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Joseph Franklin Rutherford (aka "Judge Rutherford")


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Joseph Franklin Rutherford (November 8, 1869 – January 8, 1942), also known as "Judge" Rutherford, was the second president of the incorporated 

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, and played a primary role in the organization and doctrinal development of 
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,[1][2][3] which emerged from the Bible Student movement established by 
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.
Rutherford began a career in law, working as a court stenographer, trial lawyer and prosecutor. He developed an interest in the doctrines of 
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 president 
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, which led to his joining the Bible Student movement and was baptized in 1906. He was appointed the legal counsel for the 
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 in 1907, as well as a traveling representative prior to his election as president in 1917. His early presidency was marked by a dispute with the Society's board of directors, in which four of its seven members accused him of autocratic behavior and sought to reduce his powers. The resulting leadership crisis divided the Bible Student community and contributed to the loss of one-seventh of adherents by 1919 and thousands more by 1931.[4][5][6] Rutherford and seven other Watch Tower executives were imprisoned in 1918 after charges were laid over the publication of 
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, a book deemed "seditious" for its opposition to World War I.[7][8] Rutherford introduced many organizational and doctrinal changes that helped shape the beliefs and practices of 
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.[9][10] He imposed a centralized administrative structure on the worldwide Bible Student movement, which he later called a theocracy, requiring all adherents to distribute literature via door to door preaching and to provide regular reports of their activity.[11][12] He also instituted training programs for public speaking as part of their weekly meetings for worship. He established 
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 as the date of Christ's invisible return, asserted that 
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 died on a tree rather than a cross,[13][14] formulated the current Witness concept of Armageddon as God's war on the wicked, and reinforced the belief that the start of Christ's millennial reign was imminent. He condemned the observance of traditional celebrations such as 
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 and birthdays, the saluting of national flags and the singing of national anthems. He introduced the name 
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 in 1931 and the term 
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 for houses of worship in 1935.[15]

He wrote twenty-one books and was credited by the Society in 1942 with the distribution of almost 400 million books and booklets.[16] Despite significant decreases during the 1920s, overall membership increased more than sixfold by the end of Rutherford's 25 years as president.[17][18]
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Talks by JF Rutherford (in the wiki)
Talks by JF Rutherford (on jw-archive.org)
Religion is a Snare and a Racket - Phonograph recording - 1939
Jehovah - Phonograph recording for the Ministry - 1933
Rare video of JF Rutherford at Beth Sarim

Early life

Rutherford was born on November 8, 1869 to James Calvin Rutherford and Leonora Strickland and raised in near-poverty in a Baptist farm family. Some sources list his place of birth as Boonville, Missouri, but according to his death certificate he was born in Versailles, Missouri.[19][20] Rutherford developed an interest in law from the age of 16.[21] Although his father discouraged this interest, he allowed Rutherford to go to college under the condition that he pay for a laborer to take his place on the family farm. Rutherford took out a loan[22] and helped to pay for his law studies by working as a door-to-door encyclopedia salesman and court stenographer.[23]

 

Law career

Rutherford spent two years as a judge's intern, became an official court reporter at age 20, and was admitted to the Missouri bar in May 1892 at age 22.[23] He became a trial lawyer for a law firm[24] and later served for four years in Boonville as a public prosecutor. He campaigned briefly for Democratic presidential candidate William Jennings Bryan.[25] He was appointed as a Special Judge in the Eighth Judicial Circuit Court of Missouri,[23][26][27][28] sitting as a substitute judge at least once when a regular judge was unable to hold court.[22] As a result of this appointment he became known by the sobriquet "Judge" Rutherford. He was admitted to the New York bar in 1909 and admitted to practice before the Supreme Court of the United States the same year.[29]
Rutherford filled in for a judge total of four (4) days. Some days he filled in there weren't even any cases.

Cases involving Rutherford

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Watch Tower Society

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In 1894 Rutherford purchased the first three volumes of 

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's Millennial Dawn series of Bible study textbooks from two colporteurs who visited his office. Rutherford, who then viewed all religions as insincere, shallow and hypocritical, was struck by Russell's sincerity and his sentiments towards 
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, which mirrored his own view.[30][31] Rutherford immediately wrote to the 
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 to express appreciation for the books.[32] He was baptized twelve years later and he and his wife began holding Bible classes in their home.[25] In 1907, he became legal counsel for the 
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 at its Pittsburgh headquarters, and from around that time began to give public talks as a "pilgrim" representative of the Society.[24] As Russell's health deteriorated, Rutherford represented him on trips to Europe[33] and in April 1915 he was deputized to speak at a major debate with Baptist preacher J. H. Troy over four nights in Los Angeles before an audience of 12,000,[34] debating various subjects, including the state of the dead, hellfire and Christ's Second Coming.[35] Rutherford wrote a pamphlet, A Great Battle in the Ecclesiastical Heavens, in defense of Russell[36] and served as chairman of the Bible Students' Los Angeles convention in September 1916. 
Around this time he produced his first work while Charles Taze Russell was still alive called "Militarism".

Board of directors

By 1916 Rutherford had become one of the seven directors of the 

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; when 
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 died on October 31, 1916 he joined vice-President Alfred I. Ritchie and Secretary-Treasurer William E. Van Amburgh on a three-man executive committee that ran the Pennsylvania corporation until a new president was elected at the annual general meeting the following January.[37] He also joined a five-person editorial committee to run The Watch Tower from the December 15, 1916 issue. Russell's will, drawn up in 1907, had named the five people he wished to run the magazine after his death;[38] Rutherford appeared only on a second list of five alternative members to fill any vacancies that arose.[39]

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Bible Student 

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, who served as an aide to the executive committee, later wrote that tensions at the 
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 headquarters mounted as the day for election of the Society's officers approached. He wrote: "A few ambitious ones at headquarters were holding caucuses here and there, doing a little electioneering to get their men in. However, Van Amburgh and I held a large number of votes. Many shareholders, knowing of our long association with Russell, sent their proxies to us to be cast for the one whom we thought best fitted for office."[40] Macmillan, who claimed he had declined an offer from an ailing Russell months earlier to accept the position of president after his death,[41] agreed with Van Amburgh that Rutherford was the best candidate. According to Macmillan, "Rutherford did not know what was going on. He certainly didn't do any electioneering or canvassing for votes, but I guess he was doing some worrying, knowing if he was elected he would have a big job on his hands ... There is no doubt in our minds that the Lord's will was done in this choice. It is certain that Rutherford himself had nothing to do with it."[42]

Presidency dispute

Main article: Watch Tower Society presidency dispute (1917)
On January 6, 1917, Rutherford, aged 47, was elected president of the 

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, unopposed, at the Pittsburgh convention. By-laws passed by both the Pittsburgh convention and the board of directors stated that the president would be the executive officer and general manager of the Society, giving him full charge of its affairs worldwide.[43]
By June, four of the seven Watch Tower Society directors—Robert H. Hirsh, Alfred I. Ritchie, Isaac F. Hoskins and James D. Wright— had decided they had erred in endorsing Rutherford's expanded powers of management, claiming Rutherford had become autocratic.[44] In June, Hirsch attempted to rescind the new by-laws and reclaim the board's authority from the president.[45] Rutherford later claimed he had by then detected a conspiracy among the directors to seize control of the society.[46] In July, Rutherford gained a legal opinion from a Philadelphia corporation lawyer that none of his opposers were legally directors of the society. 
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 claimed the legal advice given to the ousted directors confirmed that given to Rutherford;[47] however, the pamphlets produced by the expelled board members at the time indicated that their legal advice, acquired from several attorneys, disagreed with Rutherford's.[48][49] On July 12, Rutherford filled what he claimed were four vacancies on the board, appointing 
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 and Pennsylvania Bible Students W. E. Spill, J. A. Bohnet and George H. Fisher as directors.[50] Between August and November the society and the four ousted directors published a series of pamphlets, with each side accusing the other of ambitious and reckless behavior. The former directors also claimed Rutherford had required all headquarters workers to sign a petition supporting him and threatened dismissal for any who refused to sign.[51] The former directors left the Brooklyn headquarters on August 8.[52] On January 5, 1918, shareholders returned Rutherford to office.

