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Jack Ryan

Error never desires to be investigated. Light always courts a thorough and complete investigation.

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“Error always seeks the dark, while truth is always enhanced by the light. Error never desires to be investigated. Light always courts a thorough and complete investigation. Light and truth are synonymous”

- J.F. Rutherford. "Millions Now Living Will Never Die", page 14.

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The guy was doing his best. He never claimed to be a prophet or even to be inspired but who knows? When you look at prophecies that are sealed to the ones who have eyes but who cannot see, you have to agree that Rutherford was doing his best, although seeing through the ambiguity of the veil or what a metal mirror could reflect. 1Co 13:12  2Co 3:18    

2Cor 3:14 but their minds were dulled (or thoughts blinded) For to this present day, the same veil remains unlifted when the old covenant is read because it is taken away only by means of Christ 15  In fact, to this day whenever Moses is read a veil lies upon their hearts.16  But when one turns to Jehovah the veil is taken away 17  Now Jehovah is the Spirit and where the spirit of Jehovah is, there is freedom 18  And all of us, while we with unveiled faces reflect like mirrors the glory of Jehovah are transformed into the same image from one degree of glory to another, exactly as it is done by Jehovah the Spirit.

Rom 11:7 What, then? The very thing Israel is earnestly seeking he did not obtain, but the ones chosen obtained it. The rest had their senses dulled,

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49 minutes ago, Andre Plamondon said:

Cor 3:14 but their minds were dulled (or thoughts blinded) For to this present day, the same veil remains unlifted when the old covenant is read because it is taken away only by means of Christ 15  In fact, to this day whenever Moses is read a veil lies upon their hearts.16  But when one turns to Jehovah the veil is taken away 17  Now Jehovah is the Spirit and where the spirit of Jehovah is, there is freedom

One sort of message, advice, i see in this verses. To not reading old covenant and Moses, because of result - veil remains unlifted. In verbatim understanding, OT should be separated from NT and be putted in museum. :)))

Again, verses speaking about Spirit who give freedom. In Old Jew people example, that would mean "freedom from slavery to old covenant and Moses". 

But perhaps parable going further. Because, so called, new freedom in Christ can produce new sort of slavery too. As in case of Old Jew and Old Covenant, we always have some "human factor", some people who taking roles of mediators, leaders, and governing bodies. Reality that is visible in Christians churches of all sorts proves that fact. Even the "only true religion" aka WT Society and JW organization is under same sort of slavery ... slavery to human interpretations, false doctrines, err instructions and lawyers policies about religious and spiritual issues.

Is there something "new" under the sun?  

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Yes slaves like their slavery sometimes and the ruled like to rule others but their wits are dulled as you can see. I just have compassion for the blind who think that they can see, like people with mental illness, they should be cared for but not be put in positions of authority over anyone. Like Jesus said about the Jews, his own nation, they are trying to please their father the devil.  The accuser who is Christ's split personality has to be reunited in us before we get peace. This big guy we live in is our life in us. when we accuse, we speak the words of his split personality. you know that he was alone as the only begotten for a long long time so we should give him some slack, Playing the good and bad guy at the same time is quite the act.

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The Hebrew letter ב "Beth" is the second letter of the Hebrew alphabet, the Hebrew aleph-bet.  The first letter is א Aleph, the letter A and the number 1. The letter Beth represents the number two and is the extension, or vehicle, of א Aleph.

To understand ב Beth, you have to always remember א Aleph, because ב Beth is that through which א Aleph speaks. ב Beth in this sense is like a mouth, and in its shape you can imagine this.  The breath (the Aleph) emerges through ב Beth.  The emergence of the breathe of God is the emergence of life.  The breath of God is the Neshemah (the soul).  The breath is creation, emerging through ב Beth.  This is why Beth is the very first letter of the entire Bible; the entire Torah or Tanach begins with ב Beth.  The significance of this letter is underscored by this simple fact.

The understanding of the entire Judeo-Christian theology rests in the letter ב Beth. If we have not understood the letter ב Beth, we have not understood the Jewish or Christian religion.  This is why it is so important for us to understand the Hebrew letters.  Even the Christians who claim to have a doctrine of truth yet who reject the study of the Hebrew letters are in fact rejecting the teacher, Yeshua Krestos, Jesus Christ, because he stated explicitly that he did not come to abolish the prophets or the law, but to fulfill them. As a master of Israel, as a rabbi, he knew the Hebrew letters and the Kabbalah very well.  His teachings are entirely conforming to the Kabbalah and refer to the Hebrew letters.

ב Beth is the first letter of the first word of the Bible. That word is בראשית "Bereishit."

בראשית ברא אלהים את השמים ואת הארץ

In the beginning God created the heaven and the earth. - Genesis / Bereishit 1:1

It is from the letter ב Beth that the entire Bible emerges as an expression of that א Aleph, the breath of God.  This is why we call the Bible "The Word of God."  The Word in Greek is "the Logos."  It is the expression of something that is inexpressible.  This is part of the importance of these Hebrew letters.  They encode and symbolize a form of knowledge that is inexpressible and is incapable of being symbolized.  So, each letter has multiple meanings and a depth of significance that is far beyond the intellect.  To grasp the real meaning of the letters requires the intuition to be active.  With intuition, we can grasp the full depth of the meanings of these letters.

The House of God

The letter ב Beth represents an olive tree sprout or a house for a bird, the spirit. The Bible, both the Old and New Testaments, are full of references to the House of God, to the temple, to the tents of Israel, and all of these are related to Beth.  In fact, to write the word "house" in Hebrew, you write  ביתBeth (pronounced BAH-yeet).

The word בית Beth is spelled with the letters ב Beth, י Iod, and ת Tav, and we see these three letters in the word Bereishit - the first letter and the last two letters.  Between those three letters are three more letters: ר Reish, א Aleph, and ש Shin.  This has an importance because Reish, Aleph, Shin spells ראש which means "chief, ruler, or king."  Beth (spelled בית Beth-Iod-Tav) is the house. When the King (ראש Rosh) comes to inhabit that house (and you insert the letters ראש into בית) it spells בראשית = ב + ראש + ית Bereishit; creation, Genesis.

In other words, when the King, the Being, God the spirit, comes into our house, which is us, then בראשית (Genesis) can happen in us.  Genesis (to generate) really means creation - the creation of the man in the image of that King, or the image of God.  This is the very fundamental basis of religion:  the union between us and God“Religion” comes from the Latin "religare" which means “to re-unite.” 

Eph  for an administration at the full limit of the appointed times, to gather all things together in the Christ, the things in the heavens and the things on the earth. Yes, in him

The knowledge of the existence of this union implies the existence of a separation, that there are two parts to reunite - the lower man, the terrestrial man, and the superior man, or celestial man. Paul wrote about this in 1Co “Like the one made of dust, so too are those made of dust; and like the heavenly one, so too are those who are heavenly. 49  And just as we have borne the image of the one made of dust, we will bear also the image of the heavenly one.” The union of these two is called the awakening into full consciousness, the filling of the void and liberation. That is all represented in Beth.

As the second letter, Beth represents a separation - a twofold nature.  Yet, those two parts are related, and you also see this in the structure of the letter: two horizontal lines joined by a vertical line like the hemispheres of the brain, logicleft’ and the senses ‘right’ are bridged by the Corpus Callosum.  This is in the mediator or letter Beth.

The first word of the Bible or Tanach is בראשיתBereishit.” Normally in the English or Latin Bibles, it is translated as, "In the beginning."  But the word does not actually mean that.  This word בראשית "Bereishit" is full of meanings.  It can be approached from many angles, and has many depths. It is a puzzle or anagram within which is contained the whole universe.

As a fundamental basis, ב Beth is the first letter of the whole Bible. ב Beth is also the number two. If we look at  ב Beth as its number, which is two, then we would read the first word of the Bible as:

ב + ראשית  Beth + reishit or Bereishit = beginning.

 The Hebrew word ראשית (rasheet) means “kingdom.”  So the first word of the Bible could be read as "Two kingdoms." In Hebrew, the sentence would say Bereishit-Bara- אלוהיםAlohim  

 

ב ראשית ברא אלהים

Two kingdoms, created the אלוהים Alohim. - Genesis 1:1

Those two kingdoms are the Heavens above and the lower kingdom, which is where we are, which is us.  The superior kingdom is where our Being, our Inner Father resides, and the lower kingdom is where we reside.  The point of religion is to unite these two and make them one.  To put God in charge of our own temple, our house, our בית Beth, that King ראש needs to come and reside inside of us, and unite the kingdoms and make them one.  This is the meaning of בראשית, Genesis, creation. To make the man in the image of God is to make the two kingdoms a perfect reflection of one another. 

1Co For now we see in hazy outline by means of a metal mirror, but then it will be face-to-face. At present I know partially, but then I will know accurately, just as I am accurately known.

My house (the physical body) shall be called the house of prayer; but ye have made it a den of thieves. - Matthew 21: 13

That house is represented by the letter ב Beth. That house is us collectively the body of Christ. It is our mind, our heart, our soul, our body.

They are to make a sanctuary for me, and I will reside among them. - Exodus 25: 8

That sanctuary is our heart temple where we have to place the 'ârôn berı̂yth, the Ark of the Covenant which relates with our heart, where the most pure, most sacred, most holy artefacts are to be kept.  This is not something outside of us - it is inside.  When our heart is purified, our Divine Mother will inhabit our heart.  Our inner Divine Mother is the sophia, the Spirit of God: that feminine spirit who holds all the mysteries of creation in her hands.  Luke  All the same, wisdom (Sophia in Greek) is proved righteous by all (Her) children.” She is represented by the letter ב Beth.  The letter ב Beth is feminine. ב Beth is the goddess who stands next to א Aleph, the Father. Wisdom (Chokmah in Hebrew is also a feminine noun.

