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  1. If a Brother or Sister in good standing in the Congregation goes into the hospital, and agrees to a whole blood transfusion, and dies anyway, can they be disfellowshipped post mortem, and what about the funeral arrangements? ( I have heard of this being done, but never explained....) Can they have a funeral at the Kingdom Hall? Let's say a Brother or Sister in good standing in the Congregation goes berserk, and commits some crime, and either dies by misadventure, or gets shot by police .... Can they have a funeral at the Kingdom Hall? Considering such questions is like a submarine on the surface, at night, in the fog .... firing torpedoes randomly into the darkness, to see what lights up. .... sometimes survival depends on having the right answer about "What is out there?".
  2. Hi I would like to disassociate my self from Jehovah witnesses but I would like also my brothers and sisters to know the reason why. Is it scriptural to hide this information from the congregation? I am certain that some sisters who dislike me will find opportunity to gossip with lies behind my back and my ex brothers will see me like a monster when in reality I make one step closer to my creator by establishing a new and direct connection to him like he wants ... without human mediators.
  3. “JehovahÂ’s Witness kids grow up knowing that if they ever mess up, their parents will leave them — and thatÂ’s scary,” Sawyer, now 38, said in a recent interview from her home in Pascagoula, Miss. “The shunning is supposed to make us miss them so much that weÂ’ll come back. Â… It didnÂ’t work.” Sawyer and many others like her are now denouncing the church's shunning practices in the wake of a recent murder-suicide in Keego Harbor that killed a family of four ex-JehovahÂ’s Witnesses who were ostracized after leaving the faith. The deaths sparked outrage among scores of ex-JWs nationwide who took to Facebook, online forums, blogs and YouTube, arguing the tragedy highlights a pervasive yet rarely-publicized problem within the church: Shunning is pushing the most vulnerable people over the edge, they say, and tearing families apart. In the Michigan case, a distraught mother shot and killed her husband, her two grown children and herself in their Keego Harbor home, shocking the small and quiet Oakland County community. The shooter was Lauren Stuart, a part-time model and personal trainer who struggled with depression and spent much of her time working on her house, her friends say. She and her husband, Daniel Stuart, 47, left the JW faith more than a decade ago over doctrinal and social issues. Among them was their desire to send their kids to college, which many ex-JWs say is frowned upon by the church and viewed as spiritually dangerous. “University and college campuses are notorious for bad behavior — drug and alcohol abuse, immorality, cheating, hazing, and the list goes on,” a 2005 article in the Watchtower, the church's official publication, stated. But the Stuarts sent both their kids to college: Steven, 27, excelled in computers, just like his father, who was a data solutions architect for the University of Michigan Medical School. Bethany, 24, thrived in art and graphic design.  After the parents left the faith, the Stuarts were ostracized by the Kingdom Hall — the churches where Jehovah's Witnesses worship — community in Union Lake and their families, friends said. Lauren Stuart, whose mother died of cancer when she was 12, struggled with mental illness that went untreated; isolation and fears that the end was near, said friends and officials familiar with the case. One friend who requested anonymity said she believes the killing was the result of depression, not religion. "This is a tragedy that has to do with a disease. Depression is so prevalent, and when it goes untreated this is what happens," the friend said. "She needed medical help." Longtime family friend Joyce Taylor believes depression, shunning and religion-based doomsday fears all played a role. She said that about six weeks before the killings, Lauren started getting religiously preoccupied and telling her "'It's the end times, I know it is.'" Weeks later, Taylor saw her friend again. Lauren had a vacant look in her eyes. She was emotionally distressed. A week later, with her home decorated for Valentine's Day, Lauren Stuart killed her family. She left behind a suicide note. "She said in the suicide note that she felt that by killing them it was the only way to save them," recalled Taylor, who said police let her read the letter. "She said she's sorry that she has to do this, but it was the only way to save them all." Taylor, a former Jehovah's Witness herself who left the faith in 1986, explained: "Jehovah's Witnesses believe that if you die on this side of Armageddon, you'll be resurrected in paradise." In Lauren Stuart's case, Taylor believes her friend never deprogrammed after leaving the church — a state she describes as  "physically out, but mentally in." She believes that Lauren's indoctrinated doomsday fears never left her, and that the shunning helped push her over the edge. Had she not been excommunicated by her tight-knit community that was once her entire support system — left with no one to share her fears with — Lauren Stuart may not have done what she did, Taylor believes. "People do things when they are desperate," Taylor said. "And that was an extreme, desperate act." Shunning "can lead to great trauma among people because the Jehovah's Witnesses are a very tight-knit community," said Mathew Schmalz, a religious studies associate professor at the College of Holy Cross in Worcester, Mass. "If you're separated out, you're really left to your own devices