The controversy fractured the Bible Student movement and some congregations split into opposing groups loyal either to Rutherford or those he had expelled.[52][53] By mid-1919 about one in seven Bible Students had chosen to leave rather than accept his leadership,[54] and over the following decade they helped formed other groups including the Standfast Movement, the Layman's Home Missionary Movement, the Dawn Bible Students Association, the Pastoral Bible Institute, the Elijah Voice Movement, the Concordat Publishing Concern, and the Eagle Society.[55]

 

Reorganization

Administrative changes

Following his release from prison, Rutherford began a major reorganization of Bible Student activities. At a May, 1919 convention in Ohio he announced the publication of a new magazine, The Golden Age (later renamed Awake!). Because Russell's will had decreed the Society should publish no other periodicals[73] the new magazine was at first published by "Woodworth, Hudgings & Martin", with a Manhattan (rather than Brooklyn) address.[74] Within months Bible Students were organized to distribute it door-to-door.[73] He expanded the Society's printing facilities, revived the colporteur work and in 1920 introduced the requirement for weekly reports of Bible Students' preaching activity.[75][76] He expanded and reorganized overseas branch offices[77] in what he regarded as a "cleansing" and "sifting" work.[78]

Beginning with an eight-day convention at Cedar Point, Ohio, in September 1922 Rutherford, launched a series of major international conventions under the theme "Advertise the King and Kingdom", attracting crowds of up to 20,000.[79] Audiences were urged to "herald the message far and wide".[80] He stressed that the primary duty of all Bible Students was to become "publicity agents" in fulfillment of Matthew 24:14, especially in the form of door-to-door evangelism with the Society's publications.[81][82] In 1928 Rutherford began to teach that the Cedar Point convention and the events resulting from it fulfilled the prophecy of the 1290 days at Daniel 12:11.[83][84]
In 1920, Rutherford published a booklet, 

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, and a year later published his first hardcover book, 
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. This was followed by a further nineteen hardcover books, each with one-word titles, such as 
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 and 
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. His publications reached a total printing of 36 million copies.[85] In 1925 he gained full control over what doctrines would be taught in Watch Tower Society publications, overruling the refusal by the five-man Editorial Committee to publish his article, "Birth of the Nation",[86] which contained significant doctrinal changes.[87] Rutherford later claimed Satan had "tried to prevent the publication of that article ... but failed in that effort";[88] In 1927 the 
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 ceased printing of Russell's Studies in the Scriptures.[89] The Editorial Committee was dissolved in 1931, after which Rutherford wrote every leading article in The Watch Tower until his death.[90] The 1933 Watch Tower Society Yearbook observed that the demise of the Editorial Committee indicated "that the Lord himself is running his organization".[91]
Rutherford expanded his means of spreading the Watch Tower message in 1924 with the start of 15-minute radio broadcasts, initially from WBBR, based on Staten Island, and eventually via a network of as many as 480 radio stations.[92] A 1931 talk was broadcast throughout North America, Australia and France, but his attacks on the clergy resulted in both the NBCand BBC radio networks banning his broadcasts.[93]
In 1928 Rutherford began to abolish the system of electing elders by congregational voting, dismissing them as "haughty" and "lazy", and finally asserting in 1932 that electing elders was unscriptural.[94][95] He impressed on elders the need to obey the Society's "regulations", "instructions" and "directions" without complaint.[96] Service directors, who reported back to Brooklyn, were appointed in each congregation and a weekly "service meeting" introduced to meeting programs.[97] In 1933 Rutherford claimed that abolishing elective elders was a fulfillment of the prophecy of 2300 days at Daniel 8:13–14, and that God's sanctuary (
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) was thereby cleansed.[98]

At a 1931 Bible Student assembly in Columbus, Ohio Rutherford proposed a new name for the organization, 
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, to differentiate them from the proliferation of other groups that followed Russell's teachings.[92] Bible Students who opposed or abandoned Rutherford to form new groups were increasingly described as the "evil servant class" by The Watchtower, which said it was wrong to pray for those who were "unfaithful".[99][100] Four years later the term "Kingdom Hall" was introduced for the local meeting place of congregations.[101]

In 1937, the door-to-door preaching program was extended to formally include "back calls" on interested people and Witnesses were urged to start one-hour Bible studies in the homes of householders.[102][103] In the late 1930s, he advocated the use of "sound cars" and portable phonographs with which talks by Rutherford were played to passersby and householders.[102]
In 1938 he introduced the term "theocracy" to describe the religion's system of government, with Consolation explaining: "The Theocracy is at present administered by the 
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, of which Judge Rutherford is the president and general manager."[104] "Zone servants" (now known as circuit overseers) were appointed to supervise congregations. In a Watchtower article Rutherford declared the need for congregations to "get in line" with the changed structure.[105][106]

By 1942, the year of his death, worldwide attendance at the annual Memorial of Christ's death was 140,450 though his restructuring of the Bible Student community coincided with a dramatic loss of followers during the 1920s and 1930s. Worldwide attendance of the annual Memorial of Christ's death fell from 90,434 in 1925[107] to 17,380 in 1928.[108] Memorial attendance figures did not surpass 90,000 again until 
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.[108]Author Tony Wills, who analyzed attendance and "field worker" statistics, suggests it was the "more dedicated" Bible Students who quit through the 1920s, to be replaced by newcomers in larger numbers, although Rutherford dismissed the loss of the original Bible Students as the Lord "shaking out" the unfaithful.[109][110] In the 1942 Yearbook of 
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, Rutherford wrote that the year's achievements "would, on the face of it, show that the Theocratic witness work on earth is about done".[111][112]

 

Character and attitudes

Biographers describe Rutherford as tall and solidly built with a senatorial demeanor,[163] and a strong booming voice that helped make him a powerful orator.[164][165] In 1917, The New York Times stated that Rutherford "has a reputation asan eloquent, forceful speaker".[26] Watch Tower Society literature states that his personality contrasted strongly with that of his predecessor. One Witness history book says that while Russell was kind, warm and tactful, Rutherford "was warm and generous toward his associates but he was also a brusque and direct type of person, and his legal background and experiences in early life gave him a directness in his approach to problems in dealing with his brothers that caused some to take offense."[166] Another Watch Tower Society account says he did not hide his feelings, adding, "His bluntness, even when spoken in kindness, was sometimes misunderstood."[167] Fellow 

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 director 
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 says Rutherford "spoke as simply and directly to the people as he knew how, and he was an extremely forthright man. He was thoroughly convinced that what he had to say was the truth and that it was a matter of life and death."[168] Macmillan added, "He would never tolerate anything that would be contrary to what he clearly understood the Bible to teach. He was so strict about that, he would permit nothing that would seem to show a compromise when it came to an issue of the truth."[169] Author Tony Wills describes him as charitable and generous, and says his sympathy for the poor and oppressed was exceeded only by his hatred for the rich, the oppressors.[165] He also notes that he was a dynamic, impatient extrovert.[170] Other authors also address Rutherford's abrasiveness: James Penton describes him as blunt and moody with an explosive temper,[171] with "a streak of self-righteousness which caused him to regard anyone who opposed him as of the Devil",[172] while Alan Rogerson notes that he was a "dogmatic and insensitive person, obsessed with his own self-importance."[173]
Rutherford's confrontation with four Watch Tower Society directors who opposed him in 1917 highlighted both the forcefulness of his personality and his determination to fight for what he believed was right. Penton claims Rutherford played "hard-fisted church politics"[174] and Rogerson accuses Rutherford of using The Watchtower as a propaganda medium to attack his opposers in what was effectively a battle for his position as president.[6] At the heart of his opponents' complaints was his "autocratic" behavior as he strove to "exercise complete management of the Society and its affairs."[175] Penton similarly describes Rutherford's actions in his first year of presidency—including his appointment of new directors, refusal to allow the Society's accounts to be examined, and his unilateral decision to publish The Finished Mystery—as high-handed and secretive.[176] In contrast, Rutherford claimed, "It was my duty to use the power the Lord had put into my hands to support the interests of the shareholders and all others interested in the Truth throughout the world ... to be unfaithful to them would be unfaithful to the Lord."[177] 
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, who supported Rutherford throughout the crisis, claimed the president was extremely patient and "did everything that he could to help his opposers see their mistake, holding a number of meetings with them, trying to reason with them and show them how contrary their course was to the Society's charter".[169]

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Rutherford with Cadillac V-16 from the Watchtower publication The Messenger (1931)

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

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A 1940 Rutherford booklet "exposing" a Catholic campaign of mob violence against Jehovah's Witnesses

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

Former Jehovah's Witness and former 

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 member Raymond Franz claimed there was no evidence Rutherford engaged in door-to-door ministry despite his assertion that it was a requirement and sacred duty of all Witnesses. Franz claimed to have heard Rutherford's associates say his responsibilities as president "do not permit his engaging in this activity".[197] 
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, however, related details of Rutherford's home preaching in 1905 or 1906 when he was baptized,[198] and a 1975 article quoted several Witnesses relating their experiences with Rutherford in the house-to-house ministry in the 1920s.[199] The official history of 
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 also notes, "Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house."[200] On August 2, 1928 in a meeting with the Bible Student elders who had attended a general convention in Detroit, Michigan Rutherford listed his responsibilities and concluded "when I have attended to many other details, I have not had very much time to go from door to door."[201]
Authors William Whalen and James Penton have claimed that Rutherford was to Russell what Brigham Young was to Mormon prophet Joseph Smith. Penton contends that both Russell and Smith were capable religious leaders but naive visionaries, while Rutherford and Young were "hard-bitten pragmatists who gave a degree of permanency to the movements they dominated".[202]

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2012_Rutherford_Supports_Hitler_Yad_L'Achim_article.docx

