinthians 5:11.
Quote But now I have written to you not to keep company with anyone named a
brother, who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or
an extortioner - not even to eat with such a person. Unquote (N.K.J.)
This was quite a remarkable situation as Dan was accusing his brother of having one,
or more, of the characteristics listed. Such is the mind-set of a true Jehovah’s Witness.
Other biblical ‘justifications’ were fired at Franz but they are not worth a mention.
The need to be humble and accept the word of God’s organization was put to him.
Then followed the true reason for their visit, that of informing him of the latest
prohibitions concerning association with a person who had resigned. Of course,
Franz already knew about this but they were probably hoping to get him to discuss the
subject and thereby incriminate himself by disagreeing with God’s organization, or
(more precisely) with his uncle and the rest of the ‘Establishment’.
Some two weeks later Franz received another visit from the new circuit overseer; an
arrangement was made for a further meeting. Tom Gregerson, also a brother of Peter,
was present at his own request. Franz’ readjustment was based on The Watchtower
of September 15, not Scripture. This prompted Franz to bring up the question of
Page 351
scriptural justification for The Watchtower statements. He did this by asking the
circuit overseer if he really thought that Peter Gregerson fitted the description given at
1 Corinthians 5:11? There was no reply. However, in reply to Franz’ further questions
(regarding people’s consciences) the overseer stated that all he had to do was to
‘parrot’ what the governing body had to say on the matter. Franz writes that his tone
was one of evident pride - a further indication of the mind-set of a true Witness.
After they had left, Tom Gregerson shook his head in disbelief saying that the
experience had been both revealing and depressing. He seems to have learnt a lot at
that meeting.
On November 1, after a series of telephone calls by the elders at Gadsden, Franz was
advised that a judicial committee (‘church court’) would meet with him. Their
telephone calls intensified and Franz asked them to put their questions in writing. The
forthcoming letter (advising him that a judicial committee would consider his case)
also made it plain that there was only one charge against him: that of associating with
a dissociated person - a person who had simply resigned. The precise charge was that
Franz had eaten a meal with Gregerson. The bare bones of the new ruling were to be
used. (1 Corinthians 5:11)
During the last week of November, Franz was informed by telephone that the judicial
committee’s decision was for disfellowshipment. He had one week in which to appeal
- this he did, by letter. Despite many attempts to obtain a written reply, none was ever
given. In fact, Franz never received a written reply to any of his letters (other than the
one given in the previous paragraph), either to Gadsden or to Brooklyn.
On November 5, Franz sent a letter to Brooklyn giving an account of his confrontation
with the elders at Gadsden. As the elders were acting only on orders from Brooklyn
the contents of this letter would come as no surprise. His main purpose was to ask
the governing body for clarification of the dictate contained in The Watchtower of
September 15, 1981. Franz also submitted his resignation from the Societies of
Pennsylvania and New York - he never received a reply.
On December 11, another letter was sent to Brooklyn in which Franz enclosed a copy
of his appeal letter to the elders at Gadsden. This, also, would come as no surprise to
the ‘Establishment’. He reminded them of his letter to the governing body dated
November 5, 1981 - again, no reply was received.
The elders at Gadsden were telephoning Franz’ friends and associates in order to
obtain further evidence that could be used against him and so, feeling that there was
nothing to be gained by prolonging the inevitable and not wishing to have his
acquaintances pestered by the elders, he sent a letter to the congregation’s judicial
committee in which he withdrew his appeal against disfellowshipment. A copy of this
letter, dated December 23, 1981, was sent to the governing body (yes, you’ve guessed
it) from whom he received no reply. Eight days later a telephone call was made to
Franz by a Gadsden elder who informed him that they had received his letter of
December 23 and, as he had withdrawn his appeal, the disfellowshipment would
apply. (F305-327)
Page 352
General effects of the new dictate.
Although aimed squarely at Raymond Franz, the dictate contained in The Watchtower
of September 15, 1981, had repercussions of a serious nature throughout the Witness
community. Franz and Gregerson were just friends, but the dictate applied also to
family members. Penton writes that, in effect, the new requirement demanded
that Witnesses in good standing sever practically all ties with family members
who had simply resigned. Such Witnesses would even have to ignore their
parents and adult children, as well as husbands and wives - except in instances of
great emergency. (P125)
There was an 8% decrease in the number of active Witnesses in the United States
during the month of September 1981. Penton states that, in America, there were
47,318 fewer publishers engaged in ‘preaching’ than in the previous month. This is
given in the Society’s own publication Our Kingdom Service, (American edition) for
November-December 1981, which gives that there were 588,503 American publishers
in August, but in September there were only 541,185. (P126)
During this troubled period, Watchtower after Watchtower presented arguments
setting out why the Witnesses should remain loyal to the Society’s hierarchy. Penton
writes that some of these arguments were so slipshod that they were foolish. (P125)
Submission to the organization.
From The Watchtower of February 15, 1981:
Quote
OUR VIEW OF THE “SLAVE”
We can benefit from this consideration. If we have once established what instrument
God is using as his “slave” to dispense spiritual food to his people, surely Jehovah is
not pleased if we receive that food as though it might contain something harmful. We
should have confidence in the channel God is using. At the Brooklyn headquarters
from which the Bible publications of Jehovah’s Witnesses emanate there are more
mature Christian elders, both of the “remnant” and of the “other sheep,” than
anywhere else upon earth. Unquote
After further lengthy elaboration, it is given:
Quote No question about it. We all need help to understand the Bible, and we cannot
find the Scriptural guidance we need outside the “faithful and discreet slave”
organization. Unquote
As 1910, so 1981.
The use of the word ‘organization’ is clearly an effort to muddy the waters concerning
the true identity of ‘the faithful and discreet slave’.
Page 353
The quotations just given are taken from Raymond Franz’ book In Search of Christian
Freedom, pages 112,113.
The Proclaimers gives many references to ‘the faithful and discrete slave’ but none of
these states, exactly, who constitutes this ‘slave’ at the present time. However, it does
restate that this ‘slave’ is not the governing body. It gives:
Quote Spiritual instruction is provided by means of magazine articles, books,
convention programs, and outlines for congregation discourses - all of which are
prepared under the direction of the Governing Body of the faithful and discreet slave.
Unquote (Page 146)
Since Russell and Rutherford, who were ‘the faithful and discreet slave’, this slave has
always been the ‘Establishment’ of the time: the president, the vice-president and a
very few, very close, associates.
Baptism = ordination. (Almost)
As part of the massive recruitment drive that was clearly necessary, The Watchtower
of March 15, 1981, published several articles on the subject of who might be
classified as ‘Ministers’ and in so doing almost reverted to the pre-1975 position of
baptism = ordination. I say ‘almost’ because that Watchtower states, under the heading
‘Female Minister’:
Quote Yes, all dedicated and baptized Christians, regardless of sex or age, can be
proclaimers, preachers, ministers, “servants” in an elevated or sacred sense provided they give proof thereof by their conduct and their witnessing. Unquote
(Page 18) (P117)
Simply put, in order to be a ‘Minister’, the Witness had to be baptized and ‘preach’.
Previous to 1975, baptism = ordination, now there were strings attached: it was also
necessary to buy and sell the literature.
The ‘brown-paper baggers’.
During the spring of 1981, Canadian Witnesses picketed the Toronto offices of the
Society wearing brown-paper bags over their heads. They were protesting in sympathy
with Penton, who had been disfellowshipped during late 1980. Also, they were
picketing in protest at the treatment of ex-Witnesses formerly at Penton’s Lethbridge
congregation. These protesters became known as the ‘brown-paper baggers’ and the
form of their protest began to set a pattern for similar actions at Witness assemblies in
the United States. (P122,123)
Membership figures.
The average number of publishers for 1981 was 2,247,486. This compares with
2,175,403 for 1980.
The Proclaimers
Page 354
Let Your Kingdom Come.
The only reference to this book is:
Quote …while the book Let Your Kingdom Come (1981) emphasized the reality that
the Kingdom is at hand, having been established in the heavens in1914. Unquote
(Page 111)
Not very much.
Not given in The Proclaimers:
1) All the facts relating to Raymond Franz’s disfellowshipment. As given, Raymond
Franz is not indexed.
2) The 8% decrease in American publishers during just one month.
3) The ‘anyone may be a Minister’ policy - on condition that the ‘Minister’ had been
baptized and ‘places’ the literature.
4) Both Penton and the ‘brown-paper baggers’ do not get a mention.
1982
You Can Live Forever in Paradise on Earth was published.
607 B.C.E., and all that!
As given, (1942) Russell’s base date of 606 B.C. was changed to 607 B.C.E.. This
alteration was one of Knorr’s first distinctive measures. It was undertaken to replace
the changeover date from B.C. to A.D. ‘0’ with the archaic ‘1’ that was in use before
the ‘0’ was introduced.
Unfortunately, Knorr did not realize that by doing this he was reducing the time gap
between 606 B.C. and 1914 A.D. by two years - not one. His new date should have
been two years before 606 B.C.E.. This would give 608 B.C.E., not 607 B.C.E..
As will be seen, the result of this simple arithmetical error has resulted in some
confusion.
In this book (on page 141) the fall of Jerusalem is firmly put at 607 B.C.E.. The ‘This
generation will see it all’ statement is not put forward. The fact that 1914 C.E. is not
2520 years from 607 B.C.E. is overcome by the following technique:
October, 607 B.C.E. ----------- October, 1 B.C.E. = 606 years.
October, 1 B.C.E. ------------- October, 1914 C.E. = I914 years.
----------------------------------------------------------------------------------SEVEN GENTILE TIMES
= 2520 YEARS
But there was only one epoch known as the Gentile Times - not seven!
Page 355
This statement should read, seven ‘prophetic’ times (years) of 360 days = 2520
day/years. (The Watchtower, March 15,1974)
However, this presentation gives 1 B.C.E. as the changeover date from B.C. to A.D..
This being so, the second line contains an arithmetical error. The difference between 1
B.C.E. and 1914 C.E. is 1913 years - not 1914 years. This makes the Gentile Times
period to be 2519 years; not the required 2520 years.
The correct timescale, of 2520 years, is set out in a different manner by The
Watchtower of March 15, 1974. This Watchtower gives:
(606 YEARS)
(1 YEAR)
(1913 YEARS)
607 B.C.E.------------------1 B.C.E.--------------1 C.E.---------------------1914 C.E.
It would appear that the writer of the 1982 ‘explanation’ was not conversant with the
important (but totally ridiculous) gap-year that lies between 1 B.C.E. and 1 C.E.. If the
relatively modern ‘0’ is employed as the precise changeover date (as currently used)
this gap would be 2 years. So, the demarcation figure that divides B.C.E. from C.E. is
not ‘0’ or ‘1’ - it is somewhere between 1 B.C.E. and 1 C.E. - presumably in the
middle!
I get the overall impression that, in 1982, the writing department had not recovered
from the ‘brain drain’ of the past two years.
Also, the derivation of the supposed length of the Gentile Times (2520 years) is a
complete nonsense. (1876) (1942) All in all, this ridiculous situation could accurately
be described as a tragic farce - even without considering the supposed events
surrounding the date of 1914.
Jesus ‘corresponding’ ransom sacrifice.
This subject is gone into in some detail. I give just three passages taken directly from
this book.
Quote By his disobedience the perfect man Adam lost perfect life on a paradise earth
for himself and all his children. Jesus Christ gave his own perfect life to buy back
what Adam lost. Yes, Jesus “gave himself a corresponding ransom for all.” (1
Timothy 2:5,6) Unquote (Page 62)
Given as printed.
The reference given is one of the direct adulterations of the Bible to be found in the
Society’s New World Translation: the insertion of the word ‘corresponding’. (1
Timothy 2:6)
Quote At that time the ransom was paid to God in heaven. Deliverance was now
available for humankind. But when will its benefits be realized?
Page 356
Even now Jesus’ ransom sacrifice can benefit us. How? By exercising faith in it we
can enjoy a clean standing before God and come under his loving and tender care.
(Revelation 7:9,10,13-15) Unquote (Pages 62,63)
Obtaining this reward seems straightforward, but apparently there are provisos:
Quote Many of us may have committed terrible sins before we learned about God.
And even now we make mistakes, sometimes very serious ones. But we can freely
seek forgiveness from God on the basis of the ransom, with the confidence that he will
hear us. (1 John 2:1,2; 1 Corinthians 6:9-11) Also, in the days ahead, the ransom will
open up for us the way to receive God’s gift of everlasting life in his righteous new
order. (2 Peter 3:13) At that time all those exercising faith in the ransom will be
released completely from bondage to sin and death. They may look forward to life
forever in perfection! Unquote (Page 63)
Russell’s teaching was that salvation, and the forgiveness of sins, would be obtained
simply by believing in Jesus’ ‘corresponding’ ransom sacrifice and doing ‘good
works’ by buying and selling the Society’s literature. Now the Witnesses have to ‘seek
forgiveness from God’; the forgiveness from sin is no longer automatic. However, The
Watchtower of June 15, 1992, and The Watchtower of July 15, 1997, link a belief in
Jesus’ ‘corresponding’ ransom sacrifice directly to the forgiveness of sins. I would
suspect that the writer of the quotation was not familiar with Russell’s teaching.
This teaching took no account of the Witnesses’ character - a point no doubt taken up
by the sceptical!
Just what will happen after Armageddon?
In this book, chapter 21 ‘Judgment Day and Afterward’ delves into the matters
concerning what will happen after Armageddon. I list the specifics of this chapter:
1) The Great Crowd or Great Multitude of ‘other sheep’ are not given as such: they
are referred to as the “living” who survive Armageddon. (Page 181)
2) Judgment Day is not a 24-hour period: it is the 1,000-year millennial reign of
Christ. (Pages 175,176)
3) Only the living Witnesses will survive Armageddon; they will then be joined by the
Witnesses resurrected from ‘soul sleep’. Judgment will be on the basis of what they
do during Judgment Day. (Page 181)
4) Christ and his faithful anointed followers (the ‘anointed ones’) will rule as ‘new
heavens’ over the ‘new earth’. (Page 176)
5) During Judgment Day the people who survive Armageddon, (only the Witnesses)
will learn about Jehovah, and they will be given the opportunity to obey and serve
him. (Pages 176-178,183)
6) It is under such paradise conditions that Jesus Christ and his 144,000 ‘associate
kings’ (the ‘anointed ones’) will judge humankind * - not just the ‘other sheep’,
apparently. (Page 178)
Page 357
7) However, some who take part in the 1000-year Judgment Day will be nonWitnesses resurrected from the dead - including some ex-inhabitants of Sodom and
Gomorrah! Jehovah, in His mercy, will bring them back so that they have an
opportunity to learn about His purposes. (Page 179)
8) The Witnesses (and all the resurrected dead) will go on to experience the 1,000year Judgment Day. (Page 181)
9) As given, only ‘those serving God’ (the living Witnesses) will automatically
survive Armageddon and thereafter will take part in the Judgment Day - along with
the resurrected ‘other sheep’ and those resurrected ex-inhabitants of Sodom and
Gomorrah, et al. (Page 181)
10) This book states that there will be billions of perfect humans who will survive the
end of Christ’s 1,000-year reign. (Page 182)
Refer to Revelation 20 for the biblical version of these events.
* Naturally, this scenario does not include those who failed to ‘sign up’ with the
Watch Tower Bible and Tract Society of Pennsylvania - or did so but escaped. (Page
183) We, the remainder of humanity (the ‘goats’), will be exterminated at
Armageddon. It sounds ghastly, but don’t lose too much sleep over it!
I wonder if Raymond Franz and the other disfellowshipped ‘apostates’ from the
writing department would have written such a chapter?
*
Enjoy Life on Earth Forever was published.
*
The Dublin elders.
Two Dublin elders, acquainted with Raymond Franz, read an article in Time magazine
that described Franz’ disfellowshipment. They were among the most active Witnesses
in Ireland, one being a full-time pioneer as well as being an elder. During March they
went to Brooklyn in order to express to the governing body, personally, the concern
that they, and others in Ireland, felt about the reversal of the liberal trend of recent
years.
One of them has since stated that: “We had complete confidence that our Governing
Body would meet with us and straighten the whole matter out - no doubt about it.”
When they tried to obtain a meeting they were met with an absolute refusal and
downright rudeness. Many further attempts were met with the response: “Put it in
writing.” They were marked men.
One week after their return to Ireland a member of the governing body arrived to carry
out an assignment at the Dublin branch office. The two elders thought that he might
arrange to see them there - he did not; instead they were contacted by the branch office
suggesting that they meet with the branch committee. At this meeting their trip to
America was discussed and they were requested not to converse with others
concerning their experiences in the United States. Even though they had spent five
days with Raymond Franz (associating with a disfellowshipped person) they were
not disfellowshipped themselves - at this point in time.
Page 358
About six months later a circuit overseer was sent to the Dublin area. Not long after
this event a judicial inquiry was set up in order to investigate the two elders. One of
the elders told the circuit overseer that their sole concern was to ascertain the truth. He
was told: “What is true or false, right or wrong, is not the point. It’s, ‘is it in
harmony with the Society’s policy, and are you talking about it.’ ” The elder was
clearly talking about it and what he was saying was deemed not to be in harmony with
the Society’s policy - he resigned. His companion was then submitted to the same
type of experience, but more intense and over a longer period. On October 22, 1982,
this elder also submitted his resignation. (F329-334)
This is a good example of the application of the general question asked of ‘apostates’:
“Do you believe that what the Society writes is an expression of God’s will and
therefore correct?” or something very similar. As given, (1931) (1968) (1980) any
answer other than in the affirmative could result in disfellowshipment.
Carl Olof Jonsson.
Carl Olof Jonsson, author of the typescript The Gentile Times Reconsidered, (1977)
had, since then, been targeted by the Society. He had to endure a campaign of
innuendo against him that was echoed in The Watchtower. He eventually resigned and
was duly disfellowshipped during July 1982. His main crime was to indicate that the
fall of Jerusalem to Nebuchadnezzar in 607 B.C.E. (as the Society will have it) is
historically and archaeologically indefensible. This is another instance of ‘true or
false, right or wrong, not being the point’. His story was well documented in the
Swedish press. (P107)
Canadian dissent.
During May Fred Franz, then 80 years of age, flew to Calgary and delivered two
public talks, each of several hours length. Evidently the general situation in western
Canada was causing alarm at Brooklyn. Reporters from the Calgary Herald asked a
Society spokesman if the president would discuss the matter of dissent and schism in
their midst? The spokesman replied that he would not - the dissidents were too
unimportant to notice. However, Fred Franz’ opening words, according to the
Calgary Herald, were:
Quote ‘Right now among God’s people there are going to be those who will rise
up against the fulfilled ones. They will hate us. By their actions they will show
they hate us.’ Then he added that Jehovah’s Witnesses should not be surprised
that some ‘are dissociated from us or have to be cast out.’ Accordingly, such
dissenters would be ‘put to shame’ by God. Unquote (P301)
It was now seven years after the failed 1975 prediction and its effects were still very
much to the fore.
General dissent and more elder-bashing.
Penton gives many points raised by the massive press coverage at this time. One such
point being that when elders complained to the Society concerning actions taken by
Page 359
the district and circuit overseers, the Society furnished the latter with all relevant
information but not the former. (The Ottawa Citizen, July 1982) (P250) I am not
surprised, but for anyone reading such newspaper comments and not knowing the
overall nature of the Society (as exemplified by its history) such information must be
almost unbelievable.
During the first six months of 1982, more than 250 North American newspapers and
magazines had reported the growing upheaval among the Witnesses. In addition, more
than 100 television and radio programmes had aired the matter. Raymond Franz and
other prominent ex-Witnesses featured in some of these broadcasts. (P123)
Our Kingdom Ministry, of June 1982, (U.S. edition) told the Witnesses that they must
refuse invitations to appear on radio and television. Many other Society publications
at this time gave similar counselling. Publicity concerning assemblies was reduced
and the ban on reading ‘apostate’ material was strictly enforced - a siege mentality
developed. (P332,395) The Society’s policy (in America and Canada at least) was to
batten down the hatches and ride out the storm.
Apostate-bashing at congregation level.
It is difficult to believe the extent to which consenting elders and members of the
judicial committees would go in order to pursue the dictates of the ‘Establishment’particularly over the issue of disfellowshipment. Penton gives many newspaper reports
of harassment by these people towards those who would not totally accept the orders
from Brooklyn. (P248,249)
Importantly, if a Witness should refuse to accept a judicial committee’s decision
respecting another person (particularly if that person had been disfellowshipped) then
he, or she, could also be disfellowshipped. (P249)
Baby abuse at the Kingdom Hall?