in ways that are very challenging and very painful," Schmalz said. "Once you leave a group that's been your whole life — letting that go is a kind of death." Police have not yet disclosed details about the death of the Stuart family besides calling it a murder-suicide. The tragedy has emboldened many once-quiet ex-JWs to speak up. Many say they suffered quietly on their own for years until they discovered an online community full of isolated, ostracized people like themselves — people who had lost someone to suicide or attempted suicide themselves because their families, friends and church community had written them off for making mistakes, for being human. The church calls it being "disfellowshipped." Members can return if they repent, change the behavior and prove themselves worthy of being reinstated. But unless or until that happens, members are encouraged to avoid the sinners, especially those who leave the faith. Mothers go years, even decades, without talking to their children. Siblings write off siblings. Friends shun friends. An estimated 70,000 JehovahÂ’s Witnesses are disfellowshipped every year — roughly 1% of the churchÂ’s total population, according to data published by the Watchtower. Their names are published at local Kingdom Halls. Of those, two-thirds never return. Within a faith representing 8.4 million people worldwide, however, many members believe the religion is pure, good and loving. Those who are speaking against it, current members argue, are disgruntled and angry people who have an ax to grind because they were disfellowshipped. Or, they are lost souls who have misinterpreted the meaning and love behind the faith. Members say they believe the shunning accusations are exaggerated and that the suicides are often more about mental illness than ostracism. The departed disagree.  In the world of ex-JehovahÂ’s Witnesses, they maintain, the shunned are considered dead to their families, just like the suicide victims. These are their stories: ‘A dangerous cultÂ’ It was a difficult conversation to wrap her 8-year-old brain around. “‘You know your sister was being bad, right?’“ Sawyer recalled her mother telling her after her sister's suicide. “ ‘And what she did was stupid, right?Â’ Â… To take your own life is very wrong,' " the mother continued. “I didnÂ’t understand what was going on Â… and I said, ‘Oh. OK,,Â’ “ recalled Sawyer. “In my 8-year-old brain I was thinking, ‘When I mess up, my momÂ’s going to hate me.Â’ " And so began her painful journey with the JehovahÂ’s Witness faith, the religion she was born into and grew up in in Pascagoula, Miss., where her fears of abandonment took hold at the age of 8. Sawyer believes the shunning drove her sister to suicide. After the church disfellowshipped her for getting engaged to a non-JW, the fiancé left her sister, who was thrown into depression. Her sister tried turning to her mother for consolation, but her mom would read scripture and tell her, "until you start acting right, youÂ’re going to have these bad things happen to you.“ Bad things happened to Sawyer, too. At 30, she sought a divorce from her husband because he was abusive and cheating on her, she said. But the church elders and family pressured her to save her marriage. “I showed them the holes in my walls,” Sawyer said, referring to the damage her ex-husband did to the home during fights. “They told me to pray more Â… and sent me back home to him.” Sawyer took up smoking to handle the stress, which got her disfellowshipped because smoking is not allowed. She also went through with the divorce. She ended up losing her home to foreclosure and turned to her mother for help as she had two children to raise.  Her mother took her in temporarily, but when the church elders found out, they threatened to disfellowship SawyerÂ’s mother — who let the grandkids stay, but not the daughter. Sawyer ended up homeless for six months, living out of her car in a community college parking lot. She landed on her feet with the help of a student loan. She got an apartment, a job as a hospice nurse and her children — now 10 and 18 — back. She found herself, but lost her family along the way. Her mother doesnÂ’t speak to her; she said she canÂ’t recall the last time they spoke. Her sister in Alabama hasnÂ’t spoken to her since Sawyer got divorced in 2010. “She was on my porch, with my parents Â… My sister looked at me and said, ‘YouÂ’re abandoning me just like Donna didÂ’ And left. And that's the last thing she ever said to me." Sawyer has kept silent about her pain for decades. “This is a dangerous cult,” she said of her former religion. “ItÂ’s important for people to realize —  this is serious.” Read the rest of the story here:
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    Even the highly regarded BBC cannot resist the temptation to indulge in gutter-press standard reporting when it comes to Jehovah's Witnesses. This report on the Jehovah's Witnesses disfellowshipping process is rather misleading. It associates the disfellowshipping action with totally unrelated experiences and leaves the impression that this action is taken: 1. when a person leaves an abusive relationship 2: when a person does not attend the annual memorial celebration of Christ's death. Nothing could be further from the truth. Even the most inexperienced researcher could easily find out the circumstances leading to this serious and scriptural measure by looking at
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    . It is unlikely that the interviewees would reveal the real reason for their disfellowshipping which would probably cause personal embarrassment, and there is no way that the official organisation would comment or reveal the details of an individual case.
