Jump to content
The World News Media

The Lord told Watchtower President Joseph "Judge" Rutherford to start the individual hour requirements and return visits for JW.org


Recommended Posts


  • Replies 2
  • Created
  • Last Reply

Top Posters In This Topic

Top Posters In This Topic

Popular Posts

Pg. 205, July 1 1943, Watchtower

Posted Images

  • Similar Content

    • 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 The Librarian
      w1943_E.pdf
       
       
      Part of the ...
       
    • 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.
    • Guest Nicole
      By Guest Nicole
    • 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
      Counting time in the field ministry
    • By The Librarian
      “More than conquerors through him that loved us”. (Romans 8: 37)
      w-E * Watchtower
      Your Word is Truth! - Watchtower from Canada during the war years. (we need more copies of this!)
      g-E * Consolation
      yb-43E * Yearbook of Jehovah’s Witnesses
      INFORMANT
      fd * Freedom in the New World
      fl43 * Fighting for Liberty on the Home Front
      tf * “The Truth Shall Make You Free”
      Report of the "Free Nation's Theocratic Assembly of Jehovah's Witnesses
      The Truth Shall Make You Free Study Questions
      Presenting "This Gospel of the Kingdom" - Australia
      West Virginia State Board of Education vs. Barnette - United States Supreme Court Case

      Side note:
      Lacking the personal magnetism and charisma of Russell and Rutherford, Knorr focused followers' devotion on the 'Mother' organization rather than on himself.
      After decades of publishing books and booklets authored by its presidents Russell and Rutherford, the Watchtower Society began producing literature that was written anonymously. But it was not impersonal, since the organization itself was virtually personified, and readers were directed to "show our respect for Jehovah's organization, for she is our mother and the beloved wife of our heavenly Father, Jehovah God." (The Watchtower, May 1, 1957, p. 285)
      Part of the ....
       
    • By The Librarian
      yb1943_E.pdf
       
      Part of the ....
       
       
    • 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 Queen Esther
      PS. Forget  the  hours...   we  not  should  compare  us  with  other  Brothers  or  families !  Jehovah  is  always  knowing  what  we  can  do  and  what  NOT !   A  CO.  said  before  longer  time,  when  we  want  go  but  not  can    For  JAH  its  so,  as  we  were  gone....  thats  LOVE   YES,  thats  our  GOD !   HE  *IS*  LOVE...  always  seeing  our  positive  things !  We  humans  get  long  time  to  learn  that,  1000 years    May  Jehovah  bless  you  and  your  family,  Brother  RJ...  Greetings  from  Germany,  AGAPE !
    • By The Librarian
      Hi there, My name is RJ and for two days I have been nonstop searching for clarification on counting time with unbaptized children. The organized to do Jehovah's will briefly talks about it. It states that a family head can count the time, study, and return visits for family worship. I understand that part. 4 hours per month, 4 return visits per month, and one study. Here is my dilemma, under the same sub-heading as that part it states that we count time, return visits, and bible studies for any one whom we study with that is unbaptized. I have four children and not only do we have our weekly family worship but each child also has their own independent study as well, age appropriate material for each child. So my question is, where can I find clarification of the situation? I was told no matter what you do with your family max is 4hr/ month, 4R.V./month, and one study/ month, however they are all unbaptized bible students. Thank you for your time and patience. - Brother RJ
    • Guest Nicole
      By Guest Nicole
      Do the JWs that teach people how to read and write count their time the same as they would if spent in field service?
    • By The Librarian
      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's free) to view the hidden content. .
      Rutherford began a career in law, working as a court stenographer, trial lawyer and prosecutor. He developed an interest in the doctrines of Hello guest! Please register or sign in (it's free) to view the hidden content.  president Hello guest! Please register or sign in (it's free) to view the hidden content. , which led to his joining the Bible Student movement and was baptized in 1906. He was appointed the legal counsel for the Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content. , 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 Hello guest! Please register or sign in (it's free) to view the hidden content. .[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 Hello guest! Please register or sign in (it's free) to view the hidden content.  as the date of Christ's invisible return, asserted that Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content.  and birthdays, the saluting of national flags and the singing of national anthems. He introduced the name Hello guest! Please register or sign in (it's free) to view the hidden content.  in 1931 and the term Hello guest! Please register or sign in (it's free) to view the hidden content.  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]

      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
      Hello guest! Please register or sign in (it's free) to view the hidden content.
      Watch Tower Society
       
      In 1894 Rutherford purchased the first three volumes of Hello guest! Please register or sign in (it's free) to view the hidden content. '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 Hello guest! Please register or sign in (it's free) to view the hidden content. , which mirrored his own view.[30][31] Rutherford immediately wrote to the Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content. ; when Hello guest! Please register or sign in (it's free) to view the hidden content.  died on October 31, 1916 he joined vice-President Alfred I. Ritchie and Secretary-Treasurer William E. Van Amburgh on a three-man executive committee that ran the Pennsylvania corporation until a new president was elected at the annual general meeting the following January.[37] He also joined a five-person editorial committee to run The Watch Tower from the December 15, 1916 issue. Russell's will, drawn up in 1907, had named the five people he wished to run the magazine after his death;[38] Rutherford appeared only on a second list of five alternative members to fill any vacancies that arose.[39]


      Bible Student Hello guest! Please register or sign in (it's free) to view the hidden content. , who served as an aide to the executive committee, later wrote that tensions at the Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content. , 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. Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content.  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, Hello guest! Please register or sign in (it's free) to view the hidden content. , and a year later published his first hardcover book, Hello guest! Please register or sign in (it's free) to view the hidden content. . This was followed by a further nineteen hardcover books, each with one-word titles, such as Hello guest! Please register or sign in (it's free) to view the hidden content. , Hello guest! Please register or sign in (it's free) to view the hidden content.  and Hello guest! Please register or sign in (it's free) to view the hidden content. . 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 Hello guest! Please register or sign in (it's free) to view the hidden content.  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 (Hello guest! Please register or sign in (it's free) to view the hidden content. ) was thereby cleansed.[98]
      At a 1931 Bible Student assembly in Columbus, Ohio Rutherford proposed a new name for the organization, Hello guest! Please register or sign in (it's free) to view the hidden content. , 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 Hello guest! Please register or sign in (it's free) to view the hidden content. , 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 Hello guest! Please register or sign in (it's free) to view the hidden content. .[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 Hello guest! Please register or sign in (it's free) to view the hidden content. , 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 Hello guest! Please register or sign in (it's free) to view the hidden content.  director Hello guest! Please register or sign in (it's free) to view the hidden content.  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] Hello guest! Please register or sign in (it's free) to view the hidden content. , who supported Rutherford throughout the crisis, claimed the president was extremely patient and "did everything that he could to help his opposers see their mistake, holding a number of meetings with them, trying to reason with them and show them how contrary their course was to the Society's charter".[169]

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

      A 1940 Rutherford booklet "exposing" a Catholic campaign of mob violence against Jehovah's Witnesses
      According to Wills, Rutherford emerged from prison in 1919 bitter against the world and the collusion he saw between the clergy and military that had secured his imprisonment. Soon after his release he coined the term "Satan's organization" to refer to this supposed conspiracy.[178] In Watchtower articles Rutherford was similarly scathing towards big business, politics and the League of Nations.[179] Rogerson describes Rutherford's attitude towards the clergy—his avowed enemies—as "unadulterated hatred".[72] His attacks on clergymen, particularly those of the Catholic Church, from the late 1920s were strong enough to attract a ban on his broadcasts by the NBC radio network, which condemned his "rabid attack upon organized religion and the clergy".[180] He also applied criticizing terms to those who had deserted Watch Tower ranks, calling them the "evil servant".[181] He urged readers to view with contempt anyone who had "openly rebelled against God's order or commandments"[182] and also described elective elders of the 1930s who refused to submit to Watch Tower Society administrative changes as "despicable".[183]
      Wills states that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He claims that towards the close of his ministry Rutherford spent about half of each year's Watchtowers writing about Armageddon.[184]
      According to Penton, Rutherford's austerity—evidenced by his distaste for Christmas, birthday parties and other popular customs[185] that were described as of pagan origin or that encouraged creature worshipand were not to be observed[186]—led in turn to austerity becoming a part of Witness life. In 1938, he directed that singing be dispensed with at congregation meetings;[187][188][189][190] singing was reinstated soon after his death.[191]
      Rutherford's books and magazine articles reveal his strong views on "the proper place of women" in the church and society. In a 1931 book he linked the post-1919 rise of women's movements that encouraged equality of the sexes with satanic influence,[192] and claimed the custom of mentipping their hats to women or standing when a woman approached was a scheme of the devil to turn men from God and indicated an effeminate streak in men who practiced the custom.[187] Mother's Day was similarly described as part of a plan to turn people away from God.[193] In 1938 he urged adherents to delay marriage and child-bearing until after Armageddon,[194] which Wills claims prompted a strong community bias among Witnesses against marriage. Those who did marry, says Wills, were considered to be weak in faith.[195] At a 1941 convention in Missouri he quoted Rudyard Kipling's description of women as "a rag and a bone and a hank of hair".[187][196]
      Former Jehovah's Witness and former Hello guest! Please register or sign in (it's free) to view the hidden content.  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] Hello guest! Please register or sign in (it's free) to view the hidden content. , 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 Hello guest! Please register or sign in (it's free) to view the hidden content.  also notes, "Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house."[200] On August 2, 1928 in a meeting with the Bible Student elders who had attended a general convention in Detroit, Michigan Rutherford listed his responsibilities and concluded "when I have attended to many other details, I have not had very much time to go from door to door."[201]
      Authors William Whalen and James Penton have claimed that Rutherford was to Russell what Brigham Young was to Mormon prophet Joseph Smith. Penton contends that both Russell and Smith were capable religious leaders but naive visionaries, while Rutherford and Young were "hard-bitten pragmatists who gave a degree of permanency to the movements they dominated".[202]