The God that religious people call “the Father” is not exclusively masculine, because to write Father in Hebrew, you write אב Aleph-Beth.  A-B: male-female.  God is male-female.

Gen   And God said, Let Us make man in Our image…     Plural

Gen   And God went on to create the man in his image, in God’s image he created him; male and female he created them. Male and female

 

God creates through the power of two: male-female.  All creation is made possible by the female aspect. So where did our mother go?

 

Isaiah 50:1 This is what Jehovah says: “Where is the divorce certificate of your mother, whom I sent away? Or to which of my creditors did I sell you? Look! It was because of your own errors you were sold, And because of your own transgressions your mother was sent away. Are we talking about a typical couple, strict accusative father and lenient and loving mother? How can we know?   (In our image)    אם Am mother       אב AB father

On every level of nature, everything that is created comes through male-female.  This has been established by God.  This is a law throughout all the universes, throughout all the infinites.  It reflects the nature of God's creation.  So God can not be exclusively male.  Such an idea is illogical.  It is incomprehensible.  A male alone cannot create.  A male needs a female.  God, the Father, needs God, the Mother.  Ab, the Father, needs Am, the Mother. אב Ab or Abba is Hebrew for “father.”  But this is not only in Hebrew: in Sanskrit, Hindi, Tibetan, all of the world, Abba, Apa, means “father.”  In English we say “Pa and Ma.”  In India, China, and Tibet, they say, “Ama, Apa.”  The deep meaning of these letters is universal.

Creation comes in twos.  Everything reflects this two.  Our entire temple, our entire Beth, reflects this.  We have two eyes, two ears, two nostrils, two halves of the brain, two lungs, two hands, two feet, and all of those organs are creative; all of them.  With our eyes we create, with our ears we create, with our nose when we take breath and exhale, we create.  We create with our hands, our feet, our lungs, our kidneys, our brain.  These are all creative; they all transform energies and create new ones.  They are all masculine-feminine: dual.  But most of all, we create with our sexual organs.  Every male has two testicles, every female has two ovaries.  Yet, alone, they can do nothing.  They can only create through cooperation with each other.

Creation is always from two.  This is why the Tree of Knowledge [עץ הדעת טוב ורע], Daath, or Gnosis presents two paths: the Path of Goodness and the Path of Pollution.  In the Bible these are called טוב Tob and רע Ra, usually translated as “good and evil.”  The Hebrew word רע Ra means “pollution, impurity.” (This is not the Ra of the Egyptians.) טוב Tob means “purity or goodness.”

This form of creation can only be done by the power of the Alohim who is within us.  This is why the Bible starts with:

בראשית ברא אלהים

Bereishit bara Alohim

Creation is a work of אלהים Alohim, and Alohim is within us.

Bereishit Bara Alohim is usually translated as “In the beginning God creates.”  In the Zohar, this phrase is translated, "In wisdom Alohim creates."  Why does it say, "In wisdom," and who is "Alohim?"

It says "In wisdom" because of who the Alohim is. אלהים Alohim is a plural Hebrew word.  In the English and Latin Bibles, it is translated as “God,” singular masculine.  But the word אלהים Alohim is not singular masculine.  Alohim is a plural word which comes from אל El, which is “God,” masculine in Hebrew. אלה or אלוה Aloah / Aloha is God feminine in Hebrew. The suffix ים -im is plural. Thus, אלהים Alohim can mean either God and Goddess or Gods and Goddesses.

In Hawaii, THE DEEPER MEANING OF ALOHA
by Curby Rule

For those who are fortunate enough to live in Hawai'i, it is common for us to use the word Aloha. We use it in greetings and farewells and in expressing love. But the word means even more, it is a way of life.

Besides these common meanings, the word Aloha holds within itself all one needs to know to interact rightfully in the natural world. These insights describe an attitude or way of life sometimes called "The Aloha Spirit" or "The Way of Aloha".

The spirit of Aloha was an important lesson taught to the children of the past because it was about the world of which they were a part. One early teaching goes like this:

Aloha is being a part of all, and all being a part of me. When there is pain - it is my pain. When there is joy - it is also mine. I respect all that is as part of the Creator and part of me. I will not wilfully harm anyone or anything. When food is needed I will take only my need and explain why it is being taken. The earth, the sky, the sea are mine to care for, to cherish and to protect. This is Hawaiian - this is Aloha!

As the child grew, the need for a fundamental code of ethics was taught. This code is found within a deeper layer of the meaning of the word Aloha. The code is derived from one of the acronymic meanings of Aloha.

A, ala, watchful, alertness
L, lokahi, working with unity
O, oia'i'o, truthful honesty
H, ha'aha'a, humility
A, ahonui, patient perseverance

 

When we look at the Bible as it was intended to be read, as a manual of spiritual development, the first three words tell us, בראשית ברא אלהים Bereishit Bara Alohim:

In wisdom your Alohim creates.

Your Alohim is your inner Father-Mother ( אל Al + אלה Aloha = אלהים Alohim), and they create in you “through the spirit of wisdom.”  Christ.

Gal my little children, for whom I am again experiencing birth pains until Christ is formed in you.

What did he teach?  The way to the light.  The way to the truth, which is through the Son.  That Son is Christ who must be born within us.  When he was giving his teaching, the religious powers of his day - who knew the Kabbalah but rejected his teaching - were outraged that he was giving the secret knowledge openly, to everyone.

It says in the Bible that he had said to them,

We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. - Mark .

Destroy this temple, and in three days I will raise it up." Then the Jews said, "It has taken forty-six years to build this temple, and will you raise it up in three days?” But He was speaking of (Beth) the temple of His body. - John 2:19-21

That temple of the body is the teaching of Jesus - how to build it.  Yet, the Jews knew this teaching. It is reflected in the midrash:

We are taught by tradition that all which Solomon wrote in the "Song of Songs" has reference to the King of Peace who, though he rules below, yet has his kingdom on high and thus is king of both worlds. This is hidden and signified by the letter B [ב], whose numerical value is two, placed at the beginning of the word חכמה Chokmah in the Scripture, "ב חכמה be-hochma,

 

Proverbs 24:3 MKJV Through wisdom a house is built, and by understanding it is established.

 

Matthew “Therefore, everyone who hears these sayings of mine and does them will be like a discreet man who built his house on the rock.

Who is the wiseman?  A wiseman is one who has wisdom, “Christ is formed in you”  This is not to have a belief, this is to have incarnated that; to be a wise man.  In Greek terms it would be Pnuematikos:  to be one with the Spirit, to have the Spirit, to have Christ.

Matthew And the rain poured down and the floods came and the winds blew and lashed against that house, but it did not cave in, for it had been founded on the rock.” That rock figures significantly throughout the teachings of Jesus, not only in the teachings of Jesus, but throughout the Old Testament.  Jacob rested his head upon the stone and saw the visions of the Angels.  All of the great mystical traditions depend upon a stone, a rock, which forms the basis, the foundation of the temple.

The word "foundation" in Hebrew is יסוד Yesod, the Ninth Sphere.  This is the foundation upon which we have to build our temple.

 

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10 hours ago, Andre Plamondon said:

Who is the wiseman?  A wiseman is one who has wisdom, “Christ is formed in you”  This is not to have a belief, this is to have incarnated that; to be a wise man.  In Greek terms it would be Pnuematikos:  to be one with the Spirit, to have the Spirit, to have Christ.

... to be one with the Spirit, to have the Spirit,....

https://www.jw.org/en/library/magazines/watchtower-study-february-2017/who-is-leading-gods-people-today/

CAN YOU EXPLAIN?

In the first century and today, how have those taking the lead among God’s people been . . .

empowered by holy spirit?

assisted by angels?

guided by God’s Word?

 

WT magazine assure readers how there is no space for idea of "to be inspired by Spirit" for individual or group of people In the first century and today.

They using terminology "empowered by spirit" and making distinction from expression "inspired by spirit". To be empowered is not the same as inspired, as they explained this context about First Congregation and today JW organization as Legal Successor  of 1st century Christianity, in this WT study edition magazine.

Well, WHO is the wiseman? :))

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Kabbalah? Mysticism and meanings in numbers and letters...... 

A watering down of the word of God by teachings of men.  Jesus himself rejected the "oral tradition" of men which was later written down as the Mishnah.

Rabbis practiced the kabbalah which is closely linked to mystic teachings of the East.

Need I say more? 

 

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      Rutherford was born on November 8, 1869 to James Calvin Rutherford and Leonora Strickland and raised in near-poverty in a Baptist farm family. Some sources list his place of birth as Boonville, Missouri, but according to his death certificate he was born in Versailles, Missouri.[19][20] Rutherford developed an interest in law from the age of 16.[21] Although his father discouraged this interest, he allowed Rutherford to go to college under the condition that he pay for a laborer to take his place on the family farm. Rutherford took out a loan[22] and helped to pay for his law studies by working as a door-to-door encyclopedia salesman and court stenographer.[23]
       
      Law career
      Rutherford spent two years as a judge's intern, became an official court reporter at age 20, and was admitted to the Missouri bar in May 1892 at age 22.[23] He became a trial lawyer for a law firm[24] and later served for four years in Boonville as a public prosecutor. He campaigned briefly for Democratic presidential candidate William Jennings Bryan.[25] He was appointed as a Special Judge in the Eighth Judicial Circuit Court of Missouri,[23][26][27][28] sitting as a substitute judge at least once when a regular judge was unable to hold court.[22] As a result of this appointment he became known by the sobriquet "Judge" Rutherford. He was admitted to the New York bar in 1909 and admitted to practice before the Supreme Court of the United States the same year.[29]
      Rutherford filled in for a judge total of four (4) days. Some days he filled in there weren't even any cases.