  4. This was a case where in June 1987, the United States Court of Appeals for the 9th Circuit upheld the Witnesses' right to shun those who fail to live by the group's standards and doctrines, upholding the ruling of a lower court.
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    Has there been any cases after this, where DF cases went to court? Have there been cases in other countries were DF decisions were challenged and reversed?
  5. You would be asking the wrong question Anna. You need to ask him whether someone could be disfellowshipped for NOT believing it after baptism. If he says no, he is either misinformed, forgetful, or lying. Now I grant you, not every elder will apply the letter of the law (although in a JC it's more likely because of the group dynamics). But that there are procedures in place to allow for DF'ing someone who refuses to believe in particular teachings is very real. Let me ask you Anna - if I could prove beyond doubt that this was true would you accept it, or would you continue to make light of it? If you are determined to see only what you want to see I have no agenda to change that. But I can assure you that I do not speak from a position of ignorance or partial information in this regard.
  6. What is the good news? The Bible is clear that even if someone had been clearly selected by god if they deviate from the truth they are to be rejected. Galatians 1:8-9 However, even if we or an angel out of heaven were to declare to YOU as good news something beyond what we declared to YOU as good news, let him be accursed. 9 As we have said above, I also now say again, Whoever it is that is declaring to YOU as good news something beyond what YOU accepted, let him be accursed. This holds even more weight for ones like the GB who are not clearly selected and who's claim to authority rests solely on a demonstrably false interpretation of scripture. The organization claims that the 1914 teaching is necessary for salvation and even goes as far as to claim that the 1914 teaching is the good news spoken of in the Bible. *** w67 12/15 pp. 753-754 pars. 3-4 What Now Distinguishes the Good News to Be Preached *** "What a joy-inspiring addition or enlargement to the good news now to be preached! Now has come the victorious kingdom of our God together with the authority of his Christ, his Messiah! As for Satan the Devil and his demons, they have only a short period of time until they are bound and imprisoned in the abyss after the “war of the great day of God the Almighty” at Armageddon. All this additional wonderful information has been true since the end of the “appointed times of the nations” in 1914, and particularly since World War I closed in the year 1918. Not before the “appointed times of the nations” ended in the fall of 1914 could the good news be preached of the newborn, established heavenly kingdom of God and of his Messiah. This, then, must be the good news that Jesus Christ in his prophecy said had to be preached first in all the nations. (Mark 13:10) This generation of human society that has seen and experienced the world events since the Gentile Times closed in 1914—this is the “generation” that will not pass away until all the things foretold have happened, including the preaching of the good news first in all nations. 4 Jesus’ prophecy in Mark 13:10, “Also, in all the nations the good news has to be preached first,” has not been undergoing fulfillment during the past nineteen centuries. It is only since the second decade of our twentieth century that this prophecy has been undergoing fulfillment. This began to be realized by the International Bible Students Association and the Watch Tower Bible & Tract Society since the end of the second decade of our century. In the magazine issue of July 1, 1920, of The Watch Tower and Herald of Christ’s Presence the article was published entitled “Gospel of the Kingdom” and based on the theme text, “‘And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.’—Matthew 24:14.” It is for this reason that the organization is chained to the 1914 teaching. As the scripture I quoted above demonstrates the Bible says that one who teaches a good news that is false is cursed. If the organization admits that the 1914 and 1919 teachings are false they will have to admit that not only were they not selected as gods channel but that they have been teaching a false good news for the majority of their existence. It is for that reason that they disfellowship and shun people who cannot conscientiously remain in the faith. It's easier to just eliminate the opposition then to actually address the real issues with your theology. *** w86 4/1 pp. 30-31 Questions From Readers *** Why have Jehovah’s Witnesses disfellowshipped (excommunicated) for apostasy some who still profess belief in God, the Bible, and Jesus Christ? "Approved association with Jehovah’s Witnesses requires accepting the entire range of the true teachings of the Bible, including those Scriptural beliefs that are unique to Jehovah’s Witnesses. What do such beliefs include? That the great issue before humankind is the rightfulness of Jehovah’s sovereignty, which is why he has allowed wickedness so long. (Ezekiel 25:17) That Jesus Christ had a prehuman existence and is subordinate to his heavenly Father. (John 14:28) That there is a “faithful and discreet slave” upon earth today ‘entrusted with all of Jesus’ earthly interests,’ which slave is associated with the Governing Body of Jehovah’s Witnesses. (Matthew 24:45-47) That 1914 marked the end of the Gentile Times and the establishment of the Kingdom of God in the heavens, as well as the time for Christ’s foretold presence. (Luke 21:7-24; Revelation 11:15–12:10) That only 144,000 Christians will receive the heavenly reward. (Revelation 14:1, 3) That Armageddon, referring to the battle of the great day of God the Almighty, is near. (Revelation 16:14, 16; 19:11-21) That it will be followed by Christ’s Millennial Reign, which will restore an earth-wide paradise. That the first to enjoy it will be the present “great crowd” of Jesus’ “other sheep.”—John 10:16; Revelation 7:9-17; 21:3, 4." This is supposedly a list of the fundamental doctrines of Jehovah's Witnesses that all are required to believe. You will in most cases be disfellowshiped for not believing in one or more of them. Unfortunately the truth is most of them are false.
