The Librarian

Brother Greenlees and Brother Chitty are not mentioned in the Proclaimer's book. Interesting that Percy Chapman (included in the picture above) is still mentioned now and then, often in the same context with Brother Greenlees. He was more "openly homosexual" to the dismay of Brother Knorr who continued to work with him anyway. I never knew that Brother Ewart Chitty was homosexual and assumed it was a rumor although I was told it was a fact by several. People also told me that Brother Greenlees was homosexual. In his case, there was good reason to believe them. But I never heard any facts for sure about the molestation charges, although it was a well-known rumor.
I should add, however, that there may be nothing wrong with trusting a homosexual brother to handle high levels of responsibility. The predisposition of someone should not disqualify them from responsibility as long as they can handle the responsibility without bringing reproach on Jehovah, on themselves, or others, and/or scandal upon the congregation. If a brother has already proven himself faithful and morally clean for many years, even if he struggles with sinful thoughts, then he is probably not so different from anyone else who was on the Governing Body at the time, even if these particular sins seem much more unexpected. Paul spoke of struggling with sin even as an apostle.

Part of a series on: Jehovah's Witnesses

The Governing Body of Jehovah's Witnesses is the ruling council of Jehovah's Witnesses[1] based in Brooklyn, New York. The body assumes responsibility for formulating policy and doctrines, producing material for publications and conventions, and administering its worldwide branch office staff.[2][3] Members of the Governing Body say they are followers of Christ rather than religious leaders.[4] One member explained the Governing Body as being "Guardians of the Doctrine" when under oath in Australia in 2015.[119]
Its size has varied, from seven (2010–2012)[5] to eighteen (1974–1980)[6]members.[7][8] As of October 2012, there are eight members.[5] Members of the Governing Body are not elected; membership is only possible by invitation of existing members.[9]Updated: Current list of the Governing Body as of October 2014
History

The Governing Body in 1975
Since its incorporation in 1884, the Watch Tower Bible and Tract Society of Pennsylvania has been directed by a president and board of directors. Until January 1976, the president exercised complete control of doctrines, publications and activity of the Watch Tower Society and the religious denominations with which it was connected—the Bible Students and Jehovah's Witnesses.[10][11][12]
When the Society's second president, J.F. Rutherford, encountered opposition from directors in 1917, he dismissed them; in 1925 he overruled the Watch Tower Society's editorial committee—selected by Charles Taze Russell to have editorial control of The Watch Tower after his death—when it opposed publication of an article that altered doctrines on Bible chronology related to 1914. In 1931, the editorial committee was dissolved.[13][14] 
as of 2013
   
In 1943 The Watchtower described the Watch Tower Bible and Tract Society as the "legal governing body" of anointed Jehovah's Witnesses.[15] A year later, in an article opposing the democratic election of congregation elders, the magazine said the appointment of congregation servants was the duty of "a visible governing body under Jehovah God and his Christ."[16] For several years, the role and specific identity of the governing body remained otherwise undefined. A 1955 organizational handbook stated that "the visible governing body has been closely identified with the board of directors of this corporation."[17] Referring to events related to their 1957 convention, a 1959 publication said "the spiritual governing body of Jehovah’s witnesses watched the developments [then] the president of the Watch Tower Bible & Tract Society [acted]."[18] The 1970 Yearbook of Jehovah's Witnesses noted that the Watch Tower Bible and Tract Society of Pennsylvania was the organization used to plan the activity of Jehovah's Witnesses and provide them with "spiritual food", then declared: "So really the governing body of Jehovah's Witnesses is the board of directors of the Watch Tower Bible and Tract Society of Pennsylvania."[19]
On October 1, 1971, Watch Tower Society vice-president Frederick Franz addressed the annual meeting of the Pennsylvania corporation in Buckingham, Pennsylvania, stating that the legal corporation of the Watch Tower Society was an "agency" or "temporary instrument" used by the Governing Body on behalf of the"faithful and discreet slave".[20] Three weeks later, on October 20, four additional men joined the seven members of the Society's board of directors on what became known as a separate, expanded Governing Body.[21] The board of directors had until then met only sporadically, usually only to discuss the purchase of property or new equipment, leaving decisions concerning material to be published in Watch Tower Society publications to the president and vice-president, Nathan Knorr and Fred Franz.[20][22] The Watchtower of December 15, 1971 was the first to unambiguously capitalize the term "Governing Body of Jehovah's witnesses" as the defined group leading the religion, with a series of articles explaining its role and its relationship with the Watch Tower Society.[2][23]
The focus on the new concept of "theocratic" leadership was accompanied by statements that the structure was not actually new: The Watch Tower declared that "a governing body made its appearance" some time after the formation of Zion's Watch Tower Society in 1884,[24] though it had not beenreferred to as such at the time.[10]
The article claimed that Watch Tower Society president Charles Taze Russell had been a member of the governing body.[24] The 1972 Yearbook of Jehovah's Witnesses stated that following Rutherford's death in 1942 "one of the first things that the governing body decided upon was the inauguration of the Theocratic Ministry School" and added that the "governing body" had published millions of books and Bibles in the previous thirty years.[25] Raymond Franz has disputed those claims, stating that the actions of presidents Russell, Rutherford and Knorr in overriding and failing to consult with directors proved the Bible Students and Jehovah's Witnesses had been under a monarchical rule until 1976, leaving no decisions to a "governing body".[26]
In 1972, a Question From Readers article in The Watchtower further reinforced the concept of the "Governing Body"; the magazine said the term referred to an agency that administers policy and provides organizational direction, guidance and regulation and was therefore "appropriate, fitting and Scriptural."[23][27]Organizational changes at the highest levels of the Watch Tower Society in 1976 significantly increased the powers and authority of the Governing Body.[28] The body has never had a legal corporate existence and operates through the Watch Tower Society and its board of directors.[29]

Re-organization
After its formal establishment in 1971, the Governing Body met regularly but, according to Raymond Franz, only briefly; Franz claims meetings were sometimes as short as seven minutes,[30] to make decisions about branch appointments and conduct that should be considered disfellowshipping offenses.[31][32] Franz claims that in 1971 and again in 1975, the Governing Body debated the extent of the authority it should be given.[33]
Headquarters purge

Raymond Franz claimed that in 1980, unease with doctrines surrounding the significance of 1914 surfaced within the Governing Body. In February of that year, three Governing Body members—aware that those who had been alive in 1914 were dying out despite the teaching that their generation would live to see Armageddon—proposed a doctrinal change to identify the "generation" who would see Armageddon as those who witnessed the 1957 launch of the Russian satellite Sputnik, which would be considered a 'sign in heaven'.The proposal, which would have extended the deadline for Armageddon by 43 years, failed to gain a majority vote.[36][37] Former Witnesses James Penton and Heather and Gary Botting claimed that internal dissatisfaction with official doctrines continued to grow, leading to a series of secret investigations and judicial hearings. As a result, the Governing Body led a purge of dissenting Brooklyn headquarters staff in April and May 1980.[38][39][40] Raymond Franz claimed he was forced to resign from the Governing Body, and he was later disfellowshipped from the religion. The Watch Tower Society responded with a new, hardened attitude towards the treatment of expelled Witnesses.[38][39][41] In his 1997 study of the religion, Penton concluded that since Raymond Franz's expulsion in 1980, the Governing Body displayed an increased level of conservatism, sturdy resistance to changes of policy and doctrines, and an increased tendency to isolate dissidents within the organization by means of disfellowshipping.[42]
Helpers
The April 15, 1992 issue of The Watchtower carried an article entitled Jehovah’s Provision, the “Given Ones” which drew a parallel between ancient non-Israelites who had been assigned temple duties (the "Nethinim" and "sons of the servants of Solomon") and Witness elders in positions of responsibility immediately under the oversight of the Governing Body who did not profess to be "anointed".[43]Both that issue of The Watchtower and the 1993 Yearbook of Jehovah's Witnesses carried the same announcement:
In view of the tremendous increase worldwide, it seems appropriate at this time to provide the Governing Body with some additional assistance. Therefore it has been decided to invite several helpers, mainly from among the great crowd, to share in the meetings of each of the Governing Body Committees, that is, the Personnel, Publishing, Service, Teaching, and Writing Committees. Thus, the number attending the meetings of each of these committees will be increased to seven or eight. Under the direction of the Governing Body committee members, these assistants will take part in discussions and will carry out various assignments given them by the committee. This new arrangement goes into effect May 1, 1992. For many years now, the number of the remnant of anointed Witnesses has been decreasing, while the number of the great crowd has increased beyond our grandest expectations.[44][45]
Each of the current Governing Body members served as a committee "helper" before being appointed to the Governing Body itself.[46][47][48] The appointment of helpers to the Governing Body committees was described in 2006 as "still another refinement."[49]

2000 and beyond
Until 2000, the directors and officers of the Watch Tower Society were members of the Governing Body. Since then, members of the ecclesiastical Governing Body have not served as directors of any of the various corporations used by Jehovah's Witnesses, and the Governing Body has delegated such administrative responsibilities to other members of the religion.[50] The current president of the Watch Tower Society, Don A. Adams, is not a member of the Governing Body. As of October 2012, the Governing Body comprises eight members, as shown below.
Governing Body 2003 


Photo shot prior to the death of Guy Pierce in the 2014 release "God's Kingdom Rules!"
One of our favorite moments of Annual Meeting…when all 7 of the Governing Body came out and sang with the Watchtower Chorus the last and newest song called: “Jehovah Is Your Name”….what a powerful and moving 100 Year Celebration! @stephendianna
 