      Cases involving Rutherford
      David Nicholson v. Charles Merstetter and NCR
      Watch Tower Society
       
      In 1894 Rutherford purchased the first three volumes of Charles Taze Russell's Millennial Dawn series of Bible study textbooks from two colporteurs who visited his office. Rutherford, who then viewed all religions as insincere, shallow and hypocritical, was struck by Russell's sincerity and his sentiments towards religion, which mirrored his own view.[30][31] Rutherford immediately wrote to the Watch Tower Society to express appreciation for the books.[32] He was baptized twelve years later and he and his wife began holding Bible classes in their home.[25] In 1907, he became legal counsel for the Watch Tower Society at its Pittsburgh headquarters, and from around that time began to give public talks as a "pilgrim" representative of the Society.[24] As Russell's health deteriorated, Rutherford represented him on trips to Europe[33] and in April 1915 he was deputized to speak at a major debate with Baptist preacher J. H. Troy over four nights in Los Angeles before an audience of 12,000,[34] debating various subjects, including the state of the dead, hellfire and Christ's Second Coming.[35] Rutherford wrote a pamphlet, A Great Battle in the Ecclesiastical Heavens, in defense of Russell[36] and served as chairman of the Bible Students' Los Angeles convention in September 1916. 
      Around this time he produced his first work while Charles Taze Russell was still alive called "Militarism".
      Board of directors
      By 1916 Rutherford had become one of the seven directors of the Watch Tower Society; when Russell died on October 31, 1916 he joined vice-President Alfred I. Ritchie and Secretary-Treasurer William E. Van Amburgh on a three-man executive committee that ran the Pennsylvania corporation until a new president was elected at the annual general meeting the following January.[37] He also joined a five-person editorial committee to run The Watch Tower from the December 15, 1916 issue. Russell's will, drawn up in 1907, had named the five people he wished to run the magazine after his death;[38] Rutherford appeared only on a second list of five alternative members to fill any vacancies that arose.[39]


      Bible Student Alexander H. Macmillan, who served as an aide to the executive committee, later wrote that tensions at the Watch Tower Society headquarters mounted as the day for election of the Society's officers approached. He wrote: "A few ambitious ones at headquarters were holding caucuses here and there, doing a little electioneering to get their men in. However, Van Amburgh and I held a large number of votes. Many shareholders, knowing of our long association with Russell, sent their proxies to us to be cast for the one whom we thought best fitted for office."[40] Macmillan, who claimed he had declined an offer from an ailing Russell months earlier to accept the position of president after his death,[41] agreed with Van Amburgh that Rutherford was the best candidate. According to Macmillan, "Rutherford did not know what was going on. He certainly didn't do any electioneering or canvassing for votes, but I guess he was doing some worrying, knowing if he was elected he would have a big job on his hands ... There is no doubt in our minds that the Lord's will was done in this choice. It is certain that Rutherford himself had nothing to do with it."[42]
      Presidency dispute
      Main article: Watch Tower Society presidency dispute (1917)
      On January 6, 1917, Rutherford, aged 47, was elected president of the Watch Tower Society, unopposed, at the Pittsburgh convention. By-laws passed by both the Pittsburgh convention and the board of directors stated that the president would be the executive officer and general manager of the Society, giving him full charge of its affairs worldwide.[43]
      By June, four of the seven Watch Tower Society directors—Robert H. Hirsh, Alfred I. Ritchie, Isaac F. Hoskins and James D. Wright— had decided they had erred in endorsing Rutherford's expanded powers of management, claiming Rutherford had become autocratic.[44] In June, Hirsch attempted to rescind the new by-laws and reclaim the board's authority from the president.[45] Rutherford later claimed he had by then detected a conspiracy among the directors to seize control of the society.[46] In July, Rutherford gained a legal opinion from a Philadelphia corporation lawyer that none of his opposers were legally directors of the society. The Watch Tower Society's official 1959 account of its history claimed the legal advice given to the ousted directors confirmed that given to Rutherford;[47] however, the pamphlets produced by the expelled board members at the time indicated that their legal advice, acquired from several attorneys, disagreed with Rutherford's.[48][49] On July 12, Rutherford filled what he claimed were four vacancies on the board, appointing Macmillan and Pennsylvania Bible Students W. E. Spill, J. A. Bohnet and George H. Fisher as directors.[50] Between August and November the society and the four ousted directors published a series of pamphlets, with each side accusing the other of ambitious and reckless behavior. The former directors also claimed Rutherford had required all headquarters workers to sign a petition supporting him and threatened dismissal for any who refused to sign.[51] The former directors left the Brooklyn headquarters on August 8.[52] On January 5, 1918, shareholders returned Rutherford to office.
      The controversy fractured the Bible Student movement and some congregations split into opposing groups loyal either to Rutherford or those he had expelled.[52][53] By mid-1919 about one in seven Bible Students had chosen to leave rather than accept his leadership,[54] and over the following decade they helped formed other groups including the Standfast Movement, the Layman's Home Missionary Movement, the Dawn Bible Students Association, the Pastoral Bible Institute, the Elijah Voice Movement, the Concordat Publishing Concern, and the Eagle Society.[55]
       
      Reorganization
      Administrative changes
      Following his release from prison, Rutherford began a major reorganization of Bible Student activities. At a May, 1919 convention in Ohio he announced the publication of a new magazine, The Golden Age (later renamed Awake!). Because Russell's will had decreed the Society should publish no other periodicals[73] the new magazine was at first published by "Woodworth, Hudgings & Martin", with a Manhattan (rather than Brooklyn) address.[74] Within months Bible Students were organized to distribute it door-to-door.[73] He expanded the Society's printing facilities, revived the colporteur work and in 1920 introduced the requirement for weekly reports of Bible Students' preaching activity.[75][76] He expanded and reorganized overseas branch offices[77] in what he regarded as a "cleansing" and "sifting" work.[78]

      Beginning with an eight-day convention at Cedar Point, Ohio, in September 1922 Rutherford, launched a series of major international conventions under the theme "Advertise the King and Kingdom", attracting crowds of up to 20,000.[79] Audiences were urged to "herald the message far and wide".[80] He stressed that the primary duty of all Bible Students was to become "publicity agents" in fulfillment of Matthew 24:14, especially in the form of door-to-door evangelism with the Society's publications.[81][82] In 1928 Rutherford began to teach that the Cedar Point convention and the events resulting from it fulfilled the prophecy of the 1290 days at Daniel 12:11.[83][84]
      In 1920, Rutherford published a booklet, Millions Now Living Will Never Die, and a year later published his first hardcover book, The Harp of God. This was followed by a further nineteen hardcover books, each with one-word titles, such as Creation (1927), Jehovah (1934) and Children (1941). His publications reached a total printing of 36 million copies.[85] In 1925 he gained full control over what doctrines would be taught in Watch Tower Society publications, overruling the refusal by the five-man Editorial Committee to publish his article, "Birth of the Nation",[86] which contained significant doctrinal changes.[87] Rutherford later claimed Satan had "tried to prevent the publication of that article ... but failed in that effort";[88] In 1927 the Watch Tower Society ceased printing of Russell's Studies in the Scriptures.[89] The Editorial Committee was dissolved in 1931, after which Rutherford wrote every leading article in The Watch Tower until his death.[90] The 1933 Watch Tower Society Yearbook observed that the demise of the Editorial Committee indicated "that the Lord himself is running his organization".[91]
      Rutherford expanded his means of spreading the Watch Tower message in 1924 with the start of 15-minute radio broadcasts, initially from WBBR, based on Staten Island, and eventually via a network of as many as 480 radio stations.[92] A 1931 talk was broadcast throughout North America, Australia and France, but his attacks on the clergy resulted in both the NBCand BBC radio networks banning his broadcasts.[93]
      In 1928 Rutherford began to abolish the system of electing elders by congregational voting, dismissing them as "haughty" and "lazy", and finally asserting in 1932 that electing elders was unscriptural.[94][95] He impressed on elders the need to obey the Society's "regulations", "instructions" and "directions" without complaint.[96] Service directors, who reported back to Brooklyn, were appointed in each congregation and a weekly "service meeting" introduced to meeting programs.[97] In 1933 Rutherford claimed that abolishing elective elders was a fulfillment of the prophecy of 2300 days at Daniel 8:13–14, and that God's sanctuary (the Watch Tower Society) was thereby cleansed.[98]
      At a 1931 Bible Student assembly in Columbus, Ohio Rutherford proposed a new name for the organization, Jehovah's witnesses, to differentiate them from the proliferation of other groups that followed Russell's teachings.[92] Bible Students who opposed or abandoned Rutherford to form new groups were increasingly described as the "evil servant class" by The Watchtower, which said it was wrong to pray for those who were "unfaithful".[99][100] Four years later the term "Kingdom Hall" was introduced for the local meeting place of congregations.[101]
      In 1937, the door-to-door preaching program was extended to formally include "back calls" on interested people and Witnesses were urged to start one-hour Bible studies in the homes of householders.[102][103] In the late 1930s, he advocated the use of "sound cars" and portable phonographs with which talks by Rutherford were played to passersby and householders.[102]
      In 1938 he introduced the term "theocracy" to describe the religion's system of government, with Consolation explaining: "The Theocracy is at present administered by the Watch Tower Bible and Tract Society, of which Judge Rutherford is the president and general manager."[104] "Zone servants" (now known as circuit overseers) were appointed to supervise congregations. In a Watchtower article Rutherford declared the need for congregations to "get in line" with the changed structure.[105][106]
      By 1942, the year of his death, worldwide attendance at the annual Memorial of Christ's death was 140,450 though his restructuring of the Bible Student community coincided with a dramatic loss of followers during the 1920s and 1930s. Worldwide attendance of the annual Memorial of Christ's death fell from 90,434 in 1925[107] to 17,380 in 1928.[108] Memorial attendance figures did not surpass 90,000 again until 1940.[108]Author Tony Wills, who analyzed attendance and "field worker" statistics, suggests it was the "more dedicated" Bible Students who quit through the 1920s, to be replaced by newcomers in larger numbers, although Rutherford dismissed the loss of the original Bible Students as the Lord "shaking out" the unfaithful.[109][110] In the 1942 Yearbook of Jehovah's Witnesses, Rutherford wrote that the year's achievements "would, on the face of it, show that the Theocratic witness work on earth is about done".[111][112]
       