Relating to the problem of child discipline at the Kingdom Hall.
From Awake! of September 8, 1982:
Quote We had to discipline him. He knew that every time he acted up, he was going
to get hit for it. Unquote (Thorne, page 92)
This statement came from ‘a mother’. Hmm! Name and address supplied?
Further into this article is given:
Quote Though some are appalled at the thought of punishing a baby, this mother
knows that the Bible encourages the training and discipline of children. Unquote
(Thorne, page 92)
Ephesians 6:4 and Proverbs 23:13 are given as the biblical ‘justifications’.
Page 360
Ephesians 6:4 gives:
Quote Fathers, do not exasperate your children; instead, bring them up in the
training and instruction of the Lord. Unquote (N.I.V.)
Neither this verse nor any other verse could possibly apply to young babies.
These quotations are taken from section 17 of Susan Thorne’s book Held by the
Watchtower: Set free by Christ.
This theme is continued at 1985 and 1988.
Membership figures.
The average number of publishers for 1982 was 2,342,634. This compares with
2,247,486 for 1981. Despite the massive publicity (mainly negative) the membership
was still rising.
The Proclaimers
You Can Live Forever in Paradise on Earth.
No details concerning this book are given, just a picture with the caption:
Quote “You Can Live Forever in Paradise on Earth” (1982): 62,428,231 copies, in
115 languages. Unquote (Page 594)
A clear case of first things first.
Just what will happen after Armageddon and any confusion over the seven (?) Gentile
Times, had been conveniently sidestepped.
*
Enjoy Life on Earth Forever!.
A picture of this 32-page brochure is given, with the caption:
Quote “Enjoy Life on Earth Forever!” (1982): 76,203,646 copies, in 200 languages.
Unquote (Page 594)
Another clear case of first things first.
Also, from this brochure:
Quote Attention was also given to humble persons who might need special help
because of their cultural or religious background. To teach the truth about Jehovah’s
Kingdom to those who are illiterate or read poorly, the 32-page brochure Enjoy Life on
Earth Forever! was released in 1982. By 1992, over 76,000,000 had been printed, and
it was being distributed in 200 languages around the world, making it the most widely
translated publication of the Watch Tower Society. Unquote (Page 112)
Page 361
It would appear that this brochure was given as a free handout. It is most likely that
the Witnesses purchased it from the Society.
Not given in The Proclaimers:
1) The title of Dublin Elders is not indexed.
2) Carl Olof Jonsson, author of The Gentile Times Reconsidered, is not indexed.
Therefore, his typescript and disfellowshipment are not given.
3) Fred Franz’ trip to Canada.
4) The massive media coverage in Canada and America.
5) The ban on Witnesses appearing on radio and television.
1983
Organized to Accomplish Our Ministry was published.
Baptism = indoctrination.
After 1972, candidates for baptism were required to study 80 questions from the book
Organization for Kingdom-Preaching and Disciple-Making. (1972) Now, a four-part
appendix to this latest book also had to be studied and the candidate was required to
demonstrate a knowledge of the questions given therein before baptism could be
carried out. (P191) This four-part appendix increased the number of study questions to
130. (Thorne, page 89) Clearly, this is a further attempt to try to ensure that the
candidates knew what was expected of them.
Keep ‘preaching’!
Quote We are now nearing the end of this ungodly world. (2 Pet. 3:7,11,12) The
ministry has become more urgent than ever before. (John 9:4) This calls for faithful
Christians to be filled with zeal. They cannot loiter in their God-assigned work or be
indifferent to its being fully accomplished. (Rom. 12:11) This is no time for
independent thinking or conflicting actions on their part. More than ever before,
the remnant of Kingdom heirs, along with the increasing number of ‘other sheep,’ are
determined to work together as a united body. As one organized flock they follow
Christ’s lead so as to finish the global witness before the outbreak of the ‘great
tribulation.’ - John 10:14-16; Mat. 24:14,21. Unquote (P207-208)
So, what is new? Nothing of course, only to the recent converts who are not aware of
the constant repetition of this theme for 125 years! (1879 - 2004, and counting)
This book sets in place a procedure to be used against those who were falling behind
in their ‘preaching’ activities. Without mentioning names, the elders simply discuss
the principle that the certain person within the congregation is not following. The
principle may not be specifically ‘preaching’, but all roads lead to Rome. The rest of
the congregation were to ‘mark’ a person of that kind. (P249)
*
United in Worship of the Only True God was published.
Page 362
*
Afterschool activities v. sales.
In a small booklet School and Jehovah’s Witnesses, published this year, the Society
states that Jehovah’s Witnesses appreciate the value of physical education courses
during school hours, but:
Quote At the same time, however, Witness parents feel that schools often
overemphasize sports. Therefore in training their children, they try to moderate the
emphasis on athletic achievement. They hope their young ones will want to pursue
careers, not as athletes, but as ministers of God. So Witness parents encourage their
children to use after-school hours principally to pursue spiritual interests rather than to
excel in some sport. Unquote (P275)
No comment!
Back to basics!
The 1984 Yearbook states that, during 1983, the Society distributed 53,517,808 bibles,
books and booklets around the world, plus 460,072,255 copies of The Watchtower and
Awake! magazines. (P231)
The Dublin elders.
The Irish situation continued to be featured in the Irish press. Following their
resignations, the two Irish elders led a major revolt over the injustices of the
disfellowshipping procedure and other matters. They received much publicity when,
during October, they picketed the first annual meeting of the board of directors of the
Watch Tower Society to be held in Great Britain. In this protest the Irish were joined
by ex-Witnesses from other countries. (P123)
The dwindling number of ‘anointed ones’. (‘Spiritual Israel’)
According to The Watchtower of January 1, 1984 there were 9,292 ‘kingdom heirs’
still alive at this time. This figure refers to 1983.
The Watchtower of January 1, 2002, gives the number of ‘memorial partakers’ for
2001 as 8,730. Not much of a drop (562) over 18 years - especially among the elderly.
‘Kingdom heirs’ and ‘memorial partakers’ are the ‘anointed ones’: those who joined
the movement before the ‘Gates of Heaven’ finally closed to new members, during
1935, with the introduction of the ‘other sheep’ class. (See 1932) (The Proclaimers,
page 83)
Interestingly, the number of ‘memorial partakers’ given for 1973 was 10,523 but the
figure for 1974 was 10,723 (a rise of exactly 200). This situation is not uncommon.
The Society would say that the figures are based on those ‘anointed ones’ who
attended the annual Memorial Services, and that this figure is variable. However, the
Page 363
Society publishes the exact number of publishers from its congregation records, so
why not the exact number of ‘anointed ones’?
Membership figures.
The average number of publishers for 1983 was 2,501,722. This compares with
2,342,634 for 1982.
The Proclaimers
United in Worship of the Only True God.
A guaranteed reward for ‘preaching’?
Quote Do Jehovah’s Witnesses think that somehow they are earning salvation by
their preaching activity ? Not at all! The book United in Worship of the Only True
God, which has been used since 1983 to help students to advance to Christian
maturity, discusses the matter. It states: “Jesus’ sacrifice has also opened to us the
opportunity for eternal life … . This is not a reward that we earn. No matter how
much we do in Jehovah’s service, we can never build up such merit that God will
owe us life.” Unquote (Page 293)
Really! Do the publishers know the last fact?
Yet another instance of quoting previous Society literature as ‘gospel truth’ - with
some left out (…).
The contents of this passage appear to be in direct opposition to that given in the
passage quoted at 1979, which states:
Quote It is in our endurance in proclaiming “this good news of the kingdom”
that we may attain to salvation. Unquote (P206)
More tangled webs!
As given, (1979) although the word ‘may’ is used, rather than ‘will’, I suspect that
most Witnesses take this passage to mean certain salvation - if they continued to buy
and sell the literature, that is!
Not given in The Proclaimers:
1) Organized to Accomplish Our Ministry, is not indexed.
2) The ongoing upheavals in Canada.
3) The continuing problem with the Dublin elders.
1984
The New World Translation of the Holy Scriptures was revised - yet again.
Page 364
This was the fourth revision of the complete Bible, first published in 1961; which
itself was a revision of all that had gone before. (R166.H19,144. P413)) As given, the
New Testament section of this complete Bible was first published in 1950 and revised
in 1951. It may have been further revised when incorporated into the complete Bible.
This means that the New Testament may have been revised six times.
This is the revision in my possession - the one that I refer to in the ‘Direct
Manipulation of the Bible’ section of this book.
*
Survival into a New Earth was published.
The title says it all.
*
Leo. Greenlees.
Leo Greenlees was removed from the governing body because of his ongoing
homosexual practices. (P393)
Membership figures.
The average number of publishers for 1984 was 2,680,274. This compares with
2,501,722 for 1983.
The Proclaimers
The New World Translation of the Holy Scriptures. (1984 revision)
Quote Since the one-volume edition of 1961 was published, four additional up-todate revisions have been issued. The most recent of these was in 1984, when a largeprint edition with an extensive appendix, 125,000 marginal references, 11,400
enlightening footnotes, and a concordance was published. Unquote (Page 610)
Not given in The Proclaimers:
1) Survival into a New Earth. This book is not indexed.
2) Leo Greenlees is not indexed.
1985
Reasoning from the Scriptures was published.
*
Life - How did it get here? By Evolution or by Creation? was published.
The possible workings of an intelligence in the evolutionary process are pointed out,
but the Witnesses are still left to infer that, should such an intelligence exist, it created
Adam out of the earth’s dust some 6,000 years ago. However, the teaching of Adam’s
instantaneous creation is not put forward in this book. This fact does not necessarily
mean that it had been officially dropped - yet! (1872) (1967)
Page 365
This is a point worth pursuing with the ‘doorstep’ Witnesses.
*
The Second Edition of The Kingdom Interlinear Translation of the Greek
Scriptures was published.
This book was first published in 1969. (Foreword to the 1985 edition)
I use this second edition in the ‘Direct Manipulation of the Bible’ section of this book.
*
A change to the baptismal oath.
Many of the Witness community were leaving the organization saying that they had
made their dedication and baptism to God and Jesus - not to the Society. To
counteract this stance the Society changed the wording of the questions asked of
candidates prior to baptism. This change has already been given, at 1966, but it bears
repetition.
According to The Watchtower of August 1, 1966, the two questions then asked were:
Quote
1) Have you recognized yourself before Jehovah God as a sinner who needs salvation,
and have you acknowledged to him that this salvation proceeds from him, the
Father, through his Son Jesus Christ?
2) On the basis of this faith in God and in his provision for salvation, have you
dedicated yourself unreservedly to God to do his will henceforth as he reveals it to
you through Jesus Christ and through the Bible under the enlightening power of the
holy spirit? Unquote
There is no mention here of the candidate’s dedication being to the Society.
In The Watchtower of June 1, 1985, the new questions were printed, in bold type, as
follows:
Quote
1) On the basis of the sacrifice of Jesus Christ, have you repented of your sins
and dedicated yourself to Jehovah to do his will?
2) Do you understand that your dedication and baptism identify you as one of
Jehovah’s Witnesses in association with God’s spirit-directed organization?
Unquote (P319)
Instead of having Jesus as mediator under the new covenant, like everyone else, (Luke
22:20) (1 Timothy 2:5) the ‘other sheep’ still have only ‘God’s spirit-directed
organization’.
*
The current, overall position is that Jesus is the mediator between Jehovah and ‘the
faithful and discreet slave’ (the ‘Establishment’). This ‘slave’ incorporates the
governing body (as a discrete entity) over which the ‘Establishment’ keeps a tight
Page 366
control; the ‘other sheep’ only ‘benefit’ by this arrangement. In theory, Jesus is the
mediator between Jehovah and all the ‘anointed ones’, but in practice it is only ‘the
faithful and discreet slave’ element that wields power.
Baby abuse at the Kingdom Hall? (A continuation of 1982)
From Awake! of October 8, 1985:
Quote Spanking makes for good communication: other forms of punishment just
don’t seem to make much impression on them. Unquote (Thorne, page 93)
This statement was also made by ‘a mother’. (1982) I repeat - name and address
supplied?
Membership figures.
The average number of publishers for 1985 was 2,865,183. This compares with
2,680,274 for 1984.
The Proclaimers
I cannot find anything that concerns the main script.
Not given in The Proclaimers:
1) Reasoning from the Scriptures. This book is not indexed.
2) Life - How did it get here? By Evolution or by Creation?. This book is indexed, but
the only reference given is the title.
3) The change made to the baptismal oath is not indexed.
1986
True Peace and Security - How Can You Find It? was published.
*
Worldwide Security Under the ‘Prince of Peace’ was published.
*
High level apostate-bashing.
The Watchtower of January 1, 1986, states:
Quote Shocking as it is, even some who have been prominent in Jehovah’s
organization have succumbed to immoral practices, including homosexuality,
wife swapping, and child molesting. It is to be noted, also, that during the past
year, 36,638 individuals had to be disfellowshipped from the Christian
congregation, the greater number of them for practicing immorality. Unquote
(P393) (Franz, In Search of Christian Freedom, page 598.)
Page 367
Just who these prominent people were is not stated, but given the anti-apostate
hysteria of recent years most Witnesses can only infer that these people would include
the high-level ‘apostates’. Naturally, the Society does not name names.
Membership figures.
As given, it would be wrong to suggest that the membership was still in decline.
Penton gives a graph showing that from 1986 to 1995 the average number of
publishers rose from just over three million to just under five million. (P308) Over
100 years of know-how had been used to increase the membership from the lows of
the late 1970s and early 1980s to the acceptable figure for 1995.
The figure given for the average number of publishers in 2001 was 5,881,776.
The Proclaimers
Worldwide Security under the ‘Prince of Peace’.
Parity for the ‘other sheep’?
As given, one of the complaints at this time, mainly from the Bethel workers at
Brooklyn, concerned the relative positions of the ‘anointed ones’ and the ‘other sheep’
class: the ‘other sheep’ wanted parity. A reply from the ‘Establishment’ of ‘anointed
ones’ was:
Quote The feeling that Christ’s anointed brothers have toward their companions of
the great crowd is well expressed in the book Worldwide Security Under the “Prince
of Peace”: “Since World War 11, the fulfillment of Jesus’ prophecy for the
‘conclusion of the system of things’ is largely due to the role that the ‘great crowd’ of
‘other sheep’ carry out. The illumination from the lighted lamps of the remnant has
brightened the eyes of their hearts, and they have been helped to reflect the light to
others yet remaining in the darkness of this world.” Unquote (Page 171)
We love you very much, but as for your demands … .
*
Aid to Greece?
Quote As a recent example of what is done by Jehovah’s Witnesses worldwide to
bring relief to their oppressed brothers, consider the situation in Greece. Because
of the intensity of persecution of Jehovah’s Witnesses at the instigation of the Greek
Orthodox clergy there, in 1986 both the Watchtower and Awake! magazines (with
combined international circulation of over 22,000,000 copies) reported details of the
persecution. Witnesses in other lands were invited to write to officials of the
Greek government in behalf of their brothers. They did; and as reported in the
Athens newspaper Vradyni, the minister of justice was deluged with over 200,000
letters from upwards of 200 lands and in 106 languages. Unquote (Page 695)
Page 368
Of course, there is no mention of why the Greek Orthodox clergy displayed a negative
attitude towards the Witnesses. Also, no account is given of any reaction (by the
general population) to the Witnesses’ house-to-house ‘preaching’.
These letter-writing campaigns are common in such situations. How much is
spontaneous and how much is orchestrated from Brooklyn is impossible to say unless any ex-Witnesses would like to come forward with a standard letter given by
Brooklyn to be copied out - as happens at assemblies.
Not given in The Proclaimers:
1) True Peace and Security - How Can You Find It?. This book is not indexed.
2) The ongoing effort to discredit the ‘apostates’.
1987
This year seems to have been quiet. Perhaps the ‘Establishment’ decided on a coolingoff period. No books were published this year. It is possible that the writing
department was working hard on the next year’s book Revelation - Its Grand Climax
At Hand!.
The Proclaimers
The quietness of this year is reflected in The Proclaimers. There appears to have been
nothing to proclaim.
1988
Insight on the Scriptures was published.
*
Revelation - Its Grand climax At Hand! was published.
This is without doubt a most bizarre and fantastic book. I call it the laugh-a-line book.
It is the book from which I have taken the list of various titles given to the ‘anointed
ones’. (‘Terminology and Structure - From the Top Down’) (1943)
This book sets out the Book of Revelation, verse-by-verse, and relates the contents
directly to the history of the Society. (All biblical quotations are taken from the
Society’s N.W.T.) With great difficulty I restrict myself to the following passages:
Revelation 6:9 (N.W.T.)
Quote And when he opened the fifth seal, I saw underneath the altar the souls of those
slaughtered because of the word of God and because of the witness work that they
used to have. Unquote (Page 100)
This particular translation is a blatant adulteration of God’s Holy Scriptures. (‘Direct
Manipulation of the Bible: Rev. 6:9, 12:17, 19:10) The phrase ‘and because of the
witness work they used to have’ is a Society adulteration.
Page 369
Relating to this passage the book gives:
Quote What does this mean? These could not be disembodied souls - like those
believed in by the pagan Greeks. (Genesis 2:7; Ezekiel 18:4) Rather, John knows
that the soul, or life, is symbolized by the blood. … . But why would the souls, or
blood, of these particular servants of God be seen underneath a symbolic altar in
heaven? Because their deaths are viewed as sacrificial.
Indeed, all those who are begotten as spirit sons of God die a sacrificial death.
Because of the role they are to play in Jehovah’s heavenly Kingdom, it is God’s will
that they renounce and sacrifice any hope of everlasting life on earth. … . This is
true in a very real sense of those whom John saw under the altar. They are anointed
ones who in their day were martyred for their zealous ministry in upholding
Jehovah’s Word and sovereignty. Their “souls [were] slaughtered because of the
word of God and because of the witness work [Mar-ty-ri’an] that they used to have.”
Unquote (Page 100)
As given, the final sentence contains one of the direct adulterations of the Bible.
My ellipses; I have not been guilty of any ‘sins of omission’.
These souls (according to the Society) are the dead ‘anointed ones’. Their natural
deaths were viewed as sacrificial because they had sacrificed any hope of everlasting
life on earth by going straight to heaven! There, I told you it was a laugh-a-line book!
It has to be remembered that the official teaching was (and still is) that the ‘anointed
ones’ go straight to heaven at their deaths in order to assist Jesus in his heavenly
kingdom.
Also, the Society’s ‘anointed ones’ are supposed to be the 144,000 of Revelation; but
now they are also being portrayed as the martyrs of Revelation. They are not the
same.
Revelation 7:4-8 (N.W.T.)
Quote And I heard the number of those who were sealed, a hundred and forty-four
thousand, sealed out of every tribe of the sons of Israel: out of the tribe of Judah
twelve thousand sealed; out of … . (The remaining eleven tribes are then given)
Unquote (Pages 116,117)
My ellipsis and brackets.
The Society might argue that only the figure of 144,000 is taken from Revelation.
However, the book states:
Quote Could this not be a reference to literal, fleshy Israel? No, for Revelation 7:4-8
diverges from the usual tribal listing. (Numbers 1:17,47) Obviously, the listing here
Page 370
is not for the purpose of identifying fleshy Jews by their tribes but to show a
similar organizational structure for spiritual Israel. Unquote (Page 117)
The Society’s 144,000 ‘anointed ones’ are the ‘similar organizational structure’.
They are the 144,000 of Revelation, according to the Society. After all, the 144,000
are not ‘fleshy Jews’, and if they are not the Society’s ‘anointed ones’ - then who are
they?
Relating to this passage the book gives:
Quote Interestingly, the first president of the Watch Tower Society, Charles T.
Russell recognized the 144,000 to be a literal number of individuals making up a
spiritual Israel. In The New Creation, Volume V1 of his Studies in the Scriptures,
published in 1904, he wrote: “We have every reason to believe that the definite, fixed
number of the elect [chosen anointed ones] is that several times stated in Revelation
(7:4;14:1); namely, 144,000 ‘redeemed from amongst men.’” In Light, Book One,
published in 1930 by the Watch Tower Society’s second president, J. F. Rutherford, it
was likewise stated: “The 144,000 members of the body of Christ are thus in the
assembly shown as selected and anointed, or sealed.” Jehovah’s Witnesses have
consistently held to the view that literally 144,000 anointed Christians make up
spiritual Israel. Unquote (Page 118)
This quotation is aimed squarely at those ‘other sheep’ who want the number of
‘anointed ones’ to be enlarged in order to accommodate themselves: thereby reaping a
heavenly reward and enhancing their status in general.