See also
Organizational structure of Jehovah's Witnesses Letters from the Governing Body Funeral (Memorial) Programs for late **Governing Body** Members How to remember Governing Body Members' names Governing Body signing Bibles for public officials Residences of the Governing Body David H Splane: The Slave Is Not 1900 Years Old - Matt 24v45 - Frederick W. Franz was against the formation of a Governing Body References
Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 216. ISBN 0-8020-7973-3. "Questions From Readers". The Watchtower: 703. November 15, 1972. "Our active leader today", The Watchtower, September 15, 2010, page 27, "They recognize, however, that Christ is using a small group of anointed Christian men as a Governing Body to lead and direct his disciples on earth." "Bearing Thorough Witness" About God's Kingdom. Watchtower Bible and Tract Society. 2009. p. 110. As of September 2005, twelve members listed (See The Watchtower, March 15, 2006, page 26)
Schroeder died March 8, 2006. (See The Watchtower, September 15, 2006, page 31)
Sydlik died April 18, 2006. (See The Watchtower, January 1, 2007, page 8)
Barber died April 8, 2007. (See The Watchtower, October 15, 2007, page 31)
Jaracz died June 9, 2010. (See The Watchtower, November 15, 2010, page 23)
Barr died December 4, 2010. (See The Watchtower, May 15, 2011, page 6)
Mark Sanderson appointed in September 2012 "A New Member of the Governing Body", The Watchtower, July 15, 2013, page 26.[1] Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 217. ISBN 0-8020-7973-3. Watch Tower Bible and Tract Society of Pennsylvania (2007). Yearbook of Jehovah's Witnesses. pp. 4, 6. Botting, Heather & Gary (1984). The Orwellian World of Jehovah's Witnesses. University of Toronto Press. p. 178. ISBN 0-8020-6545-7. Franz, Raymond (2007). In Search of Christian Freedom. Commentary Press. p. 123. ISBN 0-914675-17-6. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. p. 58.ISBN 0-914675-23-0. Franz, Raymond (2007). In Search of Christian Freedom. Commentary Press. pp. 186, footnote. ISBN 0-914675-17-6. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. pp. 162–163, 214. ISBN 0-8020-7973-3. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. pp. 61–62. ISBN 0-914675-23-0. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 59. ISBN 0-8020-7973-3. The Watchtower. July 15, 1943. page 216, paragraph 24. The Watchtower. November 1, 1944. page 328, paragraph 32. Qualified to be Ministers. Watch Tower Society. 1955. p. 381. cited by Raymond Franz, Crisis of Conscience, page 74 "Divine Will International Assembly of Jehovah’s Witnesses", The Watchtower, February 15, 1959, page 115, "So with intense interest the spiritual governing body of Jehovah’s witnesses watched the developments... Without delay the president of the Watch Tower Bible & Tract Society closed a contract with the owners to use the Polo Grounds simultaneously with Yankee Stadium." Yearbook of Jehovah's Witnesses. Watch Tower Society. 1970. p. 65. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. p. 57.ISBN 0-914675-23-0. Franz, Raymond. Crisis of Conscience. p. 44. The seven directors at October 20 were Nathan Knorr, Fred Franz, Grant Suiter, Thomas Sullivan, Milton Henschel, Lyman Swingle and John Groh. The additional four to form the Governing Body were William Jackson, Leo Greenlees, George Gangas and Raymond Franz. Testimony by Fred Franz, Lord Strachan vs. Douglas Walsh Transcript, Lord Strachan vs. Douglas Walsh, 1954, as cited by Raymond Franz, Crisis of Conscience, 2007, page 75-76. "Theocratic Organization with Which to Move Forward Now; A Governing Body as Different from a Legal Corporation". The Watchtower. December 15, 1971. "A Governing Body as Different from a Legal Corporation". The Watchtower: 761. December 15, 1971. Yearbook of Jehovah's Witnesses. 1972. pp. 254–257. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. p. 78.ISBN 0-914675-23-0. "Questions From Readers". The Watchtower: 703. November 15, 1972. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. pp. 44–110. ISBN 0-914675-23-0. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 228. ISBN 0-8020-7973-3. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. p. 45.ISBN 0-914675-23-0. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. p. 46.ISBN 0-914675-23-0. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 215. ISBN 0-8020-7973-3. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. pp. 81–105. ISBN 0-914675-23-0. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. pp. 80–107. ISBN 0-914675-23-0. Jehovah's Witnesses–Proclaimers of God's Kingdom. Watch Tower Society. 1993. pp. 108–109. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 218. ISBN 0-8020-7973-3. Franz, Raymond (1997). Crisis of Conscience. p. 262. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. pp. 117–123. ISBN 0-8020-7973-3. Botting, Heather & Gary (1984). The Orwellian World of Jehovah's Witnesses. University of Toronto Press. pp. 158–165. ISBN 0-8020-6545-7. "Witness Under Prosecution", Richard H. Ostling, Anne Constable,//Time// Magazine, February 22, 1982. Franz, Raymond (2007). "11-12". Crisis of Conscience. Commentary Press. Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. pp. 219, 297–302, 319. ISBN 0-8020-7973-3. "Jehovah’s Provision, the “Given Ones”", The Watchtower, April 15, 1992, pages 16-17 "Announcement", The Watchtower, April 15, 1992, page 31 "Organizing for Further Expansion", 1993 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 253-254 "Governing Body Addition", The Watchtower, November 1, 1994, page 29, "The new member is Gerrit Lösch. ... Lösch has served in the Executive Offices and as an assistant to the Service Committee." "New Members of the Governing Body", The Watchtower, January 1, 2000, page 29, "The new members, all anointed Christians, are Samuel F. Herd; M. Stephen Lett; Guy H. Pierce; and David H. Splane. Samuel Herd ... was also serving as a helper to the Service Committee. Stephen Lett ... was a helper to the Teaching Committee. Guy Pierce ... had been serving as a helper to the Personnel Committee. David Splane ... had been a helper to the Writing Committee." "New Members of the Governing Body", The Watchtower, March 15, 2006, page 26, "Geoffrey W. Jackson and Anthony Morris III—would be added to the Governing Body of Jehovah’s Witnesses. ... In April 2003, [Jackson] became part of the United States Bethel family and began to work in the Translation Services Department. Soon thereafter, Brother Jackson was made a helper to the Teaching Committee of the Governing Body ... 2002 [Morris] worked in the Service Department at Patterson and later as a helper to the Service Committee of the Governing Body." "Walking in the Path of Increasing Light", The Watchtower, February 15, 2006, page 28 "How the Governing Body Differs From a Legal Corporation". The Watchtower: 29. 15 January 2001. The Watchtower, May 15, 2008, page 29 "How the Governing Body is Organized", The Watchtower, May 15, 2008, page 29. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. pp. 85, 115. ISBN 0-914675-23-0. "A History-Making Meeting", The Watchtower, Aug. 15, 2011, page 21. "Schools That Teach Jehovah's Ways", //2012 Yearbook of Jehovah's Witnesses//, page 13-17. "Theocratic Schools-Evidence of Jehovah's Love", //The Watchtower//, September 15, 2012, page 13-17. "A “Body of Elders” with Rotating Chairmanship", The Watchtower, November 15, 1971, pages 699,700, "how will the “body of elders” in each congregation be selected? The governing body through the Watch Tower Society will send out a letter asking the committee that now looks after each congregation’s activity to...prayerfully consider who within your congregation really meets the qualifications of an elder or overseer. ...Then recommendations will be made to the governing body. ...After the governing body receives recommendations from the congregation, then proper appointments will be made. The governing body will do the appointing of elders in every congregation and this information will be sent out by the governing body through the various offices of the Society throughout the world." Hope Based on the Unfolding Purpose of God", The Watchtower, February 1, 1975, page 86 "Overseers and Ministerial Servants Theocratically Appointed", The Watchtower, January 15, 2001, page 15 "Overseers and Ministerial Servants Theocratically Appointed", The Watchtower, January 15, 2001, page 15, "In addition to appointing Branch Committee members, the Governing Body appoints Bethel elders and traveling overseers. However, they do commission responsible brothers to act for them in making certain other appointments." "“Keep Holding Men of That Sort Dear”", The Watchtower, October 1, 1988, page 18-19, "[The] traveling overseers sent forth by the Governing Body to preach the good news and help the congregations should be received hospitably and with respect. ...Elders, in particular, should show proper respect for these visiting representatives of the Governing Body. They are sent to the congregations because of their spiritual qualities and their experience, which is usually more extensive than that of many local elders." [emph added] "Cooperating With the Governing Body Today", The Watchtower, March 15, 1990, pages 19-20, "Since February 1, 1976, each of the branches of the Watch Tower Society has had a Branch Committee made up of capable men appointed by the Governing Body. As representatives of the Governing Bodyfor the country or countries under the supervision of their branch, these brothers must be faithful, loyal men. ...Branch Committees recommend mature, spiritual men to serve as circuit and district overseers. After being appointed directly by the Governing Body, they serve as traveling overseers. These brothers visit circuits and congregations in order to build them up spiritually and help them apply instructions received from the Governing Body." [emph added] "Humbly Submitting to Loving Shepherds", The Watchtower, April 1, 2007, page 27 "The Watchtower and Awake!—Timely Journals of Truth". The Watchtower: 21. January 1, 1994. "Building for an Eternal Future". The Watchtower: 25. January 1, 1986. 2012 Annual Meeting Program (Gov. Body is "Faithful & Discreet Slave" explained in 8 minute clip) "Seek God's guidance in all things", The Watchtower, April 15, 2008, page 11. "‘They Shall Know that a Prophet Was Among Them’". The Watchtower: 200. April 1, 1972. "the modern-day “prophet,” the spirit-begotten, anointed ones who are the nucleus of Jehovah’s witnesses today" "The Things Revealed Belong to Us", The Watchtower, May 15, 1986, page 13. Franz, Raymond (2007). In Search of Christian Freedom. Commentary Press. p. 153. ISBN 0-914675-17-6. The Faithful Steward and Its Governing Body, The Watchtower, June 15, 2009, page 24 ¶18 Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 211. ISBN 0-8020-7973-3. "The faithful slave and its governing body", The Watchtower, June 15, 2009, pages 23-24, "They do not believe that their being of the anointed gives them special insights beyond what even some experienced members of the "great crowd" may have. They do not believe that they necessarily have more holy spirit than their companions of the 'other sheep' have. They do not expect special treatment; nor do they claim that their partaking of the emblems places them above the appointed elders in the congregation." "A Secret Christians Dare Not Keep!", The Watchtower, June 1, 1997, page 14. "Insight That Jehovah Has Given", The Watchtower, March 15, 1989, page 22, "It is through the columns of The Watchtower that explanations of vital Scriptural truths have been provided for us by Jehovah’s 'faithful and discreet slave.' The Watchtower is the principal instrument used by the 'slave' class for dispensing spiritual food." "The faithful slave and its governing body", The Watchtower, June 15, 2009, pages 23-24. "The Spirit Searches into the Deep Things of God", The Watchtower, July 15, 2010, page 23, "When the time comes to clarify a spiritual matter in our day, holy spirit helps responsible representatives of 'the faithful and discreet slave' at world headquarters to discern deep truths that were not previously understood. The Governing Body as a whole considers adjusted explanations. What they learn, they publish for the benefit of all." "Question From Readers", "The Watchtower", August 15, 2011, page 22 "Annual Meeting Report". "A Governing Body as Different from a Legal Corporation", The Watchtower, December 15, 1971, page 762 "The Governing Body", 1973 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 257, "The Governing Body of Jehovah’s Witnesses consists of eleven brothers, all anointed of God. They are as follows: Frederick W. Franz, Raymond V. Franz, George D. Gangas, Leo K. Greenlees, John O. Groh, Milton G. Henschel, William K. Jackson, Nathan H. Knorr, Grant Suiter, Thomas J. Sullivan and Lyman A. Swingle." "New Members of the Governing Body", The Watchtower, January 1, 2000, page 29 "New Members of the Governing Body", The Watchtower, March 15, 2006, page 26 "Governing Body Addition", The Watchtower, November 1, 1994, page 29 "A New Member of the Governing Body", //The Watchtower//, July 15, 2013, page 26. Interviews - 133rd Gilead Class (stated at video b. Mark Sanderson of Gov. Body) "Rejoicing Over "Victory With the Lamb", The Watchtower, October 15, 2007, page 31. "Britain", 2000 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 130 "New Members of the Governing Body", The Watchtower, November 15, 1977, page 680 "Governing Body of Jehovah’s Witnesses Enlarged", The Watchtower, January 15, 1975, page 60 "We Were a Team", The Watchtower, April 1, 2001, page 24. "He Humbly Served Jehovah", The Watchtower, June 15, 1996, page 32. "A Joyful Perseverer in Good Work", The Watchtower, July 1, 1977, page 399. "Service Assembly and Annual Meeting—Pittsburg", The Watchtower, November 1, 1944, page 334. "How the Governing Body Differs From a Legal Corporation", The Watchtower, January 15, 2001, page 28. "His Deeds Follow Him", The Watchtower, December 1, 1994, page 31. Franz, Raymond (2007). Crisis of Conscience. Commentary Press. pp. 273–336. ISBN 0-914675-23-0. "Gilead Sends Missionaries “to the Most Distant Part of the Earth”", The Watchtower, December 15, 1999, page 28, "Theodore Jaracz, a member of the Governing Body, who himself graduated with Gilead’s seventh class in 1946" "Governing Body of Jehovah’s Witnesses Enlarged", The Watchtower, January 15, 1975, page 60 Theodore Jaracz Memorial Service Brochure (1.4MB) "Jehovah Has Dealt Rewardingly With Me", The Watchtower, October 1, 1984, page 21. Jehovah's Witnesses Proclaimers of God's Kingdom, "Background of N. H. Knorr", page 91: "On June 10, 1940, he became the vice-president of the Watch Tower Bible and Tract Society (Pennsylvania corporation)." The Watchtower, July 15,1977, "Firm to the End", page 441. "A Staunch Fighter for the Truth", The Watchtower, September 15, 1988, page 31. "His Delight Was in the Law of Jehovah", The Watchtower, September 15, 2006, page 31. "The corporation, the WATCH TOWER BIBLE & TRACT SOCIETY, pursuant to its charter and by-laws, and the laws of the State of Pennsylvania, held its annual meeting at Pittsburgh, North Side, Allegheny County, Pennsylvania, on the first day of October, A.D. 1938, at which annual meeting a Board of Directors was elected as follows, to wit: J. F. Rutherford, C. A. Wise, W. E. Van Amburgh, H. H. Riemer, T. J. Sullivan, Wm. P. Heath, Jr., and Grant Suiter, to hold office for a period of three years, or until their successors are duly elected." - 1939 Yearbook of Jehovah's Witnesses, "Election", page 195 "A Loyal Fighter Passes On", The Watchtower, February 1, 1984, page 9. "He Ran for “The Prize of the Upward Call” and Won!", The Watchtower, September 15, 1974, page 554, "On October 31, 1932, he [Sullivan] was made a member of the board of directors of the Watch Tower Bible and Tract Society of Pennsylvania; he was also one of the eleven-member governing body of Jehovah’s witnesses." "A Time of Testing (1914-1918)", Jehovah's Witnesses - Proclaimers of God's Kingdom, ©1993 Watch Tower, page 71, "Thomas (Bud) Sullivan, who later served as a member of the Governing Body, recalled: “It was my privilege to visit Brooklyn Bethel in the late summer of 1918 during the brothers’ incarceration." Jehovah's Witnesses–Proclaimers of God's Kingdom. Watch Tower Society. 1993. p. 91. "How Priceless Your Friendship, O God!", The Watchtower, June 1, 1985, page 27. "Governing Body of Jehovah’s Witnesses Enlarged", 1975 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 60 Yearbook of Jehovah's Witnesses. 1980. pp. 257–258. "Announcements", Our Kingdom Ministry, August 1980, page 2, "Raymond Victor Franz is no longer a member of the Governing Body and of the Brooklyn Bethel family as of May 22, 1980." Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. p. 120. ISBN 0-8020-7973-3. Beverley, James A. (1986). Crisis of Allegiance. Burlington, Ontario: Welch Publishing Company. p. 71. ISBN 0-920413-37-4. 1986 Yearbook of Jehovah's Witnesses, ©Watch Tower, page 255 Penton, M. James (1997). Apocalypse Delayed: The Story of Jehovah's Witnesses. University of Toronto Press. pp. 322, 393. ISBN 0-8020-7973-3. Geoffrey Jackson testifies before the Australian Royal Commission 2015  
 

Elohim does not mean a "plural oneness" or a "plurality of persons".