News_Clippings_Judge_Rutherford.pdf

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References

  1. Leo P. Chall, Sociological Abstracts, vol 26 issues 1–3, "Sociology of Religion", 1978, p. 193 col 2: "Rutherford, through the Watch Tower Society, succeeded in changing all aspects of the sect from 1919 to 1932 and created 
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    —a charismatic offshoot of the Bible student community."
  2. "The Embryonic State of a Religious Sect's Development: The 
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    " Sociological Yearbook of Religion in Britain, ed. Michael Hill, 1972, issue 5 pp 11–12: "Joseph Franklin Rutherford succeeded to Russell's position as President of Zion's Watch Tower Tract Society, but only at the expense of antagonizing a large proportion of the Watch Towers subscribers. Nevertheless, he persisted in moulding the Society to suit his own programme of activist evangelism under systematic central control, and he succeeded in creating the administrative structure of the present-day sect of 
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    ."
  3. The Twentieth century, vol 153, 1953 p. 14: "This latter phenomenon, perhaps the most widely spread politico-religious movement at the present time, is linked, as are so many, with a source in America, in this case Judge Rutherford, the New York founder of 
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    ."
  4. P.S.L. Johnson, The Present Truth and Herald of Christ's Epiphany, April 1927, p. 66: "Since the Fall of 1923 ... from 20,000 to 30,000 Truth people the world over have left the Society."
  5. Penton 1997, p. 50
  6. Rogerson 1969, p. 37
  7. "Postwar Enlargement of the Theocratic Organization", The Watchtower, July 15, 1950, p. 217
  8. Beckford 1975, p. 24
  9. Penton 1997, p. 75
  10. Rogerson 1969, p. 64
  11. "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 17
  12. Rogerson 1969, p. 53
  13. Riches, by J.F. Rutherford, Watch Tower Bible & Tract Society, 1936, p. 27, "Jesus was crucified, not on a cross... Jesus was crucified by nailing his body to a tree. ...(Deuteronomy 21:22,23) ... (Galatians 3:13) ... Acts 5:30."
  14. "Flashes of Light—Great and Small", The Watchtower, May 15, 1995, p. 20.
  15. Watch Tower Bible & Tract Society 1993, p. 319
  16. Consolation, May 27, 1942, p. 6. It is not clear from this publication whether this included the distribution of Russell's earlier writings.
  17. "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, p. 94, "...earthwide report shows that the Memorial of Jesus Christ’s death on April 5, 1917, was attended by 21,274.
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    , pp. 312–313: Memorial attendance figures in Rutherford's final years were 98,076 (1941) and 140,450 (1942)
  18. Penton 1997, p. 47.
  19. Dept. of Public Health, San Diego California, Joseph Franklin Rutherford, Certificate of Death issued February 6, 1942
  20. Rogerson 1969, p. 34.
  21. Watch Tower Bible & Tract Society 1975, p. 81
  22. Watch Tower Bible & Tract Society 1993, p. 67
  23. "Modern History of Jehovah’s Witnesses", Watchtower, March 15, 1955, p. 175.
  24. Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 6.
  25. The New York Times, January 17, 1919, Section I, p. 9, 
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  26. "Religion: Jehovah's Witness", Time magazine, June 10, 1935,
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  27. Biographies of Rutherford in the March 15, 1955 Watchtowerand 1975 Yearbook of Jehovah's Witnesses state that his appointment as Special Judge was in the Fourteenth Judicial Circuit.
  28. Watch Tower Bible & Tract Society 1975, p. 83
  29. Wills 2007, p. 131 Wills (p. 131) claims Rutherford had never doubted God's existence, but Wills does not cite a source for that claim.
  30. The Watchtower (October 1, 1997, p. 6) cites a 1913 newspaper interview wherein Rutherford describes becoming an atheist after a Baptist minister claimed Rutherford's wife Mary would go to Hell because she had not been baptized.
  31. Watch Tower Bible & Tract Society 1993, p. 67
  32. "British Branch report", Watch Tower, January 15, 1915, p. 26, Reprints 5616.
  33. Rogerson 1969, p. 30
  34. Yearbook, Watch Tower Bible & Tract Society, 1991, p. 73.
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  35. Watch Tower Bible & Tract Society 1993, p. 647
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  36. Penton 1997, p. 48
  37. Macmillan 1957, p. 68
  38. Macmillan 1957, p. 70
  39. Macmillan 1957, p. 71
  40. Pierson et al 1917, pp. 5,6
  41. Pierson et al 1917, p. 4
  42. Rutherford August 1917, p. 12
  43. Rutherford August 1917, pp. 22–23
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     (1959) p. 71, col. 2
  44. Light After Darkness (September 1, 1917) p. 11
  45. Facts for Shareholders (November 15, 1917) p. 14
  46. Rutherford August 1917, pp. 14,15
  47. Pierson et al 1917, p. 9
  48. Watch Tower Bible & Tract Society 1993, p. 68
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     (1993) identifies opposing sides as "those loyal to the Society and those who were easy prey to the smooth talk of the opposers" (p. 68). Yearbook of Jehovah's Witnesses (1975) dismisses the four ousted directors as "rebellious individuals who claimed to be board members" (p. 87) and men who "ambitiously sought to gain administrative control of the Society" (p. 92).
  49. Watch Tower Bible & Tract Society 1975, pp. 93–94
  50. Rogerson 1969, p. 39
  51. Wills 2007, p. 97
  52. Pierson et al 1917, p. 11
  53. Jehovah's Witnesses in the Divine Purpose. Watchtower. 1959.
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    , p. viii: "After his death and after we were in the war they issued a seventh volume of this series, entitled "The Finished Mystery," which, under the guise of being a posthumous work of Pastor Russell, included an attack on the war and an attack on patriotism, which were not written by Pastor Russell and could not have possibly been written by him."
  54. Crompton, Robert. Counting the Days to Armageddon. Cambridge: James Clarke & Co. 1996. pp 84–85: "One of Rutherford's first actions as president ... was, without reference either to his fellow directors or to the editorial committee which Russell had nominated in his will, to commission a seventh volume of Studies in the Scriptures. Responsibility for preparing this volume was given to two of Russell's close associates, George H. Fisher and Clayton J. Woodworth. On the face of it, their brief was to edit for publication the notes left by Russell ... and to draw upon his published writings ... It is obvious ... that it was not in any straightforward sense the result of editing Russell's papers, rather it was in large measure the original work of Woodworth and Fisher at the behest of the new president."
  55. Rogerson 1969, p. 40
  56. Watch Tower, October 1, 1917, January 1, 1918.
  57. Wills 2007, p. 100
  58. Rogerson 1969, p. 41
  59. Macmillan 1957, p. 85
  60. The initial delivery was entitled "The World Has Ended—Millions Now Living May Never Die". See:
    "Noteworthy Events in the Modern-day History of Jehovah’s Witnesses", Jehovah's Witnesses – Proclaimers of God's Kingdom", 1993 Watch Tower, p. 719, "1918 The discourse “The World Has Ended—Millions Now Living May Never Die” is first delivered, on February 24, in Los Angeles, California. On March 31, in Boston, Massachusetts, the talk is entitled “The World Has Ended—Millions Now Living Will Never Die” [emphasis added]
  61. Los Angeles Morning Tribune, February 25, 1918, as recorded in Faith on the March by A. H. Macmillan, 1957, p. 86
  62. Macmillan 1957, p. 89
  63. Rogerson 1969, p. 41
  64. Macmillan 1957, p. 106
  65. Macmillan 1957, pp. 105,106
  66. Rogerson 1969, p. 44
  67. Penton 1997, p. 56
  68. The Golden Age, volume 1, number 1, October 1, 1919, cover,
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  69. Rogerson 1969, pp. 53,54
  70. "Annual report for 1920", The Watchtower, December 15, 1920, "At the beginning of the fiscal year there were only 225 active colporteurs in the field. The number has now increased to 350, all of whom are devoting their entire time to the service ... In addition to the colporteurs there are reported to this office 8,052 class workers."
  71. Penton 1997, p. 57
  72. Rogerson 1969, pp. 52,53
  73. Rogerson 1969, p. 54
  74. Watch Tower Bible & Tract Society 1975, p. 131
  75. Penton 1997, p. 60
  76. Watchtower March 1, 1925 p. 72 col 2
  77. Watchtower December 15, 1929 pp 371–77: "Briefly, then, these prophecies and the dates of their fulfilment [sic] are as follows, to wit: The fixed "time of the end" is 
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    . The 1260-day period ended in April, 1918. The 1290-day period ended September, 1922. The 1335-day period of blessedness began May, 1926, and goes on for ever."
  78. The Harp of God, 1928 edition
  79. Penton 1997, p. 58
  80. Watchtower, March 1, 1925 pp 67–74. In the content list on the cover the article is entitled Birth of a Nation, but the article itself on page 67 is entitled Birth of the Nation
  81. Penton 1997, p. 59
  82. Watchtower, July 1, 1938, p. 201.
  83. WTB&TS, "God's Kingdom of a Thousand Years Has Approached" (1973) p. 347
  84. Wills 2006, p. 121
  85. Yearbook, Watch Tower Bible & Tract Society, 1933, p. 11.
  86. Rogerson 1969, p. 55
  87. Wills, pp. 149–151
  88. Penton, p. 64
  89. Wills 2006, pp. 177–179
  90. Wills 2006, p. 176
  91. Wills 2006, p. 175
  92. Watchtower July 15, 1933 pp. 214-15: "Beginning to count from the transgression resulting by reason of the League of Nations, and the giving of notice, which must begin May 25, 1926, the twenty-three hundred days, or six years, four months, and twenty days, would end October 15, 1932...What, then, took place at the end of the twenty-three-hundred-day period? The Watchtower, issues of August 15 and September 1, 1932, brought before God's people the Scriptural proof that the office of "elective elder", chosen or selected by vote of creatures, does not Scripturally exist, and that therefore the selection of elders by such means should end." In 1971 the Watchtower Society changed the interpretation ending the 2300 days in 1944 rather than 1932.
  93. Wills 2006, pp. 167–172
  94. Watchtower, February 15, 1933.
    • Hello guest!
     chap. 20 p. 319, 721
  95. Rogerson 1969, p. 57
  96. "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 18.
  97. Consolation, September 4, 1940, p. 25, as cited by Penton, p. 61.
  98. Wills 2006, p. 201
  99. Watchtower, June 15, 1938.
  100. Watch Tower Bible & Tract Society 1959, p. 110
  101. Watch Tower Bible & Tract Society 1959, pp. 312–313
  102. Wills 2007, pp. 142, 146, 157–159
  103. 1931 Yearbook, Watch Tower Bible & Tract Society, p. 57.
  104. Wills 2007, p. 223
  105. Yearbook, 1942, Watch Tower Bible & Tract Society, p. 29.
  106. The Finished Mystery, 1917, p. 2: "POSTHUMOUS WORK OF PASTOR RUSSELL His Last Legacy to the Dear Israel of God (Matt. 20:9)"
  107. The Bible Students Monthly, December 1917, vol. 9 no. 9, p. 1: "The following article is extracted mainly from Pastor Russell's posthumous volume entitled "THE FINISHED MYSTERY," the 7th in the series of his STUDIES IN THE SCRIPTURES and published subsequent to his death... In this posthumous volume, which is called his "last legacy to the Christians of earth" is found a thorough exposition of every verse in the entire Book of Revelation."
  108. Tony Mills, A People for His Name, 2007, pp 97–8: "While he keeps faithfully to Russell's comments in most cases, there are a few times when he goes beyond Russell's plainly stated interpretation. In some of the chapters of Revelation on which Russell left no comments his imagination wandered free. He ridicules John Wesley, whom Russell admired, and his Methodist movement. He calls Europeans "the most cruel, bloodthirsty, quarrelsome, rapacious people on earth," a thought Russell denied. He ridicules Calvinists by saying that they have "lost their manhood, reason and common sense." He ridicules politics, patriotism, religion and almost everything the world holds holy, without (as Russell was careful to do) presenting the good along with the bad."
  109. Bible Students Tract Society, Notes and Comments on the Finished Mystery, Feb. 1919, pp 6–7: "Thus we have Bro. Woodworth's distinct statement that none of these interpretations of Revelation are Pastor Russell's, but another's [sic] (presumably his own)... Have Pastor Russell's interpretations been followed? To this we reply that in many cases they have not. On the contrary, entirely contradictory ones are frequently given."
  110. The Time is at Hand, 1889, p. 183: "Reckoned from the beginning of the seventy years desolation under Babylon, the great cycle [50x50] ends with the year A.D. 1875."
  111. Millions Now Living Will Never Die!, 1920, p.88 : "A simple calculation of these jubilees brings us to this important fact: Seventy jubilees of fifty years each would be a total of 3500 years. That period of time beginning 1575 before A.D. 1 of necessity would end in the fall of the year 1925."