I leave the reader to cogitate on the general contents of the quotation - in which the
Society’s past literature is still being presented as ‘gospel truth’.
There then follows references to four more Society books - all presented as
unchallengeable fact.
Revelation 12:17 (N.W.T.)
Not content with depicting the ‘anointed ones’ as the 144,000 and the martyrs of
Revelation, the Society then goes on to state that they are also the woman’s seed!
Quote And the dragon grew wrathful at the woman, and went off to wage war with
the remaining ones of her seed, who observe the commandments of God and have
the work of bearing witness to Jesus. Unquote (Page 185)
The last phrase is an adulteration of God’s Word. (‘Direct Manipulation of the Bible’)
Relating to this passage the book gives:
Quote Along with the remaining ones of the woman’s seed, a great international
crowd of new believers is observing the commandments of God as to separateness
from the world, clean morals, and love of the brothers, and they are witnessing to the
Messianic Kingdom. Unquote (Page 186)
Page 371
Revelation 7:9 (N.W.T.)
Quote “After these things I saw, and, look! a great crowd, which no man was able to
number, out of all nations and tribes and peoples and tongues, standing before the
throne and before the Lamb, dressed in white robes; and there were palm branches in
their hands.” Unquote (Page 119)
Relating to this passage the book gives seven references to the Society’s past
publications, all presented as clear and obvious ‘truths’ regarding the identity of this
‘great crowd’ and their function and status within the organization.
But enough of this nonsense.
*
The Hospital Information Service.
In Canada, hospital committees had been set up during the 1970s. This activity had
been discontinued in favour of the need for post-1975 house-to-house ‘preaching’.
These committees had formed a link between the hospitalized Witnesses and the
hospital authorities.
This idea was reintroduced during 1988, when the Hospital Information Service was
set up for the purpose of training elders to become members of the congregation’s
Hospital Liaison Committees. The main function of these committees was to support
Witnesses in their opposition to certain types of blood therapies, notably blood
transfusions. (P308,309)
Conscientious objection.
A report by Amnesty International stated that in France, more than 500 conscientious
objectors to military service (the vast majority of them being Jehovah’s Witnesses)
were imprisoned during 1988. The figure for the same year in Italy was approximately
1,000 - again, the vast majority were Jehovah’s Witnesses. (F.Appendix [update]
pages 6,7)
Baby abuse at the Kingdom Hall? (A continuation of 1982 and 1985)
From The Watchtower of March 1, 1988:
Quote If their baby starts to cry … they in their turn will take it outside for
appropriate discipline. Unquote (Thorne, page 92)
‘They’ are the fathers.
This particular article does not stipulate what form the discipline should take.
However, what form could this discipline take other than hitting and/or shaking?
Page 372
Susan Thorne states that, by her own observation, parents did resort to hitting and/or
shaking their babies in response to the congregation’s reaction to the crying. (Thorne,
page 92)
The Proclaimers
Revelation - Its Grand Climax At Hand!.
Quote … in 1988, Jehovah’s people were thrilled to receive an up-to-date
commentary on every verse in Revelation, in the book Revelation - Its Grand Climax
At Hand!. Unquote (Page 111)
Quote The figurative language of Revelation was carefully analyzed in the light of
similar expressions in other parts of the Bible. (1 Cor. 2:10-13) Twentieth-century
events in fulfillment of the prophecies were reviewed. The results were published
in 1988 in the thrilling book Revelation - Its Grand Climax At Hand!. Unquote (Page
148)
No indication is given that these ‘twentieth-century events’ are intimately bound up
with the Society’s own history. Indeed, that is the purpose of this book and the Bible
has been adulterated in order to support this absurdity. (‘Direct Manipulation of the
Bible’: Rev. 1:10)
The reader will notice the ploy of utilizing the undefined ‘light of similar expressions
in other parts of the Bible’.
*
The Hospital Liaison Committees.
The Society’s account of the work undertaken by the Hospital Liaison Committees is
given. (Pages 183-186) This account is mainly concerned with the blood transfusion
‘issue’.
Gilead to Wallkill.
This move of the ‘missionary’ school was effected during 1988. (Page 533)
Not given in The Proclaimers:
1) Insight on the Scriptures is indexed. It is given simply as a two-volume Bible
encyclopedia.
2) Imprisonment of the Witnesses for conscientious objection to military service with
or without the option of alternative civilian service. Nothing specific is given for
1988.
1989
The Bible - God’s Word or Man’s? was published.
*
Questions That Young People Ask: Answers That Work was published.
Page 373
*
Should You Believe in The Trinity? was published.
*
Mexico. (The end of the matter)
The Mexican situation surfaced for the last time during 1989. From 1917 until
1989 the Mexican government did not allow any religious organization to hold
property. Accordingly, the Society did not call itself a religion - instead it chose to be
registered as a cultural society.
Mexico changed its constitution in this respect during the late 1980s and so, on April
1, 1989, the Society became a religion according to Mexican law. The Watchtower of
January 1, 1990, announced this change of status. The Mexican Witnesses were now
allowed (by the Society) to use their Bible when ‘preaching’ from house-to-house.
They were also allowed (by the Society) to open meetings with a prayer.
This Watchtower tells its readers how thrilling this change was for the Mexican
Witnesses - so much so that it brought tears to their eyes. (P321) Naturally, the
Witnesses were not told that there was nothing preventing them from being a
‘religion’ in the past; only the Society’s insistence on being able to own property, that
is!
It would appear that the illegal purchasing of ‘cartillas’ continues to be allowed by the
Society. (P150) (See 1960) Under this arrangement the Mexican Witnesses still avoid
the necessity to engage in the one-year military service requirement.
The Proclaimers
Nothing is given, specifically, concerning 1989.
Not given in TheProclaimers:
1) The Bible - God’s Word or Man’s?. This book is not indexed.
2) Questions That Young People Ask: Answers That Work. This book is indexed, but
no details are given.
3) Should You Believe in The Trinity?. This book is not indexed.
4) The true Mexican situation.
1990
All Scripture Is Inspired of God and Beneficial. (1963)
My 1990 version does not state if it is a reprint or a revised edition. However, it does
state that 2,000,000 copies were printed in English!
Importantly, this book contains the correct date of Israel’s entry into Canaan. (1473
B.C.) Not Rutherford’s make-believe date of 1575 B.C.. (Page 295) (See1920)
*
Page 374
Mankind’s Search for God was published.
The following four quotations are taken directly from this book.
Russell’s newspaper ‘sermons’.
This passage has been given previously, at 1912:
Quote There was a sense of urgency to the activity of those Bible Students prior to
1914. They believed that their preaching activity would culminate in that year, and
therefore they felt they should expend every effort to help others to know “this good
news of the kingdom.” Eventually, C.T. Russell’s Bible sermons were being
published in thousands of newspapers around the world. Unquote (Page 354)
As given, (1912) the fact of the matter is that the space for these printed ‘Bible
sermons’ was bought and paid for by Russell.
House-to-house work and Acts 20:20.
Quote During the 1920’s and 1930’s, the Bible Students gave more and more
emphasis to the early Christian method of preaching - from house to house. (Acts
20:20) Each believer had the responsibility to witness to as many people as
possible regarding Christ’s Kingdom rule. Unquote (Page 355)
The early Christian method of preaching was not from house-to-house. There is no
record in the Bible of such an absurd activity. The deceitfulness in referring to Acts
20:20 as the ‘proof’ text has been considered elsewhere. However, it keeps recurring
because it is so important to the Society. The Witnesses have to absorb the current
literature before they go out to ‘preach’. As given, this is the main method of ensuring
continuous indoctrination.
Distinctive beliefs - or publicity stunts?
Quote In July1931, the Bible Students held a convention in Columbus, Ohio, during
which the thousands present adopted a resolution. In it they joyfully embraced “the
name which the mouth of the Lord God has named,” and they declared: “We desire to
be known as and called by the name, to wit, ‘Jehovah’s witnesses.’” Ever since that
date, Jehovah’s Witnesses have become known worldwide not only for their
distinctive beliefs but also for their zealous house-to-house and street ministry.
Isaiah 43:10-12; Matthew 28:19,20; Acts 1:8. Unquote (Page 358)
Strictly speaking, the word ‘convention’ should be ‘assembly’. (See 1928)
Initially, the Witnesses were known as ‘Jehovah’s witnesses’.
None of these biblical references justify the general contents of this passage.
Specifically, there is no name given at Isaiah 43:10-12. The name given is to be found
at Isaiah 62:4 - and it is not Jehovah’s witnesses - it is Hephzibah (My delight is in
Page 375
her). Also, the phrase ‘the name that the mouth of God has named’ is not given at
Isaiah 43:10-12, it is given at Isaiah 62:2. Quite clearly, the Society does not give
Isaiah 62:2 as a reference because verse 4 contains the correct name of
Hephzibah. (1931)
None of these references justify the last statement. None of them refer to house-tohouse ‘preaching’, however inappropriate. This is quite a good example of one of
the techniques used to fool the reader. The inference is that the biblical
references refer to all statements made in the passage, when they do not.
Also note, ‘… . Jehovah’s Witnesses have become known worldwide not only for
their distinctive beliefs … .’ This is an indication of the true reasoning behind
distinctive beliefs: to enable the Witnesses to become known worldwide. They are
publicity stunts. (1945)
One of the references, Acts 1:8, reads:
Quote But you will receive power when the Holy Spirit comes upon you; and you will
be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the
earth. Unquote (N.I.V.)
Jesus is here referring to the power that was given to his apostles by the Holy Spirit at
Pentecost. This power would enable some of them to witness by performing miracles not by knocking on strangers’ doors and engaging in street ‘ministry’!
So much for Mankind’s Search for God.
*
The changeover to voluntary contributions.
During February, letters were sent to the congregations stating that prices would no
longer be set for books, magazines or subscriptions. The reasons for this major policy
change were given as:
Quote By adopting a method of literature distribution based completely on
donation, Jehovah’s people are able to greatly simplify our Bible education work
and separate from those who commercialize religion. Unquote (P320)
The true reason is that Jimmy Swaggart Ministries (that also sold religious literature)
had been ordered by a Californian court to pay tax on its literature sales. They
appealed the case to the Supreme Court of the United States and were aided by the
Society in this matter - for obvious reasons. The Supreme Court decided, however,
that religious literature could be taxed, and their decision applied to all the American
states that wished to apply the ruling. The tax was 6%, so there was quite a saving to
be made by changing over to untaxed voluntary contributions.
This policy was not employed worldwide. (Franz, In Search of Christian Freedom,
page 582): it was only implemented in developed countries. The old system of direct
sales still applied to the Third World.
Page 376
The financial effect of this changeover to voluntary contributions is neatly illustrated
by listing the statistics of the British branch office for the financial year ended August
1995:
(All figures in millions of dollars)
Turnover
Profit before tax
Profit after tax
Shareholders funds
Return on share funds
74.64
31.73
31.73
373.16
8.50
The profit margin was 42.51% (Sanderson, page 265)
The average number of British publishers given by the Society for 1995 is 125,138.
As the publishers (active Witnesses) are mainly responsible for the Society’s income it
must be that each British publisher was providing the Society with an average of
approximately 250 dollars per annum profit. At the 1995 exchange rate of 1.4 dollars
to the pound, this is approximately £180.
The British publishers’ average full contribution to the turnover (1995) was over 596
dollars (£426) per annum. To this figure must be added the cost of getting to the
Kingdom Hall - and the cost of shoe leather! The Witnesses now attend the Kingdom
Hall three times a week for the five sessions.
The arrangements at congregation level involve the publishers making a voluntary
donation to the Society’s ‘worldwide fund’ prior to receiving the literature.
This convenient system enables the Society to say that the publishers receive free
literature to distribute (paid for by the ‘worldwide fund’) and therefore they have to
give any donations obtained back to the Society. (Sanderson, page 264) (Franz, In
Search of Christian Freedom, page 582) Clearly, the publishers are funding the whole
operation - but then, this has always been the case. Under this system the Witnesses
would not receive a commission.
The ‘doorstep’ Witnesses will know nothing of the true reasons why voluntary
donations were introduced, but they will know of the financial arrangements at
congregation level. These would be good points to discuss with them.
Broken families.
Jeff Atkinson, former Chair of the American Bar Association’s Child Custody
Committee stated that, during 1990, probably half (50%) of the contested custody
cases in the courts that year were Jehovah’s Witnesses. (P332,396) The Witnesses in
America make up about 0.35% of the population. Pity the children.
Page 377
Membership figures.
The average number of publishers for 1990 was 3,846,311.
The Proclaimers
Voluntary contributions.
Quote In 1990, because of highly publicized financial scandals in some of
Christendom’s religions, coupled with an increasing tendency by governments to
classify religious activity as a commercial enterprise, Jehovah’s Witnesses made
some adjustments in their activity in order to avoid any misunderstanding. The
Governing Body directed that in the United States, all literature that the Witnesses
distribute - Bibles, as well as tracts, booklets, magazines, and bound books explaining
the Bible - be provided to people on the sole precondition that they read it, no
contribution being suggested. The activity of Jehovah’s Witnesses is in no way
commercial, and this arrangement served to further differentiate them from religious
groups that commercialize religion. Unquote (Pages 349,350)
No comment.
Relative subjection to the ‘superior authorities’.
The position of relative subjection to the ‘superior authorities’ is discussed and
reaffirmed: The Watchtower of November 1, 1990 being referred to. (Page 198) Just
how relative is left for the Society to decide in any one specific situation. Clearly, this
ploy of relative subjection is used whenever the abnormalities in the Society’s
approach to different governments is being queried - as in Mexico (1962) and, as will
be seen, in Bulgaria. (1998)
Not given in The Proclaimers:
1) Mankind’s Search for God. This book is indexed, but no details are given.
2) Contested custody figures for 1990.
1991
The Greatest Man Who Ever Lived was published.
*
Pay Attention to Yourselves and to All the Flock was published.
This was a book specifically for elders. It had a stern warning printed on the inside of
its cover to the effect that it belonged to the congregation and must be returned to the
congregation’s service committee if the elder left. No copies were to be made of any
portion of it. Penton states that the Witnesses are largely unaware of its contents. One
of the points made is that it is not elder business if a Witness associates with a
disfellowshipped relative on a non-spiritual basis. (P331,332) This is a large grey area
and many Witnesses would still shun such people.
*
Page 378
Membership figures.
The average number of publishers for 1991 was 4,071,954. This compares with
3,846,311 for 1990.
The Proclaimers
The Greatest Man Who Ever Lived.
Quote Then, in 1991 there was published the beautifully illustrated book The
Greatest Man Who Ever Lived, a thorough study of the life and teachings of Jesus
Christ. Unquote (Page 111)
Not much, but at least it is indexed.
*
Armageddon, etc. - coming soon.
Quote F.W. Franz, who was baptized in 1913, well expressed the feelings of
Jehovah’s Witnesses. In 1991, as president of the Watch Tower Society, he stated:
“Our hope is a sure thing, and it will be fulfilled fully to every last one of the 144,000
members of the little flock to a degree beyond what we have even imagined. We of the
remnant who were on hand in the year 1914, when we expected all of us to go to
heaven, have not lost our sense of value of that hope. But we are as strong for it as we
ever were, and we are appreciating it all the more the longer we have to wait for it. It
is something worth waiting for, even if it required a million years.” Unquote (Page
716)
One million years! Do the Witnesses know of this possibility?
On the same page is given:
Quote The time is rapidly approaching when Christ’s presence in Kingdom power
will be made clearly manifest to all humankind. Then, the watching ones will “receive
the fulfillment of the promise.” (Heb. 10:36) Indeed, their expectations will be
fulfilled beyond ‘what they ever imagined.’ How happy and how thankful they will be
that in the closing days of this wicked system of things, they were the ones who
continued to keep on the watch, the ones who zealously proclaimed God’s Kingdom!
Unquote
That’s better - that’s much more like it!
Not given in The Proclaimers:
1) Any details of The Greatest Man Who Ever Lived.
2) Pay Attention to Yourselves and to All the Flock is not indexed. This was an
internal book - to be used only by the elders.
Page 379
1992
The death of Fred Franz.
Fred W. Franz, the Society’s fourth president, died on December 22, 1992, at the
age of 99 years. Milton G. Henschel was appointed to be the fifth president on
December 30, 1992. He is described by Penton as an equally conservative
member of the governing body, but without the panache of the previous
presidents. (P315)
The governing body.
A tight control was still exercised by the ‘Establishment’ over the membership of the
governing body - as is to be expected. Raymond Franz states that new members were
chosen from among the ‘anointed’ class who had previously occupied relatively minor
positions of responsibility. (F379)
The Watchtower of April 15, 1992, states that ‘other sheep’ were now allowed to share
in the work of the governing body’s committees, but not in the full sessions of the
governing body. Two main articles in this issue laid the groundwork for this
announcement. (F379) These are not the ‘other sheep’ who were appointed as
secretaries to the governing body’s committees. (1976)
Penton writes that, in effect, another class had been created. This class was given the
esoteric name of Nethinim or Given Ones. (P311,312) Now, in 2004, they are referred
to as Chieftains.
Malawi.
During 1992, international pressure was beginning to mount against Malawi relating
to its poor human rights record with respect to the general population, not just the
Witnesses. The president of Malawi, Dr. Banda, said that there had never been a
policy to force Malawians to purchase party cards, and if anyone had been doing so it
was very bad of them and they must stop. (Yearbook 1999, page 211)
Jesus’ ‘corresponding’ ransom sacrifice.
It was during 1992, that I became interested in the Jehovah’s Witnesses after reading
the articles concerning Jesus’ ‘corresponding’ ransom sacrifice in The Watchtower of
June 15, 1992.
There is another exposition of this subject in The Watchtower of July 15, 1997. (1997)
I elaborate on these two Watchtower articles further into this heading because the
latter was plagiarized from the former.
A similar reference to this teaching is made in the book You Can Live Forever in
Paradise on Earth. (1982) (Pages 62,63)
Page 380
Also, I have since found the following passage in The Watchtower of June 15, 1992,
that I did not know (at that time) was one of the indirect adulterations of the Bible.
Under the heading ‘Can Sin Be Wiped Away?’ is found:
Quote We should face the fact that we have sinful tendencies and need to be rescued
from that miserable condition. But by whom?
The Christian apostle Paul asked that question after admitting his own tendencies to
sin despite wanting to do otherwise: “Miserable man that I am! Who will rescue me
from the body undergoing this death?” Paul then proceeded to answer: “Thanks to
God through Jesus Christ our Lord!” Why? Because God had arranged for
forgiveness of sin through Jesus’ ransom sacrifice. - Romans 7: 14-25. Unquote
The last statement (in bold) is a Society insert and it is a good example of
‘sandwiching’. I repeat this passage as part of the ‘Indirect Manipulation of the Bible’
section.
The insert is not simply tacked on to verse 25: it replaces the correct ending. When
only part of a verse is given as a reference the Society usually divides the verse into a),
b), etc., but not in this instance. It is almost as though the writer wanted the reader to
believe that the final sentence was the true ending of verse 25 and the words are
therefore Paul’s - and worthy of note.
Another article from The Watchtower of June 15, 1992, was titled ‘A Ransom in
Exchange for Many’. The final paragraph gives:
Quote A grand future of eternal life on a paradise earth lies ahead for those who
accept the ransom sacrifice of Jesus Christ. Please get in touch with Jehovah’s
Witnesses and examine for yourself how you can enjoy freedom from sin and death
through the loving ransom arrangement. Unquote
Don’t!
Finally, I give a passage from The Watchtower of June 15, 1992, that was
repeated, almost verbatim, in The Watchtower of July 15, 1997.
From The Watchtower of June 15, 1992:
Quote Adam sold all of mankind, including us, into sin and death. The price, or
penalty, he paid was his perfect human life, with the potential of living forever. To
cover this, another perfect human life - a corresponding ransom - had to be paid.
However, nobody born from imperfect men could provide the needed, perfect human
life. (Job14:4; Psalm 51:5)
In his wisdom, however, God opened up a way out of these straits. He transferred the
perfect life of his only-begotten Son from the heavens to the womb of a virgin, letting
him be born as a perfect man. (Luke 1:30-38; John 3:16-18) … .