That the Hebrew plural is often used for a singular noun to denote "a `plural' of majesty or excellence" is well-known by all Biblical Hebrew language experts and has been known from at least the time of Gesenius (1786-1842), who is still regarded as one of the best authorities for Biblical Hebrew.

Gesenius' Hebrew-Chaldee Lexicon to the Old Testament ("long regarded as a standard work for students"), p. 49, shows that elohim, is sometimes used in a numerically plural sense for angels, judges, and false gods. But it also says,

"The plural of majesty [for elohim], occurs, on the other hand, more than two thousand times." And that elohim when used in that sense "occurs in a [numerically] singular sense" and is "constr[ued] with a verb ... and adjective in the singular."

Gesenius - Kautzsch's Hebrew Grammar, 1949 ed., pp. 398, 399, says: 
"The pluralis excellentiae or maiestatis ... is properly a variety of the abstract plural, since it sums up the several characteristics belonging to the idea, besides possessing the secondary sense of an intensification of the original idea. It is thus closely related to the plurals of amplification .... So, especially Elohim ... `God' (to be distinguished from the plural `gods', Ex. , etc.) .... That the language has entirely rejected the idea of numerical plurality in Elohim(whenever it denotes one God) is proved especially by its being almost invariably joined with a singular attribute."

More modern publications (trinitarian Protestant and Catholic) also make similar acknowledgments of the intended plural of majesty or excellence meaning for elohim. (See the New Catholic Encyclopedia, 1967, Vol. v., p. 287.

Nelson's Expository Dictionary of the Old Testament, describes elohim: 
"The common plural form `elohim,' a plural of majesty." - Unger and White, 1980, p. 159

The International Standard Bible Encyclopedia says: 
"It is characteristic of Heb[rew] that extension, magnitude, and dignity, as well as actual multiplicity, are expressed by the pl[ural]." - Eerdmans Publishing Co., 1984 ed., Vol. II, p. 1265.

Today's Dictionary of the Bible, 1982, Bethany House Publishers, written by trinitarian scholars, says of elohim:
"Applied to the one true God, it is the result in the Hebrew idiom of a plural magnitude ormajesty. When applied to the heathen gods, angels, or judges ..., Elohim is plural in sense as well as form." - p. 208.

The American Journal of Semitic Languages and Literatures, Vol. xxi, July 1905 (Aaron Ember) tells us: "several phenomena in the universe were designated in Hebrew by plural expressions because they inspired the Hebrew mind with the idea of greatness, majesty,grandeur, and holiness."

Ember also says: 
"Various theories have been advanced to explain the use of the plural elohim as a designation of the God of Israel. least plausible is the view of the Old Theologians, beginning with Peter Lombard (12th century A. D.), that we have in the plural form a reference to the Trinity .... that the language of the OT has entirely given up the idea of plurality [in number] in elohim (as applied to the God of Israel) is especially shown by the fact that it is almost invariably construed with a singular verbal predicate, and takes a singular attribute.

"...elohim must rather be explained as an intensive plural denoting greatness and majesty, being equal to the Great God. It ranks with the plurals adonim [`master'] and baalim[`owner', `lord'] employed with reference to [individual] human beings."

The famous trinitarian scholar, Robert Young, (Young's Analytical Concordance and Young'sLiteral Translation of the Bible) wrote in his Young's Concise Critical Commentary, p. 1,
"Heb. elohim, a plural noun ... it seems to point out a superabundance of qualities in the Divine Being rather than a plurality of persons .... It is found almost invariably accompanied by a verb in the singular number."

Both Exodus and 7:1 show God calling Moses "a god" (elohim). This alone shows the error of some that the plural elohim must mean a "plural oneness" unless we want to believe Moses was a multiple-person Moses.
And The New International Dictionary of New Testament Theology, Zondervan Publishing, 1986, tells us: 

"Elohim, though plural in form, is seldom used in the OT as such (i.e. `gods'). Even a single heathen god can be designated with the plural elohim (e.g. Jdg. ; 1 Ki. 11:5; 2 Ki. 1:2). In the plural is understood as the plural of fullness; God is the God who really, and in the fullestsense of the word, is God." - p. 67, Vol. 2.

The NIV Study Bible says about elohim in its footnote for Gen. 1:1:

"This use of the plural expresses intensification rather than number and has been called the plural of majesty, or of potentiality." – p. 6, Zondervan Publ., 1985.

And the New American Bible ( ed.) tells us in its "Bible Dictionary" in the appendix:
"ELOHIM. Ordinary Hebrew word for God. It is the plural of majesty." – Catholic Book Publishing Co., 1970.

A Dictionary of the Bible by William Smith (Smith's Bible Dictionary, p. 220, Hendrickson Publ.) declares:
"The fanciful idea that [elohim] referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God."

And the prestigious work edited by says about this:

"It is exegesis of a mischievous if pious sort that would find the doctrine of the Trinity in the plural form elohim [God]" ("God," Encyclopedia of Religion and Ethics).

To show how ancient Jewish scholars themselves understood this we can look at the work of the seventy Hebrew scholars who translated the ancient Hebrew Scriptures (OT) into Greek several centuries before the time of Christ. The Greek language did not use the "plural of excellence" that the Hebrew did. So, if we see a plural used in the Greek Septuagint, it was really intended to represent more than one individual.

So how is elohim rendered in the Greek Septuagint by those ancient Hebrew scholars? Whenever it clearly refers to Jehovah God, it is always found to be singular in number (just as in New Testament Greek): theos . Whenever elohim clearly refers to a plural (in number) noun, it is always found to be plural in number in Greek (just as in the New Testament Greek): "gods" theoi (nominative) or theois (accusative).

For example: "I am the Lord thy God [elohim - plural of excellence in Hebrew becomestheos - singular in the Greek Septuagint]" - Ex. 20:2. And "know that the Lord he is God [as always, the plural elohim, as applied to the God of Israel, becomes the singular, theos in the Septuagint] he made us..." - Ps. 100:3.

But when elohim really does mean plural in number, we see it rendered into the Greek plural for "gods" in the Septuagint: "Thou shalt not worship their gods [elohim in Hebrew becomestheois - plural in the Greek Septuagint], nor serve them .... And thou shalt serve the Lord thy God [singular - Greek]." - Ex. 23:24-25.

And elohim at Ps. 82:6 is translated in the Septuagint as the plural theoi. This scripture is also quoted in the NT at John 10:34 where Jesus is shown also using the plural theoi. 

The plural elohim argument is no more proper than the plural "faces" argument: When the Hebrew scriptures speak of the face of God, they invariably use the plural Hebrew word which is literally "faces" (e.g. Ex. 33:20, Num. , Ps. ). Obviously, according to this type of trinitarian reasoning, to have "faces" God must be more than one person!
It is apparent to any competent OT Bible scholar that "faces" is used in a similar manner to the plural "elohim." That is, the plural "faces" is used in a singular sense in the ancient Hebrew idiom.

We only have to look at other uses in the Bible. King David, for example, is described with the plural "faces" usage: 2 Sam. uses the plural "faces" twice for King David! This scripture, when translated into the ancient Greek Septuagint hundreds of years before Christ, used the singular "face" in Greek. The same thing has happened in many scriptures, e.g. 2 Ki. (Jehoshaphat) and 2 Ki. (an official).

Clearly, the Hebrew translators of that time did not understand a "multiple-person God" (any more than a "multiple-person David [or Jehoshaphat]") or they certainly would have translated the plural Hebrew "faces" of God with the plural Greek word for "faces." But theynever did!

Likewise, as with the plural elohim, the New Testament writers never followed the Hebrew plural usage for "face," but always used the singular "face" for God (e.g., Heb. 9:24). How extremely strange if they really believed God was more than one person.

We see exactly the same thing happening for translations of the plural elohim in the ancient Septuagint and in the Christian NT.

Yes, all the NT Bible writers, whether quoting from the OT or writing their own God-inspired NT scriptures, always used the singular "God" (theos) in NT Greek when speaking of the only true God of the Bible. (If the plural form had been used for the only true God, we would even discover a new "trinity" at John 10:34.)

It is absolutely incredible that John, Paul, and the other inspired NT writers would not have used the plural Greek form to translate the plural Hebrew form of "God" if they had intended in any degree to imply that God was in any way more than one person!
 

Elohim does not mean a "plural oneness" or a "plurality of persons".

That the Hebrew plural is often used for a singular noun to denote "a `plural' of majesty or excellence" is well-known by all Biblical Hebrew language experts and has been known from at least the time of Gesenius (1786-1842), who is still regarded as one of the best authorities for Biblical Hebrew.

Gesenius' Hebrew-Chaldee Lexicon to the Old Testament ("long regarded as a standard work for students"), p. 49, shows that elohim, is sometimes used in a numerically plural sense for angels, judges, and false gods. But it also says,

"The plural of majesty [for elohim], occurs, on the other hand, more than two thousand times." And that elohim when used in that sense "occurs in a [numerically] singular sense" and is "constr[ued] with a verb ... and adjective in the singular."

Gesenius - Kautzsch's Hebrew Grammar, 1949 ed., pp. 398, 399, says: 
"The pluralis excellentiae or maiestatis ... is properly a variety of the abstract plural, since it sums up the several characteristics belonging to the idea, besides possessing the secondary sense of an intensification of the original idea. It is thus closely related to the plurals of amplification .... So, especially Elohim ... `God' (to be distinguished from the plural `gods', Ex. , etc.) .... That the language has entirely rejected the idea of numerical plurality in Elohim(whenever it denotes one God) is proved especially by its being almost invariably joined with a singular attribute."

More modern publications (trinitarian Protestant and Catholic) also make similar acknowledgments of the intended plural of majesty or excellence meaning for elohim. (See the New Catholic Encyclopedia, 1967, Vol. v., p. 287.

Nelson's Expository Dictionary of the Old Testament, describes elohim: 
"The common plural form `elohim,' a plural of majesty." - Unger and White, 1980, p. 159

The International Standard Bible Encyclopedia says: 
"It is characteristic of Heb[rew] that extension, magnitude, and dignity, as well as actual multiplicity, are expressed by the pl[ural]." - Eerdmans Publishing Co., 1984 ed., Vol. II, p. 1265.

Today's Dictionary of the Bible, 1982, Bethany House Publishers, written by trinitarian scholars, says of elohim:
"Applied to the one true God, it is the result in the Hebrew idiom of a plural magnitude ormajesty. When applied to the heathen gods, angels, or judges ..., Elohim is plural in sense as well as form." - p. 208.

The American Journal of Semitic Languages and Literatures, Vol. xxi, July 1905 (Aaron Ember) tells us: "several phenomena in the universe were designated in Hebrew by plural expressions because they inspired the Hebrew mind with the idea of greatness, majesty,grandeur, and holiness."

Ember also says: 
"Various theories have been advanced to explain the use of the plural elohim as a designation of the God of Israel. least plausible is the view of the Old Theologians, beginning with Peter Lombard (12th century A. D.), that we have in the plural form a reference to the Trinity .... that the language of the OT has entirely given up the idea of plurality [in number] in elohim (as applied to the God of Israel) is especially shown by the fact that it is almost invariably construed with a singular verbal predicate, and takes a singular attribute.

"...elohim must rather be explained as an intensive plural denoting greatness and majesty, being equal to the Great God. It ranks with the plurals adonim [`master'] and baalim[`owner', `lord'] employed with reference to [individual] human beings."