      1991_List_Watch_Tower_publications_written_by_Rutherford.pdf
      2012_Rutherford_Supports_Hitler_Yad_L'Achim_article.docx
      News_Clippings_Judge_Rutherford.pdf
      Hello guest! Please register or sign in (it's free) to view the hidden content.
       
      References
      Leo P. Chall, Sociological Abstracts, vol 26 issues 1–3, "Sociology of Religion", 1978, p. 193 col 2: "Rutherford, through the Watch Tower Society, succeeded in changing all aspects of the sect from 1919 to 1932 and created Hello guest! Please register or sign in (it's free) to view the hidden content. —a charismatic offshoot of the Bible student community." "The Embryonic State of a Religious Sect's Development: The Hello guest! Please register or sign in (it's free) to view the hidden content. " 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 Hello guest! Please register or sign in (it's free) to view the hidden content. ." 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 Hello guest! Please register or sign in (it's free) to view the hidden content. ." P.S.L. Johnson, The Present Truth and Herald of Christ's Epiphany, April 1927, p. 66: "Since the Fall of 1923 ... from 20,000 to 30,000 Truth people the world over have left the Society." Penton 1997, p. 50 Rogerson 1969, p. 37 "Postwar Enlargement of the Theocratic Organization", The Watchtower, July 15, 1950, p. 217 Beckford 1975, p. 24 Penton 1997, p. 75 Rogerson 1969, p. 64 "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 17 Rogerson 1969, p. 53 Riches, by J.F. Rutherford, Watch Tower Bible & Tract Society, 1936, p. 27, "Jesus was crucified, not on a cross... Jesus was crucified by nailing his body to a tree. ...(Deuteronomy 21:22,23) ... (Galatians 3:13) ... Acts 5:30." "Flashes of Light—Great and Small", The Watchtower, May 15, 1995, p. 20. Watch Tower Bible & Tract Society 1993, p. 319 Consolation, May 27, 1942, p. 6. It is not clear from this publication whether this included the distribution of Russell's earlier writings. "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, p. 94, "...earthwide report shows that the Memorial of Jesus Christ’s death on April 5, 1917, was attended by 21,274. Hello guest! Please register or sign in (it's free) to view the hidden content. , pp. 312–313: Memorial attendance figures in Rutherford's final years were 98,076 (1941) and 140,450 (1942) Penton 1997, p. 47. Dept. of Public Health, San Diego California, Joseph Franklin Rutherford, Certificate of Death issued February 6, 1942 Rogerson 1969, p. 34. Watch Tower Bible & Tract Society 1975, p. 81 Watch Tower Bible & Tract Society 1993, p. 67 "Modern History of Jehovah’s Witnesses", Watchtower, March 15, 1955, p. 175. Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 6. The New York Times, January 17, 1919, Section I, p. 9, Hello guest! Please register or sign in (it's free) to view the hidden content. "Religion: Jehovah's Witness", Time magazine, June 10, 1935,Hello guest! Please register or sign in (it's free) to view the hidden content. Biographies of Rutherford in the March 15, 1955 Watchtowerand 1975 Yearbook of Jehovah's Witnesses state that his appointment as Special Judge was in the Fourteenth Judicial Circuit. Watch Tower Bible & Tract Society 1975, p. 83 Wills 2007, p. 131 Wills (p. 131) claims Rutherford had never doubted God's existence, but Wills does not cite a source for that claim. The Watchtower (October 1, 1997, p. 6) cites a 1913 newspaper interview wherein Rutherford describes becoming an atheist after a Baptist minister claimed Rutherford's wife Mary would go to Hell because she had not been baptized. Watch Tower Bible & Tract Society 1993, p. 67 "British Branch report", Watch Tower, January 15, 1915, p. 26, Reprints 5616. Rogerson 1969, p. 30 Yearbook, Watch Tower Bible & Tract Society, 1991, p. 73. Hello guest! Please register or sign in (it's free) to view the hidden content. Watch Tower Bible & Tract Society 1993, p. 647 Hello guest! Please register or sign in (it's free) to view the hidden content. Penton 1997, p. 48 Macmillan 1957, p. 68 Macmillan 1957, p. 70 Macmillan 1957, p. 71 Pierson et al 1917, pp. 5,6 Pierson et al 1917, p. 4 Rutherford August 1917, p. 12 Rutherford August 1917, pp. 22–23 Hello guest! Please register or sign in (it's free) to view the hidden content.  (1959) p. 71, col. 2 Light After Darkness (September 1, 1917) p. 11 Facts for Shareholders (November 15, 1917) p. 14 Rutherford August 1917, pp. 14,15 Pierson et al 1917, p. 9 Watch Tower Bible & Tract Society 1993, p. 68 Hello guest! Please register or sign in (it's free) to view the hidden content.  (1993) identifies opposing sides as "those loyal to the Society and those who were easy prey to the smooth talk of the opposers" (p. 68). Yearbook of Jehovah's Witnesses (1975) dismisses the four ousted directors as "rebellious individuals who claimed to be board members" (p. 87) and men who "ambitiously sought to gain administrative control of the Society" (p. 92). Watch Tower Bible & Tract Society 1975, pp. 93–94 Rogerson 1969, p. 39 Wills 2007, p. 97 Pierson et al 1917, p. 11 Jehovah's Witnesses in the Divine Purpose. Watchtower. 1959. Hello guest! Please register or sign in (it's free) to view the hidden content. , p. viii: "After his death and after we were in the war they issued a seventh volume of this series, entitled "The Finished Mystery," which, under the guise of being a posthumous work of Pastor Russell, included an attack on the war and an attack on patriotism, which were not written by Pastor Russell and could not have possibly been written by him." Crompton, Robert. Counting the Days to Armageddon. Cambridge: James Clarke & Co. 1996. pp 84–85: "One of Rutherford's first actions as president ... was, without reference either to his fellow directors or to the editorial committee which Russell had nominated in his will, to commission a seventh volume of Studies in the Scriptures. Responsibility for preparing this volume was given to two of Russell's close associates, George H. Fisher and Clayton J. Woodworth. On the face of it, their brief was to edit for publication the notes left by Russell ... and to draw upon his published writings ... It is obvious ... that it was not in any straightforward sense the result of editing Russell's papers, rather it was in large measure the original work of Woodworth and Fisher at the behest of the new president." Rogerson 1969, p. 40 Watch Tower, October 1, 1917, January 1, 1918. Wills 2007, p. 100 Rogerson 1969, p. 41 Macmillan 1957, p. 85 The initial delivery was entitled "The World Has Ended—Millions Now Living May Never Die". See:
      "Noteworthy Events in the Modern-day History of Jehovah’s Witnesses", Jehovah's Witnesses – Proclaimers of God's Kingdom", 1993 Watch Tower, p. 719, "1918 The discourse “The World Has Ended—Millions Now Living May Never Die” is first delivered, on February 24, in Los Angeles, California. On March 31, in Boston, Massachusetts, the talk is entitled “The World Has Ended—Millions Now Living Will Never Die” [emphasis added] Los Angeles Morning Tribune, February 25, 1918, as recorded in Faith on the March by A. H. Macmillan, 1957, p. 86 Macmillan 1957, p. 89 Rogerson 1969, p. 41 Macmillan 1957, p. 106 Macmillan 1957, pp. 105,106 Rogerson 1969, p. 44 Penton 1997, p. 56 The Golden Age, volume 1, number 1, October 1, 1919, cover,Hello guest! Please register or sign in (it's free) to view the hidden content. Rogerson 1969, pp. 53,54 "Annual report for 1920", The Watchtower, December 15, 1920, "At the beginning of the fiscal year there were only 225 active colporteurs in the field. The number has now increased to 350, all of whom are devoting their entire time to the service ... In addition to the colporteurs there are reported to this office 8,052 class workers." Penton 1997, p. 57 Rogerson 1969, pp. 52,53 Rogerson 1969, p. 54 Watch Tower Bible & Tract Society 1975, p. 131 Penton 1997, p. 60 Watchtower March 1, 1925 p. 72 col 2 Watchtower December 15, 1929 pp 371–77: "Briefly, then, these prophecies and the dates of their fulfilment [sic] are as follows, to wit: The fixed "time of the end" is Hello guest! Please register or sign in (it's free) to view the hidden content. . The 1260-day period ended in April, 1918. The 1290-day period ended September, 1922. The 1335-day period of blessedness began May, 1926, and goes on for ever." The Harp of God, 1928 edition Penton 1997, p. 58 Watchtower, March 1, 1925 pp 67–74. In the content list on the cover the article is entitled Birth of a Nation, but the article itself on page 67 is entitled Birth of the Nation Penton 1997, p. 59 Watchtower, July 1, 1938, p. 201. WTB&TS, "God's Kingdom of a Thousand Years Has Approached" (1973) p. 347 Wills 2006, p. 121 Yearbook, Watch Tower Bible & Tract Society, 1933, p. 11. Rogerson 1969, p. 55 Wills, pp. 149–151 Penton, p. 64 Wills 2006, pp. 177–179 Wills 2006, p. 176 Wills 2006, p. 175 Watchtower July 15, 1933 pp. 214-15: "Beginning to count from the transgression resulting by reason of the League of Nations, and the giving of notice, which must begin May 25, 1926, the twenty-three hundred days, or six years, four months, and twenty days, would end October 15, 1932...What, then, took place at the end of the twenty-three-hundred-day period? The Watchtower, issues of August 15 and September 1, 1932, brought before God's people the Scriptural proof that the office of "elective elder", chosen or selected by vote of creatures, does not Scripturally exist, and that therefore the selection of elders by such means should end." In 1971 the Watchtower Society changed the interpretation ending the 2300 days in 1944 rather than 1932. Wills 2006, pp. 167–172 Watchtower, February 15, 1933. Hello guest! Please register or sign in (it's free) to view the hidden content.  