The Librarian

LIVE BLOG: Jehovah's Witnesses Appeal Russian Supreme Court Ruling

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I have the following to add to this: watch this video and you will understand what is going on in Russia with the Orthodox church.  This is why they are persecuting all Christian faiths that are not aligned with this religion.  I may be wrong but I doubt things will change!

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There are a few more videos

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Tomorrow  is  the  BIG  day, 17. July,  PRAY for RUSSIA

 Jehovah has already done something.  He will open another door  & he will make a way out. We're with you Brothers & Sisters  and  with our  family  in prayer :x

WE  ALL  TRUST  IN  JEHOVAH

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Small brass plaque in a boating supply store : "Pray toward Heaven ...

Row toward shore."

Think about this .... how long would it take YOU to read  11 train boxcars packed with letters?

You probably could spend the rest of your life merely opening the envelopes.

IT DID NOT HAPPEN!

But since the Russians still use wood burning fireplaces, and paper is just thin sheets of wood, this coming bitter winter those in Moscow will appreciate that the Governing Body gave them fuel at the proper time ... even though it cost the Brotherhood Eighty Million Dollars in International Postage, and Fifty-Four Million dollars of that was transferred to the Russian Government by the Universal Postal Union as "terminal duty" ( That means they were paid to deliver the mail at their end...).

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On July 17, 2017, at 11:00 am, a panel of three Supreme Court judges begins consideration of an appeal against the decision of the same court to liquidate all 396 organizations of Jehovah's Witnesses in Russia. There is a 

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Hello my beloved brothers and sisters. I have just received from one of my contacts the minutes of the first hearing. Good it is in Russian, but you can use a translator (Google for example)

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It is the official website of our Brothers and Sisters of Russia.
Fraternally. Your Brother in Faith Philippe

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15:10 Novakov drew attention to paragraph 34 of Resolution number 16 of the Plenum of the Supreme Court of the Russian Federation on June 15, 2010. Plenum explained that "new facts" (that is, the facts revealed during the 12 months following the issuance of the warning) may not be recognized as the violations that were revealed after the warning, but allowed in the materials distributed earlier this warning. Novakov notes that the Court of First Instance did not give any assessment to the fact that, although these warnings and made after March 2, 2016, but announced in connection with the events "took place" prior to issuance of the warning of the Russian Federation Prosecutor General's office in Voronezh, in Snezhnogorsk, Stavropol.

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15:24 Their explanation begins to advocate Omelchenko. In response to the Court's request not to repeat the explanation of his colleagues, Omelchenko loudly and clearly declared its intention to focus on the violation of international law.

15:25 Omelchenko observes that there is a violation of the right to a fair trial guaranteed by Article. 6 of the European Convention.

15:29 Omelchenko argues convincingly that the court also admitted violating the ban is politically motivated prosecutions arising from Art. 18 of the Convention, taken in conjunction with Art. Art. 9 and 6 of the Convention. The European Court of Human Rights in its judgment in the case, "Merabishvili against Georgia" indicates the most obvious signs of political repression: when the public authorities clearly resist repeated the applicant's appeals, the public and even some senior government officials about the objective and thorough investigation, it can be argued that the applicable the applicant measures are not a means to a legitimate response to his behavior, but a means of political persecution. That is what is happening to Jehovah's Witnesses in Russia.

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15:35    Omelchenko indicates that there has been a violation of the right to freedom of religion, expression and association, as guaranteed by Art. Art. 9, 10, 11 of the Convention. For example, he drew attention to the requirement of international law that state intervention should be provided by law. In particular, the law must be certain and its application foreseeable. Omelchenko on the materials of the case shows that the use of anti-extremist legislation Jehovah's Witnesses is uncertain and unpredictable.
15:40    International law requires that state interference pursued a legitimate aim and was necessary in a democratic society. Omelchenko notes that the 100-year history not recorded any extremist manifestations on the part of Jehovah's Witnesses. But after this decision, a huge number of believers suffered groundless violation of their rights.

 

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15:45    The representative of the Administrative Center Kalin upheld the appeal and explain the lawyers. The right to present his case transferred to the representative of the Ministry of Justice Borisova.
15:50    The Ministry of Justice considers that a court decision banning Jehovah's Witnesses had been lawful and justified. Borisov says that every religion has the right to spread their beliefs and attitudes, however, the wording should not offend the followers of other religions.

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16:00    Borisov leads the facts of interaction of the Administrative Center and local religious organizations. According to the Ministry of Justice, it must point to a single structure, the integrity and identity of religious organizations.

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in other words : Close relationship between the AC and LROs prove that they are one organization, not separate entities

So my wife and myself have a close relationship so according to them we are one flesh literally and not separate entities !

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16:19    Concluding his speech, the representative of the Ministry of Justice requested the court's decision be upheld and the appeal dismissed.
 

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wow 5 hours from our lawyers and 20 min from MOJ. Really!  They didn't even try to refute anything from us stating its a done deal.  I guess we will soon see if this is a kangaroo court or not.

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16:20    Questions from the court to the representative of the Ministry of Justice no. The Court proceeds to study the case materials. Representatives of the defendants asked to announce the number of the case, but the judge Manohina strongly objected: "We have not got this thing yesterday. We were prepared for a long time. And with all these documents familiar. "
16:29    
Declared the 20-minute break.