  112. The Watch Tower April 15, 1916 p. 127: "We cannot help it that many of the dear friends continue to tell what THE WATCH TOWER believes, and to misrepresent its teachings. Our kindest thought must be that they are not giving much heed to its teachings. Otherwise they would know from its columns that we are not looking forward to 1925, nor to any other date. As expressly stated in THE WATCH TOWER, we are simply going on, our last date or appointment having been passed more than a year ago...we have no different time in mind from the Scriptures on the subject and do not expect to have any."
  113. Tabernacle Shadows of the Better Sacrifices, 1920, Appendix of Notes pp 133–155: "Thirty-nine years have passed since the publication of this little booklet; and during that time some of the teachings herein contained have come to be seen in clearer light – even as the details of a mountain become more discernible the closer one draws to it. In harmony with these clearer understandings we suggest the following alterations in appendix form, leaving the text intact out of deference to the honored and beloved writer of the booklet."
  114. Watchtower, December 15, 1922, p. 394.
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  115. Watchtower June 1, 1927 p. 166.
  116. Light by J. F. Rutherford, Watch Tower Bible & Tract Society, 1930, p 226.
  117. The Golden Age May 7, 1930 p. 503
  118. The Golden Age March 14, 1934 p 380 "Prior to 
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     and years thereafter we thought that our Lord's return dated from 1874; and we took it for granted that the parousia or presence of our Lord dated from that time. An examination of the scriptures containing the word parousia shows that the presence of the Lord could not date prior to 
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    ."
  119. Wills 2007, pp. 154,155
  120. Rogerson 1969, p. 47
  121. "Can This World’s Armageddon Be Avoided?", Watchtower, December 1, 1966, p. 730.
  122. Watch Tower Bible & Tract Society 1993, p. 124
  123. Wills 2007, pp. 181, 182
  124. Penton 1997, p. 69
  125. J.F. Rutherford, Prophecy, Watch Tower Bible & Tract Society, 1929, pp. 319, 328–333
  126. J.F. Rutherford, Vindication, Watch Tower Bible & Tract Society, 1931, pp. 9–14, 65–68, 135.
  127. Wills 2007, p. 143
  128. "Character or Covenant – Which?", The Watchtower, May 1, 1926
  129. Watchtower, January 1, 1927, p. 7.
  130. Watchtower July 15, 1933 p. 214 col 2
  131. The Golden Age, December 14, 1927, "The Origin of Christmas", pp 178–79
  132. 1975 Yearbook of Jehovah's Witnesses, 1974, p. 147
  133. Vindication book 1, 1931, pp 158–60: "On the face of it the arrangement of "Mother's Day" seems harmless and calculated to do good. But the people are in ignorance of Satan's subtle hand in the matter, and that he is back of the movement, to turn the people away from God... Neither the man nor the woman should be worshiped for doing right, because such doing of right is their duty. Creature worship of any kind is wrong and an abomination in the sight of God."
  134. George Chryssides, Historical Dictionary of Jehovah's Witnesses, 2008, p. 21
  135. Jehovah's Witnesses: Proclaimers of God's Kingdom, 1993, p. 199
  136. Wills 2007, p. 38
  137. J. F. Rutherford, Favored People, Watch Tower Bible & Tract Society, as cited by Wills, 2007, p. 129.
  138. Rogerson 1969, p. 46
  139. Thy Kingdom Come
  140. The Messenger, August 5, 1928 p. 1: "When the Lord spoke of hiding his people in his secret place he was not talking about any chambers in the pyramid, built by the Devil himself."
  141. The Watch Tower, November 15, 1928
  142. Great Pyramid Passages, 1924, reprint by Portland Area Bible Students, 1988, pp i–xxxviii
  143. The Messenger, August 5, 1928 p. 2: "It sure did set the tongues wagging at the Fair Grounds and resulted in another overhauling of the old trunk wherein are kept a few choice relics of what, until recently, we honestly believed the Bible teaches."
  144. Light book 1 and 2, 1930
  145. Light book 1, 1930, p. 106
    • Hello guest!
    , 1917
  146. Gruss, p. 172
  147. The Watch Tower, Nov 15, 1916, p. 343
  148. Penton 1997, p. 72
  149. Watch Tower Bible & Tract Society 1959, p. 140
  150. Yearbook, 1936, p. 22, "The saluting of or salutation to a flag means this: 'I depend on what the flag represents for my salvation. Those who know and serve God in spirit and in truth look to Jehovah God for salvation, and not to any man or any man-made organization. It therefore follows that the saluting of any flag by those who are in covenant with Jehovah God to do his will constitutes the breaking of that covenant with God, and such covenant breakers are guilty of death."
  151. Wills 2007, pp. 214–224
  152. American Bar Association's Bill of Rights Review, Vol 2, No.4, Summer 1942, p. 262.
  153. Riches, 1936, p. 27: "Jesus was crucified, not on a cross of wood, such as is exhibited in many images and pictures, and which images are made and exhibited by men; Jesus was crucified by nailing his body to a tree."
  154. Herbert H. Stroup, The Jehovah's Witnesses, Columbia University Press, 1945, p. 16.
  155. Penton 1997, p. 47
  156. Wills 2007, p. 131
  157. Watch Tower Bible & Tract Society 1959, pp. 68, 69
  158. Watch Tower Bible & Tract Society 1975, p. 83
  159. Macmillan 1957, pp. 150,151
  160. Macmillan 1957, p. 77
  161. Wills 2007, p. 107
  162. P.S.L. Johnson's Harvest Siftings Reviewed (1917, p.17) relates an incident in which an enraged Rutherford rushed at him in a confrontation in Brooklyn Bethel, grabbed at his arm and "almost jerked me off my feet". Johnson complains that in an earlier hearing of complaints against him, Rutherford treated him to "sneers, sarcasm and ridicule. His face expressed more contempt than that of any other face upon which I have ever looked."(p.14)
  163. Penton 1997, pp. 47–48
  164. Rogerson 1969, p. 35
  165. Penton 1997, p. 51
  166. Pierson et al 1917, pp. 3,4
  167. Penton 1997, pp. 51, 53
  168. Rutherford August 1917, p. 17
  169. Wills 2007, p. 132
  170. Wills 2007, pp. 131–138
  171. Yearbook, 1930, p. 38
  172. The term was drawn from the account of the 
      Hello guest!
     and "evil servant" of Matthew 24:45–51.
  173. Watchtower, February 15, 1933, p. 55.
  174. Watchtower, March 15, 1938, p.87
  175. Wills 2007, p. 154
  176. J.F.Rutherford, Vindication, Vol I, pp. 188, 189, as cited by Wills, p. 139.
  177. Watch Tower Bible & Tract Society 1975, p. 147
  178. Penton 1997, p. 66
  179. Watch Tower Bible & Tract Society 1959, p. 215
  180. Watch Tower Bible & Tract Society 1993, p. 241, "singing in local congregations was largely dispensed with in about 1938"
  181. The Watchtower, May 1, 1938, p 139, "At all study meetings...the one presiding at the study might well, as a prelude to the meeting, briefly state God’s purpose which is now being performed... two minutes might well be devoted to such at the beginning of all meetings for study [by] the one presiding... A few words like the above pronounced at the beginning of the study would be far more beneficial than to occupy the same time in singing songs, which often express much that is out of harmony with the truth"
  182. "Music’s Place in Modern Worship", The Watchtower, February 1, 1997, pp 26–27, "In 1938 singing at congregation meetings was largely dispensed with. However, the wisdom of following apostolic example and direction soon prevailed. At the 1944 district convention, F. W. Franz...announced the release of theKingdom Service Song Book for use at the weekly service meetings."
  183. J.F.Rutherford, Vindication, Vol I, pp. 155–159, as cited by Wills, p. 139.
  184. J.F.Rutherford, Vindication, Vol I, pp. 155–157, as cited by Wills, p. 139.
  185. Watchtower, November 15, 1938, p. 346.
  186. Wills 2007, p. 138
  187. Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 3.
  188. Raymond Franz, In Search of Christian Freedom, Commentary Press, 2007, pp. 191–192
  189. "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 83
  190. "Part 2—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 133
  191. "Conventions Proof of Our Brotherhood", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 260
  192. The Messenger, August 3, 1928 p. 5: "Frequently some elder says: "The president of the Society does not go from house to house selling books. Why should I?" ... When I have looked after the management of the work at headquarters with its many departments; when I have given attention to a voluminous mail; when I have managed thirty odd branch offices in different parts of the earth and kept in close touch with them by correspondence and examination of their reports, and given advice and counsel as to what shall be done; when I have given attention to may [sic] legal matters that have arisen against members of the Society by reason of the opposition of the enemy; when I have given counsel to the various parts of the radio work; when I have prepared copy for The Watch Tower and other publications; and occasionally written a book or booklet and followed its progress through the manufacturing thereof; and when I have attended to many other details, I have not had very much time to go from door to door."
  193. Prof. William J. Whalen, Armageddon Around the Corner: A report on Jehovah's Witnesses, John Day, New York, 1962, as cited by Penton, pp. 75–76.
  194. St. Paul Enterprise January 16, 1917 p. 1
  195. "Advertise the King and the Kingdom! (1919–1941)",Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 89
  196. "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 75
    • Hello guest!
    , The Messenger(Watchtower): 6, 8, July 25, 1931. (17MB)
  197. 1975 Yearbook of Jehovah's Witnesses, 1974 Watch Tower, p 194, "In time, a direct contribution was made for the purpose of constructing a house in San Diego for Brother Rutherford’s use."
  198. New York Times Deeds San Diego Home To Kings of Israel; Judge Rutherford in the Interim Occupies the House and Drives the Cars March 19, 1930 p. 31
  199. Watchtower, December 15, 1947, as cited by 
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    , 1993, p. 76.
  200. Penton 1997, pp. 72,73
  201. The Watchtower, May 15. 1937, p 159
  202. Jehovah's Witnesses and the Third Reich by M. James Penton, University of Toronto Press, 2004, p 368; though Salter's letter was dated "April 1, 1937", Penton writes, "Salter had broken with the Watch Tower Society and had been excommunicated from the Witness community at the time he wrote the letter."
    • Hello guest!
    , "I, at your orders would purchase cases of whiskey at $60.00 a case, and cases of brandy and other liquors, to say nothing of untold cases of beer. A bottle or two of liquor would not do... [Rutherford] sends us out from door to door to face the enemy while he goes from 'drink to drink,' and tells us if we don't we are going to be destroyed."
    • Hello guest!
  203. Tony Wills (2007), 
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    , Lulu.com, pp. 202–204, ISBN 978-1-4303-0100-4
  204. Society directors defended Rutherford in an October 1939 Watchtower article, accusing 
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     of lies and "wicked slander" and claimed he was a "Judas" trying to cause division. 
      Hello guest!
     successfully sued the board of directors for libel, collecting $15,000 plus court costs. See Penton, pp. 80–83 and Wills, pp. 202–205.
  205. Penton 1997, pp. 72,73: "Although Jehovah's Witnesses have done everything possible to hide accounts of the judge's drinking habits, they are simply too notorious to be denied. Former workers at the Watch Tower's New York headquarters recount tales of his inebriation and drunken stupors. Others tell stories of how difficult it sometimes was to get him to the podium to give talks at conventions because of his drunkenness. In San Diego, California, where he spent his winters from 1930 until his death, an elderly lady still speaks of how she sold him great quantities of liquor when he came to purchase medicines in her husband's drugstore."
  206. Watch Tower Bible & Tract Society 1993, p. 89
  207. Rogerson, Alan (1969). Millions Now Living Will Never Die: A Study of Jehovah's Witnesses. Constable & Co, London. pp. 64.ISBN 094559406.
    • Hello guest!
    , p. 90
    • Hello guest!
    , The Evening Independent (St Petersburg, Florida): 18, January 26, 1942
  208. Consolation, May 27, 1942.
  209. Consolation, May 27, 1942
  210. Penton 1997, p. 74
  211. "San Diego officials line up against New Earth's princes",Consolation, May 27, 1942, pp. 6,9
  212. "No Will Left By Rutherford, Says Secretary", San Diego Union, February 18, 1942
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    • Hello guest!
  213. Leonard & Marjorie Chretien (1988), Witnesses of Jehovah, Harvest House, pp. 49, ISBN 0-89081-587-9
    • Hello guest!
    , June 28, 2008
  214. Mallios et al. (2007), 
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    , Arcadia Publishing, pp. 112, ISBN 978-0-7385-4714-5
    • Hello guest!
    , Time, May 4, 1942
  215. "Announcements", The Watchtower, October 1, 1966, p 608
  216. "San Diego's Officials Line Up Against Earth's New Princes",Consolation (Watchtower): 9, 14–16, May 27, 1942
  217. Van Amburgh, W. E. (2005), 
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    , An enlarged replica of the International Bible Students Association's original 1924 book, Lulu.com, pp. 45, 46, ISBN 1-4116-5971-6, retrieved July 12, 2009