chap. 20 p. 319, 721 Rogerson 1969, p. 57 "Testing and Sifting in Modern Times", The Watchtower, June 15, 1987, p. 18. Consolation, September 4, 1940, p. 25, as cited by Penton, p. 61. Wills 2006, p. 201 Watchtower, June 15, 1938. Watch Tower Bible & Tract Society 1959, p. 110 Watch Tower Bible & Tract Society 1959, pp. 312–313 Wills 2007, pp. 142, 146, 157–159 1931 Yearbook, Watch Tower Bible & Tract Society, p. 57. Wills 2007, p. 223 Yearbook, 1942, Watch Tower Bible & Tract Society, p. 29. The Finished Mystery, 1917, p. 2: "POSTHUMOUS WORK OF PASTOR RUSSELL His Last Legacy to the Dear Israel of God (Matt. 20:9)" The Bible Students Monthly, December 1917, vol. 9 no. 9, p. 1: "The following article is extracted mainly from Pastor Russell's posthumous volume entitled "THE FINISHED MYSTERY," the 7th in the series of his STUDIES IN THE SCRIPTURES and published subsequent to his death... In this posthumous volume, which is called his "last legacy to the Christians of earth" is found a thorough exposition of every verse in the entire Book of Revelation." Tony Mills, A People for His Name, 2007, pp 97–8: "While he keeps faithfully to Russell's comments in most cases, there are a few times when he goes beyond Russell's plainly stated interpretation. In some of the chapters of Revelation on which Russell left no comments his imagination wandered free. He ridicules John Wesley, whom Russell admired, and his Methodist movement. He calls Europeans "the most cruel, bloodthirsty, quarrelsome, rapacious people on earth," a thought Russell denied. He ridicules Calvinists by saying that they have "lost their manhood, reason and common sense." He ridicules politics, patriotism, religion and almost everything the world holds holy, without (as Russell was careful to do) presenting the good along with the bad." Bible Students Tract Society, Notes and Comments on the Finished Mystery, Feb. 1919, pp 6–7: "Thus we have Bro. Woodworth's distinct statement that none of these interpretations of Revelation are Pastor Russell's, but another's [sic] (presumably his own)... Have Pastor Russell's interpretations been followed? To this we reply that in many cases they have not. On the contrary, entirely contradictory ones are frequently given." The Time is at Hand, 1889, p. 183: "Reckoned from the beginning of the seventy years desolation under Babylon, the great cycle [50x50] ends with the year A.D. 1875." Millions Now Living Will Never Die!, 1920, p.88 : "A simple calculation of these jubilees brings us to this important fact: Seventy jubilees of fifty years each would be a total of 3500 years. That period of time beginning 1575 before A.D. 1 of necessity would end in the fall of the year 1925." The Watch Tower April 15, 1916 p. 127: "We cannot help it that many of the dear friends continue to tell what THE WATCH TOWER believes, and to misrepresent its teachings. Our kindest thought must be that they are not giving much heed to its teachings. Otherwise they would know from its columns that we are not looking forward to 1925, nor to any other date. As expressly stated in THE WATCH TOWER, we are simply going on, our last date or appointment having been passed more than a year ago...we have no different time in mind from the Scriptures on the subject and do not expect to have any." Tabernacle Shadows of the Better Sacrifices, 1920, Appendix of Notes pp 133–155: "Thirty-nine years have passed since the publication of this little booklet; and during that time some of the teachings herein contained have come to be seen in clearer light – even as the details of a mountain become more discernible the closer one draws to it. In harmony with these clearer understandings we suggest the following alterations in appendix form, leaving the text intact out of deference to the honored and beloved writer of the booklet." Watchtower, December 15, 1922, p. 394. Hello guest! Please register or sign in (it's free) to view the hidden content. Watchtower June 1, 1927 p. 166. Light by J. F. Rutherford, Watch Tower Bible & Tract Society, 1930, p 226. The Golden Age May 7, 1930 p. 503 The Golden Age March 14, 1934 p 380 "Prior to Hello guest! Please register or sign in (it's free) to view the hidden content.  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 Hello guest! Please register or sign in (it's free) to view the hidden content. ." Wills 2007, pp. 154,155 Rogerson 1969, p. 47 "Can This World’s Armageddon Be Avoided?", Watchtower, December 1, 1966, p. 730. Watch Tower Bible & Tract Society 1993, p. 124 Wills 2007, pp. 181, 182 Penton 1997, p. 69 J.F. Rutherford, Prophecy, Watch Tower Bible & Tract Society, 1929, pp. 319, 328–333 J.F. Rutherford, Vindication, Watch Tower Bible & Tract Society, 1931, pp. 9–14, 65–68, 135. Wills 2007, p. 143 "Character or Covenant – Which?", The Watchtower, May 1, 1926 Watchtower, January 1, 1927, p. 7. Watchtower July 15, 1933 p. 214 col 2 The Golden Age, December 14, 1927, "The Origin of Christmas", pp 178–79 1975 Yearbook of Jehovah's Witnesses, 1974, p. 147 Vindication book 1, 1931, pp 158–60: "On the face of it the arrangement of "Mother's Day" seems harmless and calculated to do good. But the people are in ignorance of Satan's subtle hand in the matter, and that he is back of the movement, to turn the people away from God... Neither the man nor the woman should be worshiped for doing right, because such doing of right is their duty. Creature worship of any kind is wrong and an abomination in the sight of God." George Chryssides, Historical Dictionary of Jehovah's Witnesses, 2008, p. 21 Jehovah's Witnesses: Proclaimers of God's Kingdom, 1993, p. 199 Wills 2007, p. 38 J. F. Rutherford, Favored People, Watch Tower Bible & Tract Society, as cited by Wills, 2007, p. 129. Rogerson 1969, p. 46 Thy Kingdom Come The Messenger, August 5, 1928 p. 1: "When the Lord spoke of hiding his people in his secret place he was not talking about any chambers in the pyramid, built by the Devil himself." The Watch Tower, November 15, 1928 Great Pyramid Passages, 1924, reprint by Portland Area Bible Students, 1988, pp i–xxxviii The Messenger, August 5, 1928 p. 2: "It sure did set the tongues wagging at the Fair Grounds and resulted in another overhauling of the old trunk wherein are kept a few choice relics of what, until recently, we honestly believed the Bible teaches." Light book 1 and 2, 1930 Light book 1, 1930, p. 106 Hello guest! Please register or sign in (it's free) to view the hidden content. , 1917 Gruss, p. 172 The Watch Tower, Nov 15, 1916, p. 343 Penton 1997, p. 72 Watch Tower Bible & Tract Society 1959, p. 140 Yearbook, 1936, p. 22, "The saluting of or salutation to a flag means this: 'I depend on what the flag represents for my salvation. Those who know and serve God in spirit and in truth look to Jehovah God for salvation, and not to any man or any man-made organization. It therefore follows that the saluting of any flag by those who are in covenant with Jehovah God to do his will constitutes the breaking of that covenant with God, and such covenant breakers are guilty of death." Wills 2007, pp. 214–224 American Bar Association's Bill of Rights Review, Vol 2, No.4, Summer 1942, p. 262. Riches, 1936, p. 27: "Jesus was crucified, not on a cross of wood, such as is exhibited in many images and pictures, and which images are made and exhibited by men; Jesus was crucified by nailing his body to a tree." Herbert H. Stroup, The Jehovah's Witnesses, Columbia University Press, 1945, p. 16. Penton 1997, p. 47 Wills 2007, p. 131 Watch Tower Bible & Tract Society 1959, pp. 68, 69 Watch Tower Bible & Tract Society 1975, p. 83 Macmillan 1957, pp. 150,151 Macmillan 1957, p. 77 Wills 2007, p. 107 P.S.L. Johnson's Harvest Siftings Reviewed (1917, p.17) relates an incident in which an enraged Rutherford rushed at him in a confrontation in Brooklyn Bethel, grabbed at his arm and "almost jerked me off my feet". Johnson complains that in an earlier hearing of complaints against him, Rutherford treated him to "sneers, sarcasm and ridicule. His face expressed more contempt than that of any other face upon which I have ever looked."(p.14) Penton 1997, pp. 47–48 Rogerson 1969, p. 35 Penton 1997, p. 51 Pierson et al 1917, pp. 3,4 Penton 1997, pp. 51, 53 Rutherford August 1917, p. 17 Wills 2007, p. 132 Wills 2007, pp. 131–138 Yearbook, 1930, p. 38 The term was drawn from the account of the Hello guest! Please register or sign in (it's free) to view the hidden content.  