Chapter 1

Why Should Jehovah Have Witnesses?

JEHOVAH’S WITNESSES are known worldwide for their persistence in talking to people everywhere about Jehovah God and his Kingdom. They also have the reputation of being a people who hold to their beliefs despite all manner of opposition, even death.

“The principal victims of religious persecution in the United States in the twentieth century were the Jehovah’s Witnesses,” says the book The Court and the Constitution, by Archibald Cox (1987). “Jehovah’s Witnesses . . . have been harassed and persecuted by governments the world over,” states Tony Hodges. “In Nazi Germany they were rounded up and sent to concentration camps. During the Second World War, the [Watch Tower] Society was banned in Australia and Canada. . . . Now [in the 1970’s] the Jehovah’s Witnesses are being hounded in Africa.”—Jehovah’s Witnesses in Africa, 1985 Edition.

Why the persecution? What is the objective of the preaching? Have Jehovah’s Witnesses really been commissioned by God? Why would Jehovah have witnesses anyway—and imperfect human witnesses at that? The answers have to do with issues being tried in a universal court case—by far the most crucial case ever to be argued. We must examine these issues in order to understand why Jehovah has witnesses and why these witnesses are willing to endure even the most intense opposition.

Jehovah’s Sovereignty Challenged

These vital issues involve the rightfulness of the sovereignty, or supreme rulership, of Jehovah God. He is the Universal Sovereign by reason of his Creatorship, his Godship, and his Almightiness. (Gen. 17:1; Ex. 6:3; Rev. 4:11) He thus has rightful domination over everything in heaven and on earth. (1 Chron. 29:12, ftn.) But he always administers his sovereignty in love. (Compare Jeremiah 9:24.) What, then, does he ask in return from his intelligent creatures? That they love him and show appreciation for his sovereignty. (Ps. 84:10) Yet, thousands of years ago a challenge was hurled against Jehovah’s rightful sovereignty. How? By whom? Genesis, the first book of the Bible, sheds light on the matter.

It reports that God created the first human pair, Adam and Eve, and gave them a beautiful garden home. He also laid this command upon them: “From every tree of the garden you may eat to satisfaction. But as for the tree of the knowledge of good and bad you must not eat from it, for in the day you eat from it you will positively die.” (Gen. 2:16, 17) What was “the tree of the knowledge of good and bad,” and what would eating of its fruit signify?

It was a literal tree, but God employed it for a symbolic purpose. Because he called it “the tree of the knowledge of good and bad” and because he commanded that the first human pair not eat from it, the tree fittingly symbolized God’s right to determine for humans what is “good” (pleasing to God) and what is “bad” (displeasing to God). The presence of this tree thus tested man’s respect for God’s sovereignty. Sadly, the first human pair disobeyed God and ate of the forbidden fruit. They failed this simple yet profound test of obedience and appreciation.—Gen. 3:1-6.

This seemingly small act constituted rebellion against Jehovah’s sovereignty. How so? Understanding the way we humans are made is a key to understanding the significance of what Adam and Eve did. When Jehovah created the first human pair, he gave them a remarkable gift—free will. Complementing this gift, Jehovah gave them mental abilities that included the powers of perception, reason, and judgment. (Heb. 5:14) They were not like mindless robots; nor were they like animals, which act mainly on instinct. Their freedom, though, was relative, subject to the rule of God’s laws. (Compare Jeremiah 10:23, 24.) Adam and Eve chose to eat of the forbidden fruit. They thus abused their freedom. What led them to this course?

The Bible explains that a spirit creature of God had taken a willful course of opposition and resistance to God. This one, who later came to be known as Satan, spoke through a serpent in Eden and led Eve and, through her, Adam away from subjection to God’s sovereignty. (Rev. 12:9) By eating of the tree, Adam and Eve placed their judgment above God’s, indicating that they wanted to judge for themselves what is good and what is bad.—Gen. 3:22.

The issue thus raised was, Does Jehovah have the right to rule humankind, and does he exercise his sovereignty in the best interests of his subjects? This issue was clearly implied by the Serpent’s words to Eve: “Is it really so that God said you must not eat from every tree of the garden?” The implication was that God was wrongfully withholding something good from the woman and her husband.—Gen. 3:1.

The rebellion in Eden raised another issue: Can humans under test be faithful to God? This related issue was put in clear focus 24 centuries later in connection with faithful Job. Satan, the ‘voice’ behind the serpent, challenged Jehovah to His face, saying: “Is it for nothing that Job has feared God?” Satan charged: “Have not you yourself put up a hedge about him and about his house and about everything that he has all around? The work of his hands you have blessed, and his livestock itself has spread abroad in the earth.” Satan thus intimated that Job’s uprightness was motivated by self-interest. He further charged: “Skin in behalf of skin, and everything that a man has he will give in behalf of his soul.” Since, as Jehovah had noted, ‘there was no one like Job in the earth,’ Satan was really claiming that he could turn any servant of God away from Him. (Job 1:8-11; 2:4) All of God’s servants were thus indirectly challenged regarding their integrity and loyalty to His sovereignty.

Once raised, the issues had to be settled. The passage of time—about 6,000 years now—and the miserable failure of human governments clearly demonstrate that humans need God’s sovereignty. But do they want it? Are there humans who will manifest heartfelt recognition of Jehovah’s righteous sovereignty? Yes! Jehovah has his witnesses! But before we consider their testimony, let us first examine what is involved in being a witness.

What It Means to Be a Witness

The original-language words translated “witness” provide insight into what it means to be a witness for Jehovah. In the Hebrew Scriptures, the noun rendered “witness” (ʽedh) is derived from a verb (ʽudh) meaning “return” or “repeat, do again.” Regarding the noun (ʽedh), the Theological Wordbook of the Old Testament says: “A witness is one, who by reiteration, emphatically affirms his testimony. The word [ʽedh] is at home in the language of the court.” A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English adds: “The orig[inal] meaning [of the verb ʽudh] prob[ably] was ‘he said repeatedly and forcefully.’”

In the Christian Scriptures, the Greek words rendered “witness” (marʹtys) and “bear witness” (mar·ty·reʹo) also had a legal connotation, although in time they took on a broader meaning. According to the Theological Dictionary of the New Testament, “the concept of witness [is used] both in the sense of witness to ascertainable facts and also in that of witness to truths, i.e., the making known and confessing of convictions.” So a witness relates facts from direct personal knowledge, or he proclaims views or truths of which he is convinced.a

The faithful course of first-century Christians carried the meaning of “witness” a step farther. Many of those early Christians witnessed under persecution and in the face of death. (Acts 22:20; Rev. 2:13) As a result, by about the second century C.E., the Greek word for witness (marʹtys, from which is also derived the word “martyr”) acquired the meaning that applied to persons who were willing to “seal the seriousness of their witness or confession by death.” They were not called witnesses because they died; they died because they were loyal witnesses.

Who, then, were the early witnesses of Jehovah? Who were willing to proclaim “repeatedly and forcefully”—in words and by the way they lived—that Jehovah is the rightful, worthy Sovereign? Who were willing to maintain integrity to God, even to death?

Early Witnesses of Jehovah

The apostle Paul says: “We have so great a cloud [Gr., neʹphos, denoting a cloud mass] of witnesses surrounding us.” (Heb. 12:1) This ‘cloud mass’ of witnesses began forming shortly after rebellion against God’s sovereignty in Eden.

At Hebrews 11:4, Paul identifies Abel as the first witness of Jehovah, saying: “By faith Abel offered God a sacrifice of greater worth than Cain, through which faith he had witness borne to him that he was righteous, God bearing witness respecting his gifts; and through it he, although he died, yet speaks.” In what way did Abel serve as a witness for Jehovah? The answer centers around why Abel’s sacrifice was of “greater worth” than Cain’s.

Put simply, Abel made the right offering with the right motive and backed it up by right works. As his gift, he gave a blood sacrifice representing the life of the firstlings of his flock—whereas Cain offered lifeless produce. (Gen. 4:3, 4) Cain’s sacrifice lacked the motivation of faith that made Abel’s offering acceptable. Cain needed to modify his worship. Instead, he manifested his bad heart attitude by rejecting God’s counsel and warning and by murdering faithful Abel.—Gen. 4:6-8; 1 John 3:11, 12.

Abel displayed the faith that his parents lacked. By his faithful course, he made known his conviction that Jehovah’s sovereignty is righteous and worthy. During the century or so that he lived, Abel demonstrated that a man can be faithful to God to the point of sealing his testimony by death. And Abel’s blood continues to ‘speak,’ for the inspired record of his martyrdom was preserved in the Bible for future generations!

About five centuries after Abel’s death, Enoch began ‘walking with God,’ pursuing a course in harmony with Jehovah’s standards of good and bad. (Gen. 5:24) By then, rejection of God’s sovereignty had led to a proliferation of ungodly practices among humankind. Enoch was convinced that the Supreme Sovereign would act against ungodly persons, and God’s spirit moved him to proclaim their future destruction. (Jude 14, 15) Enoch remained a faithful witness even to death, for Jehovah “took him,” apparently sparing him a violent death at the hands of his enemies. (Heb. 11:5) Enoch’s name could thus be added to the growing list of the ‘great cloud of witnesses’ of pre-Christian times.

A spirit of ungodliness continued to pervade human affairs. During the lifetime of Noah, who was born about 70 years after Enoch’s death, angelic sons of God came to the earth, evidently materializing in human form, and cohabited with attractive women. The offspring they produced were known as Nephilim; they were giants among men. (Gen. 6:1-4) What was the result of this unnatural union of spirit creatures with humans and of the hybrid race thus produced? The inspired record answers: “Consequently Jehovah saw that the badness of man was abundant in the earth and every inclination of the thoughts of his heart was only bad all the time. So God saw the earth and, look! it was ruined, because all flesh had ruined its way on the earth.” (Gen. 6:5, 12) How sad that the earth, God’s footstool, was “full of violence.”—Gen. 6:13; Isa. 66:1.

In contrast, “Noah was a righteous man,” one who “proved himself faultless among his contemporaries.” (Gen. 6:9) He demonstrated his submission to God’s sovereignty by doing ‘just as God commanded.’ (Gen. 6:22) Acting in faith, he “constructed an ark for the saving of his household.” (Heb. 11:7) But Noah was more than a builder; as “a preacher [or herald] of righteousness,” he warned of the coming destruction. (2 Pet. 2:5) Despite Noah’s bold witnessing, however, that wicked generation “took no note until the flood came and swept them all away.”—Matt. 24:37-39.

Following Noah’s day, Jehovah had witnesses among the post-Flood patriarchs. Abraham, Isaac, Jacob, and Joseph are mentioned as an early part of the cloud of pre-Christian witnesses. (Heb. 11:8-22; 12:1) They demonstrated their support of Jehovah’s sovereignty, doing so by keeping integrity. (Gen. 18:18, 19) They thus contributed to the sanctification of Jehovah’s name. Rather than seek security in some earthly kingdom, they “publicly declared that they were strangers and temporary residents in the land,” in faith “awaiting the city having real foundations, the builder and maker of which city is God.” (Heb. 11:10, 13) They accepted Jehovah as their Ruler, anchoring their hope in the promised heavenly Kingdom as an expression of his rightful sovereignty.

In the 16th century B.C.E., Abraham’s descendants were slaves needing deliverance from Egyptian bondage. It was then that Moses and his brother Aaron became key figures in a ‘battle of the gods.’ They appeared before Pharaoh and delivered Jehovah’s ultimatum: “Send my people away.” But proud Pharaoh hardened his heart; he did not want to lose a great nation of slave workers. “Who is Jehovah,” he replied, “so that I should obey his voice to send Israel away? I do not know Jehovah at all and, what is more, I am not going to send Israel away.” (Ex. 5:1, 2) By that disdainful response, Pharaoh, who was believed to be a living god himself, refused to recognize Jehovah’s Godship.

The issue of godship having been raised, Jehovah now proceeded to prove that he is the true God. Pharaoh, through his magic-practicing priests, summoned the combined power of the gods of Egypt in defiance of Jehovah’s power. But Jehovah sent ten plagues, each announced by Moses and Aaron, to demonstrate his dominion over earth’s elements and creatures as well as his supremacy over Egypt’s gods. (Ex. 9:13-16; 12:12) Following the tenth plague, Jehovah brought Israel out of Egypt by “a strong hand.”—Ex. 13:9.

It took much courage and faith for Moses, the ‘meekest of all men,’ to appear before Pharaoh, not once, but many times. (Num. 12:3) Moses, however, never watered down the message that Jehovah commanded him to deliver to Pharaoh. Not even the threat of death could silence his testimony! (Ex. 10:28, 29; Heb. 11:27) Moses was a witness in the true sense of the word; he testified “repeatedly and forcefully” to the Godship of Jehovah.

Following that deliverance from Egypt in 1513 B.C.E., Moses wrote the book of Genesis. Thus began a new era—the era of Bible writing. Since Moses evidently wrote the book of Job, he had some discernment of the issue between God and Satan. But as Bible writing progressed, the issues involving God’s sovereignty and man’s integrity would be put clearly on the record; thus all concerned could gain full knowledge of the great issues involved. Meanwhile, in 1513 B.C.E., Jehovah laid the groundwork for producing a nation of witnesses.

A Nation of Witnesses

In the third month after their leaving Egypt, Jehovah brought the Israelites into an exclusive covenant relationship with him, making them his “special property.” (Ex. 19:5, 6) Through Moses, he now dealt with them as a nation, giving them a theocratic government founded on the Law covenant as their national constitution. (Isa. 33:22) They were Jehovah’s chosen people, organized to represent him as their Sovereign Lord.

However, in the centuries that followed, the nation did not always acknowledge Jehovah’s sovereignty. After becoming settled in the Promised Land, Israel at times fell away to worshiping the demonistic gods of the nations. Because of their failure to obey him as rightful Sovereign, Jehovah allowed them to be plundered, and thus it appeared that the gods of the nations were stronger than Jehovah. (Isa. 42:18-25) But in the eighth century B.C.E., Jehovah openly challenged the gods of the nations in order to clear up that misimpression and settle the question, Who is the true God?

Through the prophet Isaiah, Jehovah issued the challenge: “Who is there among them [the gods of the nations] that can tell this [prophesy accurately]? Or can they cause us to hear even the first things [that is, things in advance]? Let them [as gods] furnish their witnesses, that they may be declared righteous, or let them [the peoples of the nations] hear and say, ‘It is the truth!’” (Isa. 43:9) Yes, let the gods of the nations furnish witnesses who could testify regarding the prophecy of their gods, “It is the truth!” But none of such gods could produce true witnesses to their godship!

Jehovah made clear to Israel their responsibility in settling the question, Who is the true God? He said: “You are my witnesses, . . . even my servant whom I have chosen, in order that you may know and have faith in me, and that you may understand that I am the same One. Before me there was no God formed, and after me there continued to be none. I—I am Jehovah, and besides me there is no savior. I myself have told forth and have saved and have caused it to be heard, when there was among you no strange god. So you are my witnesses, . . . and I am God.”—Isa. 43:10-12.

So Jehovah’s people Israel constituted a nation of witnesses. They could emphatically affirm Jehovah’s rightful, worthy sovereignty. On the basis of their past experiences, they could proclaim with conviction that Jehovah is the Great Deliverer of his people and the God of true prophecy.

Witnessing Concerning the Messiah

Despite the abundant testimony of that ‘cloud mass’ of pre-Christian witnesses, God’s side of the issues was not completely settled. Why not? Because at God’s own appointed time, after it has been clearly demonstrated that humans need Jehovah’s rulership and that they cannot rule successfully on their own, Jehovah must execute judgment upon all who refuse to respect his rightful authority. Furthermore, the issues raised reach far beyond the human sphere. Since an angel had rebelled in Eden, the question of integrity to God’s sovereignty reached up to and involved God’s heavenly creatures. Hence, Jehovah purposed for a spirit son to come to the earth, where Satan would have full opportunity to put him to the test. That spirit son would be given the opportunity to settle, in a perfect way, the question, Will anyone be faithful to God under whatever trial may be brought against him? Having thus proved his loyalty, this son of God would be empowered as Jehovah’s great vindicator, who would destroy the wicked and fully accomplish God’s original purpose regarding the earth.

But how would this one be identified? In Eden, Jehovah had promised a “seed” that would bruise the serpentlike Adversary in the head and vindicate God’s sovereignty. (Gen. 3:15) Through the Hebrew prophets, Jehovah provided many details about that Messianic “seed”—his background and activities, even the time he would appear.—Gen. 12:1-3; 22:15-18; 49:10; 2 Sam. 7:12-16; Isa. 7:14; Dan. 9:24-27; Mic. 5:2.

By the middle of the fifth century B.C.E., with the completion of the Hebrew Scriptures, the prophecies were in place, waiting for the arrival of the Messiah to fulfill them. The testimony of this witness—in fact, God’s greatest witness—will be considered in the following chapter.

Chapter 2

Jesus Christ, the Faithful Witness

FOR some 4,000 years, a long line of pre-Christian witnesses had offered their testimony. But the issues involving God’s sovereignty and the integrity of his servants were far from settled. The time now arrived for the promised royal “seed,” the Messiah, to appear on earth.—Gen. 3:15.

Out of all of his millions of spirit sons, whom did Jehovah select for this assignment? All of them had witnessed what happened in Eden and were no doubt aware of the universal issues raised. But who was the most anxious to serve in clearing Jehovah’s name and vindicating his sovereignty? Who could provide the most conclusive answer to Satan’s challenge that no one would maintain integrity to God’s sovereignty under test? The one Jehovah selected was his Firstborn, his only-begotten Son, Jesus.—John 3:16; Col. 1:15.

Jesus eagerly and humbly accepted this assignment, although it meant leaving the heavenly home he had shared with his Father longer than anyone else. (John 8:23, 58; Phil. 2:5-8) His motive? Deep love for Jehovah and a zealous desire to see His name cleared of all reproach. (John 14:31) Jesus also acted out of love for humankind. (Prov. 8:30, 31; compare John 15:13.) His birth on earth, in early autumn of the year 2 B.C.E., was made possible by holy spirit—by means of which Jehovah transferred Jesus’ life from heaven to the womb of the Jewish virgin Mary. (Matt. 1:18; Luke 1:26-38) Jesus was thus born into the nation of Israel.—Gal. 4:4.

More than any other Israelite, Jesus knew that he had to be a witness of Jehovah. Why? He was a member of the nation to which Jehovah by the prophet Isaiah had said: “You are my witnesses.” (Isa. 43:10) In addition to that, at Jesus’ baptism in the Jordan River in 29 C.E., Jehovah anointed him with holy spirit. (Matt. 3:16) Thus Jesus was empowered, as he later testified, to “proclaim the year of goodwill on the part of Jehovah.”—Isa. 61:1, 2; Luke 4:16-19.

Jesus faithfully carried out his assignment and became Jehovah’s greatest witness ever on earth. With every right, then, the apostle John, who stood near Jesus at the time of his death, calls Jesus “the Faithful Witness.” (Rev. 1:5) And at Revelation 3:14, the glorified Jesus calls himself “the Amen” and “the faithful and true witness.” What testimony did this “Faithful Witness” offer?

‘Bearing Witness to the Truth’

When on trial before Roman governor Pilate, Jesus stated: “For this I have been born, and for this I have come into the world, that I should bear witness to the truth. Everyone that is on the side of the truth listens to my voice.” (John 18:37) To what truth did Jesus bear witness? It was God’s truth, the revelation of Jehovah’s eternal purposes.—John 18:33-36.

How, though, did Jesus bear witness to this truth? The Greek verb for “bear witness to” also means “declare, confirm, testify favorably, speak well (of), approve (of).” In ancient Greek papyri, the common occurrence of another form of the verb (mar·ty·roʹ) was after a signature, such as in business transactions. By his ministry, then, Jesus had to confirm God’s truth. This certainly required that he declare, or preach, that truth to others. However, much more than talking was needed.

“I am . . . the truth,” Jesus said. (John 14:6) Yes, he lived in such a way as to fulfill God’s truth. God’s purpose in connection with the Kingdom and its Messianic Ruler had been spelled out in prophecy. Jesus, by his entire earthly life course, which culminated in his sacrificial death, fulfilled all the things prophesied about him. He thus confirmed and guaranteed the truth of Jehovah’s prophetic word. For this reason the apostle Paul could say: “No matter how many the promises of God are, they have become Yes by means of him. Therefore also through him is the ‘Amen’ [meaning, “so be it,” or “surely”] said to God for glory through us.” (2 Cor. 1:20) Yes, Jesus is the one in whom God’s promises find fulfillment.—Rev. 3:14.

Bearing Witness to God’s Name

Jesus taught his followers to pray: “Our Father in the heavens, let your name be sanctified [or, “be held sacred; be treated as holy”].” (Matt. 6:9, ftn.) On the final night of his earthly life, in prayer to his heavenly Father, Jesus also said: “I have made your name manifest to the men you gave me out of the world. They were yours, and you gave them to me, and they have observed your word. And I have made your name known to them and will make it known, in order that the love with which you loved me may be in them and I in union with them.” (John 17:6, 26) This, in fact, was Jesus’ primary purpose in coming to earth. What was involved in his making God’s name known?

Jesus’ followers already knew and used God’s name. They saw and read it in the Hebrew Bible scrolls available in their synagogues. They also saw and read it in the Septuagint—a Greek translation of the Hebrew Scriptures, which they used in teaching and writing. If they knew the divine name, in what sense did Jesus make it manifest, or known, to them?

In Bible times, names were not mere labels. Says A Greek-English Lexicon of the New Testament, by J. H. Thayer: “The name of God in the N[ew] T[estament] is used for all those qualities which to his worshippers are summed up in that name, and by which God makes himself known to men.” Jesus made known God’s name not just by using it but by revealing the Person behind the name—his purposes, activities, and qualities. As the one ‘who had been in the bosom position with the Father,’ Jesus could explain the Father in a way that no one else could. (John 1:18) Moreover, so perfectly did Jesus reflect his Father that Jesus’ disciples could ‘see’ the Father in the Son. (John 14:9) By what he said and did, Jesus bore witness to God’s name.

He Witnessed About God’s Kingdom

As “the Faithful Witness,” Jesus was outstandingly a proclaimer of God’s Kingdom. He emphatically said: “I must declare the good news of the kingdom of God, because for this I was sent forth.” (Luke 4:43) He proclaimed that heavenly Kingdom throughout Palestine, covering hundreds of miles on foot. He preached wherever there were people who would listen: at lakeshores, on hillsides, in cities and villages, in synagogues and the temple, in the marketplaces, and at the people’s homes. But Jesus knew that there was a limit to the area he could cover and the number of people to whom he could witness. (Compare John 14:12.) So with a view to covering the world field, Jesus trained and sent out his disciples to be proclaimers of the Kingdom.—Matt. 10:5-7; 13:38; Luke 10:1, 8, 9.

Jesus was a hardworking, zealous witness, and he did not allow himself to be sidetracked. Although he showed personal concern for the needs of the people, he did not get so wrapped up in doing things that would bring short-term relief that he neglected his God-given assignment of pointing people to the lasting solution to their problems—God’s Kingdom. On one occasion, after he miraculously fed about 5,000 men (perhaps well over 10,000 people counting also women and children), a group of Jews wanted to seize him and make him an earthly king. What did Jesus do? He “withdrew again into the mountain all alone.” (John 6:1-15; compare Luke 19:11, 12; Acts 1:6-9.) Although he performed many miracles of healing, Jesus was not primarily known as the Miracle Worker, but, rather, he was recognized by both believers and unbelievers as “Teacher.”—Matt. 8:19; 9:11; 12:38; 19:16; 22:16, 24, 36; John 3:2.

Clearly, bearing witness to God’s Kingdom was the most important work that Jesus could do. It is Jehovah’s will that everyone know what His Kingdom is and how it will fulfill His purposes. It is very dear to His heart, for it is the means by which He will sanctify His name, clearing it of all reproach. Jesus knew that, and so he made that Kingdom the theme of his preaching. (Matt. 4:17) By sharing wholeheartedly in proclaiming it, Jesus upheld Jehovah’s rightful sovereignty.

A Witness Faithful Even to Death

No one could love Jehovah and His sovereignty more than Jesus does. As “the firstborn of all creation,” Jesus ‘fully knew’ the Father from his intimate association with him as a spirit creature in the heavens. (Col. 1:15; Matt. 11:27) He had willingly subjected himself to God’s sovereignty during countless ages of time prior to the creation of the first man and woman. (Compare John 8:29, 58.) How deeply hurt he must have felt when Adam and Eve turned their backs on God’s sovereignty! Yet, he patiently waited in the heavens for some 4,000 years, and then, at last, the time arrived for him to serve as Jehovah’s greatest witness ever on earth!

Jesus was fully aware that the universal issues directly involved him. It might have appeared that Jehovah had put a hedge about him. (Compare Job 1:9-11.) True, he had demonstrated his faithfulness and devotion in the heavens, but would he maintain integrity as a human on earth under any type of test? Could he resist Satan in a setting in which his enemy apparently had the upper hand?

The serpentlike Adversary wasted no time. Shortly after Jesus’ baptism and anointing, Satan tempted him to display selfishness, to elevate himself, and, finally, to reject his Father’s sovereignty. But Jesus’ unequivocal statement to Satan, “It is Jehovah your God you must worship, and it is to him alone you must render sacred service,” showed where he stood on the issues. How unlike Adam!—Matt. 4:1-10.

The course appointed for Jesus meant suffering and death, and Jesus well knew this. (Luke 12:50; Heb. 5:7-9) Nevertheless, “when he found himself in fashion as a man, he humbled himself and became obedient as far as death, yes, death on a torture stake.” (Phil. 2:7, 8) Jesus thereby proved Satan a monstrous liar, completely settling the question, Will anyone maintain integrity to God’s sovereignty if Satan is allowed to put him to the test? But Jesus’ death accomplished much more.

By his death on the torture stake, Jesus also gave “his soul a ransom in exchange for many.” (Matt. 20:28; Mark 10:45) His perfect human life had sacrificial value. Jesus’ sacrificing his life not only makes it possible for us to receive forgiveness of sins but also opens to us the opportunity for eternal life on a paradise earth, in harmony with God’s original purpose.—Luke 23:43; Acts 13:38, 39; Heb. 9:13, 14; Rev. 21:3, 4.

Jehovah proved his love for and approval of Jesus as “the Faithful Witness” by raising him from the dead on the third day. This confirmed that the witness Jesus had given pertaining to the Kingdom was true. (Acts 2:31-36; 4:10; 10:36-43; 17:31) After remaining in the vicinity of the earth for 40 days, during which time he appeared to his apostles on numerous occasions, Jesus ascended to heaven.—Acts 1:1-3, 9.

Jesus had indicated that the establishment of the Messianic Kingdom of God would be in the far distant future. (Luke 19:11-27) That event would also mark the start of Jesus’ “presence and of the conclusion of the system of things.” (Matt. 24:3) But how could his followers on earth discern when these things would occur? Jesus gave them a “sign”—a composite sign made up of many evidences, including wars, earthquakes, food shortages, pestilences, and an increasing of lawlessness. A significant part of that sign would also be that the good news of the Kingdom would be preached throughout the inhabited earth as a witness to all nations. All the features of that remarkable sign can be observed in our day, indicating that we are living in the time of Jesus’ presence as heavenly King and of the conclusion of the system of things.a—Matt. 24:3-14.

What, though, about Jesus’ followers? During this time of Jesus’ presence, individuals adhering to many different churches claim to follow Christ. (Matt. 7:22) Yet, the Bible says there is but “one faith.” (Eph. 4:5) So how can you identify the true Christian congregation, the one that has God’s approval and direction? You can do so by examining what the Scriptures say about the first-century Christian congregation and then seeing who today follow that same pattern.

[Footnote]

[Blurb on page 20]

‘Born to bear witness to the truth’

[Blurb on page 21]

Jesus made the Kingdom of God the theme of his preaching

[Blurb on page 22]

Jesus Christ was the greatest witness of Jehovah ever on earth

[Full-page picture on page 23]

Chapter 3

Christian Witnesses of Jehovah in the First Century

“YOU will be witnesses of me . . . to the most distant part of the earth.” (Acts 1:8) With those parting words, Jesus commissioned his disciples to be witnesses. But witnesses of whom? “Witnesses of me,” said Jesus. Do these words mean that they were not to be witnesses of Jehovah? Far from it!

Actually, Jesus’ disciples were given an unprecedented privilege—that of being witnesses of both Jehovah and Jesus. As faithful Jews, Jesus’ early disciples were already witnesses of Jehovah. (Isa. 43:10-12) But now they were to witness also concerning Jesus’ vital role in sanctifying Jehovah’s name by means of His Messianic Kingdom. Their thus bearing witness to Jesus was with Jehovah’s glory in view. (Rom. 16:25-27; Phil. 2:9-11) They testified that Jehovah had not lied, that after more than 4,000 years he had at last raised up the long-promised Messiah, or Christ!

Christian witnesses of Jehovah in the first century were also given a unique responsibility—one that rests upon genuine Christians to this day.

“Go . . . Make Disciples”

After Jesus’ resurrection from the dead, he appeared to his disciples who had gathered at a mountain in Galilee. There, Jesus outlined their responsibility: “Go therefore and make disciples of people of all the nations, baptizing them in the name of the Father and of the Son and of the holy spirit, teaching them to observe all the things I have commanded you. And, look! I am with you all the days until the conclusion of the system of things.” (Matt. 28:19, 20) Consider what was involved in this weighty commission.

“Go,” said Jesus. But to whom? To “people of all the nations.” This was a new command, especially challenging for Jewish believers. (Compare Acts 10:9-16, 28.) Prior to Jesus’ day, Gentiles were welcomed when they came to Israel because of interest in true worship. (1 Ki. 8:41-43) Earlier in his ministry, Jesus had told the apostles to “go, preach,” but only to “the lost sheep of the house of Israel.” (Matt. 10:1, 6, 7) Now they were commanded to go to people of all nations. For what purpose?

“Make disciples,” commanded Jesus. Yes, his disciples were commissioned to make disciples of others. What does this involve? A disciple is a learner, a taught one—not just a pupil, however, but an adherent. A disciple accepts Jesus’ authority not just inwardly by believing in him but outwardly by obeying him. According to the Theological Dictionary of the New Testament, the Greek word rendered “disciple” (ma·the·tesʹ) “implies the existence of a personal attachment which shapes the whole life of the one described as [a disciple].”

“Teaching them,” added Jesus, “to observe all the things I have commanded you.” To develop a personal attachment to Jesus, a person must be taught to “observe all the things” Christ has commanded, including his command to preach the “good news of the kingdom.” (Matt. 24:14) Only in this way can he become a disciple in the true sense of the word. And only those who accept the teaching and become genuine disciples get baptized.

“I am with you,” Jesus assured them, “all the days until the conclusion of the system of things.” Jesus’ teaching is always relevant, never outmoded. On that basis, Christians to this very day are under obligation to make disciples of others.

A responsible commission was thus conferred upon Christ’s followers, namely, to do a disciple-making work among all nations. To make disciples of Christ, though, they had to witness concerning Jehovah’s name and Kingdom, for that is what their Exemplar, Jesus, had done. (Luke 4:43; John 17:26) Those who accepted Christ’s teaching and became disciples thus became Christian witnesses of Jehovah. Becoming a witness of Jehovah was a matter no longer of birth—into the Jewish nation—but of choice. Those who became witnesses did so because they loved Jehovah and sincerely wanted to submit to his sovereign rule.—1 John 5:3.

But did the Christian witnesses of Jehovah in the first century fulfill their commission to serve as witnesses of God and Christ and to ‘make disciples of people of all nations’?

“To the Most Distant Part of the Earth”

Shortly after giving his disciples their commission, Jesus returned to the heavenly courts of his Father. (Acts 1:9-11) Ten days later, on the day of Pentecost 33 C.E., the extensive disciple-making work got under way. Jesus poured out the promised holy spirit upon his waiting disciples. (Acts 2:1-4; compare Luke 24:49 and Acts 1:4, 5.) This filled them with zeal to preach about the resurrected Christ and his future return with Kingdom power.

True to Jesus’ instructions, those first-century disciples started their testifying about God and Christ right there in Jerusalem. (Acts 1:8) Taking the lead, at the Festival of Pentecost, the apostle Peter “bore thorough witness” to thousands of Jewish celebrators from many nations. (Acts 2:5-11, 40) Soon the number of believing men alone was about 5,000. (Acts 4:4; 6:7) Later, to the Samaritans, Philip declared “the good news of the kingdom of God and of the name of Jesus Christ.”—Acts 8:12.

But there was much more work to be done. Starting in 36 C.E., with the conversion of Cornelius, an uncircumcised Gentile, the good news began to spread to non-Jewish people of all nations. (Acts, chap. 10) In fact, so rapidly did it spread that by about 60 C.E., the apostle Paul could say that the good news had been “preached in all creation that is under heaven.” (Col. 1:23) Thus, by the end of the first century, Jesus’ faithful followers had made disciples throughout the Roman Empire—in Asia, Europe, and Africa!

Since the Christian witnesses of Jehovah in the first century accomplished so much in such a short time, the questions arise: Were they organized? If so, how?

Organization of the Christian Congregation

From the time of Moses onward, the Jewish nation was in a unique position—it served as the congregation of God. That congregation was highly organized by God under older men, heads, judges, and officers. (Josh. 23:1, 2) But the Jewish nation lost its privileged position because it rejected Jehovah’s Son. (Matt. 21:42, 43; 23:37, 38; Acts 4:24-28) On Pentecost 33 C.E., the Christian congregation of God replaced the congregation of Israel.a How was this Christian congregation organized?

Already on the day of Pentecost, the disciples were “devoting themselves to the teaching of the apostles,” indicating that they began with a unity based on teaching. From that first day, they met together “with one accord.” (Acts 2:42, 46) As the disciple-making work spread, congregations of believers began to form, first in Jerusalem and then outside Jerusalem. (Acts 8:1; 9:31; 11:19-21; 14:21-23) It was their custom to assemble together in public places as well as in private homes.—Acts 19:8, 9; Rom. 16:3, 5; Col. 4:15.

What kept the expanding Christian congregation from becoming a loose association of independent local congregations? They were united under one Leader. From the beginning, Jesus Christ was the appointed Lord and Head of the congregation, and he was recognized as such by all the congregations. (Acts 2:34-36; Eph. 1:22) From the heavens, Christ actively directed the affairs of his congregation on earth. How? By means of holy spirit and angels, put at his disposal by Jehovah.—Acts 2:33; compare Acts 5:19, 20; 8:26; 1 Pet. 3:22.

Christ had something else at his disposal for maintaining the unity of the Christian congregation—a visible governing body. At first, the governing body was made up of the faithful apostles of Jesus. Later, it included other older men of the Jerusalem congregation as well as the apostle Paul, even though he did not reside in Jerusalem. Each congregation recognized the authority of this central body of older men and looked to it for direction when organizational or doctrinal issues arose. (Acts 2:42; 6:1-6; 8:14-17; 11:22; 15:1-31) With what result? “Therefore, indeed, the congregations continued to be made firm in the faith and to increase in number from day to day.”—Acts 16:4, 5.

The governing body, under the direction of holy spirit, supervised the appointment of overseers and assistants, ministerial servants, to care for each congregation. These were men who met spiritual qualifications that applied in all the congregations, not merely standards set locally. (1 Tim. 3:1-13; Titus 1:5-9; 1 Pet. 5:1-3) Overseers were urged to follow the Scriptures and submit to the leading of holy spirit. (Acts 20:28; Titus 1:9) All in the congregation were encouraged to ‘be obedient to those taking the lead.’ (Heb. 13:17) In this way unity was maintained not only within each congregation but within the Christian congregation as a whole.

Even though some men held positions of responsibility, there was no clergy-laity distinction among the first-century Christian witnesses of Jehovah. They were all brothers; there was but one Leader, the Christ.—Matt. 23:8, 10.

Identified by Holy Conduct and Love

The testimony of the first-century witnesses of Jehovah was not limited to “the fruit of lips.” (Heb. 13:15) Discipleship shaped the entire life of a Christian witness. Hence, not only did those Christians proclaim their beliefs but their beliefs transformed their lives. They put away the old personality with its sinful practices and endeavored to clothe themselves with the new personality created according to God’s will. (Col. 3:5-10) They were truthful and honest, as well as hardworking and dependable. (Eph. 4:25, 28) They were morally clean—sexual immorality was strictly prohibited. So were drunkenness and idolatry. (Gal. 5:19-21) For good reason, then, Christianity became known as “The Way,” a way or manner of life that centered around faith in Jesus, following closely in his footsteps.—Acts 9:1, 2; 1 Pet. 2:21, 22.

One quality, though, stands out above all others—love. The early Christians demonstrated loving concern for the needs of fellow believers. (Rom. 15:26; Gal. 2:10) They loved one another not as themselves but more than themselves. (Compare Philippians 2:25-30.) They were willing even to die for one another. But this was not surprising. Was not Jesus willing to die for them? (John 15:13; compare Luke 6:40.) He could tell his disciples: “I am giving you a new commandment, that you love one another; just as I have loved you, that you also love one another. By this all will know that you are my disciples, if you have love among yourselves.” (John 13:34, 35) Christ commanded that his followers show such self-sacrificing love; and this command his first-century disciples closely observed.—Matt. 28:20.

“No Part of the World”

To fulfill their responsibility to make disciples and to be witnesses of God and Christ, first-century Christians could not allow themselves to be distracted by worldly affairs; they had to keep their commission in clear focus. Jesus certainly had done so. To Pilate he said: “My kingdom is no part of this world.” (John 18:36) And to his disciples he plainly stated: “You are no part of the world.” (John 15:19) Like Jesus, then, the early Christians kept separate from the world; they did not get involved in politics or wars. (Compare John 6:15.) Neither did they get caught up in the ways of the world—its eager pursuit of material things and its overindulgence in pleasure.—Luke 12:29-31; Rom. 12:2; 1 Pet. 4:3, 4.

Because they kept separate from the world, the first-century Christian witnesses were a distinctive people. Notes historian E. G. Hardy in his book Christianity and the Roman Government: “The Christians were strangers and pilgrims in the world around them; their citizenship was in heaven; the kingdom to which they looked was not of this world. The consequent want of interest in public affairs came thus from the outset to be a noticeable feature in Christianity.”

Persecuted for Righteousness’ Sake

“A slave is not greater than his master,” warned Jesus. “If they have persecuted me, they will persecute you also.” (John 15:20) Before his death on the torture stake, Jesus suffered severe persecution. (Matt. 26:67; 27:26-31, 38-44) And true to his warning, his disciples soon experienced similar treatment. (Matt. 10:22, 23) But why?

It did not take long for the early Christians to be noticed by others. They were people with high principles of morality and integrity. They carried out a disciple-making work with outspokenness and zeal; as a result, literally thousands of persons abandoned false religious systems and became Christians. These refused to get involved in worldly affairs. They would not join in worship of the emperor. It is not surprising, then, that they quickly became the target of vicious persecution instigated by false religious leaders and misinformed political rulers. (Acts 12:1-5; 13:45, 50; 14:1-7; 16:19-24) These, though, were only the human agents of the real persecutor—“the original serpent,” Satan. (Rev. 12:9; compare Revelation 12:12, 17.) His objective? The suppression of Christianity and its bold witnessing.

But no amount of persecution could shut the mouths of the first-century Christian witnesses of Jehovah! They had received their commission to preach from God through Christ, and they were determined to obey God rather than men. (Acts 4:19, 20, 29; 5:27-32) They relied on Jehovah’s strength, confident that he would reward his loyal witnesses for their endurance.—Matt. 5:10; Rom. 8:35-39; 15:5.

History confirms that persecution by authorities of the Roman Empire failed to stamp out the early Christian witnesses of Jehovah. Says Josephus, a Jewish historian of the first century C.E.: “And the tribe of the Christians, so called after [Jesus], has still to this day [about 93 C.E.] not disappeared.”—Jewish Antiquities, XVIII, 64 (iii, 3).

The record of the testimony of the Christian witnesses of Jehovah in the first century thus reveals several clearly identifiable characteristics: They boldly and zealously fulfilled their commission to witness concerning God and Christ and to do a disciple-making work; they had an organizational structure in which all were brothers, with no clergy-laity distinction; they held to high principles of morality and loved one another; they kept separate from worldly ways and affairs; and they were persecuted for righteousness’ sake.

By the end of the first century, though, the one united Christian congregation was threatened by a grave and insidious danger.

[Footnote]

[Blurb on page 26]

New disciples were to be, not mere passive believers, but obedient followers

[Blurb on page 27]

Becoming a witness of Jehovah was a matter no longer of birth but of choice

[Blurb on page 28]

By the end of the first century, the Christian witnesses of Jehovah had made disciples in Asia, Europe, and Africa!

[Blurb on page 29]

There was no clergy-laity distinction among the first-century Christians

[Box on page 27]

Christianity Spread Through Zealous Preaching

Fired by a zeal that could not be quenched, the early Christian witnesses of Jehovah exercised the greatest vigor in giving the good news the widest possible proclamation. Edward Gibbon, in “The Decline and Fall of the Roman Empire,” notes that the “zeal of the Christians . . . diffused them through every province and almost every city of the [Roman] empire.” Says Professor J. W. Thompson in “History of the Middle Ages”: “Christianity had spread with remarkable rapidity over the Roman world. By the year 100 probably every province that bordered the Mediterranean had a Christian community within it.”

[Box on page 30]

‘The Triumphs of Christianity’

Extra-Biblical sources confirm the fine conduct and love that characterized the early Christians. Historian John Lord stated: “The true triumphs of Christianity were seen in making good men of those who professed her doctrines. . . . We have testimony to their blameless lives, to their irreproachable morals, to their good citizenship, and to their Christian graces.”—“The Old Roman World.”

[Picture on page 31]

A central governing body helped to provide direction for the congregations, but they all looked to Christ as their one Leader

[Picture on page 32]

Early Christians were the target of vicious persecution

Chapter 4

The Great Apostasy Develops

“ONE Lord, one faith.” (Eph. 4:5) When the apostle Paul under inspiration penned those words (about 60-61 C.E.), there was but one Christian faith. Yet, today we see a profusion of denominations, sects, and cults that claim to be Christian, though they teach conflicting doctrines and hold to different standards of conduct. What a far cry from the one united Christian congregation that started on Pentecost 33 C.E.! How did these divisions come about? For the answer, we must go back to the first century of our Common Era.

From the very beginning, the Adversary, Satan, tried to silence the testimony of the Christian witnesses of Jehovah by bringing upon them persecution from those outside the congregation. (1 Pet. 5:8) First it came from the Jews and then from the Gentile Roman Empire. The early Christians successfully endured all manner of opposition. (Compare Revelation 1:9; 2:3, 19.) But the Adversary did not give up. If he could not silence them by pressure from those on the outside, why not corrupt them from within? While the Christian congregation was still in its infancy, its very existence was threatened by an internal enemy—apostasy.a

Apostasy, however, did not creep into the congregation unannounced. As Head of the congregation, Christ saw to it that his followers were warned in advance.—Col. 1:18.

“There Will . . . Be False Teachers Among You”

“Be on the watch,” cautioned Jesus, “for the false prophets that come to you in sheep’s covering.” (Matt. 7:15) Jesus knew that Satan would try to divide and corrupt His followers. So from early in his ministry, he warned them about false teachers.

From where would these false teachers come? “From among you yourselves,” said the apostle Paul about 56 C.E., when speaking to overseers of Ephesus. Yes, from within the congregation, men would “rise and speak twisted things to draw away the disciples after themselves.” (Acts 20:29, 30) Such self-seeking apostates would not be content to make their own disciples; they would endeavor “to draw away the disciples,” that is, Christ’s disciples.

The apostle Peter (about 64 C.E.) also foretold internal corruption and even described the way such apostates would operate: “There will . . . be false teachers among you. These very ones will quietly bring in destructive sects . . . With covetousness they will exploit you with counterfeit words.” (2 Pet. 2:1, 3) Like spies or traitors in an enemy’s camp, the false teachers, though arising from within the congregation, would infiltrate their corrupting views in a secret or camouflaged way.

These warnings of Jesus and his apostles were not in vain. Internal opposition had small beginnings, but it surfaced early in the Christian congregation.

“Already at Work”

Less than 20 years after Jesus’ death, the apostle Paul indicated that efforts of Satan to cause division and turn men away from the true faith were “already at work.” (2 Thess. 2:7) As early as about 49 C.E., in a letter sent out to the congregations, the governing body noted: “We have heard that some from among us have caused you trouble with speeches, trying to subvert your souls, although we did not give them any instructions.” (Acts 15:24) So some within the congregation were vocal about their opposing viewpoint—in this case evidently over the issue of whether Gentile Christians needed to get circumcised and observe the Mosaic Law.—Acts 15:1, 5.

As the first century progressed, divisive thinking spread like gangrene. (Compare 2 Timothy 2:17.) By about 51 C.E., some in Thessalonica were wrongly predicting that “the presence” of the Lord Jesus was imminent. (2 Thess. 2:1, 2) By about 55 C.E., some in Corinth had rejected the clear Christian teaching regarding the resurrection of the dead. (1 Cor. 15:12) About 65 C.E., others said that the resurrection had already taken place, it being of a symbolic kind that living Christians experience.—2 Tim. 2:16-18.

There are no inspired records as to what took place within the Christian congregation during the next 30 years. But by the time the apostle John wrote his letters (about 98 C.E.), there were “many antichrists”—persons who denied that “Jesus is the Christ” and that Jesus is the Son of God who came “in the flesh.”—1 John 2:18, 22; 4:2, 3.

For over 60 years, the apostles had ‘acted as a restraint,’ endeavoring to hold back the tide of apostasy. (2 Thess. 2:7; compare 2 John 9, 10.) But as the Christian congregation was about to enter the second century, the last surviving apostle, John, died, about 100 C.E. The apostasy that had slowly begun to creep into the congregation was now ready to burst forth unrestrained, with devastating organizational and doctrinal repercussions.

Clergy and Laity

“All you are brothers,” Jesus had said to his disciples. “Your Leader is one, the Christ.” (Matt. 23:8, 10) So there was no clergy class within Christian congregations of the first century. As spirit-anointed brothers of Christ, all the early Christians had the prospect of being heavenly priests with Christ. (1 Pet. 1:3, 4; 2:5, 9) As to organization, each congregation was supervised by a body of overseers, or spiritual elders.b All the elders had equal authority, and not one of them was authorized to ‘lord it over’ the flock in their care. (Acts 20:17; Phil. 1:1; 1 Pet. 5:2, 3) However, as the apostasy unfolded, things began to change—quickly.

Among the earliest deviations was a separation between the terms “overseer” (Gr., e·piʹsko·pos) and “older man,” or “elder” (Gr., pre·sbyʹte·ros), so that they were no longer used to refer to the same position of responsibility. Just a decade or so after the death of the apostle John, Ignatius, “bishop” of Antioch, in his letter to the Smyrnaeans, wrote: “See that you all follow the bishop [overseer], as Jesus Christ follows the Father, and the presbytery [body of older men] as if it were the Apostles.” Ignatius thus advocated that each congregation be supervised by one bishop,c or overseer, who was to be recognized as distinct from, and having greater authority than, the presbyters, or older men.

How, though, did this separation come about? Augustus Neander, in his book The History of the Christian Religion and Church, During the Three First Centuries, explains what happened: “In the second century . . . , the standing office of president of the presbyters must have been formed, to whom, inasmuch as he had especially the oversight of every thing, was the name of [e·piʹsko·pos] given, and he was thereby distinguished from the rest of the presbyters.”

The groundwork was thus laid for a clergy class gradually to emerge. About a century later, Cyprian, “bishop” of Carthage, North Africa, was a strong advocate of authority of the bishops—as a group separate from the presbyters (later known as priestsd), the deacons, and the laity. But he did not favor the primacy of one bishop over the others.e

As bishops and presbyters ascended the hierarchical ladder, they left below it the rest of the believers in the congregation. This resulted in a separation between clergy (those taking the lead) and laity (the passive body of believers). Explains McClintock and Strong’s Cyclopedia: “From the time of Cyprian [who died about 258 C.E.], the father of the hierarchical system, the distinction of clergy and laity became prominent, and very soon was universally admitted. Indeed, from the third century onward, the term clerus . . . was almost exclusively applied to the ministry to distinguish it from the laity. As the Roman hierarchy was developed, the clergy came to be not merely a distinct order . . . but also to be recognised as the only priesthood.”

Thus, within 150 years or so of the death of the last of the apostles, two significant organizational changes found their way into the congregation: first, the separation between the bishop and the presbyters, with the bishop occupying the top rung of the hierarchical ladder; second, the separation between the clergy and the laity. Instead of all spirit-begotten believers forming “a royal priesthood,” the clergy were now “recognised as the only priesthood.”f—1 Pet. 2:9.

Such changes marked a defection from the Scriptural method of governing the congregations in apostolic days. Organizational changes, though, were not the only consequences of the apostasy.

Pagan Teachings Infiltrate

Christ’s pure teachings are a matter of record—they are preserved in the Holy Scriptures. For example, Jesus clearly taught that Jehovah is “the only true God” and that the human soul is mortal. (John 17:3; Matt. 10:28) Yet, with the death of the apostles and the weakening of the organizational structure, such clear teachings were corrupted as pagan doctrines infiltrated Christianity. How could such a thing happen?

A key factor was the subtle influence of Greek philosophy. Explains The New Encyclopædia Britannica: “From the middle of the 2nd century AD Christians who had some training in Greek philosophy began to feel the need to express their faith in its terms, both for their own intellectual satisfaction and in order to convert educated pagans.” Once philosophically minded persons became Christians, it did not take long for Greek philosophy and “Christianity” to become inseparably linked.

As a result of this union, pagan doctrines such as the Trinity and the immortality of the soul seeped into tainted Christianity. These teachings, however, go back much farther than the Greek philosophers. The Greeks actually acquired them from older cultures, for there is evidence of such teachings in ancient Egyptian and Babylonian religions.

As pagan doctrines continued to infiltrate Christianity, other Scriptural teachings were also distorted or abandoned.

Kingdom Hope Fades

Jesus’ disciples were well aware that they had to keep on the watch for Jesus’ promised “presence” and the coming of his Kingdom. In time, it was appreciated that this Kingdom will rule over the earth for a thousand years and transform it into a paradise. (Matt. 24:3; 2 Tim. 4:18; Rev. 20:4, 6) The Christian Bible writers exhorted first-century witnesses to keep spiritually awake and to keep separate from the world. (Jas. 1:27; 4:4; 5:7, 8; 1 Pet. 4:7) But once the apostles died, Christian expectation of Christ’s presence and the coming of his Kingdom faded. Why?

One factor was the spiritual contamination caused by the Greek doctrine of the immortality of the soul. As it took hold among Christians, the millennial hope was gradually abandoned. Why? The New International Dictionary of New Testament Theology explains: “The doctrine of the immortality of the soul came in to take the place of NT [New Testament] eschatology [the teaching on the “Last Things”] with its hope of the resurrection of the dead and the new creation (Rev. 21 f.), so that the soul receives judgment after death and attains to paradise now thought of as other-worldly.” In other words, apostate Christians thought that the soul survived the body at death and that the blessings of Christ’s Millennial Reign must therefore relate to the spirit realm. They thus transferred Paradise from earth to heaven, which, they believed, the saved soul attains at death. There was, then, no need to watch for Christ’s presence and the coming of his Kingdom, since at death they all hoped to join Christ in heaven.g

Another factor, though, actually made it seem to be pointless to watch for the coming of Christ’s Kingdom. The New Encyclopædia Britannica explains: “The [apparent] delay of the Parousia resulted in a weakening of the imminent expectation in the early church. In this process of ‘de-eschatologizing’ [weakening of the teaching on the “Last Things”], the institutional church increasingly replaced the expected Kingdom of God. The formation of the Catholic Church as a hierarchical institution is directly connected with the declining of the imminent expectation.” (Italics ours.) So not only were millennial blessings transferred from earth to heaven but the Kingdom was shifted from heaven to earth. This “relocation” was completed by Augustine of Hippo (354-430 C.E.). In his famous work The City of God, he stated: “The Church even now is the kingdom of Christ, and the kingdom of heaven.”

Meanwhile, in about 313 C.E., during the rule of Roman Emperor Constantine, legal recognition was given to Christianity, much of which by this time had become apostate in its thinking. Religious leaders were willing to be put into the service of the State, and at first the State controlled religious affairs. (Before long, religion would control State affairs.) Thus began Christendom,h part of which (the Catholic religion) in time became the official State religion of Rome. Now, the “kingdom” not only was in the world but was part of the world. What a far cry from the Kingdom that Christ preached!—John 18:36.

The Reformation—A Return to True Worship?

Like weeds flourishing in among strangled wheat, the Church of Rome, under its papal ruler, dominated worldly affairs for centuries. (Matt. 13:24-30, 37-43) As it became more and more a part of the world, the church grew further and further away from first-century Christianity. Through the centuries “heretical” sects called for reforms within the church, but the church continued to abuse power and amass wealth. Then, in the 16th century, the Protestant Reformation, a religious revolt, burst forth in all its fury.

Reformers such as Martin Luther (1483-1546), Ulrich Zwingli (1484-1531), and John Calvin (1509-64) attacked the church on various issues: Luther on the sale of indulgences, Zwingli on clerical celibacy and Mariolatry, and Calvin on the need for the church to return to the original principles of Christianity. What did such efforts accomplish?

To be sure, the Reformation accomplished some good things, most notably the translation of the Bible into languages of the common people. The free spirit of the Reformation led to more objective Bible research and an increased understanding of Bible languages. The Reformation did not, however, mark a return to true worship and doctrine.i Why not?

The effects of the apostasy had penetrated deep, to the very foundations of Christendom. Thus, although various Protestant groups broke free from the papal authority of Rome, they carried over some of the basic flaws of the Roman Catholic Church, features that resulted from the abandonment of true Christianity. For example, although the governing of the Protestant churches varied somewhat, the basic division of the church into a dominating clergy class and a subjugated laity was retained. Also retained were unscriptural doctrines such as the Trinity, the immortal soul, and eternal torment after death. And like the Roman Church, the Protestant churches continued to be part of the world, being closely involved with the political systems and the elite ruling classes.

Meanwhile, what about Christian expectation—watching for Jesus’ presence and the coming of his Kingdom? For centuries after the Reformation, the churches—both Catholic and Protestant—were deeply committed to secular power and tended to push off expectations of the coming of Christ’s Kingdom.

Stirrings of Watchfulness

In the 19th century, though, the religious climate led to stirrings of Christian watchfulness. As a result of Bible research on the part of some clergymen and Bible scholars, such teachings as the immortal soul, eternal torment after death, predestination, and the Trinity were restudied. In addition, some students of the Bible were closely examining Bible prophecies pertaining to the last days. Consequently, various groups of persons began thinking seriously about the Lord’s promised return.—Matt. 24:3.

In the United States, William Miller predicted the return of Christ in visible form in 1843 or 1844. The German theologian J. A. Bengel set the date for 1836; the Irvingites in England looked first to 1835, then 1838, 1864, and 1866. There was a Mennonite group in Russia that looked first to 1889, then to 1891.

Such efforts to keep on the watch served to awaken many to the prospect of our Lord’s return. However, these efforts at Christian watchfulness ended up in disappointment. Why? For the most part, because they relied too much on men and not enough on the Scriptures. After a few decades, most of those groups faded out of existence.

Meanwhile, during this period other developments had an impact on human hopes and expectations.

An Age of “Enlightenment” and Industrialization

In 1848, Karl Marx and Friedrich Engels published The Communist Manifesto. Instead of advocating religion, which Marx called “the opium of the people,” they advocated atheism. While ostensibly against all religion, they actually fostered the religion, or worship, of the State and its leaders.

About a decade later, in 1859, Charles Darwin’s Origin of Species was published; it deeply influenced the scientific and religious thinking of the time. The theories of evolution led to a challenging of the truthfulness of the Bible’s account of creation and of the introduction of sin through the disobedience of the first human pair. (Gen., chaps. 1-3) As a result, faith of many in the Bible was undermined.

Meanwhile, the industrial revolution was under way and gaining momentum. Emphasis switched from agriculture to industry and machine manufacture. The development of the steam locomotive (early 19th century) was leading to expansion of countrywide railroads. The latter half of the 19th century saw the invention of the telephone (1876), the phonograph (1877), the electric light (1878-79), as well as use of the Linotype in producing lines of type for printing (1884).