Bibliography

  • Beckford, James A. (1975). The Trumpet of Prophecy: A Sociological Study of Jehovah's Witnesses. Oxford: Basil Blackwell. ISBN 0-631-16310-7.
  • Johnson, Paul S.L. (November 1, 1917), Harvest Siftings Reviewed, retrieved July 21, 2009
  • Macmillan, A.H. (1957), Faith on the March, Prentice-Hall
  • Penton, James M. (1997), Apocalypse Delayed: The Story of Jehovah's Witnesses (2nd ed.), University of Toronto PressISBN 0-8020-7973-3
  • Pierson et al, A.N. (September 1, 1917), Light After Darkness, retrieved July 21, 2009
  • Rogerson, Alan (1969), Millions Now Living Will Never Die, Constable, London, ISBN 0-09-455940-6
  • Rutherford, J.F. (August 1, 1917), 
      Hello guest!
    , Watch Tower Bible & Tract Society, retrieved July 19, 2009
  • Rutherford, J.F. (October 1, 1917), Harvest Siftings, Part II, Watch Tower Bible & Tract Society, retrieved July 19, 2009
  • Watch Tower Bible & Tract Society (1975), 1975 Yearbook, Watch Tower Bible & Tract Society
  • Watch Tower Bible & Tract Society (1959), 
      Hello guest!
    , Watch Tower Bible & Tract Society
  • Watch Tower Bible & Tract Society (1993), 
      Hello guest!
    , Watch Tower Bible & Tract Society
  • Wills, Tony (2006), A People For His Name, Lulu Enterprises, ISBN 978-1-4303-0100-4

External links

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Would you have followed this man? Watchtower 1941 Sep 15 p.287  "Why, then, should a man who has the prospect before him of being of the great multitude now tie himself up to a stack of bones and a hank of hair?" (Applause)" This was a quote from J,F, Rutherford in a convention talk. Vindication I (1931) pp.156-157  "The women make monkeys or dupes of men. The men have become effeminate, soft and easily influenced, and have lost their real manhood and sturdiness in the affairs of s

Joseph Franklin Rutherford (November 8, 1869 – January 8, 1942), also known as "Judge" Rutherford, was the second president of the incorporated Hello guest! Please register or sign in (it's free) to view the hidden content. , and played a primary role in the organization and doctrinal development of Hello guest! Please register or sign in (it's free) to view the hidden content. ,[1][2][3] which emerged from the Bible Student movement established by Hello guest! Please register or sign in (it'

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Would you have followed this man?