and "evil servant" of Matthew 24:45–51. Watchtower, February 15, 1933, p. 55. Watchtower, March 15, 1938, p.87 Wills 2007, p. 154 J.F.Rutherford, Vindication, Vol I, pp. 188, 189, as cited by Wills, p. 139. Watch Tower Bible & Tract Society 1975, p. 147 Penton 1997, p. 66 Watch Tower Bible & Tract Society 1959, p. 215 Watch Tower Bible & Tract Society 1993, p. 241, "singing in local congregations was largely dispensed with in about 1938" The Watchtower, May 1, 1938, p 139, "At all study meetings...the one presiding at the study might well, as a prelude to the meeting, briefly state God’s purpose which is now being performed... two minutes might well be devoted to such at the beginning of all meetings for study [by] the one presiding... A few words like the above pronounced at the beginning of the study would be far more beneficial than to occupy the same time in singing songs, which often express much that is out of harmony with the truth" "Music’s Place in Modern Worship", The Watchtower, February 1, 1997, pp 26–27, "In 1938 singing at congregation meetings was largely dispensed with. However, the wisdom of following apostolic example and direction soon prevailed. At the 1944 district convention, F. W. Franz...announced the release of theKingdom Service Song Book for use at the weekly service meetings." J.F.Rutherford, Vindication, Vol I, pp. 155–159, as cited by Wills, p. 139. J.F.Rutherford, Vindication, Vol I, pp. 155–157, as cited by Wills, p. 139. Watchtower, November 15, 1938, p. 346. Wills 2007, p. 138 Barbara Grizzuti Harrison, Visions of Glory – A History and Memory of Jehovah's Witnesses, Simon & Schuster, 1978, chapter 3. Raymond Franz, In Search of Christian Freedom, Commentary Press, 2007, pp. 191–192 "Part 1—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 83 "Part 2—United States of America", 1975 Yearbook of Jehovah's Witnesses, 1975 Watch Tower, p 133 "Conventions Proof of Our Brotherhood", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 260 The Messenger, August 3, 1928 p. 5: "Frequently some elder says: "The president of the Society does not go from house to house selling books. Why should I?" ... When I have looked after the management of the work at headquarters with its many departments; when I have given attention to a voluminous mail; when I have managed thirty odd branch offices in different parts of the earth and kept in close touch with them by correspondence and examination of their reports, and given advice and counsel as to what shall be done; when I have given attention to may [sic] legal matters that have arisen against members of the Society by reason of the opposition of the enemy; when I have given counsel to the various parts of the radio work; when I have prepared copy for The Watch Tower and other publications; and occasionally written a book or booklet and followed its progress through the manufacturing thereof; and when I have attended to many other details, I have not had very much time to go from door to door." Prof. William J. Whalen, Armageddon Around the Corner: A report on Jehovah's Witnesses, John Day, New York, 1962, as cited by Penton, pp. 75–76. St. Paul Enterprise January 16, 1917 p. 1 "Advertise the King and the Kingdom! (1919–1941)",Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 89 "Advertise the King and the Kingdom! (1919–1941)", Jehovah's Witnesses – Proclaimers of God's Kingdom, 1993 Watch Tower, p 75 Hello guest! Please register or sign in (it's free) to view the hidden content. , The Messenger(Watchtower): 6, 8, July 25, 1931. (17MB) 1975 Yearbook of Jehovah's Witnesses, 1974 Watch Tower, p 194, "In time, a direct contribution was made for the purpose of constructing a house in San Diego for Brother Rutherford’s use." New York Times Deeds San Diego Home To Kings of Israel; Judge Rutherford in the Interim Occupies the House and Drives the Cars March 19, 1930 p. 31 Watchtower, December 15, 1947, as cited by Hello guest! Please register or sign in (it's free) to view the hidden content. , 1993, p. 76. Penton 1997, pp. 72,73 The Watchtower, May 15. 1937, p 159 Jehovah's Witnesses and the Third Reich by M. James Penton, University of Toronto Press, 2004, p 368; though Salter's letter was dated "April 1, 1937", Penton writes, "Salter had broken with the Watch Tower Society and had been excommunicated from the Witness community at the time he wrote the letter." Hello guest! Please register or sign in (it's free) to view the hidden content. , "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! Please register or sign in (it's free) to view the hidden content. Tony Wills (2007), Hello guest! Please register or sign in (it's free) to view the hidden content. , Lulu.com, pp. 202–204, ISBN 978-1-4303-0100-4 Society directors defended Rutherford in an October 1939 Watchtower article, accusing Hello guest! Please register or sign in (it's free) to view the hidden content.  of lies and "wicked slander" and claimed he was a "Judas" trying to cause division. Hello guest! Please register or sign in (it's free) to view the hidden content.  successfully sued the board of directors for libel, collecting $15,000 plus court costs. See Penton, pp. 80–83 and Wills, pp. 202–205. Penton 1997, pp. 72,73: "Although Jehovah's Witnesses have done everything possible to hide accounts of the judge's drinking habits, they are simply too notorious to be denied. Former workers at the Watch Tower's New York headquarters recount tales of his inebriation and drunken stupors. Others tell stories of how difficult it sometimes was to get him to the podium to give talks at conventions because of his drunkenness. In San Diego, California, where he spent his winters from 1930 until his death, an elderly lady still speaks of how she sold him great quantities of liquor when he came to purchase medicines in her husband's drugstore." Watch Tower Bible & Tract Society 1993, p. 89 Rogerson, Alan (1969). Millions Now Living Will Never Die: A Study of Jehovah's Witnesses. Constable & Co, London. pp. 64.ISBN 094559406. Hello guest! Please register or sign in (it's free) to view the hidden content. , p. 90 Hello guest! Please register or sign in (it's free) to view the hidden content. , The Evening Independent (St Petersburg, Florida): 18, January 26, 1942 Consolation, May 27, 1942. Consolation, May 27, 1942 Penton 1997, p. 74 "San Diego officials line up against New Earth's princes",Consolation, May 27, 1942, pp. 6,9 "No Will Left By Rutherford, Says Secretary", San Diego Union, February 18, 1942 Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content. Leonard & Marjorie Chretien (1988), Witnesses of Jehovah, Harvest House, pp. 49, ISBN 0-89081-587-9 Hello guest! Please register or sign in (it's free) to view the hidden content. , June 28, 2008 Mallios et al. (2007), Hello guest! Please register or sign in (it's free) to view the hidden content. , Arcadia Publishing, pp. 112, ISBN 978-0-7385-4714-5 Hello guest! Please register or sign in (it's free) to view the hidden content. , Time, May 4, 1942 "Announcements", The Watchtower, October 1, 1966, p 608 "San Diego's Officials Line Up Against Earth's New Princes",Consolation (Watchtower): 9, 14–16, May 27, 1942 Van Amburgh, W. E. (2005), Hello guest! Please register or sign in (it's free) to view the hidden content. , An enlarged replica of the International Bible Students Association's original 1924 book, Lulu.com, pp. 45, 46, ISBN 1-4116-5971-6, retrieved July 12, 2009 Bibliography
      Beckford, James A. (1975). The Trumpet of Prophecy: A Sociological Study of Jehovah's Witnesses. Oxford: Basil Blackwell. ISBN 0-631-16310-7. Johnson, Paul S.L. (November 1, 1917), Harvest Siftings Reviewed, retrieved July 21, 2009 Macmillan, A.H. (1957), Faith on the March, Prentice-Hall Penton, James M. (1997), Apocalypse Delayed: The Story of Jehovah's Witnesses (2nd ed.), University of Toronto Press, ISBN 0-8020-7973-3 Pierson et al, A.N. (September 1, 1917), Light After Darkness, retrieved July 21, 2009 Rogerson, Alan (1969), Millions Now Living Will Never Die, Constable, London, ISBN 0-09-455940-6 Rutherford, J.F. (August 1, 1917), Hello guest! Please register or sign in (it's free) to view the hidden content. , 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! Please register or sign in (it's free) to view the hidden content. , Watch Tower Bible & Tract Society Watch Tower Bible & Tract Society (1993), Hello guest! Please register or sign in (it's free) to view the hidden content. , Watch Tower Bible & Tract Society Wills, Tony (2006), A People For His Name, Lulu Enterprises, ISBN 978-1-4303-0100-4 External links
      Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content.  at Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content.
    • Guest Nicole
      By Guest Nicole
      So, a female Jehovah’s Witnesses member decided to knock on a man’s door to minister to him, and he came out to attend to her totally unclad.