  7. Mr. Wall was a member of the Highwood Congregation of Jehovah’s Witnesses, in Alberta, Canada. He was dis-fellowshipped by a Judicial Committee of elders because he was not sufficiently repentant for two incidents of drunkenness, one of which included verbal abuse of his wife. He was shunned by the congregation. As a real estate agent, he lost congregation members and other Jehovah’s Witnesses as clients. He appealed to internal church authorities for reconsideration but failed. Then he decided to go to the regular law courts for compensation for his alleged mistreatment by the church. Justice Wilson of the Court of Queen’s Bench of Alberta ruled that the Court had jurisdiction to hear Mr. Wall’s application for judicial review. The Church lost its appeal at the Alberta Court of Appeal and has now appealed to the Supreme Court of Canada. The Alberta Court of Appeal (ABCA) decision raises a number of questions that have to be resolved. Generally speaking, courts have been loathed to get involved in church disputes. Courts have no expertise in dealing with theological matters that are often the underlying cause of why members of a church are asked (or told) to leave. Imagine a court discussing topics like the proper understanding of the doctrine of the Trinity; or the process of salvation. Such matters are not part of the law school curriculum. The point is, a court is incompetent in dealing with religious disputes. The majority of the ABCA decided that the courts have jurisdiction over procedural matters – basically ensuring that the parties were treated fairly. In law, we call it issues of “natural justice.” That is to say, the law protects people in organisations to the extent that the organisations own internal rules of procedure were properly followed. There is a reasonable argument to be made for that position. However, a church is not a public body that should be subject to judicial review. The ABCA was also of the view that a church could be sued for the economic loss a member incurred as a result of expulsion. This is new ground for Canadian law – new ground for any law of a western democracy. Membership in a religious community is voluntary. No one is forced to stay. If a person is no longer willing to abide by the teachings then they are free to go and make their way elsewhere. If that person limited his business to only those within the church community and subsequently finds that none of his former co-religionists will do business with him that is not the congregation’s responsibility. He took that risk himself when he so limited his business. Religious communities have been immune from litigation of former members who were asked to leave. Membership in a religious community is privilege not a right. Allowing courts the jurisdiction to hear judicial review applications of such matters will entangle the court unnecessarily in the internal affairs of religion. If a court is granted the right to hear such a review it is then able to grant orders of relief against the religious community for making religious decisions about membership. The law has no business there. The SCC is scheduled to hold its hearing on November 2, 2017. Case name: Re: Wall v. Judicial Committee of the Highwood Congregation of Jehovah’s Witnesses, 2016 ABCA 255 (37273) (Wall Case)
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  8. (Ezekiel 44:25, 26) “They should not approach any dead human, or they will become unclean. However, they may make themselves unclean for their father, mother, son, daughter, brother, or an unmarried sister. And after the purification of a priest, they should count off seven days for him” The priest should not contact any dead human… except his nearest relatives. Jehovah is very reasonable and comprehensive when dictating rules. Would not it be fine to apply the same principle when we deal with disfellowshipped people? Why Paul doesn’t mention these exceptions in 1Cor 5? Why Ezekiel doesn’t mention the priest’s wife? Perhaps, because the common sense would guide the application. It isn’t the same my cousin than my father, it is? Other reference: (Leviticus 21:1, 2) “Jehovah went on to say to Moses: “Talk to the priests, Aaron’s sons, and say to them, ‘No one should defile himself for a dead person among his people. But he may do so for a close blood relative, for his mother, his father, his son, his daughter, his brother,…”