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16:50    After the break, the court asks the Ministry of Justice representative to express their opinion about the announcement of the case, which asks the respondent. The Ministry of Justice objected. Court decides to read out some of the statements of the case file.
16:54    The court read out the conclusions of the legal expert report, which analyzes the rules of anti-extremist legislation, namely, the concept of "structural unit" in relation to religious organizations. The conclusions arrived at by the experts, consist in the fact that from the point of view of the law, local religious organizations can not be attributed to the structural unit of the centralized organizations.

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20 minute break:

 

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17:00 It disclosed 
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 of the Administrative Center, spread in February 2017. Disclosed religious studies expert help of Jehovah's Witnesses.

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    • QUICK REVIEW So, we have these six words or terms from Matthew 24 (Mark 13 & Luke 21) for which we are trying to evaluate whether we have chosen a more likely meaning of the term, or a less likely meaning in order to arrive at the INVISIBLE PAROUSIA doctrine. It might even be possible to trace how some of the terms were apparently forced into their special meaning after the decision was made to declare that the PAROUSIA had indeed already begun. BACKGROUND Most of the persons who set dates for the visible return of Christ in the 19th century just stopped setting them as soon as a date didn't pan out. But some had invested so much time and effort into it that this was apparently impossible. Hundreds of thousands paid close attention to the 1843 date set initially by William Miller. When it failed another 1843 date was set, then an 1844 date, and Miller quit setting dates. (Russell would later claim that this showed that Miller was one of the 'foolish virgins whose lamp ran out of oil,' because Miller had given up on setting dates.) But others who had invested their life and reputation on it waited right up to the last day of 1844. Then, of course, new "adjustments" were discovered that put Jesus return in the 1850's, then the 1860's. But by now there were only tens of thousands paying attention. The typical thing to do was to show your faith by focusing on the very next date, but N H Barbour, after some study and decisions in 1859, decided to skip all those expectations for the mid-1860's and go straight to his 1873 date. (He did not settle on 1874 until 1873 failed.)  This means that when the 1860's dates failed, Barbour was already set to gain a following for the 1873 date. Less people were setting dates, there were less to choose from that were still based on the Millerite foundation. (Miller himself had mentioned the possibility of the 1870's date, half a century earlier.) When it failed in 1873, Barbour had spent as much of his life as Miller had on these dates. He changed it to 1874, and when that failed he was truly depressed. One of his contributors, B W Keith, went back to some teachings that had been promoted in the 1820's about a two-stage parousia. The first stage would be invisible, and Benjamin Wilson who also believed in a two-stage parousia had published the "Diaglott" as an aid to supporting this idea. (Later the Watch Tower Society--Russell--bought the rights to reprint Benjamin Wilson's Diaglott so that most available copies today have the Watch Tower's name in them.) Barbour credited Keith with the two-stage idea in his tract ("magazine") and it got Barbour back on track. Barbour spoke about possibly picking up an extra 5,000 of the Second Adventists each month as new subscribers. He fully expected at least 20,000 of the current number of Second Adventists to subscribe. In 1877, Barbour convinced Russell of the urgency of this chronology, because just 3.5 years after the presence had begun, they expected Christ's bride to be changed and to have gone up to heaven in 1878 while "lesser" Christians awaited heaven at a later date. So the Russells sold off most of the assets of their largest company so that Barbour could distribute his tracts and booklets more widely. When 1878 failed, subscribers dropped, and trouble also broke out between Barbour and Russell. Barbour blamed it on disagreements with Russell about money. Russell blamed it on a doctrinal disagreement. (Russell had "crazy" views about the ransom that are no longer considered valid, and Barbour had his own "crazy" view.) By mid-1879 Russell had convinced three major contributors to Barbour to come over to his own new magazine. Russell also sent out an offer to all the Barbour subscribers to switch over to the Watch Tower. And it was also timed to pick up the current subscribers of a Second Adventist magazine from California as that magazine was just running out of money and discontinuing. So Russell printed up 8,000 copies of the first July 1879 issue. In 1879, there was still an urgency again for the next major date, because Russell expected the Bride of Christ to be changed in October 1881. (3.5 years plus 3.5 years from October 1874.) Lesser Christians would remain on earth until around 1914, when the Harvest would be complete. Because of the failure of 1881, the number of subscribers remained low. (8,000 had been an overestimate.) But the book series, Divine Plan of the Ages (1886), The Time is at Hand (1889), and Thy Kingdom Come (1891), were very popular, "proving" the 1874 chronology with charts containing pyramids and diagrams, and pointing to great expectations between then and up to 1914. Everything was invested into this idea of a two-stage parousia that started invisibly in 1874 and would manifest itself most visibly in the years just prior to 1914 (later adjusted to the year and months just following 1914). ---------------- Most people here are probably already generally aware of this background information, but it is difficult to understand why parts of the 1874 chronology lasted nearly 70 years -- until 1943/1944 without this background. (My father remembers believing in 1874, but says they were mostly calling it 1878 just before he was baptized.) It also can help explain why it was easy to just transfer the explanation of Matthew 24 from an 1874 chronology over to a 1914 chronology when that became necessary. It still remained a "two-stage Parousia" in every case. Will pick up on another one of the terms in the next post.
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