      Hello guest! Please register or sign in (it's free) to view the hidden content.  
      Has something like this happened to you?
    • By ARchiv@L
      Meetings for Field Service That Accomplish Their Purpose
      1. Meetings for field service have what purpose?
      1 On one occasion, Jesus met with 70 of his disciples before they went on a preaching campaign. (
      Hello guest! Please register or sign in (it's free) to view the hidden content. ) He gave encouragement by reminding them that they would not be alone and that they were being directed by “the Master of the harvest,” Jehovah. He also gave them instructions that equipped them to do the work, and he organized them “by twos.” Today, the meetings we have prior to going out in the ministry serve a similar purpose—to encourage, equip, and organize us. 2. How long should a meeting for field service be?
      2 Currently, a meeting for field service lasts from 10 to 15 minutes, which includes organizing the groups, assigning territory, and saying a prayer. This is now being adjusted. Beginning in April, a meeting for field service will last from five to seven minutes. However, when it follows another congregation meeting, it should be even shorter, since those attending have already enjoyed a fine Scriptural discussion. Having brief meetings for field service will enable all to spend more time in the ministry. In addition, if pioneers or publishers have begun their preaching before the meeting for field service, only a brief interruption of their activity will be necessary.
      3. How may meetings for field service be arranged so that they are most helpful to the publishers?
      3 Meetings for field service should be arranged so that they will be most helpful to the publishers. In many congregations it is advantageous for field service groups to meet separately rather than to combine at one location. This may make it easier for publishers to travel to the meeting for field service and perhaps to the territory. Publishers can be quickly organized, and it may be easier for group overseers to give close attention to those in their care. The body of elders can consider local circumstances and determine what is best. Before ending the meeting with a brief prayer, all should know where and with whom they are going to work.
      4. Why should meetings for field service not be viewed as less important than other meetings?
      4 Not Less Important Than Other Congregation Meetings: Because meetings for field service are held for the benefit of those who are going out in the ministry, they may not be attended by the entire congregation. However, this does not mean that they should be taken lightly or viewed as less important than other congregation meetings. Like all our meetings, meetings for field service are a provision from Jehovah that enables us to incite one another to love and fine works. (
      Hello guest! Please register or sign in (it's free) to view the hidden content. ) Therefore, the conductor should be well-prepared so that the discussion will honor Jehovah and benefit those in attendance. If it is practical to do so, publishers who are going out in the ministry should make an effort to attend. Meetings for field service should not be taken lightly or viewed as less important than other congregation meetings
      5. (a) What is the service overseer’s role in arranging meetings for field service? (b) How should a sister conduct a meeting for field service?
      5 Preparation by the Conductor: In order for someone to be well-prepared to present a meeting part, he needs to receive the assignment in advance. This is no less true with regard to meetings for field service. Of course, when field service groups meet separately, group overseers or their assistants conduct the meeting for their group. However, when the congregation will have a combined meeting for field service, the service overseer will assign someone to conduct. Some service overseers give a schedule to all the conductors and post a copy of it on the information board. The service overseer should use good judgment when assigning conductors, keeping in mind that the quality of these meetings will also depend on the teaching and organizing ability of those conducting. If no elder, ministerial servant, or other qualified baptized brother is available to be assigned on some days, the service overseer should assign a capable baptized sister to conduct.—See the article “Hello guest! Please register or sign in (it's free) to view the hidden content. .”
      6. Why is it important for the assigned conductor to prepare well?
      6 When we receive an assignment for the Theocratic Ministry School or Service Meeting, we take it seriously and prepare well. Few of us would wait until we are traveling to the meeting to begin thinking about what we will say. An assignment to conduct a meeting for field service should be viewed the same way. Now that the meeting for field service will be shorter, good preparation is especially important so that the meeting will be meaningful and end on time. Good preparation also includes obtaining territory in advance.
      7. What are some things that the conductor could discuss?
      7 What to Discuss: Since circumstances vary from territory to territory, the faithful slave has not provided an outline for each meeting for field service. The box “
      Hello guest! Please register or sign in (it's free) to view the hidden content. ” outlines some possibilities. Generally, the meeting will be handled as a discussion. On occasion, it may include a well-prepared demonstration or an appropriate video from jw.org. When preparing for a meeting for field service, the conductor should think about what will encourage and equip those going out in the ministry that day. When preparing for a meeting for field service, the conductor should think about what will encourage and equip those going out in the ministry that day
      8. What might be most beneficial to discuss during meetings for field service on Saturdays and Sundays?
      8 On Saturdays, for example, most publishers offer The Watchtower and Awake! Many who share in the ministry on Saturdays do not go out during the week, so they may have difficulty remembering the presentation they practiced during their Family Worship evening. Therefore, it may be beneficial for the conductor to review one of the sample presentations from the back of Our Kingdom Ministry. Other options include discussing how to incorporate a local news item, event, or holiday into a magazine presentation or how to lay the groundwork for the next visit if the magazines are accepted. If some at the meeting for field service have already been using the particular magazines being offered, the conductor could ask them to share some brief suggestions or relate encouraging experiences. On Sundays, the conductor might choose to do something similar with regard to the offer for the month. Study publications, such as the Good News and Listen to God brochures and the Bible Teach book may be offered any day, so the conductor could briefly consider how one of these publications may be offered.
      9. What could be discussed on the weekend when engaged in a special campaign?
      9 If the congregation is engaged in a special campaign on the weekend, the conductor might consider how to offer the current magazines along with the invitation or the tract, or he could discuss what to do if interest is shown. Another option would be to share experiences that highlight the value of such campaigns.
      10, 11. Why is preparation by the publishers important for the success of a meeting for field service?
      10 Preparation by Publishers: Publishers also have a part in making a meeting for field service successful. By preparing in advance for service, perhaps during their family worship, they will have something to share with other publishers. Good preparation also includes obtaining magazines and literature supplies before arriving at the meeting for field service so that all can leave for the territory without unnecessary delay.
      11 It is also important to plan to arrive at the meeting for field service a few minutes before it begins. Of course, we endeavor to be on time for all congregation meetings. However, it can be especially disruptive when we arrive late for a meeting for field service. How so? The brother taking the lead considers a number of factors before organizing the group. If few publishers are present, he may choose to send everyone to a territory that has been partially worked. If some walked to the meeting for field service and the territory is a distance away, he may pair these publishers with those who drove vehicles. If the territory is in a high-crime area, he may assign brothers to work with or near groups of sisters. Infirm publishers might be assigned to work a street that is level or that has homes with fewer stairs. Newer publishers might be assigned to work with more experienced ones. But, if publishers arrive late, the arrangements will often have to be revised or redone in order to accommodate the latecomers. Of course, we may on occasion have a legitimate reason for being late. However, if we are habitually late, we might ask ourselves if it is because we lack appreciation for meetings for field service or because we fail to organize our affairs in advance.
      12. If you generally make your own service arrangements, what might you consider?
      12 Publishers who meet for service can choose to make their own arrangements before the meeting begins, or they can have a partner assigned to them. If you generally make your own arrangements, could you “widen out” by working with a variety of publishers rather than with the same close friends each time? (
      Hello guest! Please register or sign in (it's free) to view the hidden content. , ftn.) Could you occasionally arrange to work with a newer publisher to help him make advancement in his teaching ability? (Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content. Hello guest! Please register or sign in (it's free) to view the hidden content. ) Listen carefully to any instructions that you are given, including direction regarding where you are to begin preaching. When the meeting concludes, avoid changing the arrangements and depart for the territory promptly. 13. If all involved are conscientious and do their part, how will meetings for field service benefit us?
      13 After preaching, the 70 whom Jesus organized for the ministry “returned with joy.” (
      Hello guest! Please register or sign in (it's free) to view the hidden content. ) No doubt, Jesus’ meeting with them before they began preaching helped them to be successful. Today, meetings for field service can have a similar benefit. If all involved are conscientious and do their part, meetings for field service will encourage, equip, and organize us to accomplish our commission to give “a witness to all the nations.”—Hello guest! Please register or sign in (it's free) to view the hidden content. . When a Sister Must Conduct A sister should wear a head covering and would normally be seated when conducting a meeting for field service. What she chooses to discuss would be similar to what a brother would consider. While she should avoid giving the appearance of instructing those in attendance, she may initiate a group discussion. If she invites another baptized sister to say the prayer, that sister should also wear a head covering. If a baptized brother joins the meeting after it has started, the sister would normally invite him to finish the meeting. The service overseer should try to anticipate unusual situations and give appropriate instructions so as to minimize awkwardness. For example, a very young, perhaps preteen, baptized brother might attend when a sister is assigned to conduct, but the elders feel that he is not yet qualified to conduct the meeting. In such a case, the service overseer can inform those involved that the assigned sister should conduct the meeting, but the brother should say the prayer if the elders feel that he is qualified. Or perhaps there is an adult brother who is restricted from conducting the meeting or offering congregation prayer for reasons known by the elders. Without revealing confidential information, the elders should let the assigned sisters know that they should conduct and pray even if he is in attendance. The elders might also let the brother know which days sisters are scheduled to conduct the meetings for field service.
      During a Meeting for Field Service, You Might Consider: A sample presentation from Our Kingdom Ministry.
      A video about the ministry from jw.org.
      A certain aspect of a good presentation, such as the introduction, laying the groundwork to return, or mentioning the donation arrangement when literature is accepted.
      An encouraging or instructive scripture that relates to the ministry.
      A local or published field service experience.
      Information from an Our Kingdom Ministry article.
      Information from a recent Service Meeting part.
      Ministry-related information from The Watchtower.
      Ministry-related information from such publications as the Ministry School and “Come Be My Follower” books.
      A feature of jw.org that can be used in the ministry.
      A feature of the revised New World Translation that can be used in the ministry.
      How to start a conversation with someone who may be encountered in your territory, such as an atheist, an evolutionist, a Hindu, or a Buddhist.
      How to respond to a specific potential conversation stopper.
      How to help your field service partner be more effective at the door.
      How to respond when meeting someone who speaks another language.
      How to engage in a specific avenue of the ministry that some will be sharing in, such as the search work, telephone witnessing, public witnessing, return visits, or Bible studies.
      A reminder about safety, flexibility, good manners, having a positive attitude, or something similar.