  9. On April 13, 2017 the Supreme Court of Canada granted, to the Judicial Committee of the Highwood Congregation of Jehovah’s Witnesses and the Highwood Congregation of Jehovah’s Witnesses, leave to appeal the Alberta Court of Appeal’s decision on the availability of judicial review over their disfellowshipping of Mr. Randy Wall. As assessed by my colleague Adam Aptowitzer in one of our earlier newsletters, the appeal court’s decision is of interest to “other Church and religious organizations that must discipline their members and now must worry that the Courts will reach in and review those decisions.” He stressed the importance that “decisions to discipline members be taken with utmost regard for the traditional concept of procedural fairness and a consultation with a lawyer that can advise them of these issues.” Let’s revisit the facts. Mr. Wall is a real estate agent whose episodes of drunkenness (including a consequent instance of verbal abuse of his wife)—or rather, his insufficient repentance for these episodes (as deemed by the elders of the Highwood Congregation of Jehovah’s Witnesses)—brought about his disfellowshipping from the congregation. Disfellowshipping, in this case, involved Mr. Wall not only not being admitted to the congregation’s services, but also being officially shunned by other members. Wall’s shunning further impacted his relations with family members, and also, he alleged, his business prospects. The Alberta Court of Appeal majority decision ruled that the courts had jurisdiction to review the Congregation’s Appeal Committee’s decision, and that the assessment of any economic loss incurred by Wall due to the disfellowshipping could be made by on the eventual application for judicial review. The Highwood Congregation of Jehovah’s Witnesses appealed to the Supreme Court of Canada (SCC). On the SCC website, the case summary[1] prepared by the Office of the Registrar of the Supreme Court of Canada (Law Branch) points to the issues to be argued: Charter of Rights and Freedoms – Religious freedom – Freedom of Association – Courts – Jurisdiction – Judicial review – How do the fundamental freedoms of religion and association protect membership decisions of religious communities and other voluntary associations from state and judicial interference – What are the boundaries between what is and is not justiciable with regard to membership and other disputes between members of voluntary associations – Whether the public law remedy of judicial review applies to membership decisions made by voluntary associations such as religious communities? The granting of leave to appeal by the SCC is supported by the invoking of the Charter of Rights and Freedoms—the raising of a constitutional question. However, it also seems warranted given the public importance of the legal issues raised in this case—an essential basis of SCC involvement. In particular, the availability of the public law remedy of judicial review to a private actor such as Mr. Wall is a matter of serious relevance to private organizations. Properly of the realm of administrative law, judicial review is a tool with which the courts can hold to account government agencies, boards, commissions, etc., which wield delegated executive power , but it has also been granted against private bodies in certain cases. In the common law tradition, the court is loath to intervene in the internal decision-making of private organizations, especially when they follow their own constitution and bylaws. However, among other reasons, a court may claim jurisdiction where a breach of the rules of natural justice is alleged, or where the organization’s internal appeal process has been exhausted. The majority decision of the Alberta Court of Appeal found for Mr. Wall on both these bases. Another of Mr. Wall’s allegations, of consequent economic loss, could then be considered during the eventual judicial review. The ABCA minority opinion was against the availability of judicial review in this case under Alberta law, stated that the private organization’s expulsion of a member did not raise a justiciable issue, and argued that a court cannot force members of the Congregation to bring their real estate matters to Mr. Wall—any economic loss he might prove does not stem from anything potentially subject to the Court’s power. This case should be of interest to all private organizations, but it takes on special importance with the layering in of the Congregation’s invoking of Charter rights of freedom of religion and association. Parties interested in potentially intervening in this case are invited to contact us if they have something to add to the argument.