      Character and attitudes
      Biographers describe Rutherford as tall and solidly built with a senatorial demeanor,[163] and a strong booming voice that helped make him a powerful orator.[164][165] In 1917, The New York Times stated that Rutherford "has a reputation asan eloquent, forceful speaker".[26] Watch Tower Society literature states that his personality contrasted strongly with that of his predecessor. One Witness history book says that while Russell was kind, warm and tactful, Rutherford "was warm and generous toward his associates but he was also a brusque and direct type of person, and his legal background and experiences in early life gave him a directness in his approach to problems in dealing with his brothers that caused some to take offense."[166] Another Watch Tower Society account says he did not hide his feelings, adding, "His bluntness, even when spoken in kindness, was sometimes misunderstood."[167] Fellow Watch Tower Society director A. H. Macmillan says Rutherford "spoke as simply and directly to the people as he knew how, and he was an extremely forthright man. He was thoroughly convinced that what he had to say was the truth and that it was a matter of life and death."[168] Macmillan added, "He would never tolerate anything that would be contrary to what he clearly understood the Bible to teach. He was so strict about that, he would permit nothing that would seem to show a compromise when it came to an issue of the truth."[169] Author Tony Wills describes him as charitable and generous, and says his sympathy for the poor and oppressed was exceeded only by his hatred for the rich, the oppressors.[165] He also notes that he was a dynamic, impatient extrovert.[170] Other authors also address Rutherford's abrasiveness: James Penton describes him as blunt and moody with an explosive temper,[171] with "a streak of self-righteousness which caused him to regard anyone who opposed him as of the Devil",[172] while Alan Rogerson notes that he was a "dogmatic and insensitive person, obsessed with his own self-importance."[173]
      Rutherford's confrontation with four Watch Tower Society directors who opposed him in 1917 highlighted both the forcefulness of his personality and his determination to fight for what he believed was right. Penton claims Rutherford played "hard-fisted church politics"[174] and Rogerson accuses Rutherford of using The Watchtower as a propaganda medium to attack his opposers in what was effectively a battle for his position as president.[6] At the heart of his opponents' complaints was his "autocratic" behavior as he strove to "exercise complete management of the Society and its affairs."[175] Penton similarly describes Rutherford's actions in his first year of presidency—including his appointment of new directors, refusal to allow the Society's accounts to be examined, and his unilateral decision to publish The Finished Mystery—as high-handed and secretive.[176] In contrast, Rutherford claimed, "It was my duty to use the power the Lord had put into my hands to support the interests of the shareholders and all others interested in the Truth throughout the world ... to be unfaithful to them would be unfaithful to the Lord."[177] Macmillan, who supported Rutherford throughout the crisis, claimed the president was extremely patient and "did everything that he could to help his opposers see their mistake, holding a number of meetings with them, trying to reason with them and show them how contrary their course was to the Society's charter".[169]

      Rutherford with Cadillac V-16 from the Watchtower publication The Messenger (1931)
      According to Wills, Rutherford emerged from prison in 1919 bitter against the world and the collusion he saw between the clergy and military that had secured his imprisonment. Soon after his release he coined the term "Satan's organization" to refer to this supposed conspiracy.[178] In Watchtower articles Rutherford was similarly scathing towards big business, politics and the League of Nations.[179] Rogerson describes Rutherford's attitude towards the clergy—his avowed enemies—as "unadulterated hatred".[72] His attacks on clergymen, particularly those of the Catholic Church, from the late 1920s were strong enough to attract a ban on his broadcasts by the NBC radio network, which condemned his "rabid attack upon organized religion and the clergy".[180] He also applied criticizing terms to those who had deserted Watch Tower ranks, calling them the "evil servant".[181] He urged readers to view with contempt anyone who had "openly rebelled against God's order or commandments"[182] and also described elective elders of the 1930s who refused to submit to Watch Tower Society administrative changes as "despicable".[183]
      Wills states that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He claims that towards the close of his ministry Rutherford spent about half of each year's Watchtowers writing about Armageddon.[184]
      According to Penton, Rutherford's austerity—evidenced by his distaste for Christmas, birthday parties and other popular customs[185] that were described as of pagan origin or that encouraged creature worshipand were not to be observed[186]—led in turn to austerity becoming a part of Witness life. In 1938, he directed that singing be dispensed with at congregation meetings;[187][188][189][190] singing was reinstated soon after his death.[191]
      Rutherford's books and magazine articles reveal his strong views on "the proper place of women" in the church and society. In a 1931 book he linked the post-1919 rise of women's movements that encouraged equality of the sexes with satanic influence,[192] and claimed the custom of mentipping their hats to women or standing when a woman approached was a scheme of the devil to turn men from God and indicated an effeminate streak in men who practiced the custom.[187] Mother's Day was similarly described as part of a plan to turn people away from God.[193] In 1938 he urged adherents to delay marriage and child-bearing until after Armageddon,[194] which Wills claims prompted a strong community bias among Witnesses against marriage. Those who did marry, says Wills, were considered to be weak in faith.[195] At a 1941 convention in Missouri he quoted Rudyard Kipling's description of women as "a rag and a bone and a hank of hair".[187][196]

      A 1940 Rutherford booklet "exposing" a Catholic campaign of mob violence against Jehovah's Witnesses
      According to Wills, Rutherford emerged from prison in 1919 bitter against the world and the collusion he saw between the clergy and military that had secured his imprisonment. Soon after his release he coined the term "Satan's organization" to refer to this supposed conspiracy.[178] In Watchtower articles Rutherford was similarly scathing towards big business, politics and the League of Nations.[179] Rogerson describes Rutherford's attitude towards the clergy—his avowed enemies—as "unadulterated hatred".[72] His attacks on clergymen, particularly those of the Catholic Church, from the late 1920s were strong enough to attract a ban on his broadcasts by the NBC radio network, which condemned his "rabid attack upon organized religion and the clergy".[180] He also applied criticizing terms to those who had deserted Watch Tower ranks, calling them the "evil servant".[181] He urged readers to view with contempt anyone who had "openly rebelled against God's order or commandments"[182] and also described elective elders of the 1930s who refused to submit to Watch Tower Society administrative changes as "despicable".[183]
      Wills states that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He claims that towards the close of his ministry Rutherford spent about half of each year's Watchtowers writing about Armageddon.[184]
      According to Penton, Rutherford's austerity—evidenced by his distaste for Christmas, birthday parties and other popular customs[185] that were described as of pagan origin or that encouraged creature worshipand were not to be observed[186]—led in turn to austerity becoming a part of Witness life. In 1938, he directed that singing be dispensed with at congregation meetings;[187][188][189][190] singing was reinstated soon after his death.[191]
      Rutherford's books and magazine articles reveal his strong views on "the proper place of women" in the church and society. In a 1931 book he linked the post-1919 rise of women's movements that encouraged equality of the sexes with satanic influence,[192] and claimed the custom of mentipping their hats to women or standing when a woman approached was a scheme of the devil to turn men from God and indicated an effeminate streak in men who practiced the custom.[187] Mother's Day was similarly described as part of a plan to turn people away from God.[193] In 1938 he urged adherents to delay marriage and child-bearing until after Armageddon,[194] which Wills claims prompted a strong community bias among Witnesses against marriage. Those who did marry, says Wills, were considered to be weak in faith.[195] At a 1941 convention in Missouri he quoted Rudyard Kipling's description of women as "a rag and a bone and a hank of hair".[187][196]
      Former Jehovah's Witness and former Governing Body member Raymond Franz claimed there was no evidence Rutherford engaged in door-to-door ministry despite his assertion that it was a requirement and sacred duty of all Witnesses. Franz claimed to have heard Rutherford's associates say his responsibilities as president "do not permit his engaging in this activity".[197] Macmillan, however, related details of Rutherford's home preaching in 1905 or 1906 when he was baptized,[198] and a 1975 article quoted several Witnesses relating their experiences with Rutherford in the house-to-house ministry in the 1920s.[199] The official history of Jehovah's Witnesses also notes, "Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house."[200] On August 2, 1928 in a meeting with the Bible Student elders who had attended a general convention in Detroit, Michigan Rutherford listed his responsibilities and concluded "when I have attended to many other details, I have not had very much time to go from door to door."[201]
      Authors William Whalen and James Penton have claimed that Rutherford was to Russell what Brigham Young was to Mormon prophet Joseph Smith. Penton contends that both Russell and Smith were capable religious leaders but naive visionaries, while Rutherford and Young were "hard-bitten pragmatists who gave a degree of permanency to the movements they dominated".[202]