      Hello guest! Please register or sign in (it's free) to view the hidden content.
      Hello guest! Please register or sign in (it's free) to view the hidden content.  
    • By The Librarian
      Judge Rutherford / Joseph Franklin Rutherford
    • Guest Nicole
      By Guest Nicole
    • Guest Nicole
    • Guest Nicole



  • Recently Browsing

    No registered users viewing this page.

  • Topics

  • Posts

  • Members

    No members to show

  • Recent Status Updates

    • Eric Ouellet

      Qu’est-ce que le Jour du Jugement ?

      La Bible dit que Dieu “ a fixé un jour où il va juger la terre habitée ”. (Actes 17:31.) Pour beaucoup, l’idée d’être soumis à un jugement, quel qu’il soit, est désagréable. Voyez-vous les choses ainsi ?
      SI C’EST le cas, rassurez-vous : le Jour du Jugement est une disposition pleine d’amour qui apportera de grands bienfaits à la famille humaine, y compris aux morts (Matthieu 20:28 ; Jean 3:16). Mais pourquoi est-il nécessaire ? Et que se passera-t-il réellement pendant ce “ jour ” ?
      Pourquoi le Jour du Jugement est nécessaire
      Lorsque Dieu a placé les humains sur la terre, il ne la destinait pas à n’être qu’un lieu d’épreuve en vue d’une existence dans un autre monde. Il a créé les humains pour qu’ils y vivent éternellement. Bien que parfaits physiquement et mentalement, Adam et Ève, le premier couple, se sont rebellés contre Dieu. Ils ont alors perdu la perspective de la vie éternelle pour eux-mêmes, et ont transmis le péché et la mort à tous leurs descendants. — Genèse 2:15-17 ; Romains 5:12.
      Le Jour du Jugement sera une période de mille ans durant laquelle les hommes auront la possibilité de retrouver ce qu’Adam et Ève ont perdu*. Remarquez que, selon Actes 17:31, cité plus haut, ce “ jour ” concerne les personnes qui vivent sur “ la terre habitée ”. Celles qui recevront un jugement favorable vivront sur la terre, éternellement et dans des conditions parfaites (Révélation 21:3, 4). Le Jour du Jugement contribue donc à l’accomplissement du dessein originel de Dieu pour l’homme et pour la planète.
      Le Juge que Dieu a établi est Christ Jésus. La Bible révèle qu’il va “ juger les vivants et les morts ”. (2 Timothée 4:1.) Qui sont “ les vivants ” qui seront jugés ? Comment les morts vont-ils revenir à la vie sur “ la terre habitée ” ?
      Jésus juge “ les vivants ”
      Nous sommes maintenant proches de la fin annoncée du présent système de choses, où Dieu va détruire tous les éléments de la société humaine corrompue et supprimer les méchants. Les personnes qui réchapperont seront “ les vivants ” qui seront jugés. — Révélation 7:9-14 ; 19:11-16.
      Durant la période de jugement qui durera mille ans, Christ Jésus ainsi que 144 000 hommes et femmes ressuscités pour vivre dans les cieux dirigeront la terre. Exerçant les fonctions de rois et de prêtres, ils dispenseront les bienfaits du sacrifice rédempteur de Jésus et amèneront progressivement les humains fidèles à la perfection physique et mentale. — Révélation 5:10 ; 14:1-4 ; 20:4-6.
      Pendant le Jour du Jugement, Satan et ses démons ne seront plus libres d’influencer l’activité humaine (Révélation 20:1-3). Toutefois, à la fin de ce “ jour ”, Satan sera autorisé à éprouver la fidélité de tous les humains alors en vie. Ceux qui resteront fidèles à Dieu passeront avec succès l’épreuve à laquelle Adam et Ève ont échoué. Ils seront jugés dignes de recevoir la vie éternelle sur la terre redevenue un paradis. Ceux qui décideront de se rebeller contre Dieu seront détruits pour toujours, de même que Satan et ses démons. — Révélation 20:7-9.
      Le jugement des “ morts ”
      On lit dans la Bible qu’au Jour du Jugement les morts “ se lèveront ”. (Matthieu 12:41.) Jésus a dit : “ L’heure vient où tous ceux qui sont dans les tombes de souvenir entendront sa voix et sortiront, ceux qui ont fait des choses bonnes, pour une résurrection de vie, ceux qui ont pratiqué des choses viles, pour une résurrection de jugement. ” (Jean 5:28, 29). Il n’est pas question ici des âmes désincarnées des défunts. Ces derniers sont totalement inconscients et n’ont pas d’âme qui survive à la mort (Ecclésiaste 9:5 ; Jean 11:11-14, 23, 24). Jésus relèvera sur la terre tous ceux qui se sont endormis dans la mort.
      Seront-ils jugés sur la base de ce qu’ils ont fait avant leur mort ? Non. Les Écritures enseignent que “ celui qui est mort a été acquitté de son péché ”. (Romains 6:7.) Ainsi, tout comme les survivants de la fin du système actuel, les ressuscités pour la vie sur la terre seront jugés “ selon leurs actions ” au cours du Jour du Jugement (Révélation 20:12, 13). En fonction de l’issue de leurs actions, leur résurrection se révélera aboutir soit à l’éternité, soit à la destruction. Nombre de ces ressuscités découvriront Jéhovah Dieu et ses exigences pour obtenir la vie. Ils auront la possibilité de se conformer à la volonté de Dieu et de recevoir la vie éternelle sur la terre.
      Aucune raison d’avoir peur
      Le Jour du Jugement ne sera pas seulement un temps d’instruction divine, mais aussi un temps où tous les vivants appliqueront ce qu’ils apprendront et en verront les bienfaits. Imaginez la joie que vous ressentirez quand vous retrouverez vos chers disparus et progresserez à leurs côtés vers la perfection !
      Imaginez la joie que vous ressentirez quand vous retrouverez vos chers disparus.
      Au terme du Jour du Jugement, Dieu permettra à Satan d’éprouver la fidélité des êtres humains. Il n’y a cependant pas lieu d’être inquiet ou d’avoir peur. Tous seront alors solidement armés pour faire face à cette dernière épreuve. Ainsi, le Jour du Jugement est une étape dans l’accomplissement du dessein divin qui effacera toutes les conséquences de la rébellion originelle contre Dieu dans le jardin d’Éden.