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  10. DISFELLOWSHIPPING OF RELATIVES AND SPACE TRAVELS Grant me some moments with this regression: our former point of view about visiting, traveling or living in another planet. To show that the Bible disapproves this idea, we found good few of declarations quoting Ps. 115 in this way: CHARGING Ps 115 · *** g73 5/22 p. 13 Is There Life Beyond the Earth? *** Of our planet alone the Holy Bible declares that God “formed it even to be inhabited.” (Isa. 45:18) And long ago God’s Word declared that the heavens belong to the Creator, “but the earth he has given to the sons of men.” (Ps. 115:15, 16) So the Bible shows that the earth is unique among planets. This was an example of a verse “charged, loaded” with a greater meaning than the writer intended. The Psalm only says that Jehovah has given the earth to mankind. There is nothing discouraging space travels. DISCHARGING Ps 115 I was very excited in the 1986 district convention when the book “Worldwide Security” was released. I browsed the book still sitting in the stadium and found this paragraph: · *** ws chap. 22 p. 184 par. 10 *** To all eternity our earth will bear a distinction that no other planet throughout endless space will enjoy, though the earth may not be the only planet that will ever be inhabited. In this way, the Psalm was discharged of an added meaning. In other thread was showed proof as we’ve done the same with other passages:
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    CHARGING Ge 9 Regarding the inappropriate of transplants of organs: · *** w67 11/15 p. 702 *** […] Every moving animal that is alive may serve as food for you. As in the case of green vegetation, I do give it all to you[…] Did this include eating human flesh, sustaining one’s life by means of the body or part of the body of another human, alive or dead? No! That would be cannibalism, a practice abhorrent to all civilized people. DISCHARGING Ge 9 · *** w80 3/15 p. 31 *** Some Christians might feel that taking into their bodies any tissue or body part from another human is cannibalistic. […] They might not see it as fundamentally different from consuming flesh through the mouth. Such feelings may arise from considering that God did not make specific provision for man to eat the flesh of his fellowman when he made provision for humans to eat the flesh of animals […] While the Bible specifically forbids consuming blood, there is no Biblical command pointedly forbidding the taking in of other human tissue. CHARGING Ro 1:24-32 Considering the appropriate intimacy inside the matrimony: *** tp chap. 13 p. 150 par. 20 *** The inspired Bible writer did not have to explain the natural way in which the reproductive organs of husband and wife complement each other. Homosexual relations obviously cannot follow this natural way. So, male and female homosexuals employ other forms of intercourse in what the apostle refers to as “disgraceful sexual appetites” and “obscene” practices. (Romans 1:24-32) DISCHARGING Ro 1 *** w78 2/15 pp. 30-32 [Footnotes] *** Reference has been made to the apostle’s statements at Romans 1:24-27 regarding “the natural use” of male and female bodies. As is evident and has been consistently acknowledged, these statements are made in the context of homosexuality. They do not make any direct reference to sexual practices by husband and wife. The previous three examples are provided to show that we (the GB) many times, inadvertently, have loaded some verses to defend a particular, favorite, entrenched stand. Could this also be happened with our position regarding disfellowshipped relatives? COMING BACK TO EXPULSION First things first. Disfellowshipping has scriptural base. Some examples · (Mat 18:17) “If he does not listen even to the congregation, let him be to you just as a man of the nations and as a tax collector”. · (1 Co 5:11-13) “But now I am writing you to stop keeping company with anyone called a brother who is […] not even eating with such a man. “Remove the wicked person from among yourselves”. · (Titus 3:10) “As for a man who promotes a sect, reject him after a first and a second admonition” · (1 Ti 1:20) “Hymenaeus and Alexander are among these, and I have handed them over to Satan so that they may be taught · (2 Jo 10, 11) “If anyone comes to you and does not bring this teaching, do not receive him into your homes or say a greeting to him.  For the one who says a greeting to him is a sharer in his wicked works. t by discipline not to blaspheme”. So, without enter into the details about our dealings with these persons, the Bible clearly states we should cut off our relationship with expulsed people. OUR POSITION WITH EXPULSED RELATIVES Our present view is reflected in the next quotes: *** w88 4/15 p. 28 par. 13,14*** Thus, a man who is disfellowshipped […] does not end their blood ties or marriage relationship, normal family affections and dealings can continue. […] The situation is different if […] is a relative living outside the immediate family circle and home. It might be possible to have almost no contact at all with the relative. Even if there were some family matters requiring contact, this certainly would be kept to a minimum, in line with the divine principle: “Quit mixing in company with anyone called a brother […] not even eating with such a man. Some exceptions and considerations that could arise: · *** w81 9/15 pp. 28-29 pars. 14-17 *** But what if a close relative, such as a son or a parent who does not live in the home, is disfellowshiped and subsequently wants to move back there? The family could decide what to do depending on the situation. For example, a