Watchtower 1941 Sep 15 p.287 
"Why, then, should a man who has the prospect before him of being of the great multitude now tie himself up to a stack of bones and a hank of hair?" (Applause)" This was a quote from J,F, Rutherford in a convention talk.

Vindication I (1931) pp.156-157 
"The women make monkeys or dupes of men. The men have become effeminate, soft and easily influenced, and have lost their real manhood and sturdiness in the affairs of state and home. For instance, when men are sitting at a table and a woman approaches, all the men arise and pay her homage and thereby elevate her to a place above men. The men remove their hats upon entering an elevator, if a woman is present; and these things are said to be acts of respect and to show that a man is a gentleman. But it is subtle, and the real meaning is much different from that. It is a scheme of Satan to turn men away from God and from his announced rule of the proper position of man and woman. The Lord has declared that no effeminate man shall inherit the kingdom of heaven. (1 Cor. 6:9) This proves that the scheme or habit of paying homage to women is not of God, but from the great enemy of God. It is a veneer of being a proper thing, and therefore it is more subtle than otherwise."

Golden Age 1930 Apr 2 p.446 
"Whether the identity of the sexes, as such, will be preserved, we do not know. There have been some well authenticated instances in which women have been transformed into men, and it is possible that this transformation may become general and we shall all be brothers together."

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Children of the King by JF Rutherford

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After Russell died, people's reverence for him grew. The Finished Mystery said that he was the "Laodicean Messenger," the angel to the congregation of Laodicea in Revelation 3. The book said each church messenger or angel was someone god sent to bring a message to the church in a particular time period. I think John was on the list, as was Wycliff and Martin Luther.

Basically, he was being elevated. There was an advertisement in a WT from like 1916 or 1917 for people to get pictures of Russell to hang in their homes or in the buildings in which they met to worship.

Some brothers tried to mimic his dress and style, trying to act reserved and genteel. Their clothes were somber and in muted colors.

The org calls this creature worship.

So Rutherford wrote an article in like 23 called "character or covenant- which?" Basically criticizing this stuff as being creature worship and that it was an outward show of piety, rather than being active in the newly pushed ministry under an appointed service director.

Rutherford was a dick and want to redirect all attention to himself. So beginning in 1919 (with both the Golden Age and the Harp of God) he began to "write" (likely Franz did most of it) books to replace the studies in the scriptures. These were the rainbow series (for all the colors each book came in. Not because it was LGBTQ friendly 😉). Bit by bit, he had every vestige of attention that had been directed toward Russell directed toward him as the head of the organization. Interestingly enough, by 1930 a sizable amount of Russell's followers had left the organization, including one of the men who went to jail with Rutherford in 1918. The org had changed too much for them.

It was likely at this time that the cultural ban on beards began.

Who was the prison buddy who left?

So I knew it was Fisher from when I did research in this maybe 8 years ago. In searching for my source, I found this.

The source is The Herald magazine, which I believe was publisher by the Bible Students. For the most part, it seems fairly accurate.

Fisher urged German congregations to disfellowship Rutherford in 1926. Date is interesting because in 1925, The Birth of the Kingdom article was published, completely rejecting Russell's view of Revelation 12 (as compiled by Fisher and Woodworth in The Finished Mystery) that the woman was the Catholic church and the child was the Pope's peace plan. The article said it was the kingdom and moved its birth from 1874 to 1914. (My opinion is this was a Franz article, beginning his role as the oracle.) Given Fisher cowrote the book, it seems likely he took issue with all these new changes.

It seems that Robison also left the Watchtower though I don't know the circumstances.

Woodworth stayed on as editor of the Golden Age (with its quackery and psuedoscience.)

All the other stuff I have the references to as well, if you'd like. I extracted all those articles I referred to (16, 23) from digital copies of the volumes. Had spent a few weeks going through the volumes from 79 to 49 and found them (and other gems.)

The character or covenant mimicry of Russell is mentioned in the JV book. The replacing of Russell era books and teachings is STILL THE LATEST understanding of the 1335 days of the last verse in Daniel 12. That era (22-26) was evidently important enough to have been foretold 2500 years ago 🙄🤮 The Daniel book gives a brief outline of that explanation. and hasn't been replaced with any "new light".

Rutherford was a colossal dick and wanted to erase Russell from the picture. In that context, the beard thing makes sense.

- Sigh2Sigh

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Rutherford wished to be buried at either Beth-Sarim or Beth-Shan. On Rutherford's death Knorr and the Watchtower Society went to court in an attempt to have Rutherford buried at Beth-Sarim. As shown in the Consolation 1942 May 27 insertion below, this was to do with Rutherford's fanciful belief in the return of the "the King of the East" to Beth-Sarim and his need to face "the rising sun" upon that return. Knorr lost the case, but his action postponed Rutherford's burial for three and a half months after he died.

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    • By Jack Ryan
      4440 Braeburn Road, residence complete January 13, 1930. Two months later, the public was introduced to Beth-Sarim in a front-page article in the San Diego Sun titled, “San Diego Mansion — With All Modern Improvements — Awaits Earthly Return of Prophets.” It opened by reporting: “In one of the strangest deeds ever filed in the nation, Rutherford, president of the International Bible Students Association and of the Watch Tower Bible and Tract Society, has put the huge tile-roofed home in fashionable Kensington Heights in perpetual trust for the ancient kings and prophets of Palestine” (emphasis added). The article went on to observe that “Judge Rutherford is intensely proud of the house he has planned and built for David, king of Israel; Samson…Joseph…and others equally as famous in the Bible.” .

      The following January, the San Diego Sun carried another article on Beth-Sarim, “David’s House Waits for Owner.” When the reporter asked Rutherford how he thought the returned princes would look, Rutherford responded: “‘As perfect men. I interpret that to mean…that David, Gideon, Barak, Samson, Jepthae, Joseph and Samuel will be sent here to wrench the world from Satan’s grasp, clothed in modern garb as we are, and able, with little effort to speak our tongue.’ Rutherford pictured the arrival of the biblical delegation perhaps in frock coats, high hats, canes and spats.” Rutherford’s booklet, What You Need(1932), depicted the seven “Ancient Worthies,” identified as “Earth’s new rulers,” in more traditional biblical garb. . San Diego, 1930's, is a pivotal time for the JW's. The following year the JW'S got the official name ot "Jehovah's Witnesses",Watchtower bible tract Society. Then began the growth of the vast Jehovah's Witness population in San Diego County.
       