      · 0 replies
    • Eric Ouellet

      Chantons avec coeur et allégresse 
      Psaumes
      146 Louez Jah!
      Que tout mon être loue Jéhovah !
       2 Je veux louer Jéhovah toute ma vie.
      Je veux chanter des louanges à mon Dieu aussi longtemps que je vivrai.
       3 Ne mettez pas votre confiance dans les princes,
      ni dans un fils d’homme, qui est incapable de sauver.
       4 L’esprit de l’homme sort, l’homme retourne au sol ;
      ce jour-là, ses pensées périssent.
       5 Heureux celui qui a pour secours le Dieu de Jacob
      et dont l’espoir est en Jéhovah son Dieu,
       6 Celui qui a fait le ciel et la terre,
      la mer, et tout ce qui s’y trouve,
      celui qui reste fidèle pour toujours,
       7 celui qui garantit la justice aux spoliés,
      celui qui donne du pain aux affamés.
      Jéhovah libère les prisonniers ;
       8 Jéhovah ouvre les yeux des aveugles ;
      Jéhovah relève ceux qui sont courbés ;
      Jéhovah aime les justes.
       9 Jéhovah protège les résidents étrangers ;
      il soutient l’orphelin de père et la veuve,
      mais il contrecarre les projets des méchants
      10 Jéhovah sera Roi pour toujours,
      ton Dieu, ô Sion, de génération en génération.
      Louez Jah !

      · 0 replies
    • REDROCHA  »  T.B. (Twyla)

      Thank you Sister !!!!
      · 0 replies
    • Eric Ouellet

      LES QUALITÉS D'UN BERGER ET LES ASSISTANTS DE L'ASSEMBLÉE 

      PREMIÈRE LETTRE DE TIMOTHÉE

      3 La parole suivante est digne de foi : Si un homme aspire à être un responsable, il désire une belle œuvre. 2 Il faut donc qu’un responsable soit irréprochable, mari d’une seule femme, modéré dans ses habitudes, réfléchi, ordonné, hospitalier, capable d’enseigner, 3 que ce ne soit pas un ivrogne ni un homme violent, mais un homme raisonnable, non querelleur, non ami de l’argent, 4 un homme qui dirige d’une belle façon sa propre famille, qui tienne ses enfants dans la soumission en toute dignité 5 (car si un homme ne sait pas diriger sa propre famille, comment prendra-t-il soin de l’assemblée de Dieu ?), 6 que ce ne soit pas un homme récemment converti, de peur qu’il se gonfle d’orgueil et tombe sous le coup de la condamnation portée contre le Diable. 7 D’autre part, il faut aussi qu’il reçoive un beau témoignage des gens extérieurs à l’assemblée, afin de ne pas tomber dans le déshonneur et dans un piège du Diable.
      8 De même, il faut que les assistants soient des hommes dignes, qu’ils n’aient pas un langage double, qu’ils soient modérés dans la consommation de vin, non avides d’un gain malhonnête, 9 attachés au saint secret de la foi avec une conscience pure.
      10 De plus, qu’ils soient d’abord mis à l’épreuve quant à leurs aptitudes ; puis, s’ils sont exempts d’accusation, qu’ils servent comme ministres.
      11 De même, il faut que les femmes soient dignes, non calomniatrices, modérées dans leurs habitudes, fidèles en toutes choses.
      12 Les assistants doivent être maris d’une seule femme et diriger d’une belle façon leurs enfants et leur propre famille. 13 Car les hommes qui servent d’une belle façon acquièrent une belle réputation et une grande confiancepour parler de la foi en Christ Jésus.
      14 Je t’écris ces choses, bien que j’espère venir bientôt chez toi, 15 pour que, au cas où je serais retardé, tu saches comment tu dois te conduire dans la maison de Dieu, qui est l’assemblée du Dieu vivant, colonne et soutien de la vérité. 16 Oui, il faut avouer qu’il est grand, le saint secret de l’attachement à Dieu : « Il a été manifesté dans la chair, a été déclaré juste dans l’esprit, est apparu aux anges, a été prêché parmi les nations, a été cru dans le monde, a été enlevé dans la gloire. »





      · 0 replies
    • Eric Ouellet

      Bergers, imitez les Grands Bergers
       
      Christ [...] a souffert pour vous, vous laissant un modèle pour que vous suiviez fidèlement ses traces » (1 PIERRE 2:21)

      QUAND un berger s’intéresse de près au bien-être de son troupeau, les moutons se portent bien. Selon un manuel sur l’élevage ovin, « l’homme qui se contente de mener le troupeau au pré puis n’y prête plus attention risque fort, en quelques années, d’avoir de nombreuses bêtes malades qui ne rapportent rien ». Par contre, quand les moutons reçoivent l’attention voulue, le troupeau prospère.
      La qualité des soins et de l’attention que les bergers du troupeau de Dieu prodiguent à chaque brebis dont ils sont responsables influera sur la santé spirituelle de toute la congrégation. Tu te souviens peut-être que Jésus a eu pitié des foules parce qu’« elles étaient dépouillées et éparpillées comme des brebis sans berger » (Mat. 9:36). Pourquoi se trouvaient-elles en si piteuse condition ? Parce que les hommes chargés d’enseigner la Loi de Dieu au peuple étaient durs, exigeants et hypocrites. Au lieu de soutenir et de nourrir les membres de leur troupeau, les guides spirituels d’Israël posaient sur leurs épaules de « lourdes charges » (Mat. 23:4).
      Les bergers chrétiens d’aujourd’hui, les anciens, ont donc une lourde responsabilité. Les brebis du troupeau sous leur garde appartiennent à Jéhovah ainsi qu’à Jésus, qui s’est présenté comme « l’excellent berger » (Jean 10:11). Les brebis ont été « acheté[e]s à un prix », que Jésus a payé avec son propre « sang précieux » (1 Cor. 6:20 ; 1 Pierre 1:18, 19). Jésus aime tellement les brebis qu’il a bien voulu sacrifier sa vie pour elles. Les anciens ne devraient jamais oublier qu’ils sont des sous-bergers sous la surveillance du Fils bienveillant de Dieu, Jésus Christ, « le grand berger des brebis » (Héb. 13:20).
      Comment les bergers chrétiens devraient-ils traiter les brebis ? Les membres de la congrégation sont exhortés à « obéi[r] à ceux qui [les] dirigent ». De leur côté, les anciens ne doivent pas « commande[r] en maîtres ceux qui sont l’héritage de Dieu » (Héb. 13:17 ; lire 1 Pierre 5:2, 3). Alors comment peuvent-ils diriger le troupeau sans le commander en maîtres ? Autrement dit, comment peuvent-ils répondre aux besoins des brebis sans abuser de l’autorité dont Dieu les a investis ?
      « IL LES PORTERA SUR SON SEIN »
      Parlant de Jéhovah, le prophète Isaïe a déclaré : « Comme un berger il fera paître son troupeau. De son bras il rassemblera les agneaux ; et sur son sein il les portera. Il conduira doucement celles qui allaitent » (Is. 40:11). Cette comparaison montre que Jéhovah se soucie des besoins des membres de la congrégation faibles et vulnérables. De même qu’un berger connaît les besoins particuliers de chaque brebis de son troupeau et se tient prêt à les combler, Jéhovah connaît les besoins des membres de la congrégation et est heureux de leur apporter le soutien voulu. À l’image d’un berger qui, si nécessaire, porte un agneau nouveau-né dans le pli de son vêtement, « le Père des tendres miséricordes » nous portera, ou nous consolera, quand nous serons durement éprouvés ou rencontrerons un besoin particulier (2 Cor. 1:3, 4).