disfellowshiped parent may be sick or no longer able to care for himself financially or physically. The Christian children have a Scriptural and moral obligation to assist. (1 Tim. 5:8) Perhaps it seems necessary to bring the parent into the home […] Sometimes Christian parents have accepted back into the home for a time a disfellowshiped child who has become physically or emotionally ill. And there are similar statements on other literature. So, there are two kind of possible deals with expulsed relatives: · Indoors. Normal dealings, without spiritual contact · Outdoors. As little as possible First consideration. This difference, indoor/outdoor is arbitrary. I mean, there is no scriptural base to make this difference. When the GB stablishes that we can at home to have a normal life with our son or husband, but when they leave home this contact should completely stop (with some exceptions), the GB could well have chosen a more drastic approach. Or the opposite, less hard. Sure? CHARGING “Quit mixing in company with anyone called a brother” (1Co 5) Apparently, this verse stablishes beyond doubt, that as my son (for example) enter into the expression “anyone called a brother”, I must stop relating to him, at least as soon as he leaves home. But let me put one example. Have you ever preached to any person that firmly believes God is going to burn the earth? Perhaps this person quotes (2 Pe 3:7) “But by the same word the heavens and the earth that now exist are reserved for fire”. What do you usually answer? Perhaps something like: “well, you’ve taken out of context… we should consider the rest of the Bible… and so”. Accordingly, What other verses would prove that our present understanding of 1Co 5, when is applied to relatives, even those who live outside the home, is excessively charged? · (Ex 10:2) “...and in order that you may declare to your sons and your grandsons how severely I have dealt with Egypt”. o How could I show interest in my grandson if I never visit my son? Or I never allow him to visit me? Does my grandson cease to be my grandson because my son is expulsed? So, this verse should qualify our position about 1Co 5. · (Eph 6:2) “Honor your father and your mother” is the first command with a promise”. o How can accomplish with this basic command if I never visit or phone to my expulsed parents? Does this verse only apply when my disfellowshipped parents are sick? If so, what’s the scriptural base? · (1 Ti 5:4) “But if any widow has children or grandchildren, let these learn first to practice godly devotion in their own household and to repay their parents and grandparents what is due them, for this is acceptable in God’s sight”. o According this words, I have a debt with my parents and grandparents. Also, taking care of my children and grandchildren is godly devotion. All of this is qualified as acceptable in God’s sight. Does 1 Co 5 override, cancel this fundamental truth regarding the familiar relationship? · (Proverbs 23:22) “Listen to your father who caused your birth, and do not despise your mother just because she has grown old.” o Now my mother and father are expulsed. They leave in their own home. Should I, according our present view of 1 Co 5 stop to ask them for counsel? Stop visiting them? Is it not a form of despise? Are 1co 5 and Pro 23:22 at odds, in contradiction? · (2 Timothy 3:3) “having no natural affection”. o If I stop to visit or phone my relatives, how can I show natural affection? Does it invalidate our view of 1 Co 5 a feeling the Bible says it is natural? What I’ve tried to proof with the previous passages is that, for correctly understand 1 Cor 5, we should take into consideration the entire Bible. And God’s Word is very clear indicating that my deals with my close family doesn’t perish if they, sadly, are disfellowshipped. And the difference concerning if these relatives live with me or not, does not appear anywhere. THE “BENEFITS” OF OUR CURRENT UNDERSTANDING Here and there, we can find or listen experiences indicating that former expulsed persons received encouragement to come back to the congregation because the family firmly avoid any deal with them. Obviously, this is true. But, my own experience is that when the Christian family cuts the relationship, it generates feelings of resentment and bitterness. What I’ve seen is that these persons develop hate against the JW, because the congregation imposes this drastic behavior. Recently I’ve tried to approach to one ex-brother, expulsed. His parents are JW in my congregation. His fleshly sisters never visited or talked him in the last 20 years. He, bitterly, refused any contact with me. Next are real situations I’ve personally seen in several congregations. · Three fleshly brothers and their mother are JW. One of the brothers was expulsed and the family cut off all the contact. Over time, the mother developed a severe disease and now, the Christians brothers phoned the disfellowshipped to get his help taking care of the mother. Fortunately, he agreed. But who could reproach him if, in turn, he would have said to the other brothers: “it is your business.” · One young witness is expulsed and leave his parent’s home. Over time, get married and has children. The father is JW but the mother is not. Fifteen years later, when visiting the parents, the father (the JW) stays in the kitchen while the rest of the family have the mail together. The wife (no JW) is a wonderful woman but doesn’t accept a religion with this extreme position. · A young sister is expulsed. During 40 years! her parents have no contact with her. Only she sporadically phone home, but the father refuses to answer, only the mother. Who could