      1991_List_Watch_Tower_publications_written_by_Rutherford.pdf
      2012_Rutherford_Supports_Hitler_Yad_L'Achim_article.docx
      News_Clippings_Judge_Rutherford.pdf
      Watchtower and Herald of Christ's Presence - November 1, 1924
       
      References
      Leo P. Chall, Sociological Abstracts, vol 26 issues 1–3, "Sociology of Religion", 1978, p. 193 col 2: "Rutherford, through the Watch Tower Society, succeeded in changing all aspects of the sect from 1919 to 1932 and created Jehovah's Witnesses—a charismatic offshoot of the Bible student community." "The Embryonic State of a Religious Sect's Development: The Jehovah's Witnesses" Sociological Yearbook of Religion in Britain, ed. Michael Hill, 1972, issue 5 pp 11–12: "Joseph Franklin Rutherford succeeded to Russell's position as President of Zion's Watch Tower Tract Society, but only at the expense of antagonizing a large proportion of the Watch Towers subscribers. Nevertheless, he persisted in moulding the Society to suit his own programme of activist evangelism under systematic central control, and he succeeded in creating the administrative structure of the present-day sect of Jehovah's Witnesses." The Twentieth century, vol 153, 1953 p. 14: "This latter phenomenon, perhaps the most widely spread politico-religious movement at the present time, is linked, as are so many, with a source in America, in this case Judge Rutherford, the New York founder of Jehovah's Witnesses." P.S.L. Johnson, The Present Truth and Herald of Christ's Epiphany, April 1927, p. 66: "Since the Fall of 1923 ... from 20,000 to 30,000 Truth people the world over have left the Society." Penton 1997, p. 50 Rogerson 1969, p. 37 "Postwar Enlargement of the Theocratic Organization", The Watchtower, July 15, 1950, p. 217 Beckford 1975, p. 24 Penton 1997, p. 75 Rogerson 1969, p. 64 "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 17 Rogerson 1969, p. 53 Riches, by J.F. Rutherford, Watch Tower Bible & Tract Society, 1936, p. 27, "Jesus was crucified, not on a cross... Jesus was crucified by nailing his body to a tree. ...(Deuteronomy 21:22,23) ... (Galatians 3:13) ... Acts 5:30." "Flashes of Light—Great and Small", The Watchtower, May 15, 1995, p. 20. Watch Tower Bible & Tract Society 1993, p. 319 Consolation, May 27, 1942, p. 6. It is not clear from this publication whether this included the distribution of Russell's earlier writings. "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, p. 94, "...earthwide report shows that the Memorial of Jesus Christ’s death on April 5, 1917, was attended by 21,274. Jehovah's Witnesses in the Divine Purpose, pp. 312–313: Memorial attendance figures in Rutherford's final years were 98,076 (1941) and 140,450 (1942) Penton 1997, p. 47. Dept. of Public Health, San Diego California, Joseph Franklin Rutherford, Certificate of Death issued February 6, 1942 Rogerson 1969, p. 34. Watch Tower Bible & Tract Society 1975, p. 81 Watch Tower Bible & Tract Society 1993, p. 67 "Modern History of Jehovah’s Witnesses", Watchtower, March 15, 1955, p. 175. Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 6. The New York Times, January 17, 1919, Section I, p. 9, As Retrieved 2010-03-02 "Religion: Jehovah's Witness", Time magazine, June 10, 1935,Online Biographies of Rutherford in the March 15, 1955 Watchtowerand 1975 Yearbook of Jehovah's Witnesses state that his appointment as Special Judge was in the Fourteenth Judicial Circuit. Watch Tower Bible & Tract Society 1975, p. 83 Wills 2007, p. 131 Wills (p. 131) claims Rutherford had never doubted God's existence, but Wills does not cite a source for that claim. The Watchtower (October 1, 1997, p. 6) cites a 1913 newspaper interview wherein Rutherford describes becoming an atheist after a Baptist minister claimed Rutherford's wife Mary would go to Hell because she had not been baptized. Watch Tower Bible & Tract Society 1993, p. 67 "British Branch report", Watch Tower, January 15, 1915, p. 26, Reprints 5616. Rogerson 1969, p. 30 Yearbook, Watch Tower Bible & Tract Society, 1991, p. 73. "Judge Rutherford's Spicy Defense", Watch Tower, May 1, 1915, p. 130. R5685. Watch Tower Bible & Tract Society 1993, p. 647 Russell's Last Will and Testament, The Watch Tower, December 15, 1916. Penton 1997, p. 48 Macmillan 1957, p. 68 Macmillan 1957, p. 70 Macmillan 1957, p. 71 Pierson et al 1917, pp. 5,6 Pierson et al 1917, p. 4 Rutherford August 1917, p. 12 Rutherford August 1917, pp. 22–23 Jehovah's Witnesses in the Divine Purpose (1959) p. 71, col. 2 Light After Darkness (September 1, 1917) p. 11 Facts for Shareholders (November 15, 1917) p. 14 Rutherford August 1917, pp. 14,15 Pierson et al 1917, p. 9 Watch Tower Bible & Tract Society 1993, p. 68 Proclaimers of God's Kingdom (1993) identifies opposing sides as "those loyal to the Society and those who were easy prey to the smooth talk of the opposers" (p. 68). Yearbook of Jehovah's Witnesses (1975) dismisses the four ousted directors as "rebellious individuals who claimed to be board members" (p. 87) and men who "ambitiously sought to gain administrative control of the Society" (p. 92). Watch Tower Bible & Tract Society 1975, pp. 93–94 Rogerson 1969, p. 39 Wills 2007, p. 97 Pierson et al 1917, p. 11 Jehovah's Witnesses in the Divine Purpose. Watchtower. 1959. Lawson, John D., American State Trials, vol 13, Thomas Law Book Company, 1921, p. viii: "After his death and after we were in the war they issued a seventh volume of this series, entitled "The Finished Mystery," which, under the guise of being a posthumous work of Pastor Russell, included an attack on the war and an attack on patriotism, which were not written by Pastor Russell and could not have possibly been written by him." Crompton, Robert. Counting the Days to Armageddon. Cambridge: James Clarke & Co. 1996. pp 84–85: "One of Rutherford's first actions as president ... was, without reference either to his fellow directors or to the editorial committee which Russell had nominated in his will, to commission a seventh volume of Studies in the Scriptures. Responsibility for preparing this volume was given to two of Russell's close associates, George H. Fisher and Clayton J. Woodworth. On the face of it, their brief was to edit for publication the notes left by Russell ... and to draw upon his published writings ... It is obvious ... that it was not in any straightforward sense the result of editing Russell's papers, rather it was in large measure the original work of Woodworth and Fisher at the behest of the new president." Rogerson 1969, p. 40 Watch Tower, October 1, 1917, January 1, 1918. Wills 2007, p. 100 Rogerson 1969, p. 41 Macmillan 1957, p. 85 The initial delivery was entitled "The World Has Ended—Millions Now Living May Never Die". See:
      "Noteworthy Events in the Modern-day History of Jehovah’s Witnesses", Jehovah's Witnesses – Proclaimers of God's Kingdom", 1993 Watch Tower, p. 719, "1918 The discourse “The World Has Ended—Millions Now Living May Never Die” is first delivered, on February 24, in Los Angeles, California. On March 31, in Boston, Massachusetts, the talk is entitled “The World Has Ended—Millions Now Living Will Never Die” [emphasis added] Los Angeles Morning Tribune, February 25, 1918, as recorded in Faith on the March by A. H. Macmillan, 1957, p. 86 Macmillan 1957, p. 89 Rogerson 1969, p. 41 Macmillan 1957, p. 106 Macmillan 1957, pp. 105,106 Rogerson 1969, p. 44 Penton 1997, p. 56 The Golden Age, volume 1, number 1, October 1, 1919, cover,As Retrieved 2010-02-16 Rogerson 1969, pp. 53,54 "Annual report for 1920", The Watchtower, December 15, 1920, "At the beginning of the fiscal year there were only 225 active colporteurs in the field. The number has now increased to 350, all of whom are devoting their entire time to the service ... In addition to the colporteurs there are reported to this office 8,052 class workers." Penton 1997, p. 57 Rogerson 1969, pp. 52,53 Rogerson 1969, p. 54 Watch Tower Bible & Tract Society 1975, p. 131 Penton 1997, p. 60 Watchtower March 1, 1925 p. 72 col 2 Watchtower December 15, 1929 pp 371–77: "Briefly, then, these prophecies and the dates of their fulfilment [sic] are as follows, to wit: The fixed "time of the end" is October 1, 1914 A.D. The 1260-day period ended in April, 1918. The 1290-day period ended September, 1922. The 1335-day period of blessedness began May, 1926, and goes on for ever." The Harp of God, 1928 edition Penton 1997, p. 58 Watchtower, March 1, 1925 pp 67–74. In the content list on the cover the article is entitled Birth of a Nation, but the article itself on page 67 is entitled Birth of the Nation Penton 1997, p. 59 Watchtower, July 1, 1938, p. 201. WTB&TS, "God's Kingdom of a Thousand Years Has Approached" (1973) p. 347 Wills 2006, p. 121 Yearbook, Watch Tower Bible & Tract Society, 1933, p. 11. Rogerson 1969, p. 55 Wills, pp. 149–151 Penton, p. 64 Wills 2006, pp. 177–179 Wills 2006, p. 176 Wills 2006, p. 175 Watchtower July 15, 1933 pp. 214-15: "Beginning to count from the transgression resulting by reason of the League of Nations, and the giving of notice, which must begin May 25, 1926, the twenty-three hundred days, or six years, four months, and twenty days, would end October 15, 1932...What, then, took place at the end of the twenty-three-hundred-day period? The Watchtower, issues of August 15 and September 1, 1932, brought before God's people the Scriptural proof that the office of "elective elder", chosen or selected by vote of creatures, does not Scripturally exist, and that therefore the selection of elders by such means should end." In 1971 the Watchtower Society changed the interpretation ending the 2300 days in 1944 rather than 1932. Wills 2006, pp. 167–172 Watchtower, February 15, 1933. Jehovah's Witnesses – Proclaimers of God's Kingdom chap. 20 p. 319, 721 Rogerson 1969, p. 57 "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 18. Consolation, September 4, 1940, p. 25, as cited by Penton, p. 61. Wills 2006, p. 201 Watchtower, June 15, 1938. Watch Tower Bible & Tract Society 1959, p. 110 Watch Tower Bible & Tract Society 1959, pp. 312–313 Wills 2007, pp. 142, 146, 157–159 1931 Yearbook, Watch Tower Bible & Tract Society, p. 57. Wills 2007, p. 223 