      Quel exemple admirable pour un berger chrétien ! Comme son Père céleste, il lui faut être attentif aux besoins des brebis. S’il est au courant des difficultés qu’elles rencontrent et des besoins qui méritent une attention immédiate, il sera en mesure d’offrir l’encouragement et le soutien nécessaires (Prov. 27:23). Il doit donc bien communiquer avec ses compagnons chrétiens. Tout en respectant la vie privée de chacun, il s’intéresse à ce qu’il voit et entend dans la congrégation, avec amour, il se rend disponible pour « venir en aide aux faibles » (Actes 20:35 ; 1 Thess. 4:11).
      Parlons de la mentalité de bergers que Jéhovah a désapprouvés. Aux jours d’Ézékiel et de Jérémie, Jéhovah a dénoncé ceux qui auraient dû s’occuper de ses brebis, mais ne le faisaient pas. Quand personne ne surveillait les brebis, le troupeau devenait la proie de bêtes sauvages et se dispersait. Ces bergers exploitaient les brebis et, plutôt que de les faire paître, « ils se paissaient eux-mêmes » (Ézék. 34:7-10 ; Jér. 23:1). Le reproche que Dieu leur a fait est tout aussi valable pour les chefs de la chrétienté. Mais il souligne également combien il est important qu’un ancien s’occupe avec sérieux et amour du troupeau de Jéhovah.
      « JE VOUS AI DONNÉ L’EXEMPLE »
      En raison de l’imperfection humaine, certaines brebis peuvent être lentes à comprendre ce que le Berger suprême attend d’elles. Elles ne se conforment pas toujours à un conseil biblique ou ont un comportement trahissant un manque de maturité spirituelle. Comment les anciens doivent-ils réagir ? Ils devraient imiter la patience qu’a eue Jésus envers ses disciples quand ils cherchaient à savoir qui parmi eux serait le plus grand dans le Royaume. Au lieu de perdre patience, Jésus a continué à les enseigner et à leur donner des conseils bienveillants sur la pratique de l’humilité (Luc 9:46-48 ; 22:24-27). En leur lavant les pieds, il leur a fait une démonstration d’humilité, qualité que les surveillants chrétiens sont tenus de manifester (lire Jean 13:12-15 ; 1 Pierre 2:21).
      Le point de vue de Jésus sur le rôle du berger n’était pas le même que celui que Jacques et Jean ont un jour manifesté. Ces deux apôtres cherchaient à s’assurer une place en vue dans le Royaume. Mais Jésus a rectifié cet état d’esprit ainsi : « Vous savez que les chefs des nations dominent sur elles, et que les grands usent d’autorité sur elles. Il n’en sera pas ainsi parmi vous ; mais quiconque voudra devenir grand parmi vous sera votre serviteur » (Mat. 20:25, 26, Bible de Darby). Les apôtres devaient résister à l’envie de « commander en maîtres » leurs compagnons ou de « dominer sur » eux.
      Jésus tient à ce que les bergers chrétiens traitent le troupeau comme lui le traitait. Ils doivent être disposés à servir leurs compagnons, pas les dominer. Paul a manifesté une telle humilité. Il a dit en effet aux anciens de la congrégation d’Éphèse : « Vous savez bien comment, depuis le premier jour où j’ai mis le pied dans le district d’Asie, j’ai été avec vous tout le temps, travaillant comme un esclave pour le Seigneur, avec la plus grande humilité. » L’apôtre souhaitait que ces anciens soutiennent les brebis avec dévouement et humilité. Il a ajouté : « Je vous ai montré en toutes choses que c’est en peinant ainsi que vous devez venir en aide aux faibles » (Actes 20:18, 19, 35). Il a par ailleurs dit aux Corinthiens qu’il ne dominait pas sur leur foi. Il était plutôt leur humble compagnon de travail, pour leur joie (2 Cor. 1:24). C’est un bel exemple d’humilité et de courage pour les anciens de notre époque.
      « FERMEMENT ATTACHÉ À LA PAROLE FIDÈLE »
      Un ancien doit être « fermement attaché à la parole fidèle pour ce qui est de son art d’enseigner » (Tite 1:9). Mais il le sera « dans un esprit de douceur » (Gal. 6:1). Un bon berger chrétien ne force pas une brebis à agir de telle ou telle façon. Non, il réfléchit à la manière dont il stimulera son cœur. Il attirera peut-être son attention sur les principes bibliques à considérer avant de prendre une décision importante. Il reverra avec elle ce que les publications ont dit sur la question. Il l’exhortera à réfléchir aux conséquences de tel ou tel choix sur ses relations avec Jéhovah. Il pourra aussi insister sur l’importance de demander à Dieu sa direction avant de prendre une décision (Prov. 3:5, 6). Ensuite, il la laissera prendre elle-même sa décision (Rom. 14:1-4).
      La seule autorité que les surveillants chrétiens détiennent leur vient des Écritures. Alors ils doivent absolument se servir de la Bible avec habileté et adhérer à son contenu. Ils se garderont ainsi d’un éventuel abus de pouvoir. Car ils ne sont que sous-bergers ; chaque membre de la congrégation est responsable devant Jéhovah et Jésus de ses propres décisions (Gal. 6:5, 7, 8).
      « DES EXEMPLES POUR LE TROUPEAU »
      Après avoir déconseillé aux anciens ( prêtres )« commander en maîtres ceux qui [leur] sont échus en partage », l’apôtre Pierre les exhorte à « devenir des exemples pour le troupeau » (1 Pierre 5:3, note). De quelle façon sont-ils des exemples pour le troupeau ? Prenons deux des choses requises d’un frère qui « aspire à une fonction de surveillant ». Il lui faut être « sain d’esprit » et « présider de belle façon, sa propre maisonnée ». S’il a une famille, il doit la présider de manière exemplaire, car « si quelqu’un [...] ne sait pas présider sa propre maisonnée, comment prendra-t-il soin de la congrégation ( assemblée) de Dieu ? » (1 Tim. 3:1, 2, 4, 5). Il doit également être sain d’esprit, c’est-à-dire comprendre clairement les principes divins et savoir comment les appliquer dans sa propre vie. Il est calme et équilibré et se garde de porter des jugements hâtifs. Autant de qualités qui inspirent confiance aux membres de la congrégation.
      Les surveillants donnent également l’exemple en prenant la tête dans l’œuvre de prédication. Jésus lui-même leur a donné l’exemple à cet égard. La prédication de la bonne nouvelle du Royaume a occupé une grande partie de son activité terrestre. Il a montré à ses disciples comment il fallait l’accomplir (Marc 1:38 ; Luc 8:1). Qu’il est encourageant, de nos jours, de prêcher aux côtés des anciens, de constater leur zèle pour cette œuvre salvatrice et d’apprendre de leurs méthodes d’enseignement ! Leur détermination à consacrer du temps et de l’énergie à la prédication malgré un emploi du temps chargé insuffle du zèle à toute la congrégation. Enfin, les anciens donnent l’exemple en préparant les réunions de la congrégation et en y participant, mais aussi en prenant part à des activités comme le nettoyage et la maintenance de la Salle du Royaume (Éph. 5:15, 16 ; lire (Hébreux 13:7) 
      « SOUTENEZ LES FAIBLES »
      Quand une brebis se blesse ou tombe malade, un bon berger vole à son secours. Pareillement, quand un membre de la congrégation souffre ou a besoin d’une aide spirituelle, les anciens doivent réagir rapidement. Un chrétien âgé ou malade a sans doute besoin d’une aide pratique, mais il a surtout besoin d’un soutien spirituel et d’encouragements (1 Thess. 5:14). Les jeunes rencontrent peut-être des difficultés. Résister aux « désirs de la jeunesse » en est une (2 Tim. 2:22). Le berger doit donc rendre régulièrement visite aux membres de la congrégation dans le but de comprendre les épreuves qu’ils traversent et de les encourager par des conseils bibliques bien choisis. Quand ces visites pastorales sont faites au bon moment, beaucoup de problèmes peuvent être résolus avant qu’ils ne s’aggravent.
      Et si les difficultés d’un chrétien s’aggravent au point de menacer sa santé spirituelle ? « Quelqu’un parmi vous est-il malade ?, a demandé le rédacteur biblique Jacques. Qu’il appelle à lui les anciens de la congrégation, et qu’ils prient sur lui, l’enduisant d’huile au nom de Jéhovah. Et la prière de la foi rétablira celui qui est souffrant, et Jéhovah le relèvera. De plus, s’il a commis des péchés, il lui sera pardonné » (Jacq. 5:14, 15). Même quand un chrétien « souffrant » « appelle à lui les anciens », ces derniers doivent lui venir en aide dès qu’ils sont au courant de son état. Les anciens qui prient avec sont là pour le fortifier et aussi tout frères en difficulté, et ils les soutiennent, se révèlent une source de réconfort et d’encouragement (lire Isaïe 32:1, 2).
      Dans tout ce qu’ils font au sein de l’organisation de Jéhovah, les bergers s’efforcent d’imiter « le grand berger », Jésus Christ. Grâce à l’aide de ces hommes dignes de confiance, le troupeau se fortifie et prospère. Tout cela nous réjouit profondément et nous pousse à louer le plus Grand Berger sans pareil,  notre Dieu Jéhovah



      · 1 reply
  • Forum Statistics

    • Total Topics
      63,053
    • Total Posts
      124,113
  • Member Statistics

    • Total Members
      16,704
    • Most Online
      1,592

    Newest Member
    LookingForTruth95
    Joined
×
×
  • Create New...

Important Information

Terms of Service Confirmation Terms of Use Privacy Policy Guidelines We have placed cookies on your device to help make this website better. You can adjust your cookie settings, otherwise we'll assume you're okay to continue.