reproach her if now, when the parents are getting older she in turn refuses to take care of them? · A brother is an elder in the congregation. His son has been recently expulsed. For economic reasons the father has allowed his son and grandson to live with them. When our brother walk with his grandchildren sometimes his son (expulsed) walk with them and is seen by the congregation. The body of elders removed him because he has relationship with expulsed relatives. What should he do? When walk with his grandchildren and the father of them approaches, should he escape with the grandchildren? · An expulsed son get married and has children. His mother is JW. When her son was a JW she used to phone him when he was on a work trip. As she continues showing this concern the elders refused to approve her as auxiliary pioneer. Sometimes our sister visit her son to see her grandchildren. The elders have informed her about the convenience to stay in the street when visiting the grandchildren. The wife of our ex-brother believes we all are fanatics. And a lot more! I repeat. I’m sure the experiences about expulsed people getting motivation to come back for our lack of contact are true. What It happens is that I’ve not seen any of these kind of situations, but the opposite. Summarizing. Why 1 Co 5 don’t say “stop keeping company with anyone called a brother, except when they are relatives”? Because it wasn’t necessary. Because there are plenty of verses teaching us the appropriate behavior with our families. And the opposite is true. Why don’t mention, for example (Eph 6:2) “Honor your father and your mother, except if they are disfellowshipped”? Because God wait from us the use of “soundness of mind.” (Ti 2:12) The verses, mainly 1Co 5, talking about our treatment with expulsed persons, should be understood at the light of many other verses, in this way indicating we should show natural affection to our relatives. Well. I think so, but if any of you have any advice to focus this matter better, please, it’ll be welcome!
  11. I was reading this week's study article on remaining loyal to Jah. Found an interesting contradiction on shunning. They cite two experiences. In one a JW shuns her mom and her example is posted as a positive one of someone doing the right thing. The second example however of a JW being shunned by his non-JW family is labeled as an injustice. Here's first one: So, the example above demonstrates the supposed loyal faith of a daughter that refused to talk to the woman that gave birth to her, raised her and surely sacrificed so much for her. This, the Watchtower claims, is an example of love and loyalty. Now let's see the second example cited in the same article in a latter paragraph: In this example, the non-JW family members were cruel, because they "opposed his association" and "forbid him to visit them for years". Yet, isn't this exactly what the JW daughter from the first experience was doing to her mother? only in reverse? - Sanchy
  12. There are quite a few of them out there – some shunned, some not. Some go online. They’re not necessarily wrong as they relate their experiences and viewpoints. Some have had run-ins with Tom Pearlsnswine, who never met a fly he didn’t counsel. Some caught the consumer mentality of religion and could “no more imagine a church disciplining them than they could a store that sells goods disciplining them. It is not the place of the seller to discipline the consumer.” Others lost their balance as standards of child-rearing veered more sharply than ever before. ‘If you kids don’t stop crying, I’ll give you something to cry about!’ my non-Witness Dad would holler, a phrase that was no idle threat – every child knew that phrase, as they did “I’ll kill you for that!” It was a commonplace ‘threat’ bestowed almost lovingly on a mischievous child – I can’t tell you how many times my mother said it to me - but the deed itself was rare. Today the deed is commonplace but you’ll have to explain your words before the judge. Lightning-like shifts in morals and mores caught youngsters and parents alike flatfooted. Besides – let’s face it – a lot of Jehovah’s Witnesses are nuts. Probably in no greater proportion than the world in general and certainly without the baggage of violence that can so easily attach itself to non-Witness nuts, but that doesn’t mean they’re not nuts. Sometimes your best option is to hit the reset button. From: 'Tom Irregardless and Me'
  13. New Video on Disfellowshipping - 2016 Regional Convention Spanish version. English CC is available on this video. Anyone seen it in English yet?
  14. - jw.org When I compare that official quote with the following official headline:
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    I get the idea that JW.org will soon stop the practice of shunning former believers into compliance. How much time until this new light comes out..... I'm not sure.
  15. The following link is to a PDF file found on the Penn Law Legal Scholarship Repository website. " The Penn Law Legal Scholarship Repository is the institutional repository of the University of Pennsylvania Law School. Its purpose is to collect and preserve the scholarly output of Penn Law. "
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    Please share any thoughts you have on the reasoning used in this document. Damned If You Do, Damned If You Don't: Religious Shunning and the free exercise clause If you don't trust my link, which would be fair enough, simply Google the following search term as I write it: 'religious shunning tax exempt' It should be the very first page that comes up.

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