The famous trinitarian scholar, Robert Young, (Young's Analytical Concordance and Young'sLiteral Translation of the Bible) wrote in his Young's Concise Critical Commentary, p. 1,
"Heb. elohim, a plural noun ... it seems to point out a superabundance of qualities in the Divine Being rather than a plurality of persons .... It is found almost invariably accompanied by a verb in the singular number."

Both Exodus and 7:1 show God calling Moses "a god" (elohim). This alone shows the error of some that the plural elohim must mean a "plural oneness" unless we want to believe Moses was a multiple-person Moses.
And The New International Dictionary of New Testament Theology, Zondervan Publishing, 1986, tells us: 

"Elohim, though plural in form, is seldom used in the OT as such (i.e. `gods'). Even a single heathen god can be designated with the plural elohim (e.g. Jdg. ; 1 Ki. 11:5; 2 Ki. 1:2). In the plural is understood as the plural of fullness; God is the God who really, and in the fullestsense of the word, is God." - p. 67, Vol. 2.

The NIV Study Bible says about elohim in its footnote for Gen. 1:1:

"This use of the plural expresses intensification rather than number and has been called the plural of majesty, or of potentiality." – p. 6, Zondervan Publ., 1985.

And the New American Bible ( ed.) tells us in its "Bible Dictionary" in the appendix:
"ELOHIM. Ordinary Hebrew word for God. It is the plural of majesty." – Catholic Book Publishing Co., 1970.

A Dictionary of the Bible by William Smith (Smith's Bible Dictionary, p. 220, Hendrickson Publ.) declares:
"The fanciful idea that [elohim] referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God."

And the prestigious work edited by says about this:

"It is exegesis of a mischievous if pious sort that would find the doctrine of the Trinity in the plural form elohim [God]" ("God," Encyclopedia of Religion and Ethics).

To show how ancient Jewish scholars themselves understood this we can look at the work of the seventy Hebrew scholars who translated the ancient Hebrew Scriptures (OT) into Greek several centuries before the time of Christ. The Greek language did not use the "plural of excellence" that the Hebrew did. So, if we see a plural used in the Greek Septuagint, it was really intended to represent more than one individual.

So how is elohim rendered in the Greek Septuagint by those ancient Hebrew scholars? Whenever it clearly refers to Jehovah God, it is always found to be singular in number (just as in New Testament Greek): theos . Whenever elohim clearly refers to a plural (in number) noun, it is always found to be plural in number in Greek (just as in the New Testament Greek): "gods" theoi (nominative) or theois (accusative).

For example: "I am the Lord thy God [elohim - plural of excellence in Hebrew becomestheos - singular in the Greek Septuagint]" - Ex. 20:2. And "know that the Lord he is God [as always, the plural elohim, as applied to the God of Israel, becomes the singular, theos in the Septuagint] he made us..." - Ps. 100:3.

But when elohim really does mean plural in number, we see it rendered into the Greek plural for "gods" in the Septuagint: "Thou shalt not worship their gods [elohim in Hebrew becomestheois - plural in the Greek Septuagint], nor serve them .... And thou shalt serve the Lord thy God [singular - Greek]." - Ex. 23:24-25.

And elohim at Ps. 82:6 is translated in the Septuagint as the plural theoi. This scripture is also quoted in the NT at John 10:34 where Jesus is shown also using the plural theoi. 

The plural elohim argument is no more proper than the plural "faces" argument: When the Hebrew scriptures speak of the face of God, they invariably use the plural Hebrew word which is literally "faces" (e.g. Ex. 33:20, Num. , Ps. ). Obviously, according to this type of trinitarian reasoning, to have "faces" God must be more than one person!
It is apparent to any competent OT Bible scholar that "faces" is used in a similar manner to the plural "elohim." That is, the plural "faces" is used in a singular sense in the ancient Hebrew idiom.

We only have to look at other uses in the Bible. King David, for example, is described with the plural "faces" usage: 2 Sam. uses the plural "faces" twice for King David! This scripture, when translated into the ancient Greek Septuagint hundreds of years before Christ, used the singular "face" in Greek. The same thing has happened in many scriptures, e.g. 2 Ki. (Jehoshaphat) and 2 Ki. (an official).

Clearly, the Hebrew translators of that time did not understand a "multiple-person God" (any more than a "multiple-person David [or Jehoshaphat]") or they certainly would have translated the plural Hebrew "faces" of God with the plural Greek word for "faces." But theynever did!

Likewise, as with the plural elohim, the New Testament writers never followed the Hebrew plural usage for "face," but always used the singular "face" for God (e.g., Heb. 9:24). How extremely strange if they really believed God was more than one person.

We see exactly the same thing happening for translations of the plural elohim in the ancient Septuagint and in the Christian NT.

Yes, all the NT Bible writers, whether quoting from the OT or writing their own God-inspired NT scriptures, always used the singular "God" (theos) in NT Greek when speaking of the only true God of the Bible. (If the plural form had been used for the only true God, we would even discover a new "trinity" at John 10:34.)

It is absolutely incredible that John, Paul, and the other inspired NT writers would not have used the plural Greek form to translate the plural Hebrew form of "God" if they had intended in any degree to imply that God was in any way more than one person!
 

A Jingle literally singing the praises of of JW dot org website 
sung by Caralyne Owens aged 4.
Song composed, written,recorded and released by
Brendan Vincent Owens www.BibleSongs.co.uk

============

Website Jingle
----------------------
Try JW dot Org
Words & Music By Brendan Vincent Owens

Have you wondered about the meaning of life?
Is God to blame for our trouble and strife?
Do you have unanswered questions that make you sigh?
Do you ever wonder what happens when you die?

Yes - Life may trouble you
Bad news may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Have you wondered; "Does God really care?"
“Does He listen when we pray - is He there?”
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Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

The reasoning is clear - the answers are viable
They always adhere to God's word in the Bible

Yes - Life may trouble you
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Questions trouble you as well they might.
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Life may trouble you
Doubt may trouble you
So try J W .org website.

Try J W dot Org Website Try J W dot Org
Try J W dot Org Website Try J W dot Org

Words & Music By Brendan Vincent Owens
www.BibleSongs.co.uk
=========================
N.B. This video was not released by JW.org itself

JOYAUX DE LA PAROLE DE DIEU

Recherchons des perles spirituelles (8 min) : JOB 1-5
JOB 1:6 ; 2:1 : Qui a été autorisé à se présenter devant Jéhovah ? (w06 15/3 13 § 6)

Le Fils unique-engendré de Dieu (la Parole), les anges fidèles et les ‘ fils angéliques de Dieu ’ désobéissants, dont Satan le Diable (Jean 1:1, 18). Ce n’est que peu après l’établissement du Royaume de Dieu en 1914 que Satan et ses démons furent chassés du ciel (Révélation 12:1-12). En permettant à ces derniers de se placer devant lui, Jéhovah exposa à l’ensemble des créatures spirituelles le défi lancé par Satan et les questions ainsi soulevées. Satan ne put se présenter au milieu d’eux qu’avec la permission du Souverain.

En Job 1:6, 7, nous le voyons en train de s’ingérer dans les affaires de la famille de Dieu. Nous lisons: “Le jour vint où les fils du vrai Dieu entrèrent pour se placer devant Jéhovah, et même Satan entra au beau milieu d’eux. Alors Jéhovah dit à Satan: ‘D’où viens-tu?’ Et Satan répondit à Jéhovah et dit: ‘D’errer çà et là sur la terre et d’y circuler.’” Job 2:1, 2 nous dépeint une scène semblable qui se produisit lors d’une autre réunion des fils du vrai Dieu dans les cieux invisibles.

Qu’indiquent ces deux rassemblements des fils de Jéhovah Dieu? Comment conviendrait-il d’appeler cette famille? Quel mot ou groupe de mots vous vient à l’esprit? Nous laissons au lecteur le soin de répondre par lui-même. Ces rassemblements étaient des réunions solennelles présidées comme il se doit par le vrai Dieu. L’accès de Satan à ces réunions ne veut pas dire qu’il était toujours considéré comme un “Fils du vrai Dieu” et qu’il faisait toujours partie de la maisonnée céleste de Dieu. Son nom même — “Satan” — indique le contraire, puisque ce nom signifie “Adversaire”. Ce n’était donc pas dans un bon dessein que le Diable avait circulé sur la terre en tant qu’esprit invisible. Il était l’adversaire de tout homme qui essayait de rester intègre envers le vrai Dieu – TG 81 1/8 18


Satan le Diable fut autorisé à demeurer au ciel pendant des millénaires et, en certaines occasions (de toute évidence pour quelque raison précise), à se présenter dans l’assemblée des fils de Dieu (Job 1:6, 7 ; 2:1). Mais si Jéhovah Dieu toléra la présence de Satan au ciel, c’était uniquement parce qu’une question d’ordre moral devait être tranchée. Comme le montre clairement le livre de Job, Satan prétendait que toutes les créatures intelligentes étaient foncièrement égoïstes et qu’elles se montreraient infidèles à Dieu si leur obéissance ne se révélait plus une source de profit personnel ou matériel (Job 2:4, 5). Pour que cette question d’importance universelle puisse être tranchée, Dieu permit à Satan de faire tout ce qui était en son pouvoir pour prouver ses dires. Il l’autorisa à user de son influence pour persuader d’autres fils angéliques à affirmer leur indépendance, mettant ainsi à l’épreuve leur fidélité à Dieu - TG 1975 page 256


Jéhovah parlait-il à Satan directement ? La Bible ne nous donne pas beaucoup de détails quant à la façon dont Jéhovah communique avec les créatures spirituelles. Cela étant, le prophète Mikaïa eut une vision dans laquelle un ange communiquait directement avec Jéhovah (1 Rois 22:14, 19-23). Il semblerait donc que Jéhovah parlait à Satan sans intermédiaire. Le livre de Job ne dépeint pas Satan en train de communiquer avec Jéhovah par l’intermédiaire de quelqu’un.


Job 4:7, 18, 19 : Quel faux raisonnement Éliphaz a-t-il tenu à Job ? (w14 15/3 12 § 3 ; w05 15/9 26 § 4-5 ; w95 15/2 27 § 5-6)

w14 15/3 12 § 3  - Éliphaz, qui manquait de foi, estimait que nous n’avons aucune valeur aux yeux de Dieu.

w05 15/9 26 § 4-5 - Dans chacune de ses trois interventions, Éliphaz laisse entendre que Dieu est si exigeant que rien de ce que font ses serviteurs ne le satisfait réellement. S’adressant à Job, il lance : “ Vois ! En ses serviteurs il n’a pas foi, et à ses anges il impute du défaut. ” (Job 4:18). Éliphaz dira plus tard de Dieu : “ En ses saints il n’a pas foi, et les cieux mêmes ne sont pas purs à ses yeux. ” (Job 15:15). Et il posera cette question : “ Le Tout-Puissant a-t-il quelque plaisir parce que tu es juste ? ” (Job 22:3). Bildad partage ce point de vue, car il déclare : “ Il y a même la lune, et elle est sans éclat, et les étoiles ne sont pas apparues pures à ses yeux. ” — Job 25:5.

Leçon - Nous devons veiller à ne pas nous laisser influencer par de tels raisonnements. Cela risquerait de nous donner le sentiment que Dieu attend trop de choses de nous. Cette façon de voir les choses sape en fait nos relations avec Jéhovah. De plus, si nous nous laissions gagner par ce genre de raisonnements, comment réagirions-nous si un jour on nous infligeait une réprimande méritée ? Au lieu de l’accepter humblement, notre cœur risquerait d’‘ entrer en fureur contre Jéhovah lui-même ’, et nous pourrions avoir de la rancœur contre lui (Proverbes 19:3). Quel désastre ce serait sur le plan spirituel !

w95 15/2 27 § 5-6 - Ces trois hommes ont découragé leur compagnon Job en exprimant des idées personnelles plutôt que la sagesse divine. Éliphaz est allé jusqu’à dire que ‘Dieu ne se fie pas à ses serviteurs’ et que Jéhovah ne se souciait pas de savoir si Job était juste ou non (Job 4:18). On peut difficilement imaginer une remarque plus décourageante et trompeuse que celle-là! Rien d’étonnant que Jéhovah ait plus tard repris Éliphaz et ses compagnons pour ce blasphème; il déclara: “Vous n’avez pas dit, à mon sujet, ce qui est véridique.” (Job 42:7). Mais l’affirmation la plus blessante était encore à venir.