Mankind was entering a period of the greatest development of rapid transportation and communication in history. Although these benefits would be used to advance commercial and political ends, they would also be available to the religious field. The stage was thus set for a modest initiative by a small group of Bible students that would have worldwide effects.

[Footnotes]

[Blurb on page 33]

While still in its infancy, the Christian congregation was threatened by apostasy

[Blurb on page 34]

Internal opposition had small beginnings

[Blurb on page 37]

Not only did apostates transfer millennial blessings from earth to heaven but they shifted the Kingdom from heaven to earth

[Box/Picture on page 36]

Plato and “Christianity”

The Greek philosopher Plato (born about 428 B.C.E.) had no way of knowing that his teachings would eventually find their way into apostate Christianity. Plato’s principal contributions to “Christianity” were in connection with the teachings of the Trinity and the immortality of the soul.

Plato’s ideas about God and nature influenced Christendom’s Trinity doctrine. Explains the “Nouveau Dictionnaire Universel”: “The Platonic trinity, itself merely a rearrangement of older trinities dating back to earlier peoples, appears to be the rational philosophic trinity of attributes that gave birth to the three hypostases or divine persons taught by the Christian churches. . . . This Greek philosopher’s conception of the divine trinity . . . can be found in all the ancient [pagan] religions.”—Volume 2, page 1467.

Regarding the immortal-soul doctrine, the “New Catholic Encyclopedia” says: “The Christian concept of a spiritual soul created by God and infused into the body at conception to make man a living whole is the fruit of a long development in Christian philosophy. Only with Origen [died about 254 C.E.] in the East and St. Augustine [died 430 C.E.] in the West was the soul established as a spiritual substance and a philosophical concept formed of its nature. . . . [Augustine’s] doctrine . . . owed much (including some shortcomings) to Neoplatonism.”—Volume XIII, pages 452, 454.

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Cyprian, “bishop” of Carthage, saw the bishops as being a class separate from the presbyters, the deacons, and the laity

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“The Church even now is the kingdom of Christ, and the kingdom of heaven” (Augustine of Hippo)

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Reformers who attacked the church on various issues

Martin Luther

John Calvin

Ulrich Zwingli

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Karl Marx’s “Communist Manifesto” actually fostered worship of the State. Charles Darwin’s “Origin of Species” deeply influenced the scientific and religious thinking of the time

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The steam locomotive

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The electric light

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The first telephone

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Early Linotype

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The phonograph

Chapter 5

Proclaiming the Lord’s Return (1870-1914)

“The following history is given not merely because I have been urged to give a review of God’s leadings in the path of light, but specially because I believe it to be needful that the truth be modestly told, that misapprehensions and prejudicial misstatements may be disarmed, and that our readers may see how hitherto the Lord has helped and guided.”a

FOLLOWING those words Charles Taze Russell proceeded to outline the developments that led to his publishing Millennial Dawn (later called Studies in the Scriptures) and Zion’s Watch Tower and Herald of Christ’s Presence (now known as The Watchtower Announcing Jehovah’s Kingdom). This history is of special interest to Jehovah’s Witnesses. Why? Because their present understanding of Bible truths and their activities can be traced back to the 1870’s and the work of C. T. Russell and his associates, and from there to the Bible and early Christianity.

Who was Charles Taze Russell? Does the history of his work give evidence of the Lord’s help and guidance?

A Search for Truth

C. T. Russell was born in the United States, in Allegheny (now part of Pittsburgh), Pennsylvania, on February 16, 1852. He was the second son of Joseph L. and Ann Eliza (Birney) Russell, who were Presbyterians of Scottish-Irish descent. Charles’ mother died when he was only nine years old, but from an early age, Charles was influenced by both of his religiously-minded parents. As a later associate of C. T. Russell put it, “they trained the small twig; and it grew in the direction of the Lord.” Although brought up as a Presbyterian, Charles eventually joined the Congregational Church because he preferred its views.

Young Charles was evidently quite a businessman. At just 11 years of age, he became a partner with his father in a thriving men’s clothing store. Charles enlarged the business, eventually operating a number of different stores himself. Although things went well for him in business, spiritually he was very troubled. Why was this?

Charles’ parents sincerely believed the creeds of Christendom’s churches and brought him up to accept them too. Young Charles was thus taught that God is love, yet that he had created men inherently immortal and had provided a fiery place in which he would eternally torment all except those who had been predestined to be saved. Such an idea repulsed the honest heart of teenage Charles. He reasoned: “A God that would use his power to create human beings whom he foreknew and predestinated should be eternally tormented, could be neither wise, just nor loving. His standard would be lower than that of many men.”

But young Russell was no atheist; he simply could not accept the commonly understood teachings of the churches. He explained: “Gradually I was led to see that though each of the creeds contained some elements of truth, they were, on the whole, misleading and contradictory of God’s Word.” Indeed, in the creeds of the churches, “elements of truth” were buried under a morass of pagan teachings that had infiltrated tainted Christianity during the centuries-long apostasy. Turning away from church creeds and searching for truth, Russell examined some leading Oriental religions, only to find these unsatisfying.

Reestablished in Faith

The twig, though, had been trained by God-fearing parents; it was inclined “in the direction of the Lord.” While he was still searching for truth, one evening in 1869, something happened that reestablished Charles’ wavering faith. Walking along near the Russells’ store on Federal Street, he heard religious singing coming from a basement hall. In his own words, this is what took place:

“Seemingly by accident, one evening I dropped into a dusty, dingy hall, where I had heard religious services were held, to see if the handful who met there had anything more sensible to offer than the creeds of the great churches. There, for the first time, I heard something of the views of Second Adventists [Advent Christian Church], the preacher being Mr. Jonas Wendell . . . Thus, I confess indebtedness to Adventists as well as to other denominations. Though his Scripture exposition was not entirely clear, . . . it was sufficient, under God, to re-establish my wavering faith in the divine inspiration of the Bible, and to show that the records of the apostles and prophets are indissolubly linked. What I heard sent me to my Bible to study with more zeal and care than ever before, and I shall ever thank the Lord for that leading; for though Adventism helped me to no single truth, it did help me greatly in the unlearning of errors, and thus prepared me for the Truth.”

That meeting renewed young Russell’s determination to search for Scriptural truth. It sent him back to his Bible with more eagerness than ever before. Russell soon came to believe that the time was near for those who served the Lord to come to a clear knowledge of His purpose. So, in 1870, fired by enthusiasm, he and a few acquaintances in Pittsburgh and nearby Allegheny got together and formed a class for Bible study. According to a later associate of Russell, the small Bible class was conducted in this manner: “Someone would raise a question. They would discuss it. They would look up all related scriptures on the point and then, when they were satisfied on the harmony of these texts, they would finally state their conclusion and make a record of it.” As Russell later acknowledged, the period “from 1870 to 1875 was a time of constant growth in grace and knowledge and love of God and his Word.”

As they researched the Scriptures, a number of things became clearer to these sincere truth seekers. They saw the Scriptural truths pertaining to the mortality of the human soul and that immortality was a gift to be attained by those who became joint heirs with Christ in his heavenly Kingdom. (Ezek. 18:20; Rom. 2:6, 7) They began to grasp the doctrine of the ransom sacrifice of Jesus Christ and the opportunity that this provision made possible for humankind. (Matt. 20:28) They came to recognize that although Jesus first came to the earth as a man in the flesh, at his return he would be invisibly present as a spirit person. (John 14:19) They further learned that the object of Jesus’ return was, not to destroy everyone, but to bless the obedient families of the earth. (Gal. 3:8) Russell wrote: “We felt greatly grieved at the error of Second Adventists, who were expecting Christ in the flesh, and teaching that the world and all in it except Second Adventists would be burned up.”

The Scriptural truths that became clear to this little Bible class were certainly a departure from the pagan doctrines that had filtered into Christianity during the centuries-long apostasy. But did Russell and his spiritually-minded associates gain these truths from the Bible unaided by others?

Influence of Others

Russell referred quite openly to the assistance in Bible study he had received from others. Not only did he acknowledge his indebtedness to Second Adventist Jonas Wendell but he also spoke with affection about two other individuals who had aided him in Bible study. Russell said of these two men: “The study of the Word of God with these dear brethren led, step by step, into greener pastures.” One, George W. Stetson, was an earnest student of the Bible and pastor of the Advent Christian Church in Edinboro, Pennsylvania.

The other, George Storrs, was publisher of the magazine Bible Examiner, in Brooklyn, New York. Storrs, who was born on December 13, 1796, was initially stimulated to examine what the Bible says about the condition of the dead as a result of reading something published (though at the time anonymously) by a careful student of the Bible, Henry Grew, of Philadelphia, Pennsylvania. Storrs became a zealous advocate of what was called conditional immortality—the teaching that the soul is mortal and that immortality is a gift to be attained by faithful Christians. He also reasoned that since the wicked do not have immortality, there is no eternal torment. Storrs traveled extensively, lecturing on the subject of no immortality for the wicked. Among his published works was the Six Sermons, which eventually attained a distribution of 200,000 copies. Without a doubt, Storrs’ strong Bible-based views on the mortality of the soul as well as the atonement and restitution (restoration of what was lost due to Adamic sin; Acts 3:21) had a strong, positive influence on young Charles T. Russell.

Yet, another man who had a profound effect on Russell’s life also caused his loyalty to Scriptural truth to be put to the test.

Time Prophecies and the Presence of the Lord

One morning in January 1876, 23-year-old Russell received a copy of a religious periodical called Herald of the Morning. From the picture on the cover, he could see that it was identified with Adventism. The editor, Nelson H. Barbour, of Rochester, New York, believed that the object of Christ’s return was not to destroy the families of the earth but to bless them and that his coming would be not in the flesh but as a spirit. Why, this was in agreement with what Russell and his associates in Allegheny had believed for some time!b Curiously, though, Barbour believed from Biblical time-prophecies that Christ was already present (invisibly) and that the harvest work of gathering “the wheat” (true Christians making up the Kingdom class) was already due.—Matt., chap. 13.

Russell had shied away from Biblical time prophecies. Now, however, he wondered: “Could it be that the time prophecies which I had so long despised, because of their misuse by Adventists, were really meant to indicate when the Lord would be invisibly present to set up his Kingdom?” With his insatiable thirst for Scriptural truth, Russell had to learn more. So he arranged to meet with Barbour in Philadelphia. This meeting confirmed their agreement on a number of Bible teachings and provided an opportunity for them to exchange views. “When we first met,” Russell later stated, “he had much to learn from me on the fulness of restitution based upon the sufficiency of the ransom given for all, as I had much to learn from him concerning time.” Barbour succeeded in convincing Russell that Christ’s invisible presence had begun in 1874.c

“Resolved Upon a Vigorous Campaign for the Truth”

C. T. Russell was a man of positive convictions. Convinced that Christ’s invisible presence had begun, he was determined to proclaim it to others. He later said: “The knowledge of the fact that we were already in the harvest period gave to me an impetus to spread the Truth such as I never had before. I therefore at once resolved upon a vigorous campaign for the Truth.” Russell now decided to curtail his business interests so as to devote himself to preaching.

To counteract wrong views regarding the Lord’s return, Russell wrote the pamphlet The Object and Manner of Our Lord’s Return. It was published in 1877. That same year Barbour and Russell jointly published Three Worlds, and the Harvest of This World. This 196-page book discussed the subjects of restitution and Biblical time prophecies. Though each subject had been treated by others before, in Russell’s view this book was “the first to combine the idea of restitution with time-prophecy.” It presented the view that Jesus Christ’s invisible presence dated from the autumn of 1874.

As Russell traveled and preached, it became evident to him that something more was needed to keep the seeds of truth he was sowing alive and watered. The answer? “A monthly journal,” said Russell. So he and Barbour decided to revive publication of the Herald, which had been suspended because of canceled subscriptions and exhausted funds. Russell contributed his own funds to revive the journal, becoming one of its coeditors.

All went well for a while—until 1878, that is.

Russell Breaks With Barbour

In the August 1878 issue of Herald of the Morning, there appeared an article by Barbour that denied the substitutionary value of Christ’s death. Russell, who was nearly 30 years younger than Barbour, could see that this was, in fact, denying the essential part of the ransom doctrine. So in the very next issue (September 1878), Russell, in an article entitled “The Atonement,” upheld the ransom and contradicted Barbour’s statements. The controversy continued in the pages of the journal for the next few months. Finally, Russell decided to withdraw from fellowship with Mr. Barbour and discontinued further financial support to the Herald.

C. T. Russell, though, felt that to withdraw from the Herald was not enough; the ransom doctrine must be defended and Christ’s presence must be proclaimed. Hence, in July 1879, Russell began publishing Zion’s Watch Tower and Herald of Christ’s Presence.d Russell was the editor and publisher, with five others originally listed as contributors to its columns. The first issue had a printing of 6,000 copies. By 1914 the printing of each issue was about 50,000 copies.

“Not as New, Not as Our Own, But as the Lord’s”

C. T. Russell used the Watch Tower and other publications to uphold Bible truths and to refute false religious teachings and human philosophies that contradicted the Bible. He did not, however, claim to discover new truths.

From the latter part of the 18th century, many ministers and Bible scholars had been exposing the false teachings of the immortality of the soul and eternal punishment for the wicked. This exposé had been thoroughly reported in the book Bible Vs. Tradition, by Aaron Ellis, originally published in England and then in the United States in 1853 by George Storrs. But no one at that time did more than C. T. Russell and his associates to make this truth known.

What about other Bible doctrines that were discussed in the Watch Tower and other publications? Did Russell take full credit for uncovering these gems of truth? Explained Russell: “We found that for centuries various sects and parties had split up the Bible doctrines amongst them, blending them with more or less of human speculation and error . . . We found the important doctrine of justification by faith and not by works had been clearly enunciated by Luther and more recently by many Christians; that divine justice and power and wisdom were carefully guarded tho not clearly discerned by Presbyterians; that Methodists appreciated and extolled the love and sympathy of God; that Adventists held the precious doctrine of the Lord’s return; that Baptists amongst other points held the doctrine of baptism symbolically correctly, even tho they had lost sight of the real baptism; that some Universalists had long held vaguely some thoughts respecting ‘restitution.’ And so, nearly all denominations gave evidence that their founders had been feeling after truth: but quite evidently the great Adversary had fought against them and had wrongly divided the Word of God which he could not wholly destroy.”

Concerning the chronology he often presented, Russell stated: “When we say ‘our’ chronology we merely mean the one we use, the Bible chronology, which belongs to all of God’s people who approve it. As a matter of fact it was used in practically the form we present it long before our day, just as various prophecies we use were used to a different purpose by Adventists, and just as various doctrines we hold and which seem so new and fresh and different were held in some form long ago: for instance—Election, Free Grace, Restitution, Justification, Sanctification, Glorification, Resurrection.”

Then how did Russell perceive the role that he and his associates played in publishing Scriptural truth? He explained: “Our work . . . has been to bring together these long scattered fragments of truth and present them to the Lord’s people—not as new, not as our own, but as the Lord’s. . . . We must disclaim any credit even for the finding and rearrangement of the jewels of truth.” He further stated: “The work in which the Lord has been pleased to use our humble talents has been less a work of origination than of reconstruction, adjustment, harmonization.”

Russell thus was quite modest about his accomplishments. Nevertheless, the “scattered fragments of truth” that he brought together and presented to the Lord’s people were free of the God-dishonoring pagan doctrines of the Trinity and immortality of the soul, which had become entrenched in the churches of Christendom as a result of the great apostasy. Like no one at that time, Russell and his associates proclaimed worldwide the meaning of the Lord’s return and of the divine purpose and what it involved.

‘Building Each Other Up in the Most Holy Faith’

Honesthearted persons quickly responded to the liberating truths that C. T. Russell and his associates were proclaiming both through the printed page and in lectures. Russell, still less than 30 years of age, soon realized that there was a need for the readers of the Watch Tower to get acquainted with fellow believers and encourage one another. The Bible Students in Pittsburgh were doing this by regularly meeting together, but what could be done to help Watch Tower readers in other places?

The answer came in the Watch Tower issues of May and June 1880. There Russell announced his plans to visit a number of towns and cities in Pennsylvania, New Jersey, Massachusetts, and New York. For what purpose? “Our readers,” the announcement explained, “are much scattered, some places 2 and 3, and on up to 50. Many places they are totally unacquainted with each other, and thus lose the sympathy and comfort which our Father designed should come to them by ‘The assembling of themselves together as the manner of some is.’ It is His design that we should ‘Edify one another,’ and build each other up in the most holy faith. The proposed meetings we would hope, might conduce to personal acquaintance.”—Heb. 10:24, 25.

The “proposed meetings” were held during Russell’s trip, and they proved very successful; readers of the Watch Tower were drawn closer together. These and other trips to visit “little bands of waiting ones” soon resulted in the forming of a number of classes, or ecclesias (later called congregations), located in the aforementioned areas as well as in Ohio and Michigan. These classes were encouraged to hold regular meetings. But what kind of meetings?

The Pittsburgh class had established the custom of meeting together at least twice each week. One meeting of the Pittsburgh class often included a lecture by a qualified speaker to the entire ecclesia, perhaps in a rented hall. But at the other meetings, usually held in private homes, those in attendance were invited to bring Bible, concordance, paper, and pencil—and to participate.

The warm spiritual fellowship experienced at those regular weekly meetings was a refreshing change from the cold, impersonal atmosphere at the services of many of the churches of Christendom. But Russell and his associates did not pioneer the idea of regularly meeting together. That custom of assembling, even in private homes, was established by the first-century Christians.—Rom. 16:3, 5; Col. 4:15.

“Are You Preaching?”

C. T. Russell and his associates strongly believed that they were in a time of harvest and that people needed to hear liberating truth. Yet, they were few in number. The Watch Tower was filling a vital need, but could more be done? Russell and his coworkers thought so. During 1880 they began to produce Bible Students’ Tracts (later also called Old Theology Quarterly), and these were provided to readers of the Watch Tower for free distribution to the public.

Yes, readers of the Watch Tower were encouraged to share with others the precious truths they were learning. “Are you preaching?” was the question raised in the combined Watch Tower issue of July and August 1881. How important was it for them to preach? The article went on to state: “We believe that none will be of the little flock except preachers. . . . Yes, we were called to suffer with him and to proclaim that good news now, that in due time we might be glorified and perform the things now preached. We were not called, nor anointed to receive honor and amass wealth, but to spend and be spent, and to preach the good news.”

It is appropriate that those early Bible Students felt keenly the need to preach the good news. In fact, the commission to preach was placed upon the first-century Christians; it is a responsibility that rests upon all genuine Christians to this day. (Matt. 24:14; 28:19, 20; Acts 1:8) But what was the objective of the preaching done by Russell and the early readers of the Watch Tower? Was it simply to distribute Bible literature or awaken churchgoers to Scriptural truths?

“You Must . . . Leave Her”

“Get out of her, my people,” the Bible long ago warned. Out of what? “Babylon the Great, the mother of the harlots and of the disgusting things of the earth.” (Rev. 17:5; 18:4) Why get out of Babylon? “For her sins have massed together clear up to heaven, and God has called her acts of injustice to mind.” (Rev. 18:5) Who is this mother harlot from whom people should separate themselves?

Martin Luther and other leaders of the Reformation identified the Catholic Church and its papacy as Babylon the Great. What about the Protestant churches that sprang up as a result of the Reformation? The fact is, apart from their rejection of the primacy of the pope, some were not much different from Catholicism in church structure, and they retained unscriptural doctrines, such as the Trinity, immortality of the soul, and eternal torment. For this reason some preachers urged people to break free not only from the Catholic Church but also from the main Protestant church systems.

C. T. Russell and his associates also realized that this infamous harlot was not merely the Catholic Church. Thus, while the Watch Tower of November 1879 identified Babylon the Great with the “Papacy as a SYSTEM,” the article added: “We must go further and implicate, (not the individual members, but the church systems) other churches united to the Empires of earth. Every church claiming to be a chaste virgin espoused to Christ, but in reality united to and supported by the world (beast) we must condemn as being in scripture language a harlot church.”

What, therefore, were readers of the Watch Tower encouraged to do? Russell wrote: “If the church with which you are connected, lives in adulterous union with the world, you must, if you would keep your garments white, leave her.” Russell and his associates did not then understand the full range of the influence of Babylon the Great. Nevertheless, readers of the Watch Tower were urged to separate themselves from church systems that were corrupt and worldly.—John 18:36.

“Its Truth Captured My Heart At Once”

The publishing of Bible truths took a significant step forward in 1886 with the release of the first volume of a promised series of books called Millennial Dawn, written by C. T. Russell. Volume I was called The Divine Plan of the Ages. It contained studies on 16 subjects, such as “The Existence of a Supreme Intelligent Creator Established,” “The Bible as a Divine Revelation Viewed in the Light of Reason,” “Our Lord’s Return—Its Object, the Restitution of All Things,” and “The Permission of Evil and Its Relation to God’s Plan.” Eventually, C. T. Russell wrote five other books of the Millennial Dawn series.e

Russell did not survive to write an intended seventh volume of the series, but the widespread distribution of the six volumes that he did complete struck a responsive chord in honesthearted persons. “Your book MILLENNIAL DAWN came to me last Fall,” wrote one woman in 1889, “the first hint I ever had of such a work. I received it on a Saturday evening, commenced to read it immediately and never laid it aside, except when obliged, until finished. Its truth captured my heart at once; forthwith I withdrew from the Presbyterian Church where I had so long been groping in the dark for the truth, and found it not.”

It took real courage in those days to withdraw from one’s church. Demonstrating this was a woman in Manitoba, Canada, who came into possession of Millennial Dawn in 1897. At first, she tried to stay with her church and teach in local Sunday schools. The day came, in 1903, when she decided to make a break. She stood up and told all present why she felt she must separate from the church. The nearest neighbor (dear to people in small communities in those days) tried to persuade her to go back to church. But she stood firm, even though there was no congregation of Bible Students nearby. As her son later described her situation: “No study servant [elder] to lean on. No meetings. A contrite heart. A worn Bible. Long prayerful hours.”

What was it about Millennial Dawn, the Watch Tower, and other publications of the Society that captured the hearts of people and moved them to take such decisive action? C. T. Russell took an approach to explaining Bible teachings that was distinct from many writers of his day. He believed the Bible to be the infallible Word of God and that its teachings should be harmonious. Therefore, if any part of the Bible is difficult to understand, he felt, it should be clarified and interpreted by another part of the inspired Word. He did not try to support the explanations he presented with the testimony of theologians of his day or with the views of the so-called early church fathers. As he wrote in Volume I of Millennial Dawn: “We believe it to be a common failing of the present and all times for men to believe certain doctrines because others did so, in whom they had confidence. . . . Truth-seekers should empty their vessels of the muddy waters of tradition and fill them at the fountain of truth—God’s Word.”

As a growing number of such truth seekers responded to what they read in publications of the Watch Tower Society, some unexpected changes became necessary in Allegheny.

Headquarters at the Bible House

The Bible Students in Allegheny, associated with the publishing of the Watch Tower, were considered the most experienced in doing the Lord’s work and were looked to by all the ecclesias, or congregations, as those taking the lead. At first they had headquarters offices at 101 Fifth Avenue, Pittsburgh, and later at 44 Federal Street, Allegheny. In the late 1880’s, however, expansion became necessary. So Russell arranged to build larger facilities. In 1889 a four-story brick building at 56-60 Arch Street, Allegheny, was completed. Valued at $34,000, it was known as the Bible House. It served as the Society’s headquarters for some 19 years.

As of 1890, the small Bible House family was serving the needs of several hundred active associates of the Watch Tower Society. But as the decade of the 1890’s progressed, more showed interest in what these were doing. In fact, according to an incomplete report published in the Watch Tower, on March 26, 1899, the Memorial of Christ’s death was observed at 339 separate meetings with 2,501 participants. What, though, would help to keep the growing number of Bible Students united?

Unifying the Growing Flock

C. T. Russell encouraged all readers of the Watch Tower to come together wherever they could to form groups, small or large, in order to build one another up spiritually. Scriptural counsel was provided through the columns of the Watch Tower. Traveling representatives of the Watch Tower Society were also sent out from headquarters to keep in touch with the various groups and to build them up spiritually.

At intervals, there were also special assemblies attended by Bible Students from many places. “This is a SPECIAL INVITATION to every reader who can come,” urged the March 1886 issue of the Watch Tower. What was the occasion? The annual commemoration of the Lord’s Evening Meal, to be held on Sunday, April 18, 1886, at Allegheny. More, though, was planned: A series of special meetings was scheduled during the evenings of the week that followed. The Bible Students in Allegheny opened their homes—and their hearts—free of charge for the visiting delegates. For the next few years, similar assemblies were held in Allegheny at the time of the Memorial of the Lord’s death.

During the late 1890’s, conventions began to be organized in many places. C. T. Russell frequently spoke on these occasions. What was it like to listen to him?

Ralph Leffler, who heard C. T. Russell speak, recalled: “When on the platform before an audience, he always wore a long black cloak and a white necktie. His voice was not loud, and he would never use a microphone or a loudspeaker, for they had not been invented; yet, somehow his voice always carried to the most distant part of the auditorium. He could hold the attention of a large audience for not just one hour but sometimes two or three hours. He would always begin his lecture with a gentle bow to the audience. While speaking, he did not stand still like a statue, but he was always on the move, gesticulating with his arms and stepping from side to side or from front to back. I never once saw him carry any notes or a manuscript in his hands—only the Bible, which he used very frequently. He spoke from the heart and in a manner that was very convincing. Usually the only article on the platform in those days was a small table with a Bible on it and a pitcher of water and a glass from which the speaker occasionally took a sip of water.”

Those early conventions were periods of warm fellowship and spiritual refreshment. They served to strengthen the unity of all the Bible Students and to publicize Bible truths. Meanwhile, as the decade of the 1890’s drew to a close, it was evident to the Bible Students that much more needed to be done in disseminating Bible truth. But they were still relatively few in number. Was there a way of reaching millions more people than could be contacted by the methods then being used? Indeed there was!

Opening the Door of “Newspaper Gospelling”

By the end of the 19th century, the world was crisscrossed with telegraph lines. Telegraphic communication was inexpensive and fast; it revolutionized the press. News could be quickly transmitted over long distances and printed in newspapers. In the early part of the 20th century, C. T. Russell and his associates saw newspapers as an effective way of reaching large numbers of people. Russell later said: “The newspaper has become the great factor in the daily life of the civilized world.”

The December 1, 1904, issue of the Watch Tower announced that sermons by C. T. Russell were appearing in three newspapers. The next issue of the Watch Tower, under the heading “Newspaper Gospelling,” reported: “Millions of sermons have thus been scattered far and near; and some at least have done good. If the Lord wills we shall be glad to see this ‘door’ keep open, or even open still wider.” The door of “newspaper gospelling” did open still wider. In fact, by 1913 it was estimated that through 2,000 newspapers Russell’s sermons were reaching 15,000,000 readers!

How, though, did Russell manage to get a weekly sermon printed even when he was traveling? Each week he telegraphed a sermon (about two newspaper columns long) to a newspaper syndicate. The syndicate, in turn, retelegraphed it to newspapers in the United States, Canada, and Europe.

Russell was convinced that the Lord had pushed the door of newspaper preaching wide open. During the first decade of the 20th century, the Bible message that Russell and his associates proclaimed became widely known through such newspaper sermons. A publication called The Continent once stated concerning Russell: “His writings are said to have greater newspaper circulation every week than those of any other living man; a greater, doubtless, than the combined circulation of the writings of all the priests and preachers in North America.”

Moving to Brooklyn

As the newspaper preaching gained momentum, the Bible Students looked for another location from which to originate the sermons. Why? The Bible House in Allegheny had become too small. It was also thought that if Russell’s sermons emanated from a larger, better-known city, it would result in the publication of the sermons in more newspapers. But which city? The Watch Tower of December 15, 1908, explained: “Altogether we concluded, after seeking Divine guidance, that Brooklyn, N.Y., with a large population of the middle class, and known as ‘The City of Churches,’ would, for these reasons, be our most suitable center for the harvest work during the few remaining years.”

In 1908, therefore, several representatives of the Watch Tower Society, including its legal counsel, Joseph F. Rutherford, were sent to New York City. Their objective? To secure property that C. T. Russell had located on an earlier trip. They purchased the old “Plymouth Bethel,” located at 13-17 Hicks Street, Brooklyn. It had served as a mission structure for the nearby Plymouth Congregational Church, where Henry Ward Beecher once served as pastor. The Society’s representatives also purchased Beecher’s former residence, a four-story brownstone at 124 Columbia Heights, a few blocks away.

The Hicks Street building was remodeled and named the Brooklyn Tabernacle. It housed the Society’s offices and an auditorium. After considerable repairs, Beecher’s former residence at 124 Columbia Heights became the new home of the Society’s headquarters staff. What would it be called? The Watch Tower of March 1, 1909, explained: “The new home we shall call ‘Bethel’ [meaning, “House of God”].”f

“Newspaper gospelling,” as it was called, gained momentum after the move to Brooklyn. But it was not the only way of reaching masses of people.

Expanding the Proclamation of the Good News

In 1912, Russell and his associates embarked on a bold educational venture that was far ahead of its time. In fact, it was to reach millions of people worldwide. It was the “Photo-Drama of Creation”—a combination motion picture and slide presentation, synchronized with musical recordings and phonograph-record talks. It was about eight hours in length and was presented in four parts. Besides the regular “Photo-Drama,” the “Eureka Drama,” consisting of either the recorded lectures and musical recordings or the records plus the slides, was also made available. Though it lacked motion pictures, it was successfully presented in less densely populated areas.

Imagine the historic scene: In January 1914, during the era of silent movies,g an audience of 5,000 gathered at The Temple, a building on West 63rd Street, in New York City. Many others had to be turned away. The occasion? Why, the premiere in New York of the “Photo-Drama of Creation”! Before the audience was a large motion-picture screen. As they watched—and listened—something truly amazing happened. C. T. Russell, then in his early 60’s, appeared on the screen. His lips began to move, and his words could be heard! As the presentation continued, it took those in attendance—by means of words, color pictures, and music—from earth’s creation to the end of Christ’s Millennial Reign. During the presentation they also saw (by means of time-lapse photography) other things that astounded them—the unfolding of a flower and the hatching of a chick. They were truly impressed!

By the end of 1914, the “Photo-Drama” had been presented before millions of persons in North America, Europe, New Zealand, and Australia. The “Photo-Drama” certainly proved to be an effective means of reaching masses of people in a relatively short period of time.

Meanwhile, what about October 1914? For decades Russell and his associates had been proclaiming that the Gentile Times would end in 1914. Expectations were high. C. T. Russell had been critical of those who had set various dates for the Lord’s return, such as William Miller and some Second Adventist groups. Yet, from the time of his early association with Nelson Barbour, he was convinced that there was an accurate chronology, based on the Bible, and that it pointed to 1914 as the end of the Gentile Times.

As that significant year approached, there were great expectations among the Bible Students, but not all that they expected had been directly stated in Scripture. What would happen?

[Footnotes]

[Blurb on page 51]

‘Called to preach the good news’

[Box/Picture on page 44]

“Let Both Grow Together Until the Harvest”

What happened to true Christianity after the first century? In an illustration, Jesus had warned that the Devil would sow “weeds,” imitation Christians, in among “the wheat,” true Christians, “the sons of the kingdom.” Both would grow together until “the harvest,” the “conclusion of a system of things.” (Matt. 13:24-30, 36-43) During the great apostasy that developed after the death of the apostles, “the weeds” predominated for many centuries.

But what about “the wheat”? Who were among “the sons of the kingdom” during the centuries-long apostasy? We cannot say for a certainty. The literal weeds of Jesus’ illustration are generally considered to be bearded darnel, which very much resembles wheat until maturity, when it can readily be distinguished from wheat by its smaller black seeds. Similarly, only at “the harvest” would a clear distinction be made between imitation Christians and the true “sons of the kingdom.” Nevertheless, Jesus said: “Let both grow together until the harvest.” True Christianity, then, was never completely stamped out.

Throughout the centuries there have always been truth lovers. To mention just a few: John Wycliffe (c. 1330-1384) and William Tyndale (c. 1494-1536) furthered the work of Bible translation even at the risk of their life or freedom. Wolfgang Fabricius Capito (1478-1541), Martin Cellarius (1499-1564), Johannes Campanus (c. 1500-1575), and Thomas Emlyn (1663-c. 1741) accepted the Bible as God’s Word and rejected the Trinity. Henry Grew (1781-1862) and George Storrs (1796-1879) not only accepted the Bible and rejected the Trinity but also expressed appreciation for the ransom sacrifice of Christ.

Although we cannot positively identify any of such persons as “the wheat” of Jesus’ illustration, certainly “Jehovah knows those who belong to him.” —2 Tim. 2:19.

[Box on page 45]

George W. Stetson—“A Man of Marked Ability”

C. T. Russell gratefully acknowledged the assistance that was given him by George W. Stetson, of Edinboro, Pennsylvania, in studying the Scriptures. Stetson died on October 9, 1879, at the age of 64. The following month the “Watch Tower” carried an announcement of Stetson’s death that revealed 27-year-old Russell’s deep respect for him. “Our brother was a man of marked ability,” wrote Russell, “and surrendered bright prospects of worldly and political honors to be permitted to preach Christ.” Stetson’s dying request was that C. T. Russell preach his funeral sermon; Russell complied with the request. “About twelve hundred persons attended the funeral services,” reported Russell, “thus giving evidence of the high esteem in which our brother was held.”—The “Watch Tower,” November 1879.

[Box/Picture on page 46]

George Storrs—“A Friend and Brother”

C. T. Russell felt a sense of indebtedness to George Storrs, who was some 56 years his senior. Russell had learned much from Storrs about the mortality of the soul. So when Storrs lay seriously ill late in 1879, Russell offered to print in the “Watch Tower” a statement of Storrs’ condition. “Our brother,” Russell wrote, “so long the editor of ‘The Bible Examiner’ is known to most of our readers; also that he has been obliged by severe illness to discontinue his paper.” In Russell’s estimation, Storrs had “much reason to thank God for being privileged to spend so long a life and one so consecrated to the Master.” Storrs died on December 28, 1879, at the age of 83. An announcement of his death appeared in the February 1880 issue of the “Watch Tower,” which said: “We mourn the loss of a friend and brother in Christ yet, ‘not as those who have no hope.’”

[Picture]

George Storrs

[Box/Picture on page 48]

“I Leave the ‘Herald’ With You”

In the spring of 1879, C. T. Russell withdrew all support from the magazine “Herald of the Morning,” which he had shared in publishing with N. H. Barbour. In a letter to Barbour dated May 3, 1879, Russell explained his reason: “There has arisen a difference of view between us as to the teaching of our Father’s word [regarding the substitutionary value of the ransom] and while giving you credit for all sincerity and honesty in your views, which I claim for myself in the opposite view, yet I must be guided by my own understanding of our Father’s word, and consequently think you to be in error. . . . The points of variance seem to me to be so fundamental and important that the full fellowship and sympathy such as should exist among publishers and editors of a paper or magazine, no longer obtains between you and me, and because this is the case, I feel that our relationship should cease.”

In a follow-up letter dated May 22, 1879, Russell wrote: “Now I leave the ‘Herald’ with you. I withdraw entirely from it, asking nothing from you . . . Please announce in next No. of the ‘Herald’ the dissolution and withdraw my name.” Starting with the June 1879 issue, Russell’s name no longer appeared as an assistant editor of the “Herald.”

Barbour continued to publish the “Herald” until 1903, when, according to available library records, it ceased publication. Barbour died a few years later, in 1906.

[Picture]

Nelson H. Barbour

[Box on page 54]

Why Called Pastor

Charles Taze Russell was referred to by his associates as Pastor Russell. Why? Because of his activities in shepherding the flock of God. Ephesians 4:11 states that Christ would give to his congregation some as “pastors” (“KJ”), or “shepherds.” Brother Russell certainly did serve as a spiritual shepherd in the Christian congregation.

In view of the pastoral work that he was doing under the Chief Shepherd, Jesus Christ, certain congregations acknowledged by vote that he was their pastor. It was not a self-assumed title. The first group to vote him their pastor was the congregation in Pittsburgh, Pennsylvania, in 1882. Thereafter, he was voted pastor by some 500 other congregations, in the United States and Britain.

Back then, it was customary for the congregations to vote each year for those who would preside among them. Today, Christian elders among Jehovah’s Witnesses are not elected by local congregations but are appointed by the Governing Body of Jehovah’s Witnesses. Care is also exercised not to use expressions such as “pastor” or “elder” as titles.

[Box/Pictures on page 56, 57]

The “Photo-Drama of Creation”

The “Photo-Drama of Creation” combined motion pictures and a slide presentation, synchronized with sound. This striking presentation took the audience from the time of creation to the end of the Millennium.

At least 20 four-part sets were prepared, making it possible for a part of the “Photo-Drama” to be shown in 80 different cities each day. It was a real challenge to fill those 80 engagements. Train schedules were not always convenient. Congregations could not always rent exhibition locations on the desired dates. Yet, by the end of 1914, the “Photo-Drama” had been presented to audiences totaling over 9,000,000 in North America, Europe, and Australia.

[Pictures]

“Scenario” of the “Photo-Drama,” containing the lectures and many illustrations

Theaters used full-time for showings of the “Photo-Drama”

Chicago

New York

Film projector

Slide projector

Phonograph records

Slides from the “Photo-Drama”

Advertising folder

[Box on page 60]

“Look Out for 1914!”

When World War I broke out in 1914, “The World,” then a leading newspaper in New York City, stated in its magazine section: “The terrific war outbreak in Europe has fulfilled an extraordinary prophecy. . . . ‘Look out for 1914!’ has been the cry of the hundreds of travelling evangelists, who, representing this strange creed [associated with Russell], have gone up and down the country enunciating the doctrine that ‘the Kingdom of God is at hand.’”—“The World Magazine,” August 30, 1914.

[Picture on page 42]

Charles Taze Russell

[Picture on page 43]

Joseph L. Russell, Charles’ father, was a member of the Allegheny Bible study class and a close associate of his son in the activities of the Watch Tower Society until his death in 1897

[Pictures on page 50]

The Bible Students distributed tens of millions of copies of tracts that exposed religious error, explained Scriptural truths, and proclaimed the significant year 1914

[Picture on page 52]

C. T. Russell penned six volumes of “Millennial Dawn” (1886 to 1904) as well as tracts, booklets, and “Watch Tower” articles over a period of about 37 years

[Picture on page 53]

When he gave public lectures, Brother Russell did not use any notes, and he was always on the move—gesturing with his arms and stepping about the platform

[Pictures on page 58]

It was estimated that one year, through 2,000 newspapers, C. T. Russell’s sermons were reaching 15,000,000 readers

Chapter 6

A Time of Testing (1914-1918)

“Let us remember that we are in a testing season. . . . If there is any reason that would lead any to let go of the Lord and His Truth and to cease sacrificing for the Lord’s Cause, then it is not merely the love of God in the heart which has prompted interest in the Lord, but something else; probably a hoping that the time was short; the consecration was only for a certain time. If so, now is a good time to let go.”

THOSE words, appearing in The Watch Tower of November 1, 1914, could not have been more appropriate. The years from 1914 to 1918 did, indeed, prove to be “a testing season” for the Bible Students. Some of the tests came from within; others came from outside. All of them, though, tested the Bible Students in ways that revealed whether they really had ‘the love of God in their hearts.’ Would they hold on to “the Lord and His Truth” or let go?

Great Expectations

On June 28, 1914, Archduke Francis Ferdinand of Austria-Hungary was struck down by an assassin’s bullet. That assassination triggered the outbreak of the Great War, as World War I was originally called. The fighting began in August 1914 when Germany swept into Belgium and France. By the autumn of that year, the bloodbath was well under way.

“The Gentile Times have ended; their kings have had their day”! So exclaimed Brother Russell as he entered the dining room at the Brooklyn headquarters of the Watch Tower Society the morning of Friday, October 2, 1914. Excitement was high. Most of those present had for years been looking forward to 1914. But what would the end of the Gentile Times bring?

World War I was raging, and at that time it was believed that the war was leading into a time of global anarchy that would result in the end of the existing system of things. There were also other expectations concerning 1914. Alexander H. Macmillan, who had been baptized in September 1900, later recalled: “A few of us seriously thought we were going to heaven during the first week of that October.”a In fact, recalling the morning that Russell announced the end of the Gentile Times, Macmillan admitted: “We were highly excited and I would not have been surprised if at that moment we had just started up, that becoming the signal to begin ascending heavenward—but of course there was nothing like that.”

Disappointed expectations as to the return of the Lord Jesus had in the 19th century caused many followers of William Miller and various Adventist groups to lose faith. But what about the Bible Students associated with Russell? Had some been attracted by the thought of their own early salvation rather than love for God and a strong desire to do his will?

‘Brother Russell, Were You Not Disappointed?’

Brother Russell had been encouraging the Bible Students to keep on the watch and to be determined to continue in the Lord’s work even if matters did not culminate as soon as they might have expected.

October 1914 passed, and C. T. Russell and his associates were still on earth. Then October 1915 passed. Was Russell disappointed? In The Watch Tower of February 1, 1916, he wrote: “‘But, Brother Russell, what is your thought as to the time of our change? Were you not disappointed that it did not come when we hoped that it would?’ you will ask. No, we reply, we were not disappointed. . . . Brethren, those of us who are in the right attitude toward God are not disappointed at any of His arrangements. We did not wish our own will to be done; so when we found out that we were expecting the wrong thing in October, 1914, then we were glad that the Lord did not change His Plan to suit us. We did not wish Him to do so. We merely wish to be able to apprehend His plans and purposes.”

No, the Bible Students were not ‘taken home’ to heaven in October 1914. Nevertheless, the Gentile Times did end in that year. Clearly, the Bible Students had more to learn as to the significance of 1914. Meanwhile, what were they to do? Work! As The Watch Tower of September 1, 1916, put it: “We imagined that the Harvest work of gathering the Church [of anointed ones] would be accomplished before the end of the Gentile Times; but nothing in the Bible so said. . . . Are we regretful that the Harvest work continues? Nay, verily . . . Our present attitude, dear brethren, should be one of great gratitude toward God, increasing appreciation of the beautiful Truth which He has granted us the privilege of seeing and being identified with, and increasing zeal in helping to bring that Truth to the knowledge of others.”

But was there much more to be done in the harvest work? Brother Russell evidently thought so. Indicating this was a conversation he had with Brother Macmillan in the fall of 1916. Calling Macmillan to his study at Brooklyn Bethel, Russell told him: “The work is increasing rapidly, and it will continue to increase, for there is a world-wide work to be done in preaching the ‘gospel of the kingdom’ in all the world.” Russell spent three and a half hours outlining to Macmillan what he saw from the Bible to be the great work yet ahead.

The Bible Students had come through a difficult test. But with the help of The Watch Tower, they were strengthened to triumph over disappointment. The testing season, however, was far from over.

“What Is Going to Happen Now?”

On October 16, 1916, Brother Russell and his secretary Menta Sturgeon departed on a previously arranged lecture tour of western and southwestern parts of the United States. Russell, though, was seriously ill at the time. The tour took them first to Detroit, Michigan, by way of Canada. Then, after stops in Illinois, Kansas, and Texas, the two men arrived in California, where Russell delivered his last talk on Sunday, October 29, in Los Angeles. Two days later, in the early afternoon of Tuesday, October 31, 64-year-old Charles Taze Russell died on a train at Pampa, Texas. Notice of his death appeared in The Watch Tower of November 15, 1916.

What was the effect on the Bethel family when news of Brother Russell’s death was announced? A. H. Macmillan, who served as Russell’s assistant in the office while Russell was away, later recalled the morning he read the telegram to the Bethel family: “A moan went up all over that dining room. Some wept audibly. None ate breakfast that morning. All were greatly upset. At the end of the meal period they met in little groups to talk and whisper, ‘What is going to happen now?’ Little work was done that day. We did not know what to do. It was so unexpected, and yet Russell had tried to prepare us for it. What would we do? The first shock of our loss of C. T. Russell was the worst. For those first few days our future was a blank wall. Throughout his life Russell had been ‘the Society.’ The work centered around his dynamic determination to see God’s will done.”

After funeral services at The Temple in New York and at Carnegie Hall in Pittsburgh, Brother Russell was buried at Allegheny, in the Bethel family plot, according to his request. A brief biography of Russell along with his will and testament was published in The Watch Tower of December 1, 1916, as well as in subsequent editions of the first volume of Studies in the Scriptures.

What would happen now? It was difficult for the Bible Students to imagine someone else in Brother Russell’s place. Would their understanding of the Scriptures continue to be progressive, or would it stop where it was? Would they become a sect centered around him? Russell himself had made it quite clear that he expected the work to go on. So following his death, some obvious questions soon arose: Who will supervise the contents of The Watch Tower and other publications? Who should succeed Russell as president?

A Change in Administration

In his will Brother Russell outlined an arrangement for an Editorial Committee of five to determine the contents of The Watch Tower.b In addition, the board of directors of the Watch Tower Bible and Tract Society made arrangements for an Executive Committee of three—A. I. Ritchie, W. E. Van Amburgh, and J. F. Rutherford—to have general supervision of all the work of the Society, subject to the control of the board of directors.c Who, though, would become the new president? That decision would be made at the next annual meeting of the Society, about two months later, on January 6, 1917.

At first, the Executive Committee did its best to hold things together, encouraging the Bible Students to keep active and not lose courage. The Watch Tower continued to be published, containing articles that Russell had written before his death. But as the annual meeting approached, tension began to mount. Some were even doing a little electioneering to get a man of their choice selected to be president. Others, on account of their deep respect for Brother Russell, seemed more concerned with trying to copy his qualities and develop a sort of cult around him. Most of the Bible Students, however, were primarily interested in getting on with the work into which Russell had poured himself.

As the time for the election approached, the question remained, Who would succeed Russell as president? The Watch Tower of January 15, 1917, reported the outcome of the annual meeting, explaining: “Brother Pierson, with very appropriate remarks and expressions of appreciation and love for Brother Russell, stated that he had received word as proxy-holder from friends all over the land to the effect that he cast their votes for Brother J. F. Rutherford for President, and he further stated that he was in full sympathy with this.” After Rutherford’s name was placed in nomination and seconded, there were no further nominations, so “the Secretary cast the ballot as directed, and Brother Rutherford was declared the unanimous choice of the Convention as President.”

With the election decided, how was the new president received? The Watch Tower mentioned above reported: “The friends everywhere had prayed earnestly for the Lord’s guidance and direction in the matter of the election; and when it was concluded, everyone was content and happy, believing that the Lord had directed their deliberations and answered their prayers. Perfect harmony prevailed amongst all present.”

That “perfect harmony,” however, did not last very long. The new president was warmly received by many but not by all.

The New President Moves Ahead

Brother Rutherford was inclined, not to change the direction of the organization, but to continue in the forward-moving pattern established by Russell. Traveling representatives of the Society (known as pilgrims) were increased from 69 to 93. Distribution of the Society’s free tracts was accelerated on occasional Sundays in front of the churches and regularly in the house-to-house ministry.

The “pastoral work,” which had been started prior to Russell’s death, was now stepped up. This was a follow-up work, similar to the return-visit activity now carried on by Jehovah’s Witnesses. To further revitalize the preaching work, the Society’s new president expanded the colporteur work. Colporteurs (forerunners of today’s pioneers) were increased from 372 to 461.

“The year 1917 opened with rather a discouraging outlook,” stated The Watch Tower of December 15, 1917. Yes, following the death of C. T. Russell, there were some misgivings, some doubts, and some fears. Yet, the year-end report was encouraging; field activity had increased. Clearly, the work was moving ahead. Had the Bible Students passed another test—the death of C. T. Russell—successfully?

Efforts to Gain Control

Not everyone was supportive of the new president. C. T. Russell and J. F. Rutherford were very different men. They had different personalities and came from different backgrounds. These differences were hard for some to accept. In their minds, no one could ‘fill Brother Russell’s shoes.’

A few, especially at headquarters, actually resented Brother Rutherford. The fact that the work was moving ahead and that he was making every effort to follow the arrangements that had been put in place by Russell did not seem to impress them. Opposition soon mounted. Four members of the board of directors of the Society went so far as to endeavor to wrest administrative control from Rutherford’s hands. The situation came to a head in the summer of 1917, with the release of The Finished Mystery, the seventh volume of Studies in the Scriptures.

Brother Russell had been unable to produce this volume during his lifetime, though he had hoped to do so. Following his death, the Executive Committee of the Society arranged for two associates, Clayton J. Woodworth and George H. Fisher, to prepare this book, which was a commentary on Revelation, The Song of Solomon, and Ezekiel. In part, it was based on what Russell had written about these Bible books, and other comments and explanations were added. The completed manuscript was approved for publication by officers of the Society and was released to the Bethel family at the dining table on Tuesday, July 17, 1917. On that same occasion, a startling announcement was made—the four opposing directors had been removed, and Brother Rutherford had appointed four others to fill the vacancies. What was the reaction?

It was as if a bombshell had exploded! The four ousted directors seized upon the occasion and stirred up a five-hour controversy before the Bethel family over the administration of the Society’s affairs. A number of the Bethel family sympathized with the opposers. The opposition continued for several weeks, with the disturbers threatening to “overthrow the existing tyranny,” as they put it. But Brother Rutherford had a sound basis for the action he had taken. How so?

It turned out that although the four opposing directors had been appointed by Brother Russell, these appointments had never been confirmed by vote of the corporation members at the annual meeting of the Society. Therefore, the four of them were not legal members of the board of directors at all! Rutherford had been aware of this but had not mentioned it at first. Why not? He had wanted to avoid giving the impression that he was going against Brother Russell’s wishes. However, when it became evident that they would not discontinue their opposition, Rutherford acted within his authority and responsibility as president to replace them with four others whose appointments were to be confirmed at the next annual meeting, to be held in January 1918.

On August 8, the disgruntled ex-directors and their supporters left the Bethel family; they had been asked to leave because of the disturbance they had been creating. They soon began spreading their opposition by an extensive speaking and letter-writing campaign throughout the United States, Canada, and Europe. As a result, after the summer of 1917, a number of congregations of Bible Students were split into two groups—those loyal to the Society and those who were easy prey to the smooth talk of the opposers.

But might the ousted directors, in an effort to gain control of the organization, try to influence those attending the annual meeting? Anticipating such a reaction, Rutherford felt it advisable to take a survey of all the congregations. The results? According to the report published in The Watch Tower of December 15, 1917, those voting indicated their overwhelming support of J. F. Rutherford and the directors cooperating with him! This was confirmed at the annual meeting.d The opposers’ efforts to gain control had failed!

What became of those opposers and their supporters? After the January 1918 annual meeting, the opposing ones splintered off, even choosing to celebrate the Memorial, on March 26, 1918, on their own. Any unity they enjoyed was short-lived, and before long they broke up into various sects. In most cases their numbers dwindled and their activity diminished or ceased entirely.

Clearly, following Brother Russell’s death, the Bible Students faced a real test of loyalty. As Tarissa P. Gott, who was baptized in 1915, put it: “Many of those who had seemed so strong, so devoted to the Lord, began to turn away. . . . All of this just did not seem right, yet it was happening and it upset us. But I said to myself: ‘Was not this organization the one that Jehovah used to free us from the bonds of false religion? Have we not tasted of his goodness? If we were to leave now, where would we go? Would we not wind up following some man?’ We could not see why we should go with the apostates, so we stayed.”—John 6:66-69; Heb. 6:4-6.

Some who withdrew from the organization later repented and associated with the Bible Students in worship once again. By far the majority, like Sister Gott, continued to cooperate with the Watch Tower Society and Brother Rutherford. The love and unity that bound them together had been built up through years of association together at meetings and conventions. They would allow nothing to break up that bond of union.—Col. 3:14.

By 1918 the Bible Students had survived testing from within. What, though, if opposition arose from those on the outside?

Objects of Attack

Through the close of 1917 and into 1918, the Bible Students energetically distributed the new book, The Finished Mystery. By the end of 1917, the printers were busy on the 850,000 edition. The Watch Tower of December 15, 1917, reported: “The sale of the Seventh Volume is unparallelled by the sale of any other book known, in the same length of time, excepting the Bible.”

But not everyone was thrilled with the success of The Finished Mystery. The book contained some references to the clergy of Christendom that were very cutting. This so angered the clergy that they urged the government to suppress the publications of the Bible Students. As a result of this clergy-inspired opposition, early in 1918, The Finished Mystery was banned in Canada. Opposition soon mounted against the Bible Students in the United States.

To expose this clergy-inspired pressure, on March 15, 1918, the Watch Tower Society released the tract Kingdom News No. 1. Its message? The six-column-wide headline read: “Religious Intolerance—Pastor Russell’s Followers Persecuted Because They Tell the People the Truth.” Below the heading “Treatment of Bible Students Smacks of the ‘Dark Ages’” were set forth the facts of the persecution and the ban that had begun in Canada. The instigators? The tract pulled no punches in pointing to the clergy, who were described as “a bigoted class of men who have systematically endeavored to prevent the people from understanding the Bible and to throttle all Bible teaching unless it comes through them.”e What a hard-hitting message!

How did the clergy respond to such an exposé? They had already stirred up trouble against the Watch Tower Society. But now they got vicious! In the spring of 1918, a wave of violent persecution was launched against the Bible Students in both North America and Europe. The clergy-inspired opposition came to a head on May 7, 1918, when U.S. federal warrants were issued for the arrest of J. F. Rutherford and several of his close associates. By mid-1918, Rutherford and seven associates found themselves in the federal penitentiary in Atlanta, Georgia.

But with Judge Rutherford and his associates in prison, what happened to the operation of headquarters?

Keeping the Home Fires Burning

Back in Brooklyn an Executive Committee was appointed to take charge of the work. A chief concern of the brothers appointed was to keep The Watch Tower in circulation. The Bible Students everywhere certainly needed all the spiritual encouragement that could be given them. In fact, during this entire “testing season,” not one issue of The Watch Tower failed to appear in print!f

What was the spirit at headquarters? Thomas (Bud) Sullivan, who later served as a member of the Governing Body, recalled: “It was my privilege to visit Brooklyn Bethel in the late summer of 1918 during the brothers’ incarceration. The brothers in charge of the work at Bethel were in no wise fearful or downhearted. In fact, the reverse was true. They were optimistic and confident that Jehovah would give his people the victory ultimately. I was privileged to be at the breakfast table on Monday morning when the brothers sent out on weekend appointments gave their reports. A fine picture of the situation was obtained. In every case the brothers were confident, waiting for Jehovah to direct their activities further.”

Many problems, however, were encountered. World War I was still raging. There were shortages of paper supplies and coal, which were vitally needed for the work at headquarters. With patriotism at fever pitch, there was considerable animosity against the Society; the Bible Students were viewed as traitors. Under these extreme circumstances, it appeared impossible to continue operations at Brooklyn. So, the Executive Committee, after consulting with other brothers, sold the Brooklyn Tabernacle and closed the Bethel Home. On August 26, 1918, the operations were transferred back to Pittsburgh to an office building at Federal and Reliance streets.

Nevertheless, a good spirit prevailed. Martha Meredith recalled: “We in Pittsburgh got together and decided we were going to keep ‘the home fires burning’ until the brethren got out of prison. At that time the Brooklyn office was moved to Pittsburgh, so the brethren got busy writing articles for The Watch Tower and had it printed. When The Watch Towers were ready to be sent out, we sisters wrapped them and sent them out to the people.”

The Bible Students had faced some severe trials since the Gentile Times had ended in the fall of 1914. Could they continue to survive? Did they really have ‘the love of God in their hearts’ or not? Would they firmly hold on to “the Lord and His Truth,” as Russell had cautioned, or would they let go?

[Footnotes]

[Blurb on page 68]

Rutherford asked the opposers to leave Bethel

[Box on page 62]

“Some of Us Had Been a Bit Too Hasty”

As October 1914 approached, some of the Bible Students expected that at the end of the Gentile Times they, as spirit-anointed Christians, would receive their heavenly reward. Illustrating this is an incident that took place at a convention of the Bible Students in Saratoga Springs, New York, September 27-30, 1914. A. H. Macmillan, who had been baptized 14 years earlier, gave a discourse on Wednesday, September 30. In it he stated: “This is probably the last public address I shall ever deliver because we shall be going home [to heaven] soon.”