Yearbook, 1942, Watch Tower Bible & Tract Society, p. 29. The Finished Mystery, 1917, p. 2: "POSTHUMOUS WORK OF PASTOR RUSSELL His Last Legacy to the Dear Israel of God (Matt. 20:9)" The Bible Students Monthly, December 1917, vol. 9 no. 9, p. 1: "The following article is extracted mainly from Pastor Russell's posthumous volume entitled "THE FINISHED MYSTERY," the 7th in the series of his STUDIES IN THE SCRIPTURES and published subsequent to his death... In this posthumous volume, which is called his "last legacy to the Christians of earth" is found a thorough exposition of every verse in the entire Book of Revelation." Tony Mills, A People for His Name, 2007, pp 97–8: "While he keeps faithfully to Russell's comments in most cases, there are a few times when he goes beyond Russell's plainly stated interpretation. In some of the chapters of Revelation on which Russell left no comments his imagination wandered free. He ridicules John Wesley, whom Russell admired, and his Methodist movement. He calls Europeans "the most cruel, bloodthirsty, quarrelsome, rapacious people on earth," a thought Russell denied. He ridicules Calvinists by saying that they have "lost their manhood, reason and common sense." He ridicules politics, patriotism, religion and almost everything the world holds holy, without (as Russell was careful to do) presenting the good along with the bad." Bible Students Tract Society, Notes and Comments on the Finished Mystery, Feb. 1919, pp 6–7: "Thus we have Bro. Woodworth's distinct statement that none of these interpretations of Revelation are Pastor Russell's, but another's [sic] (presumably his own)... Have Pastor Russell's interpretations been followed? To this we reply that in many cases they have not. On the contrary, entirely contradictory ones are frequently given." The Time is at Hand, 1889, p. 183: "Reckoned from the beginning of the seventy years desolation under Babylon, the great cycle [50x50] ends with the year A.D. 1875." Millions Now Living Will Never Die!, 1920, p.88 : "A simple calculation of these jubilees brings us to this important fact: Seventy jubilees of fifty years each would be a total of 3500 years. That period of time beginning 1575 before A.D. 1 of necessity would end in the fall of the year 1925." The Watch Tower April 15, 1916 p. 127: "We cannot help it that many of the dear friends continue to tell what THE WATCH TOWER believes, and to misrepresent its teachings. Our kindest thought must be that they are not giving much heed to its teachings. Otherwise they would know from its columns that we are not looking forward to 1925, nor to any other date. As expressly stated in THE WATCH TOWER, we are simply going on, our last date or appointment having been passed more than a year ago...we have no different time in mind from the Scriptures on the subject and do not expect to have any." Tabernacle Shadows of the Better Sacrifices, 1920, Appendix of Notes pp 133–155: "Thirty-nine years have passed since the publication of this little booklet; and during that time some of the teachings herein contained have come to be seen in clearer light – even as the details of a mountain become more discernible the closer one draws to it. In harmony with these clearer understandings we suggest the following alterations in appendix form, leaving the text intact out of deference to the honored and beloved writer of the booklet." Watchtower, December 15, 1922, p. 394. "How Long, O Lord?", //Zion's Watch Tower//, January 1881. Watchtower June 1, 1927 p. 166. Light by J. F. Rutherford, Watch Tower Bible & Tract Society, 1930, p 226. The Golden Age May 7, 1930 p. 503 The Golden Age March 14, 1934 p 380 "Prior to 1914 and years thereafter we thought that our Lord's return dated from 1874; and we took it for granted that the parousia or presence of our Lord dated from that time. An examination of the scriptures containing the word parousia shows that the presence of the Lord could not date prior to 1914." Wills 2007, pp. 154,155 Rogerson 1969, p. 47 "Can This World’s Armageddon Be Avoided?", Watchtower, December 1, 1966, p. 730. Watch Tower Bible & Tract Society 1993, p. 124 Wills 2007, pp. 181, 182 Penton 1997, p. 69 J.F. Rutherford, Prophecy, Watch Tower Bible & Tract Society, 1929, pp. 319, 328–333 J.F. Rutherford, Vindication, Watch Tower Bible & Tract Society, 1931, pp. 9–14, 65–68, 135. Wills 2007, p. 143 "Character or Covenant – Which?", The Watchtower, May 1, 1926 Watchtower, January 1, 1927, p. 7. Watchtower July 15, 1933 p. 214 col 2 The Golden Age, December 14, 1927, "The Origin of Christmas", pp 178–79 1975 Yearbook of Jehovah's Witnesses, 1974, p. 147 Vindication book 1, 1931, pp 158–60: "On the face of it the arrangement of "Mother's Day" seems harmless and calculated to do good. But the people are in ignorance of Satan's subtle hand in the matter, and that he is back of the movement, to turn the people away from God... Neither the man nor the woman should be worshiped for doing right, because such doing of right is their duty. Creature worship of any kind is wrong and an abomination in the sight of God." George Chryssides, Historical Dictionary of Jehovah's Witnesses, 2008, p. 21 Jehovah's Witnesses: Proclaimers of God's Kingdom, 1993, p. 199 Wills 2007, p. 38 J. F. Rutherford, Favored People, Watch Tower Bible & Tract Society, as cited by Wills, 2007, p. 129. Rogerson 1969, p. 46 Thy Kingdom Come The Messenger, August 5, 1928 p. 1: "When the Lord spoke of hiding his people in his secret place he was not talking about any chambers in the pyramid, built by the Devil himself." The Watch Tower, November 15, 1928 Great Pyramid Passages, 1924, reprint by Portland Area Bible Students, 1988, pp i–xxxviii The Messenger, August 5, 1928 p. 2: "It sure did set the tongues wagging at the Fair Grounds and resulted in another overhauling of the old trunk wherein are kept a few choice relics of what, until recently, we honestly believed the Bible teaches." Light book 1 and 2, 1930 Light book 1, 1930, p. 106 The Finished Mystery, 1917 Gruss, p. 172 The Watch Tower, Nov 15, 1916, p. 343 Penton 1997, p. 72 Watch Tower Bible & Tract Society 1959, p. 140 Yearbook, 1936, p. 22, "The saluting of or salutation to a flag means this: 'I depend on what the flag represents for my salvation. Those who know and serve God in spirit and in truth look to Jehovah God for salvation, and not to any man or any man-made organization. It therefore follows that the saluting of any flag by those who are in covenant with Jehovah God to do his will constitutes the breaking of that covenant with God, and such covenant breakers are guilty of death." Wills 2007, pp. 214–224 American Bar Association's Bill of Rights Review, Vol 2, No.4, Summer 1942, p. 262. Riches, 1936, p. 27: "Jesus was crucified, not on a cross of wood, such as is exhibited in many images and pictures, and which images are made and exhibited by men; Jesus was crucified by nailing his body to a tree." Herbert H. Stroup, The Jehovah's Witnesses, Columbia University Press, 1945, p. 16. Penton 1997, p. 47 Wills 2007, p. 131 Watch Tower Bible & Tract Society 1959, pp. 68, 69 Watch Tower Bible & Tract Society 1975, p. 83 Macmillan 1957, pp. 150,151 Macmillan 1957, p. 77 Wills 2007, p. 107 P.S.L. Johnson's Harvest Siftings Reviewed (1917, p.17) relates an incident in which an enraged Rutherford rushed at him in a confrontation in Brooklyn Bethel, grabbed at his arm and "almost jerked me off my feet". Johnson complains that in an earlier hearing of complaints against him, Rutherford treated him to "sneers, sarcasm and ridicule. His face expressed more contempt than that of any other face upon which I have ever looked."(p.14) Penton 1997, pp. 47–48 Rogerson 1969, p. 35 Penton 1997, p. 51 Pierson et al 1917, pp. 3,4 Penton 1997, pp. 51, 53 Rutherford August 1917, p. 17 Wills 2007, p. 132 Wills 2007, pp. 131–138 Yearbook, 1930, p. 38 The term was drawn from the account of the "faithful servant" and "evil servant" of Matthew 24:45–51. Watchtower, February 15, 1933, p. 55. Watchtower, March 15, 1938, p.87 Wills 2007, p. 154 J.F.Rutherford, Vindication, Vol I, pp. 188, 189, as cited by Wills, p. 139. Watch Tower Bible & Tract Society 1975, p. 147 Penton 1997, p. 66 Watch Tower Bible & Tract Society 1959, p. 215 Watch Tower Bible & Tract Society 1993, p. 241, "singing in local congregations was largely dispensed with in about 1938" The Watchtower, May 1, 1938, p 139, "At all study meetings...the one presiding at the study might well, as a prelude to the meeting, briefly state God’s purpose which is now being performed... two minutes might well be devoted to such at the beginning of all meetings for study [by] the one presiding... A few words like the above pronounced at the beginning of the study would be far more beneficial than to occupy the same time in singing songs, which often express much that is out of harmony with the truth" "Music’s Place in Modern Worship", The Watchtower, February 1, 1997, pp 26–27, "In 1938 singing at congregation meetings was largely dispensed with. However, the wisdom of following apostolic example and direction soon prevailed. At the 1944 district convention, F. W. Franz...announced the release of theKingdom Service Song Book for use at the weekly service meetings." J.F.Rutherford, Vindication, Vol I, pp. 155–159, as cited by Wills, p. 139. J.F.Rutherford, Vindication, Vol I, pp. 155–157, as cited by Wills, p. 139. Watchtower, November 15, 1938, p. 346. Wills 2007, p. 138 Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 3. Raymond Franz, In Search of Christian Freedom, Commentary Press, 2007, pp. 191–192 "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 83 "Part 2—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 133 "Conventions Proof of Our Brotherhood", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 260 The Messenger, August 3, 1928 p. 5: "Frequently some elder says: "The president of the Society does not go from house to house selling books. Why should I?" ... When I have looked after the management of the work at headquarters with its many departments; when I have given attention to a voluminous mail; when I have managed thirty odd branch offices