Page 381
In order to accomplish the redeeming, Jesus had to maintain a clean record all the time
he was on earth. This he did. Unquote
From The Watchtower of July 15, 1997:
Quote Adam sold all mankind, including us, into sin and death. The price, or penalty,
he paid was his perfect human life. To cover this, another perfect human life - a
corresponding ransom - had to be paid. (Exodus 21:23; Deuteronomy 19:21; Romans
5:18,19)
Since no imperfect man could provide this ransom, God, in his infinite wisdom,
opened up a way out of these straits. (Psalm 49:6,7) He transferred the perfect life of
his only-begotten Son from the heavens to the womb of a virgin on earth, letting him
be born as a perfect man. - Luke 1:30-38; John 3:16-18.
In order to accomplish the work of redeeming mankind, Jesus had to maintain a clean
record the entire time he was on earth. This he did. Unquote
My ellipsis. I have not been guilty of any ‘sins of omission’.
A clear case of internal plagiarism!
Membership figures.
The average number of publishers for 1992 was 4,289,737. This compares with
4,071,954 for 1991.
The Proclaimers
The Proclaimers records the death of F.W. Franz, (page111) but the index does not
contain a reference to Milton G. Henschel as being the next president.
Expansion.
There is a picture of the Watch Tower Educational Center at Patterson, New York
State, when under construction during 1992. (Page 352)
Also, the second printing factory at Wallkill was completed during 1992. The
capacity of this new plant has been given at 1977. (Pages 591,592)
Not given in The Proclaimers:
1) The first move to allow suitable members of the ‘other sheep’ class to serve on the
governing body’s committees. The name of Nethinim (Given Ones) by which they
were known is not indexed - neither is the modern title of Chieftains. Perhaps the
upgrading of some of the ‘other sheep’ is being played down.
2) The mounting international pressure on Malawi to improve its human rights
record is not given in The Proclaimers. The only reference to Malawi is to
acknowledge that, as of 1992, violence against the Witnesses there had subsided to
Page 382
a considerable degree. (Page 317) The reason is not stated. In fairness, it has to be
said that the reason of international pressure is given in the 1999 Yearbook. (Page
211)
The Proclaimers.
The Proclaimers was published during 1993. Consequently, 1992 is the last year of its
input into this history.
1993
Jehovah’s Witnesses - Proclaimers of God’s Kingdom was published.
According to the foreword:
Quote The editors of this volume have endeavored to be objective and to present a
candid history. Unquote
Penton writes that if they have endeavoured to be objective (which is more than
doubtful) they have failed. It is written in a style that makes it difficult to tie various
events together, chronologically or contextually. By doing this many embarrassing
facts are glossed over and a number of historically-important persons and events are
omitted completely. (P322) These are:
Olin Moyle and his successful suite for defamation, after which the Society set up the
disfellowshipping, or judicial committees. (P322) I refer to these as ‘church courts’.
Raymond Franz is never mentioned in this book even though it is widely known that
he played a central role in the development of the governing body. (P322)
The Proclaimers never mentions that two governing body members (Ewart Chitty and
Leo Greenlees) were removed from that body for ongoing homosexual practices, but
were never disfellowshipped. (P322)
It argues that the reason why Rutherford drove the four directors from office during
1917 was that they opposed the publication of the book The Finished Mystery. Penton
writes that this is untrue, as is clearly shown by Rutherford’s own statements made in
court, under oath, during 1918. (P323,393)
The book ignores the facts concerning the attempts made by the Society to ingratiate
themselves with Hitler and the Nazis in 1933: by publishing and distributing the
Declaration of Facts. (P323)
It states that, after the 1925 prediction failed, the majority of Bible Students remained
faithful to the Society. (P323) (The Proclaimers, page 78)
As given at 1925, the Society claimed that 90,434 had attended the Memorial service
for 1925. By 1928 this figure had dropped to below 20,000. Well over 70,000
Page 383
Memorial attenders had left the organization between 1925 and 1928 - less than
20,000 had remained. The vast majority had left the Society - not remained!
*
The substance of this history is now based mainly on the magazines. Accordingly
I indicate the particular magazine under consideration in bold.
*
More apostate-bashing.
The Society’s response to the ever-present ‘apostate’ problem is disfellowshipment,
and thereafter to heap vitriolic diatribes upon them.
The Watchtower of October 1, 1993, (on page 19) gives:
Quote Regarding them, the psalmist said: “Do I not hate those who are intensely
hating you, O Jehovah, and do I not feel a loathing for those revolting against you?
With a complete hatred I do hate them. They have become to me real enemies.”
(Psalm 139:21,22). It was because they intensely hated Jehovah that David looked on
them with abhorrence. Apostates are included among those who show their hatred of
Jehovah by revolting against him. Apostasy is, in reality, a rebellion against Jehovah.
Some apostates profess to know and serve God, but they reject teachings or
requirements set out in his Word. Others claim to believe the Bible, but they reject
Jehovah’s organization and actively try to hinder its work. When they deliberately
choose such badness after knowing what is right, when the bad becomes so ingrained
that it is an inseparable part of their makeup, then a Christian must hate (in the
Biblical sense of the word) those who have inseparably attached themselves to the
badness. True Christians share Jehovah’s feelings toward such apostates; they are not
curious about apostate ideas. On the contrary, they “feel a loathing” toward those who
have made themselves God’s enemies, but they leave it to Jehovah to execute
vengeance. - Job 13:16; Romans 12:19; 2 John 9,10. Unquote (P329)
Some passages are best left unanswered - this is one.
However, it has to be said that cult methods of ‘mind control’ include an appeal to the
membership’s emotions - hatred being one such emotion.
Malawi. (The end of the matter)
The Malawian ban on Jehovah’s Witnesses was lifted on August 12, 1993. (Yearbook,
1999, page 212) It had been in place since 1967. (Page 178) As given, its lifting was
due to mounting international pressure on Malawi to improve its human rights record
in general.
Membership figures.
The average number of publishers for 1993 was 4,483,900. The figure for 1992 was
4,289,737.
Page 384
1994
Regarding the ‘This generation will see it all’ prediction.
After the failure of the 1925 prediction and the end of the ‘Millions’ campaign
Rutherford did not set another ‘marked’ date. He concentrated on the ‘fact’ that ‘this
generation’ will see the Second Advent of Jesus. By this he meant that the generation
‘understanding’ the end of the Gentile Times, during 1914, (when Jesus set up his
invisible heavenly kingdom - for the second time) would also see his physical Advent
and the setting up of his earthly kingdom. The word ‘understanding’ was changed to
‘observing’ in 1978. As given, this extended the time period by a few years.
It is to be remembered that, according to the Society, Jesus also set up his invisible
heavenly kingdom during 1874. (See 1874)
Since 1926, the ‘This generation will see it all’ prediction was the ‘fact’ that the
Witnesses had to keep in mind as they ‘placed’ the literature. The Golden Age
magazine of October 22, 1926, was among the first publications to set out this
prediction. (F.Appendix [update] page 2)
The Watchtower of February 15, 1994, contains two full-length articles ‘What Will
Be the Sign of Your Presence?’ and ‘Tell Us, When Will These Things Be?’
Altogether there are fourteen pages where the ‘this generation’ prediction could have
been discussed, but it was never mentioned.
The situation now beginning to surface illustrates the justification for the ‘sifting’
process as a major aspect of Society policy. The Witnesses of 1994 would know very
little, or nothing at all, about this prediction. If it was to be quietly dropped its going
would hardly cause a comment among them. In fact it was dropped - during 1995.
It is timely to give passages from two Watchtowers of 1951.
From one dated June 1, 1951:
Quote Hence our generation is the generation that will see the start and finish of
all these things, including Armageddon. Unquote (F.Appendix [update] page 2)
And from the other, dated July 1, 1951:
Quote The actual meaning of these words is, beyond question, that which takes a
“generation” in the ordinary sense, as at Mark 8:12 and Acts 13:36, or for those living
at the given period. This therefore means that from 1914 a generation shall not
pass till all is fulfilled and amidst a great time of trouble. Unquote (F.Appendix
[update] page 2)
Disfellowshipment statistics.
According to the Society’s own statistics contained in The Watchtower of April 1,
1994, roughly 40,000 Witnesses each year were being disfellowshipped from the
Page 385
worldwide community at this time. (P311) To this figure has to be added those who
had voluntarily dissociated themselves from the movement.
The Society was, and still is, under attack from ex-members as never before. Both the
Witness movement as a whole and its teachings are being subjected to intense
scrutiny. However, the membership figures are still increasing.
Some more apostate-bashing.
The Society continued to pour vitriolic statements over the ‘apostates’. The
Watchtower of July 1, 1994, gives:
Quote Food on the table of demons is poisonous. Consider, for example, the food
dispensed by the evil slave class and the apostates. It does not nourish or build up; it is
not wholesome. It cannot be, for the apostates have stopped feeding at Jehovah’s
table. As a result, whatever they had developed of the new personality is gone. What
motivates them is, not the holy spirit, but vitriolic bitterness. They are obsessed with
only one aim - beating their former fellow slaves as Jesus foretold. - Matthew
24:48,49. Unquote (P329,330)
Further, in the same Watchtower:
Quote Yes, apostates publish literature that resorts to distortions, half truths, and
outright falsehood. They even picket Witness conventions, trying to trap the unwary.
Hence, it would be a dangerous thing to allow our curiosity to move us to feed on such
writings or listen to their abusive speech! While we may not think it a risk for us
personally, the hazard remains. Why? For one thing, some of the apostate literature
presents falsehoods by means of ‘smooth talk’ and ‘counterfeit words’. (Romans
16:17,18; 2 Peter 2:3) What would you expect from the table of demons? And while
the apostates may also present certain facts, these are usually taken out of context
with the goal of drawing others away from the table of Jehovah. All their writings
simply criticize and tear down! Nothing is upbuilding.
Jesus said: ‘By their fruits you will recognize them.’ (Matthew 7:16) What, now, are
the fruits of the apostates and their publications? Four things mark their propaganda.
(1) Cleverness. Ephesians 4:14 says they are ‘cunning in contriving error.’ (2) Prideful
intelligence. (3) Lack of love. (4) Dishonesty in various forms. These are the very
ingredients of the food that is on the table of demons, all of which is designed to
undermine the faith of Jehovah’s people. Unquote (P330)
More tongue-in-cheekness! The writers of this type of material must find their task
very easy. They simply attribute to the ‘apostates’ the machinations of the Society.
Penton writes that such diatribe is never supported by concrete examples, nor does the
Society ever try to counter ‘apostate’ assertions with direct argumentation. (P330)
At Matthew 7:16, Jesus is referring to false prophets, not the so-called ‘apostates’
within the Society.
Page 386
This quotation is a further example of the cult practice that appeals to the
membership’s emotions - including hatred.
The Society as a cult.
Hitting the nail squarely on the head and calling the Society a cult is quite a serious
problem. By any definition of the word the Society and its methods fit perfectly. The
sinister overtones of the word also fit perfectly. The Society knows only too well the
value of a short, descriptive ‘sound bite’. The word ‘cult’ is as much a ‘sound bite’ as
‘Millions now living will never die’ or ‘This generation will see it all’.
The following series of passages are taken from The Watchtower of February 15,
1994:
Quote Cult leaders are known to use manipulative methods to control the minds
of their followers. Is there any evidence that the Jehovah’s Witnesses do this? Is
their worship clothed in secrecy? Are they following and venerating a human leader?
Pointedly, are Jehovah’s Witnesses a cult? Unquote (Page 4)
Clearly, the Society does ‘use manipulative methods to control the minds of their
followers’.
It is true that Kingdom Halls have signs saying “Visitors welcome”. However, there
are secretive aspects to their worship that apply to both the visitor and the established
congregation: these are the use of ‘Millerite mesmerism’, etc.. (Also, see 1978)
Finally, to venerate is defined as: “To consider worthy of and regard with deep respect
or warm approbation.” (The Concise Oxford Dictionary) To venerate someone is
perfectly natural.
Quote Multitudes around the world are well acquainted with Jehovah’s Witnesses. Of
the millions of non-Witnesses who are studying the Bible with the Witnesses or who
have studied with them at one time or another, we ask, Were there any attempts to
brainwash you? Did the Witnesses employ mind-control techniques on you? “No”
would doubtless be your frank response. Unquote. (Page 6)
The Witnesses cannot consciously employ brainwashing techniques on the ‘person of
goodwill’ because they are not aware that the approach they have been taught to
employ is, in fact, a brainwashing technique. However, studying the Society’s
literature rather than the Bible itself (notwithstanding the quotation) is opening the
‘person of goodwill’ to the Society’s brainwashing expertise: as exemplified by the
Seven-Step Indoctrination Program. (1937)
Also, of course, the brainwashing techniques come fully into play when the ‘person of
goodwill’ becomes a Jehovah’s Witness. They take place mainly in the Kingdom Hall
using the indoctrination material contained in the Society’s internal publications, as
dispensed by the congregation’s Society-man: the Society’s congregation secretary.
Page 387
Quote Jehovah’s Witnesses recognize that it is their Scriptural responsibility to
love and care for their families. They live and work with people of all races and
religions. When disasters strike, they are quick to respond with relief supplies and
other humanitarian assistance. Unquote (Pages 6,7)
Witnesses only - naturally.
As for family ‘love and care’, readers will have their own opinions - no doubt.
Quote The book Religion in America states: “The group has never wavered from its
focus on Bible study, and its teachings are supported by an elaborate system of
references to scripture.” Unquote (Page 7)
No comment! I wonder how many books were scoured before that passage was
unearthed!
Quote It is precisely because of this close adherence to Bible teachings that the
veneration and idolization of human leaders so characteristic of cults today is not to be
found among Jehovah’s Witnesses. Unquote (Page 7)
As given, the Society is a huge American writing, printing and publishing concern that
uses cult methods of ‘mind control’ over its workforce in order to function. That much
is plain and obvious. What is not so plain and obvious are the motives of the people
that control what is, essentially, a very large and well-financed power base.
Many governments, past and present, have banned the organization: clearly, they have
regarded the Society as dangerous. Like all power bases it can operate for good or
evil, depending on the nature of those in control and the opportunities afforded
them. So far this aspect has not been very encouraging.
It has to be remembered that the Society operated in 235 lands and had a total
average membership of 5,881,776 publishers in 2001. (The Watchtower of January
1, 2002)
However, is power the overall motive that drives the Society?
Blood transfusions. (The sharp end)
Rev. Ian Brown gives in his book Sixty Questions Every Jehovah’s Witness Should be
Asked:
Quote
THE VICTIMS
It is a sad fact to ponder that a large number of Jehovah’s Witnesses, including many
children, have died due to their loyalty to the Watchtower Society’s brutal and
unscriptural position on blood transfusions.
Page 388
The 22 May, 1994, issue of ‘Awake!’ featured the stories of five children who died
after refusing blood transfusions. These stories, emotive in both tone and rhetoric,
depict children who inspired respect and acceptance for the Society as they ‘happily
sacrificed their lives’ to uphold the Watchtower’s regulations. The reality of the
situation is, however, much more grim.
In a particularly horrifying example of how seriously the Jehovah’s Witnesses take the
Society’s prohibition, Paul Blizard recounts his experience when his daughter needed
a transfusion. After Blizard accepted a court order requiring that his daughter receive a
transfusion, an elder said, “I hope your daughter gets hepatitis from that blood.”
[‘Witnesses of Jehovah’, p. 197].
Blizard, his wife, and even their daughter were shunned by their congregation for not
smuggling the girl out of the hospital to avoid the transfusion. Unquote (Page 82)
Rev. Ian Brown then goes on to describe the Bulgarian situation regarding these
matters, as will be given at 1998.
The Watchtower Education Center at Patterson.
The Society’s headquarters had been in need of more space for some time. It had
been refused permission to extend Brooklyn and, therefore, had built elsewhere: in
Patterson, 70 miles from Brooklyn. The new building, named the Watchtower
Education Center, was completed in 1994 when certain major operations began there.
Gilead had been based at Wallkill, 90 miles from Brooklyn - it moved to Patterson
during 1995. (Yearbook, 1999)
Membership figures.
The average number of publishers for 1994 was 4,695,111. The figure for 1993 was
4,483,900.
1995
Knowledge That Leads to Everlasting Life was published.
*
Blinkering the Witnesses.
The internal publication Our Kingdom Ministry, (U.S. edition) warns the Witnesses
not to read publications written by ‘apostates’. It also called upon them to ignore
websites and chat groups on the Internet. At this time there were reports on the
Internet concerning the forced de-programming of Witness converts in Japan: usually
at the behest of their families. (P332,395)
The Society has its own website on the Internet.
Page 389
This generation will see it all. (The end)
Up to, and including October 22, 1995, the Awake! magazine (on page 4)
contained the sentence:
Quote Most important, this magazine builds confidence in the Creator’s promise of a
peaceful and secure new world before the generation that saw the events of 1914
passes away. Unquote
Starting with the Awake! magazine of November 8, 1995, this statement was
replaced with:
Quote Most important, this magazine builds confidence in the Creator’s promise of a
peaceful and secure new world that is about to replace the present wicked, lawless
system of things. Unquote
The basic teaching of the Society, since 1926, had been abandoned.
When I pointed this out to a Witness lady she just shrugged her shoulders.
Rutherford’s original doctrine of 1926, had involved the physical Second Advent of
Jesus.
The ‘great tribulation’ is coming - soon.
Now that the ‘This generation’ statement had been dropped it became necessary to
extend the ‘great tribulation’ to some time in the near future. The Watchtower of
October 15, 1995, had pre-empted this move and had already given prominence to
this theme.
Quote So we can expect that the great tribulation will soon begin. Unquote (Page 7)
Similarly,
Quote Rather than being faint or paralyzed with fear, they would have reason to lift
their heads fearlessly, even though knowing that the climax of the great tribulation
was imminent. Unquote (Page 8)
Quote According to all the available evidence, Jehovah’s chosen Ruler, Jesus Christ,
has been ruling as King since the critical year1914. This means that the time left is
fast running out for individuals to develop and manifest a wholesome fear of
Jehovah. Unquote (Page 13)
Quote Yes, Jehovah will see that his servants finally receive justice. Jesus is involved,
too, especially now because we are living in “the last days” of the present wicked
system. Jehovah will soon use his powerful Son to wipe wickedness off the earth. (2
Timothy 3:1; 2 Thessalonians 1:7,8; Revelation 19:11-16) Unquote (Page 18)
None of the references given support the contents of this quotation.
Page 390
This ploy is very similar to the imminent closing of ‘Heaven’s Gates’ to new
members.
Still from The Watchtower of October 15, 1995:
Quote While the judging as described in the parable is in the near future, even now
something vital is taking place. We Christians are engaged in a lifesaving work of
proclaiming a message that causes a division among people. (Matthew 10:32-39)
Unquote (Page 28)
The parable referred to is the parable of the talents. (Matthew 25:14-30)
Quote Thus, this parable should spur us on to more zealous activity in the Christian
ministry. Before it is too late, we want to do all we can to proclaim the good news of
the Kingdom and in that way give others the opportunity to respond. Unquote (Page
28)
And so on, and so on, and so on. All this from just one magazine!
The Holocaust.
This year was the 50th anniversary of the liberation of the German concentration
camps. The front cover of the Awake! magazine dated August 22, 1995, carries the
heading ‘The Holocaust. Who Spoke Out?’. (No prizes given!) The Society did speak
out, but only after its property had been seized - and at what cost to the German
Witnesses? Brave talk from across the Atlantic!
Within this magazine there are several short articles claiming that Jehovah’s
Witnesses were ‘one voice’ that spoke out against Nazi oppression. Naturally, not one
word is said concerning the Society’s 1933 Declaration of Facts.
The Witnesses who read these articles are told nothing about the true situation in
prewar Germany. Similarly, they have no idea that the Mexican issue was resolved
when the government there changed its attitude towards property ownership by
religious organizations. How could they? The Society’s publications never mention
these facts and the Witnesses are not allowed to read any other literature. This is
typical cult practice.
A move for Gilead.
The Gilead Missionary School moved to Patterson. (Yearbook, 1999)
Membership figures.
The average number of publishers for 1995 was 4,950,344. The figure for 1994 was
4,695,111.
1996
Page 391
Alternative civilian service.
As given in this history, the ‘issue’ of whether, or not, alternative civilian service
should be undertaken by the Witnesses in lieu of military service was discussed many
times by the governing body. The required two-thirds majority needed to change the
policy of banning such alternative service was never reached. Between January and
November 1978, six governing body meetings discussed this ‘issue’. One year later,
on September 15, 1979, another vote was taken but it was evenly divided and no
change could be effected.