However, two days later (on Friday, October 2), Macmillan came in for some good-natured teasing back in Brooklyn, where the conventioners were to reconvene. From his seat at the head of the table, C. T. Russell announced: “We are going to make some changes in the program for Sunday [October 4]. At 10:30 Sunday morning Brother Macmillan will give us an address.” The response? Macmillan later wrote: “Everybody laughed heartily, recalling what I had said on Wednesday at Saratoga Springs—my ‘last public address’!”

“Well,” Macmillan continued, “then I had to get busy to find something to say. I found Psalm 74:9, ‘We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.’ Now that was different. In that talk I tried to show the friends that perhaps some of us had been a bit too hasty in thinking that we were going to heaven right away, and the thing for us to do would be to keep busy in the Lord’s service until he determined when any of his approved servants would be taken home to heaven.”

[Box on page 67]

J. F. Rutherford’s Background

Joseph Franklin Rutherford was born of Baptist parents on a farm in Morgan County, Missouri, U.S.A., on November 8, 1869. When Joseph was 16, his father consented to his attending college, provided that he pay his own way and that he pay for a hired laborer to take his place on the farm. A determined young man, Joseph secured a loan from a friend and managed to go to college while also studying law.

After completing his academy education, Rutherford spent two years under the tutelage of Judge E. L. Edwards. By the time he was 20, he became the official court reporter for the courts of the Fourteenth Judicial Circuit in Missouri. On May 5, 1892, his license to practice law in Missouri was granted. Rutherford later served for four years as public prosecutor for Boonville, Missouri. Still later, he served on occasion as a special judge in the Eighth Judicial Circuit Court of Missouri. That is why he came to be known as “Judge” Rutherford.

Interestingly, to help pay his way through school, Rutherford sold encyclopedias from house to house. It was not an easy job—there were many rebuffs. On one occasion he almost died when he fell into an icy stream while calling on farms. He promised himself that when he became a lawyer, if anyone ever came to his office selling books, he would buy them. True to his word, he accepted three volumes of “Millennial Dawn” from two colporteurs who appeared at his office early in 1894. Several weeks later he read the books and promptly wrote a letter to the Watch Tower Society, in which he said: “My dear wife and myself have read these books with the keenest interest, and we consider it a God-send and a great blessing that we have had the opportunity of coming in contact with them.” In 1906, Joseph F. Rutherford was baptized, and a year later he became the Watch Tower Society’s legal counsel.

[Box/Picture on page 69]

‘No Men on Earth More Highly Favored’

On June 21, 1918, J. F. Rutherford and several of his close associates were sentenced to 20 years’ imprisonment, having been falsely convicted of conspiracy. Their feelings? In a handwritten note dated June 22-23 (shown below), from the Raymond Street jail in Brooklyn, New York, Brother Rutherford wrote: “There are probably no men on earth today more highly favored and who are happier than the seven brethren now in prison. They are conscious of their entire innocence of intentional wrongdoing, and rejoice to be suffering with Christ for loyally serving Him.”

[Box on page 70]

Victims of Clergy-Inspired Persecution

By the middle of 1918, J. F. Rutherford and seven of his associates were in prison—victims of clergy-inspired opposition. But those eight men were not the only targets of such hatred. During earlier years it had been C. T. Russell who was primarily the object of attack by the clergy and the press. Now the Bible Students themselves were victims. “The Golden Age” (now “Awake!”) of September 29, 1920, published a graphic, extensive report of vicious persecution they endured in the United States. It read like something out of the Inquisition.g Included were the following accounts:

“April 22, 1918, at Wynnewood, Oklahoma, Claud Watson was first jailed and then deliberately released to a mob composed of preachers, business men and a few others that knocked him down, caused a negro to whip him and, when he had partially recovered, to whip him again. They then poured tar and feathers all over him, rubbing the tar into his hair and scalp.”

“April 29, 1918, at Walnut Ridge, Arkansas, W. B. Duncan, 61 years of age, Edward French, Charles Franke, a Mr. Griffin and Mrs. D. Van Hoesen were jailed. The jail was broken into by a mob that used the most vile and obscene language, whipped, tarred, feathered and drove them from town. Duncan was compelled to walk twenty-six miles [42 km] to his home and barely recovered. Griffin was virtually blinded and died from the assault a few months later.”

“April 30, 1918, . . . at Minerva, Ohio, S. H. Griffin was first jailed and then released to a mob, then lectured fifteen minutes by the minister, then struck repeatedly, cursed, kicked, trodden upon, threatened with hanging and with drowning, driven from town, spit upon, tripped repeatedly, jabbed repeatedly with an umbrella, forbidden to ride, followed five miles to Malvern, Ohio, rearrested, jailed for safety at Carrollton and finally taken home by brave and faithful officials who, after examining his literature, said, in so many words, ‘We find no fault in this man.’”

[Footnote]

[Pictures on page 64]

On October 31, 1916, 64-year-old Charles Taze Russell died on a train at Pampa, Texas; many newspapers reported on the funeral

[Picture on page 66]

J. F. Rutherford had a commanding appearance, standing six feet two inches [188 cm] tall and weighing about 225 pounds [102 kg]

[Picture on page 69]

The Raymond Street jail, in Brooklyn, New York, where Brother Rutherford and several of his close associates were held for seven days immediately following their sentencing

[Picture on page 71]

Thomas (Bud) Sullivan visited headquarters in 1918 and later served on the Governing Body of Jehovah’s Witnesses

Chapter 7

Advertise the King and the Kingdom! (1919-1941)

“Do you believe that the King of glory has begun his reign? Then back to the field, O ye sons of the most high God! Gird on your armor! Be sober, be vigilant, be active, be brave. Be faithful and true witnesses for the Lord. Go forward in the fight until every vestige of Babylon lies desolate. Herald the message far and wide. The world must know that Jehovah is God and that Jesus Christ is King of kings and Lord of lords. This is the day of all days. Behold, the King reigns! You are his publicity agents. Therefore advertise, advertise, advertise, the King and his kingdom.”

THAT dramatic call to action delivered by J. F. Rutherford at the international convention at Cedar Point, Ohio, in 1922, had a profound influence on those in attendance. The Bible Students left that convention with a burning desire to advertise the Kingdom. But just a few short years earlier, the prospect of serving as publicity agents of the Kingdom seemed bleak indeed. J. F. Rutherford and seven of his associates were in prison, and their future role within the organization seemed uncertain. How were these difficulties overcome?

“I Know Something About the Law of the Loyal”

A convention was scheduled in Pittsburgh, Pennsylvania, January 2-5, 1919, during the time that Brother Rutherford and his associates were in prison. But this was no ordinary convention—it was combined with the annual meeting of the Watch Tower Society, on Saturday, January 4, 1919. Brother Rutherford was well aware of the significance of this meeting. That Saturday afternoon he searched for Brother Macmillan and found him at the prison tennis court. According to Macmillan, this is what happened:

“Rutherford said, ‘Mac, I want to talk to you.’

“‘What do you want to talk to me about?’

“‘I want to talk to you about what’s going on at Pittsburgh.’

“‘I’d like to play this tournament out here.’

“‘Aren’t you interested in what’s going on? Don’t you know it’s the election of officers today? You might be ignored and dropped and we’ll stay here forever.’

“‘Brother Rutherford,’ I said, ‘let me tell you something perhaps you haven’t thought of. This is the first time since the Society was incorporated that it can become clearly evident whom Jehovah God would like to have as president.’

“‘What do you mean by that?’

“‘I mean that Brother Russell had a controlling vote and he appointed the different officers. Now with us seemingly out of commission the matter’s different. But, if we got out in time to go up to that assembly to that business meeting, we would come in there and would be accepted to take Brother Russell’s place with the same honor he received. It might look then like man’s work, not God’s.’

“Rutherford just looked thoughtful and walked away.”

That day a tense meeting was in progress back at Pittsburgh. “Confusion, dissension, and arguments reigned for a while,” recalled Sara C. Kaelin, who was raised in the Pittsburgh area. “Some wanted to postpone the meeting for six months; others questioned the legality of electing officers who were in prison; others suggested all new officers.”

After a lengthy discussion, W. F. Hudgings, a director of the Peoples Pulpit Association,a read to the audience a letter from Brother Rutherford. In it he sent love and greetings to those assembled. “Satan’s chief weapons are PRIDE, AMBITION and FEAR,” he warned. Showing a desire to submit to Jehovah’s will, he even humbly suggested suitable men in the event that the shareholders should decide to elect new officers for the Society.

Discussion continued for a while longer, and then E. D. Sexton, who had been appointed chairman of a nominating committee, spoke up, saying:

“I just arrived. My train was forty-eight hours late, having been snowbound. I have something to say and for my own comfort I better say it now. My dear brethren, I have come here, as the balance of you have, with certain ideas in mind—pro and con. . . . There is no legal obstacle in the way. If we desire to re-elect our brethren in the South to any office they can hold, I cannot see, or find from any [legal] advice I have received, how this will, in any shape or form, interfere with the aspect of their case before the Federal Court or before the public.

“I believe that the greatest compliment we can pay to our dear brother Rutherford would be to re-elect him as president of the W[atch] T[ower] B[ible] & T[ract] Society. I do not think there is any question in the mind of the public as to where we stand on the proposition. If our brethren in any way technically violated a law they did not understand, we know their motives are good. And before Almighty [God] they have neither violated any law of God or of man. We could manifest the greatest confidence if we re-elected Brother Rutherford as president of the Association.

“I am not a lawyer, but when it comes to the legality of the situation I know something about the law of the loyal. Loyalty is what God demands. I cannot imagine any greater confidence we could manifest than to have an election AND RE-ELECT BROTHER RUTHERFORD AS PRESIDENT.”

Well, Brother Sexton evidently expressed the sentiments of most of those in attendance. There were nominations; a vote was taken; and J. F. Rutherford was elected president, C. A. Wise vice president, and W. E. Van Amburgh secretary-treasurer.

The next day Brother Rutherford knocked on Macmillan’s cell wall and said: “Poke your hand out.” He then handed Macmillan a telegram saying that Rutherford had been reelected president. “He was very happy,” Macmillan later recalled, “to see this display of assurance that Jehovah was running the Society.”

The election was over, but Brother Rutherford and the seven others were still in prison.

“A Country-Wide Agitation” in Behalf of the Prisoners

“During the past few weeks a country-wide agitation has been started in behalf of these brethren,” stated The Watch Tower of April 1, 1919. Certain newspapers were calling for the release of J. F. Rutherford and his associates. The Bible Students in all parts of the United States indicated their support by writing letters to newspaper editors, congressmen, senators, and governors, urging them to take action in behalf of the eight prisoners. Clearly, the Bible Students would not rest until their eight brothers were free.

By March 1919, Bible Students in the United States were circulating a petition in which they asked President Woodrow Wilson to use his influence to accomplish one of the following in behalf of the imprisoned brothers:

“FIRST: A complete pardon, if that now be possible, OR

“SECOND: That you direct the Department of Justice to dismiss the prosecution against them, and that they be fully released, OR

“THIRD: That they be immediately admitted to bail pending a final decision of their case by the higher courts.”

Within two weeks the Bible Students obtained 700,000 signatures. The petition, though, was never presented to the president or the government. Why not? Because before that could be done, the eight men were released on bail. What, then, did the petition work accomplish? The Watch Tower of July 1, 1919, stated: “The evidence is overwhelming that the Lord desired this work to be done, not so much to get the brethren out of prison, as for the purpose of a witness to the truth.”

“Welcome Home, Brethren”

On Tuesday, March 25, the eight brothers left Atlanta for Brooklyn. News of their release spread quickly. It was truly a touching scene—Bible Students gathering at train stations along the route with the hope of seeing them and expressing joy at their release. Others rushed to the Bethel Home in Brooklyn, which had been closed down, to arrange for a welcome-home banquet. Back in Brooklyn, on March 26, the brothers were admitted to bail of $10,000 each, and they were released.

“Immediately they were accompanied by a number of friends to the Bethel Home, where between five and six hundred friends had assembled to welcome them,” reported The Watch Tower of April 15, 1919. In the dining room, there was a large banner that said, “Welcome Home, Brethren.” Nearly 50 years later, Mabel Haslett, who was present for that banquet, recalled: “I remember making a hundred doughnuts, which the brothers seemed to enjoy after nine months of prison fare. I can still see Brother Rutherford reaching out for them. It was an unforgettable occasion as he and the others related their experiences. I also remember short-statured Brother DeCecca standing on a chair so that all could see and hear him.”

On Tuesday morning, April 1, Brother Rutherford arrived in Pittsburgh, where the headquarters offices were now located. Here, too, the brothers, learning that he was due to arrive, scheduled a banquet, which was held that evening at the Hotel Chatham. The conditions in prison, though, had taken their toll on Brother Rutherford. He had developed a weakened lung condition, and as a result, after his release he contracted a severe case of pneumonia. So, shortly afterward his ill health made it necessary for him to go to California, where he had some relatives.

The Test in Los Angeles

Now that Brother Rutherford and the others were free, the question arose, What about the work of proclaiming God’s Kingdom? During the time that these brothers were in prison, organizational oversight of the witnessing work had largely been shut down. The Brooklyn Tabernacle had been sold and the Bethel Home closed. The headquarters offices in Pittsburgh were small, and funds were limited. Besides, how much interest really was there in the Kingdom message? From California, Brother Rutherford decided to arrange for a test.

A meeting was arranged at Clune’s Auditorium in Los Angeles, on Sunday, May 4, 1919. “The Hope for Distressed Humanity” was the title of the lecture to which the public was invited. But the talk was to be given by J. F. Rutherford—a man who had just got out of prison. Through extensive newspaper advertising, Rutherford promised a candid presentation of the facts, including an explanation of the reasons for the illegal convictions of the Society’s officers. Would anyone be interested enough to attend?

The response was overwhelming. In fact, 3,500 turned out to hear the lecture, and about 600 others had to be turned away. Brother Rutherford was thrilled! He agreed to speak to the overflow crowd on Monday night, and 1,500 showed up. He was so ill, though, that he could not finish that lecture. After an hour he had to be replaced by an associate. Nevertheless, the test in Los Angeles was a success. Brother Rutherford was convinced that there was considerable interest in the Kingdom message, and he was determined to see it proclaimed.

On With the Work!

By July 1919, Brother Rutherford was back on the job at the headquarters in Pittsburgh. Things happened quickly during the next few months. Arrangements were made for a convention of the Bible Students to be held at Cedar Point, Ohio, September 1-8, 1919. The Society’s offices were moved back to Brooklyn and were operating there by October 1.

What were they to do now? Their mission was clearly emphasized at the Cedar Point convention. On Tuesday, September 2, Brother Rutherford explained: “A Christian’s mission on earth . . . is to proclaim the message of the Lord’s kingdom of righteousness, which will bring blessings to the whole groaning creation.” Three days later, on Friday, September 5, which was called Co-Laborers’ Day, Brother Rutherford further stated: “In sober moments a Christian naturally asks himself, Why am I on the earth? And the answer of necessity must be, The Lord has graciously made me his ambassador to bear the divine message of reconciliation to the world, and my privilege and duty is to announce that message.”

Yes, it was time to get on with the work of proclaiming God’s Kingdom! And to assist in carrying out this commission, Brother Rutherford announced: “Under the Lord’s providence we have arranged for the publication of a new magazine under the name and title THE GOLDEN AGE.” Little did the conventioners know what a courageous journal The Golden Age would prove to be.

“That first post-World War I convention was a great boost for all of us,” recalled Herman L. Philbrick, who traveled to the convention from his home in Boston, Massachusetts. Truly, that Cedar Point convention stirred the Bible Students to action. They were ready to get on with the work of proclaiming the good news. It was as though they had come back to life from the dead.—Compare Ezekiel 37:1-14; Revelation 11:11, 12.

Meanwhile, significant things were happening on the world scene. The Treaty of Versailles was signed on June 28, 1919, and went into effect on January 10, 1920. Officially ending military actions against Germany in World War I, the treaty also provided for the formation of the League of Nations—an international association created to keep peace in the world.

‘Advertise the King and the Kingdom’

In 1922 the Bible Students returned to Cedar Point for a nine-day program, from September 5 to 13. Excitement ran high as the delegates arrived for this international convention. The climax of the convention was reached on Friday, September 8, when Brother Rutherford delivered the talk “The Kingdom.”

Thomas J. Sullivan later recalled: “Those who were privileged to attend that meeting can even yet visualize Brother Rutherford’s earnestness when he told the few restless people that were walking around because of the intense heat to ‘SIT DOWN’ and ‘LISTEN’ to the talk at any cost.” Those who did were not disappointed, for that was the historic discourse in which Brother Rutherford urged his listeners to ‘advertise the King and the Kingdom.’

The audience responded with great enthusiasm. The Watch Tower reported: “Each one present was thoroughly impressed with the fact that the obligation is laid upon every one of the consecrated from this time forward to act as a publicity agent for the King and the kingdom.” The Bible Students came away from that convention with a burning zeal for the preaching work. As Sister Ethel Bennecoff, a colporteur then in her late 20’s, said, “we were aroused to ‘advertise, advertise, advertise the King and his kingdom’—Yes, with more zeal and love in our hearts than ever before.”

As the spiritual light of understanding grew brighter, the Bible Students began to perceive some thrilling Bible truths. (Prov. 4:18) The understanding of these precious truths gave a powerful impetus to their work of proclaiming God’s Kingdom. At the same time, they had to adjust their thinking—and for some this was a real test.

“Unrealized Hopes Are Not Unique to Our Day”

“We may confidently expect,” stated the booklet Millions Now Living Will Never Die, back in 1920, “that 1925 will mark the return [from the dead] of Abraham, Isaac, Jacob and the faithful prophets of old . . . to the condition of human perfection.” Not only was the resurrection of faithful men of old expected in 1925 but some hoped that anointed Christians might receive their heavenly reward in that year.b

The year 1925 came and went. Some abandoned their hope. But the vast majority of the Bible Students remained faithful. “Our family,” explained Herald Toutjian, whose grandparents had become Bible Students about the turn of the century, “came to appreciate that unrealized hopes are not unique to our day. The apostles themselves had similar misplaced expectations. . . . Jehovah is worthy of loyal service and praise with or without the ultimate reward.”—Compare Acts 1:6, 7.

Which Organization—Jehovah’s or Satan’s?

“Birth of the Nation”—that was the title of a dramatic article appearing in the March 1, 1925, issue of The Watch Tower. It presented an enlightened understanding of Revelation chapter 12 that some found difficult to accept.

The symbolic characters mentioned in this chapter of Revelation were identified as follows: the “woman” that gives birth (vss. 1, 2) as “God’s [heavenly] organization”; the “dragon” (vs. 3) as “the devil’s organization”; and the “man child” (vs. 5, KJ) as “the new kingdom, or new government.” On the basis of this, something was clearly explained for the first time: There are two distinct and opposing organizations—Jehovah’s and Satan’s. And following the “war in heaven” (vs. 7, KJ), Satan and his demon supporters were cast out of heaven and hurled down to the earth.

“We sat down and studied it all night until I could understand it very well,” wrote Earl E. Newell, who later served as a traveling representative of the Watch Tower Society. “We went to an assembly in Portland, Oregon, and there we found the friends all upset and some of them were ready to discard The Watch Tower because of this article.” Why was this explanation of Revelation chapter 12 so difficult for some to accept?

For one thing, it was a striking departure from what had been published in The Finished Mystery, which was largely a posthumous compilation of Brother Russell’s writings.c Walter J. Thorn, who served as a traveling pilgrim, explained: “The article on ‘The Birth of the Nation’ was . . . difficult to take hold of because of a previous interpretation by dear Brother Russell, which we believed to be the final word on Revelation.” Little wonder, then, that some stumbled over the explanation. “Unquestionably this interpretation may prove a sifting medium,” noted J. A. Bohnet, another pilgrim, “but the really earnest and sincere ones of the faith will stand firm and rejoice.”

Indeed, the really earnest and sincere ones did rejoice over the new explanation. It was now so clear to them: everyone belongs either to Jehovah’s organization or to Satan’s. “Remember,” the article “Birth of the Nation” explained, “it will be our privilege . . . to valiantly fight for the cause of our King by proclaiming his message, which he has given us to proclaim.”

As the 1920’s and then the 1930’s progressed, more flashes of Bible understanding followed. Worldly celebrations and holidays, such as Christmas, were put away. Other practices and beliefs were also discarded when it was seen that they had God-dishonoring roots.d More than abandoning wrong practices and beliefs, though, the Bible Students continued to look to Jehovah for progressive revelations of truth.

“You Are My Witnesses”

“‘You are my witnesses,’ is the utterance of Jehovah, ‘and I am God.’” (Isa. 43:12) Starting in the 1920’s, the Bible Students became increasingly aware of the deep significance of these words of the prophet Isaiah. Through the pages of The Watch Tower, attention was repeatedly drawn to our responsibility to bear witness to Jehovah’s name and his Kingdom. A milestone, though, was reached at a convention held in Columbus, Ohio, in 1931.

On Sunday, July 26, at noon, Brother Rutherford delivered the public discourse “The Kingdom, the Hope of the World,” which was broadcast over a vast radio hookup, with more than 300 additional stations later rebroadcasting the message. At the end of the discourse, Brother Rutherford served notice on Christendom by reading a stinging resolution entitled “Warning From Jehovah,” which was addressed “To the Rulers and to the People.” To his invitation that they adopt the resolution, the entire visible audience stood and shouted, “Aye!” Telegrams later received indicated that many of those listening on the radio likewise raised their voices in agreement.

From one o’clock, when the public discourse was finished, until four o’clock, when Brother Rutherford reentered the auditorium, the atmosphere was charged with excitement. Brother Rutherford had specially requested that everyone who was really interested in the noonday warning to Christendom be in his seat at four o’clock.

Promptly at four, Brother Rutherford began by stating that he regarded what he was about to say as of vital importance to everyone who could hear his voice. His listeners were keenly interested. During his discourse he presented another resolution, this one entitled “A New Name,” which was climaxed by the declaration: “We desire to be known as and called by the name, to wit, Jehovah’s witnesses.” The thrilled conventioners again jumped to their feet with the ringing shout “Aye!” They would henceforth be known as Jehovah’s Witnesses!

“Jehovah’s Spirit Made Us Fearless”

During 1927, Jehovah’s people were encouraged to spend a portion of every Sunday in group witnessing. Immediate legal opposition was raised. Within a few years, arrests began to mount—268 in the United States alone in 1933, 340 in 1934, 478 in 1935, and 1,149 in 1936. On what charge? Actually, on various charges, including selling without a license, disturbing the peace, and violating Sunday sabbath laws. The local groups of Witnesses were not versed in how to deal with police officials and courts. Getting legal help locally was either too expensive or not possible because of prejudice. So the Watch Tower Society wisely established a legal department in Brooklyn to render counsel.

A strong legal defense, though, was not enough. These sincere Witnesses of Jehovah were determined to live up to the name they had embraced. So, early in the 1930’s, they struck back by going on the offensive. How? By means of special preaching missions known as divisional campaigns. Thousands of volunteers throughout the United States were organized into divisions. When Witnesses were arrested in one town for house-to-house preaching, a division of volunteers from other areas soon arrived and “besieged” the town, giving a thorough witness.e

Those divisional campaigns did much to strengthen the local Witnesses. In each division, there were qualified brothers who had been trained to deal with the authorities. It was a great encouragement to the brothers living in a trouble area, perhaps in a small town, to know that they were not alone in proclaiming God’s Kingdom.

It took a great deal of courage to share in the divisional campaigns of the 1930’s. In the midst of the Great Depression period, jobs were scarce. Yet, Nicholas Kovalak, Jr., a traveling overseer for some 40 years, recalls: “When the call came to cover a trouble spot, the ‘service director’ would ask for volunteers. Individuals were told not to volunteer if they were afraid of losing their jobs. . . . But we were always happy to see 100% affirmative response!” Observed John Dulchinos, an overseer from Springfield, Massachusetts: “Indeed, those were thrilling years and their memories are precious. Jehovah’s spirit made us fearless.”

Meanwhile, a flash of Bible understanding was developing that would have a tremendous impact on the work.

What About the Jonadabs?

In 1932 it was explained that Jehonadab (Jonadab), King Jehu’s associate, prefigured a class of persons who would enjoy everlasting life on earth.f (2 Ki. 10:15-28) The Jonadabs, as they came to be known, counted it a privilege to be associated with Jehovah’s anointed servants and to have some share with them in advertising the Kingdom. But at that time, there was no special effort to gather and organize these individuals with an earthly hope.

However, real encouragement was given to the Jonadabs in The Watchtower of August 15, 1934. The article “His Kindness” stated: “Should a Jonadab consecrate himself to the Lord and be baptized? Answer: Most assuredly it is proper for a Jonadab to consecrate himself to do the will of God. No one will ever get life without doing that. Water immersion is merely a symbol of having made a consecration [or, as we would now say, dedication] to do God’s will, and that would not be out of order.” The Jonadabs were thrilled!

Yet, even greater joy was near for them. The following spring, several issues of The Watchtower, beginning with the April 1, 1935, issue, carried this announcement: “Again The Watchtower reminds its readers that a convention of Jehovah’s witnesses and Jonadabsg will be held at Washington, D.C., beginning May 30 and ending June 3, 1935.” The Jonadabs eagerly awaited the convention.

The “great multitude,” foretold in Revelation 7:9-17 (KJ), was the subject of a talk Brother Rutherford delivered on the second afternoon of the convention. In that discourse he explained that the great multitude was made up of the modern-day Jonadabs and that these Jonadabs had to show the same degree of faithfulness to Jehovah as the anointed. Well, the audience was excited! At the speaker’s request, the Jonadabs arose. “There was at first a hush,” recalled Mildred Cobb, who had been baptized in the summer of 1908, “then a gladsome cry, and the cheering was loud and long.”

This flash of Bible understanding had a profound effect upon the activity of Jehovah’s Witnesses. “With enthusiasm running high,” remarked Sadie Carpenter, a full-time preacher for over 60 years, “we went back to our territories to search for these sheeplike people who were yet to be gathered.” Later the Yearbook of Jehovah’s Witnesses for 1936 reported: “This revelation stirred the brethren and stimulated them to renewed activities, and everywhere throughout the earth come the reports exhibiting joy in the fact that the remnant now have the privilege of carrying the message to the great multitude, and these together working to the honor of the Lord’s name.” To help them in this work, the book Riches, published in 1936, contained an extensive discussion of the prospects held out in the Scriptures for the great multitude.

At last, the dedicated, baptized members of the great multitude were finding their proper place alongside the anointed in advertising God’s Kingdom!

‘Tanning the Old Lady’s Hide’

In the 1930’s, the message these zealous Witnesses proclaimed included a stinging exposé of false religion. A helpful tool in this regard was released at the general convention of Jehovah’s Witnesses, September 15-20, 1937, in Columbus, Ohio.

On Saturday, September 18, following his morning discourse, Brother Rutherford released the tan-colored book Enemies. It denounced false religion as “a great enemy, always working injury to mankind.” False religionists were identified as “agents of the Devil, whether they are aware of that fact or not.” When presenting the book to the audience, Brother Rutherford said: “You will notice that its cover is tan, and we will tan the old lady’sh hide with it.” To this the audience gave loud and enthusiastic approval.

For some years the phonograph had played a part in ‘tanning the old lady.’ But in connection with the phonograph work, there was a surprise at the 1937 convention. “At this assembly the work using the portable phonograph on the doorstep was introduced,” recalls Elwood Lunstrum, who was just 12 years old at the time. “Formerly we had been carrying the phonograph with us in the service, but we had only played it when invited inside. . . . An organization of ‘Special Pioneers’ was outlined at the Columbus convention to spearhead the use of the doorstep setup with the phonograph and the follow-up work with interested persons (first then called ‘back-calls’) and Bible studies with an arrangement called ‘model study.’”

Jehovah’s people left that convention well equipped for the work of proclaiming God’s Kingdom. They certainly needed all the encouragement they could get. The rising tide of nationalism in the 1930’s brought opposition, in some cases mob violence, from individuals who were determined to stop Jehovah’s Witnesses from meeting together and from preaching.

“A Bunch of Hijackers”

A strong force of opposition came from certain Catholic Action groups. On October 2, 1938, Brother Rutherford was straightforward in delivering the lecture “Fascism or Freedom,” which later appeared in booklet form and was distributed by the millions. Brother Rutherford in this speech detailed a number of incidents of unlawful acts to demonstrate collusion between certain public officials and representatives of the Roman Catholic Church.

After presenting the facts, Rutherford noted: “When the people are told the facts about a crowd that is operating under a religious cloak to steal their rights, the Hierarchy howls and says: ‘Lies! Put a gag in the mouths of those and do not permit them to speak.’” Then he asked: “Is it wrong to publish the truth concerning a bunch of hijackers that are robbing the people? No! . . . Shall honest men be gagged and compelled to remain silent while this bunch of hijackers destroy the liberties of the people? Above all, shall the people be denied their God-given privileges of peaceable assembly and freedom of worship of Almighty God, and freedom of speech concerning his kingdom and those who oppose it?”

Following this stinging rebuke, opposition continued from Catholic Action groups across the United States. Jehovah’s Witnesses waged legal battles for freedom of worship and their right to proclaim God’s Kingdom. But the situation only worsened as the world went to war. Legal restrictions and imprisonment also came upon Jehovah’s Witnesses in country after country in Europe, Africa, and Asia.

“Everyone Wanted to Go to St. Louis”

“In 1941,” recalls Norman Larson, who had recently entered the full-time ministry, “we all felt we were in for some critical days ahead with the war now going on in Europe. So everyone wanted to go to St. Louis.” For what? Why, for the Theocratic Assembly of Jehovah’s Witnesses in St. Louis, Missouri, August 6-10, 1941! And “everyone” came. The convention facilities were filled to overflowing. According to a police estimate, a peak of 115,000 persons attended.

From the first day, the convention program provided timely encouragement. Brother Rutherford’s opening discourse, “Integrity,” sounded the keynote of the convention. “We realized more clearly than ever before why Jehovah was permitting such intense persecution of his people world wide,” recalled Hazel Burford, who served as a missionary for nearly 40 years, until her death in 1983. Reporting on the convention, the 1942 Yearbook of Jehovah’s Witnesses added: “All could see clearly that there lay ahead of them a great work of witnessing to be done, and that by so doing they would maintain their integrity, though they be hated of all men and worldly organizations.”

A touching scene at the convention came on Sunday, August 10, which was “Children’s Day.” When the morning session opened, 15,000 children—between 5 and 18 years of age—were assembled in the main arena directly in front of the platform and in a place similarly set aside at a trailer city where an overflow crowd listened. As Brother Rutherford, then in his early 70’s, stepped onto the platform, the children cheered and applauded. He waved his handkerchief, and the children waved back. Then, in a clear, kind voice, he addressed the entire audience on the theme “Children of the King.” After talking for over an hour to the audience in general, he directed his remarks to the children seated in the reserved sections.

“All of you . . . children,” he said, fixing his attention on the young beaming faces before him, “who have agreed to do the will of God and have taken your stand on the side of his Theocratic Government by Christ Jesus and who have agreed to obey God and his King, please stand up.” The children rose as one body. “Behold,” exclaimed the enthusiastic speaker, “more than 15,000 new witnesses to the Kingdom!” There was a burst of applause. “All of you who will do what you can to tell others about God’s kingdom and its attending blessings, please say Aye.” A thunderous cry, “Aye!”

To climax it all, Brother Rutherford announced the release of the new book Children, which was received with shouts of joy and tremendous applause. Afterward, the speaker, a tall man, shared in distributing free copies of the book as a long line of children walked up on the platform and filed past him. Many wept at the sight.

In the audience that Sunday morning were many children who lived up to their shout of “Aye!” LaVonne Krebs, Merton Campbell, and Eugene and Camilla Rosam were among the young ones who received a Children book on that occasion. Still serving at the Society’s headquarters in 1992, they have devoted 51, 49, 49, and 48 years respectively to the full-time ministry. Some of the children went on to serve in foreign missionary assignments, including Eldon Deane (Bolivia), Richard and Peggy Kelsey (Germany), Ramon Templeton (Germany), and Jennie Klukowski (Brazil). Indeed, that Sunday morning program in St. Louis made a lasting impression on many young hearts!

On Sunday afternoon Brother Rutherford had some parting words for the conventioners. He encouraged them to carry forward the work of proclaiming God’s Kingdom. “I feel absolutely certain,” he told them, “that from henceforth . . . those who will form the great multitude will grow by leaps and bounds.” He urged them to return to their respective parts of the land and “put on more steam . . . put in all the time you can.” Then came his final words to the audience: “Well, my dear brethren, the Lord bless you. Now I won’t say Good-bye, because I expect to see you at some time again.”

But for many it was the last time they would see Brother Rutherford.

Closing Days of J. F. Rutherford

Brother Rutherford had developed cancer of the colon and was in poor health at the St. Louis convention. Still, he managed to give five strong discourses. Following the convention, however, his condition worsened, and he was compelled to have a colostomy. Arthur Worsley recalls the day Brother Rutherford said good-bye to the Bethel family. “He confided in us that he was going to undergo a serious operation and that whether he lived through it or not, he was confident that we would keep on proclaiming Jehovah’s name. He . . . concluded by saying, ‘So, if God wills, I will see you again. If not, keep up the fight.’ There was not a dry eye in the family.”

Brother Rutherford, 72 years of age, survived the surgery. Shortly thereafter he was taken to a residence in California he had named Beth-Sarim. It was evident to his loved ones, and to medical experts, that he would not recover. In fact, he required further surgery.

About the middle of December, Nathan H. Knorr, Frederick W. Franz, and Hayden C. Covington arrived from Brooklyn. Hazel Burford, who cared for Brother Rutherford during those sad and trying days, later recalled: “They spent several days with him going over the annual report for the Yearbook and other organizational matters. After their departure, Brother Rutherford continued to weaken and, about three weeks later, on Thursday, January 8, 1942, he faithfully finished his earthly course.”i

How was news of Brother Rutherford’s death received at Bethel? “I will never forget the day we learned of Brother Rutherford’s passing,” recalled William A. Elrod, who had been a member of the Bethel family for nine years. “It was at noontime when the family was assembled for lunch. The announcement was brief. There were no speeches. No one took the day off to mourn. Rather, we went back to the factory and worked harder than ever.”

Those were extremely trying times for Jehovah’s Witnesses. The war had become a global conflict. The fighting spread from Europe to Africa, then to what was known as the Soviet Union. On December 7, 1941, just a month before Brother Rutherford’s death, Japan’s attack on Pearl Harbor had drawn the United States into the war. In many places the Witnesses were the objects of mob violence and other forms of intense persecution.

What would happen now?

[Footnotes]

[Blurb on page 73]

“Satan’s chief weapons are PRIDE, AMBITION and FEAR”

[Blurb on page 74]

“Assurance that Jehovah was running the Society”

[Blurb on page 75]

‘Out of prison, not so much for themselves, as for the purpose of a witness to the truth’

[Blurb on page 77]

“A Christian’s mission on earth . . . is to proclaim the message of the Lord’s kingdom”

[Blurb on page 78]

‘Advertise the Kingdom with more zeal and love than ever before’

[Blurb on page 82]

“We desire to be known as . . . Jehovah’s witnesses”

[Blurb on page 83]

Yes! Jonadabs should be baptized

[Blurb on page 84]

‘Searching for sheeplike people yet to be gathered’

[Blurb on page 85]

Rutherford was straightforward in rebuking religious opposers

[Blurb on page 86]

15,000 children take their stand on the side of the Kingdom

[Blurb on page 89]

“If God wills, I will see you again. If not, keep up the fight”

[Box/Picture on page 76]

“House of the Princes”

Brother Rutherford had a severe case of pneumonia after his release from unjust imprisonment in 1919. Thereafter, he had only one good lung. In the 1920’s, under a doctor’s treatment, he went to San Diego, California, and the doctor urged him to spend as much time as possible there. From 1929 on, Brother Rutherford spent the winters working at a San Diego residence he had named Beth-Sarim. Beth-Sarim was built with funds that were a direct contribution for that purpose. The deed, which was published in full in “The Golden Age” of March 19, 1930, conveyed this property to J. F. Rutherford and thereafter to the Watch Tower Society.

Concerning Beth-Sarim, the book “Salvation,” published in 1939, explains: “The Hebrew words ‘Beth Sarim’ mean ‘House of the Princes’; and the purpose of acquiring that property and building the house was that there might be some tangible proof that there are those on earth today who fully believe God and Christ Jesus and in His kingdom, and who believe that the faithful men of old will soon be resurrected by the Lord, be back on earth, and take charge of the visible affairs of earth.”

A few years after Brother Rutherford’s death, the board of directors of the Watch Tower Society decided to sell Beth-Sarim. Why? “The Watchtower” of December 15, 1947, explained: “It had fully served its purpose and was now only serving as a monument quite expensive to keep; our faith in the return of the men of old time whom the King Christ Jesus will make princes in ALL the earth (not merely in California) is based, not upon that house Beth-Sarim, but upon God’s Word of promise.” j

[Footnote]

[Box/Pictures on page 80, 81]

Broadcasting the Kingdom Message

Within two years after regular commercial radio broadcasting began, radio was being used to transmit the Kingdom message. Thus on February 26, 1922, Brother Rutherford delivered his first radio broadcast, in California. Two years later, on February 24, 1924, the Watch Tower Society’s own radio station WBBR, on Staten Island, New York, began broadcasting. Eventually, the Society organized worldwide networks to broadcast Bible programs and lectures. By 1933 a peak of 408 stations were carrying the Kingdom message to six continents!

[Pictures]

WBBR, in New York, was operated by the Watch Tower Society from 1924 until 1957

WBBR orchestra in 1926

J. F. Rutherford delivering the lecture “Face the Facts,” at the Royal Albert Hall, in London, England, on September 11, 1938; more than 10,000 jammed the auditorium (below), while millions more heard by radio

WBBR opening program

Staff at station 2HD, Newcastle, NSW, Australia

Radio station CHCY in Edmonton, Alberta, was one of several stations the Society owned and operated in Canada

Broadcasting to Finland via a radio station in Estonia

Broadcasting equipment at station WORD, near Chicago, Illinois; owned and operated by the Society

[Box/Pictures on page 87]

Preaching With Phonographs

In 1933, Jehovah’s Witnesses began to employ another innovative method of preaching. A transportable transcription machine with an amplifier and loudspeaker was used to broadcast 33 1/3-rpm recordings of Brother Rutherford’s radio lectures, in halls, parks, and other public places. Sound cars and sound boats also were used to let the Kingdom message ring out.

The effective use of transcription machines led to yet another innovation—preaching from house to house with a lightweight phonograph. In 1934 the Society began producing portable phonographs and a series of 78-rpm discs containing 4 1/2-minute Bible lectures. Eventually, recordings covering 92 different subjects were in use. In all, the Society produced more than 47,000 phonographs to trumpet the Kingdom message. However, in time, greater emphasis was laid on oral presentations of the Kingdom message, so the phonograph work was phased out.

[Pictures]

With a sound car on a hilltop, the Kingdom message could be heard miles away (above)

Using the transcription machine in Mexico (right)

A sound boat broadcasting on the River Thames, in London, England (above)

Using a phonograph in field service (left)

Demonstrating how to use a vertical-style phonograph, in 1940 (right)

[Picture on page 79]

J. A. Bohnet

[Picture on page 88]

From 1917, when J. F. Rutherford became president, to 1941, the Watch Tower Society produced a flood of publications, including 24 books, 86 booklets, and annual “Yearbooks,” as well as articles for “The Watch Tower” and “The Golden Age” (later called “Consolation”)

Chapter 8

Declaring the Good News Without Letup (1942-1975)

“TO ALL LOVERS OF THE THEOCRACY:

On January 8, 1942, our beloved brother, J. F. Rutherford, faithfully finished his earthly course . . . To him it was a joy and comfort to see and know that all the witnesses of the Lord are following, not any man, but the King Christ Jesus as their Leader, and that they will move on in the work in complete unity of action.”—A letter announcing the death of Brother Rutherford.a

NEWS of Brother Rutherford’s death came as a momentary shock to Jehovah’s Witnesses around the world. Many knew that he had been ill, but they did not expect him to die so soon. They were saddened over the loss of their dear brother but were determined to “move on in the work”—the work of proclaiming God’s Kingdom. They did not view J. F. Rutherford as their leader. Charles E. Wagner, who had worked in Brother Rutherford’s office, observed: “The brothers everywhere had developed a strong conviction that Jehovah’s work did not depend on any man.” Still, someone was needed to shoulder the responsibilities that Brother Rutherford had carried as president of the Watch Tower Society.

“Determined to Keep Close to the Lord”

It was Brother Rutherford’s heartfelt wish that Jehovah’s Witnesses declare the good news without letup. So in mid-December 1941, several weeks before his death, he called together four directors of the two principal legal corporations used by Jehovah’s Witnesses and suggested that as soon after his death as possible, all the members of the two boards be called in joint session and a president and a vice president be elected.

On the afternoon of January 13, 1942, just five days after Rutherford’s death, all the board members of the two corporations met jointly at Brooklyn Bethel. Several days earlier, the Society’s vice president, 36-year-old Nathan H. Knorr, had suggested that they earnestly seek divine wisdom by prayer and meditation. The board members recognized that while the brother elected president would administer the legal affairs of the Watch Tower Society, he would also serve as a principal overseer of the organization. Who had the needed spiritual qualifications for this weighty responsibility in caring for Jehovah’s work? The joint meeting was opened with prayer, and after careful consideration, Brother Knorr was unanimously elected president of the two corporations and 30-year-old Hayden C. Covington, the Society’s lawyer, vice president.b

Later that day, W. E. Van Amburgh, the Society’s secretary-treasurer, announced to the Bethel family the results of the election. R. E. Abrahamson, who was present on that occasion, recalled that Van Amburgh said: ‘I can remember when C. T. Russell died and was replaced by J. F. Rutherford. The Lord continued to direct and prosper His work. Now, I fully expect the work to move ahead with Nathan H. Knorr as president, because this is the Lord’s work, not man’s.’

How did the Bethel family members in Brooklyn feel about the results of the election? A touching letter from them dated January 14, 1942, the day after the election, answers: “His [Rutherford’s] change shall not slow us up in the performance of the task the Lord has assigned to us. We are determined to keep close to the Lord and to one another, firmly pushing the battle to the gate, fighting shoulder to shoulder. . . . Our intimate association with Brother Knorr for approximately twenty years . . . enables us to appreciate the Lord’s direction in the choice of Brother Knorr as president and thereby the loving watch-care of the Lord over His people.” Letters and cablegrams of support soon poured into headquarters from around the world.

There was no feeling of uncertainty as to what to do. A special article was prepared for the February 1, 1942, Watchtower, the very same issue that announced the death of J. F. Rutherford. “The final gathering by the Lord is on,” it declared. “Let nothing for one instant interrupt the onward push of his covenant-people in His service. . . . Now to hold fast our integrity toward the Almighty God is the ALL-IMPORTANT thing.” Jehovah’s Witnesses were urged to continue declaring the good news with zeal.

But ‘holding fast their integrity’ was a real challenge in the early 1940’s. The world was still at war. Wartime restrictions in many parts of the earth made it difficult for Jehovah’s Witnesses to preach. Arrests and mob action against the Witnesses continued unabated. Hayden Covington, as the Society’s legal counsel, directed the legal fight, sometimes from his office at Brooklyn headquarters and sometimes from trains as he traveled caring for legal cases. Working with local lawyers, such as Victor Schmidt, Grover Powell, and Victor Blackwell, Brother Covington fought hard to establish the constitutional rights of Jehovah’s Witnesses to preach from house to house and to distribute Bible literature without restraint from local officials.c

Sounding the “Go Ahead” Signal

Despite wartime rationing of food and gasoline, early in March 1942, plans were announced for the New World Theocratic Assembly, to be held September 18-20. To facilitate travel, 52 convention cities were selected across the United States, many of them tied in by telephone to Cleveland, Ohio, the key city. About the same time, Jehovah’s Witnesses convened in 33 other cities throughout the earth. What was the objective of this assembly?

‘We are not here gathered to meditate on the past or what individuals have done,’ stated the chairman, Brother Covington, in his introductory words for the opening session. Then, he introduced the keynote speech, “The Only Light,” based on Isaiah chapters 59 and 60, which was delivered by Brother Franz. Referring to Jehovah’s prophetic command recorded by Isaiah, the speaker rousingly declared: “Here, then, is the ‘Go ahead’ signal from the Highest Authority to keep going on in his [work] of witness no matter what happens before Armageddon comes.” (Isa. 6:1-12) It was no time to slack the hand and relax.

“There is further work to be done; much work!” declared N. H. Knorr in the next talk on the program. To aid his listeners in their response to the “Go ahead” signal, Brother Knorr announced the release of an edition of the King James version of the Bible, printed on the Society’s own presses and complete with a concordance specially designed for use by Jehovah’s Witnesses in their field ministry. That release reflected Brother Knorr’s keen interest in printing and distributing the Bible. In fact, after he had become president of the Society earlier that year, Brother Knorr had moved quickly to secure the printing rights for this translation and to coordinate the preparation of the concordance and other features. Within months this special edition of the King James Version was ready for release at the convention.

On the final day of the assembly, Brother Knorr delivered the discourse “Peace—Can It Last?” In it he set out powerful evidence from Revelation 17:8 that World War II, which was then raging, would not lead into Armageddon, as some thought, but that the war would end and a period of peace would set in. There was still work to be done in proclaiming God’s Kingdom. The conventioners were told that in order to help care for the anticipated growth in the organization, starting the next month the Society would send “servants to the brethren” to work with the congregations. Each congregation would be visited every six months.

“That New World Theocratic Assembly welded Jehovah’s organization together solidly for the work ahead,” says Marie Gibbard, who attended in Dallas, Texas, with her parents. And there was much work to do. Jehovah’s Witnesses looked ahead to the period of peace to come. They were determined to plow right on through opposition and persecution, declaring the good news without letup!

An Era of Increased Education

They had been using the testimony card and the phonograph in their house-to-house preaching, but could each witness of Jehovah improve in his ability to explain from the Scriptures the reasons for his hope? The Society’s third president, N. H. Knorr, thought so. C. James Woodworth, whose father was for years the editor of The Golden Age and Consolation, put it this way: “Whereas in Brother Rutherford’s day the emphasis was on ‘Religion Is a Snare and a Racket,’ now the era of global expansion was dawning, and education—Biblical and organizational—commenced on a scale heretofore not known by Jehovah’s people.”

The era of education got under way almost immediately. On February 9, 1942, about a month after N. H. Knorr was elected president of the Society, a far-reaching announcement was made at Brooklyn Bethel. Arrangements were made at Bethel for an Advanced Course in Theocratic Ministry—a school that featured Bible research and public speaking.

By the following year, the groundwork was laid for a similar school to be conducted in the local congregations of Jehovah’s Witnesses. At the “Call to Action” Assembly held throughout the United States on April 17 and 18, 1943, the booklet Course in Theocratic Ministry was released. Each congregation was urged to start the new school, and the Society appointed instructors to act as chairmen and to offer constructive counsel on student talks delivered by male enrollees. As quickly as possible, the course was translated and put into operation in other lands.

As a result, qualified speakers trained in this ministry school began to share in a worldwide public speaking campaign to proclaim the Kingdom message. Many of these were later able to put their training to good use as convention speakers and in caring for heavy organizational responsibilities.

Among them was Angelo C. Manera, Jr., a traveling overseer for some 40 years. He was one of the first enrollees in the school in his congregation, and he observed: “Those of us who attended the meetings and went out in field service for many years without this provision have come to look upon it as a great step in our personal and organizational progress.”

Regarding his training in the school inaugurated at Brooklyn Bethel in 1942, George Gangas, a Greek translator at the time, later noted: “I recall the time I gave my first six-minute talk. I was not confident in myself so I wrote it down. But when I got up to give it, audience fear gripped me and I stuttered and muttered, losing my thoughts. Then I resorted to reading from the manuscript. But my hands were trembling so much that the lines were jumping up and down!” Yet, he did not quit. In time, he was giving talks before large convention audiences and even serving as a member of the Governing Body of Jehovah’s Witnesses.

A School Founded on Faith

On September 24, 1942, a further stride was taken in the era of increased education. At a joint meeting of the boards of directors of the two legal corporations, Brother Knorr suggested that the Society establish another school, using a building that had been constructed at Kingdom Farm, at South Lansing, New York, 255 miles [410 km] northwest of New York City. The purpose of this school would be to train missionaries for service in foreign countries where there was a great need for Kingdom proclaimers. The suggestion was unanimously approved.

Albert D. Schroeder, who was then 31 years of age, was designated registrar and served as chairman of the committee to get the new school organized. “My, did our hearts leap for joy at this amazing new assignment!” he says. The instructors got busy right away; they had just four months to develop the courses, work up the lectures, and gather a library. “The course of advanced Christian education covered 20 weeks, the Bible being the major textbook,” explains Brother Schroeder, who now serves as a member of the Governing Body.

On Monday, February 1, 1943, a cold winter day in upstate New York, the first class, with 100 students, commenced. Here was a school truly founded on faith. In the midst of World War II, there were only a few areas of the world to which missionaries could be sent. Yet, with full confidence that there would be a period of peace during which they could be used, prospective missionaries were trained.

Postwar Reorganizing

In May 1945 the hostilities of World War II in Europe came to an end. Four months later, in September, the fighting ceased in the Pacific. World War II was over. On October 24, 1945, a little over three years after the Society’s president delivered the talk “Peace—Can It Last?” the Charter of the United Nations went into effect.

Reports about the activity of Jehovah’s Witnesses had already begun trickling out of Europe. To an extent that amazed their brothers and sisters around the world, the Kingdom proclamation work had forged ahead in European countries in spite of the war. The Watchtower of July 15, 1945, reported: “In 1940 France had 400 publishers; now there are 1,100 that talk the Kingdom. . . . In 1940 Holland had 800 publishers. Four hundred of them were whisked off to concentration camps in Germany. Those left behind talked the Kingdom. The result? In that land there are now 2,000 Kingdom publishers.” The open door of freedom now presented opportunities of further declaring the good news, not just in Europe but around the world. First, though, much reconstruction and reorganization were needed.

Anxious to survey the needs of Jehovah’s Witnesses in the war-ravaged countries, the Society’s president, along with his secretary, Milton G. Henschel, set out on a tour of Britain, France, Switzerland, Belgium, the Netherlands, and Scandinavia in November 1945 to encourage the brothers and to inspect the branch offices of the Society.d Their objective was postwar reorganization. Arrangements were made for literature supplies as well as food and clothing to be shipped to the brothers in need. Branch offices were reestablished.

Brother Knorr well realized that good branch organization was needed to keep pace with the forward movement of the preaching work. His natural abilities in organizing were fully used in expanding the Society’s branch facilities worldwide. In 1942, when he became president, there were 25 branch offices. By 1946, despite the bans and hindrances of World War II, there were branches in 57 lands. Over the next 30 years, down to 1976, the number of branches increased to 97.

Equipped to Be Teachers

From his international travels shortly after the war, the Society’s president determined that Jehovah’s Witnesses needed to be better equipped to be teachers of God’s Word. Further Bible education was necessary as well as suitable instruments for use in the field ministry. Those needs were met early in the postwar period.

At the Glad Nations Theocratic Assembly, held in Cleveland, Ohio, August 4-11, 1946, Brother Knorr delivered the talk “Equipped for Every Good Work.” The entire audience was intrigued as he posed such questions as: “Would it not be of tremendous aid to have information on each one of the sixty-six books of the Bible? Would it not aid in understanding the Scriptures if we knew who wrote each book of the Bible? when each book was written? where it was written?” Expectancy ran high as he then declared: “Brethren, you have all that information and much more in the new book entitled ‘Equipped for Every Good Work’!” A burst of applause followed that announcement. The new publication would serve as a textbook for the ministry school held in the congregations.

Not only were Jehovah’s Witnesses equipped with a publication to deepen their knowledge of the Scriptures but they were also given some excellent aids for use in the field. The 1946 convention will long be remembered for the release of the first issue of Awake! This new magazine replaced Consolation (formerly known as The Golden Age). Also released was the book “Let God Be True.”e Henry A. Cantwell, who later served as a traveling overseer, explains: “For some time we had very much needed a book that could be used effectively in conducting Bible studies with newly interested persons, one that would cover the basic Bible doctrines and truths. Now with the release of ‘Let God Be True,’ we had just what was needed.”

Equipped with such valuable teaching aids, Jehovah’s Witnesses expected further rapid expansion. Addressing the convention on the subject “The Problems of Reconstruction and Expansion,” Brother Knorr explained that during the years of global war, no standstill had occurred in efforts at witnessing. From 1939 to 1946, the number of Kingdom proclaimers had increased by over 110,000. To meet the growing worldwide demand for Bible literature, the Society planned to expand the factory and the Bethel Home in Brooklyn.

The anticipated period of world peace had set in. The era of global expansion and Bible education was well under way. Jehovah’s Witnesses returned home from the Glad Nations Theocratic Assembly better equipped to be teachers of the good news.

Kingdom Proclamation Surges Ahead

With a view to worldwide expansion, on February 6, 1947, the Society’s president and his secretary, Milton G. Henschel, embarked on a 47,795-mile [76,916 km] world service tour. The trip took them to islands of the Pacific, New Zealand, Australia, Southeast Asia, India, the Middle East, the Mediterranean area, Central and Western Europe, Scandinavia, England, and Newfoundland. It was the first time since 1933 that representatives of the Society’s headquarters staff in Brooklyn had been able to visit their brothers in Germany. Jehovah’s Witnesses around the world followed the two travelers as reports of the trip were published in issues of The Watchtower throughout 1947.f

“It was the first opportunity for us to get acquainted with the brothers in Asia and other places and to see what the needs were,” explains Brother Henschel, now a member of the Governing Body of Jehovah’s Witnesses. “We had in mind sending out missionaries, so we had to know what they were getting into and what they would need.” Following the tour, a steady stream of Gilead-trained missionaries reached foreign soil to spearhead the work of Kingdom proclamation. And the results were impressive. Over the next five years (1947-52), the number of Kingdom preachers worldwide more than doubled, from 207,552 to 456,265.

Theocracy’s Increase

On June 25, 1950, military forces from the Democratic People’s Republic of Korea invaded the Republic of Korea to the south. Eventually, troops were sent in from 16 other lands. But as the war pitted major nations against one another, Jehovah’s Witnesses prepared to gather for an international convention that would demonstrate not only their worldwide unity but also that Jehovah was blessing them with increase.—Isa. 60:22.

The Theocracy’s Increase Assembly was scheduled for July 30 through August 6, 1950. This was to be by far the biggest convention ever held up to that time by Jehovah’s Witnesses at one site. Some 10,000 foreign delegates from Europe, Africa, Asia, Latin America, islands of the Pacific—altogether 67 different lands—converged on Yankee Stadium in New York City. The peak attendance of over 123,000 for the public lecture—compared with the peak of 80,000 who attended the Glad Nations Theocratic Assembly just four years earlier—was itself impressive evidence of increase.

A significant factor in the increase experienced by Jehovah’s Witnesses has been the printing and distribution of God’s Word. A milestone in this regard was reached on August 2, 1950, when Brother Knorr announced the release of the modern-language New World Translation of the Christian Greek Scriptures in English. The conventioners were thrilled to learn that this new translation restored the divine name Jehovah 237 times in the main text from Matthew to Revelation! In concluding his discourse, the speaker made this stirring appeal: “Take this translation. Read it through. Study it, for it will help you to better your understanding of God’s Word. Put it in the hands of others.” Other installments would follow over the next decade, so that eventually Jehovah’s Witnesses would have an accurate, easy-to-read translation of the entire Bible that they could enthusiastically offer to others.

Before leaving the convention city, the delegates were invited to tour the new Bethel headquarters at 124 Columbia Heights and the greatly expanded printing factory at 117 Adams Street. Constructed with the financial support of Witnesses from around the world, the new facilities completed the vast expansion program announced and enthusiastically approved at the 1946 Cleveland convention. Little did Jehovah’s Witnesses then realize how much expansion there would yet be, not just in Brooklyn, but worldwide. More and larger printeries would be needed to care for the constantly increasing ranks of Kingdom publishers.

Intensified Training in House-to-House Ministry

At the New World Society Assembly, held in New York City, July 19-26, 1953, new publications were provided for Jehovah’s Witnesses themselves and for use especially in the house-to-house proclamation of the Kingdom. For example, the release of “Make Sure of All Things” brought forth thunderous applause from the 125,040 present on Monday, July 20. A handy field service tool, the 416-page pocket-size book assembled more than 4,500 scriptures under 70 main themes. Jehovah’s Witnesses now had at their fingertips the Scriptural answers to questions raised in their house-to-house preaching.