      Watchtower President Joseph Franklin Rutherford & Beth Sarim   

       
    • By Jack Ryan
      “Error always seeks the dark, while truth is always enhanced by the light. Error never desires to be investigated. Light always courts a thorough and complete investigation. Light and truth are synonymous”
      - J.F. Rutherford. "Millions Now Living Will Never Die", page 14.
    • By JW Insider
      This forum currently contains a recent topic where the subject of the 1918 imprisonment and 1919 release of Rutherford and his associates has come up. There is a lot of misinformation under that topic. I'm no expert on the subject, but it's still obvious that even some who present themselves as experts can be misinformed.
      There is plenty of documentation and verifiable information out there on the topic, and while there's no real shame in being misinformed, we should be careful not to present ourselves as experts. When a person presents themselves as an expert, their misinformation becomes disinformation. We should strive for honesty.
      And it's not that going back to this history is necessarily all that important, but our publications have made it part of fulfilled Bible prophecy, and therefore any mishandling of information about it becomes all the more serious. Also, sometimes when such historical topics are brought up some Witnesses are quick to complain that there is no reason to go back and rehash that old material. Note however, that it is our recent books and Watchtower magazines that regularly bring up such material for review. The "God's Kingdom" book discusses it. Even one of the most recent Watchtowers brings it up again (October 2019 Watchtower):
      *** w19 October p. 3 1919—One Hundred Years Ago ***
          While the eight brothers were imprisoned, faithful Bible Students circulated a petition calling for their release. These brave brothers and sisters gathered more than 700,000 signatures. On Wednesday, March 26, 1919, before the petition was submitted, Brother Rutherford and the other responsible brothers were released.
           In a speech to those who welcomed him home, Brother Rutherford said: “I am convinced that this experience we have all gone through is merely to prepare us for more strenuous times. . . . Your fight has not been to get your brethren out of prison. That was merely a side issue. . . . The fight you have been making has been for the purpose of witnessing for the Truth, and those who have done it have received a wonderful blessing.”
           The circumstances surrounding the trial of our brothers may give indication of Jehovah’s direction. On May 14, 1919, the appeals court ruled: “The defendants in this case did not have the . . . impartial trial to which they were entitled, and for that reason the judgment is reversed.” The brothers had been convicted of serious crimes, and these judgments would have remained on their records if they had only been pardoned or if their sentences had merely been commuted. No further charges were laid. As a result, Judge Rutherford retained his legal qualifications to defend Jehovah’s people before the Supreme Court of the United States, something he did many times after his release.
      I won't personally get back to this topic for up to a day or so, but welcome anyone with information to present what they know about it, or have heard about it. We can start with our own publications and Wikipedia, of course. But anything that seems like valuable information or interesting questions could be presented for evaluation by all who are serious about such history.
    • By JW Insider
      There are a variety of views about Joseph Rutherford even among the older Witnesses who knew him. All ideas are welcome. I wrote a posting below initially in response to a non-Witness looking to start a dialog.
    • By Jack Ryan
      Few Witnesses are aware that Rutherford had a reputation as a drinker. In his book “Apocalypse Delayed: The Story of Jehovah’s Witnesses,” retired professor Jim Penton remarks…
      Penton goes on to relate an open letter of complaint to Rutherford by Walter Salter, who had been one of his closest friends and confidants before breaking with him over doctrinal issues. In his letter, dated April 1, 1937, Salter complained of Rutherford’s excessive drinking, and of the fact that he bought large quantities of alcohol using Society funds. He bemoaned the fact that Rutherford “sends us out from door to door to face the enemy while he goes from ‘drink to drink’ and tells us if we don’t we are going to be destroyed.”

       
    • By The Librarian
      Judge Rutherford / Joseph Franklin Rutherford




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    • Eric Ouellet

      Sauve-moi, ô Dieu, car les eaux menacent ma vie.
      Je m’enlise dans la boue profonde, où il n’y a pas de sol ferme.
      Je coule dans des eaux profondes,
      et le courant m’emporte.
      Je suis fatigué d’avoir crié ;
      ma gorge s’est enrouée.
      Mes yeux se sont épuisés à attendre mon Dieu.
      Ceux qui me haïssent sans raison
      sont plus nombreux que mes cheveux.
      Ceux qui voudraient me supprimer,
      mes ennemis sournois, sont devenus nombreux.
      J’ai été forcé de rendre ce que je n’avais pas volé.
      Ô Dieu, tu connais ma bêtise,
      et ma culpabilité ne t’est pas cachée.
      Que ceux qui espèrent en toi n’aient pas honte à cause de moi,
      ô Souverain Seigneur, Jéhovah des armées !
      Que ceux qui te recherchent ne soient pas humiliés à cause de moi,
      ô Dieu d’Israël !
      Car je subis la honte pour toi ;
      l’humiliation me couvre le visage.
      Je suis devenu un inconnu pour mes frères,
      un étranger pour les fils de ma mère.
      Le zèle pour ta maison brûle en moi,
      et les insultes de ceux qui t’insultent retombent sur moi.
      Je me suis humilié en jeûnant,
      ce qui m’a valu des insultes.
      Je me suis habillé d’une toile de sac,
      et je suis alors devenu pour eux un objet de mépris.
      Les gens assis à la porte de la ville parlent de moi
      et les ivrognes font de moi le thème de leurs chansons.
      Mais que ma prière vienne jusqu’à toi,
      ô Jéhovah, en un temps où tu y es favorable.
      Dans ton immense amour fidèle, ô Dieu,
      réponds-moi par tes infaillibles actes sauveurs.
      Sauve-moi de la boue ;
      ne me laisse pas m’enliser.
      Sauve-moi de ceux qui me haïssent
      et des eaux profondes.
      Ne laisse pas le courant m’emporter,
      ni les profondeurs m’engloutir,
      ni le puits fermer sa bouche sur moi.
      Réponds-moi, ô Jéhovah, car ton amour fidèle est bon.
      Dans ton abondante miséricorde, tourne-toi vers moi
      et ne détourne pas ton attention de ton serviteur.
      Réponds-moi vite, car je suis dans la détresse.
      Approche-toi de moi et sauve-moi ;
      rachète-moi à cause de mes ennemis.
      Tu sais qu’on m’insulte, qu’on me couvre de honte et qu’on m’humilie.
      Tu vois tous mes ennemis.
      L’insulte m’a brisé le cœur, et la blessure est incurable.
      J’espérais de la compassion, mais rien ;
      des consolateurs, mais je n’en ai pas trouvé.
      Ils m’ont plutôt donné pour nourriture du poison,
      et pour apaiser ma soif, du vinaigre.
      Que leur table devienne pour eux un piège ;
      et leur prospérité, un filet.
      Que leurs yeux s’obscurcissent pour qu’ils ne voient pas,
      et fais trembler leurs hanches constamment.
      Déverse sur eux ta fureur,
      et que ton ardente colère les atteigne.
      Que leur campement soit désert ;
      qu’il n’y ait pas d’habitants dans leurs tentes.
      Car ils poursuivent celui que tu as frappé,
      et ils ne cessent de raconter les souffrances
      de ceux que tu as blessés.
      Ajoute de la culpabilité à leur culpabilité,
      et ne les considère pas comme justes.
      Qu’ils soient effacés du livre des vivants
      et qu’ils ne soient pas inscrits avec les justes.
      Moi, je suis affligé et je souffre.
      Que ton pouvoir de sauver, ô Dieu, me protège.
      Je veux louer le nom de Dieu par des chants
      et je veux le glorifier par des remerciements.
      Cela plaira à Jéhovah plus qu’un taureau,
      plus qu’un jeune taureau ayant des cornes et des sabots.
      Les humbles verront cela et s’en réjouiront.
      Vous qui recherchez Dieu, que votre cœur reprenne vie.
      Car Jéhovah écoute les pauvres
      et il ne méprisera pas son peuple captif.
      Que le ciel et la terre le louent,
      les mers et tout ce qui y vit.
      Car Dieu sauvera Sion
      et rebâtira les villes de Juda ;
      son peuple y habitera et le possédera.
      Les descendants de ses serviteurs en hériteront
      et ceux qui aiment son nom y résideront