in different parts of the earth and kept in close touch with them by correspondence and examination of their reports, and given advice and counsel as to what shall be done; when I have given attention to may [sic] legal matters that have arisen against members of the Society by reason of the opposition of the enemy; when I have given counsel to the various parts of the radio work; when I have prepared copy for The Watch Tower and other publications; and occasionally written a book or booklet and followed its progress through the manufacturing thereof; and when I have attended to many other details, I have not had very much time to go from door to door." Prof. William J. Whalen, Armageddon Around the Corner: A report on Jehovah's Witnesses, John Day, New York, 1962, as cited by Penton, pp. 75–76. St. Paul Enterprise January 16, 1917 p. 1 "Advertise the King and the Kingdom! (1919–1941)",Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 89 "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 75 "Beth-Sarim – Much Talked About House", The Messenger(Watchtower): 6, 8, July 25, 1931. (17MB) 1975 Yearbook of Jehovah's Witnesses, 1974 Watch Tower, p 194, "In time, a direct contribution was made for the purpose of constructing a house in San Diego for Brother Rutherford’s use." New York Times Deeds San Diego Home To Kings of Israel; Judge Rutherford in the Interim Occupies the House and Drives the Cars March 19, 1930 p. 31 Watchtower, December 15, 1947, as cited by Proclaimers, 1993, p. 76. Penton 1997, pp. 72,73 The Watchtower, May 15. 1937, p 159 Jehovah's Witnesses and the Third Reich by M. James Penton, University of Toronto Press, 2004, p 368; though Salter's letter was dated "April 1, 1937", Penton writes, "Salter had broken with the Watch Tower Society and had been excommunicated from the Witness community at the time he wrote the letter." Letter to Rutherford by Walter Salter, reproduced in //Jehovah's Witnesses and the Third Reich: sectarian politics under persecution// by M. James Penton, University of Toronto Press, 2004, pp. 365-7., "I, at your orders would purchase cases of whiskey at $60.00 a case, and cases of brandy and other liquors, to say nothing of untold cases of beer. A bottle or two of liquor would not do... [Rutherford] sends us out from door to door to face the enemy while he goes from 'drink to drink,' and tells us if we don't we are going to be destroyed." Moyle letter to Rutherford, July 21, 1939. Tony Wills (2007), A People For His Name: A History of Jehovah's Witnesses and an Evaluation, Lulu.com, pp. 202–204, ISBN 978-1-4303-0100-4 Society directors defended Rutherford in an October 1939 Watchtower article, accusing Moyle of lies and "wicked slander" and claimed he was a "Judas" trying to cause division. Moyle successfully sued the board of directors for libel, collecting $15,000 plus court costs. See Penton, pp. 80–83 and Wills, pp. 202–205. Penton 1997, pp. 72,73: "Although Jehovah's Witnesses have done everything possible to hide accounts of the judge's drinking habits, they are simply too notorious to be denied. Former workers at the Watch Tower's New York headquarters recount tales of his inebriation and drunken stupors. Others tell stories of how difficult it sometimes was to get him to the podium to give talks at conventions because of his drunkenness. In San Diego, California, where he spent his winters from 1930 until his death, an elderly lady still speaks of how she sold him great quantities of liquor when he came to purchase medicines in her husband's drugstore." Watch Tower Bible & Tract Society 1993, p. 89 Rogerson, Alan (1969). Millions Now Living Will Never Die: A Study of Jehovah's Witnesses. Constable & Co, London. pp. 64.ISBN 094559406. Jehovah's Witnesses – Proclaimers of God's Kingdom, p. 90 "Witnesses Ask Right To Bury Leader", The Evening Independent (St Petersburg, Florida): 18, January 26, 1942 Consolation, May 27, 1942. Consolation, May 27, 1942 Penton 1997, p. 74 "San Diego officials line up against New Earth's princes",Consolation, May 27, 1942, pp. 6,9 "No Will Left By Rutherford, Says Secretary", San Diego Union, February 18, 1942 Beth Shan—The Watchtower's "House of Security" Beth Shan and the Return of the Princes Leonard & Marjorie Chretien (1988), Witnesses of Jehovah, Harvest House, pp. 49, ISBN 0-89081-587-9 San Diego Reader, June 28, 2008 Mallios et al. (2007), Cemeteries of San Diego, Arcadia Publishing, pp. 112, ISBN 978-0-7385-4714-5 "Buried", Time, May 4, 1942 "Announcements", The Watchtower, October 1, 1966, p 608 "San Diego's Officials Line Up Against Earth's New Princes",Consolation (Watchtower): 9, 14–16, May 27, 1942 Van Amburgh, W. E. (2005), The way to paradise, An enlarged replica of the International Bible Students Association's original 1924 book, Lulu.com, pp. 45, 46, ISBN 1-4116-5971-6, retrieved July 12, 2009 Bibliography
      Beckford, James A. (1975). The Trumpet of Prophecy: A Sociological Study of Jehovah's Witnesses. Oxford: Basil Blackwell. ISBN 0-631-16310-7. Johnson, Paul S.L. (November 1, 1917), Harvest Siftings Reviewed, retrieved July 21, 2009 Macmillan, A.H. (1957), Faith on the March, Prentice-Hall Penton, James M. (1997), Apocalypse Delayed: The Story of Jehovah's Witnesses (2nd ed.), University of Toronto Press, ISBN 0-8020-7973-3 Pierson et al, A.N. (September 1, 1917), Light After Darkness, retrieved July 21, 2009 Rogerson, Alan (1969), Millions Now Living Will Never Die, Constable, London, ISBN 0-09-455940-6 Rutherford, J.F. (August 1, 1917), Harvest Siftings, Watch Tower Bible & Tract Society, retrieved July 19, 2009 Rutherford, J.F. (October 1, 1917), Harvest Siftings, Part II, Watch Tower Bible & Tract Society, retrieved July 19, 2009 Watch Tower Bible & Tract Society (1975), 1975 Yearbook, Watch Tower Bible & Tract Society Watch Tower Bible & Tract Society (1959), Jehovah's Witnesses in the Divine Purpose, Watch Tower Bible & Tract Society Watch Tower Bible & Tract Society (1993), Jehovah's Witnesses – Proclaimers of God's Kingdom, Watch Tower Bible & Tract Society Wills, Tony (2006), A People For His Name, Lulu Enterprises, ISBN 978-1-4303-0100-4 External links
      Rutherford and associates 1919 Application for Executive Clemency Original schism documents 1917 to 1929 Online collection of Rutherford's writings Works by Joseph Franklin Rutherford at Project Gutenberg News clippings relating to Judge Rutherford News clippings from Rutherford's "Millions Now Living Will Never Die" campaign
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    • Uh oh. You are reacting (and I thank you) to my Dawkins post on the wrong thread. Be prepared for an onslaught from @AlanF about how STUPID you are!   He is not the same—JTR is an absolute saint by comparison—but I used to occasionally include off-color words in my posts just to see him, who could launch the nastiest and crudest of tirades, get all bent out of shape that I has said a naughty word.
    • Why I enjoyed your piece : it cclearly identifies the cantankerous way all darwinists act...... the religion seems to affect them this way.   Mr Dawkins has embarrassed himself quite a lot since he became a celebrity for the cause......  I think the best video I saw of him is when he said that aliens seeded the earth. ..... in a discussion on the origins of life. ..
    • Loved your contribution above.  The propaganda regarding the  "religion of peace" hides its extreme and barbaric violence.  True, JWs are the true religion of peace for refusing any political division in our ranks (not taking sides) or going to war to fight any of this system's battles. It is encouraging to be able to identify this nation on earth. I studied the "religion of peace" ...... most people in UK call it by this name now because one can get 2 years in prison for islamaphobia.  One can mock a Christian, burn the bible, call jesus an adulterer and make funny pictures of him but do NOT hint at  anything against the "religion of peace".  Oh-  I am comparing the injustice of the world in its bias treatment of JWs again in OCD way...... that will trigger Mr. JAH2......
    • This is not technically true. Admittedly, there was much opinion, but there was also at least one bit of solid information content: It would be very hard to dispute with that one.
    • I think a lot of people suspected that pretty quickly, especially as their top 3 issues appear to be the same, and as time goes on, even their pet peeves match up. I don't know for sure that JB was "DF'd" from the site, but it's the impression I got because there was some kind of warning, and then he was gone. At this point if they are the same, I don't think it matters in the slightest. But the reason I jump in on this topic is because I don't want anyone to be confused with my use of the term DF.  According to JB, he was treated as if DF'd in his congregation, even though he was not officially DF'd by a committee of elders. Not all of the reasons for this treatment were clear. Now that you have suspected that 4Jah2me was DF'd, I just figured that the JB story ought to be a reminder that it's always possible 4Jah2me was never DF'd either. 