On Wednesday morning during the talk “Principal Work of All Servants,” Brother Knorr announced a further step in the ongoing education of Jehovah’s Witnesses—an extensive house-to-house training program to be put into operation in all congregations. More experienced publishers were asked to help less experienced ones to become regular, effective house-to-house proclaimers of the Kingdom. This far-reaching program began September 1, 1953. Jesse L. Cantwell, a traveling overseer who took part in the training work, observed: “This program really helped the publishers to become more efficient.”

In the months following July 1953, extension conventions were held on all five continents, with locally adapted forms of the same program. The intensified training in the house-to-house ministry was thus initiated in congregations of Jehovah’s Witnesses around the world. That same year the number of Kingdom proclaimers peaked at 519,982.

Meeting the Needs of Global Expansion

In the mid-1950’s, further arrangements were made to care for the rapid growth in the organization. For more than a decade, N. H. Knorr had traveled the globe to inspect the operation of the branches. These trips did much to ensure proper supervision of the work in each country and to strengthen the worldwide unity of Jehovah’s Witnesses. Brother Knorr had a deep love for the missionaries and those serving in the branches around the world. Wherever he went, he took time to talk with them about their problems and needs and to encourage them in their ministry. But in 1955, there were 77 branch offices of the Watch Tower Society and 1,814 Gilead-trained missionaries serving in 100 different lands. Realizing that it was more than he could handle alone, Brother Knorr took steps to include others in this important work of visiting the branches and the missionary homes.

Arrangements were made to divide the earth into ten zones, each zone embracing a number of the Society’s branches. Qualified brothers from the office in Brooklyn and experienced branch overseers were appointed to be zone servants (now called zone overseers) and were trained for this work by Brother Knorr. On January 1, 1956, the first of these zone servants inaugurated this new service of visiting branches. As of 1992, upwards of 30 brothers, including members of the Governing Body, were serving as zone overseers.

Education in the Divine Will

In the summer of 1958, the threat of war loomed in the Middle East. Despite the strain in international relations, Jehovah’s Witnesses prepared to gather for an international convention that would further educate them in the divine will. It would also prove to be their largest convention in any one city.

A peak of 253,922 delegates from 123 lands flooded New York City’s Yankee Stadium and the Polo Grounds for the Divine Will International Assembly, July 27 through August 3. “Jehovah’s Witnesses Pour in by the Stadiumful,” said New York’s Daily News of July 26, 1958. “Eight special trains, 500 chartered buses and 18,000 auto pools are bringing the members, besides the two chartered ships and 65 chartered planes.”

Gilead-trained missionaries had made known to the Society’s headquarters the challenge they faced in teaching Bible truth to those not acquainted with the beliefs and doctrines of Christendom’s churches. If only they could have a publication that would set forth just the true Biblical teachings, yet would be easy to read and understand! To the delight of the 145,488 delegates present on Thursday afternoon, July 31, Brother Knorr announced the release of the new book From Paradise Lost to Paradise Regained.

Brother Knorr urged all to use the new book in their field ministry. He also suggested that parents would find it helpful in teaching their children Bible truth. Many parents took the suggestion to heart. Grace A. Estep, a schoolteacher who was raised in a small town near Pittsburgh, Pennsylvania, noted: “A whole generation of children have grown up fingering the Paradise book, carrying it to meetings with them, sharing it with their little playmates, being able to relate, long before they were old enough to read, a whole series of Bible stories just from the pictures.”

Meaty material for advanced students of God’s Word was also provided. At the conclusion of his stirring discourse “Let Your Will Come to Pass,” Brother Knorr thrilled the audience when he announced the release of a new book entitled “Your Will Be Done on Earth.” This new publication, containing an extensive study of the book of Daniel, educated its readers in how the divine will has been done and is now being done. “You are going to enjoy tremendously this book!” declared the speaker. By thunderous applause the vast audience of 175,441 expressed their delight at receiving this new instrument to deepen their appreciation of the divine will!

In his closing remarks, Brother Knorr announced further special educational programs that would benefit the worldwide organization. “The educational work is not on the decline,” Knorr declared, “but rather it is on the move forward.” He outlined plans for providing a ten-month training course in Brooklyn for overseers from the Society’s branches all over the world. Also, in many countries around the world, there would be training courses of one month for traveling overseers and those having oversight in the congregations. Why all this education? “We want to move to higher levels of understanding,” he explained, “so that we can get deeper into the thoughts of Jehovah as he has expressed them in his Word.”

Work began immediately on the courses of study for these training programs. Seven months later, on March 9, 1959, the first class of a new school, the Kingdom Ministry School, began at South Lansing, New York, home of the Gilead School. What started there soon reached out around the world as the new school was used to train those having oversight in the congregations.

Fortified to “Stand Firm in the Faith”

During the 1960’s, human society was engulfed by a tidal wave of religious and social changes. Clergymen labeled portions of the Bible as mythical or outmoded. The “God is dead” ideology became increasingly popular. Human society sank deeper and deeper into the morass of sexual immorality. Through The Watchtower and other publications as well as convention programs, Jehovah’s people were fortified to “stand firm in the faith” during that turbulent decade.—1 Cor. 16:13.

At a series of conventions held around the world in 1963, the talk “The Book of ‘Everlasting Good News’ Is Beneficial” defended the Bible against the onslaught of critics. “Critics of the Bible do not need to point out that mere men wrote this book,” explained the speaker. “The Bible itself honestly informs us of that fact. But what makes this book different from any other book written by men is that the Holy Bible is ‘inspired of God.’” (2 Tim. 3:16, 17) This stirring talk led up to the release of the book “All Scripture Is Inspired of God and Beneficial.” The new publication included a discussion of each book of the Bible, giving the background of the book, such as who wrote it, when and where it was written, and evidence of its authenticity. Then came a summary of the Bible book, followed by a section called “Why Beneficial,” which showed how this particular Bible book is of great value to the reader. A valuable instrument in the continuing Bible education of Jehovah’s Witnesses, this publication is still featured as a textbook in the Theocratic Ministry School some 30 years after its release!g

Jehovah’s Witnesses were not unaffected by the sexual revolution of the 1960’s. In fact, several thousand—a small percentage of their total number—had to be disfellowshipped each year, the majority for sexual immorality. With good reason, then, Jehovah’s people were given direct counsel at a series of district conventions held in 1964. Lyle Reusch, a traveling overseer originally from Saskatchewan, Canada, recalls the talk “Keeping the Organization of Public Servants Pure, Chaste.” Said Reusch: “Frank, straight language on morals spelled things out in plain talk.”

The contents of the talk were published in The Watchtower of November 15, 1964. Among other things, it stated: “Girls, do not make yourselves a dirty towel for public use, available to the dirty hands of any whoremonger, any symbolic ‘dog.’”—Compare Revelation 22:15.

Such frank counsel was designed to help Jehovah’s Witnesses as a people to keep in clean moral condition, fit to continue proclaiming the Kingdom message.—Compare Romans 2:21-23.

“Say, What Does This 1975 Mean?”

The Witnesses had long shared the belief that the Thousand Year Reign of Christ would follow after 6,000 years of human history. But when would 6,000 years of human existence end? The book Life Everlasting—In Freedom of the Sons of God, released at a series of district conventions held in 1966, pointed to 1975. Right at the convention, as the brothers examined the contents, the new book triggered much discussion about 1975.

At the convention held in Baltimore, Maryland, F. W. Franz gave the concluding talk. He began by saying: “Just before I got on the platform a young man came to me and said, ‘Say, what does this 1975 mean?’” Brother Franz then referred to the many questions that had arisen as to whether the material in the new book meant that by 1975 Armageddon would be finished, and Satan would be bound. He stated, in essence: ‘It could. But we are not saying. All things are possible with God. But we are not saying. And don’t any of you be specific in saying anything that is going to happen between now and 1975. But the big point of it all is this, dear friends: Time is short. Time is running out, no question about that.’

In the years following 1966, many of Jehovah’s Witnesses acted in harmony with the spirit of that counsel. However, other statements were published on this subject, and some were likely more definite than advisable. This was acknowledged in The Watchtower of March 15, 1980 (page 17). But Jehovah’s Witnesses were also cautioned to concentrate mainly on doing Jehovah’s will and not to be swept up by dates and expectations of an early salvation.h

An Instrument for Speeding Up the Work

In the late 1960’s, Jehovah’s Witnesses were declaring the good news with a feeling of expectancy and urgency. During 1968 the number of Kingdom publishers had increased to 1,221,504 in 203 lands. Still, it was not uncommon for some persons to study the Bible year after year without acting upon the knowledge they gained. Was there a way of speeding up the work of making disciples?

The answer came in 1968 with the release of a new Bible study aid, The Truth That Leads to Eternal Life. This 192-page pocket-size book was prepared with newly interested ones in mind. It contained 22 absorbing chapters dealing with such subjects as “Why It Is Wise to Examine Your Religion,” “Why We Grow Old and Die,” “Where Are the Dead?” “Why Has God Permitted Wickedness Until Our Day?” “How to Identify the True Religion,” and “Building a Happy Family Life.” The Truth book was designed to encourage the Bible student to reason on the material being considered and to apply it in his own life.

This new publication was to be used in connection with a six-month Bible study program. The September 1968 issue of the Kingdom Ministry explained how the new program would work: “It would be good to try to study a whole chapter of the ‘Truth’ book each week, though this may not be possible with all householders or with all the chapters in the book. . . . If, at the end of six months of intensive study and conscientious efforts to get them to meetings, they are not yet associating with the congregation, then it may be best to use your time to study with someone else who really wants to learn the truth and make progress. Make it your goal to present the good news on Bible studies in such a way that interested ones will act within six months!”

And act they did! In a short period of time, the six-month Bible study program had astounding success. For the three service years beginning September 1, 1968, and ending August 31, 1971, a total of 434,906 persons were baptized—more than double the number baptized during the previous three service years! Coming as it did at a time when there was a feeling of expectancy and urgency among Jehovah’s Witnesses, the Truth book and the six-month Bible study campaign greatly aided in speeding up the disciple-making work.—Matt. 28:19, 20.

“It Has to Work; It Is From Jehovah”

For many years the congregations of Jehovah’s Witnesses were organized so that one spiritually qualified man was appointed by the Society to be congregation servant, or “overseer,” and was assisted by other appointed “servants.”i (1 Tim. 3:1-10, 12, 13) These men were to serve the flock, not to rule over it. (1 Pet. 5:1-4) But could the congregations more closely conform to the structure of the first-century Christian congregations?

In 1971, at a series of conventions held throughout the earth, the talk “Theocratic Organization Amidst Democracies and Communism” was presented. On July 2, F. W. Franz delivered the talk at Yankee Stadium in New York City. In it he pointed out that where enough qualified men were available, first-century congregations had more than one overseer. (Phil. 1:1) “The congregational group of overseers,” he stated, “would compose a ‘body of older men’. . . The members of such a ‘body [or, assembly] of older men’ were all equal, having the same official status, and none of them was the most important, most prominent, most powerful member in the congregation.” (1 Tim. 4:14) That talk really stirred the entire convention. What impact would this information have on the congregations of Jehovah’s Witnesses around the world?

The answer came two days later, in the concluding talk, given by N. H. Knorr. Beginning October 1, 1972, adjustments in the oversight of the congregations worldwide would become effective. No longer would there be just one congregation servant, or overseer. But during the months leading up to October 1, 1972, responsible, mature men in each congregation would recommend to the Society for appointment the names of those who would serve as a body of elders (and the names of those who would serve as ministerial servants). One elder would be designated chairman,j but all the elders would have equal authority and share the responsibility for making decisions. “These organization adjustments,” explained Brother Knorr, “will help to bring the operation of the congregations into closer conformity with God’s Word, and surely that will result in greater blessings from Jehovah.”

How was this information about organization adjustments received by the assembled delegates? One traveling overseer was moved to say: “It has to work; it is from Jehovah.” Another Witness of long experience added: “It will be an encouragement to all mature men to take hold of responsibility.” Indeed, as many men as were qualified could now ‘reach out’ and be appointed to the “office of overseer.” (1 Tim. 3:1) A greater number of brothers could thus gain valuable experience in shouldering congregation responsibility. Though they did not realize this at first, all of these would be needed to shepherd the great influx of new ones in the years to come.

The material presented at the convention also led to some clarifications and adjustments that involved the Governing Body. On September 6, 1971, it was resolved that the chairmanship of the Governing Body should rotate among its members, doing so alphabetically. Several weeks later, on October 1, 1971, F. W. Franz became the chairman of the Governing Body for one year.

The following year, in September 1972, the first shifting of responsibilities in the congregations began, and by October 1 the rotation in most congregations was completed. During the next three years, Jehovah’s Witnesses experienced impressive growth—over three quarters of a million persons getting baptized. But now they were facing the autumn of 1975. If all the expectations concerning 1975 were not realized, how would this affect their zeal for the global preaching activity as well as their worldwide unity?

Also, for decades Nathan H. Knorr, a man with a dynamic personality and outstanding ability as an organizer, had played a key role in advancing education within the organization and getting the Bible into the hands of people and helping them to understand it. How would the change to closer supervision by the Governing Body affect these objectives?

[Footnotes]

[Blurb on page 92]

Preaching despite arrests and mob action

[Blurb on page 94]

‘Global expansion and education on a scale not previously known’

[Blurb on page 103]

Defending the Bible against the onslaught of critics

[Blurb on page 104]

‘The big point of it all is this, dear friends: Time is short’

[Blurb on page 106]

“An encouragement to all mature men to take hold of responsibility”

[Box on page 91]

Background of N. H. Knorr

Nathan Homer Knorr was born in Bethlehem, Pennsylvania, U.S.A., on April 23, 1905. When he was 16 years old, he became associated with the Allentown Congregation of Bible Students. In 1922 he attended the convention at Cedar Point, Ohio, where he made up his mind to resign from the Reformed Church. The following year, on July 4, 1923, after Frederick W. Franz, from Brooklyn Bethel, delivered a baptism talk, 18-year-old Nathan was among those who were baptized in the Little Lehigh River, in Eastern Pennsylvania. On September 6, 1923, Brother Knorr became a member of the Bethel family in Brooklyn.

Brother Knorr applied himself diligently in the Shipping Department, and before long his natural abilities in organizing were recognized. When the Society’s factory manager, Robert J. Martin, died on September 23, 1932, Brother Knorr was appointed to replace him. On January 11, 1934, Brother Knorr was elected to be a director of the Peoples Pulpit Association (now Watchtower Bible and Tract Society of New York, Inc.), and the following year he was made the Association’s vice president. On June 10, 1940, he became the vice president of the Watch Tower Bible and Tract Society (Pennsylvania corporation). His election to the presidency of both societies and of the British corporation, International Bible Students Association, came in January 1942.

In the years that followed, one of Brother Knorr’s closest associates and trusted counselors was Frederick W. Franz, a man older in years than he was and one whose knowledge of languages and whose background as a Bible scholar had already proved to be of great value to the organization.

[Box on page 93]

An Encouraging Look Ahead

Delegates to the New World Theocratic Assembly in Cleveland, Ohio, in September 1942, were delighted when the aged secretary-treasurer of the Society, W. E. Van Amburgh, addressed the convention. Brother Van Amburgh recalled that the first convention he attended was in Chicago in 1900, and it was a “big” one—there were about 250 in attendance. After enumerating other “big” conventions over the years, he concluded with this encouraging look ahead: “This conventionk looks large to us now, but as this convention is large in comparison with the ones that I have attended in the past, so I anticipate this convention will be a very small one in comparison to those just in the future when the Lord begins to assemble his people from all corners of the globe.”

[Footnote]

[Box/Maps on page 96]

N. H. Knorr’s Service Tours, 1945-56

1945-46: Central America, South America, North America, Europe, the Caribbean

1947-48: North America, Pacific islands, the Orient, the Middle East, Europe, Africa

1949-50: North America, Central America, South America, the Caribbean

1951-52: North America, Pacific islands, the Orient, Europe, the Middle East, Africa

1953-54: South America, the Caribbean, North America, Central America

1955-56: Europe, Pacific islands, the Orient, North America, the Middle East, North Africa

[Maps]

(See publication)

[Box on page 105]

“Today I Started Thinking Again”

Released in 1968, the book “The Truth That Leads to Eternal Life” was widely used by Jehovah’s Witnesses in studying the Bible with interested persons. This timely provision helped hundreds of thousands of thinking persons to gain an accurate knowledge of the Scriptures. A letter of appreciation received in 1973 from a reader in the United States said: “A very nice lady came to my door today and gave me a book called ‘The Truth That Leads to Eternal Life.’ I just finished it. The first time I’ve read 190 pages of anything in one day of my life. On June 29, 1967, I stopped believing in God. Today I started thinking again.”

[Picture on page 95]

Gilead School at South Lansing, New York

[Picture on page 97]

Brother Knorr, shown here visiting Cuba, traveled the world many times over

[Pictures on page 98]

Brother Knorr felt that every Witness should be able to preach from house to house

England

Lebanon

[Picture on page 99]

As president of the Society, Brother Knorr worked closely with Brother Franz for over 35 years

[Picture on page 100]

Board of directors of the Watch Tower Bible and Tract Society of Pennsylvania, in mid-1950’s. (From left to right) Lyman A. Swingle, Thomas J. Sullivan, Grant Suiter, Hugo H. Riemer, Nathan H. Knorr, Frederick W. Franz, Milton G. Henschel

[Pictures on page 102]

In 1958, delegates from 123 lands converged on Yankee Stadium for the Divine Will International Assembly

[Picture on page 107]

Publications for training Jehovah’s Witnesses for the ministry

[Picture on page 107]

Some of the publications for use in the field ministry

[Picture on page 107]

Books that provided solid food to strengthen Jehovah’s people spiritually

[Picture on page 107]

Research and study aids

Chapter 9

Jehovah’s Word Keeps Moving Speedily (1976-1992)

“Finally, brothers, carry on prayer for us, that the word of Jehovah may keep moving speedily [or, ‘may be running’] and being glorified just as it is in fact with you.”—2 Thess. 3:1, “Kingdom Interlinear.”

WITH those words the apostle Paul asked his fellow believers in Thessalonica to pray that he and his companions might be successful in proclaiming Jehovah’s word without hindrance. Jehovah answered that prayer. But this does not mean that the apostle did not have to deal with problems. He faced severe opposition from the world and had to reckon with false brothers who dealt deceitfully. (2 Cor. 11:23-27; Gal. 2:4, 5) Yet, in spite of this, after about ten years, Paul could write that as a result of God’s blessing, the good news was “bearing fruit and increasing in all the world.”—Col. 1:6.

In a similar way in our day—but on a scale never before experienced—the good news is bearing fruit. More people are being reached with the good news and are embracing it than at any time in the past. The accomplishment of what God’s Word foretold is moving speedily, like a runner in a race.—Isa. 60:22.

Organizational Readjustments

By 1976, Brother Knorr had worked diligently as president of the Watch Tower Society for over three decades. He had traveled the globe many times over, visiting and encouraging missionaries, teaching and instructing branch-office personnel. He was privileged to see the number of active Witnesses increase from 117,209 in 1942 to 2,248,390 in 1976.

But by the summer of 1976, 71-year-old N. H. Knorr had noticed that he had a tendency to bump into things. Subsequent tests indicated that he was suffering from an inoperable brain tumor. He struggled to continue to carry a work load for some months, but his physical prognosis was poor. Would his failing health impede the forward movement of the work?

Enlargement of the Governing Body had already begun in 1971. During 1975, there were 17 members. Throughout much of that year, the Governing Body had given serious and prayerful consideration to how they could best care for all that is involved in the global preaching and teaching work outlined in God’s Word for our day. (Matt. 28:19, 20) On December 4, 1975, the Governing Body had unanimously approved one of the most significant organizational readjustments in the modern-day history of Jehovah’s Witnesses.

Starting January 1, 1976, all the activities of the Watch Tower Society and of the congregations of Jehovah’s Witnesses around the earth had been brought under the supervision of six administrative committees of the Governing Body. In harmony with that arrangement, on February 1, 1976, changes had been put into effect in all branch offices of the Society around the earth. No longer was each branch supervised by one branch overseer, but three or more mature men served as a Branch Committee, with one member serving as the permanent coordinator.a After the committees had been operating for some months, the Governing Body observed: “It has proved beneficial to have a number of brothers taking counsel together to consider the interests of the Kingdom work.—Prov. 11:14; 15:22; 24:6.”

In the fall of 1976, despite the fact that his physical prognosis remained poor, Brother Knorr shared in giving instruction at meetings held at headquarters with Branch Committee members and other branch personnel from around the world. In addition to sharing in the meetings during the day, Brother Knorr invited these brothers, in small groups, to his room in the evenings. In this way he and his wife, Audrey, shared close fellowship with the men who knew and loved him and with whom he had had such close dealings over the years. Following these meetings, Brother Knorr’s health deteriorated steadily until his death on June 8, 1977.

On June 22, 1977, two weeks after Brother Knorr’s death, 83-year-old Frederick W. Franz was elected president of the Watch Tower Society. Regarding Brother Franz, The Watchtower of August 1, 1977, stated: “His outstanding reputation as an eminent Bible scholar and his tireless work in behalf of Kingdom interests has won him the confidence and loyal support of Jehovah’s Witnesses everywhere.”

By the time of this transition, new organizational arrangements were already in operation that ensured the forward movement of the work.

Filling Spiritual Needs With Bible Literature

Jehovah’s Witnesses were well fed spiritually before 1976. But an examination of what has taken place since then under the direction of the Governing Body and its Writing Committee reveals that the waters of truth have flowed out in ever greater quantities and in more diversified forms.

Many of the publications produced have filled specific needs of the Witnesses themselves. Special concern was shown for young people. To help them to apply Bible principles to the situations they face in life, Your Youth—Getting the Best Out Of It was published in 1976, and Questions Young People Ask—Answers That Work, in 1989. The illustrated publication My Book of Bible Stories, prepared with children in mind, was released in 1978. That same year practical counsel and guidance for strengthening families was presented in Making Your Family Life Happy.

At times, specific needs of Jehovah’s people have been addressed by means of timely counsel in the pages of The Watchtower. For example, the worldwide report of the activity of Jehovah’s Witnesses for 1977/78 reflected a decrease in the number sharing in the preaching work. Was the decrease at least partly due to disappointed expectations concerning 1975? Perhaps. But there were other influencing factors. What could be done?

The Governing Body took steps to strengthen the conviction among Jehovah’s Witnesses that there was a need to continue zealously proclaiming the Kingdom from house to house. The Watchtower of July 15, 1979, contained the articles “Zeal for Jehovah’s House,” “Preaching in a Lawless World,” “They Preached From House to House,” and “What Others Have Said About House-to-House Witnessing.” These and other articles reaffirmed that house-to-house preaching has a solid Scriptural basis and urged zealous and whole-souled participation in this important activity.b—Acts 20:20; Col. 3:23.

Another situation also needed attention. By 1980, a number of persons who had shared in the activities of Jehovah’s Witnesses for some years, including some who had served prominently in the organization, had been in various ways trying to cause division and oppose the work Jehovah’s Witnesses were doing. To fortify Jehovah’s people against such apostate influence, The Watchtower carried such articles as “Remain ‘Solid in the Faith’” (August 1, 1980), “Quietly Bringing in Destructive Sects” (September 15, 1983), and “Reject Apostasy, Cling to the Truth!” (April 1, 1983), while the book “Let Your Kingdom Come” (1981) emphasized the reality that the Kingdom is at hand, having been established in the heavens in 1914. The Governing Body did not allow the efforts of opposers to distract it from the primary objective of Jehovah’s Witnesses—proclaiming God’s Kingdom!

However, what of the need of Jehovah’s Witnesses to continue to broaden their knowledge of Bible truth? For serious Bible study, in 1984 a revised reference edition of the New World Translation was issued, containing extensive marginal references, footnotes, and appendix material. Four years later, in 1988, Jehovah’s people were thrilled to receive an up-to-date commentary on every verse in Revelation, in the book Revelation—Its Grand Climax At Hand!, also the two-volume Bible encyclopedia Insight on the Scriptures. Then, in 1991, there was published the beautifully illustrated book The Greatest Man Who Ever Lived, a thorough study of the life and teachings of Jesus Christ.

But what about the needs of persons who are not Jehovah’s Witnesses? As an instrument to instruct newly interested ones, the publication You Can Live Forever in Paradise on Earth was released in 1982. It was designed to help Bible students to meet Jehovah’s requirements for life in an earthly paradise. To help people who may have questions about the origin and purpose of life on earth, the book Life—How Did It Get Here? By Evolution or by Creation? was provided in 1985. This was followed, in 1989, by the faith-strengthening book The Bible—God’s Word or Man’s?

Attention was also given to humble persons who might need special help because of their cultural or religious background. To teach the truth about Jehovah’s Kingdom to those who are illiterate or who read poorly, the 32-page brochure Enjoy Life on Earth Forever! was released in 1982. By 1992, over 76,000,000 copies had been printed, and it was being distributed in 200 languages around the world, making it the most widely translated of any publication of the Watch Tower Society.

In 1983, three booklets were produced for the special purpose of helping Muslims, Buddhists, and Hindus. To reach people with these and other religious backgrounds, it is helpful to understand something about their religion—its teachings and history. To fill this need, the book Mankind’s Search for God was released in 1990.

The Governing Body was keenly interested in reaching as many people as possible with the Kingdom message—people “of all nations and tribes and . . . tongues.” (Rev. 7:9) To that end, arrangements were made to translate the literature into many more languages. For example, from 1976 to 1992, there was an increase of about 42 percent in the number of languages in which The Watchtower was produced. In October 1992, the number was 111. To make speedy translation possible, that same year over 800 translators around the world were sharing in the work.

Programs of Education Enriched and Diversified

Under the direction of the Governing Body and its Teaching Committee, programs of instruction for the headquarters staff and for Bethel families in the branches around the world were enriched and given greater variety. In addition to reading the Bible and the Yearbook as part of their morning worship, there was introduced an in-depth analysis of the portion of the Bible read during the preceding week, with application of the material to those serving at Bethel. Regular reports from various Bethel departments as well as more frequent reports from zone overseers were also introduced.

To meet the needs of those with added responsibilities within the organization, further educational programs were designed and put into operation. During 1977, arrangements were made for all elders to attend a 15-hour course of the Kingdom Ministry School. (Acts 20:28) Since then, similar sessions of varying lengths have been arranged every few years; and beginning in 1984, ministerial servants also received training in the Kingdom Ministry School. In Brooklyn, starting in December 1977, a special five-week school for Branch Committee members began.

Special concern was also shown for those who were expending themselves in the full-time ministry as pioneers. In December 1977 the Pioneer Service School, a two-week course of training for pioneer ministers, was inaugurated in the United States and eventually extended to all parts of the earth. During the next 14 years, the number of pioneers increased more than fivefold—from 115,389 to 605,610!

In the fall of 1987, another new school was opened—the Ministerial Training School. This school was established to train qualified single brothers who had some experience as elders or ministerial servants and who were willing to serve wherever there was a need in the worldwide field. By 1992, classes had been held in Australia, Austria, Britain, El Salvador, France, Germany, Italy, Mexico, Nigeria, Spain, Sweden, and the United States. The result has been, not a class of individuals who are viewed as superior to others in the congregation, but rather an increase in the number of men well qualified to serve their brothers.

To further the global work of Bible education, international conventions were scheduled in strategically located cities—some in lands where Jehovah’s Witnesses had been under ban. These conventions served to strengthen the brothers in those areas and to give strong impetus to the preaching of the good news in those lands.c

Facilities to Care for the Growth

As the word of Jehovah continued to move speedily, some thrilling developments became necessary in construction and printing—fields under the supervision of the Governing Body and its Publishing Committee.

Witnesses with experience in construction volunteered their services, and their efforts were coordinated to assist in building new and larger branch facilities around the world. From 1976 to 1992, the building of completely new branch facilities was undertaken in some 60 lands. In addition to that, projects to expand existing facilities got under way in 30 lands. The way the work was done (with volunteers coming from many congregations—sometimes from other lands) served to strengthen the bonds of love and unity among Jehovah’s people.d

In order to meet the Society’s expanding multilanguage printing needs, Witnesses with experience in the computer field developed a computerized prepress system called MEPS (Multilanguage Electronic Phototypesetting System). The project was completed in 1986. As a result, by 1992, The Watchtower was being printed simultaneously in 66 languages. The vast majority of Jehovah’s Witnesses were thus able to receive the same spiritual food at the same time.e

As the facilities of the Watch Tower Society continued to expand, more volunteers were needed at the headquarters in Brooklyn as well as in the branch offices around the world. From 1976 to 1992, the international Bethel family tripled in size, from about 4,000 to over 12,900 members serving throughout the earth. The Governing Body and its Personnel Committee have looked after the personal and spiritual needs of this large army of full-time volunteers.

Caring for Congregations and the Work of Evangelizing

As the word of Jehovah moved ahead speedily, the Governing Body and its Service Committee directed their energies to building up the congregations worldwide and to expanding the global evangelizing work.

Was there more that could be done to help the many new ones who were getting baptized each year? Early in 1977, arrangements were made to strengthen new Witnesses spiritually. Explained Our Kingdom Service: “We believe that at least two books should be studied with all persons who come into the truth. . . . So the study should continue after baptism until the second book has been completed.” In this way newly baptized Witnesses were given a fuller opportunity to gain knowledge and understanding and to have a growing appreciation for what it means to be baptized. The new arrangement also encouraged further close association between new ones and the Witnesses who helped them in their home Bible study.

To care for those streaming into Jehovah’s organization, over 29,000 new congregations were formed worldwide between 1976 and 1992. (Mic. 4:1) More circuit and district overseers were appointed by the Governing Body and sent out to help. The number of these traveling overseers went from about 2,600 in 1976 to some 3,900 in 1992.

As the number of congregations increased, there was also a growing need for more meeting halls. Was there a quicker way to build Kingdom Halls? In the 1970’s, Jehovah’s Witnesses in the United States organized a building program whereby skilled construction workers from neighboring parts of the country were invited to help local Witnesses build a Kingdom Hall. With hundreds assisting, a hall could be completed quickly—often in just two or three days. By the 1980’s, quickly built Kingdom Halls were going up in other parts of the earth.

Political changes in Eastern Europe also affected Jehovah’s Witnesses. What a thrill for our brothers in such countries as East Germany (as it was then known), Hungary, Poland, Romania, and what was then called the Soviet Union to learn that they had been granted legal recognition, in some cases after 40 years of ban! The increased freedom in those countries now made it easier for them to reach some 380,000,000 persons with the good news! Jehovah’s Witnesses wasted no time in availing themselves of their newfound freedom to share in their public preaching activity.

And the results? The word of Jehovah has moved speedily! For example, in April 1992 the number of Kingdom proclaimers reporting in Poland was 106,915. And the prospects for future growth were outstanding: That same month the attendance at the Memorial of Christ’s death was 214,218. Similarly, in the lands that formerly made up the Soviet Union, a total of 173,473 attended the Memorial in 1992, an increase of 60 percent over the year before.

In some lands, however, continued persecution and natural disasters have presented obstacles. In 1992 the activities of Jehovah’s Witnesses were still under government restrictions in 24 lands. The Chairman’s Committee of the Governing Body does what is possible to provide assistance and to inform the international brotherhood of ways that they can come to the aid of fellow Witnesses serving under adversity. (Compare 1 Corinthians 12:12-26.) Neither campaigns of persecution nor natural disasters have been able to stop the preaching of the word of Jehovah!

“A People Peculiarly His Own”

So, in the years from 1976 to 1992, Jehovah’s word has indeed moved ahead speedily. The organization nearly doubled in size, to over 4,470,000 Kingdom publishers!

Jehovah’s people have continued to zealously proclaim God’s Kingdom, now in more languages than ever before. Using the publications that have been provided, they have deepened their knowledge of the Bible and helped interested ones to learn Bible truths. They have benefited from the educational programs that have been instituted for those with added responsibilities within the organization. Jehovah has without doubt blessed their proclamation of his Kingdom.

From the 1870’s down to the present, certain men have made outstanding contributions to the advancement of the Kingdom work, men such as Charles T. Russell, Joseph F. Rutherford, Nathan H. Knorr, and Frederick W. Franz, as well as others who have served as members of the Governing Body. But in no way have Jehovah’s Witnesses become a sect built around the personalities of any of these men. Instead, they have but one leader, “the Christ.” (Matt. 23:10) He is the Head of these organized Witnesses of Jehovah, the one to whom “all authority has been given” for directing this work “all the days until the conclusion of the system of things.” (Matt. 28:18-20) They are determined to submit to Christ’s headship, keep close to God’s Word, and cooperate with the leading of the holy spirit, that they may continue moving ahead in the worship of the only true God and in proving themselves to be “a people peculiarly his own, zealous for fine works.”—Titus 2:14.

But what are some of the basic teachings and standards of conduct that distinguish Jehovah’s Witnesses from all other religions? How did they come to be known as Jehovah’s Witnesses? How are their activities financed? Why do they maintain strict separateness from other churches and from the world in general? Why have they been the objects of intense persecution in so many parts of the earth? These and many other questions will be answered in the chapters that follow.

[Footnotes]

[Blurb on page 117]

Not a sect built around the personalities of any men

[Box/Graph on page 110]

From 1976 to 1992, there was an increase of 42 percent in the number of languages in which “The Watchtower” was produced

[Graph]

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111

78

1976 1992

[Box on page 111]

Background of F. W. Franz

Frederick William Franz was born in Covington, Kentucky, U.S.A., on September 12, 1893. In 1899 the family moved to Cincinnati, where Frederick graduated from high school in 1911. He then entered the University of Cincinnati, taking a liberal arts course. He had decided that he would become a Presbyterian preacher, so he vigorously applied himself to the study of Bible Greek. At the university Frederick was chosen to receive a Rhodes scholarship, qualifying him for admission to Oxford University in England. However, before an announcement could be made, Frederick lost all interest in the scholarship and asked that his name be dropped from the list of contestants.

Previously, his brother Albert had sent him a booklet that he had obtained from the International Bible Students. Later Albert gave him the first three volumes of “Studies in the Scriptures.” Frederick was delighted with what he was learning and decided to sever his connection with the Presbyterian Church and associate with the congregation of Bible Students. On November 30, 1913, he was baptized. In May 1914 he left the university, and he immediately made arrangements to become a colporteur (pioneer).

In June 1920 he became a member of the Bethel family in Brooklyn. Following the death of N. H. Knorr, in June 1977, Brother Franz was elected to the office of president of the Society. He served faithfully as a member of the Governing Body down till his death, on December 22, 1992, at the age of 99.

[Graph on page 112]

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Expanding Ranks of Pioneers

1992

600,000

400,000

1986

200,000

1981

1976

[Graph on page 113]

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Growing Worldwide Bethel Family

1992

12,000

9,000

1986

6,000

1981

1976

3,000

[Graph on page 114]

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Multiplying Congregations

80,000

1992

60,000

1986

1981

1976

40,000

20,000

[Graph on page 115]

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Increase of Kingdom Proclaimers

1992

4,000,000

1986

3,000,000

1981

1976

2,000,000

1,000,000

[Picture on page 109]

Each branch office of the Society is supervised by a committee of brothers, like this one that oversees the work in Nigeria

[Pictures on page 116]

The Governing Body of Jehovah’s Witnesses January 1992

Carey W. Barber

John E. Barr

W. Lloyd Barry

John C. Booth

Frederick W. Franz

George D. Gangas

Milton G. Henschel

Theodore Jaracz

Karl F. Klein

Albert D. Schroeder

Lyman A. Swingle

Daniel Sydlik

Chapter 10

Growing in Accurate Knowledge of the Truth

JEHOVAH’S WITNESSES have not set out to introduce new doctrines, a new way of worship, a new religion. Instead, their modern-day history reflects conscientious effort to teach what is found in the Bible, the inspired Word of God. They point to it as the basis for all their beliefs and their way of life. Instead of developing beliefs that reflect the permissive trends of the modern world, they have sought to conform ever more closely to the Biblical teachings and practices of first-century Christianity.

In the early 1870’s, Charles Taze Russell and his associates undertook an earnest study of the Bible. It became obvious to them that Christendom had strayed far from the teachings and practices of early Christianity. Brother Russell did not claim to be the first to discern this, and he freely acknowledged his indebtedness to others for the assistance they rendered during his early years of study of the Scriptures. He spoke with appreciation for the good work that various movements in the Reformation had done with a view to letting the light of truth shine more brightly. He mentioned by name older men such as Jonas Wendell, George Stetson, George Storrs, and Nelson Barbour, who personally contributed to his understanding of God’s Word in various ways.a

He also stated: “Various doctrines we hold and which seem so new and fresh and different were held in some form long ago: for instance—Election, Free Grace, Restitution, Justification, Sanctification, Glorification, Resurrection.” It was often the case, however, that one religious group was distinguished by a clearer understanding of one Bible truth; another group, by a different truth. Their further progress was frequently hindered because they were shackled to doctrines and creeds that embodied beliefs that had flourished in ancient Babylon and Egypt or that were borrowed from Greek philosophers.

But which group, with the help of God’s spirit, would gradually lay hold again on the entire “pattern of healthful words” that had been cherished by first-century Christians? (2 Tim. 1:13) For whom would it prove true that their path was “like the bright light that is getting lighter and lighter until the day is firmly established”? (Prov. 4:18) Who would really do the work that Jesus commanded when he said: “You will be witnesses of me . . . to the most distant part of the earth”? Who would not only make disciples but also ‘teach them to observe all the things’ that Jesus had commanded? (Acts 1:8; Matt. 28:19, 20) Indeed, was the time at hand when the Lord would make a clear distinction between those true Christians that he likened to wheat and the imitation ones that he referred to as weeds (actually, weeds of a sort that very much resemble wheat until they reach maturity)?b (Matt. 13:24-30, 36-43) Who would prove to be “the faithful and discreet slave” to whom the Master, Jesus Christ, at his presence in Kingdom power, would entrust further responsibility in connection with the work foretold for the conclusion of this system of things?—Matt. 24:3, 45-47.

Letting the Light Shine

Jesus instructed his disciples to share with others the light of divine truth that they had received from him. “You are the light of the world,” he said. “Let your light shine before men.” (Matt. 5:14-16; Acts 13:47) Charles Taze Russell and his associates recognized that they had an obligation to do that.

Did they believe that they had all the answers, the full light of truth? To that question Brother Russell pointedly answered: “Certainly not; nor will we have until the ‘perfect day.’” (Prov. 4:18, KJ) Frequently they referred to their Scriptural beliefs as “present truth”—not with any idea that truth itself changes but rather with the thought that their understanding of it was progressive.

These earnest students of the Bible did not shy away from the idea that there is such a thing as truth in matters of religion. They recognized Jehovah as “the God of truth” and the Bible as his Word of truth. (Ps. 31:5; Josh. 21:45; John 17:17) They realized that there was still much that they did not know, but they did not hold back from stating with conviction what they had learned from the Bible. And when traditional religious doctrines and practices contradicted what they found to be clearly stated in God’s inspired Word, then, in imitation of Jesus Christ, they exposed the falsehood, even though this brought ridicule and hatred upon them from the clergy.—Matt. 15:3-9.

To reach and feed others spiritually, C. T. Russell began publication, in July 1879, of the magazine Zion’s Watch Tower and Herald of Christ’s Presence.

The Bible—Truly the Word of God

Charles Taze Russell’s confidence in the Bible was not simply a matter of accepting a traditional viewpoint that was popular at the time. On the contrary, what was popular among many at that time was higher criticism. Those who advocated it challenged the reliability of the Bible record.

As a youth, Russell had joined the Congregational Church and was active in its work, but the unreasonableness of traditional dogmas led to his becoming a skeptic. He found that what he had been taught could not be defended from the Bible in a satisfying way. So he discarded the dogmas of church creed and, with them, the Bible. Next, he explored leading Oriental religions, but they too proved unsatisfying. Then he began to wonder if perhaps the Bible was being misrepresented by Christendom’s creeds. Encouraged by what he heard one evening at an Adventist meeting, he began a systematic study of the Scriptures. What he saw unfolding before him was indeed the inspired Word of God.

He came to be profoundly impressed by the harmony of the Bible with itself and with the personality of the One identified as its Divine Author. To help others to benefit from this, he later wrote the book The Divine Plan of the Ages, which he published in 1886. In it he included a major discussion on “The Bible as a Divine Revelation Viewed in the Light of Reason.” Toward the end of that chapter, he stated unequivocally: “The depth and power and wisdom and scope of the Bible’s testimony convince us that not man, but the Almighty God, is the author of its plans and revelations.”

Confidence in the entire Bible as God’s Word continues to be a cornerstone of the beliefs of Jehovah’s modern-day Witnesses. Worldwide, they have study aids that enable them personally to examine the evidence of its inspiration. Aspects of this subject are frequently discussed in their magazines. In 1969 they published the book Is the Bible Really the Word of God? Twenty years later the book The Bible—God’s Word or Man’s? took a fresh look at the subject of Bible authenticity, drew attention to added evidence, and came to the same conclusion: The Bible is, indeed, the inspired Word of God. Another one of their books, printed first in 1963 and updated in 1990, is “All Scripture Is Inspired of God and Beneficial.” Further detail is found in their Bible encyclopedia, Insight on the Scriptures, published in 1988.

From their personal and congregational study of such material, they are convinced that although some 40 humans over a period of 16 centuries were used to record what is in the 66 books of the Bible, God himself actively directed the writing by his spirit. The apostle Paul wrote: “All Scripture is inspired of God.” (2 Tim. 3:16; 2 Pet. 1:20, 21) This conviction is a powerful factor in the lives of Jehovah’s Witnesses. Commenting on this, a British newspaper remarked: “Behind everything a Witness does lies a Scriptural reason. Indeed, their one basic tenet is recognition of the Bible as . . . true.”

Getting to Know the True God

As Brother Russell and his associates studied the Scriptures, it did not take them long to see that the God portrayed in the Bible is not the god of Christendom. This was an important matter because, as Jesus Christ said, people’s prospects for eternal life depend on their knowing the only true God and the one whom he sent forth, his Chief Agent of salvation. (John 17:3; Heb. 2:10) C. T. Russell and the group that shared with him in Bible study discerned that the justice of God is in perfect balance with divine wisdom, love, and power, and that these attributes are displayed in all of his works. On the basis of the knowledge that they then had of God’s purpose, they prepared a discussion of why evil is permitted and included this in one of their earliest and most widely distributed publications, the 162-page book Food for Thinking Christians, issued first as a special edition of Zion’s Watch Tower in September 1881.

Their study of God’s Word helped them to realize that the Creator has a personal name and that he makes it possible for humans to know him and to enjoy a close relationship with him. (1 Chron. 28:9; Isa. 55:6; Jas. 4:8) The Watch Tower of October-November 1881 pointed out: “JEHOVAH is the name applied to none other than the Supreme Being—our Father, and him whom Jesus called Father and God.”—Ps. 83:18; John 20:17.

The following year, in response to the question, “Do you claim that the Bible does not teach that there are three persons in one God?” the answer was given: “Yes: On the contrary, it does tell us that there is one God and Father of our Lord Jesus Christ of whom are all things (or who created all things). We believe then in One God and Father, and also in one Lord Jesus Christ . . . But these are two and not one being. They are one only in the sense of being in harmony. We believe also in a spirit of God . . . But it is no more a person than is the spirit of devils and the spirit of the World and the spirit of Anti-Christ.”—Zion’s Watch Tower, June 1882; John 17:20-22.

Growing Appreciation for God’s Name

Gradually those Bible Students became increasingly aware of the prominence that the inspired Scriptures give to the personal name of God. That name had been obscured in English by the Roman Catholic Douay and the Protestant King James versions of the Bible, as it later was by most translations in many languages in the 20th century. But a variety of translations as well as Bible reference works testified that the name Jehovah occurs in the original-language text thousands of times—actually, far more often than any other name, and more often than the combined total of appearances of such titles as God and Lord. As “a people for his name,” their own appreciation for the divine name grew. (Acts 15:14) In The Watch Tower of January 1, 1926, they presented what they recognized to be an issue that each individual must face, namely, “Who Will Honor Jehovah?”

The emphasis that they placed on the name of God was not merely a matter of religious knowledge. As explained in the book Prophecy (published in 1929), the paramount issue facing all intelligent creation involves the name and word of Jehovah God. Jehovah’s Witnesses emphasize that the Bible shows that everyone must know God’s name and treat it as something sacred. (Matt. 6:9; Ezek. 39:7) It must be cleared of all the reproach that has been heaped upon it, not only by those who have been openly defiant of Jehovah but also by those who have misrepresented him by their doctrines and deeds. (Ezek. 38:23; Rom. 2:24) On the basis of the Scriptures, the Witnesses recognize that the well-being of all the universe and its inhabitants depends upon the sanctification of Jehovah’s name.

They realize that before Jehovah takes action to destroy the wicked, it is the duty and privilege of his witnesses to tell others the truth about him. Jehovah’s Witnesses have been doing that earth wide. So zealous have they been in carrying out that responsibility that, internationally, anyone who freely uses the name Jehovah is quickly identified as being one of Jehovah’s Witnesses.

Exposing the Trinity

As witnesses of Jehovah, C. T. Russell and his associates felt a keen responsibility to expose teachings that misrepresented God, to help lovers of truth realize that these are not based on the Bible. They were not the first to recognize that the Trinity is unscriptural,c but they did appreciate that if they were to be faithful servants of God, they had a responsibility to make known the truth about it. Courageously, for the benefit of all lovers of truth, they laid bare the pagan roots of this central doctrine of Christendom.

The Watch Tower of June 1882 stated: “Many pagan philosophers finding that it would be policy to join the ranks of the rising religion [an apostate form of Christianity endorsed by Roman emperors in the fourth century C.E.], set about paving an easy way to it by trying to discover correspondencies between Christianity and Paganism, and so to blend the two together. They succeeded only too well. . . . As the old theology had a number of chief gods, with many demi-gods of both sexes, the Pago-christians (if we may coin a word) set themselves to reconstruct the list for the new theology. At this time, therefore, the doctrine of three Gods was invented—God the Father, God the Son, and God the Holy Ghost.”

Some of the clergy endeavored to give Biblical flavor to their teaching by quoting such texts as 1 John 5:7, but Brother Russell presented evidence showing that it was well-known by scholars that a portion of that text was an interpolation, a spurious insertion made by a scribe to support a teaching that is not found in the Scriptures. Other apologists for the Trinity appealed to John 1:1, but the Watch Tower analyzed that scripture on the basis of both content and context to show that this in no way supported belief in the Trinity. In harmony with this, in its issue of July 1883, the Watch Tower said: “More Bible and less hymn-book theology would have made the subject clearer to all. The doctrine of the trinity is totally opposed to Scripture.”

Brother Russell outspokenly exposed the foolishness of professing to believe the Bible while at the same time teaching a doctrine such as the Trinity, which contradicts what the Bible says. Thus he wrote: “In what a jumble of contradictions and confusion do they find themselves who say that Jesus and the Father are one God! This would involve the idea that our Lord Jesus acted the hypocrite when on earth and only pretended to address God in prayer, when He Himself was the same God. . . . Again, the Father has always been immortal, hence could not die. How, then, could Jesus have died? The Apostles are all false witnesses in declaring Jesus’ death and resurrection if He did not die. The Scriptures declare, however, that He did die.”d

Thus, at an early point in their modern-day history, Jehovah’s Witnesses firmly rejected Christendom’s Trinity dogma in favor of the reasonable, heartwarming teaching of the Bible itself.e The work that they have done to publish these truths and to give people everywhere opportunity to hear them has taken on proportions never attained by any other individual or group, past or present.

What Is the Condition of the Dead?

What the future holds for people who have not accepted God’s provision for salvation was of deep concern to C. T. Russell from the time he was a young man. When just a lad, he believed what the clergy said about hellfire; he thought they were preaching God’s Word. He would go out at night to chalk up Bible texts in conspicuous places so that workingmen who passed there might be warned and be saved from the awful doom of eternal torment.

Later, after he had seen for himself what the Bible really does teach, he was quoted by one of his associates as stating: “If the Bible does teach that eternal torture is the fate of all except the saints, it should be preached—yea, thundered from the housetops weekly, daily, hourly; if it does not so teach, the fact should be made known, and the foul stain dishonoring God’s holy name removed.”

At an early point in his study of the Bible, C. T. Russell saw clearly that hell is not a place of torment for souls after death. He was most likely helped in this by George Storrs, editor of the Bible Examiner, whom Brother Russell mentioned with warm appreciation in his writings and who had himself written much about what he discerned from the Bible as to the condition of the dead.

But what about the soul? Did the Bible Students support the belief that it is a spirit part of man, something that lives on after the death of the body? On the contrary, in 1903 the Watch Tower stated: “We must notice carefully that the lesson is not that man has a soul, but that man is a soul, or being. Let us take an illustration from nature—the air we breathe: it is composed of oxygen and nitrogen, neither of which is atmosphere, or air; but when the two combine, as they do in proper chemical proportions, the resulting thing is atmosphere. Just so with soul. God speaks to us from this standpoint, of our being each a soul. He does not address our bodies nor our breath of lives, but he does address us as intelligent beings, or souls. In pronouncing the penalty of violating his law, he did not address Adam’s body specifically, but the man, the soul, the intelligent being: ‘Thou!’ ‘In the day that thou eatest thereof thou shalt surely die.’ ‘The soul that sinneth it shall die.’—Gen 2:17; Ezek. 18:20.” This was in harmony with what the Watch Tower had stated as early as April 1881.f

How, then, did belief in the inherent immortality of human souls develop? Who was its author? After carefully examining both the Bible and religious history, Brother Russell wrote in the Watch Tower of April 15, 1894: “Evidently it came not from the Bible . . . The Bible distinctly declares that man is mortal, that death is possible to him. . . . Scanning the pages of history, we find that, although the doctrine of human immortality is not taught by God’s inspired witnesses, it is the very essence of all heathen religions. . . . It is not true, therefore, that Socrates and Plato were the first to teach the doctrine: it had an earlier teacher than either of them, and a yet more able one. . . . The first record of this false teaching is found in the oldest history known to man—the Bible. The false teacher was Satan.”g

Turning the “Hose” on Hell

In harmony with Brother Russell’s strong desire to remove from God’s name the foul stain that resulted from the teaching of a hellfire of eternal torment, he wrote a tract featuring the subject, “Do the Scriptures Teach That Eternal Torment Is the Wages of Sin?” (The Old Theology, 1889) In it he said:

“The eternal torment theory had a heathen origin, though as held by the heathen it was not the merciless doctrine it afterward became, when it began gradually to attach itself to nominal Christianity during its blending with heathen philosophies in the second century. It remained for the great apostasy to tack to heathen philosophy the horrid details now so generally believed, to paint them upon the church walls, as was done in Europe, to write them in their creeds and hymns, and to so pervert the Word of God as to give a seeming divine support to the God-dishonoring blasphemy. The credulity of the present day, therefore, receives it as a legacy, not from the Lord, or the apostles, or the prophets, but from the compromising spirit which sacrificed truth and reason, and shamefully perverted the doctrines of Christianity, in an unholy ambition and strife for power and wealth and numbers. Eternal torment as the penalty for sin was unknown to the patriarchs of past ages; it was unknown to the prophets of the Jewish age; and it was unknown to the Lord and the apostles; but it has been the chief doctrine of Nominal Christianity since the great apostasy—the scourge wherewith the credulous, ignorant and superstitious of the world have been lashed into servile obedience to tyranny. Eternal torment was pronounced against all who offered resistance to or spurned Rome’s authority, and its infliction in the present life was begun so far as she had power.”

Brother Russell was well aware that the majority of sensible people did not really believe the doctrine of hellfire. But, as he pointed out, in 1896, in the booklet What Say the Scriptures About Hell?, “since they think that the Bible teaches it, every step they progress in real intelligence and brotherly kindness . . . is in most cases a step away from God’s Word, which they falsely accuse of this teaching.”

To draw such thinking people back to God’s Word, he presented in this booklet every text in the King James Version in which the word hell was found, so readers could see for themselves what these said, and then he stated: “Thank God, we find no such place of everlasting torture as the creeds and hymn-books, and many pulpits, erroneously teach. Yet we have found a ‘hell,’ sheol, hades, to which all our race were condemned on account of Adam’s sin, and from which all are redeemed by our Lord’s death; and that ‘hell’ is the tomb—the death condition. And we find another ‘hell’ (gehenna—the second death—utter destruction) brought to our attention as the final penalty upon all who, after being redeemed and brought to the full knowledge of the truth, and to full ability to obey it, shall yet choose death by choosing a course of opposition to God and righteousness. And our hearts say, Amen. True and righteous are thy ways, thou King of nations. Who shall not venerate thee, O Lord, and glorify thy name? For thou art entirely holy. And all nations shall come and worship before thee, because thy righteous dealings are made manifest.”—Rev. 15:3, 4.

What he was teaching was a source of irritation and embarrassment to the clergy of Christendom. In 1903 he was challenged to public debate. The condition of the dead was one of the issues in the resulting series of debates between C. T. Russell and Dr. E. L. Eaton, who served as spokesman for an unofficial alliance of Protestant ministers in the western part of Pennsylvania.

During those debates Brother Russell firmly upheld the proposition that “death is death, and that our dear ones, when they pass from us, are really dead, that they are neither alive with the angels nor with demons in a place of despair.” In support of this, he referred to such scriptures as Ecclesiastes 9:5, 10; Romans 5:12; 6:23; and Genesis 2:17. He also said: “The scriptures are in full harmony with what you and I and every other sane, reasonable person in the world shall concede to be the reasonable and proper character of our God. What is declared of our heavenly Father? That he is just, that he is wise, that he is loving, that he is powerful. All Christian people will acknowledge these attributes of the divine character. If this is so, can we find any sense of the word in which we could conceive of God as just and yet punishing a creature of His own hand to all eternity, no matter what the sin was? I am not an apologist for sin; I do not live in sin myself, and I never preach sin. . . . But I tell you that all these people around here that our brother [Dr. Eaton] says are making the air blue with their blasphemies of God and the holy name of Jesus Christ are all people who have been taught this doctrine of eternal torment. And all the murderers, thieves and evil doers in the penitentiaries, were all taught this doctrine. . . . These are bad doctrines; they have been injuring the world this long time; they are not a part of the Lord’s teaching at all, and our dear brother has not gotten the smoke of the dark ages rubbed out of his eyes yet.”

It is reported that after the debate a clergyman who was in attendance approached Russell and said: “I am glad to see you turn the hose on hell and put out the fire.”

To give even more widespread publicity to the truth about the condition of the dead, Brother Russell served an extensive series of one-day conventions, from 1905 through 1907, at which he featured the public discourse “To Hell and Back! Who Are There? Hope for Return of Many.” The title was intriguing, and it attracted much attention. Audiences packed out assembly halls in cities both large and small in the United States and Canada to hear the talk.

Among those who were deeply moved by what the Bible says about the condition of the dead was a university student in Cincinnati, Ohio, who was preparing to become a Presbyterian minister. In 1913 he received from his fleshly brother the booklet Where Are the Dead?, written by John Edgar, a Bible Student who was also a medical doctor in Scotland. The student who received that booklet was Frederick Franz. After reading it carefully, he firmly declared: “This is the truth.” Without hesitation, he changed his goals in life and got into the full-time ministry as a colporteur evangelizer. In 1920 he became a member of the Watch Tower Society’s headquarters staff. Many years later he became a member of the Governing Body of Jehovah’s Witnesses and, later, the president of the Watch Tower Society.

The Ransom Sacrifice of Jesus Christ

In 1872, in connection with his examination of the Scriptures, Brother Russell and his associates took a fresh look at the subject of restitution, from the standpoint of the ransom given by Jesus Christ. (Acts 3:21, KJ) He was thrilled when he saw at Hebrews 2:9 that ‘Jesus by the grace of God tasted death for every man.’ That did not lead him to believe in universal salvation, for he knew that the Scriptures also say that one must exercise faith in Jesus Christ to be saved. (Acts 4:12; 16:31) But he began to grasp—though not all at once—what a marvelous opportunity the ransom sacrifice of Jesus Christ made possible for humankind. It opened the way for them to have what Adam had lost, the prospect of eternal life in human perfection. Brother Russell was not passive about the matter; he discerned the profound significance of the ransom and vigorously upheld it, even when close associates allowed their thinking to be corrupted by philosophical views.