Éliphaz est allé jusqu’à lancer des accusations directes. Comme il n’est pas parvenu à faire admettre à Job sa culpabilité, il a fait mention de quelques péchés en prétendant que Job avait dû les commettre. “Ta propre malice n’est-elle pas excessive déjà, et n’y aura-t-il pas de fin à tes fautes? demande Éliphaz. Car, sans cause, tu saisis un gage chez tes frères, et tu arraches les vêtements de ceux qui sont nus. Tu ne donnes pas d’eau à boire à celui qui est fatigué, et à l’affamé tu refuses le pain.” (Job 22:5-7). Ces accusations étaient sans fondement aucun. Jéhovah lui-même avait parlé de Job comme d’un homme “irréprochable et droit”. — Job 1:8.

Dans sa première intervention, Éliphaz tient le raisonnement suivant : “ Quel innocent a jamais péri ? Et où les hommes droits ont-ils jamais été effacés ? ” Il en déduit donc que Job doit avoir commis quelque mauvaise action qui lui vaut la punition divine (Job chap. 4, 5). Dans sa deuxième semonce, Éliphaz se moque de la sagesse de Job : “ Un sage répondra-t-il par une connaissance qui n’est que du vent, ou bien se remplira-t-il le ventre de vent d’est ? [...] Que sais-tu donc que nous ne sachions ? ” Il laisse entendre que Job “ veut l’emporter sur le Tout-Puissant ”. Pour conclure cette deuxième tirade de calomnies contre les vertus de Job, l’Édomite dépeint cet homme juste comme un apostat, qui vit dans des tentes où s’accumulent les pots-de-vin, un homme plein de tromperie (Job 15). Finalement, il tourmente Job une troisième fois en l’accusant faussement de toutes sortes de crimes, notamment d’escroquer les autres, de refuser eau et pain aux indigents et d’opprimer veuves et orphelins. — Job 22.


 
À la suite de la deuxième tirade d’Éliphaz, Job fait cette réponse bien sentie : “ Vous êtes tous de pénibles consolateurs ! Y a-t-il une fin à des paroles qui ne sont que du vent ? ” (Job 16:2, 3). Au terme des débats, Jéhovah lui-même s’adresse à Éliphaz en ces termes : “ Ma colère s’est enflammée contre toi et contre tes deux compagnons, parce que vous n’avez pas dit à mon sujet ce qui est vrai, comme l’a fait mon serviteur Job. ” Éliphaz apprend ensuite que lui et les deux autres consolateurs devront offrir un holocauste et qu’alors Job priera en leur faveur. — Job 42:7-9. - Etudes Perspicaces 1998
Quelles leçons un chrétien peut-il tirer de cette désastreuse série de conseils?  TG 95 15/2 27

1. Un chrétien qui a de l’amour ne présumera pas qu’un frère s’est créé lui-même les ennuis qui l’accablent. De dures critiques au sujet de fautes passées (réelles ou imaginaires) peuvent abattre complètement quelqu’un qui lutte pour ne pas perdre courage. Les âmes déprimées ont besoin d’être consolées plutôt que réprimandées (1 Thessaloniciens 5:14).

2. Nous ne devrions jamais porter une accusation sans preuves formelles. Les ouï-dire et les suppositions (du genre de celles qu’Éliphaz a émises) ne peuvent légitimement justifier une réprimande. Par exemple, si un ancien avance une accusation erronée, il peut très bien perdre sa crédibilité et susciter l’angoisse. Comment Job a-t-il réagi aux conseils mal orientés qu’on lui a adressés? Il a donné libre cours à son angoisse par ces paroles ironiques: “Oh! comme tu as aidé celui qui est sans vigueur!” (Job 26:2). Un ancien compatissant ‘redressera les mains qui pendent’, n’ajoutant pas aux difficultés.

3. Les conseils devraient être fondés sur la Parole de Dieu et non sur des idées personnelles. Les raisonnements des compagnons de Job étaient inexacts et dévastateurs. Loin d’aider Job à se sentir plus proche de Jéhovah, ils l’ont amené à croire qu’un obstacle le séparait de son Père céleste (Job 19:2, 6, 8). Au contraire, en utilisant habilement la Bible, on peut redresser les choses, fortifier autrui et apporter un réconfort réel

TG 94 1/2 29 - Par ses ruses, Satan s’emploie à saper votre dignité, à éveiller des sentiments de honte, d’inutilité et de désespoir. Éliphaz insinuait donc qu’aux yeux de Dieu, Job n’avait pas plus de prix qu’une mite. La facilité avec laquelle on peut écraser une mite servit d’image à Éliphaz pour parler de la fragilité de l’homme mortel. Incontestablement, les propos d’Éliphaz et de ses compagnons, loin d’être édifiants, auraient même privé Job du souvenir des jours heureux. Selon leurs déclarations, les années de fidélité de Job, l’éducation qu’il avait donnée à ses enfants, ses relations avec Dieu et ses dons de miséricorde n’avaient aucune valeur. De même aujourd’hui, les transgresseurs repentants sont particulièrement enclins à éprouver de tels sentiments et ils risquent d’être ‘engloutis par leur tristesse excessive

TG 10 15/2 19-20 - Satan s’est servi d’Éliphaz, l’un des trois hommes qui étaient venus voir Job, pour insinuer que les humains sont d’une faiblesse lamentable. Parlant des humains comme de “ ceux qui habitent des maisons d’argile (l’argile est fragile, l’argile n’offre qu’une protection bien mince, voire nulle)”, Éliphaz a dit à Job : “ [Leurs] fondations sont dans la poussière ! On les écrase plus vite qu’une mite. Du matin au soir ils sont mis en pièces ; sans que personne le prenne à cœur, ils périssent pour toujours. ” — Job 4:19, 20.

Nous savons qu’Éliphaz le Témanite attribuait à Jéhovah une attitude méfiante en disant : “Voici qu’il ne se fie pas en ses serviteurs, et à ses messagers il impute des défaillances.” (Job 4:18). Éliphaz reconnut que cette déclaration avait été faite par un “esprit”. (Job 4:15.) Le fait que Jéhovah Dieu a reproché plus tard à Éliphaz et à ses compagnons d’avoir tenu des propos mensongers prouve que “l’esprit” en question était méchant, démoniaque. Ainsi, Éliphaz ne faisait que répéter un mensonge inspiré par un démon. — Job 42:7. – TG 1977 page 638

TG 2006  15/3 – Job 4:7, 8 - Nous ne devrions pas conclure hâtivement qu’une personne accablée récolte ce qu’elle a semé et qu’elle n’a pas l’approbation de Dieu.

4:18, 19 - Nos conseils devraient être fondés sur la Parole de Dieu, non sur nos idées personnelles


Qu’est-ce que la lecture biblique de cette semaine m’apprend sur Jéhovah ?

TG 2015  15/6 page 15 - La comparaison de Paul à propos du corps humain montre que chaque membre de la congrégation est utile. Satan veut nous faire croire que nous ne servons à rien. Mais pour Jéhovah, tous ses adorateurs sont « nécessaires », même ceux qui semblent être plus faibles. (Job 4:18, 19) Donc nous pouvons être sûrs que nous sommes vraiment utiles pour notre congrégation et pour toute la famille de nos frères et sœurs dans le monde
TG 2015  15/6 page 23 - 1 Corinthiens 12:12 La comparaison de Paul souligne que tous les membres de la congrégation sont utiles. Contrairement à Satan, qui prive les humains de leur dignité, Jéhovah considère que tous ses serviteurs, y compris ceux qui semblent faibles, sont « nécessaires » (Job 4:18, 19). Cette pensée devrait rassurer chacun quant à son rôle dans sa congrégation et dans la congrégation mondiale de Dieu. Réfléchis, par exemple, à ceci : as-tu déjà offert le bras à une personne âgée ? Tu as alors sans doute dû adapter ton pas au sien. Ton geste ne t’a-t-il pas fait autant de bien qu’à elle ? Notre Père aimant sait que, lorsque chacun accorde de la valeur aux autres, quelles que soient leurs limites, l’équilibre et l’amour règnent dans la congrégation.

TG 2015  15/3 page 12 - Les sentiments négatifs peuvent être provoqués par une déception, la maladie ou certains effets de la vieillesse.  De plus, tout chrétien se heurte à cette réalité : le cœur est traître et peut nous condamner alors que Dieu nous approuve. Le Diable répand de fausses accusations contre les serviteurs de Dieu. Et des individus partageant le point de vue de Satan, comme Éliphaz, qui manquait de foi, peuvent essayer de nous faire adopter l’idée que nous n’avons aucune valeur aux yeux de Dieu. C’était un mensonge à l’époque de Job, et ça le reste aujourd’hui (Job 4:18, 19).

TG 2006  15/12 page 20 - L’exemple du père attentionné souligne également que la bonté de Jéhovah est bien plus grande que celle de n’importe quel parent humain. Par conséquent, personne d’entre nous ne devrait s’imaginer que ses épreuves sont l’expression de la défaveur divine. C’est notre grand ennemi, Satan, qui veut nous le faire croire (Job 4:1, 7, 8 

Le conseil, et même la réprimande, sont les bienvenus quand ils sont donnés avec amour par un véritable ami. L’un des prétendus amis de Job, un serviteur de Dieu, lui a dit d’un air satisfait: “Heureux l’homme que Dieu reprend.” Bien que cette déclaration soit juste, ce qu’Éliphaz laissait entendre par ces paroles (que Job était coupable de graves méfaits) ne l’était pas. Quel ‘pénible consolateur’! Cependant, quand, par la suite, Jéhovah a repris Job avec amour, celui-ci a humblement accepté la réprimande, ce qui lui a permis d’accéder à un plus grand bonheur. — Job 5:17 Aujourd’hui, Dieu ne parle pas directement à ses serviteurs, comme il l’a fait pour Job. Il les reprend au moyen de sa Parole et de son organisation dirigée par son esprit – TG 1993  1/6

Job 5:19 « En six détresses il te délivrera, et en sept rien de funeste ne te touchera » Les sept catégories mentionnées sont des indications de base qui couvrent toutes les mauvaises actions. Les six premières attirent l’attention sur trois types de fautes: en pensée (“des yeux altiers” et “un cœur qui forge des projets nuisibles”), en paroles (“une langue mensongère” et “un témoin qui exhale des mensonges”) et en actes (“des mains qui versent le sang innocent” et “des pieds qui ont hâte de courir au mal”). Mais le septième type d’individu est particulièrement haïssable; c’est celui qui prend plaisir à dresser l’une contre l’autre des personnes qui pourraient vivre en bons rapports. Ce passage de six à sept laisse entendre que les humains multiplient sans cesse les actes de méchanceté. La personne qui apprend que le Créateur met l’orgueil, les machinations et le mensonge au même rang que l’effusion de sang et d’autres actes de violence, peut se sentir poussée à opérer d’importants changements dans sa personnalité. Cela ne pourra qu’améliorer ses relations avec ses semblables et augmenter sa joie de vivre

Éliphaz le Témanite parla du “ fouet de la langue ”. (Job 4:1 ; 5:21.) Apparemment, il faisait allusion à l’emploi de la langue pour blesser, entre autres en calomniant ou en parlant en mal. - Etude Perspicace volume 1

Une autre ruse du Diable consiste à essayer de décourager les serviteurs de Dieu jusqu’à ce qu’ils renoncent. Tel était manifestement son but quand il a éprouvé Job au point de l’amener à souhaiter la mort et à regretter d’être né. (Job 3:1-13). Cependant, Job ne s’est pas laissé engloutir par le découragement. Il a plutôt continué d’accomplir fidèlement la volonté divine. Quant à nous, rien ne nous oblige à nous laisser écraser par nos problèmes, quels qu’ils soient, car Jéhovah est en mesure de nous soutenir, et il ne permettra jamais que le juste chancelle. — Psaume 55:22. - TG 1985  15/2 -

La question capitale est d’ordre moral. Manifestement, le fils spirituel qui devint Satan savait que Jéhovah est un Dieu attaché à des normes morales, non un être inconstant, imprévisible. S’il avait connu Jéhovah comme un Dieu aux réactions violentes non maîtrisées, il n’aurait pu que s’attendre à être détruit sur-le-champ en raison de sa conduite. La question que Satan souleva en Éden ne tendait donc pas simplement à mettre à l’épreuve la puissance de Jéhovah ou sa capacité de détruire. Il s’agissait plutôt d’une question d’ordre moral : Dieu avait-il moralement le droit d’exercer la souveraineté universelle et d’exiger de toutes ses créatures en tout lieu une obéissance et un attachement absolus ? C’est ce qu’indiquent les paroles que Satan adressa à Ève (Gn 3:1-6). De même, le livre de Job montre Jéhovah dévoilant devant ses fils angéliques assemblés tout ce que signifiait la position qu’avait prise son Adversaire. Satan prétendait, en effet, que la fidélité de Job (et, par suite, celle de toutes les créatures intelligentes de Dieu) à l’égard de Jéhovah n’était pas totale, qu’elle n’était pas motivée par un attachement sincère et un amour authentique. — Job 1:6-22 ; 2:1-8. - it-1 p. 1261 § 2

1:8-11 ; 2:3-5. Comme cela ressort du cas de Job, en plus d’un bon comportement et de paroles irréprochables, l’intégrité exige que l’on serve Jéhovah avec de bons mobiles.