    • Tweeted Richard Dawkins one fine day (11/13/19): “You could easily spot any Religion of Peace. Its extremist members would be extremely peaceful”  Can it be? Is Richard Dawkins referring to Jehovah’s Witnesses—universally known for being “extremely peaceful” yet declared “extremists” in Russia? If so, I will take back the relatively few bad things I have said about him. I have not really said THAT many bad things about him. At times, I have even been complimentary. When he blessed the atheist buses rolling out in London, I said that he raised a good point—his was a reaction to existing “hellfire’ buses, with advertising from the church. He did wuss-out, though, with a: “There probably is no God.” Probably? It wasn’t until I began following him on Twitter, though, that I noticed how breathtakingly contemptuous he was toward anyone who disagreed with him—not merely about God, but also on geopolitical things—and then I did say a few mean things. For example, I said of him that “he does not suffer fools gladly, and a fool is anyone who disagrees with him.” However, he has largely repented over this online meanness. I’ve noticed it over the months. He has not banished it entirely, but it is much less prevalent, so that I regret that I ever said what I did.  The temptation to be disdainful of opponents is well-nigh irresistible, particularly if you think that they are willfully choosing ignorance. I have (more or less) mastered the temptation, of course, but I have a source of effective and unending counsel that he does not. This is no more concisely stated than it was at a recent Watchtower Study. A Bible verse considered how we ought “do nothing out of contentiousness or out of egotism, but with humility consider others superior to you.” (Philippians 2:3) Practically speaking, this advice is not easy to implement. It may even strike one as nonsensical—how can everyone be superior to everyone else? Said that Watchtower: “The humble person acknowledges that everyone is superior to him in some way.—Phil. 2:3, 4.”  Of course. In some way everyone is superior to everyone else. Search for that way, hone in on it like a laser beam, and it will not be so difficult to treat even opponents with respect. “Disagree without being disagreeable” is the catchphrase today. But Professor Dawkins does not have this advantage. Much of his tradition would sway him in just the opposite “survival of the fittest” direction. So he must be given credit for his new, somewhat softer, online personality. Possibly someone who has his best interests at heart—perhaps his wife—said, “Richard, you sure do come across as a cantankerous crank on Twitter,” and he deliberately walked it back. It’s commendable. Now, I don’t think Richard had Jehovah’s Witnesses in mind with his tweet. He probably has formed his views of them through the contributions of their “apostate” contingent, and those views could hardly be blacker. I looked down among his comments to see whether any of those nasties had reared their heads. Perhaps here was an example: “Not entirely true. Extremists usually have their own misinterpretation of scriptures.” I responded to this one: “If “misinterpretation” results in a religion of peace, perhaps it is not a misinterpretation after all. Perhaps the mainline view is a misinterpretation.” Is that not a no-brainer?  Another one, disagreeing with the above tweet: “Actually no. Most extremists do exactly what is written in their book. ‘Misinterpretation’ is used as an argument by believers that cherry pick morals that fit our secular ethics today.” I know this type, too. This is the type that finds slavery in the Bible or war in the Old Testament and rails at the “hypocrisy.” I responded to this fellow as well: “Everything has a historical context and to deliberately ignore such context is to be intellectually dishonest. If our side does it to theirs, we never hear the end of it.” He blew up at this reference to context. Evil is evil, he carried on, across all places and time-frames. These characters are very predictable—you could even write their lines for them and not be too far off. Has “critical thinking” made us all nincompoops? It was once thought the most intelligent thing in the world to consider historical backdrop; one was irresponsible, even deceitful, not to do it. Very well. If he is going to trash, with blinders affixed, the source that I hold dear, I will do the same with his source: “You should turn your critical thinking skills upon Ancient Greece, the definer of it. When time travel is invented, history revisionists will give a friendly wave to American slaveholding forefathers as they race back in time to fetch wicked Greek pedophiles—it was an enshrined value of that world—back in irons.” He was not chastened by this. Hijacking Twitter as his personal courtroom, he cross-examined: “Is the holding and beating of slaves, as described in Exodus, morally acceptable? Yes or no?” I countered: “Is the raping of children as endorsed by Ancient Greek society morally acceptable? Yes or no?” Incredibly, he was not dissuaded. “Last chance!” he shot back. “Is the holding and beating of slaves, as described in Exodus, morally acceptable? Yes or no?” “To the blockheads, I became a blockhead.”—Paul (sort of) —1 Corinthians 9:19-22,” I tweeted back: “Two can play the game of obstinacy. Last chance: Is the rape of children—it was enshrined in Ancient Greek society—morally acceptable? Yes or no?” Then I went away, and when I came back, he had deleted all this tweets so that it was hard for me to reconstruct the thread. However, someone else had pointed out a grave sin I had committed: “Thomas you are guilty of the moral equivalence fallacy.” Am I? I suppose. You can sort of guess by the wording just what that phrase means—I had not heard it before. At least it is in English. I once heard a theologian quip that if there is a Latin phrase and a perfectly clear English phrase that means the same thing, always use the Latin phrase so people will know that you are educated. But my “moral equivalence fallacy” is still is no more than considering historical context, a praiseworthy intellectual technique for all time periods except ours.  Besides, I actually had posted something about slavery long ago. But it is not a topic so simple that it can be hashed out in a few tweets, and so I declined to go there with this fellow, who would debate all the sub-points. If God corrected every human injustice the moment it manifested itself, there would be nothing left. The entire premise of the Bible is that human-rule is unjust in itself and that God allows a period of time for that to be clearly manifested before bringing in his kingdom—the one referred to in the “Lord’s prayer”—to straighten it all out. In the meantime, the very ones who work themselves into a lather at religion “brainwashing” people are livid that God did not brainwash slavery away once humans settled upon it as a fine economic underpinning. If Dawkins’s tweet and my response hangs around long enough before burial in the Twitter feed, I would expect some of our malcontents to observe as they did in Russia, where the only evidence of extremism cited is proclaiming “a religious view of supremacy.” Huge protest will come at how Jehovah’s Witnesses practice shunning and thus “destroy” relationships and even family. But views inevitably translate into consequences and policies. Refusal to “come together” with those who insist on diametrically opposed views is hardly the “extremism” of ISIS—and yet the Russian Supreme Court has declared that it is, with the full backing in principle of those from the ex-JW community—the ones who go crusading, which is perhaps 10%. I’m going to write this up as a post and append it to his thread. Let’s see what happens. Probably nothing, but you never know. Plus, let’s expand on that particular Watchtower some more. The particular article covered was entitled: “Jehovah Values His Humble Servants” (September 2019 issue—study edition) Unlike nearly all religious services, Witness meetings are ones that you can prepare for. You can comment during them. They are studies of the sacred book, not just impromptu rap sessions, acquiescencing to ceremony, or sitting through someone else’s sermon. You can prepare for them, and you are benefited, as in any classroom, when you do. The focus here, as it so often is, is on practical application.  Humility draws persons to us. Haughtiness repels them, and thus makes next to impossible the mantra to “come together.” My own comment, when the time was right, was that haughty people can only accomplish so much—it may be a great deal, for haughty people are often very capable people—but eventually they run up against the fact that nobody else can stand them, and so people are motivated to undercut their ideas, even if they are good ones, out of sheer payback for ugliness. Humble people, on the other hand, may be far less capable individually, but their efforts add up. They know how to cooperate and yield to each other in a way that haughty people do not. Someone else on that Dawkins thread, an amateur wit, played with that them of unlikely extremists: “Jehova's witnesses are peaceful but their extremists are better extremely annoying...” Why fight this? It is a viewpoint. Viewpoints are not wrong, because they are viewpoints—right or wrong doesn’t enter into the equation. Better to roll with it. I was indeed on a roll, and so I tweeted back:  “I will grant that they can be. Still, if you had a choice between a team of JWs approaching your door and a team of ISIS members, you would (hopefully) choose theformer. Those 2 groups, and only those 2 groups are officially declared “extremist” in Russia.” And with that, I included a link to my ebook, “Dear Mr. Putin - Jehovah’s Witnesses Write Russia.” I am shameless in that. No matter how many books I sell, it is not enough. I don’t sell them, anyway. The book is free, a labor of love. It is an application of the theme: “If you have something important to say, don’t hide it behind a paywall.” It is the only, to my knowledge, complete history of events leading up to and beyond the 2017 ban of the Witness organization in Russia. As to the latest developments there, another one was herded off to prison, who, making the best of a sour situation, or perhaps genuinely finding value there, said: "I want to thank … prosecution. I don't just thank you, but thank you very much, because thanks to you my faith has become stronger … I see I'm on the right path." Of course. It is unreasonable to oppose so vehemently a people totally honest, hard-working, and given to peace—and yet the Bible says that such will exactly happen. How can it not serve to strengthen faith?
    • According to scientific knowledge, the entire universe is in two states every day: something becomes and something disappears. Life on Earth is in the same status. I am disappointed with suffer of creatures on Earth, too. And can't connect with "my picture" of God as i accepted through JW Bible interpretations and my own interpretations, then and now. What if we made wrong pictures about Creator? .... based on wrong or failed text? 
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