By mid-1878, Brother Russell had, for about a year and a half, been an assistant editor of the magazine Herald of the Morning, of which N. H. Barbour was principal editor. But when Barbour, in the August 1878 issue of their magazine, belittled the Scriptural teaching of the ransom, Russell responded with a vigorous defense of that vital Bible truth.

Under the heading “The Atonement,” Barbour had illustrated how he felt about the teaching, saying: “I say to my boy, or to one of the servants, when James bites his sister, you catch a fly, stick a pin through its body and impale it to the wall, and I’ll forgive James. This illustrates the doctrine of substitution.” Though professing to believe in the ransom, Barbour referred to the idea that Christ by his death paid the penalty for sin for the offspring of Adam as being “unscriptural, and obnoxious to all our ideas of justice.”h

In the very next issue of Herald of the Morning (September 1878), Brother Russell took strong exception to what Barbour had written. Russell analyzed what the Scriptures really say and their consistency with “the perfection of [God’s] justice, and finally his great mercy and love” as expressed by means of the ransom provision. (1 Cor. 15:3; 2 Cor. 5:18, 19; 1 Pet. 2:24; 3:18; 1 John 2:2) By the following spring, after repeated efforts to help Barbour to see things Scripturally, Russell withdrew his support from the Herald; and as of the issue of June 1879, his name no longer appeared as an assistant editor of that publication. His bold, uncompromising stand in connection with this central Bible teaching had far-reaching effects.

Throughout their modern-day history, Jehovah’s Witnesses have consistently championed the Scriptural teaching of the ransom. The very first issue of Zion’s Watch Tower (July 1879) emphasized that “merit toward God lies . . . in Christ’s perfect sacrifice.” In 1919, at a convention sponsored by the International Bible Students Association at Cedar Point, Ohio, the printed program featured prominently the words “Welcome! All Believers in the Great Ransom Sacrifice.” The inside front cover of The Watchtower continues to draw attention to the ransom, saying concerning the purpose of the magazine: “It encourages faith in God’s now-reigning King, Jesus Christ, whose shed blood opens the way for mankind to gain eternal life.”

Progressive, Not Creed-Bound

Clear understanding of God’s Word did not come all at once. In many cases the Bible Students grasped one detail of the pattern of truth but did not yet see the complete picture. Nevertheless, they were willing to learn. They were not creed-bound; they were progressive. What they learned they shared. They did not take credit for the things they taught; they sought to be “taught by Jehovah.” (John 6:45) And they came to appreciate that Jehovah makes possible the understanding of the details of his purpose in his own time and in his own way.—Dan. 12:9; compare John 16:12, 13.

Learning new things requires adjustments in viewpoint. If mistakes are going to be admitted and beneficial changes made, humility is needed. This quality and its fruits are desirable to Jehovah, and such a course strongly appeals to lovers of truth. (Zeph. 3:12) But it is ridiculed by those who glory in creeds that have remained unchanged for many centuries, though these were formulated by imperfect men.

Manner of the Lord’s Return

It was in the mid-1870’s that Brother Russell and those who were diligently examining the Scriptures along with him discerned that when the Lord returned he would be invisible to human eyes.—John 14:3, 19.

Brother Russell later said: “We felt greatly grieved at the error of Second Adventists, who were expecting Christ in the flesh, and teaching that the world and all in it except Second Adventists would be burned up in 1873 or 1874, whose time-settings and disappointments and crude ideas generally as to the object and manner of his coming brought more or less reproach upon us and upon all who longed for and proclaimed his coming Kingdom. These wrong views so generally held of both the object and manner of the Lord’s return led me to write a pamphlet—‘The Object and Manner of Our Lord’s Return.’” This pamphlet was published in 1877. Brother Russell had some 50,000 copies of it printed and distributed.

In that pamphlet, he wrote: “We believe the scriptures to teach, that, at His coming and for a time after He has come, He will remain invisible; afterward manifesting or showing Himself in judgments and various forms, so that ‘every eye shall see Him.’” In support of this, he discussed such texts as Acts 1:11 (‘he will come in the same manner as you have beheld him go’—that is, unobserved by the world) and John 14:19 (“a little longer and the world will behold me no more”). Brother Russell also referred to the fact that The Emphatic Diaglott, which had first been published in complete form in 1864 with an interlinear word-for-word English translation, gave evidence that the Greek expression pa·rou·siʹa meant “presence.” In analyzing the Bible’s use of that term, Russell explained in this pamphlet: “The Greek word generally used in referring to the second advent—Parousia, frequently translated coming—invariably signifies personal presence, as having come, arrived and never signifies to be on the way, as we use the word coming.”

When discussing the purpose of Christ’s presence, Russell made it clear that this was not something that would be accomplished in a single world-shattering moment. “The second advent, like the first,” he wrote, “covers a period of time, and is not the event of a moment.” During that time, he wrote, the “little flock” would be given their reward with the Lord as joint heirs in his Kingdom; others, perhaps billions, would be given opportunity for perfect life on an earth restored to Edenic beauty.—Luke 12:32.

Within just a few years, on the basis of further study of the Scriptures, Russell realized that Christ would not only return invisibly but also remain invisible, even when manifesting his presence by judgment upon the wicked.

In 1876, when Russell had first read a copy of Herald of the Morning, he had learned that there was another group who then believed that Christ’s return would be invisible and who associated that return with blessings for all families of the earth. From Mr. Barbour, editor of that publication, Russell also came to be persuaded that Christ’s invisible presence had begun in 1874.i Attention was later drawn to this by the subtitle “Herald of Christ’s Presence,” which appeared on the cover of Zion’s Watch Tower.

Recognition of Christ’s presence as being invisible became an important foundation on which an understanding of many Bible prophecies would be built. Those early Bible Students realized that the presence of the Lord should be of primary concern to all true Christians. (Mark 13:33-37) They were keenly interested in the Master’s return and were alert to the fact that they had a responsibility to publicize it, but they did not yet clearly discern all the details. Yet, what God’s spirit did enable them to understand at a very early time was truly remarkable. One of these truths involved a highly significant date marked by Bible prophecy.

End of the Gentile Times

The matter of Bible chronology had long been of great interest to Bible students. Commentators had set out a variety of views on Jesus’ prophecy about “the times of the Gentiles” and the prophet Daniel’s record of Nebuchadnezzar’s dream regarding the tree stump that was banded for “seven times.”—Luke 21:24, KJ; Dan. 4:10-17.

As early as 1823, John A. Brown, whose work was published in London, England, calculated the “seven times” of Daniel chapter 4 to be 2,520 years in length. But he did not clearly discern the date with which the prophetic time period began or when it would end. He did, however, connect these “seven times” with the Gentile Times of Luke 21:24. In 1844, E. B. Elliott, a British clergyman, drew attention to 1914 as a possible date for the end of the “seven times” of Daniel, but he also set out an alternate view that pointed to the time of the French Revolution. Robert Seeley, of London, in 1849, handled the matter in a similar manner. At least by 1870, a publication edited by Joseph Seiss and associates and printed in Philadelphia, Pennsylvania, was setting out calculations that pointed to 1914 as a significant date, even though the reasoning it contained was based on chronology that C. T. Russell later rejected.

Then, in the August, September, and October 1875 issues of Herald of the Morning, N. H. Barbour helped to harmonize details that had been pointed out by others. Using chronology compiled by Christopher Bowen, a clergyman in England, and published by E. B. Elliott, Barbour identified the start of the Gentile Times with King Zedekiah’s removal from kingship as foretold at Ezekiel 21:25, 26, and he pointed to 1914 as marking the end of the Gentile Times.

Early in 1876, C. T. Russell received a copy of Herald of the Morning. He promptly wrote to Barbour and then spent time with him in Philadelphia during the summer, discussing, among other things, prophetic time periods. Shortly thereafter, in an article entitled “Gentile Times: When Do They End?”, Russell also reasoned on the matter from the Scriptures and stated that the evidence showed that “the seven times will end in A.D. 1914.” This article was printed in the October 1876 issue of the Bible Examiner.j The book Three Worlds, and the Harvest of This World, produced in 1877 by N. H. Barbour in cooperation with C. T. Russell, pointed to the same conclusion. Thereafter, early issues of the Watch Tower, such as the ones dated December 1879 and July 1880, directed attention to 1914 C.E. as being a highly significant year from the standpoint of Bible prophecy. In 1889 the entire fourth chapter of Volume II of Millennial Dawn (later called Studies in the Scriptures) was devoted to discussion of “The Times of the Gentiles.” But what would the end of the Gentile Times mean?

The Bible Students were not completely sure what would happen. They were convinced that it would not result in a burning up of the earth and a blotting out of human life. Rather, they knew it would mark a significant point in regard to divine rulership. At first, they thought that by that date the Kingdom of God would have obtained full, universal control. When that did not occur, their confidence in the Bible prophecies that marked the date did not waver. They concluded that, instead, the date had marked only a starting point as to Kingdom rule.

Similarly, they also first thought that global troubles culminating in anarchy (which they understood would be associated with the war of “the great day of God the Almighty”) would precede that date. (Rev. 16:14) But then, ten years before 1914, the Watch Tower suggested that worldwide turmoil that would result in the annihilating of human institutions would come right after the end of the Gentile Times. They expected the year 1914 to mark a significant turning point for Jerusalem, since the prophecy had said that ‘Jerusalem would be trodden down’ until the Gentile Times were fulfilled. When they saw 1914 drawing close and yet they had not died as humans and been ‘caught up in the clouds’ to meet the Lord—in harmony with earlier expectations—they earnestly hoped that their change might take place at the end of the Gentile Times.—1 Thess. 4:17.

As the years passed and they examined and reexamined the Scriptures, their faith in the prophecies remained strong, and they did not hold back from stating what they expected to occur. With varying degrees of success, they endeavored to avoid being dogmatic about details not directly stated in the Scriptures.

Did the “Alarm Clock” Go Off Too Soon?

Great turmoil certainly burst forth upon the world in 1914 with the outbreak of World War I, which for many years was called simply the Great War, but it did not immediately lead to an overthrow of all existing human rulerships. As events in connection with Palestine developed following 1914, the Bible Students thought they saw evidence of significant changes for Israel. But months and then years passed, and the Bible Students did not receive their heavenly reward as they had anticipated. How did they react to that?

The Watch Tower of February 1, 1916, specifically drew attention to October 1, 1914, and then said: “This was the last point of time that Bible chronology pointed out to us as relating to the Church’s experiences. Did the Lord tell us that we would be taken [to heaven] there? No. What did He say? His Word and the fulfil[l]ments of prophecy seemed to point unmistakably that this date marked the end of the Gentile Times. We inferred from this that the Church’s ‘change’ would take place on or before that date. But God did not tell us that it would be so. He permitted us to draw that inference; and we believe that it has proven to be a necessary test upon God’s dear saints everywhere.” But did these developments prove that their glorious hope had been in vain? No. It simply meant that not everything was taking place as soon as they had expected.

Several years before 1914, Russell had written: “Chronology (time prophecies in general) was evidently not intended to give God’s people accurate chronological information all the way down the path of the centuries. Evidently it is intended more to serve as an alarm clock to awaken and energize the Lord’s people at the proper time. . . . But let us suppose, for instance, that October, 1914, should pass and that no serious fall of Gentile power would occur. What would this prove or disprove? It would not disprove any feature of the Divine Plan of the Ages. The ransom-price finished at Calvary would still stand the guarantee of the ultimate fulfillment of the great Divine Program for human restitution. The ‘high calling’ of the Church to suffer with the Redeemer and to be glorified with him as his members or as his Bride would still be the same. . . . The only thing [a]ffected by the chronology would be the time for the accomplishment of these glorious hopes for the Church and for the world. . . . And if that date pass it would merely prove that our chronology, our ‘alarm clock,’ went off a little before the time. Would we consider it a great calamity if our alarm clock awakened us a few moments earlier in the morning of some great day full of joy and pleasure? Surely not!”

But that “alarm clock” had not gone off too soon. Actually, it was the experiences to which the “clock” had awakened them that were not exactly what they had expected.

Some years later, when the light had grown brighter, they acknowledged: “Many of the dear saints thought that all the work was done. . . . They rejoiced because of the clear proof that the world had ended, that the kingdom of heaven was at hand, and that the day of their deliverance drew nigh. But they had overlooked something else that must be done. The good news that they had received must be told to others; because Jesus had commanded: ‘This gospel of the kingdom shall be preached in all the world for a witness unto all nations: and then shall the end come.’ (Matthew 24:14)”—The Watch Tower, May 1, 1925.

As the events following 1914 began to unfold and the Bible Students compared these with what the Master had foretold, they gradually came to appreciate that they were living in the last days of the old system and that they had been since 1914. They also came to understand that it was in the year 1914 that Christ’s invisible presence had begun and that this was, not by his personally returning (even invisibly) to the vicinity of the earth, but by his directing his attention toward the earth as ruling King. They saw and accepted the vital responsibility that was theirs to proclaim “this good news of the kingdom” for a witness to all nations during this critical time of human history.—Matt. 24:3-14.

What exactly was the message about the Kingdom that they were to preach? Was it any different from the message of the first-century Christians?

God’s Kingdom, the Only Hope of Mankind

As a result of careful study of God’s Word, the Bible Students associated with Brother Russell understood that God’s Kingdom was the government that Jehovah had promised to set up by means of his Son for the blessing of mankind. Jesus Christ, in heaven, would have associated with him as rulers a “little flock” selected by God from among humankind. They understood that this government would be represented by faithful men of old who would serve as princes in all the earth. These were referred to as “ancient worthies.”—Luke 12:32; Dan. 7:27; Rev. 20:6; Ps. 45:16.

Christendom had long taught ‘the divine right of kings,’ as a means of holding the people in subjection. But these Bible Students saw from the Scriptures that the future of human governments was not secured by any divine guarantee. In harmony with what they were learning, the Watch Tower of December 1881 stated: “The setting up of this kingdom will of course, involve the overthrow of all the kingdoms of earth, as they are all—even the best of them—founded on injustice and unequal rights and the oppression of many and favor of the few—as we read: ‘It shall break in pieces and consume all these kingdoms and it shall stand forever.’”—Dan. 2:44.

As to the way in which those oppressive kingdoms would be broken, the Bible Students still had much to learn. They did not yet understand clearly how the benefits of God’s Kingdom would spread to all mankind. But they were not confusing the Kingdom of God with a vague feeling within one’s heart or with rule by a religious hierarchy that used the secular State as its arm.

By 1914, the faithful pre-Christian servants of God had not been resurrected on earth as princely representatives of the Messianic King, as had been expected, nor had the remaining ones of the “little flock” joined Christ in the heavenly Kingdom in that year. Nevertheless, The Watch Tower of February 15, 1915, confidently stated that 1914 was the due time “for our Lord to take up His great power and reign,” thus ending the millenniums of uninterrupted Gentile domination. In its issue of July 1, 1920, The Watch Tower reaffirmed that position and associated it with the good news that Jesus had foretold would be proclaimed earth wide before the end. (Matt. 24:14) At the convention of the Bible Students at Cedar Point, Ohio, in 1922, this understanding was restated in a general resolution, and Brother Rutherford urged the conventioners: “Advertise, advertise, advertise, the King and his kingdom.”

However, at that time the Bible Students felt that the setting up of the Kingdom, its full establishment in heaven, would not take place until the final members of Christ’s bride were glorified. A real milestone was reached, therefore, in 1925, when The Watch Tower of March 1 featured the article “Birth of the Nation.” It presented an eye-opening study of Revelation chapter 12. The article set forth evidence that the Messianic Kingdom had been born—established—in 1914, that Christ had then begun to rule on his heavenly throne, and that thereafter Satan had been hurled from heaven down to the vicinity of the earth. This was the good news that was to be proclaimed, the news that God’s Kingdom was already in operation. How this enlightened understanding stimulated these Kingdom proclaimers to preach to the ends of the earth!

By every appropriate means, Jehovah’s people gave witness that only God’s Kingdom could bring lasting relief and solve the deep-seated problems that afflicted humankind. In 1931 this message was featured in a radio broadcast by J. F. Rutherford on the most extensive international network that had ever been on the air. The text of that broadcast was also published in many languages in the booklet The Kingdom, the Hope of the World—millions of copies of which were distributed within a few months. In addition to widespread distribution to the public, special effort was put forth to get copies into the hands of politicians, prominent businessmen, and the clergy.

Among other things, that booklet said: “The present unrighteous governments of the world can hold out no hope whatsoever to the people. God’s judgment against them declares they must go down. The hope of the world, therefore, and the only hope, is the righteous kingdom or government of God with Christ Jesus as invisible Ruler thereof.” That Kingdom, they realized, would bring true peace and security to mankind. Under its rule the earth would become a real paradise, and sickness and death would be no more.—Rev. 21:4, 5.

The good news of God’s Kingdom continues to be central to the beliefs of Jehovah’s Witnesses. Since the issue of March 1, 1939, their principal magazine, now published in over 110 languages, has borne the title The Watchtower Announcing Jehovah’s Kingdom.

But before the Kingdom rule would transform the earth into a paradise, the present wicked system would have to go. How would that be accomplished?

The War of the Great Day of God the Almighty

The world war that began in 1914 rocked the existing system of things to its foundations. For a time it appeared that events would develop as the Bible Students had expected.

Back in August 1880, Brother Russell had written: “We understand that before the human family are restored or even begin to be blessed the present kingdoms of earth which now bind and oppress mankind will all be overturned and that the kingdom of God will assume control and that the blessing and restitution come through the new kingdom.” How would that ‘overturning of kingdoms’ take place? Based on conditions that he could then see developing in the world, Russell believed that during the war of Armageddon, God would use contending factions of mankind to overthrow existing institutions. He said: “The work of demolishing human empire is beginning. The power that will overthrow them is now at work. The people are already organizing their forces under the name of Communists, Socialists, Nihilists, etc.”

The book The Day of Vengeance (later called The Battle of Armageddon), published in 1897, further enlarged on the way the Bible Students then understood the matter, saying: “The Lord, by his overruling providence, will take a general charge of this great army of discontents—patriots, reformers, socialists, moralists, anarchists, ignorants and hopeless—and use their hopes, fears, follies and selfishness, according to his divine wisdom, to work out his own grand purposes in the overthrow of present institutions, and for the preparation of man for the Kingdom of Righteousness.” Thus they understood the war of Armageddon to be associated with violent social revolution.

But was Armageddon going to be merely a struggle between contending factions of mankind, a social revolution used by God to overthrow existing institutions? As further attention was given to the scriptures bearing on this matter, The Watch Tower of July 15, 1925, drew attention to Zechariah 14:1-3 and said: “By this we would understand that all the nations of earth, under Satan’s direction, would be gathered to battle against the Jerusalem class, viz., those who take their stand on the Lord’s side . . . Revelation 16:14, 16.”

The following year, in the book Deliverance, attention was focused on the real purpose of this war, saying: “Now Jehovah, according to his Word, will make a demonstration of his power so clearly and unequivocally that the people may be convinced of their ungodly course and may understand that Jehovah is God. That is the reason why God brought the great flood, threw down the Tower of Babel, destroyed the army of Sennacherib the Assyrian king, and swallowed up the Egyptians; and it is also the reason why he is now going to bring another great trouble upon the world. The former calamities were but shadows of the one now impending. The gathering is to the great day of God Almighty. It is ‘the great and the terrible day of the Lord’ (Joel 2:31), when God will make for himself a name. In this great and final conflict the peoples of every nation, kindred and tongue will learn that Jehovah is the all-powerful, all-wise and just God.” But Jehovah’s servants on earth were cautioned: “In this great battle no Christian will strike a blow. The reason they do not is that Jehovah has said: ‘For the battle is not yours, but God’s.’” The war here being discussed was definitely not the one that was fought among the nations, beginning in 1914. It was yet to come.

There were yet other questions that needed to be resolved on the basis of the Scriptures. One of these involved the identity of the Jerusalem that was to be trampled underfoot until the end of the Gentile Times, as stated at Luke 21:24; and related to this was identification of the Israel referred to in so many prophecies of restoration.

Would God Restore the Jews to Palestine?

The Bible Students were well aware of the many prophecies of restoration that were delivered to ancient Israel by God’s prophets. (Jer. 30:18; 31:8-10; Amos 9:14, 15; Rom. 11:25, 26) Down till 1932, they understood these to apply specifically to the natural Jews. Thus, they believed that God would show Israel favor again, gradually restoring the Jews to Palestine, opening their eyes to the truth regarding Jesus as Ransomer and Messianic King, and using them as an agency for extending blessings to all nations. With this understanding, Brother Russell spoke to large Jewish audiences in New York as well as in Europe on the subject “Zionism in Prophecy,” and Brother Rutherford, in 1925, wrote the book Comfort for the Jews.

But it gradually became evident that what was taking place in Palestine with regard to the Jews was not the fulfillment of Jehovah’s grand restoration prophecies. Desolation came on first-century Jerusalem because the Jews had rejected God’s Son, the Messiah, the one sent in Jehovah’s name. (Dan. 9:25-27; Matt. 23:38, 39) It was becoming increasingly obvious that as a people they had not changed their attitude. There was no repentance over the wrongful act committed by their forefathers. The return of some to Palestine was not motivated by any love for God or desire for his name to be magnified by fulfillment of his Word. This was clearly explained in the second volume of Vindication, which was published by the Watch Tower Bible and Tract Society in 1932.k The correctness of this position was confirmed in 1949, when the State of Israel, then recently formed as a nation and as a homeland for the Jews, became a member of the United Nations, thus showing that its trust was not in Jehovah but in the political nations of the world.

What had been taking place in fulfillment of those restoration prophecies pointed in another direction. Jehovah’s servants began to realize that it was spiritual Israel, “the Israel of God,” composed of spirit-anointed Christians, who, in fulfillment of God’s purpose, were enjoying peace with God through Jesus Christ. (Gal. 6:16) Now their eyes were opened to discern in God’s dealings with such true Christians a marvelous spiritual fulfillment of those restoration promises. In time they also came to realize that the Jerusalem that was exalted at the end of the Gentile Times was not a mere earthly city, or even a people on earth represented by that city, but, rather, “heavenly Jerusalem,” where Jehovah installed his Son, Jesus Christ, with ruling authority in 1914.—Heb. 12:22.

With these matters clear, Jehovah’s Witnesses were in better position to fulfill without partiality toward any group the assignment to preach the Kingdom good news “in all the inhabited earth for a witness to all the nations.”—Matt. 24:14.

Who is to be credited for all these explanations of the Bible that have appeared in the Watch Tower publications?

The Means by Which Jehovah’s Servants Are Taught

Jesus Christ foretold that after his return to heaven, he would send his disciples the holy spirit. This would serve as a helper, guiding them “into all the truth.” (John 14:26; 16:7, 13) Jesus also said that as the Lord or Master of true Christians, he would have a “faithful and discreet slave,” a “faithful steward,” that would give spiritual “food at the proper time” to the domestics, the workers in the household of faith. (Matt. 24:45-47; Luke 12:42) Who is this faithful and discreet slave?

The very first issue of the Watch Tower alluded to Matthew 24:45-47 when it stated that the aim of the publishers of that magazine was to be alert to events in connection with Christ’s presence and to give spiritual “meat in due season” to the household of faith. But the editor of the magazine was not himself claiming to be the faithful and discreet slave, or the “faithful and wise servant” (according to the rendering of the King James Version).

Thus, in the October-November 1881 issue of the magazine, C. T. Russell stated: “We believe that every member of this body of Christ is engaged in the blessed work, either directly or indirectly, of giving meat in due season to the household of faith. ‘Who then is that faithful and wise servant whom his Lord hath made ruler over his household,’ to give them meat in due season? Is it not that ‘little flock’ of consecrated servants who are faithfully carrying out their consecration vows—the body of Christ—and is not the whole body individually and collectively, giving the meat in due [s]eason to the household of faith—the great company of believers? Blessed is that servant (the whole body of Christ) whom his Lord when he has come (Gr. elthon) shall find so doing. ‘Verily, I say unto you, that he shall make him ruler over all his goods.’”

Over a decade later, however, Brother Russell’s wife publicly expressed the idea that Russell himself was the faithful and wise servant.l The view that she voiced concerning the identity of the ‘faithful servant’ came to be generally held by the Bible Students for some 30 years. Brother Russell did not reject their view, but he personally avoided making such an application of the text, emphasizing his opposition to the idea of a clergy class commissioned to teach God’s Word in contrast to a lay class that was not thus commissioned. The understanding expressed by Brother Russell in 1881 that the faithful and wise servant was in reality a collective servant, made up of all the members of the spirit-anointed body of Christ on earth, was reaffirmed in The Watch Tower of February 15, 1927.—Compare Isaiah 43:10.

How did Brother Russell view his own role? Did he claim some special revelation from God? In the Watch Tower of July 15, 1906 (page 229), Russell humbly replied: “No, dear friends, I claim nothing of superiority, nor supernatural power, dignity or authority; nor do I aspire to exalt myself in the estimation of my brethren of the household of faith, except in the sense that the Master urged it, saying, ‘Let him who would be great among you be your servant.’ (Matt. 20:27.) . . . The truths I present, as God’s mouthpiece, were not revealed in visions or dreams, nor by God’s audible voice, nor all at once, but gradually . . . Neither is this clear unfolding of truth due to any human ingenuity or acuteness of perception, but to the simple fact that God’s due time has come; and if I did not speak, and no other agent could be found, the very stones would cry out.”

It was to Jehovah as their Grand Instructor that readers of the Watch Tower were encouraged to look, even as all of Jehovah’s Witnesses are today. (Isa. 30:20) This was strongly emphasized in The Watchtower of November 1, 1931, in the article “Taught of God,” which stated: “The Watchtower recognizes the truth as belonging to Jehovah, and not to any creature. The Watchtower is not the instrument of any man or set of men, nor is it published according to the whims of men. . . . Jehovah God is the great Teacher of his children. To be sure, the publication of these truths is put forth by imperfect men, and for this reason they are not absolutely perfect in form; but they are put forth in such form as reflects God’s truth that he teaches his children.”

In the first century, when questions as to doctrine or procedure arose, these were referred to a central governing body made up of spiritually older men. Decisions were made after considering what the inspired Scriptures said as well as evidence of activity that was in harmony with those Scriptures and that was prospering as a result of the operation of the holy spirit. The decisions were conveyed in writing to the congregations. (Acts 15:1–16:5) That same procedure is in operation among Jehovah’s Witnesses today.

Spiritual instruction is provided by means of magazine articles, books, convention programs, and outlines for congregation discourses—all of which are prepared under the direction of the Governing Body of the faithful and discreet slave. Their content clearly demonstrates that what Jesus foretold is true today—that he does, indeed, have a faithful and discreet slave class that is loyally teaching ‘all the things that he commanded’; that this agency is “on the watch,” alert to events in fulfillment of Bible prophecy and particularly with regard to Christ’s presence; that it is helping God-fearing people to understand what is involved in ‘observing’ the things commanded by Jesus and thus proving that they truly are his disciples.—Matt. 24:42; 28:20; John 8:31, 32.

Progressively, over the years, practices that might have the effect of drawing undue attention to certain humans in connection with the preparation of spiritual food have been eliminated. Down till the death of C. T. Russell, his name as editor was listed in nearly every issue of the Watch Tower. Names or initials of others who contributed material often appeared at the end of articles they prepared. Then, starting with the issue of December 1, 1916, instead of showing the name of one man as editor, The Watch Tower listed the names of an editorial committee. In the issue of October 15, 1931, even this list was removed, and Isaiah 54:13 took its place. As quoted from the American Standard Version, it reads: “And all thy children shall be taught of Jehovah; and great shall be the peace of thy children.” Since 1942 it has been the general rule that literature published by the Watch Tower Society does not draw attention to any individual as the writer.a Under the supervision of the Governing Body, dedicated Christians in North and South America, Europe, Africa, Asia, and islands of the sea have had a part in preparing such material for use by congregations of Jehovah’s Witnesses worldwide. But all credit is given to Jehovah God.

The Light Shines More and More

As reflected in their modern-day history, the experience of Jehovah’s Witnesses has been like that described at Proverbs 4:18: “The path of the righteous ones is like the bright light that is getting lighter and lighter until the day is firmly established.” The shining of the light has been progressive, just as the light of early dawn gives way to sunrise and the full light of a new day. Viewing matters in the light that was available, they have at times had incomplete, even inaccurate, concepts. No matter how hard they tried, they simply could not understand certain prophecies until these began to undergo fulfillment. As Jehovah has shed more light on his Word by means of his spirit, his servants have been humbly willing to make needed adjustments.

Such progressive understanding was not limited to the early period of their modern-day history. It continues right down to the present. For example, in 1962 there was an adjustment of understanding regarding “the superior authorities” of Romans 13:1-7.

For many years the Bible Students had taught that “the higher powers” (KJ) were Jehovah God and Jesus Christ. Why? In The Watch Towers of June 1 and June 15, 1929, a variety of secular laws were cited, and it was shown that what was permitted in one land was forbidden in another. Attention was also drawn to secular laws that required people to do what God prohibited or that forbade what God commanded his servants to do. Because of their earnest desire to show respect for the supreme authority of God, it seemed to the Bible Students that “the higher powers” must be Jehovah God and Jesus Christ. They still obeyed secular laws, but the emphasis was on obedience to God first. That was an important lesson, one that fortified them during the years of world turmoil that followed. But they did not clearly understand what Romans 13:1-7 was saying.

Years later, a careful reanalysis of the scripture was made, along with its context and its meaning in the light of all the rest of the Bible. As a result, in 1962 it was acknowledged that “the superior authorities” are the secular rulers, but with the help of the New World Translation, the principle of relative subjection was clearly discerned.b This did not call for any major change in the attitude of Jehovah’s Witnesses toward the governments of the world, but it did correct their understanding of an important portion of the Scriptures. In the process, there was opportunity for the Witnesses individually to consider carefully whether they were truly living up to their responsibilities toward both God and the secular authorities. This clear understanding of “the superior authorities” has served as a protection to Jehovah’s Witnesses, especially in those lands where surges of nationalism and clamoring for greater freedom have resulted in outbreaks of violence and the formation of new governments.

The following year, 1963, an enlarged application of “Babylon the Great” was presented.c (Rev. 17:5) A review of secular and religious history pointed to the conclusion that the influence of ancient Babylon had permeated not only Christendom but every part of the earth. Babylon the Great was thus seen to be the entire world empire of false religion. An awareness of this has enabled Jehovah’s Witnesses to help many more people, from diverse backgrounds, to respond to the Biblical command: “Get out of her, my people.”—Rev. 18:4.

Indeed, the unfolding of events foretold in the entire book of Revelation has provided an abundance of spiritual illumination. In 1917 a study of Revelation was published in the book The Finished Mystery. But “the Lord’s day,” referred to at Revelation 1:10, was just beginning back then; much of what was foretold had not yet occurred and was not clearly understood. However, developments during the years that followed cast greater light on the meaning of that part of the Bible, and these events had a profound effect on the very illuminating study of Revelation that was published in 1930 in the two volumes entitled Light. During the 1960’s a further update appeared in the books “Babylon the Great Has Fallen!” God’s Kingdom Rules! and “Then Is Finished the Mystery of God.” Two decades later another in-depth study was made of that part of the Bible. The figurative language of Revelation was carefully analyzed in the light of similar expressions in other parts of the Bible. (1 Cor. 2:10-13) Twentieth-century events in fulfillment of the prophecies were reviewed. The results were published in 1988 in the thrilling book Revelation—Its Grand Climax At Hand!

During the early years of their modern-day history, foundations were being laid. Much valuable spiritual food was provided. In recent years a greater diversity of Bible study material has been provided to satisfy the needs of both mature Christians and new students from many backgrounds. Continued study of the Scriptures, along with fulfillment of divine prophecy, has in many instances made it possible to express Bible teachings with greater clarity. Because their study of God’s Word is progressive, Jehovah’s Witnesses have spiritual food in abundance, even as the Scriptures foretold would be true of God’s servants. (Isa. 65:13, 14) Adjustments in viewpoint are never made with a view to becoming more acceptable to the world by adopting its declining moral values. On the contrary, the history of Jehovah’s Witnesses shows that changes are made with a view to adhering even more closely to the Bible, being more like the faithful first-century Christians, and so being more acceptable to God.

Thus, their experience is in harmony with the prayer of the apostle Paul, who wrote to fellow Christians: “We . . . have not ceased praying for you and asking that you may be filled with the accurate knowledge of his will in all wisdom and spiritual comprehension, in order to walk worthily of Jehovah to the end of fully pleasing him as you go on bearing fruit in every good work and increasing in the accurate knowledge of God.”—Col. 1:9, 10.

That increase of accurate knowledge of God also had a bearing on their name—Jehovah’s Witnesses.

[Footnotes]

[Blurb on page 120]

C. T. Russell freely acknowledged the help that came from others during his early years of Bible study

[Blurb on page 122]

They have personally examined the evidence that the Bible is truly God’s Word

[Blurb on page 123]

The Bible Students discerned that God’s justice is in perfect balance with his wisdom, love, and power

[Blurb on page 127]

Russell saw clearly that hell is not a place of torment after death

[Blurb on page 129]

Most sensible people did not believe the doctrine of hellfire

[Blurb on page 132]

Russell’s firm stand on the ransom had far-reaching effects

[Blurb on page 134]

They could see that 1914 was clearly marked by Bible prophecy

[Blurb on page 136]

Not everything took place as soon as they expected

[Blurb on page 139]

Good news to be proclaimed: God’s Kingdom is already in operation!

[Blurb on page 140]

Was Armageddon to be merely a social revolution?

[Blurb on page 141]

At last, in 1932, the real “Israel of God” was identified

[Blurb on page 143]

“The faithful and discreet slave”—a person or a class?

[Blurb on page 146]

Progressively, practices that might draw undue attention to certain humans have been eliminated

[Blurb on page 148]

Changes made are with a view to adhering even more closely to God’s Word

[Box on page 124]

Making Known the Name of God

◆ Since 1931 the name Jehovah’s Witnesses has been used to designate those who worship and serve Jehovah as the only true God.

◆ Since October 15, 1931, God’s personal name, Jehovah, has appeared on the front cover of each issue of the “Watchtower” magazine.

◆ At a time when God’s personal name was being omitted from most modern translations of the Bible, Jehovah’s Witnesses began to publish, in 1950, the “New World Translation,” which restored the divine name to its rightful place.

◆ In addition to the Bible itself, much other literature has been published by the Watch Tower Bible and Tract Society to focus special attention on the divine name—for example, the books “Jehovah” (1934), “Let Your Name Be Sanctified” (1961), and “‘The Nations Shall Know That I Am Jehovah’—How?” (1971), as well as the brochure “The Divine Name That Will Endure Forever” (1984).

[Box on page 126]

‘Shall We Contradict Christ Himself?’

After exposing the unscripturalness and unreasonableness of the doctrine of the Trinity, C. T. Russell expressed righteous indignation when he asked: “Shall we thus contradict the Apostles and Prophets and Jesus Himself, and ignore reason and common sense, in order to hold to a dogma handed to us from the dark, superstitious past, by a corrupt apostate Church? Nay! ‘To the Law and to the testimony! If they speak not according to this Word, it is because there is no light in them.’”—“The Watch Tower,” August 15, 1915.

[Box on page 133]

Progressive Truth

In 1882, C. T. Russell wrote: “The Bible is our only standard, and its teachings our only creed, and recognizing the progressive character of the unfolding of Scriptural truths, we are ready and prepared to add to or modify our creed (faith—belief) as we get increase of light from our Standard.”—“Watch Tower,” April 1882, p. 7.

[Box on page 144, 145]

Beliefs of Jehovah’s Witnesses

◆ The Bible is God’s inspired Word. (2 Tim. 3:16, 17)

What it contains is not mere history or human opinion but the word of God, recorded to benefit us. (2 Pet. 1:21; Rom. 15:4; 1 Cor. 10:11)

◆ Jehovah is the only true God. (Ps. 83:18; Deut. 4:39)

Jehovah is the Creator of all things, and as such, he alone deserves to be worshiped. (Rev. 4:11; Luke 4:8)

Jehovah is the Universal Sovereign, the one to whom we owe full obedience. (Acts 4:24; Dan. 4:17; Acts 5:29)

◆ Jesus Christ is the only-begotten Son of God, the only one created directly by God himself. (1 John 4:9; Col. 1:13-16)

Jesus was the first of God’s creations; thus, before he was conceived and born as a human, Jesus lived in heaven. (Rev. 3:14; John 8:23, 58)

Jesus worships his Father as the only true God; Jesus never claimed equality with God. (John 17:3; 20:17; 14:28)

Jesus gave his perfect human life as a ransom for humankind. His sacrifice makes possible everlasting life for all who truly exercise faith in it. (Mark 10:45; John 3:16, 36)

Jesus was raised from the dead as an immortal spirit person. (1 Pet. 3:18; Rom. 6:9)

Jesus has returned (having directed his attention as King toward the earth) and is now present as a glorious spirit. (Matt. 24:3, 23-27; 25:31-33; John 14:19)

◆ Satan is the invisible “ruler of this world.” (John 12:31; 1 John 5:19)

Originally he was a perfect son of God, but he allowed feelings of self-importance to develop in his heart, craved worship that belonged only to Jehovah, and enticed Adam and Eve to obey him rather than listen to God. Thus he made himself Satan, which means “Adversary.” (John 8:44; Gen. 3:1-5; compare Deuteronomy 32:4, 5; James 1:14, 15; Luke 4:5-7.)

Satan “is misleading the entire inhabited earth”; he and his demons are responsible for increased distress on the earth in this time of the end. (Rev. 12:7-9, 12)

At God’s appointed time, Satan and his demons will be destroyed forever. (Rev. 20:10; 21:8)

◆ God’s Kingdom under Christ will replace all human governments and will become the one government over all humankind. (Dan. 7:13, 14)

The present wicked system of things will be completely destroyed. (Dan. 2:44; Rev. 16:14, 16; Isa. 34:2)

The Kingdom of God will rule with righteousness and will bring real peace to its subjects. (Isa. 9:6, 7; 11:1-5; 32:17; Ps. 85:10-12)

Wicked ones will be cut off forever, and worshipers of Jehovah will enjoy lasting security. (Prov. 2:21, 22; Ps. 37:9-11; Matt. 25:41-46; 2 Thess. 1:6-9; Mic. 4:3-5)

◆ We are living now, since 1914,d in “the time of the end” of this wicked world. (Matt. 24:3-14; 2 Tim. 3:1-5; Dan. 12:4)

During this time period, a witness is being given to all nations; after that will come the end, not of the globe, but of the wicked system and of ungodly people. (Matt. 24:3, 14; 2 Pet. 3:7; Eccl. 1:4)

◆ There is only one road to life; not all religions or religious practices are approved by God. (Matt. 7:13, 14; John 4:23, 24; Eph. 4:4, 5)

True worship emphasizes not ritual and outward show but genuine love for God, shown by obedience to his commandments and by love for one’s fellowman. (Matt. 15:8, 9; 1 John 5:3; 3:10-18; 4:21; John 13:34, 35)

People out of all nations, races, and language groups can serve Jehovah and have his approval. (Acts 10:34, 35; Rev. 7:9-17)

Prayer is to be directed only to Jehovah through Jesus; images are not to be used either as objects of devotion or as aids in worship. (Matt. 6:9; John 14:6, 13, 14; 1 John 5:21; 2 Cor. 5:7; 6:16; Isa. 42:8)

Spiritistic practices must be shunned. (Gal. 5:19-21; Deut. 18:10-12; Rev. 21:8)

There is no clergy-laity distinction among true Christians. (Matt. 20:25-27; 23:8-12)

True Christianity does not include keeping a weekly sabbath or conforming to other requirements of the Mosaic Law in order to gain salvation; doing so would be a rejection of Christ, who fulfilled the Law. (Gal. 5:4; Rom. 10:4; Col. 2:13-17)

Those who practice true worship do not engage in interfaith. (2 Cor. 6:14-17; Rev. 18:4)

All who are truly disciples of Jesus get baptized by complete immersion. (Matt. 28:19, 20; Mark 1:9, 10; Acts 8:36-38)

All who follow Jesus’ example and obey his commandments bear witness to others about the Kingdom of God. (Luke 4:43; 8:1; Matt. 10:7; 24:14)

◆ Death is a result of inheritance of sin from Adam. (Rom. 5:12; 6:23)

At death, it is the soul itself that dies. (Ezek. 18:4)

The dead are conscious of nothing. (Ps. 146:4; Eccl. 9:5, 10)

Hell (Sheol, Hades) is mankind’s common grave. (Job 14:13, “Dy”; Rev. 20:13, 14, “KJ,” margin)

The ‘lake of fire’ to which the incorrigibly wicked are consigned signifies, as the Bible itself says, “second death,” death forever. (Rev. 21:8)

Resurrection is the hope for the dead and for those who have lost loved ones in death. (1 Cor. 15:20-22; John 5:28, 29; compare John 11:25, 26, 38-44; Mark 5:35-42.)

Death due to Adamic sin will be no more. (1 Cor. 15:26; Isa. 25:8; Rev. 21:4)

◆ A “little flock,” only 144,000, go to heaven. (Luke 12:32; Rev. 14:1, 3)

These are the ones who are “born again” as spiritual sons of God. (John 3:3; 1 Pet. 1:3, 4)

God selects these out of all peoples and nations to rule as kings with Christ in the Kingdom. (Rev. 5:9, 10; 20:6)

◆ Others who have God’s approval will live forever on earth. (Ps. 37:29; Matt. 5:5; 2 Pet. 3:13)

Earth will never be destroyed or depopulated. (Ps. 104:5; Isa. 45:18)

In harmony with God’s original purpose, all the earth will become a paradise. (Gen. 1:27, 28; 2:8, 9; Luke 23:42, 43)

There will be suitable homes and an abundance of food for the enjoyment of everyone. (Isa. 65:21-23; Ps. 72:16)

Sickness, all kinds of disability, and death itself will become things of the past. (Rev. 21:3, 4; Isa. 35:5, 6)

◆ Secular authorities are to be treated with due respect. (Rom. 13:1-7; Titus 3:1, 2)

True Christians do not share in rebellion against governmental authority. (Prov. 24:21, 22; Rom. 13:1)

They obey all laws that do not conflict with the law of God, but obedience to God comes first. (Acts 5:29)

They imitate Jesus in remaining neutral as to the world’s political affairs. (Matt. 22:15-21; John 6:15)

◆ Christians must conform to Bible standards regarding blood as well as sexual morality. (Acts 15:28, 29)

Taking blood into the body through mouth or veins violates God’s law. (Gen. 9:3-6; Acts 15:19, 20)

Christians are to be morally clean; fornication, adultery, and homosexuality must have no place in their lives, neither should drunkenness or drug abuse. (1 Cor. 6:9-11; 2 Cor. 7:1)

◆ Personal honesty and faithfulness in caring for marital and family responsibilities are important for Christians. (1 Tim. 5:8; Col. 3:18-21; Heb. 13:4)

Dishonesty in speech or in business, as well as playing the hypocrite, are not consistent with being a Christian. (Prov. 6:16-19; Eph. 4:25; Matt. 6:5; Ps. 26:4)

◆ Acceptable worship of Jehovah requires that we love him above all else. (Luke 10:27; Deut. 5:9)

Doing Jehovah’s will, thus bringing honor to his name, is the most important thing in the life of a true Christian. (John 4:34; Col. 3:23; 1 Pet. 2:12)

While doing good to all persons as they are able, Christians recognize a special obligation toward fellow servants of God; so their help in times of illness and disaster is directed especially toward these. (Gal. 6:10; 1 John 3:16-18)

Love of God requires of true Christians not only that they obey his commandment to love their neighbor but also that they not love the immoral and materialistic way of life of the world. True Christians are no part of the world and so refrain from joining in activities that would identify them as sharing its spirit. (Rom. 13:8, 9; 1 John 2:15-17; John 15:19; Jas. 4:4)

[Footnote]

[Picture on page 121]

C. T. Russell began to publish “Zion’s Watch Tower” in 1879, when he was 27 years old

[Pictures on page 125]

Sir Isaac Newton and Henry Grew were among those who had earlier rejected the Trinity as unscriptural

[Pictures on page 128]

In public debate, Russell argued that the dead are really dead, not alive with the angels nor with demons in a place of despair

Carnegie Hall, Allegheny, Pennsylvania—where the debate was held

[Picture on page 130]

Russell traveled to cities both large and small to tell the truth about hell

[Picture on page 131]

When Frederick Franz, a university student, learned the truth about the condition of the dead, he completely changed his goals in life

[Picture on page 135]

1914 as the end of the Gentile Times was given wide publicity by the Bible Students, as in this I.B.S.A. tract distributed during 1914

[Pictures on page 137]

In 1931, using the most extensive radio network that had ever been on the air, J. F. Rutherford showed that only God’s Kingdom can bring lasting relief to humankind

The discourse “The Kingdom, the Hope of the World,” was broadcast by 163 stations simultaneously and was repeated by another 340 stations later

[Pictures on page 142]

A. H. Macmillan was sent by ship to Palestine in 1925 because of special interest in the role of the Jews in connection with Bible prophecy

Chapter 11

How We Came to Be Known as Jehovah’s Witnesses

DURING the early decades of their modern-day history, they were frequently referred to simply as Bible Students. When others asked about the name of the organization, our brothers would often answer, “We are Christians.” Brother Russell replied to such a question by saying, in the Watch Tower: “We do not separate ourselves from other Christians by taking any distinctive or peculiar name. We are satisfied with the name, Christian, by which the early saints were known.”—Issue of September 1888.

How, then, did it come about that we are known today as Jehovah’s Witnesses?

The Name Christian

True followers of Jesus Christ, both in the first century and in modern times, have referred to themselves and to fellow believers as “the brothers,” “the friends,” and “the congregation of God.” (Acts 11:29; 3 John 14; 1 Cor. 1:2) They have also spoken of Christ as “the Master” and of themselves as “slaves of Christ Jesus” and “slaves of God.” (Col. 3:24; Phil. 1:1; 1 Pet. 2:16) Such designations have been used freely within the congregation, and there they have been well understood.

In the first century, the manner of life that centered around faith in Jesus Christ (and, by extension, the congregation itself) was referred to as “The Way.” (Acts 9:2; 19:9) A number of translations of Acts 18:25 indicate that it was also called “the way of Jehovah.”a On the other hand, some who were outside the congregation derisively referred to it as “the sect of the Nazarenes.”—Acts 24:5.

By 44 C.E. or not long thereafter, faithful followers of Jesus Christ began to be known as Christians. Some claim that it was outsiders who dubbed them Christians, doing so in a derogatory way. However, a number of Biblical lexicographers and commentators state that a verb used at Acts 11:26 implies divine direction or revelation. Thus, in the New World Translation, that scripture reads: “It was first in Antioch that the disciples were by divine providence called Christians.” (Similar renderings are found in Robert Young’s Literal Translation of the Holy Bible, Revised Edition, of 1898; The Simple English Bible, of 1981; and Hugo McCord’s New Testament, of 1988.) By about 58 C.E., the name Christian was well-known even to Roman officials.—Acts 26:28.

While the apostles of Christ were still alive, the name Christian was distinctive and specific. (1 Pet. 4:16) All who professed to be Christians but whose beliefs or conduct belied their claim were expelled from the Christian community. However, as Jesus had foretold, after the death of the apostles Satan sowed seeds that produced imitation Christians. These counterfeits also claimed the name Christian. (Matt. 13:24, 25, 37-39) When apostate Christianity resorted to forced conversions, some claimed to be Christians simply to avoid being persecuted. In time, any European who did not claim to be a Jew, a Muslim, or an atheist was frequently considered to be a Christian, regardless of his beliefs or conduct.

Derisive Nicknames

From the 16th century onward, this situation posed a problem for the Reformers. Since the name Christian was being used so loosely, how could they distinguish themselves from others who claimed to be Christians?

Often they simply acquiesced to the use of a derisive nickname given to them by their enemies. Thus theological opponents of Martin Luther, in Germany, were the ones that first applied his name to his followers, calling them Lutherans. Those associated with John Wesley, in England, were labeled Methodists because they were unusually precise and methodical in the observance of religious duties. Baptists at first resisted the nickname Anabaptist (meaning, “Rebaptizer”) but gradually adopted the name Baptist as a sort of compromise.

What about the Bible Students? They were dubbed Russellites and Rutherfordites by the clergy. But adopting such a name would have fostered a sectarian spirit. It would have been inconsistent with the reproof given to early Christians by the apostle Paul, who wrote: “When one says: ‘I belong to Paul,’ but another says: ‘I to Apollos,’ are you not simply men [that is, fleshly in outlook instead of spiritual]?” (1 Cor. 3:4) Some people labeled them “Millennial Dawnists”; but Christ’s Millennial Reign was only one of their teachings. Others called them “Watch Tower People”; but that too was inappropriate, for the Watch Tower was merely one of the publications that they used to disseminate Bible truth.

Need for a Distinctive Name

In time, it became increasingly evident that in addition to the designation Christian, the congregation of Jehovah’s servants truly did need a distinctive name. The meaning of the name Christian had become distorted in the public mind because people who claimed to be Christians often had little or no idea who Jesus Christ was, what he taught, and what they should be doing if they really were his followers. Additionally, as our brothers progressed in their understanding of God’s Word, they clearly saw the need to be separate and distinct from those religious systems that fraudulently claimed to be Christian.

True, our brothers often referred to themselves as Bible Students, and starting in 1910, they used the name International Bible Students’ Association with reference to their meetings. In 1914, in order to avoid confusion with their recently formed legal corporation called International Bible Students Association, they adopted the name Associated Bible Students for their local groups. But their worship involved more than studying the Bible. Furthermore, there were others who also studied the Bible—some, devoutly; others, as critics; and not a few, as persons who viewed it simply as fine literature. Then, after the death of Brother Russell, some former associates refused to cooperate with the Watch Tower Society and the International Bible Students Association, even opposing the work of these societies. Such fragmented groups used a variety of names, some of them clinging to the designation Associated Bible Students. This caused further confusion.

But then, in 1931, we embraced the truly distinctive name Jehovah’s Witnesses. Author Chandler W. Sterling refers to this as “the greatest stroke of genius” on the part of J. F. Rutherford, then president of the Watch Tower Society. As that writer viewed the matter, this was a clever move that not only provided an official name for the group but also made it easy for them to interpret all the Biblical references to “witness” and “witnessing” as applying specifically to Jehovah’s Witnesses. In contrast, A. H. Macmillan, an administrative associate of three presidents of the Watch Tower Society, said concerning that announcement by Brother Rutherford: “There is no doubt in my mind—not then nor now—that the Lord guided him in that, and that is the name Jehovah wants us to bear, and we’re very happy and very glad to have it.” Which viewpoint do the facts support? Was the name ‘a stroke of genius’ on the part of Brother Rutherford, or was it the result of divine providence?

Developments Pointing to the Name

It was in the eighth century B.C.E. that Jehovah caused Isaiah to write: “‘You are my witnesses,’ is the utterance of Jehovah, ‘even my servant whom I have chosen, in order that you may know and have faith in me, and that you may understand that I am the same One. Before me there was no God formed, and after me there continued to be none. . . . You are my witnesses,’ is the utterance of Jehovah, ‘and I am God.’” (Isa. 43:10, 12) As shown in the Christian Greek Scriptures, many prophecies recorded by Isaiah have fulfillment in connection with the Christian congregation. (Compare Isaiah 8:18 with Hebrews 2:10-13; Isaiah 66:22 with Revelation 21:1, 2.) Yet, Isaiah 43:10, 12 was never discussed in any detail in The Watch Tower during its first 40 years of publication.

After that, however, their study of the Scriptures directed the attention of Jehovah’s servants to significant new developments. God’s Kingdom with Jesus as Messianic King had been brought to birth in the heavens in 1914. In 1925, the year that this was made clear in The Watch Tower, the prophetic command, in Isaiah chapter 43, to be witnesses of Jehovah was given attention in 11 different issues of the magazine.

In The Watch Tower of January 1, 1926, the principal article featured the challenging question: “Who Will Honor Jehovah?” During the next five years, The Watch Tower discussed some portion of Isaiah 43:10-12 in 46 separate issues and each time made application of it to true Christians.b In 1929 it was pointed out that the outstanding issue facing all intelligent creation involves the honoring of Jehovah’s name. And in connection with the responsibility that Jehovah’s servants have regarding this issue, Isaiah 43:10-12 repeatedly came up for consideration.

Thus the facts show that as a result of study of the Bible, attention was repeatedly being drawn to their obligation to be witnesses of Jehovah. It was not the name of a group that was under consideration but the work that they were to do.

But by what name should those witnesses be known? What would be appropriate in view of the work they were doing? To what conclusion did God’s own Word point? This matter was discussed at a convention in Columbus, Ohio, U.S.A., on July 24-30, 1931.

A New Name

The large letters J W appeared prominently on the front cover of the convention program. What did they mean? It was not until Sunday, July 26, that their significance was explained. On that day Brother Rutherford delivered the public discourse “The Kingdom, the Hope of the World.” In that discourse, when identifying those who are the proclaimers of God’s Kingdom, the speaker made special reference to the name Jehovah’s Witnesses.

Later that day Brother Rutherford followed this up with another talk, during which he discussed reasons why a distinctive name was needed.c To what name did the Scriptures themselves point? The speaker quoted Acts 15:14, which directs attention to God’s purpose to take out of the nations “a people for his name.” In his discourse he highlighted the fact that as stated at Revelation 3:14, Jesus Christ is “the faithful and true witness.” He referred to John 18:37, where Jesus declared: “For this I have come into the world, that I should bear witness to the truth.” He directed attention to 1 Peter 2:9, 10, which says that God’s servants are to ‘declare abroad the excellencies of the one that called them out of darkness into his wonderful light.’ He reasoned on a number of texts from Isaiah, not all of which were understood clearly at that time, but then he climaxed his presentation with Isaiah 43:8-12, which includes the divine commission: “‘You are my witnesses,’ is the utterance of Jehovah, ‘and I am God.’” To what conclusion, then, was Jehovah’s own Word directing them? What name would be in harmony with the way God was in fact using them?

The obvious answer was embodied in a resolution enthusiastically adopted on that occasion.d That resolution said, in part:

“In order that our true position may be made known, and believing that this is in harmony with the will of God, as expressed in his Word, BE IT RESOLVED, as follows, to wit:

“THAT we have great love for Brother Charles T. Russell, for his work’s sake, and that we gladly acknowledge that the Lord used him and greatly blessed his work, yet we cannot consistently with the Word of God consent to be called by the name ‘Russellites’; that the Watch Tower Bible and Tract Society and the International Bible Students Association and the Peoples Pulpit Association are merely names of corporations which as a company of Christian people we hold, control and use to carry on our work in obedience to God’s commandments, yet none of these names properly attach to or apply to us as a body of Christians who follow in the footsteps of our Lord and Master, Christ Jesus; that we are students of the Bible, but, as a body of Christians forming an association, we decline to assume or be called by the name ‘Bible Students’ or similar names as a means of identification of our proper position before the Lord; we refuse to bear or to be called by the name of any man;

“THAT, having been bought with the precious blood of Jesus Christ our Lord and Redeemer, justified and begotten by Jehovah God and called to his kingdom, we unhesitatingly declare our entire allegiance and devotion to Jehovah God and his kingdom; that we are servants of Jehovah God commissioned to do a work in his name, and, in obedience to his commandment, to deliver the testimony of Jesus Christ, and to make known to the people that Jehovah is the true and Almighty God; therefore we joyfully embrace and take the name which the mouth of the Lord God has named, and we desire to be known as and called by the name, to wit, Jehovah’s witnesses.—Isa. 43:10-12.”e

Following the presentation of the full resolution, loud, sustained applause indicated the full agreement of the audience with what had been stated.

Accepting the Responsibility

What an honor it is to bear the name of the only true God, the Sovereign of the universe! But with that name goes responsibility. It is a responsibility that other religious groups do not want. As Brother Rutherford said in his discourse: “Happy are they that can take a name that nobody under the sun wants except those who are wholly and unreservedly devoted to Jehovah.” Yet, how fitting it is that Jehovah’s servants bear God’s personal name, that they make it known, and that it be prominently associated with the proclamation of his purpose!