1:21, 22. En restant fidèles à Jéhovah dans des circonstances favorables comme défavorables, nous pouvons prouver que Satan est un menteur. — Proverbes 27:11.

2:9, 10. À l’exemple de Job, nous devrions demeurer fermes dans la foi même si des membres de notre famille n’accordent aucune valeur à nos objectifs spirituels ou font pression sur nous pour que nous transigions avec notre foi ou que nous l’abandonnions.

2:13. Les compagnons de Job n’avaient rien de consolant à dire au sujet de Dieu et de ses promesses parce qu’ils manquaient de spiritualité.

Job 2:2-6 - Satan laissait entendre que Jéhovah n’avait pas entièrement levé la protection dont il entourait Job, et il demandait que soient touchés son os et sa chair. Le Diable ne fut pas autorisé à tuer Job, mais il savait que la maladie le tourmenterait et ferait croire que Dieu le punissait pour quelque péché caché. Aucun médecin humain n’aurait réussi à le soulager de cette affliction terrible, douloureuse, répugnante et humiliante, car elle était provoquée par le pouvoir de Satan. Job avait été défiguré par une maladie répugnante . Seul Jéhovah pouvait guérir Job. Si vous êtes un serviteur de Dieu atteint de maladie, n’oubliez jamais que Dieu peut vous aider à endurer et vous donner la vie dans un monde nouveau où la maladie aura disparu Tout comme Job , il est possible que nous ayons à faire face à plusieurs épreuves en même temps, et Satan pourrait tenter de briser notre intégrité par le découragement et d’autres facteurs. Il pourrait essayer de nous tourner contre Jéhovah en cas de difficultés – TG 94 15/11 12-13

La Bible ne donne pas le nom de la maladie de Job. Cependant, elle nous en décrit les symptômes. Sa chair était couverte de larves, sa peau formait des croûtes et tombait en pourriture. Son haleine était repoussante et son corps exhalait une odeur fétide. Il était rongé de douleur (Job 7:5 ; 19:17 ; 30:17, 30). Souffrant terriblement, Job était assis au milieu de la cendre et se grattait avec un tesson (Job 2:8). Il était réellement pitoyable à voir  Livre Bonheur familial chap. 10

Jéhovah a permis à Satan de frapper Job d’une série de malheurs (Job 1:12-19). Comment Job a-t-il réagi à ce revirement de situation ? La Bible rapporte qu’il “ ne pécha pas et n’imputa rien d’indigne à Dieu ”. (Job 1:22.) Mais Satan n’avait pas dit son dernier mot. “ Peau pour peau, et tout ce qu’un homme a, il le donnera pour son âme ”, a-t-il affirmé (Job 2:4). Selon lui, si Job souffrait dans sa chair, il reléguerait Jéhovah au second plan. Du récit de Job, il se dégage que des humains imparfaits peuvent montrer qu’ils accordent à Jéhovah la première place dans leur vie en endurant les épreuves — même quand ils ne comprennent pas totalement d’où elles viennent

Quelles idées de la lecture biblique de cette semaine puis-je utiliser en prédication ?

Pour montrer aux personnes le pourquoi de nos rassemblements - Les rassemblements ont toujours été une facette essentielle du vrai culte. Dans les sphères invisibles, les créatures spirituelles sont invitées à paraître devant Jéhovah à des moments précis ( Job 1:6 ; 2:1  Les rassemblements ont conservé leur importance et ils sont toujours un aspect majeur de notre culte. Les vrais chrétiens se « considèrent les uns les autres pour s’inciter à l’amour et aux belles œuvres ». Nous devons « nous encourager mutuellement, et cela d’autant plus que nous voyons approcher le jour » de Jéhovah (Héb. 10:24, 25).

Pour faire remarquer aux personnes qui domine le monde - Le récit de Job ne présente pas du tout le Diable comme un allié de Dieu, mais il l’appelle Satan, qui signifie “ Opposant ”, indiquant par là qu’il est l’Adversaire principal de Dieu (Job 1:6) Aujourd’hui, pour beaucoup, croire au Diable, c’est arriéré. La plus belle des ruses du diable est de vous persuader qu’il n’existe pas. Tel un patron du crime, le Diable cache son identité afin d’atteindre son objectif. Lequel ? La Bible répond : “ Le dieu de ce système de choses a aveuglé l’intelligence des incrédules, pour que la lumière de la glorieuse bonne nouvelle concernant le Christ, qui est l’image de Dieu, ne puisse percer. ” — 2 Corinthiens 4:4.

Question que les personnes peuvent nous poser : Pourquoi Dieu n’élimine-t-il pas le Diable ?

Le besoin d’une jurisprudence Celui qui est devenu le Diable était à l’origine un être spirituel parfait, un ange de Dieu (Job 1:6, 7). Il s’est fait diable lui-même lorsque, dévoré par l’ambition égoïste d’être adoré par les humains, il a contesté le droit de Dieu de gouverner. Il a été jusqu’à insinuer que le Créateur ne méritait pas qu’on lui obéisse et qu’il achetait la fidélité des humains en les couvrant de bienfaits. Sous le feu de l’épreuve, a-t-il affirmé, toute personne ‘ maudira ’ Dieu. — Job 1:8-11 ; 2:4, 5. Une telle accusation réclamait des réponses qu’une simple démonstration de force ne pouvait apporter. En fait, exécuter Satan dans le jardin d’Éden aurait pu laisser supposer qu’il avait raison. Détenteur de l’autorité absolue, Dieu a alors décidé d’intenter une action judiciaire pour que, dans l’esprit de tout observateur, la question soit clairement réglée. Un procès universel doit avoir lieu car le Nom divin est en jeu

Pour réconforter les personnes sur la fin des souffrances - Les souffrances de Job ont pu prendre fin après quelques mois, peut-être moins d’un an. En ce qui nous concerne, nous savons que les épreuves paraissent durer une éternité. Pourtant, nous devons garder présent à l’esprit qu’elles prendront fin, comme celles de Job. Quelle que soit la durée des nôtres, n’oublions pas que Dieu nous soutient, comme le montrent ces paroles inspirées : “ Bien que la tribulation soit momentanée et légère, elle produit pour nous une gloire dont le poids est de plus en plus extraordinaire et qui est éternelle. ” (2 Corinthiens 4:17). L’apôtre Pierre a écrit : “ Après que vous aurez souffert un peu de temps, le Dieu de toute faveur imméritée, qui vous a appelés à sa gloire éternelle dans l’union avec Christ, achèvera lui-même votre formation, il vous rendra fermes, il vous rendra forts. ” — 1 Pierre 5:10.

 
Questions que les personnes peuvent nous poser :

Si Dieu est amour, pourquoi permet-il le mal ?

Si Jéhovah permet le mal, c’est surtout pour répondre au défi que Satan le Diable lui a lancé en affirmant qu’Il était incapable de mettre sur la terre des hommes qui lui resteraient fidèles dans l’épreuve (Job 1:6-12 ; 2:1-10). Jéhovah, en le laissant subsister, lui donne la possibilité de prouver son affirmation (Exode 9:16). Décidé à l’emporter, Satan continue d’accabler les hommes de toutes sortes de maux, afin de les tourner contre Dieu (Révélation 12:12). Cependant, Job est resté intègre, de même que Jésus. Les vrais chrétiens de notre temps demeurent également intègres - jt 27-31 Questions que posent souvent ceux que le message intéresse


Quelle est la condition des morts ?

Le shéol est l’endroit où vont les humains à leur mort ; c’est un lieu symbolique (ou condition) où il n’y a ni état de conscience ni activité. Comment Job considérait-il le shéol ? Cet homme fidèle a perdu tous ses biens et tous ses enfants le même jour, puis il a été frappé de furoncles très douloureux sur tout le corps. Il a alors supplié Dieu ainsi : « Ah ! si tu me cachais dans le shéol [« dans l’enfer », Bible de Glaire], si tu me tenais dissimulé » (Job 1:13-19 ; 2:7 ; 14:13). Manifestement, Job ne voyait pas le shéol comme un enfer de feu — un endroit où ses souffrances seraient encore pires —, mais comme un lieu où il trouverait le soulagement.


 
Question sur la condition des morts - Quelle est la condition d’une âme qui a été tuée ou détruite ? Notez les paroles de Job qui explique ce qui lui serait arrivé s’il était mort dès sa naissance : “Car je me serais déjà couché afin d’être calme ; j’aurais dormi alors ; je serais en repos.” (Job 3:13). Pour Job, les morts étaient calmes et endormis. Il ne s’imaginait pas qu’après sa mort il serait “bien vivant. Confirmant cette pensée, les Écritures disent encore : “Quant aux morts, ils ne se rendent compte de rien du tout.” Donc les morts sont plongés dans un état comparable au sommeil – TG 1977  1/2

 

By Mushfig Bayram, Forum 18 News Service
On 15 February Kyrgyzstan's Supreme Court rejected an appeal by Jehovah's Witnesses against refusal to register communities in Osh, Naryn, Jalal-Abad, and Batken, Forum 18 News Service has learned. And on 24 February the Supreme Court sent two Jehovah's Witnesses, Nadezhda Sergienko and Oksana Koriakina, for a new trial "in total disregard of the overwhelming and unchallenged evidence of my clients' innocence", their lawyer Shane Brady told Forum 18. Elsewhere, a court rejected an appeal by the registered Elchilik Zhiyini Church against Kemin Kenesh's halting of their activity despite a decision by the Constitutional Chamber of the Supreme Court. "Our decision must be followed", Akylbek Akhmatov of the Constitutional Chamber told Forum 18. He added that "the lawyers of the Kemin Church should refer to our decision in court". The Church has not been able to meet since August 2015 and was threatened with violence at a Kenesh (council) meeting. Police have refused to take action against people they witnessed threatening violence. In another case, the authorities have refused to bring officials who tortured Jehovah's Witnesses in Osh to justice.
On 15 February Kyrgyzstan's Supreme Court rejected an appeal by Jehovah's Witnesses against the State Commission for Religious Affairs' (SCRA) refusal to register four religious communities, Forum 18 News Service has learned.

In September 2014, a Constitutional Chamber of the Supreme Court decision removed two major obstacles to the registration of religious or belief communities: a restriction that a religious organisation is limited to carrying out its activity only in the place where it has its legal address; and a requirement that local keneshes (councils) must approve a list of 200 founding members of a religious organisation before it can apply for legal status. Yet officials have refused to follow this decision, and the SCRA is preparing a draft Religion Law ignoring it (see F18News 29 May 2015 http://www.forum18.org/archive.php?article_id=2067).

Under international human rights law (which Kyrgyzstan's Religion Law contradicts) state registration cannot be a precondition for exercising freedom of religion or belief, as is outlined in the Organisation for Security and Co-operation in Europe (OSCE)/Venice Commission Guidelines on the Legal Personality of Religious or Belief Communities (see http://www.osce.org/odihr/139046). Kyrgyzstan is an OSCE participating State.

"We asked the Supreme Court to cancel trial and appeal court decisions and to order the SCRA to approve our applications for the registration of four religious organizations in Osh, Naryn, Jalal-Abad, and Batken districts", Jehovah's Witness lawyer Shane Brady told Forum 18 on 24 February. The authorities have persistently obstructed many religious or belief communities in gaining registration (see Forum 18's Kyrgyzstan religious freedom survey http://www.forum18.org/archive.php?article_id=2013).

The authorities have also arrested and detained for 31 months on false charges two women, Nadezhda Sergienko and Oksana Koriakina, in reprisal for a registration application. On 24 February the Supreme Court sent the women for a fresh trial, despite many violations of due process and strong evidence of their innocence – including a judge describing it as a "a fabricated case" (see below).  