      · 0 replies
    • Eric Ouellet

      L'amour de Jéhovah nous modèle vers l'excellence de notre être 
      Ô Jéhovah, tu es notre Père. Nous sommes l’argile, et tu es notre Potier ; nous sommes tous l’œuvre de ta main. Isaie 64 :8  » Un potier a le pouvoir de faire avec l’argile le récipient qu’il désire. L’argile n’a pas son mot à dire. Il en va de même de l’homme par rapport à Dieu. Il n’est pas plus en droit de contester les actes de Dieu que l’argile du potier, qui, de ses mains, lui donne forme (lire Jérémie 18:1-6).
      Jéhovah a montré sa capacité d’agir sur l’Israël antique comme le potier agit sur l’argile. Nous notons cependant une grande différence. Le potier peut transformer sa motte d’argile en n’importe quelle sorte de récipient. Mais Jéhovah façonne-t-il arbitrairement les personnes, ou les nations, faisant les unes bonnes et les autres mauvaises ? D’après la Bible, ce n’est pas le cas. Jéhovah a doté l’homme d’une faculté très précieuse : le libre arbitre. La manière dont il exerce son autorité souveraine ne nous prive pas de cette faculté. Chacun doit décider s’il se laissera façonner par le Créateur (lire Jérémie 18:7-10).
      Et si un humain refuse obstinément de se laisser modeler, comment le Grand Potier exerce-t-il son autorité ? Pense au sort d’une argile qui devient impropre à l’usage que le potier veut en faire. Eh bien, il peut soit en faire un autre récipient soit la jeter ! Toutefois, quand l’argile est inutilisable, c’est généralement de la faute du potier. Mais en ce qui concerne notre Potier, ce n’est jamais le cas (Deut. 32:4). Quand une personne ne cède pas au modelage de Jéhovah, c’est toujours de sa faute à elle. Le Grand Potier exerce son autorité sur les humains en s’adaptant à la manière dont ils réagissent à son modelage. Ceux qui réagissent bien sont façonnés en récipients utiles. Par exemple, les chrétiens oints sont des « vases de miséricorde » qui ont été façonnés en « récipient[s] pour un usage honorable ». En revanche, ceux qui s’opposent obstinément à Dieu finissent par être des « vases de colère devenus dignes de destruction » (Rom. 9:19-23).
      Jéhovah modèle les humains notamment en les conseillant ou en les corrigeant. Voyons comment il exerce son autorité sur ceux qu’il façonne en nous intéressant aux deux premiers rois d’Israël : Saül et David. Quand David a commis l’adultère avec Bath-Shéba, il a causé du tort tant à lui-même qu’à d’autres. Jéhovah ne s’est pas retenu de le reprendre avec fermeté, il fut ainsi avec les hommes qui furent sous Sa direction. Par le prophète Nathân, il lui a adressé un message sévère (2 Sam. 12:1-12). Comment David a-t-il réagi ? Touché en plein cœur, il s’est repenti et a bénéficié de la miséricorde divine (lire 2 Samuel 12:13).
      Par contre, Saül, le roi qui a précédé David, a mal réagi aux conseils. Par l’intermédiaire du prophète Samuel, Jéhovah lui avait formellement ordonné de vouer à la destruction tous les Amaléqites et tout leur bétail. Mais Saül a désobéi. Il a épargné le roi Agag ainsi que les meilleures bêtes. Pourquoi ? Notamment pour s’attirer des louanges (1 Sam. 15:1-3, 7-9, 12). Quand il a été conseillé, il aurait dû être malléable, se laisser façonner par le Grand Potier. Mais il a résisté. Il s’est justifié, prétextant qu’il avait agi à bon droit parce que les bêtes seraient offertes en sacrifice. Il a minimisé le conseil de Samuel. Il a donc été rejeté par Jéhovah. Il ne méritait plus d’être roi et n’a jamais retrouvé de bonnes relations avec le vrai Dieu (lire 1 Samuel 15:13-15, 20-23).
      DIEU N’EST PAS PARTIAL
      Jéhovah offre la possibilité d’être façonné non seulement à des individus mais aussi à des nations. En 1513 av. n. è., les fils d’Israël, libérés de l’esclavage en Égypte, sont entrés dans une relation d’alliance avec Dieu. Étant sa nation choisie, Israël avait l’honneur d’être modelé par lui, d’être en quelque sorte sur le tour du Grand Potier. Cependant, le peuple n’a pas cessé de faire ce qui est mauvais aux yeux de Jéhovah, allant même jusqu’à rendre un culte aux dieux des nations voisines. Maintes et maintes fois, Jéhovah a envoyé des prophètes pour le ramener à la raison, mais il n’a pas écouté (Jér. 35:12-15). Son obstination lui a valu d’être sévèrement repris. Comme des « vases » devenus « dignes de destruction », le royaume du Nord, formé de dix tribus, et celui du Sud, formé de deux tribus, ont été vaincus l’un par l’Assyrie et l’autre par Babylone. Quelle leçon puissante ! Nous ne tirerons profit du façonnage de Jéhovah qu’à condition de bien y réagir.
      Jéhovah a également offert aux habitants de Ninive, la capitale assyrienne, la possibilité de tenir compte de ses avertissements. Il a dit à Jonas: « Lève-toi, va à Ninive la grande ville, et proclame contre elle que leur méchanceté est montée devant moi. » Ninive était vouée à la destruction (Jonas1:1, 2 ; 3:1-4).
      Cependant, quand Jonas a annoncé son message de condamnation, « les hommes de Ninive se mirent à avoir foi en Dieu ; ils proclamèrent alors un jeûne et se revêtirent de toiles de sac, du plus grand d’entre eux au plus petit d’entre eux ». Leur roi « se leva de son trône, ôta son vêtement officiel de dessus lui, se couvrit d’une toile de sac et s’assit dans la cendre ». Réceptifs à la tentative de modelage de Jéhovah, les Ninivites se sont repentis. Jéhovah n’a donc pas fait venir le malheur sur eux (Jonas 3:5-10).
      Bien qu’étant une nation choisie, Israël n’a pas été exempté de la correction. Les Ninivites, quant à eux, n’étaient pas dans une relation d’alliance avec Dieu. Pourtant, Jéhovah leur a adressé un message de condamnation et leur a fait miséricorde quand ils sont devenus de l’argile malléable entre ses mains. Ces deux exemples ne prouvent-ils pas que Jéhovah « ne se montre partial envers personne » ? (Deut. 10:17).
      JÉHOVAH EST RAISONNABLE ET SOUPLE
      La manière dont Dieu est disposé à nous modeler indique qu’il est raisonnable et souple. Témoin des situations où il prononce des jugements justes mais les révise ensuite selon la réaction des concernés. Au sujet du premier roi d’Israël, les Écritures déclarent que Jéhovah a « regrett[é] d’avoir fait régner Saül comme roi » (1 Sam. 15:11). La Bible dit encore que, lorsque les habitants de Ninive se sont repentis et sont revenus de leur voie mauvaise, « le vrai Dieu regretta le malheur qu’il avait parlé de leur causer ; et il ne le causa pas » (Jonas 3:10).
      Le terme hébreu traduit par « regretta » se rapporte à un changement de point de vue ou d’intention. Jéhovah a changé de point de vue à l’égard de Saül : il l’avait choisi pour être roi, mais il a fini par le rejeter. Ce changement s’est produit non parce que Jéhovah avait fait un mauvais choix, mais parce que Saül a manqué de foi et est devenu désobéissant. Le vrai Dieu a éprouvé du regret dans le cas des Ninivites : son intention à leur égard a changé. Quel réconfort de savoir que Jéhovah, notre Potier, est raisonnable et souple, compatissant et miséricordieux, prêt à réviser son jugement quand un transgresseur se réforme !
      NE REJETONS PAS LA DISCIPLINE DE JÉHOVAH
      Aujourd’hui, Jéhovah nous façonne principalement par sa Parole, la Bible, et par son organisation (2 Tim. 3:16, 17). Ne devrions-nous pas accepter tout conseil ou toute correction que nous recevons par ces moyens ? Quelles que soient les années que nous avons passées à servir Dieu, ou nos attributions de service, continuons d’accepter les conseils de Jéhovah, laissons-nous façonner en vases pour un usage honorable. 
      Le Grand Potier est notre Père. Et ne l’oublions jamais, « celui que Jéhovah aime, il le reprend, comme un père reprend le fils en qui il prend plaisir ». Alors, « ne rejettons pas [...] la discipline de Jéhovah, et n’ayons pas son blâme en aversion » (Prov. 3:11, 12).

      · 0 replies
    • folens  »  Eric Ouellet

      Hello Eric, merci pour tes bons sujets. Bonne journée Michel
      OUI certains jours.mp4
      · 1 reply
    • Eric Ouellet

      Bâtissons chaque but de notre vie avec amour
      L'homme à toujours chercher le sens véritable de l'amour. L'homme réfléchissant à cette vertu, il sépara cette qualité en trois phases et uni en une seule.  Les millénaires passèrent et l'homme à compris que les trois phases de l'amour sont des étapes que l'on ne peut trépasser.
      La première partie est appelé" L'Éros."
      L'éros fut le premier chemin que Dieu entama dans son Esprit ( pensée en action) (verbe) intérieur avant de faire ce monde magnifique que nous vivons. L'Éros est le feu qui nous anime dans le début d'une pensée qui nous traverse l'esprit.
      L'Amour éros est une énergie très puissante, car d'elle, d'une seule image non réalisée, l'éros active cette image en rêve, uni à notre pensée et propulse dans notre vision, un rêve ultime qui nous pousse à chercher au fond de nous, le sentiment qui nous anime puissamment.
      Nous recherchons en nous d'autres images pour connaitre d'avantage cette vibration qui se manifeste, telle un feu ardent.
      D'un rêve, l'amour de ce but te pousse à créer et fonder ce rêve dans ta réalité, construire le but ultime de ta vie.
      La flamme de Yah, s'anime en toi ( Chant de Salomon)
      Le désir sexuelle ne fait pas parti de cet Amour.
      L'Éros te propulse dans tout les côtés des variantes d'un but non réalisé, dont tu ne connais point comment construire ce but qui s'anime en toi; et même comment pourrais-je réaliser ce but?
      Quand le rêve d'un projet d'avenir est dans l'Éros, il ne faut pas qu'il devienne en nous une obsession intense. Nous ne savons pas comment contrôler notre feu intérieur de ce but, de cette vision qui anime nos pensées, jour après jour et souvent dans les images de notre sommeil, elles peuvent envahir nos nuits.
      L'amour " Éros" nous confrontes à plusieurs désirs qui nous anime et qu'avec le temps nous apprenons à assembler le casse tête de la réalisation de notre vie, les pièces maîtresses de notre rêve qui nous poussent sans cesse à trouver les outils et l'instructions nécessaires à notre cheminement qui s'accomplit pendant une grande période de notre vie, pour atteindre l'objectif premier de notre vie, le vrai but que nous voulons accomplir.
      Quand notre but est assemblé, telle un film intérieur, de sa première image (début), à son dénouement et cela jusqu'à son accomplissement , alors notre rêve se voit construit dans notre esprit alors nous sommes prêt; nous pouvons commencer la deuxième étapes de l'amour qui construit notre but.
      L'AMOUR PHILIA UNE ÉTAPE TRÈS IMPORTANTE DE L'AMOUR
      La connaissance de l'amour apporte à réaliser le rêve de notre but vers la réalisation de notre projet en ce monde au bonheur de chacun.
      Les étapes de réalisation de chaque but, doit être construit avec l'Amour philia à (suivre)...

      · 1 reply
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