For almost another 17 years the policy remained in effect until The Watchtower of
May 1, 1996, decreed that the acceptance of alternative civilian service was now a
matter of conscience for each individual Witness. (F.Appendix [update] pages 6,7,8)
(P317)
The biblical references used to support this ban for over 50 years no longer applied!
Franz writes that during those years thousands of Witnesses, mainly young men, spent
time in prison for refusing to accept alternative civilian service. As given, as late as
1988, more than 500 conscientious objectors were imprisoned in France and
approximately 1,000 in Italy for refusing to perform military service or alternative
civilian service. Mainly, they were Jehovah’s Witnesses. (1988)
I give the following elaboration.
The Watchtower of May 1, 1996, contains 18 pages of verbiage mainly concerned
with the identity of the ‘superior authorities’. (Romans 13:1) Near the end of this
passage is given:
Quote And during peacetime, in many lands that maintain compulsory military
service, Jehovah’s Witnesses, as ministers of religion, are granted exemption. Thus
they can continue helping the people by their public service. Unquote (Page 19)
There then follows immediately:
Quote What, though, if a Christian lives in a land where exemption [from peacetime
military service] is not granted to ministers of religion? Then he will have to make a
personal decision following his Bible-trained conscience. (Galations 6:5) While
taking the authority of Caesar into account, he will weigh carefully what he owes to
Jehovah. (Psalm 36:9; 116:12-14; Acts 17:28) Unquote (Page 19)
My brackets. […] It is clear that a Witness is now allowed to join the military
during peacetime.
There then follows:
Quote In some places a required civilian service, such as useful work in the
community, is regarded as nonmilitary national service. Could a dedicated Christian
Page 392
undertake such service? Here again, a dedicated, baptized Christian would have to
make his own decision on the basis of his Bible-trained conscience. Unquote
(Page 19)
And finally:
Quote What, though, if the State requires a Christian for a period of time to perform
civilian service that is a part of national service under a civilian administration? Here
again, Christians must make their own decision based on an informed conscience.
Unquote (Page 20)
And so, the policy that had caused so much misery to the Witnesses was dropped
under peacetime conditions. The situation that would exist if a particular country
went to war was not considered in this article.
Membership figures.
The average number of publishers for 1996 was 5,124,811. The figure for 1995 was
4,950,344.
1997
A Book for All People was published.
This book was launched for the 1997, 1998 assemblies. (The Watchtower of April 1,
1998) (See 1998 for details - ‘Phony letter-writers?’)
*
The Society as a cult.
The Watchtower of March 15, 1997, gives:
Quote Jehovah’s Witnesses in France were recently the target of a barrage of false
accusations. Seizing upon tragic events involving religious cults in Europe and Japan,
the media spread distorted information about the Witnesses. They were wrongly
portrayed as one of the largest and most dangerous cults. Unquote (Page 24)
No specific false accusations are stated, and neither are the identities of those making
them.
In response, the Society produced an informative tract. This tract was printed in
French and more than 9,000,000 copies were distributed.
This Watchtower then prints statements from unnamed French supporters of the
Witnesses. Whether these supporters, and their statements, actually exist is impossible
to verify. However, it is certain that the statements were written to be believed by the
Witnesses - whoever wrote them.
Quote This tract impressed many, including public officials. “The criticism leveled at
Jehovah’s Witnesses fills me with indignation,” wrote a regional councilman after
Page 393
reading the tract. “Time and again I have come to appreciate the benevolent and
unselfish character of your work.” Unquote (Page 24)
Quote In response to the tract, a member of the European Parliament wrote: “The
majority of the people know very well how to tell the difference between the group of
Christians of which you are a part and the cults.” Unquote (Page 24)
Quote In Brittany a Witness presented the tract to a priest, who readily accepted it. “I
commend you for what you are doing,” the priest said. He then added: “I encourage
my parishioners to let you into their homes and to offer you a cup of coffee. You can
even tell those you meet that you have been to my home. I also want to tell you that
I appreciate reading your publications.” Unquote (Page 24)
Quote After reading the tract, a Protestant man in Alsace wrote to the Watch Tower
Society requesting a Bible study. “Having lost all confidence in my parish,” he wrote,
“I’m looking forward to a new start spiritually.” Unquote (Page 24)
Clearly, the verifiable substance of all these quotations is nil.
The New World Translation of the Holy Scriptures.
The Watchtower of December 1, 1997, contains an article describing the passing out
of the 103rd class of ‘missionaries’ from the Gilead Missionary School:
Quote Brother Schroeder pointed out that when work on the New World Translation
of the Holy Scriptures began 50 years ago, the anointed members of the New World
Bible Translation Committee did not look for the approval of men but relied on the
guidance of holy spirit. (Jeremiah 17:5-8) Recently, though, some authorities have
recognized the high standard set by the New World Translation. In a letter to the
Society, one scholar wrote: “I know a quality publication when I see one, and
your ‘New World Bible Translation Committee’ has done its job well.” Unquote
(Pages 23,24)
Hard, verifiable facts are again conspicuous by their absence. Who are these
‘authorities’? Who is this ‘scholar’?
Jesus’ ‘corresponding’ ransom sacrifice.
From The Watchtower of July 15, 1997:
Quote According to Matthew’s Gospel, “the Son of man,” Jesus Christ, came “to
give his soul a ransom in exchange for many.” (Matthew 20:28) As recorded at 1
Timothy 2:6, Paul wrote that Jesus “gave himself a corresponding ransom for all.”
The word “ransom” signifies paying the price for the redemption of captives. The fact
that it is a corresponding ransom stresses the efficacy of the price in balancing the
legal scales of justice. But how could one man’s death be deemed “a corresponding
ransom for all”? Unquote (Pages 6,7)
Page 394
1 Timothy 2:6 contains one of the direct adulterations of the Bible. Also, the words ‘in
exchange’ are given only in the Witnesses’ Bible.
The article then goes on to explain:
Quote Adam sold all mankind, including us, into sin and death. The price, or penalty,
he paid was his perfect human life. To cover this, another perfect human life - a
corresponding ransom - had to be paid. (Exodus 21:23; Deuteronomy 19:21; Romans
5:18,19.) Since no imperfect man could provide this ransom, God, in his infinite
wisdom, opened up a way out of these straits. (Psalm 49:6,7) He transferred the
perfect life of his only-begotten Son from the heavens to the womb of a virgin on
earth, letting him be born as a perfect man.- Luke 1:30-38; John 3:16-18.
In order to accomplish the work of redeeming mankind, Jesus had to maintain a clean
record the entire time he was on earth. This he did. Unquote (Page 7)
As given at 1992, the above passage is almost a verbatim repeat of a passage given in
The Watchtower of June 15, 1992. It is a clear-cut instance of internal plagiarism.
Then we come to the nitty-gritty:
Quote Jesus’ ransom sacrifice can benefit us right now. By exercising faith in it, we
can enjoy a clean standing before God and can come under Jehovah’s loving and
tender care. (Acts 10:43; Romans 3:21-24) Unquote (Page 7)
Do you remember a similar passage? (See 1982)
There then follows the same proviso (that of having to seek forgiveness of sins on the
basis of the ransom) as given in the book You Can Live Forever in Paradise on Earth,
page 63. (1982)
Regarding this proviso, The Watchtower of July 15, 1997, goes on to give:
Quote Rather than being overwhelmed with guilt for sins we may have committed,
we can freely seek forgiveness from God on the basis of the ransom. - Isaiah 1:18;
Ephesians 1:7; 1 John 2:1,2. Unquote (Page 7)
In the article, ‘we’ refers to the Witnesses in general, not just the ‘anointed ones’.
Put in these terms it appears that the Society had now introduced the idea of the
absolution of sins by confession. It is strongly implied that, by making a confession of
their sins to God on the basis of Jesus’ ransom sacrifice, the Witnesses expect to be
granted absolution. However, it is given elsewhere that the Witnesses’ sins are
forgiven automatically - simply because they accept Jesus’ ‘corresponding’ ransom
sacrifice! (Foreword, 1878,1992 - Watchtower of June 15,1992)
Finally:
Page 395
Quote Should this not move us to learn more about Jehovah God and his loyal Son,
Jesus Christ, who became the ransom? (John 17:3) Unquote (Page 7)
John 17:3 contains another direct adulteration of the Bible.
Membership Figures.
The average number of publishers for 1997 was 5,353,078. The figure for 1996 was
5,124,811.
1998
Planned Giving to Benefit Kingdom Service Worldwide was published.
This is a brochure that gives information concerning the Society’s voluntary donation
arrangements.
*
Blood transfusions. (Relative subjection to the ‘superior authorities’)
The ban on blood transfusions and the use of some blood derivatives do not
apply to Bulgaria. This situation came about because the Bulgarian government
refused to grant the Society religious status whilst such a ban was in force.
Anne Sanderson gives this information on page 237 of her book Fearless Love. Her
information came from the Internet.
Also, Doug Harris gives this information on page 175 of his book The Jehovah’s
Witnesses. Their Beliefs and Practices.
Furthermore, Rev. Ian Brown gives this information in his book Sixty Questions Every
Jehovah’s Witness Should be Asked.
From Rev. Ian Brown’s book:
Quote
ANOTHER TWIST? … DRAMATIC NEWS FROM BULGARIA!
On 9 March, 1998, the European Commission of Human Rights accepted a settlement
between the government of Bulgaria and the Christian Association of Jehovah’s
Witnesses in which the Bulgarian government, in exchange for a significant
concession from the Witnesses, agreed to recognize the Witnesses as an official
religious organisation - and to provide civilian service for conscientious objectors to
military service.
The compromise made by the Society is far more noteworthy. The Watchtower
Society agreed, on the subject of blood transfusions, that “members should have
FREE CHOICE in the matter for themselves and their children, WITOUT ANY
Page 396
CONTROL OR SANCTION on the part of the association.” Unquote (Rev. Ian
Brown, pages 82,83)
An excellent topic to bring up with the ‘doorstep’ Witnesses.
Whether, or not, the Society intends to honour this agreement (to leave the Bulgarian
Witnesses alone in this matter) remains to be seen. Clearly, such information has to
come from the Witnesses themselves.
Also, I would classify the Bulgarian government’s decision to recognize the Society as
an official religious organization (and all that means) as a major concession.
So, this is why relative subjection to the ‘superior authorities’ has been ‘plugged’
since 1990!
It is interesting to note that the Society’s literature, over this period of time, refers to
the fact that the Witnesses have always paid their taxes to the ‘superior authorities’.
This was the thin end of the wedge that opened up the way to accept a fuller obedience
to the secular authorities in any given country. As given, this enabled the Society to
adopt different policies and teachings in different countries. Very convenient!
The new covenant - yet again.
The inside cover of every Watchtower lists the article headings. In The Watchtower
of February 1, 1998, I noticed that there were three articles concerning the new
covenant. I then checked the number of pages given over to this topic and counted 16,
this represented about 7,500 words. So, what was the purpose of this vast amount of
verbiage?
The new covenant has been a sore point with the membership ever since Russell
decided to remove Jesus as mediator between God and the Bible Students in favour of
himself - as ‘God’s mouthpiece’. He began this process during 1880 and Rutherford
continued this nonsense, stating that Jesus’ mediatorship was directed towards setting
up the Society’s ‘anointed ones’ or, more precisely, the ‘Establishment’ of ‘anointed
ones’ (in effect - himself). (1934)
In these articles this teaching was given as applying to all ‘anointed ones’. The ‘other
sheep’, whilst still not having Jesus as mediator, would continue to be blessed by this
arrangement. This was a nice way of saying that they were still subservient to the
Society (the ‘Establishment’ of ‘anointed ones’). It took about 7,500 words to say:
“No change.”
I list some quotations from these articles, in order of appearance:
Quote Spiritual Israelites are “the people who are knowing their God.” (Daniel 11:32)
They delight to ‘take in knowledge of the only true God and of Jesus Christ.’ (John
17:3) Unquote (Page 15)
Page 397
The reference (John 17:3) is another of the many adulterations to be found in the
N.W.T.. These adulterations were put into the Society’s Bible to be used, and this is
one of many such instances. The Witnesses are taught that ‘taking in knowledge’
concerning God will lead to eternal life, and the Bible has been altered to make this
appear so. This is an inducement for the Witnesses to read the literature; a vital
requirement of the indoctrination process. The details of this adulteration are given in
the ‘Direct Manipulation of the Bible’ section of this text.
In answer to any questions that may be asked concerning the fitness of the
‘anointed ones’ to ‘reign as kings’ with Jesus during the Millennium:
Quote Since Christians in the new covenant exercise faith in Jesus’ sacrifice, Jehovah
declares them righteous, without sin, and thus in a position to be anointed as his
spiritual sons. (Romans 5:1; 8:33,34; Hebrews 10:14-18) When they do sin because
of human imperfection, they can beg Jehovah’s forgiveness, and on the basis of
Jesus’ sacrifice, Jehovah forgives them. (1 John 2:1,2,) However, if they choose a
course of deliberate sin, they lose their righteous standing and the privilege of being
participants in the new covenant. - Hebrews 2:2,3; 6:4-8; 10:26-31. Unquote (Page
16)
The ‘Christians in the new covenant’ are the ‘anointed ones’. Those who ‘choose the
course of deliberate sin’ are, naturally, those within that class who have been
disfellowshipped - for whatever reason. As previously stated, this teaching also
applies to the ‘other sheep’. (See 1997, 1992 - Watchtower of June 15, 1992)
Quote After their death, these anointed ones are like Jesus raised from the dead as
immortal spirit creatures to serve with him as kings and priests in heaven. (1
Corinthians 15:50-53; Revelation 20:4,6) What a glorious hope! “They are to rule as
kings over the earth,” not merely the land of Canaan. (Revelation 5:10) Unquote
(Page 17)
Having thus exalted the ‘anointed ones’ the Society then turns its attention to the
‘other sheep’.
Quote Still, we may ask, do the Abrahamic covenant and the new covenant involve
only those 144,000 faithful souls? No, others who are not directly in these covenants
will be blessed through them, as will be seen in the following article. Unquote
(Page 18)
Oh dear! So the Witnesses who still want their masters to say that they, also, have a
heavenly hope and will ‘rule as kings over the earth’ are likely to be disappointed.
Their argument had been that 144,000 was not a literal number and could be expanded
to include the ‘other sheep’. They miss entirely Rutherford’s reason for introducing
the two main classes in the first instance. If this point was to be conceded then there
would not be a ‘Establishment’ of ‘anointed ones’ who gave the orders and another
class who carried them out.
The next article broke the bad news to the ‘other sheep’ as gently as possible.
Page 398
Quote For the 144,000, the blessing of the Abrahamic covenant is administered
through the new covenant. As participants in this covenant, they come “under
undeserved kindness” and “under law toward Christ.” (Romans 6:15; 1 Corinthians
9:21). Hence, only the 144,000 members of the Israel of God have properly
partaken of the emblems during the Memorial of Jesus’ death, and only with
them did Jesus make his covenant for a Kingdom. (Luke 22:19,20,29) Members
of the great crowd are not participants in the new covenant. However, they
associate with the Israel of God and live with them in their “land”. So it is reasonable
to say that they too come under Jehovah’s undeserved kindness and under the law
toward Christ. While not participants in the new covenant, they are beneficiaries of it.
Unquote (Page 19)
So there we are - no change.
As given, the present scenario (2004) regarding the ‘other sheep’ is that they will not
automatically inherit eternal life on a paradise earth after Armageddon: they will have
to take a second test (the second death) at the end of the Millennium. So, the message
to the ‘other sheep’ appears to be: “Do your very best in this life to ‘place’ the
literature and recruit new members. This will get you off to a good start regarding the
Millennium and the second test.” (1943) (1982)
Rutherford’s basic reasoning when he set up the ‘anointed’ class and the ‘other sheep’
class still applied, and always will. There must be a group who go about the business
of maintaining the indoctrination process (as set out in the literature) and there must
be a group who produce this literature, read it and distribute it.
At the present time the Witnesses voluntarily contribute for the literature. Outside
sales (genuine sales by contribution) in developed countries are probably minimal. As
given, (in the developed world) the Jehovah’s Witness organization is now a huge
book club. What passes as ‘preaching’ is simply an effort to gain more members
who will manufacture, distribute, contribute for, read and be indoctrinated by
the Society’s material. It could be said that the Society has always been a book
club due to the fact that the literature has always been sold only to the
membership.
It has to be remembered that the Witnesses not only buy their own, personal, literature
- they also buy it for those ‘people of goodwill’ who do not make a voluntary
donation. Also, if the ‘people of goodwill’ do make a contribution the Witnesses are
expected to place that money in the contribution box for the ‘worldwide fund’.
The Society as ‘the faithful and discreet slave’.
The Watchtower of March 15, 1998, contains an article that gives Rutherford’s
definition of ‘The Society’ as I mainly use that term: as the ‘Establishment’ or ‘the
faithful and discreet slave’.
Quote The book Jehovah’s Witnesses - Proclaimers of God’s Kingdom clarifies
this point by explaining : “When The Watchtower [June 1, 1938] referred to ‘The
Society,’ this meant, not a mere legal instrumentality, but the body of anointed
Page 399
Christians that had formed that legal entity and used it.” The expression
therefore stood for “the faithful and discreet slave.” (Matthew 24:45) It is in this
sense that the Witnesses generally use the term, “the Society.” Of course, the legal
corporation and “the faithful and discreet slave” are not interchangeable terms.
Directors of the Watch Tower Society are elected, whereas Witnesses who make up
the ‘faithful slave’ are anointed by Jehovah’s holy spirit. Unquote (Pages 18,19)
This passage, as are all quotations, is given as printed - apart from any bold and/or
underlining.
So, those who make up ‘the faithful and discreet slave’ are not the elected directors but who, exactly, are they? Having read this text, the reader will know that this ‘slave’
now consists of the president, vice-president and possibly a very few, very close,
associates; all of whom will certainly be elected directors. Hmm!
Of course, it was Russell who originally ‘formed that legal entity and used it’. (1881,
1884)
Russell controlled the organization by classifying himself as ‘the faithful and discreet
slave’ - and being the major shareholder. (See 1893) The present establishment
probably operates in exactly the same way. The matter of share ownership and its
controlling effect on the Society is outside the scope of this text.
The Society as a cult.
The damaging accusation that the Society is a cult still worries the ‘Establishment’.
From the same Watchtower of March 15, 1998:
Quote In order to avoid misunderstandings, Jehovah’s Witnesses try to be careful
about how they express themselves. Instead of saying, “the Society teaches,” many
Witnesses prefer to use such expressions as, “the Bible says” or, “I understand the
Bible to teach.” In this way they emphasize the personal decision that each Witness
has made in accepting Bible teachings and also avoid giving the false impression
that Witnesses are somehow bound by the dictates of some religious sect. Unquote
(Page 19)
This ploy is quite clever. By indoctrinating the Witnesses in the normal manner and
then indoctrinating them further to believe that they are not indoctrinated is quite
novel - or is it?
The article goes on to develop the indoctrinating process that is necessary for the
Witnesses to express their newly-found ‘independent’ thought.
Quote A Witness demonstrates that he has made the truth his own by commenting at
Christian meetings. At first, he may recite what is stated in the publication being
studied. In time, however, he will progress to the point of expressing Bible teachings
in his own words. He thus gives evidence that he is developing his thinking ability,
not merely repeating what others have said. Framing thoughts in his own words
and expressing correct words of truth in a heartfelt way will bring him delight and
Page 400
show that he is convinced in his own mind. Ecclesiastes 12:10; compare Romans
14:5b. Unquote (Page 20)
I find the very idea of the Witnesses reciting a passage, parrot-fashion, under the
direction of the congregation’s ‘Society-man’ (and then being allowed to express the
contents in their own words) quite amusing. You don’t believe that this recitation
technique could really happen? Read Susan Thorn’s book, pages 12,13 or Rogerson’s
book, page 128.
Rogerson states that this approach was employed during his time as a Witness. His
book was published during 1969. Susan Thorne’s book was published during 1998.
The article goes on:
Quote The Bible clearly shows that true Christians do not serve God under coercion.
It says: “Jehovah is the spirit; and where the spirit of Jehovah is, there is freedom.” (2
Corinthians 3:17) But how can this fact be harmonized with the idea of a “faithful and
discreet slave” with its Governing Body? - Matthew 24:45-47 Unquote (Page 20)
The article then tries to answer this question - and fails. It is not possible to have
freedom within the Society; its very existence depends upon the manipulation of its
members by cult methods of ‘mind control’.
*
It so happens that, at the present time (2004) various European governments are taking
a close look at the facts surrounding the cults that operate in their countries.