Brady explained that "the SCRA refused our application, arguing that although Article 10(2) of the Religion Law had been declared unconstitutional by the 4 September 2014 decision of the Constitutional Chamber, Parliament had not yet amended the Law". Judge Mukambet Kasymaliyev, Chair of the Constitutional Chamber, told Forum 18: "Everyone must abide by the Court's decisions as they become part of the law immediately after they are passed". Asked what he thinks of local officials and the SCRA ignoring this, Judge Kasymaliyev replied that "I cannot evaluate the actions of those officials. But it seems to me that they do not know Kyrgyzstan's laws and must study them." 

"According to the SCRA", Brady said, "the unconstitutional provision still remained in force." Lower courts agreed with the SCRA and the Supreme Court has not yet made its reasoning public. "We are waiting to see what exactly arguments the Supreme Court will give in its written decision."

Supreme Court officials who would not give their names and Press-Secretary Aynura Toktosheva refused to discuss the cases with Forum 18 on 3 March, or put Forum 18 through to any officials who would discuss the cases.

Will the law be followed by officials?

Asked why the SCRA and Kemin Kenesh (see below) do not follow the Constitutional Chamber decision, SCRA Deputy Director Zakir Chotayev told Forum 18 on 3 March that "it is an arguable issue and it has been contested in many court cases". He then refused to discuss the issue more with Forum 18 and referred it to SCRA lawyer Zhanibek Botoyev.

Botoyev also claimed that "the issue has been contested in Courts". Asked what exact court cases he meant, and whether he respects the Constitutional Chamber decision, he replied "I will not discuss these issues with you" and declined to talk more to Forum 18.

No freedom of religion or belief even with registration

Even if a religious community has state registration, this does not mean that it can exercise freedom of religion or belief. In the northern Chuy Region, the Inter-District Economic Court on 14 December 2015 rejected an appeal by the registered Elchilik Zhiyini (Embassy) Protestant Church against a decision by Kemin Kenesh that the Church's activity should be stopped. The Church argued that the Kenesh had no such power, but the Court argued in a decision that Forum 18 has seen that under Article 269 of the Civil Procedure Code that it had such a power. Article 269 describes the competence of a court to uphold or reject administrative decisions by the authorities.

The Church has not been able to meet for worship since August 2015 and was threatened with mob violence at the Kenesh meeting which halted its activity. Church lawyer Toktorbek Ahsirkul uuly told Forum 18 on 24 February that "we are challenging the unlawful decisions in the Regional Appeal Court. Church members are not gathering for worship officially, because they are afraid of more severe punishments by the authorities."(see below).

Ahsirkul uuly told Forum 18 that the Court gave "no reasonable arguments" for its decision. Judge Kurmanov of the Economic Court refused to answer when asked why the Court decided that a Kenesh could stop a religious or belief community exercising freedom of religion or belief. "They have appealed against our decision in the Regional Court, let us wait and see what it will decide," he told Forum 18 on 24 February.

Judge Jeksenaly Kurmanbayev, one of the Judges of the panel hearing the Church's new appeal in Chuy Regional Court on 24 February told Forum 18 that the initial hearing was postponed. This was because "a representative of the SCRA also needs to participate in the hearing". He did not say why this was and stated that "we are investigating whether or not the Kenesh can suspend the activity of the Church". He would not say how long the investigation will go on and commented that "attracting young people to the Church was brought up."

Warning, threats of violence

In late July 2015 Kemin Kenesh summoned Elchilik Zhiyini Church to a meeting at which it was told, Church lawyer Ahsirkul uuly told Forum 18, "that it must stop its activity since there are complaints and threats against the Church from local Muslims and that their legal documents are not in order." 

Kenesh Vice-Speaker Bakhtiyar Kurmanaliyev confirmed this, and added that there were threats of violence made against the Church at the meeting and that the National Security Committee (NSC) secret police was present. "We received not only complaints but also threats that if the Church continued its activity, it could lead to bloodshed", he told Forum 18 on 24 February. "The Muslim group at the Kenesh meeting expressed threats to us once again. That's we decided it would be better to stop the Church at least temporarily to calm down the local people."

Asked how it is possible that a group of individuals can threaten others in the presence of the authorities and NSC secret police, Kurmanaliyev said "that's the reason we invited the law-enforcement agencies". Asked if the authorities had taken action against those who threatened the Church, Kurmanaliyev claimed that "it is none of my business but it is up to NSC and police. We cannot interfere in their work, and you need to ask them."

"Our colleagues were in that Kenesh meeting since it is our duty to calm down possible conflicts between groups of local citizens", Chuy Regional Police Police Press-Secretary told Forum 18 on 26 February after consulting police chief Kapar Batyrkanov. "But the police are not investigating any threats as Church members did not file a complaint". Asked why the police did not take action against threats of violence they themsleves witnessed, Toktosunov claimed without giving any details that "the case was referred to court, and we cannot make any further comments".

The authorities in Kyrgyzstan have a long history of complicity with violence and failure to protect people. Many in Kyrgyzstan think this was a contributory factor in the December 2015 murder of an Ahmadi Muslim (see eg. F18News 18 February 2016 http://www.forum18.org/archive.php?article_id=2150). The state has also repeatedly failed for many years to stop violence and coercion to change beliefs against people who want to peacefully bury their dead, with the religious ceremonies and in the cemeteries they would wish (see eg. F18News 6 June 2014 http://www.forum18.org/archive.php?article_id=1966).

Ban

On 5 August Kemin Kenesh made a decision (which Forum 18 has seen), signed by Kenesh Vice-Speaker Kurmanaliyev, to stop the activity of the Church. It stated that the NSC secret police on 9 July and the SCRA on 29 July both claimed that the Church violated the Religion Law as it is officially registered at one address but holding meetings at a different address. These claims directly contradict the Constitutional Chamber of the Supreme Court's September 2014 decision that this is legal (see above).

Asked whether the Kenesh was aware of the Constitutional Chamber decision and why the Kemin authorities did not follow it, Kurmanalieyev replied that "I am not answering for the whole of Kyrgyzstan".

The Kemesh decision also says that a group of local Muslims complained to the Kenesh on 15 July that the Church is: "adding young Kyrgyz people to its ranks by misleading them". Asked why the Church members cannot share their faith with others and children, and whether there is freedom of religion or belief in Kyrgyzstan, Vice-Speaker Kurmanaliyev replied: "Kyrgyzstan respects religious freedoms but at the meeting the Church did not provide us with documents proving they can do religious activity". Asked why the Kenesh thinks it is their duty to interfere in the activity of the Church, he replied that "there could have been a scandal, we were concerned".

Asked why the Kenesh made a decision to stop the Church, which has official registration, Vice-Speaker Kurmanaliev claimed that "we asked the Church to show us their founding documents and they did not do so". He then claimed that "in that meeting they did not want to show us their documents but did so some time later. We had made our decision by that time".

Church lawyer Ashirbek uuly told Forum 18 that "the Church did not provide documents as the Kenesh has no rights to stop its activity. Nowhere in the law are they given such a competence".

Asked by what authority Kemin Kenesh halted the Church's activity, Kurmanaliyev claimed that "I am busy. If you came to our office I could show you our competences from the official documents".

"Our decision must be followed in the whole territory of Kyrgyzstan"

"Our decision must be followed in the whole territory of Kyrgyzstan", Akylbek Akhmatov, Advisor to the Chair of the Constitutional Chamber of the Supreme Court, told Forum 18 on 2 March. He added that "those who do not follow it must be held responsible". 

Whilst Akhamatov did not wish to directly comment on the actions of Kemin Kenesh, he added that "the lawyers of the Kemin Church should refer to our decision in court". 

Supreme Court sends freed women in "fabricated case" for another trial

In October 2015 a Jehovah's Witness mother and daughter, Nadezhda Sergienko and Oksana Koriakina, were freed from house arrest, having been held since March 2013, in what a judge described as "a fabricated case". NSC secret police and ordinary police 10th Department officers repeatedly illegally tried to stop the two women's lawyers participating in the appeal hearing, and then invaded the judges' deliberation room when they realised that the women might be set free. Under international law some of the police should not have been at liberty, as they were involved in torturing other Jehovah's Witnesses. The two women's defence lawyers have publicly called for the ordinary police and NSC secret police officers who openly attacked lawyers' and judges' independence to be investigated on criminal charges, and if guilty punished according to the law. Officials have refused to tell Forum 18 if these and other official attempts to obstruct the rule of law will be subject to investigation and criminal charges (see F18News 3 November 2015 http://www.forum18.org/archive.php?article_id=2116).

Yet the Supreme Court on 24 February 2016 granted an appeal by Nazar Kenzheyev and D. Kachybekov of Osh City Prosecutor's Office against the decision to acquit and free Sergienko and Koriakina. The Supreme Court also sent the two women for a new trial in Osh City Court "in total disregard of the overwhelming and unchallenged evidence of my clients' innocence", their lawyer Brady told Forum 18.

"Both the trial and appeal courts, in detailed written reasons dated 7 October 2014 and 25 October 2015, agreed that Ms. Koriakina and Ms. Sergienko were innocent of the criminal charges. The trial court had concluded that both women had in fact been wrongly targeted based on religious prejudice by investigators from the Osh Department of Internal Affairs and the Osh City Prosecutor's office", Brady explained.

Brady noted that Osh City Prosecutor's office "raised the identical arguments they raised at trial and on appeal", but despite this they were represented in the Supreme Court by a prosecutor from the Prosecutor General's Office. "We are very concerned about the prospects of this case now returning to Osh City Court", Brady stated. He anticipated that it may take a month for the case to be sent back to Osh.

The Judges of the Supreme Court who heard the case were Kanatbek Turganbekov, Busurmankul Baktygulov and Kanibek Bokoyev. Judges Turganbekov and Baktygulov did not answer their phones on 3 March. Judge Bokoyev refused to discuss the case with Forum 18, claiming that "I cannot make comments over the phone".

Supreme Court does partial justice in one case

However, on 2 March the Supreme Court did reject Osh Prosecutor's appeal against the acquittal of Jehovah's Witness Nurlan Usupbayev, a Jehovah's Witness leader who was tortured along with fellow believers by Osh Police. They were arrested and charged after a 9 August raid on them as they were meeting for worship. During the raid the Jehovah's Witnesses were tortured (see F18News 19 August 2015 http://www.forum18.org/archive.php?article_id=2091).

The Supreme Court rejected Osh Prosecutors' appeal because they had missed the limitation period to file the appeal, Brady told Forum 18. "So, the appeal court decision and trial court decision which held Mr. Usupbayev was innocent of the charges are in force, and the Prosecutors will now have no further ability of to appeal it."

International obligations

The United Nations (UN) Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, which Kyrgyzstan acceded to on 5 September 1997, defines torture as: "any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity".

Under Article 6 of the Convention Kyrgyzstan is obliged to arrest any person suspected on good grounds of having committed torture. Under Article 4 Kyrgyzstan is obliged to try them under criminal law which makes "these offences punishable by appropriate penalties which take into account their grave nature".

On 29 December 2008 Kyrgyzstan acceded to the Optional Protocol to the Convention, whose purpose is to "establish a system of regular visits undertaken by independent international and national bodies". The UN Subcommittee on Prevention of Torture (SPT) carried out its first regular visit to Kyrgyzstan from 19 to 28 September 2012. Its report found that "torture and ill-treatment is prevalent in the country", caused by among other factors "the impunity and general lack of accountability of officials" 

Torturers free and unpunished

Osh City Prosecutor's Office refused – despite their clear obligations in international law - to open a criminal case against named officers of Osh City Police over their torture of seven members of a Jehovah's Witness community during a 9 August raid on a meeting for worship. The authorities also refused to follow their international obligations by arresting the police The victims led by Usupbayev challenged this refusal to the General Prosecutor's Office 

"Although we have video and audio recordings proving the police beat the persons gathered for the religious service, Osh Prosecutor's Office refuses to file criminal charges and the Prosecutor General's office has to date refused to intervene and order that the police be criminally charged", Brady told Forum 18. "We appealed to the Prosecutor General's office three times demanding that the police be criminally charged; the last appeal was simply referred back to the Osh City Prosecutor, who refused to start a criminal case."

Almaz Subandykov of the Chancellery and other officials (who would not give their names) from the Prosecutor General's Office in the capital Bishkek on 1 March refused to tell Forum 18 what they are doing to bring the torturers to justice.

Prosecutor on duty Marat Busurmankulov of Osh Prosecutor's Office refused on 1 March to state why they refuse to bring the torturers to justice. "We cannot give you such information over the phone", he claimed. He then refused to talk further. (END)
http://www.forum18.org/archive.php?article_id=2155

See more:
 

A Jingle literally singing the praises of of JW dot org website 
sung by Caralyne Owens aged 4.
Song composed, written,recorded and released by
Brendan Vincent Owens www.BibleSongs.co.uk

============

Website Jingle
----------------------
Try JW dot Org
Words & Music By Brendan Vincent Owens

Have you wondered about the meaning of life?
Is God to blame for our trouble and strife?
Do you have unanswered questions that make you sigh?
Do you ever wonder what happens when you die?