Any group or individuals that speak in the name of Jehovah put themselves under obligation to convey his word truthfully. (Jer. 23:26-28) They must make known not only Jehovah’s provisions for the blessing of lovers of righteousness but also his judgments upon practicers of unrighteousness. As Jehovah commanded his prophets in times past, so today, his witnesses must not take away anything from God’s word by failing to make it known. (Jer. 1:17; 26:2; Ezek. 3:1-11) They must proclaim both “the year of goodwill on the part of Jehovah and the day of vengeance on the part of our God.” (Isa. 61:1, 2) Those adopting the above resolution recognized that responsibility, and in the latter part of the resolution, they declared:

“As Jehovah’s witnesses our sole and only purpose is to be entirely obedient to his commandments; to make known that he is the only true and Almighty God; that his Word is true and that his name is entitled to all honor and glory; that Christ is God’s King, whom he has placed upon his throne of authority; that his kingdom is now come, and in obedience to the Lord’s commandments we must now declare this good news as a testimony or witness to the nations and inform the rulers and the people of and concerning Satan’s cruel and oppressive organization, and particularly with reference to ‘Christendom’, which is the most wicked part of that visible organization, and of and concerning God’s purpose to shortly destroy Satan’s organization, which great act will be quickly followed by Christ the King’s bringing to the obedient peoples of earth peace and prosperity, liberty and health, happiness and everlasting life; that God’s kingdom is the hope of the world, and there is no other, and that this message must be delivered by those who are identified as Jehovah’s witnesses.

“We humbly invite all persons who are wholly devoted to Jehovah and his kingdom to join in proclaiming this good news to others, that the righteous standard of the Lord may be lifted up, that the peoples of the world may know where to find the truth and hope for relief; and, above all, that the great and holy name of Jehovah God may be vindicated and exalted.”

It was not only in Columbus, Ohio, in America, but as far away as Australia that audiences burst into applause when they heard announcement of that new name. In Japan, after hours of effort, just a brief portion of the program was picked up on a shortwave radio in the middle of the night. Immediately it was translated. Thus the small group there heard the resolution and the thunderous applause. Matsue Ishii was there with them, and as she later wrote, they ‘raised a shout of joy in harmony with their brothers in America.’ Following the convention in Columbus, assemblies and congregations of Jehovah’s Witnesses in all the lands where they were carrying on their ministry expressed themselves as being in full agreement with that resolution. From Norway, as but one example, came the report: “At our year-convention . . . in Oslo we all arose on our feet and with great enthusiasm shouted ‘Ja’, when adopting our new name ‘Jehovah’s witnesses’.”

More Than a Label

Would the world in general be aware that our brothers had adopted that new name? Yes, indeed! The speech in which announcement of the name was first made was delivered over the largest radio hookup ever used until that time. Additionally, the resolution setting out the new name was included in the booklet The Kingdom, the Hope of the World. Following the convention, Jehovah’s Witnesses distributed millions of copies of that booklet in many languages in North and South America, Europe, Africa, Asia, and the islands of the sea. In addition to offering copies from house to house, they made special effort to put a copy into the hands of every government official, prominent businessman, and clergyman. Some still alive in 1992 well remembered their share in that significant campaign.

Not all received the booklet graciously. Eva Abbott recalls that as she left the house of a clergyman in the United States, the booklet came sailing past her and landed on the ground. She did not want to leave it there, so she proceeded to pick it up; but a large dog growled, snatched it from her hand, and took it to his master, the preacher. She said: “What I could not deliver, the dog did!”

Martin Poetzinger, who later served as a member of the Governing Body of Jehovah’s Witnesses, recalled: “Astonished faces appeared at every door when we introduced ourselves with the words: ‘I have come to you today as one of Jehovah’s witnesses.’ People would shake their heads or ask: ‘But you are still Bible students, are you not? Or have you joined a new sect?’” Gradually that situation changed. Several decades after they began to use their distinctive name, Brother Poetzinger wrote: “What a change! Before I say a word people will remark: ‘You must be one of Jehovah’s witnesses.’” Yes, they know the name now.

That name is not just a label. Whether young or old, male or female, all of Jehovah’s Witnesses share in the work of bearing witness to Jehovah and his grand purpose. As a result, C. S. Braden, a professor of religious history, wrote: “Jehovah’s Witnesses have literally covered the earth with their witnessing.”—These Also Believe.

Although the witnessing done by our brothers before they adopted the name Jehovah’s Witnesses was globe encircling, in retrospect it appears that Jehovah was preparing them for an even greater work—the gathering of a great crowd who would be preserved alive through Armageddon, with the opportunity to live forever on a paradise earth.

[Footnotes]

[Blurb on page 149]

“The disciples were by divine providence called Christians”

[Blurb on page 150]

The name Christian became distorted in the public mind

[Blurb on page 151]

They were more than Bible Students

[Blurb on page 157]

“‘You are my witnesses,’ is the utterance of Jehovah, ‘and I am God’”

[Box on page 151]

The Name Jehovah’s Witnesses in The Americas

Arabic ش‍هود ‍ي‍هوه‍

Armenian Եհովայի Վկաներ

Chinese 耶和華見證人

English Jehovah’s Witnesses

French Témoins de Jéhovah

Greek Μάρτυρες του Ιεχωβά

Greenlandic Jehovap Nalunaajaasui

Italian Testimoni di Geova

Japanese エホバの証人

Korean 여호와의 증인

Papiamento Testigonan di Jehova

Polish Świadkowie Jehowy

Portuguese Testemunhas de Jeová

Samoan Molimau a Ieova

Spanish Testigos de Jehová

Sranantongo Jehovah Kotoigi

Tagalog Mga Saksi ni Jehova

Vietnamese Nhân-chứng Giê-hô-va

[Box on page 152]

Others Saw It

It was not only “The Watch Tower” that pointed out from the Bible that Jehovah would have witnesses on the earth. As an example, H. A. Ironside, in the book “Lectures on Daniel the Prophet” (first published in 1911), referred to those toward whom the precious promises of Isaiah chapter 43 would be fulfilled and said: “These shall be Jehovah’s witnesses, testifying to the power and glory of the one true God, when apostate Christendom shall have been given up to the strong delusion to believe the lie of the Antichrist.”

[Box on page 153]

The Name Jehovah’s Witnesses in The Orient and Islands of the Pacific

Bengali যিহোবার সাক্ষিরা

Bislama Ol Wetnes blong Jeova

Chinese 耶和華見證人

English Jehovah’s Witnesses

Fijian Vakadinadina i Jiova

Gujarati યહોવાહના સાક્ષીઓ

Hindi यहोवा के साक्षी

Hiri Motu Iehova ena Witness Taudia

Iloko Dagiti Saksi ni Jehova

Indonesian Saksi-Saksi Yehuwa

Japanese エホバの証人

Kannada ಯೆಹೋವನ ಸಾಕ್ಷಿಗಳು

Korean 여호와의 증인

Malayalam യഹോവയുടെ സാക്ഷികൾ

Marathi यहोवाचे साक्षीदार

Marshallese Dri Kennan ro an Jeova

Myanmar ယေဟောဝါသက်သေမျာ

Nepali यहोवाका साक्षीहरू

New Guinea Pidgin Ol Witnes Bilong Jehova

Niuean Tau Fakamoli a Iehova

Palauan reSioning er a Jehovah

Pangasinan Saray Tasi nen Jehova

Ponapean Sounkadehde kan en Siohwa

Rarotongan Au Kite o Iehova

Russian Свидетели Иеговы

Samoan, Tuvaluan Molimau a Ieova

Sinhalese යෙහෝවාගේ සාක්ෂිකරුවෝ

Solomon Islands Pidgin all’gether Jehovah’s Witness

Tahitian Ite no Iehova

Tamil யெகோவாவின் சாட்சிகள்

Telugu యెహోవాసాక్షులు

Thai พยาน​พระ​ยะโฮวา

Tongan Fakamo‘oni ‘a Sihova

Trukese Ekkewe Chon Pwarata Jiowa

Urdu ہاوگ‌ےک‌ہاووہی

Vietnamese Nhân-chứng Giê-hô-va

Yapese Pi Mich Rok Jehovah

[Box on page 154]

The Name Jehovah’s Witnesses in Africa

Afrikaans Jehovah se Getuies

Amharic የይሖዋ ምሥክሮች

Arabic ش‍هود ‍ي‍هوه‍

Chicheŵa Mboni za Yehova

Cibemba Inte sha kwa Yehova

Efịk Mme Ntiense Jehovah

English Jehovah’s Witnesses

Ewe Yehowa Ðasefowo

French Témoins de Jéhovah

Ga Yehowa Odasefoi

Gun Kunnudetọ Jehovah tọn lẹ

Hausa Shaidun Jehovah

Igbo Ndịàmà Jehova

Kiluba Ba Tumoni twa Yehova

Kinyarwanda Abahamya ba Yehova

Kirundi Ivyabona vya Yehova

Kisi Seiyaa Jɛhowaa

Kwanyama Eendombwedi daJehova

Lingala Batemwe ya Jéhovah

Luganda Abajulirwa ba Yakuwa

Malagasy Vavolombelon’i Jehovah

Moore A Zeova Kaset rãmba

Ndonga Oonzapo dhaJehova

Portuguese Testemunhas de Jeová

Sango A-Témoin ti Jéhovah

Sepedi Dihlatse tša Jehofa

Sesotho Lipaki tsa Jehova

Shona Zvapupu zvaJehovha

Silozi Lipaki za Jehova

Swahili Mashahidi wa Yehova

Tigrinya ናይ የሆዋ መሰኻኽር

Tshiluba Bantemu ba Yehowa

Tsonga Timbhoni ta Yehova

Tswana Basupi ba ga Jehofa

Twi Yehowa Adansefo

Venda Ṱhanzi dza Yehova

Xhosa amaNgqina kaYehova

Yoruba Ẹlẹ́rìí Jehofa

Zulu oFakazi BakaJehova

[Box on page 154]

The Name Jehovah’s Witnesses in Europe and the Middle East

Albanian Dëshmitarët e Jehovait

Arabic ش‍هود ‍ي‍هوه‍

Armenian Եհովայի Վկաներ

Bulgarian Свидетелите на Йехова

Croatian Jehovini svjedoci

Czech svĕdkové Jehovovi

Danish Jehovas Vidner

Dutch Jehovah’s Getuigen

English Jehovah’s Witnesses

Estonian Jehoova tunnistajad

Finnish Jehovan todistajat

French Témoins de Jéhovah

German Jehovas Zeugen

Greek Μάρτυρες του Ιεχωβά

Hebrew עדי־יהוה

Hungarian Jehova Tanúi

Icelandic Vottar Jehóva

Italian Testimoni di Geova

Macedonian, Serbian Јеховини сведоци

Maltese Xhieda ta’ Jehovah

Norwegian Jehovas vitner

Polish Świadkowie Jehowy

Portuguese Testemunhas de Jeová

Romanian Martorii lui Iehova

Russian Свидетели Иеговы

Slovak Jehovovi svedkovia

Slovenian Jehovove priče

Spanish Testigos de Jehová

Swedish Jehovas vittnen

Turkish Yehova’nın Şahitleri

Ukrainian Свідки Єгови

[Pictures on page 155]

The initials J W (with no explanation) were prominent at the 1931 convention. Their meaning was disclosed in a thrilling talk on the new name

[Pictures on page 156]

They were proud to let others know that they were Jehovah’s Witnesses

Chapter 12

The Great Crowd—To Live in Heaven? Or on Earth?

IN CONTRAST to members of the religions of Christendom, the majority of Jehovah’s Witnesses look forward to an eternity of life, not in heaven, but on earth. Why is this?

It has not always been that way. First-century Christians had the expectation that in time they would rule with Jesus Christ as heavenly kings. (Matt. 11:12; Luke 22:28-30) Jesus had told them, however, that the Kingdom heirs would be only a “little flock.” (Luke 12:32) Who would be included? How many would there be? They did not learn the details until later.

At Pentecost 33 C.E., the first Jewish disciples of Jesus were anointed with holy spirit to be joint heirs with Christ. In the year 36 C.E., the operation of God’s spirit made it clear that uncircumcised Gentiles would also share in that inheritance. (Acts 15:7-9; Eph. 3:5, 6) Another 60 years passed before it was revealed to the apostle John that only 144,000 would be taken from earth to share the heavenly Kingdom with Christ.—Rev. 7:4-8; 14:1-3.

Charles Taze Russell and his associates shared that hope, as did most of Jehovah’s Witnesses down till the mid-1930’s. They also knew, from their study of the Scriptures, that anointing with holy spirit signified not only that persons were in line for future service as kings and priests with Christ in heaven but also that they had a special work to do while still in the flesh. (1 Pet. 1:3, 4; 2:9; Rev. 20:6) What work? They knew well and often quoted Isaiah 61:1, which states: “The spirit of the Sovereign Lord Jehovah is upon me, for the reason that Jehovah has anointed me to tell good news to the meek ones.”

Preaching With What Objective?

Although they were few in number, they endeavored to convey to everyone possible the truth about God and his purpose. They printed and distributed vast amounts of literature telling the good news concerning his provision for salvation through Christ. But their objective was by no means the conversion of all those to whom they preached. Then, why did they preach to them? The Watch Tower of July 1889 explained: “We are his [Jehovah’s] representatives in the earth; the honor of his name is to be vindicated in the presence of his enemies and before many of his deceived children; his glorious plan is to be published broadcast in opposition to all the worldly-wise schemes which men are and have been trying to invent.”

Special attention was given to those who claimed to be the Lord’s people, many of whom were members of Christendom’s churches. What was the objective in preaching to these? As Brother Russell often explained, the desire of the early Bible Students was not to draw church members away to some other organization but to help them to draw closer to the Lord as members of the one true church. The Bible Students knew, however, that in obedience to Revelation 18:4, such ones must get out of “Babylon,” which they understood to be manifest in the nominal church, the churches of Christendom with all their unscriptural teachings and sectarian divisions. In the very first issue of the Watch Tower (July 1879), Brother Russell stated: “We understand that the object of the present witnessing is ‘To take out a people for His name’—the Church—who at Christ’s coming are united to Him, and receive His name. Rev. iii. 12.”

They realized that, at that time, just one “calling” was being extended to all true Christians. This was an invitation to be members of the bride of Christ, which would finally be just 144,000 in number. (Eph. 4:4; Rev. 14:1-5) They sought to stir up all who professed faith in Christ’s ransom sacrifice, whether these were church members or not, to appreciate “the precious and very grand promises” of God. (2 Pet. 1:4; Eph. 1:18) They endeavored to move them to zeal in conforming to the requirements for the little flock of Kingdom heirs. For the spiritual strengthening of all such, whom they viewed as constituting “the household of faith” (because they professed faith in the ransom), Brother Russell and his associates diligently sought to make available spiritual ‘food in due season’ through the columns of the Watch Tower and other Bible-based publications.—Gal. 6:10; Matt. 24:45, 46, KJ.

They could see, however, that not all who professed to have made a “consecration” (or, ‘to have given themselves fully to the Lord,’ as they understood it to mean) thereafter continued to pursue a life of willing self-sacrifice, making the Lord’s service their first concern in life. Yet, as they explained, consecrated Christians had agreed to give up human nature willingly, with a heavenly inheritance in view; there was no turning back; if they did not gain life in the spirit realm, second death would await them. (Heb. 6:4-6; 10:26-29) But many seemingly consecrated Christians were taking the easy road, failing to manifest true zeal for the Lord’s cause and shunning self-sacrifice. Nevertheless, they apparently had not repudiated the ransom and were leading reasonably clean lives. What would become of such persons?

For many years the Bible Students thought that this was the group described at Revelation 7:9, 14 (KJ), which refers to “a great multitude” that come out of great tribulation and stand “before the throne” of God and before the Lamb, Jesus Christ. They reasoned that although these shunned a life of self-sacrifice, they would be confronted with trials of faith ending in death during a time of tribulation after the glorification of the final ones of the bride of Christ. They believed that if these who were said to be of the great multitude were faithful at that time, they would be resurrected to heavenly life—not to rule as kings but to take a position before the throne. It was reasoned that they would be given such secondary positions because their love for the Lord had not been sufficiently fervent, because they had not shown enough zeal. It was thought that these were people who had been begotten by God’s spirit but had been negligent about obeying God, possibly continuing to cling to Christendom’s churches.

They also thought that perhaps—just perhaps—the “ancient worthies” who would serve as princes on the earth during the millennial era would, at the end of that time, somehow be granted heavenly life. (Ps. 45:16) They reasoned that a similar prospect might await any who “consecrated” themselves after the 144,000 Kingdom heirs had all been finally chosen but before the time of restitution on earth began. In a limited way, this was a carryover from Christendom’s view that all those who are good enough go to heaven. But there was a belief that the Bible Students cherished from the Scriptures that set them apart from all of Christendom. What was that?

Living Forever in Perfection on Earth

They recognized that while a limited number taken from among humankind would be granted heavenly life, there would be many more who would be favored with eternal life on earth, under conditions like those that had existed in the Paradise of Eden. Jesus had taught his followers to pray: “Let your will take place, as in heaven, also upon earth.” He had also said: “Happy are the mild-tempered ones, since they will inherit the earth.”—Matt. 5:5; 6:10.

In harmony with that, a charta published as a supplement to the July-August 1881 Watch Tower indicated that there would be many from among humankind that would gain God’s favor during Christ’s Millennial Reign and that would make up “the world of mankind lifted up to human perfection and life.” This chart was used for many years as the basis for discourses to groups both large and small.

Under what conditions would people on earth live during that millennial era? The Watch Tower of July 1, 1912, explained: “Before sin had entered into the world, the Divine provision for our first parents was the Garden of Eden. As we think of this, let our minds turn to the future, guided by the Word of God; and in mental vision we see Paradise restored—not a garden merely, but the entire earth made beautiful, fruitful, sinless, happy. Then we recall the inspired promise so familiar to us—‘And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain,’ for the former things of sin and death will have passed away, and all things will have been made new!—Rev. 21:4, 5.”

Who Would Live Forever on Earth?

There was no thought on the part of Brother Russell that God was offering mankind a choice—heavenly life for those who wanted it and life in an earthly paradise for those who thought they would prefer that. The Watch Tower of September 15, 1905, pointed out: “Our feelings or aspirations are not the call. Otherwise it would imply that we do our own calling. Speaking of our priesthood, the Apostle declares, ‘No man taketh this honor to himself but he that is called of God,’ (Heb. 5:4), and the place to ascertain what is God’s call is not in our feelings but in God’s own Word of revelation.”

As for the opportunity to live in a restored earthly paradise, the Bible Students believed that this would be extended to people only after all the little flock had received their reward and the millennial age had been fully ushered in. That, they understood, would be the time of “restitution of all things,” as referred to at Acts 3:21. (KJ) Even the dead would then be raised so that all could share in that loving provision. The brothers envisioned all of humankind (apart from those who had been called to heavenly life) as being given their opportunity then to choose life. As they understood it, that would be the time when Christ, on his heavenly throne, would separate the people one from another, as a shepherd separates sheep from goats. (Matt. 25:31-46) The obedient ones, whether born as Jews or as Gentiles, would prove to be the Lord’s “other sheep.”—John 10:16.b

After the Gentile Times ended, they thought that the time of restitution was very near; so from 1918 down till 1925, they proclaimed: “Millions now living will never die.” Yes, they understood that people then living—mankind in general—had the opportunity to survive right into the time of restitution and that they would then be educated in Jehovah’s requirements for life. If obedient, they would gradually attain to human perfection. If rebellious, they would, in time, be destroyed forever.

During those early years, the brothers had no idea that the Kingdom message would be proclaimed as extensively and for as many years as it has been. But they continued to examine the Scriptures and endeavored to respond to what these indicated as to the work that God would have them do.

“Sheep” at the Right Hand of Christ

A truly significant step in understanding Jehovah’s purpose centered around Jesus’ parable of the sheep and the goats, at Matthew 25:31-46. In that parable Jesus said: “When the Son of man arrives in his glory, and all the angels with him, then he will sit down on his glorious throne. And all the nations will be gathered before him, and he will separate people one from another, just as a shepherd separates the sheep from the goats. And he will put the sheep on his right hand, but the goats on his left.” As the parable goes on to show, the “sheep” are those who help Christ’s “brothers,” even seeking to bring them relief when they are persecuted and in prison.

It had long been thought that this parable applied during the millennial era, in the time of restitution, and that the final judgment referred to in the parable was the one that would take place at the end of the Millennium. But in 1923, reasons for another view of matters were set forth by J. F. Rutherford, the president of the Watch Tower Society, in an enlightening discourse in Los Angeles, California. This was published later that year in the October 15 issue of The Watch Tower.

When discussing the time that this prophetic parable would be fulfilled, the article showed that Jesus included it as part of his response to a request for ‘the sign of his presence and of the conclusion of the system of things.’ (Matt. 24:3) The article explained why the “brothers” referred to in the parable could not be the Jews of the Gospel age nor humans who show faith during the millennial period of testing and judgment but must be those who are heirs with Christ of the heavenly Kingdom, thus why the parable’s fulfillment must be at a time when some of Christ’s joint heirs are still in the flesh.—Compare Hebrews 2:10, 11.

The experiences of those anointed brothers of Christ when they endeavored to witness to the clergy and to the common people associated with the churches of Christendom also indicated that the prophecy embodied in Jesus’ parable was already being fulfilled. How so? The reaction of many of the clergy and prominent members of their churches was hostile—no refreshing cup of water, either literally or figuratively; instead, some of these instigated mobs to tear clothing from the brothers and beat them, or they demanded that officials imprison them. (Matt. 25:41-43) In contrast, many humble church members gladly received the Kingdom message, offered refreshment to those who brought it, and did what they could to help them even when the anointed ones were imprisoned for the sake of the good news.—Matt. 25:34-36.

As far as the Bible Students could see, those whom Jesus spoke of as the sheep were still in the churches of Christendom. These, they reasoned, were people who did not claim to be consecrated to the Lord but did have great respect for Jesus Christ and for his people. Yet, could they remain in the churches?

Taking a Firm Stand for Pure Worship

A study of the Bible’s prophetic book of Ezekiel shed light on this. The first of a three-volume commentary entitled Vindication was published in 1931. It explained the significance of what Ezekiel wrote about Jehovah’s rage against ancient apostate Judah and Jerusalem. Although the people of Judah claimed to serve the living and true God, they adopted the religious rites of surrounding nations, offered incense to lifeless idols, and immorally put their trust in political alliances, instead of demonstrating faith in Jehovah. (Ezek. 8:5-18; 16:26, 28, 29; 20:32) In all of this, they were exactly like Christendom; so, consistently, Jehovah would execute judgment upon Christendom just as he did upon unfaithful Judah and Jerusalem. But chapter 9 of Ezekiel shows that before the divine execution of judgment, some would be marked for preservation. Who are these?

The prophecy says that the ones marked would be “sighing and groaning over all the detestable things that are being done” in the midst of Christendom, or antitypical Jerusalem. (Ezek. 9:4) Surely, then, they could not be deliberately sharing in those detestable things. The first volume of Vindication therefore identified those having the mark as being people who refuse to be part of the church organizations of Christendom and who in some way take their stand on the Lord’s side.

This material was followed up in 1932 by a discussion of the Bible record concerning Jehu and Jonadab and its prophetic implications. Jehu was commissioned by Jehovah to be king over the ten-tribe kingdom of Israel and to execute Jehovah’s judgment on the wicked house of Ahab and Jezebel. When Jehu was en route to Samaria to eradicate Baal worship, Jehonadab (Jonadab), the son of Rechab, went out to meet him. Jehu asked Jehonadab: “Is your heart upright with me?” and Jehonadab answered: “It is.” “Do give me your hand,” Jehu invited, and he took Jehonadab up into his chariot. Then Jehu urged: “Do go along with me and look upon my toleration of no rivalry toward Jehovah.” (2 Ki. 10:15-28) Jehonadab, though not an Israelite, agreed with what Jehu was doing; he knew that Jehovah, the true God, should be given exclusive devotion. (Ex. 20:4, 5) Centuries later, Jehonadab’s descendants were still demonstrating a spirit that Jehovah approved, so He promised: “There will not be cut off from Jonadab the son of Rechab a man to stand before me always.” (Jer. 35:19) The question thus arose, Are there people on earth today who are not spiritual Israelites with a heavenly inheritance but who are like Jehonadab?

The Watchtower of August 1, 1932, explained: “Jehonadab represented or foreshadowed that class of people now on the earth . . . [who] are out of harmony with Satan’s organization, who take their stand on the side of righteousness, and are the ones whom the Lord will preserve during the time of Armageddon, take them through that trouble, and give them everlasting life on the earth. These constitute the ‘sheep’ class that favor God’s anointed people, because they know that the anointed of the Lord are doing the Lord’s work.” Those manifesting such a spirit were invited to have a share in taking the Kingdom message to others just as the anointed were doing.—Rev. 22:17.

There were some (though relatively few at that time) associating with Jehovah’s Witnesses who realized that the spirit of God had not engendered in them the hope of heavenly life. They came to be known as Jonadabs, for, like ancient Jonadab (Jehonadab), they counted it a privilege to be identified with Jehovah’s anointed servants, and they were glad to share in the privileges to which God’s Word pointed them. Would such persons who had the prospect of never dying become numerous before Armageddon? Was it possible, as had been said, that they could number into the millions?

The “Great Crowd”—Who Are They?

When announcement was made of arrangements for Jehovah’s Witnesses to hold a convention in Washington, D.C., from May 30 to June 3, 1935, The Watchtower said: “Heretofore not many Jonadabs have had the privilege of attending a convention, and the convention at Washington may be a real comfort and benefit to them.” That certainly proved true.

At that convention special attention was given to Revelation 7:9, 10, which reads: “After these things I saw, and, look! a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb, dressed in white robes; and there were palm branches in their hands. And they keep on crying with a loud voice, saying: ‘Salvation we owe to our God, who is seated on the throne, and to the Lamb.’” Who make up this great crowd, or “great multitude”?—KJ.

For years, even down till 1935, they were not understood to be the same as the sheep in Jesus’ parable of the sheep and the goats. As already noted, it was thought that they were a secondary heavenly class—secondary because they had been negligent about obeying God.

However, that view gave rise to persistent questions. Some of these were discussed early in 1935 at the noon meal at the Watch Tower Society’s headquarters. Some among those who expressed themselves at that time suggested that the great multitude was an earthly class. Grant Suiter, who later became a member of the Governing Body, recalled: “At one Bethel study, conducted by Brother T. J. Sullivan, I asked: ‘Since the great multitude gain everlasting life, do those who make up that group maintain integrity?’ There were many comments but no definitive answer.” Well, on Friday, May 31, 1935, at the Washington, D.C., convention, a satisfying answer was given. Brother Suiter was sitting in the balcony looking down over the crowd, and how thrilled he was as the talk unfolded!

Shortly after the convention, The Watchtower, in its issues of August 1 and 15, 1935, published what was stated in that talk. It pointed out that an important factor in properly understanding matters is appreciation of the fact that Jehovah’s chief purpose is not the salvation of men but the vindication of his own name (or, as we would now say, the vindication of his sovereignty). Thus Jehovah’s approval is upon those who maintain integrity to him; he does not reward those who agree to do his will but then bring reproach on his name by compromising with the Devil’s organization. This requirement of faithfulness applies to all who would have God’s approval.

In harmony with this, The Watchtower said: “Revelation 7:15 really is the key to the identification of the great multitude. . . . This description in Revelation of the great multitude is that ‘they are before the throne of God, and publicly serve him’ . . . They see and understand and obey the words of Jesus, the Lamb of God, saying to them: ‘Thou shalt worship the Lord thy God, and him only shalt thou serve’; which words apply to all creatures whom Jehovah approves.” (Matt. 4:10) So, what the Bible says about the great multitude, or great crowd, could not be properly construed as providing a safety net for people who professed love for God but were indifferent about doing his will.

Then, is the great crowd a heavenly class? The Watchtower showed that the language of the scripture did not point to such a conclusion. As to their location “before the throne,” it showed that Matthew 25:31, 32 tells of all nations being gathered before the throne of Christ, yet those nations are on earth. The great crowd, however, are “standing” before the throne because they have the approval of the One on the throne.—Compare Jeremiah 35:19.

But where could such a group be found—people “out of all nations,” people who were no part of spiritual Israel (described earlier, in Revelation 7:4-8), people who exercised faith in the ransom (having figuratively washed their robes in the blood of the Lamb), people who hailed Christ as King (with palm branches in their hands, like the crowd that greeted Jesus as King when he entered Jerusalem), people who truly were presenting themselves before Jehovah’s throne to serve him? Was there such a group of people on earth?

By fulfilling his own prophetic word, Jehovah himself provided the answer. Webster Roe, who was in attendance at the Washington convention, recalled that at a climactic point in his discourse, Brother Rutherford asked: “Will all those who have the hope of living forever on the earth please stand.” According to Brother Roe, “over half of the audience stood.” In agreement with this, The Watchtower of August 15, 1935, stated: “Now we see a company that exactly fits the description given in Revelation seven concerning the great multitude. During the past few years, and within the time when ‘this gospel of the kingdom is preached as a witness’, there have come forward great numbers (and they are still coming) who confess the Lord Jesus as their Savior and Jehovah as their God, whom they worship in spirit and in truth and joyfully serve. These are otherwise called ‘the Jonadabs’. These are being baptized in symbol, thus testifying that they . . . have taken their stand on the side of Jehovah and serve him and his King.”

At that time it was seen that the great crowd of Revelation 7:9, 10 are included among the “other sheep” to which Jesus referred (John 10:16); they are the ones that come to the aid of Christ’s “brothers” (Matt. 25:33-40); they are the people marked for survival because they are appalled at the disgusting things done in Christendom and shun these (Ezek. 9:4); they are like Jehonadab, who openly identified himself with Jehovah’s anointed servant in carrying out that one’s God-given commission (2 Ki. 10:15, 16). Jehovah’s Witnesses understand that these are loyal servants of God who will survive Armageddon with the prospect of living forever on an earth restored to the condition of Paradise.

An Urgent Work to Be Done

Their understanding these scriptures had far-reaching effects on the activity of Jehovah’s servants. They realized that they were not the ones who would select and gather the members of the great crowd; it was not up to them to tell people whether their hope should be a heavenly one or an earthly one. The Lord would direct matters in harmony with his will. But as Jehovah’s Witnesses, they had a serious responsibility. They were to serve as proclaimers of the Word of God, sharing the truths that He enabled them to understand, so that people could know of Jehovah’s provisions and have opportunity to respond appreciatively to these.

Furthermore, they recognized that there was great urgency to their work. In a series of articles entitled “Gathering the Multitude,” published in 1936, The Watchtower explained: “The Scriptures strongly support the conclusion that at Armageddon Jehovah will destroy the peoples of the earth, saving only those who obey his commandments to stand by his organization. In times past millions upon millions of persons have gone into the grave without ever hearing of God and Christ, and these in due time must be awakened out of death and given a knowledge of the truth, that they may make their choice. The situation is different, however, concerning the people now on earth. . . . Those of the great multitude must receive this gospel message before the day of the battle of the great day of God Almighty, which is Armageddon. If the great multitude are not now given the message of truth, it will be too late when the slaughter work begins.”—See 2 Kings 10:25; Ezekiel 9:5-10; Zephaniah 2:1-3; Matthew 24:21; 25:46.

As a result of this understanding of the Scriptures, Jehovah’s Witnesses were infused with renewed zeal for the work of witnessing. Leo Kallio, who later served as a traveling overseer in Finland, said: “I cannot recall ever experiencing such joy and zeal, nor can I remember ever riding my bicycle as fast as I did in those days, when I hastened to bring interested ones the news that because of Jehovah’s undeserved kindness, they were offered everlasting life on earth.”

During the next five years, as the number of Jehovah’s Witnesses grew, those who partook of the emblems at the annual Memorial of Christ’s death gradually declined in number. Still, the influx of the great crowd was not as rapid as what Brother Rutherford had expected. At one point he even said to Fred Franz, who became the Society’s fourth president: “It looks as if the ‘great multitude’ is not going to be so great after all.” But since then, the number of Jehovah’s Witnesses has mushroomed into the millions, while the number who expect a heavenly inheritance has, in general, continued to decline.

One Flock Under One Shepherd

There is no rivalry between the anointed class and the great crowd. Those who have a heavenly hope do not look down on those who eagerly anticipate receiving eternal life in an earthly paradise. Each accepts with gratitude the privileges extended to him by God, not reasoning that his position somehow makes him a better person or in some way inferior to someone else. (Matt. 11:11; 1 Cor. 4:7) As Jesus foretold, the two groups have truly become “one flock,” serving under him as their “one shepherd.”—John 10:16.

The feeling that Christ’s anointed brothers have toward their companions of the great crowd is well expressed in the book Worldwide Security Under the “Prince of Peace”: “Since World War II, the fulfillment of Jesus’ prophecy for ‘the conclusion of the system of things’ is largely due to the role that the ‘great crowd’ of ‘other sheep’ carry out. The illumination from the lighted lamps of the remnant has brightened the eyes of their hearts, and they have been helped to reflect the light to others yet remaining in the darkness of this world. . . . They have come to be inseparable companions of the remnant of the bride class. . . . Profuse thanks, therefore, to the international, multilingual ‘great crowd’ for the overwhelming part that they have played in the fulfilling of the Bridegroom’s prophecy at Matthew 24:14!”

However, as Jehovah’s Witnesses, including the great crowd, have shared unitedly in proclaiming the glorious news of God’s Kingdom, the public has come to recognize them for something in addition to their zealous witnessing.

[Footnotes]

[Blurb on page 159]

Most of Jehovah’s Witnesses look forward to eternal life on earth

[Blurb on page 161]

A belief that set them apart from all of Christendom

[Blurb on page 164]

Time of fulfillment of the parable of the sheep and the goats

[Blurb on page 165]

They came to be known as Jonadabs

[Blurb on page 166]

On May 31, 1935, the “great multitude” was clearly identified

[Blurb on page 170]

A heavenly hope or an earthly one—who determines it?

[Box on page 160]

A Time for Understanding

Over 250 years ago, Sir Isaac Newton wrote an interesting item about understanding prophecy, including the one about the “great crowd” of Revelation 7:9, 10. In his “Observations Upon the Prophecies of Daniel, and the Apocalypse of St. John,” published in 1733, he stated: “These Prophecies of Daniel and John should not be understood till the time of the end: but then some should prophesy out of them in an afflicted and mournful state for a long time, and that but darkly, so as to convert but few. . . . Then, saith Daniel, many shall run to and fro, and knowledge shall be encreased. For the Gospel must be preached in all nations before the great tribulation, and end of the world. The palm-bearing multitude, which come out of this great tribulation, cannot be innumerable out of all nations, unless they be made so by the preaching of the Gospel before it comes.”

[Box/Picture on page 168]

The Earth, Man’s Eternal Home

What was God’s original purpose for humankind?

“God blessed them and God said to them: ‘Be fruitful and become many and fill the earth and subdue it, and have in subjection the fish of the sea and the flying creatures of the heavens and every living creature that is moving upon the earth.’”—Gen. 1:28.

Has God’s purpose regarding the earth changed?

“My word . . . will not return to me without results, but it will certainly do that in which I have delighted, and it will have certain success in that for which I have sent it.”—Isa. 55:11.

“This is what Jehovah has said, the Creator of the heavens, He the true God, the Former of the earth and the Maker of it, He the One who firmly established it, who did not create it simply for nothing, who formed it even to be inhabited: ‘I am Jehovah, and there is no one else.’”—Isa. 45:18.

“You must pray, then, this way: ‘Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.’”—Matt. 6:9, 10.

“Evildoers themselves will be cut off, but those hoping in Jehovah are the ones that will possess the earth. The righteous themselves will possess the earth, and they will reside forever upon it.”—Ps. 37:9, 29.

What conditions will exist on earth under God’s Kingdom?

“There are new heavens and a new earth that we are awaiting according to his promise, and in these righteousness is to dwell.”—2 Pet. 3:13.

“They will not lift up sword, nation against nation, neither will they learn war anymore. And they will actually sit, each one under his vine and under his fig tree, and there will be no one making them tremble; for the very mouth of Jehovah of armies has spoken it.”—Mic. 4:3, 4.

“They will certainly build houses and have occupancy; and they will certainly plant vineyards and eat their fruitage. They will not build and someone else have occupancy; they will not plant and someone else do the eating. For like the days of a tree will the days of my people be; and the work of their own hands my chosen ones will use to the full.”—Isa. 65:21, 22.

“No resident will say: ‘I am sick.’”—Isa. 33:24.

“God himself will be with them. And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.”—Rev. 21:3, 4; see also John 3:16.

“Who will not really fear you, Jehovah, and glorify your name, because you alone are loyal? For all the nations will come and worship before you, because your righteous decrees have been made manifest.”—Rev. 15:4.

[Box/Picture on page 169]

Those Who Go to Heaven

How many humans will go to heaven?

“Have no fear, little flock, because your Father has approved of giving you the kingdom.”—Luke 12:32.

“I saw, and, look! the Lamb [Jesus Christ] standing upon the [heavenly] Mount Zion, and with him a hundred and forty-four thousand having his name and the name of his Father written on their foreheads. And they are singing as if a new song before the throne and before the four living creatures and the elders; and no one was able to master that song but the hundred and forty-four thousand, who have been bought from the earth.”—Rev. 14:1, 3.

Are the 144,000 all Jews?

“There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female; for you are all one person in union with Christ Jesus. Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.”—Gal. 3:28, 29.

“He is not a Jew who is one on the outside, nor is circumcision that which is on the outside upon the flesh. But he is a Jew who is one on the inside, and his circumcision is that of the heart by spirit, and not by a written code.”—Rom. 2:28, 29.

Why does God take some to heaven?

“They will be priests of God and of the Christ, and will rule as kings with him for the thousand years.”—Rev. 20:6.

[Box/Graph on page 171]

Memorial Report

Within 25 years, Memorial attendance was over 100 times the number of partakers

[Graph]

(For fully formatted text, see publication)

Partakers

Attendance

1,500,000

1,250,000

1,000,000

750,000

500,000

250,000

1935 1940 1945 1950 1955 1960

[Pictures on page 167]

At the Washington, D.C., convention, 840 were baptized

Chapter 13

Recognized by Our Conduct

WE LIVE in an era in which moral standards that were long respected have been discarded by large segments of mankind. Most religions of Christendom have followed suit, either in the name of tolerance or with the argument that times are different and the taboos of earlier generations no longer apply. As to the result, Samuel Miller, a dean of Harvard Divinity School, said: “The church simply does not have a cutting edge. It has taken the culture of our time and absorbed it.” The effect on the lives of those who looked to such churches for guidance has been devastating.

In contrast, when discussing Jehovah’s Witnesses, L’Eglise de Montréal, the weekly bulletin of the Catholic archdiocese of Montreal, Canada, said: “They have remarkable moral values.” Large numbers of schoolteachers, employers, and government officials agree with that. What accounts for this reputation?

Being one of Jehovah’s Witnesses involves much more than holding to a certain framework of doctrinal beliefs and witnessing to others about these beliefs. Early Christianity was known as “The Way,” and Jehovah’s Witnesses realize that true religion today must be a way of life. (Acts 9:2) As was true in other things, however, the modern-day Witnesses did not immediately achieve a balanced appreciation of what this involves.

“Character or Covenant—Which?”

Although they started with sound Scriptural counsel about the need to be Christlike, the emphasis that some of the early Bible Students gave to “character development,” as they called it, tended to minimize certain aspects of real Christianity. Some of them seemed to be of the opinion that being genteel—always appearing to be kind and good, speaking softly, avoiding any display of anger, reading the Scriptures daily—would guarantee their entrance into heaven. But these lost sight of the fact that Christ had given his followers a work to do.

This problem was firmly addressed in the article “Character or Covenant—Which?” in the May 1, 1926, issue of The Watch Tower.a It showed that efforts to develop a “perfect character” while in the flesh caused some to give up in discouragement, but at the same time, it produced a “more holy than thou” attitude in others and tended to cause them to lose sight of the merit of Christ’s sacrifice. After emphasizing faith in the shed blood of Christ, the article highlighted the importance of ‘doing things’ in the active service of God to give evidence that one was pursuing a course pleasing to God. (2 Pet. 1:5-10) At that time, when much of Christendom still made a pretense of holding to Biblical moral standards, this emphasis on activity strengthened the contrast between Jehovah’s Witnesses and Christendom. The contrast became even more evident as moral issues that were becoming common had to be dealt with by all who professed to be Christians.

“Abstain From Fornication”

The Christian standard regarding sexual morality was set out long ago in plain language in the Bible. “This is what God wills, the sanctifying of you, that you abstain from fornication . . . For God called us, not with allowance for uncleanness, but in connection with sanctification. So, then, the man that shows disregard is disregarding, not man, but God.” (1 Thess. 4:3-8) “Let marriage be honorable among all, and the marriage bed be without defilement, for God will judge fornicators and adulterers.” (Heb. 13:4) “Do you not know that unrighteous persons will not inherit God’s kingdom? Do not be misled. Neither fornicators, . . . nor adulterers, nor men kept for unnatural purposes, nor men who lie with men . . . will inherit God’s kingdom.”—1 Cor. 6:9, 10.

In the Watch Tower, attention was drawn to this standard for true Christians as early as November of 1879. But it was not discussed repeatedly or at length as if this were a major problem among the early Bible Students. However, as the attitude of the world became more permissive, increased attention was directed to this requirement, especially in the years surrounding World War II. This was needed because some among Jehovah’s Witnesses were adopting the view that as long as they were busy witnessing, a little laxness in sexual morality was just a personal matter. It is true that The Watchtower of March 1, 1935, had clearly stated that participation in the field ministry gave no license for immoral conduct. But not everyone took it to heart. So, in its issue of May 15, 1941, The Watchtower again discussed the matter, and at considerable length, in an article entitled “Noah’s Day.” It pointed out that the sexual debauchery in Noah’s day was one reason why God destroyed the world of that time, and it showed that what God did then set a pattern for what he would do in our day. In plain language it warned that an integrity-keeping servant of God could not devote part of his day to doing the Lord’s will and then, after hours, indulge in “the works of the flesh.” (Gal. 5:17-21) This was followed up, in The Watchtower of July 1, 1942, with another article that condemned conduct that was out of line with the Bible’s moral standards for single and for married persons. No one was to conclude that sharing in public preaching of the Kingdom message as one of Jehovah’s Witnesses gave license for loose living. (1 Cor. 9:27) In time, even firmer measures would be taken to safeguard the moral cleanness of the organization.

Some who were then expressing a desire to be Jehovah’s Witnesses had grown up in areas where trial marriage was accepted, where sex relations between engaged persons were tolerated, or where consensual relationships between persons not legally married were viewed as normal. A few married couples were endeavoring to practice celibacy. Other individuals, though not divorced, were unwisely separated from their mates. To provide needed direction, The Watchtower, during the 1950’s, considered all these situations, discussed marital responsibilities, emphasized the Bible’s prohibition of fornication, and explained what fornication is, so there would be no misunderstanding.b—Acts 15:19, 20; 1 Cor. 6:18.

In places where people beginning to associate with Jehovah’s organization were not taking seriously the Bible’s moral standards, this was given special attention. Thus, in 1945, when N. H. Knorr, the third president of the Watch Tower Society, was in Costa Rica, he gave a discourse on Christian morality in which he said: “All of you here tonight who are living with a woman but haven’t got your marriage legally arranged, I’m giving you some advice. Go to the Catholic Church and put your name down as a member, because there you can practice these things. But this is God’s organization, and you can’t practice these things here.”

Beginning with the 1960’s, when homosexuals became more open about their practices, many churches debated the matter, then accepted them as members. Some churches now even ordain homosexuals as clergymen. In order to help sincere persons who had questions on these matters, the publications of Jehovah’s Witnesses also discussed these issues. But among the Witnesses, there was never any question as to how homosexuality would be viewed. Why not? Because they do not treat the Bible’s requirements as if these were merely the opinions of men of another era. (1 Thess. 2:13) They gladly conduct Bible studies with homosexuals so these can learn Jehovah’s requirements, and such persons may attend meetings of the Witnesses to listen, but no one who continues to practice homosexuality can be one of Jehovah’s Witnesses.—1 Cor. 6:9-11; Jude 7.

In recent years sexual indulgence by unmarried youths became commonplace in the world. Youths in the families of Jehovah’s Witnesses felt the pressure, and some began to adopt the ways of the world around them. How did the organization deal with this situation? Articles designed to help parents and youths to view things Scripturally were published in The Watchtower and Awake! Real-life dramas were presented at conventions to help everyone to be aware of the fruitage of rejecting the Bible’s moral standards and of the benefits of obeying God’s commands. One of the first of these, staged in 1969, was entitled “Thorns and Traps Are in the Way of the Independent One.” Special books were prepared to help young folks appreciate the wisdom of Bible counsel. These included Your Youth—Getting the Best Out Of It (published in 1976) and Questions Young People Ask—Answers That Work (published in 1989). Local elders gave personal spiritual help to individuals and to families. The congregations of Jehovah’s Witnesses were also safeguarded by expulsion of unrepentant wrongdoers.

The world’s breakdown in morals has not led to a more permissive viewpoint among Jehovah’s Witnesses. On the contrary, the Governing Body of Jehovah’s Witnesses has placed increased emphasis on the necessity to avoid not only illicit sexual acts but also influences and situations that erode moral values. During the past three decades, it has provided instruction to fortify individuals against such “secret sins” as masturbation and to alert them to the danger of pornography, soap operas, and music that has a debasing effect. Thus, while the world’s moral trend has been downward, that of Jehovah’s Witnesses has been upward.

Family Life Governed by Godly Standards

Holding firmly to the Bible’s standard of sexual morality has greatly benefited the family life of Jehovah’s Witnesses. But being one of Jehovah’s Witnesses is no guarantee that a person will not have domestic problems. Nevertheless, the Witnesses are convinced that God’s Word gives the very best counsel on how to cope with such problems. They have available many provisions made by the organization to help them apply that counsel; and when they follow through on it, the results are, indeed, beneficial.

As early as 1904, the sixth volume of Studies in the Scriptures provided an extensive discussion of marital responsibilities and parental obligations. Since that time, hundreds of articles have been published and numerous discourses have been delivered in every congregation of Jehovah’s Witnesses to help each family member to appreciate his God-given role. This education in wholesome family life is not merely for newlyweds but is an ongoing program that involves the entire congregation.—Eph. 5:22–6:4; Col. 3:18-21.

Would Polygamy Be Accepted?

Even though customs affecting marriage and family life differ from one land to another, Jehovah’s Witnesses recognize that the standards set out in the Bible apply everywhere. As their work got under way in Africa in this 20th century, the Witnesses taught there, as they do everywhere, that Christian marriage allows for just one marriage mate. (Matt. 19:4, 5; 1 Cor. 7:2; 1 Tim. 3:2) Yet, there were hundreds who accepted the Bible’s exposure of idolatry and gladly embraced what Jehovah’s Witnesses taught concerning the Kingdom of God but who got baptized without abandoning polygamy. To correct this situation, The Watchtower of January 15, 1947, emphasized that Christianity makes no allowance for polygamy, regardless of local custom. A letter sent to the congregations notified any who professed to be Jehovah’s Witnesses but who were polygamists that six months was being allowed for them to bring their marital affairs into harmony with the Bible standard. This was reinforced by a discourse given by Brother Knorr during a visit to Africa that same year.

In Nigeria, there were not a few people of the world who predicted that efforts to abolish polygamy from the ranks of Jehovah’s Witnesses would mean abolishing the ranks. And it is true that not all practicers of polygamy who had earlier been baptized as Witnesses made the required changes even in 1947. For example, Asuquo Akpabio, a traveling overseer, relates that a Witness with whom he was staying at Ifiayong woke him at midnight and demanded that he change what had been announced regarding the requirement of monogamy. Because he refused to do so, his host threw him out into the pouring rain that night.

But love for Jehovah has given others the strength needed to obey his commandments. Here are just a few of them. In Zaire a man who had been both a Catholic and a polygamist dismissed two of his wives in order to become one of Jehovah’s Witnesses, even though sending away the most-loved one because she was not the ‘wife of his youth’ was a severe test of his faith. (Prov. 5:18) In Dahomey (now Benin) a former Methodist who still had five wives overcame very difficult legal obstacles in order to obtain needed divorces so that he could qualify for baptism. Nevertheless, he continued to provide for his former wives and their children, as did others who dismissed secondary wives. Warigbani Whittington, a Nigerian, was the second of her husband’s two wives. When she decided that pleasing Jehovah, the true God, was the most important thing to her, she faced the wrath of her husband and then of her own family. Her husband let her go, along with her two children, but with no financial help—not even for transportation. Yet, she said: ‘None of the material benefits that I left behind can be compared to pleasing Jehovah.’

What About Divorce?

In Western lands polygamy is not widely practiced, but other attitudes that conflict with the Scriptures are in vogue. One of these is the idea that it is better to get a divorce than to have an unhappy marriage. In recent years some of Jehovah’s Witnesses began to imitate this spirit, suing for divorce on such grounds as “incompatibility.” How have the Witnesses dealt with this? A vigorous campaign of education as to Jehovah’s view of divorce is regularly conducted by the organization to benefit longtime Witnesses as well as the hundreds of thousands who are being added to their ranks each year.

To what Bible guidelines has The Watchtower directed attention? The following, among others: In the Bible record of the first human marriage, the oneness of husband and wife is emphasized; it says: ‘A man must stick to his wife, and they must become one flesh.’ (Gen. 2:24) Later, in Israel, the Law prohibited adultery and prescribed death for any who engaged in it. (Deut. 22:22-24) Divorce on grounds other than adultery was allowed, but only ‘because of their hardheartedness,’ as Jesus explained. (Matt. 19:7, 8) How did Jehovah view the practice of discarding one’s marriage mate in order to marry another? Malachi 2:16 states: “He has hated a divorcing.” Yet, he allowed those who got a divorce to remain in the congregation of Israel. There, if they accepted Jehovah’s disciplining of his people, their heart of stone might in time be replaced with a softer heart, one that could express genuine love for his ways.—Compare Ezekiel 11:19, 20.

The Watchtower has frequently stated that when Jesus was discussing divorce as it was practiced in ancient Israel, he showed that a higher standard was to be instituted among his followers. He said that if anyone divorced his wife except on the ground of fornication (por·neiʹa, “unlawful intercourse”) and married another, he would be committing adultery; and even if he did not remarry, he would be making his wife a subject for adultery. (Matt. 5:32; 19:9) Thus, The Watchtower has pointed out that for Christians any divorce is a far more serious matter than it was in Israel. While the Scriptures do not direct that everyone obtaining a divorce be expelled from the congregation, those who also commit adultery and are unrepentant are disfellowshipped by the congregations of Jehovah’s Witnesses.—1 Cor. 6:9, 10.

Revolutionary changes have taken place in recent years in the world’s attitudes regarding marriage and family life. Despite this, Jehovah’s Witnesses have continued to adhere to the standards provided by God, the Originator of marriage, as set out in the Bible. Using those guidelines, they have endeavored to help honesthearted persons to cope with the difficult circumstances in which so many find themselves.

As a result, dramatic changes have been made in the lives of many who have accepted Bible instruction from Jehovah’s Witnesses. Men who were formerly wife beaters, men who did not shoulder their responsibilities, men who provided materially but not emotionally and spiritually—many thousands of such have become loving husbands and fathers who care well for their households. Women who were fiercely independent, women who neglected their children and did not take care of themselves or their home—many of these have become wives who respect headship and pursue a course that causes them to be dearly loved by their husbands and children. Youths who were brazenly disobedient to their parents and rebels against society in general, youths who were ruining their own lives by the things they were doing and thus bringing heartbreak to their parents—not a few of these have come to have a godly purpose in life, and this has helped to transform their personality.

Of course, an important factor in success within the family is honesty with one another. Honesty is also vital in other relationships.

How Far Does the Requirement of Honesty Reach?

Jehovah’s Witnesses recognize that honesty is required in everything they do. As the basis for their view, they point to such scriptures as the following: Jehovah himself is “the God of truth.” (Ps. 31:5) On the other hand, as Jesus said, the Devil is “the father of the lie.” (John 8:44) Understandably, then, among the things that Jehovah hates is “a false tongue.” (Prov. 6:16, 17) His Word tells us: “Now that you have put away falsehood, speak truth.” (Eph. 4:25) And not only must Christians speak truth but, like the apostle Paul, they need to ‘conduct themselves honestly in all things.’ (Heb. 13:18) There are no areas of life where Jehovah’s Witnesses can legitimately apply some other set of values.

When Jesus visited the home of the tax collector Zacchaeus, the man acknowledged that his business practices had been improper, and he took steps to make amends for former acts of extortion. (Luke 19:8) In recent years, in order to have a clean conscience before God, some persons who began to associate with Jehovah’s Witnesses have taken similar action. For example, in Spain a confirmed thief began to study the Bible with Jehovah’s Witnesses. Soon his conscience began to bother him; so he returned stolen goods to his former employer and to his neighbors, then took other items to the police. He was required to pay a fine and serve a short time in jail, but now he has a clean conscience. In England, after just two months of Bible study with one of Jehovah’s Witnesses, a former diamond thief turned himself over to the police, who were astonished; they had been looking for him for six months. During the two and a half years that he then spent in prison, he studied the Bible diligently and learned to share Bible truths with others. After his release he presented himself for baptism as one of Jehovah’s Witnesses.—Eph. 4:28.

The reputation of Jehovah’s Witnesses for honesty is well-known. Employers have learned that not only will Witnesses not steal from them but they will not lie or falsify records at their employers’ direction—no, not even if threatened with loss of their job. To Jehovah’s Witnesses a good relationship with God is far more important than the approval of any human. And they realize that, no matter where they are or what they are doing, “all things are naked and openly exposed to the eyes of him with whom we have an accounting.”—Heb. 4:13; Prov. 15:3.

In Italy the newspaper La Stampa said regarding Jehovah’s Witnesses: “They practice what they preach . . . The moral ideals of love for neighbor, refusal of power, non-violence and personal honesty (which for most Christians are ‘Sunday rules’ only good for being preached from the pulpit) enter into their ‘daily’ way of life.” And in the United States, Louis Cassels, religion editor for United Press International, Washington, D.C., wrote: “Witnesses adhere to their beliefs with great fidelity, even when doing so is very costly.”

Why Gambling Has Not Been an Issue Among Them

In times past, honesty was generally associated with willingness to do hard work. Gambling, that is, risking a sum of money in a bet on the outcome of a game or other event, was looked down on by society in general. But as a selfish, get-rich spirit began to pervade the 20th century, gambling—legal and illegal—became widespread. It is sponsored not only by the underworld but often also by churches and secular governments in order to raise money. How have Jehovah’s Witnesses dealt with this change of attitude in society? On the basis of Bible principles.

As has been pointed out in their publications, there is no specific commandment in the Bible that says, You must not gamble. But the fruitage of gambling is consistently bad, and this rotten fruitage has been exposed by The Watchtower and Awake! for half a century. Furthermore, these magazines have shown that gambling in any form involves attitudes that the Bible warns against. For example, love of money: “The love of money is a root of all sorts of injurious things.” (1 Tim. 6:10) And selfishness: “Neither must you selfishly crave . . . anything that belongs to your fellowman.” (Deut. 5:21; compare 1 Corinthians 10:24.) Also greed: “Quit mixing in company with anyone called a brother that is . . . a greedy person.” (1 Cor. 5:11) In addition, the Bible warns against appeals to “Good Luck” as if it were some kind of supernatural force that could bestow favors. (Isa. 65:11) Because they take these Scriptural warnings to heart, Jehovah’s Witnesses firmly shun gambling. And since 1976 they have put forth special effort to avoid having in their ranks any whose secular employment would clearly identify them as part of a gambling establishment.

Gambling has never been a real issue among Jehovah’s Witnesses. They know that instead of fostering a spirit of gain at the expense of others, the Bible encourages them to work with their hands, to be faithful in caring for what is entrusted to them, to be generous, to share with those in need. (Eph. 4:28; Luke 16:10; Rom. 12:13; 1 Tim. 6:18) Is this readily recognized by others who have dealings with them? Yes, particularly by those with whom they have business dealings. It has not been unusual for secular employers to seek out Jehovah’s Witnesses as employees because they know of their conscientiousness and dependability. They realize that it is the religion of the Witnesses that makes them the kind of people they are.

What About Tobacco and Drug Abuse?