At a more general level, a religion supplement has been proposed for inclusion into
the Maastricht Treaty by some leading governments in the European Union.
During January 12-16, 1998, a document titled Resolution on Cults in the European
Union was placed before the European Parliament in Strasbourg. This session
considered the matter but, during July 1998, a plenary meeting of the European
Parliament sent the document back to the originating Commission for further
consideration. The situation is still in abeyance.
It has to be said that the difficulties surrounding the issue of what is, and what is not,
cult practice are complicated indeed! I would suspect that nothing substantial will
come of this attempt at tackling the problem at a legal level. Education, not
legislation, is the way forward.
Phony letter-writers?
As given (1997), a 32-page brochure titled A Book for All People was published for
the 1997, 1998 conventions. The Watchtower of April 1, 1998, gives a one-page
write-up:
Quote “STARTING tomorrow, I am going to use it in the preaching work, for the
arguments it contains are really strong and convincing,” wrote one of Jehovah’s
Witnesses from France. Unquote (Page 9)
Page 401
Quote A Witness from the United States wrote: “I read it immediately and cannot
wait to use it in the field ministry, as we meet so many people who are apathetic and
put no trust in the Bible.” Unquote (Page 9)
I wonder just how many Witnesses were influenced by ‘one of Jehovah’s Witnesses
from France’ and ‘A Witness from the United States’?
A ‘preaching’ explosion?
The Watchtower of June 15, 1998, tells its readers that:
Quote Witnesses are taking the initiative and are discreetly preaching to people in
large parking areas, shopping malls, factories, offices and businesses, schools, police
stations, gas stations, hotels and restaurants, and on the streets. In fact, they preach
wherever people can be found. And when people are at home, then the Witnesses
continue to call on them there. Unquote (Pages 19,20)
I cannot say that I have seen any evidence of this apparent explosion of preaching
activity, and there is a Kingdom Hall nearby. Just how many Witnesses really believe
that all this is going on (and that they should try to join in) is difficult to say. Of
course, comments in the Society’s publications are meant to be elaborated upon by the
congregation’s ‘Society-man’ and it is most likely that this type of article is the initial
attempt at ‘adjusting’ the thinking of the Witnesses. I cannot see it being successful!
Contrary to this exhortation, the reader may have noticed the slow progress of the
Witnesses between stops. They are judged on the time spent ‘preaching’ - not on the
number of households visited!
Even more apostate-bashing.
Anti-apostate articles are still much in vogue. The Watchtower of July 15, 1998,
states:
Quote “Beware, brothers, for fear that there should ever develop in any one of you a
wicked heart lacking in faith by drawing away from the living God.” - HEBREWS
3:12.
What a frightening thought - that people who once enjoyed a personal relationship
with Jehovah could develop a “wicked heart” and ‘draw away from the living God’!
And what a warning this is! These words of the apostle Paul were addressed, not to
unbelievers, but to people who had dedicated their lives to Jehovah on the basis of
faith in the ransom sacrifice of Jesus Christ.
How could someone in such a blessed spiritual state ever develop “a wicked heart
lacking faith”? Indeed, how could anyone who had tasted of God’s love and
undeserved kindness deliberately draw away from him? And could this happen to any
of us? Sobering thoughts these are, and it behooves us to look into the reason behind
this warning. - 1 Corinthians 10:11. Unquote (Page 9)
Page 402
The early followers of Jesus would base their faith on his life and works, with or
without the influence of the ransom sacrifice. Also, their dedication to Jehovah would
have been taken for granted.
After pages of very unconvincing ‘reasoning’ on this subject it is written:
Quote How happy we are that Jehovah is still speaking to us today, through his Word
and his organization! We are grateful that the “faithful and discreet slave” continues
to help us to “make fast our hold on the confidence we had at the beginning firm to
the end.” (Hebrews 3:14) Unquote (Page 14)
It is difficult to see an end to the ‘apostate’ problem. There is certain to be an
increasing number of them and the Society will have to continue counteracting their
efforts to inform those remaining of their bizarre situation.
A new Bible.
On the back cover of The Watchtower of September 1, 1998, is given:
A NEW BIBLE IN MODERN GREEK
Quote August 23, 1997, was a special day for those gathered at the “Faith in God’s
Word” District Convention in Greece. At the close of the afternoon session, a new
Bible was released - the New World Translation of The Holy Scriptures in modern
Greek. The surprised audience responded at once with tears of joy and a lengthy
standing ovation! Unquote (Page 32)
I am a little surprised at this rapturous reception. Surely the Greek Witnesses could
read the many biblical scripts written in their own language and apply their common
sense when translating them into modern Greek. It is hard to see why such a Bible was
needed - or is it? The Society’s Bible would, of course, contain the adulterations
needed to reinforce its teachings and dictates!
More suspect letter-writers.
The Watchtower of October 1, 1998, makes another effort to get those who had left
the organization to return. Four boxed testimonies are given:
Quote “My baby girl began to talk, and that touched my heart since I wanted to teach
her things like who Jehovah is and how to pray to him. I could not sleep, and late one
night I drove to a park and just cried. I cried, and I prayed to Jehovah for the first time
in a long time. All I knew was that I needed Jehovah back in my life, and I hoped he
could forgive me.” - G.H. Unquote (Page 11)
As given, there are three other letters contained in this box, but … .
The article is directed at the members of the congregation, who are told:
Page 403
Quote It is truly heartbreaking when a fellow believer manifests a desire to live
contrary to God’s standards. (Philippians 3:18) When this happens, elders and others
with spiritual qualifications strive to readjust the erring one. (Galatians 6:1) Unquote
(Page 9)
No more short-term selfish goals.
After 103 years of ‘marked’ date-setting in order to boost membership (from 1872 to
1975) The Watchtower of November 15, 1998, states:
Quote Modern-day servants of Jehovah also long to see the end of this evil system of
things. Our main concern, however, is not our deliverance into God’s promised
new world. We want to see Jehovah’s name sanctified and his sovereignty vindicated.
Because of this, we can rejoice that God has not told us the ‘day or hour’ set for the
destruction of Satan’s system. This allows us to give evidence that we are
determined to walk with God eternally because we love him and not because we
have short-term, selfish goals. Unquote (Page 18)
As given at 1979, because no ‘marked’ date is set at the present time it is true to say
that the Witnesses do not have short-term selfish goals - they have long-term selfish
goals instead!
The sentiments contained in the previous passage are somewhat at odds with a past
quotation, given at 1979:
Quote It is in our endurance in proclaiming “this good news of the kingdom”
that we may attain to salvation. Unquote (P206)
Whether ‘attaining to salvation’ could be construed as being selfish, or not, is a matter
of opinion.
The last quotation was also given at 1983, in similar circumstances.
From the same article:
Quote By similarly holding to a course of integrity, we can disprove any satanic
charge that we serve God only because we know that a reward is imminent. Not
knowing the exact time when God’s vengeance will be executed upon the wicked ones
gives us the opportunity to prove that we truly love Jehovah and want to walk in his
ways forever. It shows that we are loyal to God and trust in his way of handling
matters. Moreover, not knowing the day or hour helps us to keep vigilant and
spiritually awake because we realize that the end may come at any time, like a thief in
the night. (Matthew 24:42-44) By daily walking with Jehovah, we make his heart
rejoice and furnish a reply to the Devil, who taunts him. - Proverbs 27:11. Unquote
(Page 18)
So, one of the largest organizations ever to make use of Adventism’s ‘marked’
dates finally rejected them.
Page 404
The era of date-setting, that began during 1872 and ended with the fiasco of 1975, had
finally come to a close. With it went the puerile efforts to justify them - a
simplification indeed!
God loves a cheerful giver.
The Watchtower of November 1, 1998, gives a comprehensive insight into the
modern method of making extra donations to the Society. The old method was that of
printing the ‘giving’ details on the reverse of Russell’s stationery! (1904)
An article ‘God Loves a Cheerful Giver’, tells us that, apart from their voluntary
subscriptions and voluntary donations for the literature, the Witnesses may also give
in other ways. Contained in a large boxed spread is found - on pages 26 and 27:
Ways in Which Some Choose to Give
CONTRIBUTIONS TO THE WORLDWIDE WORK
Many set aside, or budget, an amount that they place in the contribution boxes labeled:
“Contributions for the Society’s Worldwide Work - Matthew 24:14.” Each month
congregations forward these amounts either to the world headquarters in Brooklyn,
New York, or to the local branch office.
Voluntary donations of money may also be sent directly to the Treasurer’s Office,
Watch Tower Bible and Tract Society of Pennsylvania, 25 Columbia Heights,
Brooklyn, New York 11201-2483, or to the Society’s office that serves your country.
Jewelry or other valuables may be donated as well. A brief letter stating that such is an
outright gift should accompany these contributions.
CONDITIONAL - DONATION ARRANGEMENT
Money may be given to the Watch Tower Society under a special arrangement in
which, should the donor have a personal need, the donation will be returned to him.
For more information, please contact the Treasurer’s Office at the address noted
above.
PLANNED GIVING
In addition to outright gifts of money and conditional donations of money, there are
other methods of giving to benefit Kingdom service worldwide. These include:
Insurance: The Watch Tower Society may be named as the beneficiary of a life
insurance policy or in a retirement/pension plan.
Bank Accounts: Bank accounts, certificates of deposit, or individual retirement
accounts may be placed in trust for or made payable on death to the Watch Tower
Society, in accord with local bank requirements.
Page 405
Stocks and Bonds: Stocks and bonds may be donated to the Watch Tower Society
either as an outright gift or under an arrangement whereby income continues to be
paid to the donor.
Real estate: Salable real estate may be donated to the Watch Tower Society either by
making an outright gift or by reserving a life estate to the donor, who can continue to
live therein during his or her lifetime. One should contact the Society before deeding
any real estate to the Society.
Wills and trusts: Property or money may be bequeathed to the Watch Tower Society
by means of a legally executed will, or the Society may be named as a beneficiary of a
trust agreement. A trust benefiting a religious organization may provide certain tax
advantages.
As the term “planned giving” implies, these types of donation typically require some
planning on the part of the donor. To assist individuals desiring to benefit the Society
through some form of planned giving, the Society has prepared an English-language
brochure entitled Planned Giving to Benefit Kingdom Service Worldwide. The
brochure was written in response to the many inquiries the Society has received
regarding gifts, wills, and trusts. It also contains additional useful information on
estate, financial, and tax planning. And it is designed to help individuals in the United
States who are planning to make a special gift to the Society now or to leave a bequest
at death to select the most advantageous and efficient method in the light of their
family and personal circumstances.
After reading the brochure and conferring with the Planned Giving Desk, many have
been able to assist the Society and at the same time, maximize the tax benefits of
doing so. The Planned Giving Desk should be informed of and receive a copy of any
relevant document pertaining to any of these arrangements. Those interested in a
brochure or in any of these planned giving arrangements should contact the Planned
Giving Desk, either in writing or by telephone, at the address listed below or at the
Society’s office that serves your country.
PLANNED GIVING DESK
Watch Tower Bible and Tract Society
of Pennsylvania
100 Watch Tower Drive,
Patterson, New York 12563-9204
Telephone: (914) 878-7000
*
Of course, there is nothing illegal in this approach to planned giving. However, I
would suggest that anyone wishing to contest a will, or any other aspect of the result
of planned giving, should concentrate on accusations that the Society uses cult
methods of ‘mind control’ on its members and the patently manifest fact that the
Society is not a religion.
Page 406
It is possible that, if proven, the use of cult methods of ‘mind control’ on the Society’s
‘cheerful givers’ would constitute wielding improper influence over them.
From the songbook Sing Praises to Jehovah:
God Loves a Cheerful Giver
(2 Corinthians 9:7)
As we serve our dear Father, we should ever keep in mind
That he’s happy and generous, yes, loving and kind.
As a giver, he’s matchless; even his Son for us he gave,
For all sorts of mankind he most truly wants to save.
His example in giving we do well to imitate.
When our giving is cheerful, good will we create.
All our time and resources, to Jehovah they belong.
If to him we do give them, we never will go wrong.
Yes, the giving that’s cheerful, to Jehovah brings delight.
It adorns all his teaching, to love does incite.
Great indeed is its value when it wells up from the heart;
Happiness and great joy to us then will it impart.
So to God and Christ Jesus we are greatful for this joy,
While advancing true worship our powers we employ.
May our heart ever move us to be cheerful as we give
And to please God Jehovah as long as we will live.
The biblical reference, 2 Corinthians 9:7, states:
Quote Each man should give what he has decided in his heart to give, not reluctantly
or under compulsion, for God loves a cheerful giver. Unquote (N.I.V.)
The context relates to the early Christian congregations giving whatever they could for
the general cause. Of course, everything depends on the nature and honesty of those
administering the donations.
Membership figures.
The average number of publishers for 1998 was 5,544,059. The figure for 1997 was
5,353,078. I also give the figure for 2001: this was 5,881,776.
*****
At this point I end ‘The History’ section of this book. As given, the contents of The
Watchtower and other Society literature are very predictable and continue to centre
around the issues as set out in recent years. Now that the reader has this background,
Page 407
any desire to proceed further is best satisfied by reading the current literature - if still
available. (See page 2 of this text)
To my knowledge, no other attempt has been made to set out a comprehensive history
of the Society on a year-by-year basis. I believe that, by this method, the reader has
been able to obtain as clear a view as is possible of this very complicated organization.
The Society’s basic motivations?
What possible overall motive could lie at the centre of the Society’s operations?
At the beginning of this text I drew the reader’s attention to the fact that Russell had,
at a very early stage, set out the doctrinal and general methodology that was to be used
for over 120 years. Russell had laid down a base that was developed over these years,
but not fundamentally changed.
I believe that Russell also set out, from the beginning of his operations, the financial
aspects - and that these aspects have not been changed either. Ask any accountant
what motives drive any business concern and you will be told that such motives would
include financial gain for the shareholders. In my opinion, financial gain for the
shareholders has always been the overall motive of those who run the Society: the
‘Establishment’. (1944) (1945)
However, the opportunities to steal from the great number of contribution boxes is a
spin-off. (1952) (Franz, In Search of Christian Freedom, page 598) Also, another
spin-off is the comfortable lifestyle enjoyed by those in elevated positions as they
travel around the world.
There can be little doubt that the Watchtower Bible and Tract Society of Pennsylvania
and its wholly-owned subsidiary, the Watchtower Bible and Tract Society of New
York. Inc., are business concerns. Any efforts by the ‘Establishment’ to bring into the
picture a religious motive (by proclaiming Christ’s imminent return) should have been
dispelled by now. As previously given, in stating this I am not discounting such an
Advent.
Accepting the contents of the last paragraphs as fact throws up the question of who
owns the shares. It also throws up the question of the extent of the Society’s assets.
These matters are sometimes considered in my source books but I feel that, generally
speaking, they are outside the scope of this text. I would certainly purchase any books
that delved, comprehensively, into these matters! (See page 3)
** * * *
INDIRECT MANIPULATION OF THE BIBLE
I use the New International Version of the Bible (N.I.V.) as a comparative base. The
Society’s New World Translation of the Holy Scriptures, the complete Bible, is given
as N.W.T..
UNJUSTIFIED BIBLICAL REFERENCES
Page 408
These references were first used in the first edition of Zion’s Watch Tower. (July
1879) On the second page is given the situation that Russell said applied to the Bible
Students of that time:
Quote … that Christ comes before the conversion of the world; that the Church is
now being tried, and that the reward promised the overcomers is, that they shall share
in that reign: “To him that overcometh will I give to sit with me in my throne.” Rev.
3:21. “And they lived and reigned with Christ a thousand years.” Rev. 20:4. Unquote.
The ‘Church’ and the ‘overcomers’ refer to Russell’s organization and its members.
Rev. 3:21 (the very first unjustified biblical reference) states:
Quote To him that overcomes I will give the right to sit with me on my throne, just as
I overcame and sat down with my father on his throne. Unquote. (N.I.V.)
Although stated to the congregation in Laodicea, this reward applies to anyone who
overcomes. Russell was directing Jesus’ statement specifically towards his ‘Church’
and its members. The biblical reference is, therefore, unjustified.
Rev. 20:4 (the second unjustified biblical reference) states:
Quote I saw thrones on which were seated those who had been given authority to
judge. And I saw the souls of those who had been beheaded because of their testimony
for Jesus and because of the word of God. They had not worshipped the beast or his
image and had not received his mark on their foreheads or their hands. They came to
life and reigned with Christ for a thousand years. Unquote. (N.I.V.)
This verse gives, precisely, who will reign with Christ for a thousand years - and they
are not Russell’s Bible Students!
So, for the next 125 years (and counting) this particular sacrilegious use of God’s
Word, the Holy Bible, has been relentlessly pursued. The number of these unjustified
references must, by now, be astronomical.
It so happens that that this second unjustified biblical reference, printed during July
1879, is repeated as one of the direct manipulations of the Bible given in the N.W.T. of
1984. (Rev. 20:4) It is worth stating that the direct manipulations were first printed in
the Society’s original New Testament translation of 1950. They have not been revised,
apart from a grammatical error at Rev. 6:9.
Also, from the same page is given:
Quote We understand that the object of the present witnessing is “To take out a
people for his name” - the Church - who at Christ’s coming are united to Him, and
receive His name. (Rev. 3:12) Unquote.
Rev. 3:12 (the third unjustified biblical reference) states:
Page 409
Quote Him who overcomes I will make a pillar in the temple of my God. Never again
will he leave it. I will write on him the name of my God and the name of the city of
my God, the new Jerusalem, which is coming down out of heaven from my God; and I
will also write on him my new name. Unquote. (N.I.V.)
Although stated to the congregation in Philadelphia, this reward also applies to anyone
who overcomes. Again, Russell was directing Jesus’ statement specifically towards
his ‘Church’ and its members. This biblical reference is, therefore, also unjustified.
*
So, here is seen the great dividing line that lies between those who succumb to the
machinations of the Society and those who do not. Those who succumb do not check
these deceitful references and those who do not succumb are those who do check and,
therefore, realise their treacherous nature.
THE UNWARRANTED CAPITALIZATION OF ‘YOU’ AND ‘YOUR’
As given, throughout the Society’s Kingdom Interlinear and New World Translation
of the Holy Scriptures the personal pronouns ‘you’ and ‘your’ (when plural) are
printed in small capital letters. The Society tells us that this is done in order to
indicate their plurality. (Kingdom Interlinear, By Way of Explanation, page 6) It
must be true to say that no other book ever printed finds the need to indicate a
personal pronoun’s plurality in this manner: the context renders this
unnecessary.
So what is the true reason? The overall effect is to give the impression that the biblical
script is addressing the reader rather than the biblical characters. I suggest that this is
the purpose of the manipulation.
A point to be noted is that this capitalization also occurs in the word-for-word
translation given under the Greek text in the Society’s Kingdom Interlinear. This
is an adulteration of that basic text.
Many examples have been given of this unwarranted capitalization in the course of
‘The History’ section. Accordingly, I restrict myself to a short example taken from the
New Testament.
As given at 1931, the Society hoped to put itself into the position where it could claim
that its members were being persecuted for their religious beliefs. For the Witnesses
the hatred generated towards them was welcomed as a sign of success - they were
fulfilling Matthew 24:9 which states:
Quote Then people will deliver YOU up to tribulation and will kill YOU, and YOU will
be objects of hatred of all the nations on account of my name. Unquote ( N.W.T.)
My bold.
Of course, Jesus was talking to his apostles but the Witnesses would say that this
statement also applies to them: as his co-workers.
Page 410
You may think that this is all too silly for words - but the Witnesses who ring your
doorbell do not!
THE BIBLE/WITNESS LINK
This technique involves using the Bible in such a manner that anything said in it could
refer to the Witnesses. From the Old Testament they are ‘Jehovah’s Witnesses’,
‘spiritual Israel’, etc.. From the New Testament the ‘anointed’ class are the 144,000
given in Revelation; and so on.
I give the following passage as an example of this technique, reinforced by the
capitalization of ‘you’. In this instance (as in all others) the Witnesses in general
would consider themselves as being addressed.
At Isaiah 43:10-12 Jehovah is addressing the Israelites:
Quote “YOU are my witnesses,” is the utterance of Jehovah, “even my servant whom
I have chosen, in order that YOU may know and have faith in me, and that YOU may
understand that I am the same One. Before me there was no God formed, and after me
there continued to be none. I - I am Jehovah, and besides me there is no savior.”