Yes - Life may trouble you
Bad news may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Have you wondered; "Does God really care?"
“Does He listen when we pray - is He there?”
“Will war and suffering ever cease?”
“How can we find inner happiness and peace?”

Yes - Life may trouble you
Crime may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

The reasoning is clear - the answers are viable
They always adhere to God's word in the Bible

Yes - Life may trouble you
Doubt may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Life may trouble you
Doubt may trouble you
So try J W .org website.

Try J W dot Org Website Try J W dot Org
Try J W dot Org Website Try J W dot Org

Words & Music By Brendan Vincent Owens
www.BibleSongs.co.uk
=========================
N.B. This video was not released by JW.org itself

ia-schedule.doc
ia-schedule.pdf

Sent in via jw-archive.org

A Jingle literally singing the praises of of JW dot org website 
sung by Caralyne Owens aged 4.
Song composed, written,recorded and released by
Brendan Vincent Owens www.BibleSongs.co.uk

============

Website Jingle
----------------------
Try JW dot Org
Words & Music By Brendan Vincent Owens

Have you wondered about the meaning of life?
Is God to blame for our trouble and strife?
Do you have unanswered questions that make you sigh?
Do you ever wonder what happens when you die?

Yes - Life may trouble you
Bad news may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Have you wondered; "Does God really care?"
“Does He listen when we pray - is He there?”
“Will war and suffering ever cease?”
“How can we find inner happiness and peace?”

Yes - Life may trouble you
Crime may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

The reasoning is clear - the answers are viable
They always adhere to God's word in the Bible

Yes - Life may trouble you
Doubt may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Life may trouble you
Doubt may trouble you
So try J W .org website.

Try J W dot Org Website Try J W dot Org
Try J W dot Org Website Try J W dot Org

Words & Music By Brendan Vincent Owens
www.BibleSongs.co.uk
=========================
N.B. This video was not released by JW.org itself

I see that the link was already shared. So as not to be misunderstood, contributions to that topic, including my own post, were not stating anything about how the "Society" calculates the the date of the Memorial. Most of the responses on that post dealt with the issue of being within one or two days in front of the Jewish Passover, and a discussion of whether or not Memorial could be scripturally interpreted as Nisan 15 instead of Nisan 14. There were some speculatory reasons that one might consider as to why the date for the Memorial could be a day or two off, but I don't think such reasons were ever taken into account by the "Society."  Those speculations are implied by some of the statements made in the Watchtower, but I don't believe they have ever been invoked -- especially not weather related visibility issues for the "new moon." This was not well explained, and if I still can, I might go back and edit that old post to make it clearer.
This question being discussed now is a bit different, anyway. It is about being one MONTH off from the Jewish Passover. Here, again, I think I was just throwing out some general ideas to offer a background to the reasons the lunar calendar needs adjustment to the solar calendar. The exact adjustments that are usually made, and formalized, include different methods from the ones I mentioned. I was speaking of the kinds of adjustments that we might make to the lunar calendar, including some leap days and leap months, that we, as JWs, could make, because we are not under the same constraints as the Jews are. (For example, certain months are sometimes given a leap day (or not) just so that the Passover can only fall on only one of 4 different options for allowable days of the week. (This is because there are certain activities within the several days of the Passover holiday season that can't fall on a Sabbath.) As JWs we could ignore some of these restrictions and make a much simpler determination of Nisan 14 through observation of the solar March equinox, and the determination of either the first full moon after that equinox or the one closest to that equinox.
In fact, however, even though the Watch Tower publications have mentioned some of the ideas I mentioned, they have never been factored in like that. If you were to look at the longest explanations about calculating the date (i.e., 1909, 1929, 1948, 1976, 2014, etc) you might think that observation had something to do with the date. In fact the dates were determined MONTHS in advance. Even the April 1976 date was already determined in print, and rolling off the presses in December 1975 (in the January 1976 km). Since the 1930's, the Watchtower usually printed the date 3 or 4 months in advance. The 2014 date, even though it was wrong, had already been determined in December 2012 in the Kingdom Ministry announcements.
*** km 12/12 p. 8 Announcements *** [2012]
The Memorial for 2014 will be on Monday, April 14.
*** w76 2/1 p. 73 “Keep Doing This in Remembrance of Me” ***
The modern Jewish calendar determines the beginning of their month of Nisan by the astronomical new moon. However, usually it is eighteen hours or more later when the first sliver of the crescent of the new moon becomes visible in Jerusalem. Each year, in recent times, the governing body of Jehovah’s witnesses has determined the actual new moon that becomes visible in Jerusalem, which is the way the first of Nisan was determined in Biblical times. For this reason often there has been a difference of a day or two between the Memorial date of Jehovah’s witnesses and the Nisan 14 date according to the modern Jewish calendar.
According to our present method of calculation, the Memorial date approximates the nearest full moon after the spring equinox. . . . .The date for Memorial in 1976, calculated by our present method, falls on Wednesday, April 14, after sundown.
 
The issue in this question is about when it might be appropriate to add the "leap-month" to a different year than the Jewish custom might have chosen, either through an adjustment to the metonic cycle, or a calculation that makes sure Nisan 14/15 is either the first full moon after the spring equinox (or one that makes sure it is the one closest to the spring equinox. The only thing I believe we have ever done in this regard is, since 1929, to accept the earlier adjustment to the metonic cycle than the one that Jewish custom accepts.
Most of the time "Easter season" is within a week (between 1 and 8 days) of "Passover season."
This might surprise everyone, but as it turns out, we (WTS) ALWAYS accept an early "leap-month" when it will put our Memorial back in line with the Easter season and therefore a month prior to the Passover season. We ALWAYS reject the timing of the Jewish "leap-month" when it would put our Memorial in line ONLY with the Jewish Passover season. 
In other words, whenever Easter and Passover are NOT within a week of each other, they are about one month apart. Our calculation method means that we have NEVER missed putting our Memorial in the Easter season since 1929. Furthermore, prior to 1929, we ALWAYS matched Memorial to the Jewish Passover, 100% of the time, INSTEAD of choosing the Easter season, when Easter and Passover were not the same. 
There was ALMOST one exception. In 1913 (prior to 1929) we accidentally made a big mistake, where I think it's fairly obvious that we intended to match the date to the Jewish Passover season. We never matched it to Easter, instead, when we had the chance to choose. That  which was our custom every year for the prior 30 years. But we got the month wrong in 1913, and ended up having a Memorial that was even outside of the possible range of either Easter or Passover. 1913 was one of the earliest possible Easter dates that only comes around every hundred years or so, and we chose a date even prior to that.  It apparently fell on about Adar 12, instead of Nisan 14. The next month, the Watchtower printed a new date for the Memorial -- April 20, instead of March 20. The article said that if you already celebrated last month, you can go ahead and celebrate it again.
 

Deadly family tragedy in Wiedergeltingen: coincidental visit by Jehovah's Witnesses saves wife's life
Family tragedy - a semi-detached house in Wiedergeltingen (district Unterallgäu) became the scene of a dramatic family tragedy, During an argument, a 59-year-old man severely injured his wife with a firearm and then apparently killed himself. On Wednesday, the police announced that the man had no license for the weapon.
At around 10:15 am, the 46-year-old woman made an emergency call to the police headquarters South/West Swabia, informing them that she was being threatend by her husband with a weapon. So reports press officer Jürgen Krautwald.
At the same time, a male Jehovah's Witness happened to ring the doorbell of the married couple. This gave the woman an opportunity to escape. The man at the door also took flight and made a distress call.
The husband engaged in pursuing the two and once out in the open, opened fire shooting at the two. He hit his wife at least once, she was able to take refuge at a neighbors'. The man [our brother] remained unharmed.
 
Wiedergeltingen: Man opens fire on his wife and subsequently kills himself Photo: Benjamin Liß Shortly after, a large contingent of police and rescue forces arrived at the scene. A large area around the scene of the crime was closed off. The severely injured woman was brought to hospital. According to police, she is in no critical state.
Officers found the husband on the premises, also severely injured. He died of his injuries at the crime scene. According to the current state of investigations, the man shot himself with the pistol.
The events leading up to the argument have not yet been clarified. According to police statements, the couple has two daughters that were both not at home during the incident.
Wiedergeltingens mayor Norbert Führer expressed himself to be "deeply unsettled" by what had happened. According to him, the family moved into town a few years ago. He wants to find out in what ways the community can help. A neighbor reported that the family was very nice, especially the husband always greeted in a kind manner and exhibited good neighborship.
Update 9th of March
As police reported on Wednesday, the man had no legal license for the pistol. Apparently it is unclear where the man had the weapon from. The police continues to investigate. The prosecuters office in Memmingen has called for an autopsy of the deceased [husband]
 
--------------------------------------------
As I was out in service on Saturday, an atheist kicked us out and afterwards shouted to his girlfriend or wife "It's never a good thing if somebody rings the bell on Saturday morning..."
 
How wrong he was!!
 

Deadly family tragedy in Wiedergeltingen: coincidental visit by Jehovah's Witnesses saves wife's life
Family tragedy - a semi-detached house in Wiedergeltingen (district Unterallgäu) became the scene of a dramatic family tragedy, During an argument, a 59-year-old man severely injured his wife with a firearm and then apparently killed himself. On Wednesday, the police announced that the man had no license for the weapon.
At around 10:15 am, the 46-year-old woman made an emergency call to the police headquarters South/West Swabia, informing them that she was being threatend by her husband with a weapon. So reports press officer Jürgen Krautwald.
At the same time, a male Jehovah's Witness happened to ring the doorbell of the married couple. This gave the woman an opportunity to escape. The man at the door also took flight and made a distress call.
The husband engaged in pursuing the two and once out in the open, opened fire shooting at the two. He hit his wife at least once, she was able to take refuge at a neighbors'. The man [our brother] remained unharmed.
 
Wiedergeltingen: Man opens fire on his wife and subsequently kills himself Photo: Benjamin Liß Shortly after, a large contingent of police and rescue forces arrived at the scene. A large area around the scene of the crime was closed off. The severely injured woman was brought to hospital. According to police, she is in no critical state.
Officers found the husband on the premises, also severely injured. He died of his injuries at the crime scene. According to the current state of investigations, the man shot himself with the pistol.
The events leading up to the argument have not yet been clarified. According to police statements, the couple has two daughters that were both not at home during the incident.
Wiedergeltingens mayor Norbert Führer expressed himself to be "deeply unsettled" by what had happened. According to him, the family moved into town a few years ago. He wants to find out in what ways the community can help. A neighbor reported that the family was very nice, especially the husband always greeted in a kind manner and exhibited good neighborship.
Update 9th of March
As police reported on Wednesday, the man had no legal license for the pistol. Apparently it is unclear where the man had the weapon from. The police continues to investigate. The prosecuters office in Memmingen has called for an autopsy of the deceased [husband]
 
--------------------------------------------
As I was out in service on Saturday, an atheist kicked us out and afterwards shouted to his girlfriend or wife "It's never a good thing if somebody rings the bell on Saturday morning..."
 
How wrong he was!!
 

A Jingle literally singing the praises of of JW dot org website 
sung by Caralyne Owens aged 4.
Song composed, written,recorded and released by
Brendan Vincent Owens www.BibleSongs.co.uk

============

Website Jingle
----------------------
Try JW dot Org
Words & Music By Brendan Vincent Owens

Have you wondered about the meaning of life?
Is God to blame for our trouble and strife?
Do you have unanswered questions that make you sigh?
Do you ever wonder what happens when you die?

Yes - Life may trouble you
Bad news may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Have you wondered; "Does God really care?"
“Does He listen when we pray - is He there?”
“Will war and suffering ever cease?”
“How can we find inner happiness and peace?”

Yes - Life may trouble you
Crime may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

The reasoning is clear - the answers are viable
They always adhere to God's word in the Bible

Yes - Life may trouble you
Doubt may trouble you
Questions trouble you as well they might.
If life troubles you - questions trouble you, try JW.org website.

Life may trouble you
Doubt may trouble you
So try J W .org website.

Try J W dot Org Website Try J W dot Org
Try J W dot Org Website Try J W dot Org

Words & Music By Brendan Vincent Owens
www.BibleSongs.co.uk
=========================
N.B. This video was not released by JW.org itself