The Bible does not mention tobacco, nor does it name the many other drugs that are abused in our day. But it does provide guidelines that have helped Jehovah’s Witnesses to determine what course of conduct would be pleasing to God. Thus, as far back as 1895, when the Watch Tower commented on use of tobacco, it directed attention to 2 Corinthians 7:1, which says: “Therefore, since we have these promises, beloved ones, let us cleanse ourselves of every defilement of flesh and spirit, perfecting holiness in God’s fear.”

For many years that counsel seemed to suffice. But as tobacco companies used advertising to glamorize smoking, and then abuse of “illegal” drugs became widespread, more was needed. Other Bible principles were highlighted: respect for Jehovah, the Giver of life (Acts 17:24, 25); love for neighbor (Jas. 2:8), and the fact that a person who does not love his fellowman does not really love God (1 John 4:20); also obedience to secular rulers (Titus 3:1). It was pointed out that the Greek word phar·ma·kiʹa, which basically signifies “druggery,” was used by Bible writers to refer to “practice of spiritism” because of the use of drugs in spiritistic practices.—Gal. 5:20.

Back in 1946, Consolation magazine exposed the often fraudulent nature of paid testimonials used in cigarette ads. As scientific evidence became available, Consolation’s successor, Awake!, also publicized proof that tobacco use causes cancer, heart disease, damage to the unborn child of a pregnant woman, and injury to nonsmokers who are forced to breathe smoke-filled air, as well as evidence that nicotine is addictive. Attention has been drawn to the intoxicating effect of marijuana and to evidence that its use can result in brain damage. Likewise the grave dangers of other addictive drugs have been discussed repeatedly for the benefit of the readers of Watch Tower publications.

Long before government agencies agreed on the extent to which they should alert people to the harm from tobacco use, The Watchtower, in its issue of March 1, 1935, made it clear that no one who was a user of tobacco could be a member of the headquarters staff of the Watch Tower Bible and Tract Society or be one of its appointed representatives. After all servants in the congregations of Jehovah’s Witnesses were appointed by the Society (which arrangement began in 1938), The Watchtower of July 1, 1942, stated that the prohibition on tobacco use also applied to all these appointed servants. In some areas a number of years passed before this was fully implemented. However, the majority of Jehovah’s Witnesses responded favorably to the Scriptural counsel and the good example of those taking the lead among them.

As a further forward step in consistent application of that Bible counsel, none who were still smoking were accepted for baptism from 1973 onward. During the following months, those who were actively involved in tobacco production or in promoting the sale of tobacco were helped to realize that they could not continue to do that and be accepted as Jehovah’s Witnesses. The counsel of God’s Word must be applied consistently in every aspect of life. Such application of Bible principles to the use of tobacco, marijuana, and the so-called hard drugs has protected the Witnesses. With the use of the Scriptures, they have also been able to help many thousands of persons whose lives were being ruined by drug abuse.

Are Alcoholic Drinks Different?

Watch Tower publications have not adopted the view that use of alcoholic beverages is the same as drug abuse. Why not? They explain: The Creator knows how we are made, and his Word permits moderate use of alcoholic drinks. (Ps. 104:15; 1 Tim. 5:23) But the Bible also warns against ‘heavy drinking,’ and it strongly condemns drunkenness.—Prov. 23:20, 21, 29, 30; 1 Cor. 6:9, 10; Eph. 5:18.

Because immoderate consumption of intoxicating drinks was ruining the lives of many people, Charles Taze Russell himself favored total abstinence. Yet, he acknowledged that Jesus did use wine. During the 19th century and the early part of the 20th century, there was much public agitation for legal prohibition of liquor in the United States. The Watch Tower freely expressed sympathy with those who were trying to combat the harm from liquor, but it did not join their campaign to have prohibition laws passed. However, the magazine did point firmly to the damage resulting from overindulgence and often stated that it would be better to avoid wine and liquor altogether. Those who felt that they could use liquor moderately were encouraged to consider Romans 14:21, which says: “It is well not to eat flesh or to drink wine or do anything over which your brother stumbles.”

However, in 1930, when the superintendent of the Anti-Saloon League in the United States went so far as to claim publicly that his organization was “born of God,” J. F. Rutherford, then president of the Watch Tower Society, used the occasion to give radio discourses showing that such a claim amounted to slander against God. Why? Because God’s Word does not outlaw all use of wine; because prohibition laws were not putting an end to drunkenness, which God does condemn; and because the prohibition laws had, instead, given rise to a backlash of bootlegging and government corruption.

Use of alcoholic beverages or abstinence from them is viewed as a personal matter among Jehovah’s Witnesses. But they adhere to the Scriptural requirement that overseers must be “moderate in habits.” That expression is translated from the Greek ne·phaʹli·on, which means, literally, ‘sober, temperate; abstaining from wine, either entirely or at least from its immoderate use.’ Ministerial servants too must be men “not giving themselves to a lot of wine.” (1 Tim. 3:2, 3, 8) So, heavy drinkers do not qualify for special service privileges. The fact that those taking the lead among Jehovah’s Witnesses set a good example gives them freeness of speech in helping others who may be inclined to rely on alcoholic beverages to cope with stress or may, in fact, need to be total abstainers in order to remain sober. What are the results?

As an example, a news report from south-central Africa states: “From all accounts, those areas in which Jehovah’s Witnesses are strongest among Africans are now areas more trouble-free than the average. Certainly they have been active against agitators, witchcraft, drunkenness and violence of any kind.”—The Northern News (Zambia).

Another important way in which the conduct of Jehovah’s Witnesses differs from that of the world is with regard to—

Respect for Life

Such respect is rooted in recognition of the fact that life is a gift from God. (Ps. 36:9; Acts 17:24, 25) It includes a realization that even the life of the unborn is precious in the eyes of God. (Ex. 21:22-25; Ps. 139:1, 16) It takes into account that “each of us will render an account for himself to God.”—Rom. 14:12.

In line with these Bible principles, Jehovah’s Witnesses have consistently shunned the practice of abortion. To provide sound direction to its readers, Awake! magazine has helped them to appreciate that chastity is a divine requirement; it has discussed at length the marvels of the procreative process as well as the psychological and physiological factors involved in childbirth. In the post-World War II era, as abortions became more commonplace, The Watchtower showed clearly that this practice is contrary to the Word of God. Mincing no words, the issue of December 15, 1969, said: “Abortion simply to get rid of an unwanted child is the same as willfully taking a human life.”

Why Blood Transfusions Are Refused

The respect for life shown by Jehovah’s Witnesses has also affected their attitude toward blood transfusions. When transfusions of blood became an issue confronting them, The Watchtower of July 1, 1945, explained at length the Christian view regarding the sanctity of blood.c It showed that both animal blood and that of humans were included in the divine prohibition that was made binding on Noah and all his descendants. (Gen. 9:3-6) It pointed out that this requirement was emphasized again in the first century in the command that Christians ‘abstain from blood.’ (Acts 15:28, 29) That same article made it clear from the Scriptures that only sacrificial use of blood has ever been approved by God, and that since the animal sacrifices offered under the Mosaic Law foreshadowed the sacrifice of Christ, disregard for the requirement that Christians ‘abstain from blood’ would be an evidence of gross disrespect for the ransom sacrifice of Jesus Christ. (Lev. 17:11, 12; Heb. 9:11-14, 22) Consistent with that understanding of matters, beginning in 1961 any who ignored the divine requirement, accepted blood transfusions, and manifested an unrepentant attitude were disfellowshipped from the congregations of Jehovah’s Witnesses.

At first, physical side effects of blood transfusions were not discussed in the Watch Tower publications. Later, when such information became available, it too was published—not as the reason why Jehovah’s Witnesses refuse blood transfusions but in order to strengthen their appreciation for the prohibition that God himself had put on the use of blood. (Isa. 48:17) To that end, in 1961 the carefully documented booklet Blood, Medicine and the Law of God was published. In 1977 another booklet was printed. This one, entitled Jehovah’s Witnesses and the Question of Blood, again emphasized the fact that the position taken by Jehovah’s Witnesses is a religious one, based on what the Bible says, and does not depend on medical risk factors. A further updating of the subject was presented in 1990 in the brochure How Can Blood Save Your Life? Using these publications, Jehovah’s Witnesses have put forth much effort to win the cooperation of doctors and to help them to understand the Witnesses’ position. However, for many years use of blood transfusions has been held in high esteem by the medical profession.

Even though Jehovah’s Witnesses told doctors that they had no religious objection to alternative treatment, rejecting blood transfusions was not easy. Often, great pressure was brought to bear on the Witnesses and their families to submit to what was then customary medical practice. In Puerto Rico, in November of 1976, 45-year-old Ana Paz de Rosario agreed to surgery and needed medication but requested that because of her religious beliefs, no blood be used. Nevertheless, armed with a court order, five policemen and three nurses went to her hospital room after midnight, strapped her to the bed, and forced a blood transfusion on her, contrary to her wishes and those of her husband and children. She went into shock and died. This was by no means an isolated case, and it was not only in Puerto Rico that such outrages occurred.

In Denmark, Witness parents were pursued by the police in 1975 because they refused to allow a blood transfusion to be forced on their young son but, instead, sought alternative treatment. In Italy, in 1982, a couple who had lovingly sought medical help in four countries for their incurably ill daughter were sentenced to 14 years in prison on the charge of murder after the girl died while being given a court-ordered transfusion.

Frequently, in connection with attempts to force transfusions on the children of Jehovah’s Witnesses, great public hostility has been whipped up by the press. In some instances, even without a legal hearing at which the parents could speak, judges have ordered that their children be transfused. In more than 40 cases in Canada, however, the transfused children were returned dead to their parents.

Not all doctors and judges agree with these high-handed methods. A few began to urge a more helpful attitude. Some doctors used their skills to provide treatment without blood. In the process, they gained much experience in all types of bloodless surgery. It gradually was demonstrated that all types of surgery could be performed successfully, on both adults and infants, without blood transfusions.d

In order to prevent needless confrontations in emergency situations, early in the 1960’s Jehovah’s Witnesses began to make special visits to their doctors to discuss their position and provide them with appropriate literature. Later they requested that a written statement be placed in their individual medical files stating that no blood transfusions were to be given to them. By the 1970’s, they made it a general practice to carry on their person a card to alert medical personnel to the fact that no blood was to be administered to them under any circumstances. After consultation with doctors and lawyers, the nature of the card was adjusted in order to make it a legal document.

To support Jehovah’s Witnesses in this determination to prevent their being given blood transfusions, to clear away misunderstandings on the part of doctors and hospitals, and to establish a more cooperative spirit between medical institutions and Witness patients, Hospital Liaison Committees have been established at the direction of the Governing Body of Jehovah’s Witnesses. From a handful of such committees in 1979, their number has grown to more than 800 in upwards of 70 lands. Selected elders have been trained and are providing such service in North America, the Far East, major lands of the South Pacific, Europe, and Latin America. In addition to explaining the position of Jehovah’s Witnesses, these elders alert hospital staffs to the fact that there are valid alternatives to infusions of blood. In emergency situations they assist in setting up consultations between primary-care physicians and surgeons who have handled similar cases for the Witnesses without blood. Where necessary, these committees have visited not only hospital staffs but also judges who have been involved in cases where hospitals have sought court orders for transfusions.

When respect for their religious belief regarding the sanctity of blood could not be assured by other means, Jehovah’s Witnesses have, on occasion, taken doctors and hospitals to court. They have usually sought simply a restraining order or an injunction. In recent years, however, they have even filed damage suits against doctors and hospitals that have acted high-handedly. In 1990 the Ontario Court of Appeal, in Canada, upheld such a damage suit because the doctor had ignored a card in the patient’s purse that clearly stated that the Witness would not accept blood transfusions under any circumstances. In the United States, since 1985, at least ten of such damage suits have been instituted in various parts of the country, and frequently the ones being sued have decided to settle out of court for a stipulated amount instead of facing the possibility that a jury would award even more in damages. Jehovah’s Witnesses are fully determined to obey the divine prohibition on the use of blood. They would rather not take doctors to court, but they will do it when necessary to stop them from forcing on the Witnesses treatment that is morally repugnant to them.

The public is becoming more and more aware of the dangers inherent in blood transfusions. This is, in part, because of fear of AIDS. The Witnesses, however, are motivated by an earnest desire to please God. In 1987 the French medical daily Le Quotidien du Médecin stated: “Maybe Jehovah’s Witnesses are right in refusing the use of blood products, for it is true that an important number of pathogenic agents can be transmitted by transfused blood.”

The position taken by Jehovah’s Witnesses is not based on superior medical knowledge originating with them. They simply have confidence that Jehovah’s way is right and that ‘he will not hold back anything good’ from his loyal servants. (Ps. 19:7, 11; 84:11) Even if a Witness should die as a result of blood loss—and this has happened on occasion—Jehovah’s Witnesses have full confidence that God does not forget his faithful ones but will restore them to life by means of a resurrection.—Acts 24:15.

When Individuals Choose to Ignore Bible Standards

Millions of persons have studied the Bible with Jehovah’s Witnesses, but not all of them have become Witnesses. When some persons learn the high standards that apply, they decide that this is not the sort of life that they want. All who do get baptized are first given thorough instruction in basic Bible teachings, and thereafter (especially since 1967) elders in the congregation review such teachings with each baptismal candidate. Every effort is made to be sure that those being baptized clearly understand not only doctrine but also what Christian conduct involves. However, what if some of these later allow love of the world to entice them into serious wrongdoing?

As early as 1904, in the book The New Creation, attention was given to the need to take appropriate action so as not to allow a demoralizing of the congregation. The understanding that the Bible Students then had of the procedure for dealing with wrongdoers as outlined at Matthew 18:15-17 was discussed. In harmony with this, there were, on rare occasions, ‘church trials’ in which the evidence of wrongdoing in serious cases was presented to the entire congregation. Years later, The Watchtower, in its issue of May 15, 1944, reviewed the matter in the light of the entire Bible and showed that such matters affecting the congregation should be handled by responsible brothers charged with congregation oversight. (1 Cor. 5:1-13; compare Deuteronomy 21:18-21.) This was followed, in The Watchtower of March 1, 1952, with articles that emphasized not only proper procedure but the need to take action to keep the organization clean. Repeatedly since then, the subject has been given consideration. But the objectives have always remained the same: (1) to keep the organization clean and (2) to impress on the wrongdoer the need for sincere repentance, with a view to recovering him.

In the first century, there were some who abandoned the faith for loose living. Others were turned aside because of apostate doctrines. (1 John 2:19) The same thing continues to occur among Jehovah’s Witnesses in this 20th century. Sadly, in recent times it has been necessary to disfellowship tens of thousands of unrepentant wrongdoers each year. Prominent elders have been included among them. The same Scriptural requirements apply to all. (Jas. 3:17) Jehovah’s Witnesses realize that maintaining a morally clean organization is vital in order to continue to have Jehovah’s approval.

Putting On the New Personality

Jesus urged people to be clean not only on the outside but also on the inside. (Luke 11:38-41) He showed that the things that we say and do are a reflection of what is in our heart. (Matt. 15:18, 19) As the apostle Paul explained, if we are truly taught by Christ, we will ‘be made new in the force that actuates our mind’ and will ‘put on the new personality, which is created according to God’s will in true righteousness and loyalty.’ (Eph. 4:17-24) Those being taught by Christ seek to acquire “the same mental attitude that Christ Jesus had” so that they think and act as he did. (Rom. 15:5) The conduct of Jehovah’s Witnesses as individuals is a reflection of the extent to which they have actually done that.

Jehovah’s Witnesses make no claim that their conduct is flawless. But they are earnest in their endeavors to be imitators of Christ as they conform to the Bible’s high standard of conduct. They do not deny that there are other individuals who apply high moral standards in their lives. But in the case of Jehovah’s Witnesses, it is not only as individuals but also as an international organization that they are easily recognized because of conduct that conforms to Bible standards. They are motivated by the inspired counsel recorded at 1 Peter 2:12: “Maintain your conduct fine among the nations, that . . . they may as a result of your fine works of which they are eyewitnesses glorify God.”

[Footnotes]

[Blurb on page 172]

“They have remarkable moral values”

[Blurb on page 174]

Was there ever a question as to how homosexuality would be viewed?

[Blurb on page 175]

The world’s moral breakdown has not caused the Witnesses to become more permissive

[Blurb on page 176]

Some tried to be Witnesses without abandoning polygamy

[Blurb on page 177]

A vigorous program to teach Jehovah’s view of divorce

[Blurb on page 178]

Dramatic changes in the lives of people

[Blurb on page 181]

Tobacco—No!

[Blurb on page 182]

Alcoholic drinks—moderately, if at all

[Blurb on page 183]

Firmly resolved not to accept blood

[Blurb on page 187]

Disfellowshipping—to maintain a morally clean organization

[Box on page 173]

‘Character Development’—The Fruitage Was Not Always Good

A report from Denmark: ‘Many, especially among the older friends, in their sincere efforts to put on a Christian personality, endeavored to avoid everything that had the slightest taint of worldliness and in this way make themselves more worthy of the heavenly Kingdom. Often, it was considered unsuitable to smile during meetings, and many of the older brothers wore only black suits, black shoes, black ties. They were often content to live quiet and peaceful lives in the Lord. They believed it was enough to hold meetings and let the colporteurs do the preaching.’

[Box on page 179]

What Others See in the Witnesses

◆ “Münchner Merkur,” a German newspaper, reported regarding Jehovah’s Witnesses: “They are the most honest and the most punctual taxpayers in the Federal Republic. Their obedience to the laws can be seen in the way they drive as well as in crime statistics. . . . They obey those in authority (parents, teachers, government). . . . The Bible, basis for all their actions, is their support.”

◆ The mayor in Lens, France, said to the Witnesses after they had used the local stadium for one of their conventions: “What I like is that you keep your promises and your agreements, on top of which, you are clean, disciplined, and organized. I like your society. I’m against disorder, and I don’t like people who go around dirtying and breaking things.”

◆ The book “Voices From the Holocaust” contains memoirs from a Polish survivor of the Auschwitz and the Ravensbrück concentration camps who wrote: “I saw people who became very, very good and people who became absolutely mean. The nicest group were the Jehovah’s Witnesses. I take my hat off to those people. . . . They did marvelous things for other people. They helped the sick, they shared their bread, and gave everyone near them spiritual comfort. The Germans hated them and respected them at the same time. They gave them the worst work but they took it with their heads high.”

Chapter 14

“They Are No Part of the World”

MODERN-DAY religion is, for the most part, very much a part of the world, so it shares in the world’s celebrations and reflects its nationalistic spirit. Its clergy often acknowledge that fact, and many of them like it that way. In sharp contrast, Jesus said of his true followers: “They are no part of the world, just as I am no part of the world.”—John 17:16.

What does the record show as to Jehovah’s Witnesses in this regard? Have they given convincing evidence that they are no part of the world?

Attitude Toward Their Fellowmen

The early Bible Students were well aware that true Christians would be no part of the world. The Watch Tower explained that because Christ’s anointed followers were sanctified and begotten by holy spirit so that they might share in the heavenly Kingdom, they were by this act of God set apart from the world. Additionally, it pointed out that they were under obligation to shun the spirit of the world—its aims, ambitions, and hopes, as well as its selfish ways.—1 John 2:15-17.

Did this affect the attitude of the Bible Students toward people who did not share their beliefs? It certainly did not make them recluses. But those who truly applied what they were learning from the Scriptures did not seek the fellowship of worldly people in such a way as to share their manner of life. The Watch Tower pointed God’s servants to the Bible counsel to “work what is good toward all.” It also counseled that when persecuted they should endeavor to avoid vengeful feelings and, instead, as Jesus had said, should ‘love their enemies.’ (Gal. 6:10; Matt. 5:44-48) Especially did it urge them to seek to share with others the precious truth regarding God’s provision for salvation.

Understandably, their doing these things would cause them to be viewed by the world as different. But being no part of the world involves more—much more.

Separate and Distinct From Babylon the Great

To be no part of the world, they had to be no part of religious systems that were deeply involved in the affairs of the world and that had absorbed doctrines and customs from ancient Babylon, the longtime enemy of true worship. (Jer. 50:29) When the first world war erupted, the Bible Students had for decades been exposing the pagan roots of such doctrines of Christendom as the Trinity, immortality of the human soul, and hellfire. They had also laid bare the churches’ record of trying to manipulate governments for their own selfish ends. Because of Christendom’s doctrines and practices, the Bible Students had identified it with “Babylon the Great.” (Rev. 18:2) They pointed out that it mixed truth with error, lukewarm Christianity with outright worldliness, and that the Biblical designation “Babylon” (meaning, “Confusion”) well described that condition. They urged lovers of God to get out of “Babylon.” (Rev. 18:4) To that end, late in December 1917 and early in 1918, they distributed 10,000,000 copies of the issue of The Bible Students Monthly that featured the subject “The Fall of Babylon,” which was a hard-hitting exposé of Christendom. This, in turn, resulted in bitter animosity from the clergy, who exploited wartime hysteria in an endeavor to crush the work of Jehovah’s Witnesses.

Of necessity, getting out of Babylon the Great involved withdrawing from membership in organizations that advocated her false doctrines. The Bible Students did that, although for many years they viewed as Christian brothers those individuals in the churches who professed full consecration and faith in the ransom. Nevertheless, not only did the Bible Students write letters of withdrawal from Christendom’s churches but, when possible, some would read theirs aloud at church meetings where it was in order for members to speak up. If this was not possible, they might send a copy of their letter of withdrawal—a kindly one containing an appropriate witness—to every member of the congregation.

Were they also making sure that they did not take along with them any of the ungodly customs and practices of those organizations? What was the situation in the period leading up to World War I?

Should Religion Mix in Politics?

In the political arena, rulers of many of the leading nations, because of their connections with a Catholic or a Protestant church, had long claimed to rule ‘by divine right,’ as representatives of the Kingdom of God and by God’s special favor. The church gave its blessing to the government; in turn, the government gave its support to the church. Did the Bible Students also indulge in this?

Instead of imitating the churches of Christendom, they sought to learn from the teachings and example of Jesus Christ and his apostles. What did their study of the Bible show them? Early Watch Tower publications reveal that they were aware that when Jesus was questioned by the Roman governor Pontius Pilate, he stated: “My kingdom is no part of this world.” In response to a question as to Jesus’ role, he told the governor: “For this I have been born, and for this I have come into the world, that I should bear witness to the truth.” (John 18:36, 37) The Bible Students knew that Jesus stuck unwaveringly to that assignment. When the Devil offered him all the kingdoms of the world and their glory, he refused. When the people wanted to make him king, he withdrew. (Matt. 4:8-10; John 6:15) The Bible Students did not sidestep the fact that Jesus referred to the Devil as “the ruler of the world” and said that the Devil ‘had no hold on him.’ (John 14:30) They could see that Jesus did not seek involvement for himself or his followers in Rome’s political system but that he was fully occupied with declaring “the good news of the kingdom of God.”—Luke 4:43.

Did their believing these things recorded in God’s Word encourage disrespect for government authority? Not at all. Instead, it helped them to understand why the problems facing rulers are so overwhelming, why there is so much lawlessness, and why government programs to improve the lot of the people are often frustrated. Their belief caused them to be patient in the face of hardship, because they had confidence that God would in his due time bring lasting relief by means of his Kingdom. At that time they understood that “the higher powers,” referred to at Romans 13:1-7 (KJ), were the secular rulers. In accord with that, they urged respect for government officials. In discussing Romans 13:7, C. T. Russell, in the book The New Creation (published in 1904), stated that true Christians “would naturally be the most sincere in their recognition of the great of this world, and most obedient to the laws and the requirements of law, except where these would be found in conflict with the heavenly demands and commands. Few if any earthly rulers in our day will find fault with the recognition of a supreme Creator and a supreme allegiance to his commands. Hence, [true Christians] should be found amongst the most law-abiding of the present time—not agitators, not quarrelsome, not fault-finders.”

As Christians, the Bible Students knew that the work to which they should be devoting themselves was the preaching of the Kingdom of God. And, as stated in the first volume of Studies in the Scriptures, “if this is faithfully done, there will be no time nor disposition to dabble in the politics of present governments.”

In this respect they were, to a considerable extent, like those early Christians described by Augustus Neander in the book The History of the Christian Religion and Church, During the Three First Centuries: “The Christians stood aloof and distinct from the state, . . . and Christianity seemed able to influence civil life only in that manner which, it must be confessed, is the purest, by practically endeavouring to instil more and more of holy feeling into the citizens of the state.”

When the World Went to War

Around the globe the events of World War I severely tested the claims of those who professed to be Christians. It was the most ghastly war fought down to that time; nearly the entire world population was involved in one way or another.

Pope Benedict XV, in spite of Vatican sympathies for the Central Powers, endeavored to maintain an appearance of neutrality. However, within each nation the clergy, Catholic and Protestant, maintained no such neutral stance. Regarding the situation in the United States, Dr. Ray Abrams, in his book Preachers Present Arms, wrote: “The churches assumed a unity of purpose hitherto unknown in religious annals. . . . The leaders lost no time in getting thoroughly organized on a war-time basis. Within twenty-four hours after the declaration of war, the Federal Council of the Churches of Christ in America laid plans for the fullest cooperation. . . . The Roman Catholic Church, organized for similar service under the National Catholic War Council, directed by fourteen archbishops and with Cardinal Gibbons as president, demonstrated an equal devotion to the cause. . . . Many of the churches went much further than they were asked. They became recruiting stations for the enlistment of troops.” What did the Bible Students do?

Although they endeavored to do what they felt was pleasing to God, their position was not always one of strict neutrality. What they did was influenced by the belief, shared in common with other professed Christians, that “the higher powers” were “ordained of God,” according to the wording of the King James Version. (Rom. 13:1) Thus, in accord with a proclamation of the president of the United States, The Watch Tower urged the Bible Students to join in observing May 30, 1918, as a day of prayer and supplication in connection with the outcome of the world war.a

During the war years, the circumstances into which individual Bible Students were thrust varied. The way they dealt with these situations also varied. Feeling obligated to obey “the powers that be,” as they referred to the secular rulers, some went into the trenches at the front with guns and bayonets. But having in mind the scripture, “Thou shalt not kill,” they would fire their weapons into the air or try simply to knock the weapon from the hands of an opponent. (Ex. 20:13, KJ) A few, such as Remigio Cuminetti, in Italy, refused to put on a military uniform. The Italian government at that time made no allowance for anyone who for reasons of conscience would not take up arms. He stood trial five times and was confined in prisons and a mental institution, but his faith and determination remained unshaken. In England some who applied for exemption were assigned to work of national importance or to a noncombatant corps. Others, such as Pryce Hughes, adopted a position of strict neutrality, regardless of the consequences to them personally.

At least at that point, the overall record of the Bible Students was not quite like that of the early Christians described in The Rise of Christianity, by E. W. Barnes, who reported: “A careful review of all the information available goes to show that, until the time of Marcus Aurelius [Roman emperor from 161 to 180 C.E.], no Christian became a soldier; and no soldier, after becoming a Christian, remained in military service.”

But then, at the end of World War I, another situation arose that called on religious groups to show where their loyalties were.

A Political Expression of God’s Kingdom?

A peace treaty, including the Covenant of the League of Nations, was signed in Versailles, France, on June 28, 1919. Even before that peace treaty was signed, the Federal Council of the Churches of Christ in America went on record as proclaiming that the League would be “the political expression of the Kingdom of God on earth.” And the U.S. Senate received an avalanche of mail from religious groups urging it to ratify the Covenant of the League of Nations.

Jehovah’s Witnesses did not jump on the bandwagon. Even before the peace treaty was confirmed (in October), J. F. Rutherford gave a discourse at Cedar Point, Ohio, on September 7, 1919, in which he showed that not the League of Nations but the Kingdom set up by God himself is the only hope for distressed humanity. While acknowledging that a human alliance to improve conditions could accomplish much good, those Bible Students were not turning their backs on God’s own Kingdom in exchange for a political expedient set up by politicians and blessed by the clergy. Instead, they undertook the work of giving a global witness concerning the Kingdom that God had placed in the hands of Jesus Christ. (Rev. 11:15; 12:10) In The Watch Tower of July 1, 1920, it was explained that this was the work that Jesus had foretold at Matthew 24:14.

Once again, following World War II, Christians were faced with a similar issue. This time, it involved the United Nations, successor to the League. While World War II was still under way, in 1942, Jehovah’s Witnesses had already discerned from the Bible, at Revelation 17:8, that the world peace organization would rise again, also that it would fail to bring lasting peace. This was explained by N. H. Knorr, then president of the Watch Tower Society, in the convention discourse “Peace—Can It Last?” Boldly Jehovah’s Witnesses proclaimed that view of the developing world situation. On the other hand, Catholic, Protestant, and Jewish leaders actually shared in the deliberations in San Francisco in 1945 during which the UN Charter was drafted. To observers of these developments, it was plain who wanted to be “a friend of the world” and who was endeavoring to be “no part of the world,” as Jesus had said would be true of his disciples.—Jas. 4:4; John 17:14.

A Record of Christian Neutrality

Though Jehovah’s Witnesses quickly discerned some issues that involve a Christian’s relationship to the world, other matters required more time. However, as World War II gathered momentum in Europe, a significant article in The Watchtower of November 1, 1939, helped them to appreciate the meaning of Christian neutrality. Followers of Jesus Christ, the article stated, are obligated before God to be wholly devoted to him and his Kingdom, the Theocracy. Their prayers should be for God’s Kingdom, not for the world. (Matt. 6:10, 33) In the light of what Jesus Christ disclosed as to the identity of the invisible ruler of the world (John 12:31; 14:30), the article reasoned, how could a person who is devoted to God’s Kingdom favor one side or the other in a conflict between factions of the world? Had not Jesus said of his followers: “They are no part of the world, just as I am no part of the world”? (John 17:16) This position of Christian neutrality was not one that the world in general would understand. But would Jehovah’s Witnesses really live up to it?

Their neutrality was put to a grueling test during World War II, outstandingly in Germany. Historian Brian Dunn stated: ‘Jehovah’s Witnesses were incompatible with Nazism. Most important of the Nazi objections to them was their political neutrality. This meant that no believer would bear arms, hold office, take part in public festivals, or make any sign of allegiance.’ (The Churches’ Response to the Holocaust, 1986) In A History of Christianity, Paul Johnson added: “Many were sentenced to death for refusing military service . . . or they ended in Dachau or lunatic asylums.” How many Witnesses in Germany were imprisoned? Jehovah’s Witnesses in Germany later reported that 6,262 of them had been arrested and 2,074 of that number had been put into concentration camps. Secular writers usually opt for higher figures.

In Britain, where both men and women were regimented, the law provided for exemption; but this was refused to Jehovah’s Witnesses by many tribunals, and judges imposed on them prison-sentence time exceeding 600 years in total. In the United States, hundreds of Jehovah’s Witnesses as Christian ministers were exempted from military service. Over 4,000 others, denied the exemption provided by the Selective Service Act, were arrested and imprisoned for terms that ranged up to five years. In every country on earth, Jehovah’s Witnesses held to the same position of Christian neutrality.

However, the test of the genuineness of their neutrality did not cease with the end of the war. Although the crisis of 1939-45 was past, other conflicts came; and even during times of relative peace, many nations chose to maintain compulsory military service. Jehovah’s Witnesses, as Christian ministers, continued to face imprisonment where they were not granted exemption. In 1949, when John Tsukaris and George Orphanidis would not take up arms against their fellowmen, the Greek government ordered their execution. The treatment (of various kinds) meted out to Jehovah’s Witnesses in Greece was repeatedly so harsh that in time the Council of Europe (Human Rights Committee) endeavored to use its influence in their behalf, but as a result of pressure from the Greek Orthodox Church, down till 1992 their urgings had, with few exceptions, been circumvented. However, some governments found it distasteful to continue punishing Jehovah’s Witnesses for their conscientious religious beliefs. As of the 1990’s, in a few countries, such as Sweden, Finland, Poland, the Netherlands, and Argentina, the government was not pressing active Witnesses to engage in military service or in alternative compulsory national service, though each case was carefully examined.

In one place after another, Jehovah’s Witnesses have had to face situations that challenged their Christian neutrality. Governments in power in Latin America, Africa, the Middle East, Northern Ireland, and elsewhere have met with violent opposition from revolutionary forces. As a result, both the governments and opposition forces have pressured Jehovah’s Witnesses for active support. But Jehovah’s Witnesses have maintained complete neutrality. Some have been cruelly beaten, even executed, because of the stand taken. Often, though, the genuine Christian neutrality of Jehovah’s Witnesses has won the respect of officers on both sides, and the Witnesses are permitted to proceed unmolested in their work of telling others the good news about Jehovah’s Kingdom.

In the 1960’s and the 1970’s, the Witnesses’ neutrality underwent brutal tests in connection with the demand that all citizens of Malawi buy a card signifying membership in the ruling political party. Jehovah’s Witnesses saw it as contrary to their Christian beliefs to share in this. As a result, they were subjected to persecution that was unprecedented in its sadistic cruelty. Tens of thousands were forced to flee the country, and many were in time forcibly repatriated to face further brutality.

Although violently persecuted, Jehovah’s Witnesses have not reacted in a spirit of rebellion. Their beliefs do not endanger any government under which they live. In contrast, the World Council of Churches has helped to finance revolutions, and Catholic priests have backed guerrilla forces. But if one of Jehovah’s Witnesses were to engage in subversive activity, it would amount to renouncing his faith.

It is true that Jehovah’s Witnesses believe that all human governments will be removed by God’s Kingdom. This is what the Bible states at Daniel 2:44. But, as the Witnesses point out, instead of saying that humans would set up that Kingdom, the scripture declares that “the God of heaven will set up a kingdom.” Likewise, they explain, the scripture does not say that humans are authorized by God to clear the way for that Kingdom by removing human rulerships. Jehovah’s Witnesses recognize that the work of true Christians is to preach and to teach. (Matt. 24:14; 28:19, 20) In harmony with their respect for God’s Word, the record shows that none of them have ever attempted to overthrow a government of any kind anywhere in the world, nor have they ever plotted to harm a public official. The Italian newspaper La Stampa said regarding Jehovah’s Witnesses: “They are the most loyal citizens anyone could wish for: they do not dodge taxes or seek to evade inconvenient laws for their own profit.” Nevertheless, because of recognizing the seriousness of the matter in the eyes of God, each one of them is firmly determined to remain “no part of the world.”—John 15:19; Jas. 4:4.

When National Emblems Became Objects of Devotion

With the rise of Adolf Hitler to power in Germany, a wave of patriotic hysteria swept the world. In order to regiment the people, participation in patriotic ceremonies was made compulsory. In Germany everyone was required to give a prescribed salute and cry out, “Heil Hitler!” This was a lauding of Hitler as savior; it was meant to convey the idea that all the hopes of the people were centered on his leadership. But Jehovah’s Witnesses could not join in such sentiments. They knew that their worship must go only to Jehovah and that He had raised up Jesus Christ as mankind’s Savior.—Luke 4:8; 1 John 4:14.

Even before Hitler became dictator in Germany, Jehovah’s Witnesses, in the booklet The Kingdom, the Hope of the World (published in 1931), reviewed the Scriptural example of the prophet Daniel’s three courageous Hebrew companions in Babylon. When ordered by the king to bow before an image at the playing of certain music, those faithful Hebrews had refused to compromise, and Jehovah had made plain his approval by delivering them. (Dan. 3:1-26) The booklet pointed out that patriotic ceremonies confronted Jehovah’s Witnesses in modern times with a similar challenge to their faithfulness.

Gradually, agitation for compulsory patriotic ceremonies spread beyond Germany. On June 3, 1935, at a convention in Washington, D.C., when J. F. Rutherford was asked to comment on flag saluting in the schools, he emphasized the matter of faithfulness to God. A few months later, when eight-year-old Carleton B. Nichols, Jr., of Lynn, Massachusetts, declined to salute the American flag and join in singing a patriotic song, it was reported in newspapers across the country.

To explain the matter, Brother Rutherford gave a radio discourse on October 6 on the subject “Saluting a Flag,” in which he said: “To many persons the saluting of the flag is merely a formalism and has little or no significance. To those who sincerely consider it from the Scriptural standpoint, it means much.

“The flag representatively stands for the visible ruling powers. To attempt by law to compel a citizen or child of a citizen to salute any object or thing, or to sing so-called ‘patriotic songs’, is entirely unfair and wrong. Laws are made and enforced to prevent the commission of overt acts that result in injury to another, and are not made for the purpose of compelling a person to violate his conscience, and particularly when that conscience is directed in harmony with Jehovah God’s Word.

“The refusal to salute the flag, and to stand mute, as this boy did, could injure no one. If one sincerely believes that God’s commandment is against the saluting of flags, then to compel that person to salute a flag contrary to the Word of God, and contrary to his conscience, works a great injury to that person. The State has no right by law or otherwise to work injury to the people.”

Further explanation of the reasons for the position taken by Jehovah’s Witnesses was provided in the booklet Loyalty, published also in 1935. Attention was directed to such scriptures as the following: Exodus 20:3-7, which commanded that worship go only to Jehovah and that God’s servants were not to make or bow before any image or likeness of anything in heaven or on earth; Luke 20:25, where Jesus Christ directed that not only should Caesar’s things be paid back to Caesar but what belongs to God must be rendered to Him; and Acts 5:29, where the apostles firmly stated, “We must obey God as ruler rather than men.”

In the United States, the propriety of compelling anyone to salute a flag was submitted to the courts. On June 14, 1943, the U.S. Supreme Court reversed its own former decision and, in the case of West Virginia State Board of Education v. Barnette, ruled that compulsory flag saluting was inconsistent with the guarantee of freedom set out in the nation’s own constitution.b

The issue involving nationalistic ceremonies has by no means been limited to Germany and the United States. In North and South America, Europe, Africa, and Asia, Jehovah’s Witnesses have been cruelly persecuted because of their nonparticipation, even though they stand respectfully during flag-salute or similar ceremonies. Children have been beaten; many have been expelled from school. Numerous court cases have been fought.

Observers have felt impelled to acknowledge, however, that in this, as in other matters, Jehovah’s Witnesses have proved to be like the early Christians. Yet, as stated in the book The American Character: “To the overwhelming majority . . . the objections of the Witnesses were as unintelligible as the objections of the Christians [in the Roman Empire] to making a formal sacrifice to the Divine Emperor were to Trajan and Pliny.” This was to be expected, since Jehovah’s Witnesses, like the early Christians, viewed matters not as the world does but according to Bible principles.

Their Position Clearly Stated

After Jehovah’s Witnesses had endured grueling tests of their Christian neutrality for many years, The Watchtower of November 1, 1979, reaffirmed their position. It also explained what accounted for the action taken by individual Witnesses when it said: “As a result of diligent study of God’s Word, these young Christians were able to make a decision. No one else made this decision for them. They were able to make it individually, on the basis of each one’s Bible-trained conscience. Their decision was to refrain from acts of hatred and violence against their fellowmen of other nations. Yes, they believed in, and wanted to share in, the fulfillment of Isaiah’s well-known prophecy: ‘They will have to beat their swords into plowshares and their spears into pruning shears. Nation will not lift up sword against nation, neither will they learn war anymore.’ (Isa. 2:4) These young men of all nations did just that.”

During the years that their adherence to Christian neutrality was being put to the test, reexamination of what the Bible says, at Romans 13:1-7, about “the superior authorities” led to a clearer statement of the Witnesses’ relationship to secular governments. This was published in the Watchtower issues of November 1, November 15, and December 1, 1962, and was reaffirmed in the issue of November 1, 1990. Those articles emphasized the position of Jehovah God as “the Supreme One,” while also pointing out that secular rulers are “superior authorities” only in relation to other humans and in the sphere of activity in which God permits them to function in the present system of things. The articles showed the need for true Christians conscientiously to honor such secular rulers and to render obedience to them in all matters that do not conflict with God’s law and their Bible-trained conscience.—Dan. 7:18; Matt. 22:21; Acts 5:29; Rom. 13:5.

Firm adherence to these Bible standards by Jehovah’s Witnesses has earned them a reputation for separateness from the world that reminds people of the early Christians.

When the World Had Its Holidays

When Jehovah’s Witnesses cast aside religious teachings that had pagan roots, they also quit sharing in many customs that were similarly tainted. But for a time, certain holidays were not given the careful scrutiny that they needed. One of these was Christmas.

This holiday was celebrated yearly even by members of the Watch Tower Society’s headquarters staff at the Bethel Home in Brooklyn, New York. For many years they had been aware that December 25 was not the correct date, but they reasoned that the date had long been popularly associated with the birth of the Savior and that doing good for others was proper on any day. However, after further investigation of the subject, the members of the Society’s headquarters staff, as well as the staffs at the Society’s branch offices in England and in Switzerland, decided to stop sharing in Christmas festivities, so no Christmas celebration was held there after 1926.

R. H. Barber, a member of the headquarters staff who made a thorough investigation of the origin of Christmas customs and the fruitage that these were yielding, presented the results in a radio broadcast. That information was also published in The Golden Age of December 12, 1928. It was a thorough exposé of the God-dishonoring roots of Christmas. Since then, the pagan roots of Christmas customs have become general public knowledge, but few people make changes in their way of life as a result. On the other hand, Jehovah’s Witnesses were willing to make needed changes in order to be more acceptable as servants of Jehovah.

When shown that celebrating the birth of Jesus had actually become of greater interest to people than the ransom provided by his death; that the revelry of the holiday and the spirit in which many gifts were given did not honor God; that the magi whose gift-giving was being imitated were actually demon-inspired astrologers; that parents set an example for their children in lying by what they told them about Santa Claus; that “St. Nicholas” (Santa Claus) was admittedly another name for the Devil himself; and that such festivals were, as acknowledged by Cardinal Newman in his Essay on the Development of Christian Doctrine, “the very instruments and appendages of demon-worship” the church had adopted—when made aware of these things, Jehovah’s Witnesses promptly and permanently stopped having any part in Christmas celebrations.

Jehovah’s Witnesses have good times with their families and friends. But they do not participate in holidays and celebrations that are linked with pagan gods (as is true of such holidays as Easter, New Year’s Day, May Day, and Mother’s Day). (2 Cor. 6:14-17) Like the early Christians,c they do not even celebrate birthdays. They also respectfully refrain from sharing in national holidays that memorialize political or military events and refrain from giving worshipful honor to national heroes. Why? Because Jehovah’s Witnesses are no part of the world.

Helping Their Fellowman

Reverence toward the gods was at the heart of the social and cultural life of the Roman Empire. Since Christians abstained from sharing in anything tainted by the pagan gods, the people viewed Christianity as an affront to their way of life; and according to the historian Tacitus, Christians were said to be haters of mankind. Conveying a similar feeling, Minucius Felix, in his writings, quotes a Roman as saying to a Christian acquaintance: “You do not attend the shows; you take no part in the processions . . . abhor the sacred games.” The populace of the ancient Roman world little understood the Christians.

Similarly today, Jehovah’s Witnesses are not understood by many in the world. People may admire the high moral standards of the Witnesses but feel that the Witnesses should share with the world around them in its activities and get involved in helping to make the world a better place. However, those who get to know Jehovah’s Witnesses firsthand learn that there is a Biblical reason for everything they do.

Far from shutting themselves off from the rest of mankind, Jehovah’s Witnesses devote their lives to helping their fellowmen in the way that Jesus Christ set the example. They assist people to learn how to cope successfully with the problems of life now by acquainting them with the Creator and the guidelines for life that are set out in his inspired Word. They freely share with their neighbors Bible truths that can transform a person’s entire outlook on life. At the core of their belief is the realization that “the world is passing away,” that soon God will intervene to bring the present wicked system to an end, and that a glorious future awaits those who remain no part of the world and put their full faith in the Kingdom of God.—1 John 2:17.

[Footnotes]

[Blurb on page 188]

Not recluses, yet not sharing the world’s manner of life

[Blurb on page 189]

They withdrew from Christendom’s churches

[Blurb on page 190]

“Christians stood aloof and distinct from the state”

[Blurb on page 194]

Christian neutrality put to the test

[Blurb on page 198]

‘No one else made the decision for them’

[Blurb on page 199]

Why they quit celebrating Christmas

[Box on page 195]

No Threat to Any Government

◆ When writing about the treatment of Jehovah’s Witnesses in a Latin American land, an editorial in the Omaha, Nebraska, U.S.A., “World-Herald” said: “It takes a bigoted and paranoid imagination to believe that the Jehovah’s Witnesses pose any kind of threat to any political regime; they are as non-subversive and peace-loving as a religious body can be, and ask only to be left alone to pursue their faith in their own way.”

◆ “Il Corriere di Trieste,” an Italian newspaper, stated: “Jehovah’s Witnesses should be admired for their firmness and coherence. Contrary to other religions, their oneness as a people prevents them from praying to the same God, in the name of the same Christ, to bless two opposing sides of a conflict, or from mixing politics with religion to serve the interests of Heads of State or political parties. Last but not least, they are ready to face death rather than violate . . . the commandment THOU SHALT NOT KILL!”

◆ After Jehovah’s Witnesses had endured a 40-year ban in Czechoslovakia, the newspaper “Nová Svoboda” said, in 1990: “The faith of Jehovah’s Witnesses prohibits the use of weapons against humans, and those who refused basic military service and didn’t get to work in the coal mines went to prison, even for four years. Just from this it is obvious that they have tremendous moral strength. We could use such unselfish people even in the highest political functions—but we are never going to get them there. . . . Of course, they recognize governmental authorities but believe that only God’s Kingdom is capable of solving all human problems. But watch it—they are not fanatics. They are people who are absorbed in humanity.”

[Box/Pictures on page 200, 201]

Practices That Have Been Abandoned

This Christmas celebration at Brooklyn Bethel in 1926 was their last. The Bible Students gradually came to appreciate that neither the origin of this holiday nor the practices associated with it honored God

For years, Bible Students wore a cross and crown as a badge of identification, and this symbol was on the front cover of the “Watch Tower” from 1891 to 1931. But in 1928 it was emphasized that not a decorative symbol but one’s activity as a witness showed he was a Christian. In 1936 it was pointed out that the evidence indicates that Christ died on a stake, not a two-beamed cross

In their “Daily Manna” book, Bible Students kept a list of birthdays. But after they quit celebrating Christmas and when they realized that birthday celebrations were giving undue honor to creatures (one reason that early Christians never celebrated birthdays), the Bible Students quit this practice too

For some 35 years, Pastor Russell thought that the Great Pyramid of Gizeh was God’s stone witness, corroborating Biblical time periods. (Isa. 19:19) But Jehovah’s Witnesses have abandoned the idea that an Egyptian pyramid has anything to do with true worship. (See “Watchtower” issues of November 15 and December 1, 1928)

[Picture on page 189]

Ten million copies were distributed

[Pictures on page 191]

Some went into the trenches with guns, but others, including A. P. Hughes of England and R. Cuminetti of Italy, refused such involvement

[Pictures on page 193]

Jehovah’s Witnesses refused to endorse the League of Nations or the UN as being from God but advocated only God’s Kingdom through Christ

[Picture on page 197]

Carleton and Flora Nichols. When their son refrained from saluting the flag, this became national news

Chapter 15

Development of the Organization Structure

THE operation of the organization of Jehovah’s Witnesses has undergone significant changes since Charles Taze Russell and his associates first began to study the Bible together in 1870. When the early Bible Students were few in number, they had very little of what outsiders would view as characterizing an organization. Yet, today, as people observe the congregations of Jehovah’s Witnesses, their conventions, and their preaching of the good news in over 200 lands, they marvel at how smoothly the organization operates. How has it developed?

The Bible Students were keenly interested in understanding not only Bible doctrine but also the manner in which God’s service was to be performed, as indicated by the Scriptures. They realized that the Bible made no provision for titled clergymen, with a laity to whom they would preach. Brother Russell was determined that there would be no clergy class among them.a Through the columns of the Watch Tower, its readers were frequently reminded that Jesus told his followers: “Your Leader is one, the Christ,” but, “All you are brothers.”—Matt. 23:8, 10.

Early Association of Bible Students

Readers of the Watch Tower and related publications soon saw that in order to please God, they had to sever ties with any church that proved itself unfaithful to God by putting creeds and traditions of men ahead of his written Word. (2 Cor. 6:14-18) But after withdrawing from the churches of Christendom, where did they go?

In an article entitled “The Ekklesia,”b Brother Russell pointed out that the true church, the Christian congregation, is not an organization with members who have subscribed to some man-made creed and have their names written on a church register. Rather, he explained, it is made up of persons who have “consecrated” (or, dedicated) their time, talents, and life to God, and who have before them the prospect of sharing in the heavenly Kingdom with Christ. These, he said, are Christians who are united in bonds of Christian love and common interest, who respond to the direction of the spirit of God, and who submit to the headship of Christ. Brother Russell was not interested in setting up some other arrangement, and he was strongly against contributing in any way to the sectarianism that existed among professed Christians.

At the same time, he fully appreciated the need for the Lord’s servants to assemble together, in harmony with the counsel at Hebrews 10:23-25. He personally traveled to visit and upbuild readers of the Watch Tower and to bring them together with others in their own area who were of like mind. Early in 1881 he requested that those who were holding regular meetings notify the Watch Tower office as to where these were being held. He saw the value of keeping them in touch with one another.

However, Brother Russell emphasized that they were not attempting to set up an “earthly organization.” Rather, he said, “we adhere only to that heavenly organization—‘whose names are written in heaven.’ (Heb. 12:23; Luke 10:20.)” Because of Christendom’s sordid history, reference to “church organization” usually reminded a person of sectarianism, clergy domination, and membership on the basis of adhering to a creed formulated by a religious council. So, when referring to themselves, Brother Russell felt that the term “association” was a better one.

He was well aware that Christ’s apostles had formed congregations and appointed elders in each. But he believed that Christ was again present, though invisibly so, and was himself personally directing the final harvest of those who would be heirs with him. In view of the circumstances, Brother Russell initially felt that during the time of harvest the arrangement for elders that had existed in the first-century Christian congregations was not needed.

Nevertheless, as the Bible Students grew in number, Brother Russell realized that the Lord was maneuvering matters in a manner different from what he himself had anticipated. An adjustment in viewpoint was needed. But on what basis?

Meeting the Early Needs of the Growing Association

The Watch Tower of November 15, 1895, was devoted almost entirely to the subject “Decently and in Order.” Candidly, Brother Russell there acknowledged: “The apostles had much to say to the early Church concerning order in the assemblies of the saints; and apparently we have been rather negligent of this wise counsel, feeling it to be of rather minor importance, because the Church is so near the end of her course and the harvest is a time of separating.” What moved them to take a fresh look at that counsel?

That article listed four circumstances: (1) It was evident that the spiritual development of individuals varied one from another. There were temptations, trials, difficulties, and dangers that not all were equally prepared to meet. Thus, there was a need for wise and discreet overseers, men of experience and ability, deeply interested in looking out for the spiritual welfare of all and capable of instructing them in the truth. (2) It had been seen that the flock needed to be defended against ‘wolves in sheep’s clothing.’ (Matt. 7:15, KJ) They needed to be fortified by being helped to gain a thorough knowledge of the truth. (3) Experience had shown that if there was no arrangement for appointment of elders to safeguard the flock, some would take that position and come to view the flock as their own. (4) Without an orderly arrangement, individuals loyal to the truth might find their services unwanted because of the influence of a few who disagreed with them.

In the light of this, the Watch Tower stated: “We have no hesitation in commending to the Churchesc in every place, whether their numbers be large or small, the Apostolic counsel, that, in every company, elders be chosen from among their number to ‘feed’ and ‘take the oversight’ of the flock.” (Acts 14:21-23; 20:17, 28) The local congregations followed through on this sound Scriptural counsel. This was an important step in establishing a congregation structure in harmony with what existed in the days of the apostles.

In accord with the way they understood matters then, however, the selection of elders, and of deacons to assist them, was made by congregation vote. Each year, or more often if necessary, the qualifications of those who might serve were considered, and a vote was taken. It was basically a democratic procedure, but one that was hedged about with limitations designed to act as a safeguard. All in the congregation were urged to review carefully the Biblical qualifications and to express by vote, not their own opinion, but what they believed to be the will of the Lord. Since only those “fully consecrated” were eligible to vote, their collective vote, when guided by the Word and spirit of the Lord, was viewed as expressing the Lord’s will in the matter. Although Brother Russell may not have been completely aware of it, his recommendation of this arrangement was perhaps influenced to some extent not only by his determination to avoid any semblance of an exalted clergy class but also by his own background as a teenager in the Congregational Church.

When the Millennial Dawn volume entitled The New Creation (published in 1904) again discussed in detail the role of elders and the manner in which they were to be selected, special attention was directed to Acts 14:23. Concordances compiled by James Strong and Robert Young were cited as authorities for the view that the statement “they had ordained them elders” (KJ) should be translated “they had elected them elders by a show of hands.”d Some Bible translations even say that the elders were ‘appointed by vote.’ (Young’s Literal Translation of the Holy Bible; Rotherham’s Emphasised Bible) But who was to do that voting?

Adopting the view that the voting was to be done by the congregation as a whole did not always yield the results that were hoped for. Those voting were to be persons who were “fully consecrated,” and some who were elected truly met the Scriptural qualifications and humbly served their brothers. But the voting often reflected personal preference rather than the Word and spirit of God. Thus, in Halle, Germany, when certain ones who thought they should be elders did not get the positions they wanted, they caused severe dissension. In Barmen, Germany, among those who were candidates in 1927 were men who opposed the work of the Society, and there was considerable shouting during the showing of hands at election time. So it was necessary to switch over to a secret ballot.

Back in 1916, years before these incidents, Brother Russell, with deep concern, had written: “A horrible state of affairs prevails in some Classes when an election is to be held. The servants of the Church attempt to be rulers, dictators—sometimes even holding the chairmanship of the meeting with the apparent object of seeing that they and their special friends shall be elected as Elders and Deacons. . . . Some quietly try to take advantage of the Class by having the election at some time which is especially favorable to them and their friends. Others seek to pack the meeting with their friends, bringing in comparative strangers, who have no thought of being regular in attendance at the Class, but come merely as an act of friendship to vote for one of their friends.”

Did they simply need to learn how to handle elections along democratic lines more smoothly, or was there something from God’s Word that they had not yet discerned?

Organizing to Get the Good News Preached

At a very early point, Brother Russell recognized that one of the most important responsibilities of every member of the Christian congregation was the work of evangelizing. (1 Pet. 2:9) The Watch Tower explained that it was not to Jesus alone but to all his spirit-anointed followers that the prophetic words of Isaiah 61:1 applied, namely: “Jehovah has anointed me to tell good news,” or, as the King James Version renders Jesus’ quotation of this passage, “He hath anointed me to preach the gospel.”—Luke 4:18.

As early as 1881, the Watch Tower carried the article “Wanted 1,000 Preachers.” This was an appeal to every member of the congregation to use whatever time he could (a half hour, an hour, or two, or three) to share in spreading Bible truth. Men and women who did not have families that were dependent on them and who could give half or more of their time exclusively to the Lord’s work were encouraged to undertake work as colporteur evangelists. The number varied considerably from year to year, but by 1885 there were already about 300 who were sharing in this work as colporteurs. Some others also had a part but on a more limited scale. Suggestions were given to the colporteurs as to how to go about their work. But the field was vast, and at least at the start, they selected their own territory and moved from one area to another largely as it seemed best to them. Then when they met at conventions, they would make needed adjustments to coordinate their efforts.

The same year that the colporteur service began, Brother Russell had a number of tracts (or booklets) printed for free distribution. Outstanding among these was Food for Thinking Christians, which was distributed to the number of 1,200,000 in the first four months. The work involved in arranging this printing and distribution gave rise to the formation of Zion’s Watch Tower Tract Society in order to care for necessary details. To prevent disruption of the work in the event of his death, and to facilitate the handling of donations to be used in the work, Brother Russell filed for legal registration of the Society, and this was officially recorded on December 15, 1884. This brought into existence a needed legal instrumentality.

As the need arose, branch offices of the Watch Tower Society were established in other lands. The first was in London, England, on April 23, 1900. Another, in Elberfeld, Germany, in 1902. Two years later, on the other side of the earth, a branch was organized in Melbourne, Australia. At the time of this writing, there are 99 branches worldwide.