“I myself have told forth and have saved and have caused [it] to be heard, when there
was among YOU no strange [god]. So YOU are my witnesses,” is the utterance of
Jehovah, “and I am God.” Unquote (N.W.T.)
Given as printed, apart from the bold.
“YOU ARE MY WITNESSES,” SAYS JEHOVAH. - Isa. 43:12.
Until December 15, 1973, this statement was given on the front cover of The
Watchtower Announcing Jehovah’s Kingdom.
Also, this statement is given in large, bold type on page 9 of The Proclaimers.
THE DISHONEST USE OF ELLIPSES
The honest use of ellipses (…) is to enable the writer to quote only the more important
portions of a statement, without changing the overall meaning.
The dishonest use is to employ ellipses in order to make the statement appear to say
something different to that intended: the detrimental portions are edited out of the
original script. Much use is made of this technique when quoting other writers’ views
concerning the Society. It is not restricted to the Bible.
As just one example I give from Acts 15:20, where Paul is referring to the Gentiles:
Page 411
Quote Instead we should write to them, telling them to abstain from food polluted by
idols, from sexual immorality, from the meat of strangled animals and from blood.
Unquote (N.I.V.)
By the dishonest use of ellipses this reference is often given to support the statement,
“… abstain … from blood.” Here, the fact that the Bible is referring to animal blood is
conveniently removed.
There are even occasions when the ellipses are removed and the bald statement,
“abstain from blood.” is given - as a biblical command. (1945) This is a double
violation of God’s Word.
Acts 15:29 and Acts 21:25 are also used to support the ban on blood transfusions.
*
Refusing a blood transfusion is one of the main distinctive features associated with the
Witnesses. As given many times, these distinctive features, or ‘beliefs’, are nothing
more than publicity stunts.
Also, Let God Be True (1946) gives:
Quote The manner of his going away was quiet, thieflike, without sound of trumpet
or public display, yet with the message, ‘You will be witnesses of me … to the most
distant part of the earth,’ ringing in the disciples ears (Acts 1:8,11). His witnesses
alone saw him leave. Logically, only his faithful witnesses would promptly recognize
his return. Unquote (R102)
The portion of Acts 1:8 that has been omitted by use of the ellipsis reads: “both in
Jerusalem, and in all Judea and Samaria, and”. (N.I.V.) No comment!
CONTRIVED INFERENCE
The dictionary definition of inference is: “The act or process of reaching a conclusion
by reasoning from evidence. An inferred conclusion or deduction.”
In ‘contrived inference’ the Society uses as evidence a contrived biblical base in order
to reach the desired conclusion. The main examples of this technique would be the
‘marked’ date-setting exercises that involve the supposed date of Adam’s creation; the
supposed date of the Israelites’ entry into Canaan and the supposed date of the fall of
Jerusalem to Nebuchadnezzar.
It could also be said that looking for a suitable biblical peg from which to hang any
pronouncement is also an example of this technique. The required conclusion is
determined and then the biblical ‘evidence’ is contrived.
SANDWICHING
From The Watchtower of June 15, 1992, under the heading ‘Can sin be wiped away’ is
found:
Page 412
Quote We should face the fact that we have sinful tendencies and need to be rescued
from that miserable condition. But by whom?
The Christian apostle Paul asked that question after admitting his own tendencies to
sin despite wanting to do otherwise: “Miserable man that I am! Who will rescue me
from this body undergoing this death?” Paul then proceeded to answer: “Thanks to
God through Jesus Christ our Lord!” Why, because God had arranged for
forgiveness of sins through Jesus’ Ransom Sacrifice. - Romans 7:14-25. Unquote.
(Pages 3,4)
As given, (1992) at first sight I thought that it was Paul saying the final sentence, but
as I could not believe that Paul would make such a silly statement I checked the
reference. I then realized that the final sentence was not part of verse 25, it was a
Society insert that had been ‘sandwiched’ between Paul’s statement and the biblical
reference. Coming just before the reference it tends to be associated with it. The
Society would point to the punctuation giving the guide as to who said what. This may
be so, but the overall impression is to infer that the last sentence was Paul’s.
Also, “Thanks to God through Jesus Christ our Lord!” is only the first part of verse
25; the rest of the verse has been replaced by the final Society statement. This is rather
peculiar because when the Society restricts the reference to just part of a verse it
usually divides that verse into part a) part b) etc., but not in this instance. It is almost
as though the Society wants the reader to be fooled into thinking that the last
statement is the final part of verse 25 and the words are, therefore, Paul’s - and worthy
of note.
SINS OF OMISSION
In this instance the Society studiously avoids those parts of the Bible that go against
its interests, such as:
Quote “Look at my hands and my feet. It is I myself! Touch me and see; a ghost does
not have flesh and bones, as you see I have.”
When he had said this, he showed them his hands and feet. And while they still did
not believe it because of joy and amazement, he asked them, “Do you have anything
here to eat?” They gave him a piece of broiled fish, and he took it and ate it in their
presence. Unquote Luke 24:39-43. (N.I.V.)
The Society wants the Witnesses to believe that Jesus became a ‘spirit being’ and the
‘anointed ones’ (at their deaths) also became ‘spirit beings’. The post-crucifixion
appearances of Jesus are explained as his materialization from this state. He would not
be capable of consuming food - presumably. Hence, no reference to this passage in the
Society’s literature.
*
Also, referring to Jesus’ Second Advent:
Quote: “No-one knows about that day or hour, not even the angels in heaven, nor the
Son, but only the Father.” Unquote (Matthew 24:36) (N.I.V.)
Page 413
Since the failure of the 1975 prediction (and the decision not to set further ‘marked’
dates) the last quotation has made a few appearances, but always with the proviso that
Armageddon is, however, imminent.
*
Finally, Jesus’ position as the mediator between God and men is never mentioned in
the Society’s literature: the Society regards itself as that link - ‘the faithful and
discreet slave’.
Although 1 Timothy 2:6 is the ‘proof text’ regarding Jesus’ ‘corresponding’ ransom
sacrifice the preceding verse is never mentioned:
Quote For there is one God and one mediator between God and men, the man Christ
Jesus, … . Unquote (1 Timothy 2:5) (N.I.V.)
A good point to bring up with the ‘doorstep’ Witnesses is that you have Jesus as your
mediator, but the Witnesses have only ‘the faithful and discreet slave’: the president of
the Society, the vice-president and a very few, very close, associates.
DIRECT MANIPULATION OF THE BIBLE
The Kingdom Interlinear Translation of the Greek Scriptures.
My 1985 edition states that this book is an interlinear word-for-word translation into
English. This means that between the lines of the Greek script there is a word-forword rendering into English. In addition to this type of rendering, an interlinear text
Page 414
will usually give the translation of a particular version of the Bible. In this instance
that version is the Society’s New World Translation of the Christian Greek Scriptures:
the New Testament. I note that in my copy of this interlinear translation the word
‘reprint’ is not used. It would appear that the main difference between the original
1969 edition and the 1985 edition is that the 1985 edition contains the 1984 revision
of the Society’s complete Bible, the New World Translation of the Holy Scriptures,
not the 1961 edition of that Bible. Only the New Testament section would be
involved.
My presentation throughout this section is:
1) To give the word-for-word Greek/English interlinear translation by Marshall.
2) To give the Society’s word-for-word Greek/English interlinear translation. (The
Society is rather unclear concerning its source(s) for this section.)
3) To give the translation of the New International Version.
4) To give the translation of the Society’s New World Translation.
5) To give my comments.
I also make use of the unabridged version of Vine’s Expository Dictionary of New
Testament Words.
Regarding the Greek script used by the Society’s ‘committee’.
This is given as the text of Westcott and Hort, published during 1881. The actual
printing used was the 1948 Macmillan Company edition of this text. (Kingdom
Interlinear, page 9)
Regarding the Society’s word-for-word translation given directly under the
Greek text.
As previously stated, the Society’s ‘committee’ is rather unclear concerning this
matter. Its Kingdom Interlinear (1985 edition) states:
Quote Between the lines of the Greek text will be found the word-for-word English
translation of 1969. Unquote (Kingdom Interlinear, page 5)
The original Kingdom Interlinear was published during 1969.
Although not stated, it has to be assumed that the Society’s word-for-word interlinear
translation of 1969 was derived from one, or more, similar translations taken from the
Society’s archives. As the precise archive material is not known it is impossible to
determine if there were any Society adjustments to the original script(s).
One adjustment could be that of inserting the word ‘corresponding’ into the Society’s
Kingdom Interlinear at 1 Timothy 2:6.
*****
I begin with the adulteration that brought my attention, during 1992, to the Jehovah’s
Witnesses - as detailed in the foreword.
Page 415
1 TIMOTHY 2:6
Greek
[Marshall] … the [one] having given himself a ransom on behalf of all, the
testimony in its own times; … .
[Kingdom] … the (one) having given himself corresponding ransom over all (ones),
the witness to appointed times own; … .
Translations
[N.I.V.] … who gave himself as a ransom for all men - the testimony given in its
proper time.
[N.W.T.] … who gave himself a corresponding ransom for all - [this is] what is to
be witnessed to at its own particular times.
No other Bible or interlinear text in my possession gives the word ‘corresponding’.
The reason for its insertion into both the Society’s Kingdom Interlinear and the
N.W.T. is to bolster the Society’s assertion that Jesus’ death on the cross was a
payment made to God that corresponded, in effect, with Adam’s original sin. It was,
therefore, a ‘corresponding’ ransom price that would free us all from that sin - if we
believed it, joined the Society and did ‘good works’ by funding and ‘placing’ its
literature!
Could this insertion into the Greek text be justified? Did the Greek word given
contain an element that described the type of ransom as ‘corresponding’ to anything?
Vine (on page 929) asserts that there is an element in the Greek at 1 Timothy 2:6 that
describes the ransom as being ‘on behalf of ’. To perform an act ‘on behalf of’ or ‘for’
someone else has nothing to do with correspondence - ask any dictionary.
It is sacrilege at a very basic and fundamental level to adulterate the word-for-word
interlinear translation of the Bible.
In fact, a Witness lady referred to both the N.W.T. and the Society’s Kingdom
Interlinear when I questioned her on this subject. Given the fact that the word was in
both books it is not surprising that I could not persuade her to accept the fact that the
word ‘corresponding’ should not be there and that it was, indeed, an adulteration of
God’s Word, the Holy Bible.
Also, the testimony being referred to in the passage is that given by Jesus during his
lifetime. Some translations give that Jesus’ testimony would be made known at some
future date. The Greek text does not support this assertion. One interlinear translation
(Berry) gives, in brackets [to be rendered]; these words are given below a blank space
in the Greek text. This fact alone points out that the future tense is not contained in the
Page 416
Greek. Any translation (of this passage) that gives Jesus’ testimony as being given at
some future date, by some other person or organization, is not supported by the Greek.
The Society has altered the Greek rendering of Timothy’s words in order to give the
impression that the testimony referred to in the passage is being given by the
Witnesses at the present time. This adulteration (1 Timothy 2:6) is used extensively.
As a minor digression, the passage reads that Jesus lived and died at that particular
time for good reasons. His testimony was given at the proper time, as the Greek states.
Why this is so could be that the message was intended to be delivered to mankind
through the Roman Empire. Constantine was the Roman emperor who made
Christianity that empire’s religion.
REVELATION 6:9
It is to be noted that all alterations made to the book of Revelation are in direct
violation of the warnings given at chapter 22, verses 18,19:
Quote I warn everyone who hears the words of the prophecy in this book: If anyone
adds anything to them, God will add to him the plagues described in this book.
And if anyone takes words away from this book of prophecy, God will take away from
him his share in the tree of life and in the holy city, which are described in this book.
Unquote (N.I.V.)
Greek
[Marshall] And when he opened the fifth seal, I saw underneath the altar the souls of
the [ones] having been slain on account of the word - of God and on account of the
witness which they had.
[Kingdom] And when he opened up the fifth seal, I saw underneath of the altar the
souls of the (ones) having been slaughtered through the word of the God and through
the witness which they were having.
Translations
[N.I.V.] When he opened the fifth seal, I saw under the altar the souls of those who
had been slain because of the word of God and the testimony they had maintained.
Page 417
[N.W.T.] And when he opened the fifth seal, I saw underneath the altar the souls of
those slaughtered because of the word of God and because of the witness work that
they used to have.
The word ‘work’ is not in the Greek text. There is no similarity between being
slaughtered because of ‘the testimony they had maintained’ (as was Stephen, the
first Christian martyr) and being slaughtered because of ‘the witness work that they
used to have’.
The souls referred to in Marshall’s interlinear translation are the Christian martyrs.
But who are the souls referred to in the Society’s interlinear translation? Well (brace
yourself) they are the souls of the dead ‘anointed ones’!
Just how these ‘anointed ones’ were slaughtered is given in the Society’s book
Revelation. Its Grand Climax At Hand! (on page 100):
Quote Indeed, all those who are begotten as spirit sons of God die a sacrificial death.
Because of the role they are to play in Jehovah’s heavenly Kingdom, it is God’s will
that they renounce and sacrifice any hope of life everlasting on earth. In this respect,
they submit to a sacrificial death in behalf of Jehovah’s sovereignty. (Philippians 3:811; compare 2:17) This is true in a very real sense of those whom John saw under the
alter. They are anointed ones who in their day were martyred for their zealous ministry
in upholding Jehovah’s Word and sovereignty. Unquote
It is quite sad to reflect on the fact that the souls of those martyred throughout history
for testifying to Jesus and his works are depicted, in this sorry state of affairs, as being
those who joined the Society before a certain date: the ‘anointed ones’. These would
include Russell and his little flock of Bible Students, Rutherford, Knorr, Fred Franz,
etc.. They died a sacrificial death when they sacrificed living forever on a paradise
earth. They joined with Jesus in heaven instead!
REVELATION 12:17
This is the same adulteration as given at Revelation 6:9. I give it for completeness.
Greek.
[Marshall] And was enraged the dragon over the woman, and went away to make
war with the rest of the seed of her, the [ones] keeping the commandments - of God
and having the witness of Jesus;
[Kingdom] … and was made wrathful the dragon upon the woman, and it went off to
make war with the leftover (ones) of the seed of her, of the (ones) observing the
commandments of the God and having the witness of Jesus.
Translations
Page 418
[N.I.V.] Then the dragon was enraged at the woman and went off to make war against
the rest of her offspring - those who obey God’s commandments and hold to the
testimony of Jesus.
[N.W.T.] And the dragon grew wrathful at the woman, and went off to wage war with
the remaining ones of her seed, who observe the commandments of God and have the
work of bearing witness to Jesus.
I point out again that ‘and hold to the testimony of Jesus’ is not the same as ‘and
have the work of bearing witness to Jesus’.
The ‘remaining ones of her seed’ are the remnant of the ‘anointed ones’. This is
confirmed in the Society’s book Revelation. Its Grand Climax At Hand!. (1988)
From this book:
Quote Along with the remaining ones of the woman’s seed, a great international
crowd of new believers is observing the commandments of God as to separateness
from the world, clean morals, and love of the brothers, and they are witnessing to the
Messianic Kingdom. Unquote (Page 186)
So, the members of the ‘anointed’ class are the 144,000 of Revelation, the Christian
martyrs of Revelation (Rev. 20:4,5) and the ‘woman’s seed’ of Revelation. Ah, well!
The ‘other sheep’ are the ‘great international crowd of new believers’.
REVELATION 19:10
As John was being given the Revelation he was confronted by a mighty angel who
declared, in no uncertain terms, what was going to happen to the earth.
This angel then stated:
Quote “Write: ‘Blessed are those who are invited to the wedding supper of the
Lamb!’” And he added, “These are the true words of God.” Unquote (Rev. 19:9)
(N.I.V.)
Greek.
[Marshall] And I fell before the feet of him to worship him. And he says to me: See
thou [do it] not; a fellow slave of thee I am and of the brothers of thee - having the
witness of Jesus; - God worship thou. For the witness of Jesus is the spirit - of
prophecy.
[Kingdom] And I fell in front of the feet of him to worship to him. And he is saying
to me Be you seeing not; fellow slave of you I am and of the brothers of you of the
(ones) having the witness of Jesus; to the God worship YOU; the for witness of Jesus is
the spirit of the prophecy.
Page 419
Translations
[N.I.V.] At this I fell at his feet to worship him. But he said to me, “Do not do it! I am
a fellow servant with you and with your brothers who hold to the testimony of Jesus.
Worship God! For the testimony of Jesus is the spirit of prophecy.”
[N.W.T.] At that I fell down before his feet to worship him. But he tells me: “Be
careful! Do not do that! All I am is a fellow slave of you and of your brothers who
have the work of witnessing to Jesus. Worship God; for the bearing witness to
Jesus is what inspires prophesying”.
For the third time I have to point out that ‘hold to the testimony of Jesus’ is not the
same as ‘have the work of witnessing to Jesus’.
The second adulteration is that ‘For the testimony of Jesus is the spirit of
prophecy’, is not the same as ‘for the bearing witness to Jesus is what inspires
prophesying’. The Greek is very plain in this matter.
The Bible is stating that Jesus’ testimony had been foretold by the spirit of prophecy.
Jesus’ testimony and the prophecy are the same. Therefore, Jesus’ testimony was (and
still is) the fulfillment of that prophecy. (Matthew 1:22,23; Mark 1:2,3)
The Society is stating that, because of it bearing witness to Jesus, it had been
‘inspired’ to prophesy.
This adulteration is bad enough, but it is also being used to support a clear-cut
nonsense: the Society’s history is riddled with failed prophecies. Indeed, not one
Society prophecy has ‘come to pass’.
REVELATION 20:4,5
These two verses explain who will reign with Jesus during the Millennium: this period
of time being that which follows the battle generally known as Armageddon.
Greek
[Marshall] And I saw thrones, and they sat on them, and judgment was given to
them, and the souls of the [ones] having been beheaded because of the witness of
Jesus and because of the word - of God, and who did not worship the beast nor the
image of it and did not receive the mark on the forehead and on the hand of them; and
they lived [again] and reigned with - Christ a thousand years. The rest of the dead did
not live [again] until were finished the thousand years.
[Kingdom] And I saw thrones, and they sat down upon them, and judgment was
given to them, and the souls of the (ones) having been executed with ax through the
witness of Jesus and through the word of the God, and who not worshipped the wild
beast not - but the image of it and not they received the engraving upon the forehead
and upon the hand of them; and they lived and they reigned with the Christ thousand
Page 420
years. The leftover (ones) of the dead (ones) not lived until should be ended the
thousand years.
Translations
[N.I.V.] I saw thrones on which were seated those who had been given authority to
judge. And I saw the souls of those who had been beheaded because of their testimony
for Jesus and because of the word of God. They had not worshipped the beast or his
image and had not received his mark on their foreheads or their hands. They came to
life and reigned with Christ for a thousand years. (The rest of the dead did not come to
life until the thousand years were ended.)
[N.W.T.] And I saw thrones, and there were those who sat down on them, and power
of judging was given to them. Yes, I saw the souls of those executed with the ax for
the witness they bore to Jesus and for speaking about God, and those who had
worshipped neither the wild beast nor its image and who had not received the mark
upon their forehead and upon their hand. And they came to life and ruled as kings
with the Christ a thousand years. (The rest of the dead did not come to life until the
thousand years were ended.)
The statements given in bold are, clearly, not the same. The Society’s translation bears
no relation to the Greek. It is given simply to bolster the ‘witnessing’ aspect of the
Society’s modus operandi.
Also, those who will rule as kings with the Christ for a thousand years are ‘those
executed with the ax for the witness they bore to Jesus’ (the Christian Martyrs) - not
the Society’s ‘anointed ones’!
It has to be remembered that the congregation’s ‘Society-man’ (the Society’s
congregation secretary) will make sure that these adulterations are known to the
Witnesses.
See 1982, ‘Just what will happen after Armageddon?’ for the Society’s version of
these events.
LUKE 23:43
Here, Jesus is talking to one of the two people being crucified next to him. The
problem is that what Jesus said did not conform to a Society teaching - so it was
altered, in a rather unusual manner.
Greek.
Page 421
[Marshall] And he said to him. Truly thee I tell, today with me thou wilt be in the
paradise.
[Kingdom] And he said to him Amen to you I am saying today with me you will be
in the Paradise.
Translations
[N.I.V.] Jesus answered him, “I tell you the truth, today you will be with me in
paradise.”
[N.W.T.] And he said to him: “Truly I tell you today, You will be with me in
Paradise.”
Given as printed.
If you do not see the difference, look at the positioning of the comma after ‘truth’.
(N.I.V.)
The clear and obvious meaning of Jesus’ words is that the person next to him would
be with him in paradise on that day - immediately after his death. This is in direct
contradiction of the Society’s ‘soul sleep’ teaching whereby a dead person’s soul
‘sleeps’ until Jesus’ Second Advent, when it is ‘released’. This teaching applies only
to the ‘other sheep’ class. The Society’s answer to this problem is simply to move the
comma from before the word ‘today’ to after it.
The peculiar result is that Jesus seems to be making sure that this person knows he is
being told this fact on the day of the crucifixions; not yesterday or the day before that,
but definitely - today!
To add further to this ridiculous situation a footnote is given in the Society’s Kingdom
Interlinear:
Quote “Today.” The Westcott and Hort text has a comma in the Greek text before the
word for “today,” but commas were not used in Greek uncial manuscripts, hence, in
keeping with the context, we omit. Unquote (Page 392)
Clearly, the context, as viewed by the Society, is not the same as everyone else’s.
Also, they only ‘omit’ in their Kingdom Interlinear - they alter its correct position in
the translation.
It is to be noted that the Society’s committee does not omit other punctuation in the
Westcott and Hort text - just this comma.
The Society is saying that Westcott and Hort (and everyone else) are wrong in placing
the comma before the word ‘today’, whether it be in the word-for-word interlinear
translation or the translation into a particular version of the Bible.
Page 422
The fact of the matter is that the Society places the comma in an out-of-place position
in the N.W.T. in order to suit its particular teaching, and everyone else does what any
honest translator would do - they put it where it clearly should be.
PHILIPPIANS 1:23,24
Paul is here talking of his bodily afflictions and how he views his possible death - and
immediately being with Jesus. As at Luke 23:43, what is said is contrary to the
Society’s teaching of ‘soul sleep’ followed by the ‘releasing’ from this state at
Armageddon.
Greek
[Marshall] But I am constrained by the two, the desire having for the to depart and
with Christ to be, for by much [this is] rather better; - but to remain in the flesh [is]
more necessary on account of you.
[Kingdom] I am being held together but out of the two (things), the desire having
into the to be loosing up and together with Christ to be, to much for rather better, the
but to be remaining upon to the flesh more necessary through YOU.
Translations
[N.I.V.] I am torn between the two: I desire to depart and be with Christ, which is
better by far; but it is more necessary for you that I remain in the body.
[N.W.T.] I am under pressure from these two things; but what I do desire is the
releasing and the being with Christ, for this, to be sure, is far better. However, for me
to remain in the flesh is more necessary on YOUR account.
The Society has replaced Paul’s desire to die (and immediately be with Christ) with its
own Adventist teaching of ‘soul sleep’. The Society’s teaching is that those of the
‘other sheep’ class who die will enter ‘soul sleep’ and then be ‘released’ at Jesus’
Second Advent. Clearly, ‘but what I do desire is the releasing’ is a Society insert
aimed at reinforcing that teaching.
Jesus’ words and meaning at Luke 23:43 and Paul’s words and meaning at Philippians
1:23,24 have both been adulterated by the Society in order to suit its own teachings.
This duplicity may be more than good enough to deceive the ‘other sheep’ but it
cannot deceive God, and God is not mocked.
REVELATION 1:10
Page 423
The apostle John, to whom Jesus gave the book of Revelation, describes how he came
to receive it whilst on the island of Patmos.
Greek
[Marshall] I came to be in [the] spirit on the imperial day, and heard behind me voice
a great (loud) as of a trumpet.
[Kingdom] I came to be in spirit in the pertaining to Lord day, and I heard behind me
voice great as of trumpet.
Translations
[N.I.V.] On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice
like a trumpet.
[N.W.T.] By inspiration I came to be in the Lord’s day, and I heard behind me a
strong voice like that of a trumpet.
Clearly, the two phrases given in ‘bold’ do not express the same meaning.
The N.I.V. (and all other Bibles in my possession) give the truth - that when on the
island of Patmos, on the Jewish Sabbath, John found himself ‘in the spirit’: possibly a
trance-like state.
In order to understand why the Society gives what it does, it is necessary to know that
a Society teaching states that Jesus was crowned as heavenly King during 1914. The
present time is, therefore, the ‘Lord’s day’.
The best ‘explanation’ is given by the Society itself. From Revelation. Its Grand
Climax at Hand!:
Quote “By inspiration I came to be in the Lord’s day.” (Revelation 1:10a) When
is this “day”? Do the dramatic events of this tempestuous 20th century have any
connection with it? If so, should we pay close attention to the prophecy, as affecting
our very lives - even our survival? - 1 Thessalonians 5:20,21. … . That “day” begins
with the crowning of Jesus as heavenly King. Unquote (Page 22)
My ellipsis. There are no ‘sins of omission’.
In short, this adulteration is the key to equating the present-day history of the Society
(since 1914) to the Book of Revelation. This linkage is the theme of the book
Revelation. Its Grand Climax At Hand!. The Society is saying that John, when on
the island of Patmos during the first century, was transported to the ‘Lord’s day’
(post 1914 A.D.) and given the history, in symbolic terms, of the Watch Tower
Bible and Tract Society of Pennsylvania and its wholly-owned subsidiary, the
Watch Tower Bible and Tract Society of New York. Inc.. Ah, well!
Page 424
JOHN 17:3
Jesus is talking about his power (given by God) to grant eternal life; this is given at
verse 2. It is important to understand that the Greek word which translates as eternal
does not necessarily mean endless. It can mean a long period without a defined end but not endless. *(V383)
Greek
[Marshall] And this is - eternal life, that they may know thee the only true God and
[he] whom thou didst send Jesus Christ.
[Kingdom] This but is the everlasting life in order that they may be knowing you
the only true God and whom you sent forth, Jesus Christ.
Translations
[N.I.V.] Now this is eternal life: that they may know you, the only true God, and
Jesus Christ, whom you have sent.
[N.W.T.] This means everlasting life, their taking in knowledge of you, the only
true God, and of the one whom you sent forth, Jesus Christ.
Marshall translated the Greek as ‘that’. The Kingdom Interlinear gives the same word
as ‘in order that’. If this rendering is put into the N.I.V. passage the meaning
becomes clearer. My Greek to English dictionary gives the same word as ‘in order
to’.
The Greek reads as though those who receive eternal life will be granted this life
extension in order that they may get to know the Lord and Jesus better. This makes a
great deal of sense as the Bible tells us that such extended lifespans may have been
common in the past. (Genesis, chapters 5 and11)
The contents of Genesis, in these chapters, may be open to debate, but what the Bible
does not state is clear-cut. It does not state that taking in knowledge of God (in this
life) is the means by which everlasting life may be obtained - either by the Witnesses
or by the ‘person of goodwill’ on the doorstep. Let us into your home and we will give
you the knowledge that will enable you to obtain everlasting life on a paradise earth - I
think not.
The adulteration of John 17:3 is used extensively in the Society’s literature. Indeed,
there is a book entitled Knowledge That Leads to Eternal Life. (1995) John 17:3 is a
popular ‘proof’ text: it is the main text that supports the indoctrination process - by
ensuring that the Witnesses read the literature.
* As given, Vine is the author of An Expository Dictionary of New Testament Words
in which he gives the meaning of a Greek word and its many derivatives. He also
gives the location of such words in the New Testament.
Page 425
JOHN 14:14
This adulteration is simply a removal of the personal pronoun ‘me’. This may not
appear to be a major sin but the Society has deleted this personal pronoun for a reason
that could be considered a major sin. The words were spoken by Jesus to his apostles;
however, it is reasonable to assume that this statement applies to all mankind. (John
10:16)
Greek
[Marshall] If anything ye ask me in the name of me, I will do.
[Kingdom] … if ever anything YOU should ask me in the name of me this I shall do.
Translations
[N.I.V.] You may ask me for anything in my name, and I will do it.
[N.W.T.] If YOU ask anything in my name, I will do it.
Despite the personal pronoun ‘me’ being given in the Society’s Kingdom Interlinear,
their translation committee has seen fit to omit it.
Jesus is asking us to address him (as God’s mediator) when petitioning for his favour
in some matter. This is not what the Society wants: it requires the Witnesses to use the
Society and its supposed link with Jehovah. The very idea of Witnesses asking Jesus
to help them in any difficulties that they may be experiencing is a non-starter as far as
the Society is concerned: the Society needs to know the doubters!
This is, clearly, a most important statement - possibly the most important statement
that Jesus made.
It is noted by the authors of three of my source books that when they did ask for Jesus’
intervention on their behalf that help seems to have been forthcoming. (S180-182)
(Thorne, page174) (Sanderson, page 80)
So, yet again the Society seeks to sideline Jesus as mediator for the Witnesses. As
Russell during 1880, so the Society today.
Such a small adulteration: such a large significance.
*
At this point I refer to a B.B.C. Panorama programme, shown on July 14, 2002. This
programme concerned itself with the Society’s reluctance to co-operate with the police
over claims of sexual abuse involving adult Witnesses and Witness youths.
Apparently, there are over 20,000 cases on the Society’s database. The precise figure
given was 23,720 cases in America, Canada and Europe. Just a few moments
reflection will indicate the real dangers that the Society’s youths had been (and
probably still are being) exposed to. Any youths suffering abuse are discouraged by
Page 426
the Society from informing the police of their situation and their complaints to the
elders are simply passed on to the Society’s legal department at the Brooklyn
headquarters - for filing! The children’s plight does not seem to be addressed.
Two eyewitnesses, or a confession, is needed before complaints are addressed by the
elders! As given, any response by the elders means just passing the details on to the
Society’s legal department at the Brooklyn headquarters - for filing.
I have indicated that the Society’s recruiting procedure involves targeting welldefined groups. I am not suggesting that the Society is targeting paedophiles but I am
sure that such people (once they know the facts) may be attracted to the organization.
The overall situation appears to be that the Society is harbouring thousands of child
abusers.
*****
Just these ten instances of the direct adulteration of the New Testament, coupled with
the many instances of indirect adulteration, should convince any open-minded reader
that, whatever the Society is, it is not a religion.
*****
It is necessary to bear in mind that the congregation’s ‘Society-man’ (the Society’s
congregation secretary) will make sure that these adulterated passages are known to
the Witnesses. The Society-men are the Society-maintained element of the
organization: they are the ‘eyes and ears’ of the Society.
SIGNS OF A CULT
Page 427
From various sources I present this list concerning cults in general - not the Jehovah’s
Witnesses in particular. I leave it for the reader to determine just how many of these
definitions would fit the Witnesses. They are not given in any definite order:
Submission to leadership. Faith in the leaders would lead to salvation.
Polarized world view. The cult is good, all others are bad.
The end justifies the means. The group’s actions are above the law.
Gut feelings are more credible than rational thought. Members are conditioned
to rely on feelings (including hatred) and desires.
5) Conformation. The group’s thoughts are greater than the individual’s thoughts.
6) Esoteric language. ‘Buzz’ words are used that only cult members fully understand.
7) Adulteration of a respected spiritual base. Teachings are founded on a
recognized religion but actually modify, distort, plagiarize, misinterpret or quote
such Scripture out of context and in such a way that promotes the group’s views.
‘Armageddon is imminent’ being used by many cults. Do as we say, time is
running out.
8) Massive indoctrination. No time for reflection or critical analysis.
9) Satan is at the root of all doubt. Everything will become clear as we steer you
away from Satan.
10) Information control. Ban the reading of ‘outside’ literature or any other source of
information that gives an alternative viewpoint.
11) Group pressure. Spend as much time as possible within the group - absorbing
group ideas.
12) Confession sessions. Relieve yourself of all those satanic doubts.
13) Public testimony of loyalty. The more people know about the person’s
involvement with the cult the less likely that person is to risk suffering the
humiliation of having to admit being hoaxed. This fact is important, for obvious
reasons.
14) Maintain a vigorous lifestyle that reflects cult values; those values that the
leaders wish the public to associate with them.
15) Limited outlets to outside contacts. The group is now the sole interest of the
member.
16) Excessive financial obligations to the cult. This results in a low income and a
possible dependency upon the cult for sustenance.
1)
2)
3)
4)
DATE - PAGE NUMBER KEY
Page 428
Given for ease of date location. The page number gives the point at which the year
starts:
1852 (21)
1872 (22)
1873 (24)
1874 (25)
1875 (26)
1876 (27)
1877 (30)
1878 (34)
1879 (37)
1880 (39)
1881 (44)
1882 (54)
1883 (55)
1884 (56)
1885 (57)
1886 (57)
1887 (59)
1888 (60)
1889 (60)
1890 (65)
1891 (67)
1892 (69)
1893 (71)
1894 (72)
1895 (77)
1896 (81)
1897 (81)
1898 (83)
1899 (83)
1900 (84)
1901 (84)
1902 (85)
1903 (87)
1904 (88)
1905 (92)
1906 (92)
1907 (95)
1908 (98)
1909 (100) 1910 (102) 1911 (104) 1912 (105)
1913 (107) 1914 (109) 1915 (112) 1916 (112) 1917 (116) 1918 (124)
1919 (129) 1920 (131) 1921 (136) 1922 (139) 1923 (143) 1924 (144)
1925 (148) 1926 (153) 1927 (159) 1928 (163) 1929 (165) 1930 (167)
1931 (169) 1932 (174) 1933 (178) 1934 (183) 1935 (186) 1936 (189)
1937 (193) 1938 (199) 1939 (205) 1940 (212) 1941 (215) 1942 (219)
1943 (223) 1944 (228) 1945 (231) 1946 (233) 1947 (236) 1948 (238)
1949 (238) 1950 (242) 1951 (245) 1952 (247) 1953 (249) 1954 (251)
1955 (253) 1956 (256) 1957 (258) 1958 (260) 1959 (263) 1960 (265)
1961 (267) 1962 (269) 1963 (272) 1964 (276) 1965 (277) 1966 (282)
1967 (287) 1968 (295) 1969 (298) 1970 (300) 1971 (301) 1972 (307)
1973 (313) 1974 (314) 1975 (318) 1976 (326) 1977 (329) 1978 (333)
1979 (337) 1980 (343) 1981 (349) 1982 (355) 1983 (362) 1984 (364)
1985 (365) 1986 (367) 1987 (369) 1988 (369) 1989 (373) 1990 (374)
1991 (378) 1992 (380) 1993 (383) 1994 (385) 1995 (389) 1996 (392)
1997 (393) 1998 (396)
BIBLIOGRAPHY OF THE SOCIETY’S LITERATURE
Page 429
This bibliography lists the Society’s books, booklets, Bibles, tracts, pamphlets, etc.
that are contained in ‘The History’ section. For completeness all such books are listed,
whether elaborated upon or not. They are given in chronological order. Dates in
brackets are the years that refer to each individual book or a revision of that book. No
distinction is made between internal books and those offered to the general public.
Dates for the New World Translations are given in the index, in addition to those
given in this bibliography.
Object and Manner of Our Lord’s Return. (1873) Disputed. (1877)
Food for Thinking Christians. (c.1880)
Bible Student’s Tracts - Old Theology Quarterly. (1880)
The Divine Plan of the Ages. Volume 1 of Studies in the Scriptures. (1886)
The Time Is at Hand. Volume 2 of Studies in the Scriptures. (1889). Revised (1908)
(1916) (1924)
Rotherham’s New Testament. Second Edition. (1890)
Thy Kingdom Come. Volume 3 of Studies in the Scriptures. (1891) Revised (1901)
(1907) (1925)
A Conspiracy Exposed. (1894)
Rotherham’s New Testament. Twelfth Edition. (1896)
The Battle of Armageddon. [The Day of Vengeance] Volume 4 of Studies in the
Scriptures. (1897)
The Atonement between God and Man. Volume 5 of Studies in the Scriptures. (1899)
The Holman Linear Bible. (1901-1902)
The Berean Bible. Benjamin Wilson’s Emphatic Diaglott. (1902) (1903)
The Emphatic Diaglott, (The Berean Bible.) (1902) (1903)
The New Creation. Volume 6 of Studies in the Scriptures. (1904)
The Bible Students Edition of the King James Version. (1907) (1921)
The Berean editions of Studies in the Scriptures. A list. (1910)
The Bible Students’ Monthly. (1914)
The Finished Mystery. Volume 7 of Studies in the Scriptures. (1917)
The Fall of Babylon. (1917)
Millions Now Living Will Never Die. (1920)
The Harp of God. (Proof Conclusive that Millions Now Living Will Never Die)
(1921)
World Distress - Why? and the Remedy. (1923)
A Warning. (1923)
The Way to Paradise. (1924)
Ecclesiastics Indicted. (1924)
Message of Hope. (1925)
Comfort for the People. (1925)
Testimony to the Rulers of the Nations. (1926)
Deliverance. (1926)
Creation. (1927)
Reconciliation. (1928)
Government. (1928)
Life. (1929)
Prophecy. (1929)
Light. Volumes 1 and 2. (1930)
Page 430
Vindication. Volume 1. (1931)
The Kingdom, the Hope of the World. (1931)
Preservation. (1932)
Vindication. Volumes 2 and 3. (1932)
Preparation. (1933)
Jehovah. (1934)
Riches. (1936)
Enemies. (1937)
Salvation. (1939)
Religion. (1940)
Neutrality. (1941)
Children. (1941)
The New World. (1942)
The King James Version of the Bible: the Authorised Version (1942)
The Truth Shall Make You Free. (1943)
Course in Theocratic Ministry. (1943)
The Kingdom Is at Hand. (1944)
The American Standard Version of the Bible, 1901 edition. (1944)
Theocratic Aid to Kingdom Publishers. (1945)
Counsel on Theocratic Organization for Jehovah’s Witnesses. (1949)
Let God Be True. (1946) Revised (1952)
Equipped for Every Good Work. (1946)
Quebec’s Burning Hatred for Christ and Freedom is the Shame of all Canada. (1947)
Defending and Legally Establishing the Good News. (1950)
This Means Everlasting Life. (1950)
The New World Translation of the Christian Greek Scriptures. (1950) Revised (1951)
What Has Religion Done for Mankind? (1951)
Make Sure of All Things. (1953) Revised (1957) (1965)
New Heavens and a New Earth. (1953)
Volume 1 of the New World Translation of the Hebrew Scriptures. The Old
Testament. (1953) Volume 2. (1955) Volume 3. (1957) Volume 4. (1958) Volume 5.
(1960)
Qualified to Be Ministers. (1955) Revised (1967)
You May Survive Armageddon into God’s New World. (1955)
Preaching Together in Unity. (1955)
From Paradise Lost to Paradise Regained. (1958)
Your Will Be Done on Earth. (1958)
Jehovah’s Witnesses in the Divine Purpose. (1959)
Let Your Name Be Sanctified. (1961)
The New World Translation of the Holy Scriptures. (The complete Bible.) (1961)
Revised (1970) (1971) (1981) (1984)
All Scripture Is Inspired of God and Beneficial. (1963) (Updated 1990)
Babylon the Great Has Fallen! God’s Kingdom Rules! (1963)
Make Sure of All Things: Hold Fast to What Is Fine. (1965)
Things in Which It Is Impossible for God to Lie. (1965)
Life Everlasting - in Freedom of the Sons of God. (1966)
Your Word Is a Lamp to My Foot. (1967)
Did Man Get Here by Evolution or by Creation? (1967)
The Truth That Leads to Eternal Life. (1968)
Page 431
Is the Bible Really the Word of God? (1969)
The Approaching Peace of a Thousand Years. (1969)
Then Is Finished the Mystery of God. (1969)
The Kingdom Interlinear Translation of the Greek Scriptures. (1969) Revised (1985)
Aid to Bible Understanding. (1971)
Theocratic Ministry School Guidebook. (1971)
Listening to the Great Teacher. (1971)
The Nations Shall Know That I Am Jehovah - How? (1971)
The Bible in Living English. (Byington) (1972)
Organization for Kingdom-Preaching and Disciple-Making. (1972)
Paradise Restored to Mankind - By Theocracy! (1972)
Comprehensive Concordance of the New World Translation of the Holy Scriptures.
(1973)
God’s Kingdom of a Thousand Years Has Approached. (1973)
True Peace and Security - From What Source? (1973)
God’s ‘Eternal Purpose’ Now Triumphing for Man’s Good. (1974)
Is This Life All There Is? (1974)
Man’s Salvation out of World Distress at Hand. (1975)
Good News - To Make You Happy. (1976)
Holy Spirit - The Force Behind the Coming New Order. (1976)
Your Youth - Getting the Best Out of It. (1976)
Our Incoming World Government - God’s Kingdom. (1977)
Making Your Family Life Happy. (19