Although the organizational arrangements that were needed to provide quantities of Bible literature were taking form, at first it was left to the congregations to work out any local arrangements for public distribution of that material. In a letter dated March 16, 1900, Brother Russell stated how he viewed the matter. That letter, addressed to “Alexander M. Graham, and the Church at Boston, Mass.,” said: “As you all know, it is my decided intention to leave with each company of the Lord’s people the management of their own affairs, according to their own judgments, offering suggestions, not by way of interference, but by way merely of advice.” This included not only their meetings but also the way they carried on their field ministry. Thus, after offering the brothers some practical counsel, he concluded with the comment: “This is merely a suggestion.”

Some activities required more specific direction from the Society. In connection with the showing of the “Photo-Drama of Creation,” it was left to each congregation to determine whether they were willing and able to rent a theater or other facility for a local presentation. However, it was necessary to move equipment from city to city, and schedules had to be met; so in these respects centralized direction was provided by the Society. Each congregation was encouraged to have a Drama Committee to care for local arrangements. But a superintendent sent out by the Society gave careful attention to details in order to make sure that everything went smoothly.

As the years 1914 and then 1915 passed, those spirit-anointed Christians waited eagerly for the fulfillment of their heavenly hope. At the same time, they were encouraged to keep busy in the Lord’s service. Even though they viewed their remaining time in the flesh as very brief, it became evident that in order to carry on the preaching of the good news in an orderly manner, more direction was needed than when they had numbered just a few hundred. Shortly after J. F. Rutherford became the second president of the Watch Tower Society, that direction took on new aspects. The March 1, 1917, issue of The Watch Tower announced that, henceforth, all territory to be worked by colporteurs and by pastoral workerse in the congregations would be assigned by the Society’s office. Where there were both local workers and colporteurs sharing in such field service in a city or a county, the territory was divided up among them by a locally appointed district committee. This arrangement contributed to a truly remarkable distribution of The Finished Mystery within just a few months in 1917-18. It was also valuable in achieving a lightning distribution of 10,000,000 copies of a powerful exposé of Christendom in a tract that featured the subject “The Fall of Babylon.”

Shortly after this, members of the Society’s administrative staff were arrested, and on June 21, 1918, they were sentenced to 20-year prison terms. The preaching of the good news came to a virtual standstill. Was this the time when they would at last be united with the Lord in heavenly glory?

A few months later, the war ended. The following year the officials of the Society were released. They were still in the flesh. It was not what they had expected, but they concluded that God must still have work for them to do here on earth.

They had just been through severe tests of their faith. However, in 1919, The Watch Tower strengthened them with stirring Scriptural studies on the theme “Blessed Are the Fearless.” These were followed by the article “Opportunities for Service.” But the brothers did not envision the extensive organizational developments that would take place during the decades that would follow.

Proper Example for the Flock

Brother Rutherford did appreciate that for the work to continue to move ahead in an orderly and unified way, no matter how short the time might be, proper example for the flock was vital. Jesus had described his followers as sheep, and sheep follow their shepherd. Of course, Jesus himself is the Fine Shepherd, but he also uses older men, or elders, as undershepherds of his people. (1 Pet. 5:1-3) Those elders must be men who themselves participate in the work that Jesus assigned and who encourage others to do so. They must genuinely have the evangelizing spirit. At the time of distribution of The Finished Mystery, however, some of the elders had held back; certain ones had even been quite vocal in discouraging others from sharing.

A highly significant step toward correcting this situation was taken in 1919 when the magazine The Golden Age began publication. This was to become a powerful instrument for publicizing the Kingdom of God as the only lasting solution to the problems of mankind. Each congregation that desired to share in this activity was invited to ask the Society to register it as a “service organization.” Then a director, or service director as he came to be known, not subject to yearly election, was appointed by the Society.f As the local representative of the Society, he was to organize the work, assign territory, and encourage participation by the congregation in the field service. Thus, alongside the democratically elected elders and deacons, another type of organizational arrangement began to function, one that recognized appointive authority outside the local congregation and that gave greater emphasis to the preaching of the good news of God’s Kingdom.g

During the years that followed, the work of Kingdom proclamation was given tremendous impetus, as by an irresistible force. The events in 1914 and thereafter had made it evident that the great prophecy in which the Lord Jesus Christ described the conclusion of the old system was undergoing fulfillment. In the light of this, in 1920, The Watch Tower pointed out that as foretold at Matthew 24:14, this was the time to proclaim the good news concerning “the end of the old order of things and the establishment of Messiah’s kingdom.”h (Matt. 24:3-14) After attending the Bible Students convention at Cedar Point, Ohio, in 1922, the delegates left with the slogan ringing in their ears: “Advertise, advertise, advertise, the King and his kingdom.” The role of true Christians came even more prominently into focus in 1931 when the name Jehovah’s Witnesses was adopted.

It was obvious that Jehovah had assigned his servants a work in which all of them could share. There was enthusiastic response. Many made major adjustments in their lives in order to devote their full time to this work. Even among those devoting just part time, a considerable number were spending full days in the field service on the weekends. Responding to encouragement contained in The Watchtower and the Informant in 1938 and 1939, many of Jehovah’s Witnesses at that time conscientiously endeavored to devote 60 hours each month to the field service.

Among those zealous Witnesses were numerous humble, devoted servants of Jehovah who were elders in the congregations. However, in some places, during the 1920’s and early in the 1930’s, there was also considerable resistance to the idea of everyone participating in the field service. Democratically elected elders were often quite vocal in disagreeing with what The Watch Tower said about the responsibility to preach to people outside the congregation. Refusal to listen to what God’s spirit, by means of the Holy Scriptures, had to say to the congregation on this matter hindered the flow of God’s spirit in those groups.—Rev. 2:5, 7.

Measures were taken in 1932 to correct this situation. The point of principal concern was not whether some prominent elders might be offended or whether some of those associated with the congregations might withdraw. Rather, the desire of the brothers was to please Jehovah and to do his will. To that end, the August 15 and September 1 issues of The Watchtower that year featured the subject “Jehovah’s Organization.”

Those articles showed pointedly that all who really were part of Jehovah’s organization would be doing the work that his Word said must be done during this period of time. The articles advocated the view that Christian eldership was not an office to which one could be elected but was a condition attainable by spiritual growth. Special emphasis was given to Jesus’ prayer that his followers might “all be one”—in union with God and Christ, and thus at unity with one another in doing God’s will. (John 17:21) And with what result? The second article answered that “every one of the remnant must be a witness to the name and kingdom of Jehovah God.” Oversight was not to be entrusted to any who failed or refused to do what they reasonably could to share in public witnessing.

At the conclusion of the study of these articles, congregations were invited to pass a resolution indicating their agreement. Thus the annual congregational election of men to be elders and deacons was eliminated. In Belfast, Northern Ireland, as elsewhere, some of the former “elective elders” left; other individuals who shared their view went with them. This resulted in a thinning out of the ranks but a toning up of the entire organization. Those who remained were people who were willing to shoulder the Christian responsibility of witnessing. Instead of voting for elders, the congregations—still using democratic methods—selected a service committeei made up of spiritually mature men who actively shared in public witnessing. The members of the congregation also voted for a chairman to preside at their meetings as well as for a secretary and treasurer. All of these were men who were active witnesses of Jehovah.

With congregation oversight now entrusted to men who were interested not in personal position but in doing God’s work—bearing witness to his name and Kingdom—and who were setting a good example by their own participation in it, the work moved ahead more smoothly. Although they did not then know it, there was much to be done, a more extensive witness than what had already been given, an ingathering that they had not expected. (Isa. 55:5) Jehovah was evidently preparing them for it.

A few with hope of eternal life on earth were beginning to associate with them.j However, the Bible foretold the gathering of a great multitude (or, great crowd) with a view to their preservation through the coming great tribulation. (Rev. 7:9-14) In 1935 the identity of this great multitude was made clear. Changes in selection of overseers during the 1930’s equipped the organization better to care for the work of gathering, teaching, and training them.

For most of Jehovah’s Witnesses, this expanded work was a thrilling development. Their field ministry took on fresh significance. However, some were not eager to preach. They held back, and they tried to justify their inactivity by arguing that no great multitude would be gathered until after Armageddon. But the majority perceived a fresh opportunity to demonstrate their loyalty to Jehovah and their love for their fellowman.

How did those of the great crowd fit into the organization structure? They were shown the role that God’s Word assigned to the “little flock” of spirit-anointed ones, and they gladly worked in harmony with that arrangement. (Luke 12:32-44) They also learned that, like the spirit-anointed ones, they had the responsibility to share the good news with others. (Rev. 22:17) Since they wanted to be earthly subjects of God’s Kingdom, that Kingdom should come first in their lives, and they should be zealous in telling others about it. To fit the Bible’s description of those who would be preserved through the great tribulation into God’s new world, they must be persons who “keep on crying with a loud voice, saying: ‘Salvation we owe to our God, who is seated on the throne, and to the Lamb.’” (Rev. 7:10, 14) In 1937, as their numbers began to grow and their zeal for the Lord became manifest, they were also invited to help carry the load of responsibility in congregation oversight.

However, they were reminded that the organization is Jehovah’s, not that of any man. There was to be no division between the remnant of the spirit-anointed ones and those of the great crowd of other sheep. They were to work together as brothers and sisters in Jehovah’s service. As Jesus had said, “I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd.” (John 10:16) The reality of this was becoming evident.

Amazing developments had taken place in the organization in a relatively short period of time. But was there more that needed to be done so that the affairs of the congregations would be conducted in full harmony with Jehovah’s ways as set out in his inspired Word?

Theocratic Organization

“Theocracy” means “God-rule.” Was that the kind of rule that governed the congregations? Did they not only worship Jehovah but also look to him to direct their congregational affairs? Did they conform fully to what he said about these matters in his inspired Word? The two-part article “Organization” that appeared in The Watchtower of June 1 and 15, 1938, pointedly stated: “Jehovah’s organization is in no wise democratic. Jehovah is supreme, and his government or organization is strictly theocratic.” Yet, in the local congregations of Jehovah’s Witnesses at that time, democratic procedures were still employed in selecting most of those charged with oversight of meetings and field service. Further changes were in order.

But did not Acts 14:23 indicate that elders in the congregations were to be designated to office by a ‘stretching forth of the hand,’ as in voting? The first of those Watchtower articles entitled “Organization” acknowledged that this text had in the past been misunderstood. It was not by a ‘stretching forth of the hand’ on the part of all the members of the congregation that appointments had been made among first-century Christians. Instead, it was shown, the apostles and those authorized by them were the ones that ‘stretched forth their hands.’ This was done not by participating in a congregation vote but by laying their hands on qualified individuals. This was a symbol of confirmation, approval, or appointment.k The early Christian congregations at times made recommendations of qualified men, but final selection or approval was given by the apostles, who had been directly commissioned by Christ, or by those authorized by the apostles. (Acts 6:1-6) The Watchtower drew attention to the fact that only in letters to responsible overseers (Timothy and Titus) did the apostle Paul, under the direction of holy spirit, give instructions to appoint overseers. (1 Tim. 3:1-13; 5:22; Titus 1:5) None of the inspired letters addressed to the congregations contained such instructions.

How, then, were current appointments to service in the congregations to be made? The Watchtower analysis of theocratic organization showed from the Scriptures that Jehovah appointed Jesus Christ “head of the . . . congregation”; that when Christ as the Master returned, he would entrust his “faithful and discreet slave” with responsibility “over all his belongings”; that this faithful and discreet slave was made up of all those on earth who had been anointed with holy spirit to be joint heirs with Christ and who were unitedly serving under his direction; and that Christ would use that slave class as his agency in providing needed oversight for the congregations. (Col. 1:18; Matt. 24:45-47; 28:18) It would be the duty of the slave class to apply prayerfully the instructions clearly stated in God’s inspired Word, using it to determine who qualified for positions of service.

Since the visible agency that would be used by Christ is the faithful and discreet slave (and the facts of modern-day history already considered show that this “slave” employs the Watch Tower Society as a legal instrument), The Watchtower explained that theocratic procedure would require that appointments of service be made through this agency. Even as the congregations in the first century recognized the governing body in Jerusalem, so today the congregations would not prosper spiritually without central supervision.—Acts 15:2-30; 16:4, 5.

To keep matters in proper perspective, however, it was pointed out that when The Watchtower referred to “The Society,” this meant, not a mere legal instrumentality, but the body of anointed Christians that had formed that legal entity and used it. Thus the expression stood for the faithful and discreet slave with its Governing Body.

Even before the Watchtower articles entitled “Organization” were published in 1938, when the congregations in London, New York, Chicago, and Los Angeles had grown to the point that it was advisable to divide them into smaller groups, they had requested that the Society appoint all their servants. The June 15, 1938, issue of The Watchtower now invited all the other congregations to take similar action. To that end, the following resolution was suggested:

“We, the company of God’s people taken out for his name, and now at . . . . . . . . . . . . , recognize that God’s government is a pure theocracy and that Christ Jesus is at the temple and in full charge and control of the visible organization of Jehovah, as well as the invisible, and that ‘THE SOCIETY’ is the visible representative of the Lord on earth, and we therefore request ‘The Society’ to organize this company for service and to appoint the various servants thereof, so that all of us may work together in peace, righteousness, harmony and complete unity. We attach hereto a list of names of persons in this company that to us appear more fully mature and who therefore appear to be best suited to fill the respective positions designated for service.”l

Practically all the congregations of Jehovah’s Witnesses readily agreed to this. Those few that held back soon ceased to have any share at all in proclaiming the Kingdom and thus ceased to be Jehovah’s Witnesses.

Benefits of Theocratic Direction

It is obvious that if teachings, standards of conduct, and organizational or witnessing procedures could be decided on locally, the organization would soon lose its identity and unity. The brothers could easily be divided by social, cultural, and national differences. Theocratic direction, on the other hand, would assure that benefits from spiritual progress would reach out to all the congregations worldwide without hindrance. There would thus come to exist the genuine unity that Jesus prayed would prevail among his true followers, and the evangelizing work that he commanded could be fully accomplished.—John 17:20-22.

However, it has been claimed by some that by advocating this organizational change, J. F. Rutherford simply was endeavoring to gain greater control over the Witnesses and that he used this means to assert his own authority. Was that really the case? There is no doubt that Brother Rutherford was a man of strong convictions. He spoke out forcefully and without compromise for what he believed to be the truth. He could be quite brusque in handling situations when he perceived that people were more concerned about self than they were about the Lord’s work. But Brother Rutherford was genuinely humble before God. As Karl Klein, who became a member of the Governing Body in 1974, later wrote: “Brother Rutherford’s prayers at morning worship . . . endeared him to me. Though he had such a powerful voice, when addressing God he sounded just like a little boy talking to his daddy. What a fine relationship with Jehovah that revealed!” Brother Rutherford was fully convinced as to the identity of Jehovah’s visible organization, and he endeavored to make sure that no man or group of men would be able to hinder brothers locally from receiving the full benefit of the spiritual food and direction that Jehovah was providing for His servants.

Although Brother Rutherford served for 25 years as president of the Watch Tower Society and devoted all his energy to advancing the work of the organization, he was not the leader of Jehovah’s Witnesses, and he did not want to be. At a convention in St. Louis, Missouri, in 1941, shortly before his death, he spoke about the matter of leadership, saying: “I want to let any strangers here know what you think about a man being your leader, so they won’t be forgetting. Every time something rises up and starts to grow, they say there is some man a leader who has a great following. If there is any person in this audience who thinks that I, this man standing here, is the leader of Jehovah’s witnesses, say Yes.” The response was an impressive silence, broken only by an emphatic “No” from several in the audience. The speaker continued: “If you who are here believe that I am just one of the servants of the Lord, and we are working shoulder to shoulder in unity, serving God and serving Christ, say Yes.” In unison the assembly roared out a decisive “Yes!” The following month an audience in England responded in exactly the same way.

In some areas the benefits of theocratic organization were felt quickly. Elsewhere, it took longer; those who did not prove to be mature, humble servants were in time removed, and others were appointed.

Nevertheless, as theocratic procedures took hold more fully, Jehovah’s Witnesses rejoiced to be experiencing what was foretold at Isaiah 60:17. Using figurative terms to depict the improved conditions that would come to exist among God’s servants, Jehovah there says: “Instead of the copper I shall bring in gold, and instead of the iron I shall bring in silver, and instead of the wood, copper, and instead of the stones, iron; and I will appoint peace as your overseers and righteousness as your task assigners.” This is not describing what humans would do but, rather, what God himself would do and the benefits that his servants would receive as they submitted to it. Peace must prevail in their midst. Love of righteousness must be the force impelling them to serve.

From Brazil, Maud Yuille, wife of the branch overseer, wrote to Brother Rutherford: “The article ‘Organization’ in the June 1 and 15 [1938] Towers impels me to express in a few words to you, whose faithful service Jehovah is using, my gratitude to Jehovah for the marvelous arrangement that he has made for his visible organization, as outlined in these two Watchtowers. . . . What a relief it is to see the end of ‘Home Rule for Happy Hollow’, including ‘women’s rights’ and other unscriptural procedure that subjected some souls to local opinions and individual judgment, instead of to [Jehovah God and Jesus Christ], thereby bringing reproach upon Jehovah’s name. It is true that only ‘in the recent past the Society has designated all in the organization as “servants”’, yet I observe that for many years previous to that time you have in your correspondence with your brethren acknowledged yourself as ‘your brother and servant, by His grace’.”

Regarding this organizational adjustment, the branch in the British Isles reported: “The good effect of this was quite amazing. The poetic and prophetic description of this in Isaiah chapter sixty is full of beauty but not overdrawn. Everyone in the truth was talking about it. It was the main topic of conversation. A general sense of invigoration prevailed—a readiness to press a directed battle. As world tension increased, joy in theocratic rule abounded.”

Traveling Overseers Strengthen the Congregations

Organizational ties were further fortified as a result of the service of traveling overseers. In the first century, the apostle Paul outstandingly engaged in such activity. At times, such men as Barnabas, Timothy, and Titus also shared. (Acts 15:36; Phil. 2:19, 20; Titus 1:4, 5) They were all zealous evangelizers. In addition, they encouraged the congregations by their discourses. When issues arose that could affect the unity of the congregations, these were submitted to the central governing body. Then, “as they traveled on through the cities,” those entrusted with the responsibility “would deliver to those there for observance the decrees that had been decided upon by the apostles and older men who were in Jerusalem.” The result? “The congregations continued to be made firm in the faith and to increase in number from day to day.”—Acts 15:1–16:5; 2 Cor. 11:28.

Already in the 1870’s, Brother Russell was visiting the groups of Bible Students—the twos and the threes as well as larger groups—to upbuild them spiritually. A few other brothers shared in the 1880’s. Then, in 1894, arrangements were made for the Society to have well-qualified speakers travel more regularly to help the Bible Students to grow in knowledge and appreciation for the truth and to draw them closer together.

If possible, the speaker would spend a day or perhaps several days with a group, giving one or two public discourses and then visiting smaller groups and individuals for discussion of some of the deeper things of God’s Word. An effort was made to have each group in the United States and Canada visited twice a year, though not usually by the same brother. In selecting these traveling speakers, emphasis was placed on meekness, humility, and clear understanding of the truth as well as loyal adherence to it and ability to teach it with clarity. Theirs was by no means a paid ministry. They were simply provided with food and lodging by the local brothers, and to the extent necessary, the Society helped them with travel expenses. They came to be known as pilgrims.

Many of these traveling representatives of the Society were dearly loved by those whom they served. A. H. Macmillan, a Canadian, is remembered as a brother to whom God’s Word proved to be “like a burning fire.” (Jer. 20:9) He just had to talk about it, and he did, speaking to audiences not only in Canada but also in many parts of the United States and in other lands. William Hersee, another pilgrim, is fondly remembered because of the special attention that he gave to young folks. His prayers also made a lasting impression because they reflected a depth of spirituality that touched the hearts of young and old alike.

Travel was not easy for the pilgrims in the early days. To serve the group near Klamath Falls, Oregon, for example, Edward Brenisen journeyed first by train, then overnight by stagecoach, and finally by bone-jarring buckboard wagon out into the mountains to the farm where they would be meeting. Early in the morning, the day after their meeting, a brother provided a horse for him to ride some 60 miles [100 km] to the nearest railroad station so that he could travel to his next assignment. It was a strenuous life, but good results came from the efforts of the pilgrims. Jehovah’s people were strengthened, unified in their understanding of God’s Word, and drawn closer together even though widely dispersed geographically.

In 1926, Brother Rutherford began to implement arrangements that changed the work of the pilgrims from that of simply traveling speakers into that of traveling supervisors and promoters of field service by the congregations. To emphasize their new responsibilities, in 1928 they were called regional service directors. They worked right along with the local brothers, giving them personal instruction in the field service. At this time it was possible for them to reach each congregation in the United States and in some other lands about once a year, while also keeping in touch with individuals and small groups that had not yet been organized for service.

During the years that followed, the work of traveling overseers underwent various modifications.a It was greatly intensified in 1938 when all the servants in the congregations were appointed theocratically. Visits to the congregations at regular intervals during the next few years afforded opportunity to provide personal training to each of the appointed servants and increased help in the field service for everyone. In 1942, before traveling overseers were again sent out to the congregations, they were given some intensive schooling; as a result, their work was carried out with greater uniformity. Their visits were quite brief (one to three days, depending on the size of the congregation). During that time they checked the congregation records, met with all the servants to offer any needed counsel, gave one or more talks to the congregation, and took the lead in field service. In 1946 the visits were lengthened to one week for each congregation.

This arrangement for visits to the congregations was supplemented in 1938 by the service of the regional servant in a new role. He covered a larger area, periodically spending a week with each of the brothers who were traveling in a zone (circuit) to visit the congregations. During his visit he served on the program of an assembly that was attended by all the congregations in that zone.b This arrangement was a great stimulus to the brothers and provided regular opportunity for baptism of new disciples.

“Someone Who Loves the Service”

Among those who shared in this service starting in 1936 was John Booth, who, in 1974, became a member of the Governing Body. When being interviewed as a potential traveling supervisor, he was told: “Eloquent speakers are not what is needed, just someone who loves the service and will take the lead in it and will talk about service at the meetings.” Brother Booth had that love for Jehovah’s service, as evidenced by his zealous pioneer service since 1928, and he stirred up a zeal for evangelizing in others by both example and words of encouragement.

The first congregation that he visited, in March 1936, was in Easton, Pennsylvania. He later wrote: “I would usually arrive at a place in time for field service in the morning, have a meeting with the servants of the company in the early evening and afterward another with the whole company. Usually I would spend just two days with a company and only one day with a smaller group, at times visiting six such groups a week. I was continually on the move.”

Two years later, in 1938, he was assigned, as a regional servant, to care for a zone assembly (now known as circuit assembly) every week. These helped to strengthen the brothers during a time when persecution was becoming intense in some areas. Recalling those days and his varied responsibilities, Brother Booth said: “The very week [in which I was a witness in a court case involving some 60 Witnesses in Indianapolis, Indiana] I was a defendant in another case in Joliet, Illinois, an attorney for a brother in yet another one in Madison, Indiana, and, in addition, had charge of a zone assembly each weekend.”

Two years after these zone assemblies were revived in 1946 (now as circuit assemblies), Carey Barber was among those assigned as district servants. He had already been a member of the Bethel family in Brooklyn, New York, for 25 years. His first district covered the entire western part of the United States. At first, travel between assemblies was about 1,000 miles [1,600 km] each week. As the number and the size of congregations multiplied, those distances shrank, and numerous circuit assemblies were often held within a single metropolitan area. After 29 years of experience as a traveling overseer, Brother Barber was invited to return to the world headquarters in 1977 as a member of the Governing Body.

During times of war and of intense persecution, traveling overseers frequently risked their freedom and their lives to care for the spiritual well-being of their brothers. During the time of the Nazi occupation of Belgium, André Wozniak continued to visit the congregations and helped to supply them with literature. The Gestapo were frequently hot on his heels but never succeeded in seizing him.

In Rhodesia (now known as Zimbabwe) in the late 1970’s, people lived in fear, and travel was curtailed during a period of internal war. But traveling overseers of Jehovah’s Witnesses, as loving shepherds and overseers, proved to be “like a hiding place from the wind” to their brothers. (Isa. 32:2) Some would walk for days through bush country, traveling up and down mountains, crossing dangerous rivers, sleeping at night in the open—all in order to reach isolated congregations and publishers, to encourage them to remain firm in the faith. Among these was Isaiah Makore, who narrowly escaped when bullets whistled over his head during a battle between government soldiers and “freedom fighters.”

Other traveling overseers have for many years served the organization on an international basis. The presidents of the Watch Tower Society have frequently traveled to other lands to give attention to organizational needs and to speak at conventions. Such visits have done much to keep Jehovah’s Witnesses everywhere keenly aware of their international brotherhood. Brother Knorr especially pursued this activity on a regular basis, visiting each branch and missionary home. As the organization grew, the world was divided into ten international zones, and beginning on January 1, 1956, qualified brothers, under the direction of the president, started to assist with this service so that it could be given regular attention. Those zone visits, now carried on under the direction of the Service Committee of the Governing Body, continue to contribute to the global unity and forward movement of the entire organization.

Still other significant developments have contributed to the present organization structure.

Further Theocratic Alignment

In the midst of World War II, Joseph F. Rutherford died, on January 8, 1942, and Nathan H. Knorr became the third president of the Watch Tower Society. The organization was under heavy pressure because of bans imposed on its activity in many lands, mob violence under the guise of patriotism, and the arrest of Witnesses as they distributed Bible literature in their public ministry. Would a change of administration result in a slowing down of the work at such a critical time? The brothers caring for administrative matters looked to Jehovah for his direction and blessing. In harmony with their desire for divine guidance, they reexamined the organization structure itself to see whether there were any areas where there could be closer conformity to Jehovah’s ways.

Then, in 1944, a service assembly was held in Pittsburgh, Pennsylvania, in connection with the Watch Tower Society’s annual meeting. On September 30, prior to that annual meeting, a series of highly significant talks were given on what the Scriptures say as to the organization of Jehovah’s servants.c Attention was focused on the Governing Body. On that occasion it was emphasized that theocratic principle must apply to all the agencies used by the faithful and discreet slave class. It was explained that the legal corporation did not have as members all the “consecrated” people of God. It merely represented them, acting as a legal agency on their behalf. However, inasmuch as the Society was the publishing agent used to provide Jehovah’s Witnesses with literature that contained spiritual enlightenment, the Governing Body was logically and of necessity closely associated with the officers and directors of that legal Society. Were theocratic principles being fully applied in its affairs?

The Society’s charter set out a shareholder arrangement in which each aggregate contribution of $10 (U.S.) entitled the contributor to a vote in connection with selection of members of the board of directors and officers of the Society. Perhaps it seemed that such contributions gave evidence of genuine interest in the work of the organization. However, this arrangement presented problems. Brother Knorr, the Society’s president, explained: “From the provisions of the Society’s charter, it would seem that the being a part of the governing body was dependent upon the contributions to the legal Society. But according to the will of God this could not be so among his true chosen people.”

It was a fact that Charles Taze Russell, who for the Society’s first 32 years was foremost in the governing body, was financially, physically, and mentally the greatest contributor to the Society. But it was not a monetary contribution that determined how the Lord used him. It was his complete dedication, his tireless zeal, his uncompromising stand for God’s Kingdom, and his unbreakable loyalty and faithfulness that marked him in God’s sight as suitable for the service. With respect to the theocratic organization, the rule applies: “God has set the members in the body, each one of them, just as he pleased.” (1 Cor. 12:18) “However,” Brother Knorr explained, “inasmuch as the charter of the Society provided for voting shares to be issued to contributors of funds to the Society’s work, it tended to bedim or encroach upon this Theocratic principle with respect to the governing body; and it also tended to endanger it or create hindrances for it.”

Hence, at the business meeting of all shareholder-voters of the Society on October 2, 1944, it was unanimously voted that the Society’s charter be revised and be brought into closer harmony with theocratic principles. Membership would not now be unlimited as to number but would be between 300 and 500, all of whom would be men chosen by the board of directors, not on the basis of monetary contributions, but because they were mature, active, faithful Witnesses of Jehovah who were serving full-time in the work of the organization or were active ministers of congregations of Jehovah’s Witnesses. These members would vote for the board of directors, and the board of directors would then select its officers. These new arrangements went into effect the following year, on October 1, 1945. What a protection this has proved to be in an era when hostile elements have frequently manipulated business affairs so as to take control of corporations and then restructure them to suit their own aims!

Jehovah’s blessing on these forward strides in conforming to theocratic principles has been manifest. Despite the extreme pressure brought upon the organization during World War II, the number of Kingdom proclaimers continued to grow. Without letup, they vigorously continued to witness about God’s Kingdom. From 1939 to 1946, there was an amazing increase of 157 percent in the ranks of Jehovah’s Witnesses, and they reached out to six more lands with the good news. During the next 25 years, the number of active Witnesses grew by nearly another 800 percent, and they reported regular activity in an additional 86 lands.

Specialized Training for Overseers

Some outside observers viewed it as inevitable that when the organization became larger, its standards would be relaxed. But, in contrast, the Bible foretold that righteousness and peace would prevail among Jehovah’s servants. (Isa. 60:17) That would require careful and ongoing education of responsible overseers in God’s Word, a clear understanding of his judicial standards, and a consistent application of those standards. Such education has been provided. A thorough study of God’s righteous requirements has been progressively provided in The Watchtower, and this material has been systematically studied by every congregation of Jehovah’s Witnesses worldwide. But, in addition to that, overseers of the flock have been given much added instruction.

Principal overseers of the Society’s branches have been brought together for special training at the time of international conventions. From 1961 through 1965, specially designed school courses, eight to ten months in length, were conducted for them in New York. From 1977 into 1980, there was another series of special five-week courses for them. Their training included verse-by-verse study of all the books of the Bible as well as consideration of organizational details and ways in which to further the preaching of the good news. There are no nationalistic divisions among Jehovah’s Witnesses. No matter where they live, they adhere to the same high Bible standards and believe and teach the same things.

Circuit and district overseers have also been given special attention. Many of them have attended the Watchtower Bible School of Gilead or one of its Extension Schools. Periodically, they are also brought together at the Society’s branch offices, or they meet at other convenient locations, for seminars of a few days or a week.

In 1959 another outstanding provision went into operation. This was the Kingdom Ministry School, attended by circuit and district overseers as well as by congregation overseers. It began as a full-month study course. After being used for a year in the United States, the material for the course was translated into other languages and was progressively used around the globe. Since it was not possible for all the overseers to arrange to be away from their secular work for a full month, a two-week version of the course was used starting in 1966.

This school was not a seminary in which men were being trained in preparation for ordination. Those who attended were already ordained ministers. Many of them had been overseers and shepherds of the flock for decades. Their course of study was an opportunity to discuss in detail the instructions from God’s Word regarding their work. Great emphasis was laid on the importance of the field ministry and how to do it effectively. Because of changing moral standards in the world, considerable time was also devoted to discussion of upholding Bible standards of morality. This course has been followed up in recent times by seminars every two or three years, as well as by helpful meetings conducted by traveling overseers with local elders several times each year. These afford opportunity to give special attention to current needs. They are a safeguard against any drifting away from Bible standards, and they contribute toward uniform handling of situations in all the congregations.

Jehovah’s Witnesses take to heart the admonition at 1 Corinthians 1:10: “I exhort you, brothers, through the name of our Lord Jesus Christ that you should all speak in agreement, and that there should not be divisions among you, but that you may be fitly united in the same mind and in the same line of thought.” This is not a forced conformity; it results from education in God’s ways as recorded in the Bible. Jehovah’s Witnesses delight in God’s ways and his purpose. If any cease to take pleasure in living according to Bible standards, they are free to leave the organization. But if any start to preach other beliefs or disregard Bible morality, overseers take action to safeguard the flock. The organization applies the Bible counsel: “Keep your eye on those who cause divisions and occasions for stumbling contrary to the teaching that you have learned, and avoid them.”—Rom. 16:17; 1 Cor. 5:9-13.

The Bible foretold that God would cause just such a climate to exist among his servants, one in which righteousness would prevail and bear peaceful fruitage. (Isa. 32:1, 2, 17, 18) Those conditions strongly appeal to people who love what is right.

How many of such lovers of righteousness will be gathered before the end of the old system? Jehovah’s Witnesses do not know. But Jehovah knows what his work will require, and in his own time and his own way he sees that his organization is equipped to care for it.

Gearing Up for Explosive Growth

When research was being done under the supervision of the Governing Body in preparation of the reference work Aid to Bible Understanding, attention was once more directed to the way in which the first-century Christian congregation was organized. A careful study was made of such Biblical terms as “older man,” “overseer,” and “minister.” Could the modern-day organization of Jehovah’s Witnesses conform more fully to the pattern that had been preserved in the Scriptures as a guide?

Jehovah’s servants were determined to continue to yield to divine direction. At a series of conventions held in 1971, attention was directed to the governing arrangements of the early Christian congregation. It was pointed out that the expression pre·sbyʹte·ros (older man, elder), as used in the Bible, was not limited to elderly persons, nor did it apply to all in the congregations who were spiritually mature. It was especially used in an official sense with reference to overseers of the congregations. (Acts 11:30; 1 Tim. 5:17; 1 Pet. 5:1-3) These received their positions by appointment, in harmony with requirements that came to be part of the inspired Scriptures. (Acts 14:23; 1 Tim. 3:1-7; Titus 1:5-9) Where enough qualified men were available, there was more than one elder in the congregation. (Acts 20:17; Phil. 1:1) These made up “the body of older men,” all of whom had the same official status, and not one of whom was the most prominent or powerful member in the congregation. (1 Tim. 4:14) To assist the elders, it was explained, there were also appointed “ministerial servants,” in accord with the requirements set out by the apostle Paul.—1 Tim. 3:8-10, 12, 13.

Arrangements were promptly put into operation to bring the organization into closer conformity to this Biblical pattern. These began with the Governing Body itself. Its membership was enlarged beyond the seven who, as members of the board of directors of the Watch Tower Bible and Tract Society of Pennsylvania, had been serving as a governing body for Jehovah’s Witnesses. No fixed number of members for the Governing Body was set. In 1971, there were 11; for a few years, there were as many as 18; in 1992, there were 12. All of them are men anointed of God as joint heirs with Jesus Christ. The 12 serving as members of the Governing Body in 1992 had among them at that time a record of over 728 years of full-time service as ministers of Jehovah God.

It was determined on September 6, 1971, that the chairmanship at meetings of the Governing Body should rotate annually according to the alphabetical arrangement of the family names of its members. This actually went into effect on October 1. Governing Body members also took turns, on a weekly basis, in presiding at morning worship and the Watchtower Study for members of the headquarters staff.d This arrangement went into effect on September 13, 1971, when Frederick W. Franz led the program of morning worship at the Society’s headquarters in Brooklyn, New York.

During the following year, preparation was made for adjustments in the oversight of the congregations. No longer would there be just one congregation servant assisted by a specified number of other servants. Men who were Scripturally qualified would be appointed to serve as elders. Others, who met the Bible’s requirements, would be appointed to be ministerial servants. This opened the way for a greater number to share in congregation responsibilities and thus to gain valuable experience. None of Jehovah’s Witnesses had any idea then that the number of congregations would increase by 156 percent during the next 21 years, reaching a total of 69,558 in 1992. But the Head of the congregation, the Lord Jesus Christ, evidently was making preparation for what was to come.

In the early 1970’s, careful thought was given to further reorganization of the Governing Body. Ever since the incorporation of the Watch Tower Society in 1884, publishing of literature, supervision of the global evangelizing work, and arrangements for schools and conventions had been cared for under the direction of the office of the president of the Watch Tower Bible and Tract Society. But after careful analysis and discussion of details over a period of many months, a new arrangement was unanimously adopted on December 4, 1975. Six committees of the Governing Body were formed.

The Chairman’s Committee (made up of the current chairman of the Governing Body, the preceding chairman, and the one next in line to be chairman) receives reports on major emergencies, disasters, and campaigns of persecution, and it sees that these are handled promptly with the Governing Body. The Writing Committee supervises the putting of spiritual food into written, recorded, and video form for Jehovah’s Witnesses and for distribution to the public, and it oversees translation work into hundreds of languages. The Teaching Committee’s responsibility is to supervise schools and assemblies, also district and international conventions, for Jehovah’s people, as well as Bethel family instruction and the outlining of material to be used for such purposes. The Service Committee supervises all areas of the evangelizing work, including the activity of congregations and traveling overseers. The printing, publishing, and shipping of literature as well as the operation of factories and the handling of legal and business matters are all supervised by the Publishing Committee. And the Personnel Committee has oversight of arrangements for personal and spiritual assistance to members of Bethel families and is responsible for inviting new members to serve in the Bethel families around the world.

Additional helpful committees are assigned to oversee the factories, the Bethel homes, and the farms associated with the world headquarters. On these committees the Governing Body makes liberal use of the abilities of members of the “great crowd.”—Rev. 7:9, 15.

Adjustments were also made in the oversight of the Society’s branches. Since February 1, 1976, each branch has been supervised by a committee of three or more members, depending on needs and the size of the branch. These work under the direction of the Governing Body in caring for the Kingdom work in their area.

In 1992, further assistance was provided for the Governing Body when a number of helpers, mainly from among the great crowd, were assigned to share in the meetings and work of the Writing, Teaching, Service, Publishing, and Personnel committees.e

This spreading out of responsibility has proved to be very beneficial. Along with adjustments already made in the congregations, it has helped to move out of the way any obstacle that might sidetrack individuals from appreciating that Christ is the Head of the congregation. It has proved to be most advantageous to have a number of brothers taking counsel together on matters affecting the Kingdom work. Additionally, this reorganization has made it possible to provide needed supervision in the many areas where it has been urgently needed during an era that has seen organizational growth of truly explosive proportions. Long ago, Jehovah foretold through the prophet Isaiah: “The little one himself will become a thousand, and the small one a mighty nation. I myself, Jehovah, shall speed it up in its own time.” (Isa. 60:22) Not only has he speeded it up but he has also provided the needed direction so that his visible organization would be able to care for it.

The immediate interest of Jehovah’s Witnesses is in the work that God has given them to do during these final days of the old world, and they are well organized to accomplish it. Jehovah’s Witnesses see unmistakable evidence that this organization is not of men but of God and that God’s own Son, Jesus Christ, is directing it. As ruling King, Jesus will safeguard his faithful subjects through the coming great tribulation and make sure that they are effectively organized for accomplishing God’s will during the Millennium to come.

[Footnotes]

From 1938 through 1941, regional servants, in a new role, regularly served local assemblies, where Witnesses from a limited area (a zone) met for a special program. When this work was revived in 1946, these traveling overseers were known as district servants; now, district overseers.

[Blurb on page 204]

A clergy class had no place among them

[Blurb on page 205]

Not attempting to set up an “earthly organization”

[Blurb on page 206]

How were elders chosen?

[Blurb on page 212]

A director appointed by the Society

[Blurb on page 213]

Some elders did not want to preach outside the congregation

[Blurb on page 214]

Thinning the ranks but toning up the organization

[Blurb on page 218]

How were appointments to be made?

[Blurb on page 220]

Was Rutherford simply trying to gain greater control?

[Blurb on page 222]

Keeping in touch with the twos and threes as well as larger groups

[Blurb on page 223]

New responsibilities for traveling overseers

[Blurb on page 234]

An enlarged Governing Body with rotating chairmanship

[Blurb on page 235]

Needed supervision during an era of explosive growth

[Box on page 207]

Why the Change?

When questioned on his change of view regarding selection of elders in the various groups of the Lord’s people, C. T. Russell replied:

“First of all I hasten to assure you that I have never laid claim to infallibility. . . . We do not deny growing in knowledge, and that we now see in a slightly different light the will of the Lord respecting Elders or leaders in the various little groups of his people. Our error in judgment was in expecting too much of the dear brethren who, coming early into the Truth, became the natural leaders of these little companies. The ideal view of them which we fondly entertained was, that the knowledge of the Truth would have upon them a very humbling effect, causing them to appreciate their own insignificance, and that whatever they knew and were able to present to others was as mouthpieces of God and because used of him. Our ideal hopes were that these would in every sense of the word be examples to the flock; and that should the Lord’s providence bring into the little company one or more equally competent, or more competent, to present the Truth, that the spirit of love would lead them in honor to prefer one another, and thus to help and urge one another to participation in the service of the Church, the body of Christ.

“With this thought in mind we concluded that the larger measures of grace and truth now due and appreciated by the Lord’s consecrated people would make it unnecessary for them to follow the course outlined by the apostles in the early Church. Our mistake was in failing to realize that the arrangements outlined by the apostles under divine supervision are superior to anything that others could formulate, and that the Church as a whole will need to have the regulations instituted by the apostles until, by our change in the resurrection, we shall all be made complete and perfect and be directly in association with the Master.

“Our mistake gradually dawned upon us as we beheld amongst dear brethren to some extent the spirit of rivalry, and on the part of many a desire to hold the leadership of meetings as an office instead of as a service, and to exclude and hinder from developing as leaders other brethren of equal ability naturally and of equal knowledge of the Truth and competency in wielding the sword of the Spirit.”—“Zion’s Watch Tower,” March 15, 1906, p. 90.

[Box/Pictures on page 208, 209]

Facilities Used by the Society a Century Ago in the Pittsburgh Area

The Bible House, shown here, served as the headquarters for 19 years, from 1890 to 1909f

Brother Russell had his study here

Members of the Bible House family that served here in 1902

The building included this typesetting and composition department (top right), a shipping department (bottom right), literature storage, living quarters for the staff, and a chapel (assembly hall) that would seat about 300

[Footnote]

[Box on page 211]

Whose Work Is It?

Toward the end of his earthly life, Charles Taze Russell wrote: “Too often do God’s people forget that the Lord Himself is at the head of His work. Too often the thought is, We will do a work and get God to co-labor with us in our work. Let us get the right focus on the matter, and perceive that God has purposed and is carrying out a great work; and that it will succeed, entirely regardless of us and our effort; and that it is a great privilege granted to the people of God to co-labor with their Maker in the carrying out of His plans, His designs, His arrangements, in His way. Viewing matters from this standpoint, our prayer and our watching should be with a view to knowing and doing the will of the Lord, content whatever lot we see, since ’tis our God who leads us. This is the program which the Watch Tower Bible and Tract Society has sought to follow.”—“The Watch Tower,” May 1, 1915.

[Box/Picture on page 215]

V.D.M. Questions

The letters V.D.M. represent the Latin words “Verbi Dei Minister,” or Minister of the Divine Word.

In 1916 a list of questions on Scriptural matters was prepared by the Society. Those who would represent the Society as speakers were asked to answer each of the questions in writing. This enabled the Society to know the thoughts, sentiments, and understanding of these brothers as respects fundamental Bible truths. The written answers were checked carefully by an examining board in the Society’s offices. Those recognized to be qualified as speakers were to have a grade of 85 percent or better.

Later, many of the elders, deacons, and other Bible Students asked if they could have a list of the questions. In time, it was stated that it would be beneficial if the classes selected as their representatives only persons who had qualified as V.D.M.

When the Society conferred the degree of Minister of the Divine Word, this did not mean that the individual was being ordained. It simply implied that the examining board in the Society’s offices had reviewed the doctrinal development of the person, and to a reasonable extent his reputation, and concluded that he was worthy of being called a Minister of the Divine Word.

The V.D.M. questions are as follows:

(1) What was the first creative act of God?

(2) What is the meaning of the word “Logos,” as associated with the Son of God? and what is signified by the words Father and Son?

(3) When and how did sin enter the world?

(4) What is the Divine penalty for sin upon the sinners? and who are the sinners?

(5) Why was it necessary for the “Logos” to be made flesh? and was He “incarnated”?

(6) Of what nature was the Man Christ Jesus from infancy to death?

(7) Of what nature is Jesus since the resurrection; and what is His official relation to Jehovah?

(8) What is the work of Jesus during this Gospel Age—during the time from Pentecost until now?

(9) What has thus far been done for the world of mankind by Jehovah God? and what by Jesus?

(10) What is the Divine purpose in respect to the Church when completed?

(11) What is the Divine purpose in respect to the world of mankind?

(12) What will be the fate of the finally incorrigible?

(13) What will be the reward or blessings which will come to the world of mankind through obedience to Messiah’s Kingdom?

(14) By what steps may a sinner come into vital relationship with Christ and with the Heavenly Father?

(15) After a Christian has been begotten of the Holy Spirit, what is his course, as directed in the Word of God?

(16) Have you turned from sin to serve the living God?

(17) Have you made a full consecration of your life and all your powers and talents to the Lord and His service?

(18) Have you symbolized this consecration by water immersion?

(19) Have you taken the I. B. S. A. [International Bible Students Association] Vow of holiness of life?

(20) Have you read thoroughly and carefully the six volumes of STUDIES IN THE SCRIPTURES?

(21) Have you derived much enlightenment and benefit therefrom?

(22) Do you believe you have a substantial and permanent knowledge of the Bible which will render you more efficient as a servant of the Lord throughout the remainder of your life?

[Box/Pictures on page 216, 217]

Buildings Used During Early Days in Brooklyn

Bethel Home

122-124 Columbia Heights

Dining room in the Bethel Home

Tabernacle

Offices, literature storage, mailing department, typesetting equipment, and an 800-seat auditorium were located here, at 17 Hicks Street (used from 1909 to 1918)

The auditorium

Early Factories

Bethel family members who worked at the Myrtle Avenue factory in 1920 (right)

35 Myrtle Avenue (1920-22)

18 Concord Street (1922-27)

117 Adams Street (1927- )

[Box/Pictures on page 224, 225]

Traveling Overseers A Few of the Thousands Who Have Served

Canada, 1905-33

England, 1920-32

Finland, 1921-26, 1947-70

United States, 1907-15

Traveling between congregations—

Greenland

Venezuela

Lesotho

Mexico

Peru

Sierra Leone

Mobile accommodations in Namibia

Sharing with local Witnesses in field service in Japan

Meeting with local elders in Germany

Providing practical counsel to pioneers in Hawaii

Instructing a congregation in France

[Box/Picture on page 229]

Early Legal Corporations

Zion’s Watch Tower Tract Society. First formed in 1881 and then legally incorporated in the state of Pennsylvania on December 15, 1884. In 1896 its name was changed to Watch Tower Bible and Tract Society. Since 1955 it has been known as Watch Tower Bible and Tract Society of Pennsylvania.

Peoples Pulpit Association. Formed in 1909 in connection with the Society’s moving of its principal offices to Brooklyn, New York. In 1939 the name was changed to Watchtower Bible and Tract Society, Inc. Since 1956 it has been known as Watchtower Bible and Tract Society of New York, Inc.

International Bible Students Association. Incorporated in London, England, on June 30, 1914.

In order to meet legal requirements, other corporations have been formed by Jehovah’s Witnesses in many communities and lands. However, Jehovah’s Witnesses are not divided up into national or regional organizations. They are a united global brotherhood.

[Box on page 234]

‘Like the Primitive Christian Community’

The religious publication “Interpretation” stated in July 1956: “In their organization and witnessing work, they [Jehovah’s Witnesses] come as close as any group to approximating the primitive Christian community. . . . Few other groups make as extensive a use of Scripture in their messages, both oral and written, as they do.”

[Picture on page 210]

To provide closer supervision, branch offices were established. The first one was in London, England, in this building

[Picture on page 221]

J. F. Rutherford in 1941. The Witnesses knew that he was not their leader

[Picture on page 226]

John Booth, traveling overseer in the U.S.A. from 1936 to 1941

[Picture on page 227]

Carey Barber, whose district included a vast part of the United States

[Picture on page 228]

Brother Knorr regularly visited each branch and missionary home

[Picture on page 230]

Principal overseers of the Society’s branches have been brought together for special training (New York, 1958)

[Pictures on page 231]

The Kingdom Ministry School has provided valuable instruction for overseers around the globe

Kingdom Ministry School at a refugee camp in Thailand, 1978; in the Philippines, 1966 (upper left)

[Pictures on page 232]

Organization instructions have been progressively published (first in English, then in other languages) to coordinate the activity of the Witnesses and to inform all concerning the provisions made to assist them in their ministry

Chapter 16

Meetings for Worship, Instruction, and Encouragement

CONGREGATION meetings are an important part of the activity of Jehovah’s Witnesses. Even when circumstances make it very difficult, they endeavor to attend their meetings regularly, in harmony with the Bible’s exhortation: “Let us consider one another to incite to love and fine works, not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as you behold the day drawing near.” (Heb. 10:24, 25) Where possible, each congregation holds meetings three times a week, for a total of 4 hours and 45 minutes. However, the nature of the meetings, as well as their frequency, has varied according to what has been needed at the time.

In the first century, manifestations of the miraculous gifts of the spirit were a prominent feature of Christian meetings. Why? Because by means of these gifts, God bore witness to the fact that he was no longer using the Jewish religious system but that his spirit was now on the newly formed Christian congregation. (Acts 2:1-21; Heb. 2:2-4) At the meetings of early Christians, prayers were offered, praises to God were sung, and emphasis was placed on prophesying (that is, conveying revelations of the divine will and purpose) and imparting instruction that would upbuild those who heard it. Those Christians lived at a time when there were marvelous developments in connection with God’s purpose. They needed to understand these and know how to work in harmony with them. However, the way in which some of them handled matters at their meetings was not balanced, and as the Bible shows, counsel was needed so that things would be done in the most beneficial way.—1 Cor. 14:1-40.

Were the features that characterized the meetings of those early Christians also evident when the Bible Students met together in the 1870’s and thereafter?

Filling Spiritual Needs of Early Bible Students

Charles Taze Russell and a small group of associates in and around Allegheny, Pennsylvania, formed a class for Bible study in 1870. As a result of their meetings, they gradually grew in love for God and his Word and progressively came to know what the Bible itself teaches. There was no miraculous speaking in tongues at these meetings. Why not? Such miraculous gifts had accomplished their objective in the first century, and as the Bible foretold, they had ceased. “The next step of progress,” Brother Russell explained, “was the manifestation of the fruits of the Spirit, as St. Paul most clearly points out.” (1 Cor. 13:4-10) Furthermore, as also in the first century, there was urgent evangelizing work to do, and for this they needed to be encouraged. (Heb. 10:24, 25) Before long, they were having two regular meetings each week.

Brother Russell realized that it was important for Jehovah’s servants to be a unified people, no matter where they might be scattered around the globe. So, in 1879, shortly after the Watch Tower began to be published, its readers were invited to make request for Brother Russell or one of his associates to visit them. A clearly stated stipulation was “No charge made nor money taken.” After a number of requests came in, Brother Russell set out on a month-long trip that took him as far as Lynn, Massachusetts, with meetings for four to six hours a day at each stop. The subject featured was “Things Pertaining to the Kingdom of God.”

Early in 1881, Brother Russell urged Watch Tower readers who as yet had no regular meetings in their area: “Establish one in your own home with your own family, or even a few that may be interested. Read, study, praise and worship together, and where two or three are met in His name, the Lord will be in your midst—your teacher. Such was the character of some of the meetings of the church in the days of the Apostles. (See Philemon, 2).”

The program of meetings developed gradually. Suggestions were offered, but it was left up to each local group to decide what was best for their circumstances. A speaker might occasionally deliver a discourse, but greater emphasis was given to meetings in which everyone could freely participate. Some classes of Bible Students did not at first make much use of the Society’s publications at their meetings, but traveling ministers, the pilgrims, helped them to see the value of doing so.

After some of the volumes of Millennial Dawn had been published, these began to be used as a basis for study. In 1895 the study groups came to be known as Dawn Circles for Bible Study.a Some in Norway later referred to them as “reading and conversation meetings,” adding: “Extracts from Brother Russell’s books were read aloud, and when persons had comments or questions, they raised their hands.” Brother Russell recommended that at such studies participants make use of a variety of translations of the Scriptures, marginal references in the Bible, and Bible concordances. The studies were often held with groups of moderate size, in a private home, on an evening convenient to the group. These were forerunners of the present-day Congregation Book Study.

Brother Russell realized that more was needed than just study of doctrinal matters. There must also be expressions of devotion so that people’s hearts would be moved by appreciation of God’s love and by a desire to honor and serve him. The classes were urged to arrange a special meeting for this purpose once a week. These were sometimes referred to as “Cottage Meetings” because they were held in private homes. The program included prayers, hymns of praise, and testimonies related by those in attendance.b These testimonies were sometimes encouraging experiences; included, too, were the trials, difficulties, and perplexities confronted during recent days. In some places these meetings fell considerably short of their objective because of excessive emphasis on self. Kindly suggestions for improvement were set out in The Watch Tower.

Recalling those meetings, Edith Brenisen, the wife of one of the early pilgrims in the United States, said: “It was an evening for meditation upon Jehovah’s loving care and for close association with our brothers and sisters. As we listened to some of their experiences we grew to know them better. Observing their faithfulness, seeing how they overcame their difficulties, often helped us in solving some of our own perplexities.” In time, however, it became apparent that meetings designed to equip each one to share in the evangelizing work were more beneficial.

The way in which the Sunday meeting was handled in some places was of concern to the brothers. Some classes tried to discuss the Bible verse by verse. But at times the differences of opinion as to meaning were not at all upbuilding. To improve the situation, certain ones in the congregation in Los Angeles, California, developed outlines for topical Bible study, with questions and references to be examined by all the class before coming to the meeting. In 1902 the Society made available a Bible containing “Berean Bible Study Helps,” including a topical index.c To further simplify matters, starting with the March 1, 1905, Watch Tower, outlines for congregation discussion were published, with questions as well as references to the Bible and the Society’s publications for research. These continued until 1914, by which time study questions on the volumes of Studies in the Scriptures were published for use as a basis for Berean Studies.

All the classes had the same material available, but the number of weekly meetings varied from one to four or more, according to what was arranged locally. In Colombo, Ceylon (now Sri Lanka), beginning in 1914, meetings were actually being held seven days a week.

The Bible Students were encouraged to learn to do research, to “prove all things,” to express thoughts in their own words. (1 Thess. 5:21, KJ) Brother Russell encouraged a full and free discussion of the study material. He also cautioned: “Never forget that the Bible is our Standard and that however God-given our helps may be they are ‘helps’ and not substitutes for the Bible.”

Commemoration of the Lord’s Death

Beginning in about 1876, arrangements were made each year by the Bible Students for commemoration of the Lord’s death.d At first, the group in Pittsburgh, Pennsylvania, and vicinity met in the home of one of the friends. By 1883, attendance had grown to about a hundred there, and a hired hall was used. To accommodate the large audience expected in Pittsburgh in 1905, the brothers decided to secure the use of the spacious Carnegie Hall.

The Bible Students recognized this to be an annual observance, not something that was to be done every week. The date they kept the observance corresponded to Nisan 14 on the Jewish calendar, the time of Jesus’ death. Over the years, there were some refinements in the way in which that date was calculated.e But the principal matter of concern was the significance of the event itself.

Although Bible Students met for this commemoration in groups of varying sizes in many places, any who could join the brothers in Pittsburgh were welcomed. From 1886 to 1893, readers of the Watch Tower were especially invited to come to Pittsburgh, if possible, and they did, from various parts of the United States and from Canada. This not only enabled them to celebrate the Memorial together but also helped them to cement ties of spiritual unity. However, as the number of classes grew, both in the United States and in other parts of the world, it was no longer practical to try to meet in one location, and they realized that more good would be accomplished by assembling with fellow believers in the area of one’s home.

As the Watch Tower pointed out, there were many who professed to be believers in the ransom, and none of these were turned away from the annual commemoration. But the occasion had special significance to those who truly belonged to Christ’s “little flock.” These are the ones who would share in the heavenly Kingdom. On the night before Jesus’ death, when he instituted the Memorial, it was to individuals to whom such a hope was being extended that Christ said: “Keep doing this in remembrance of me.”—Luke 12:32; 22:19, 20, 28-30.

Particularly beginning in the 1930’s, prospective members of the “great multitude,” or “great crowd” of other sheep, began to manifest themselves. (Rev. 7:9, 10, KJ; John 10:16) These were at that time referred to as Jonadabs. For the first time, in its issue of February 15, 1938, The Watchtower specifically invited them to be present at the Memorial, saying: “After six p.m. on April 15 let each company of the anointed assemble and celebrate the Memorial, their companions the Jonadabs also being present.” They did attend, not as partakers, but as observers. Their presence began to swell the number of those on hand at the time of the Memorial of Christ’s death. In 1938 the total attendance was 73,420, while those who partook of the emblematic bread and wine numbered 39,225. In the years that followed, those present as observers also began to include large numbers of newly interested persons and others who had not yet become active Witnesses of Jehovah. Thus, in 1992, when the peak number of those sharing in the field ministry was 4,472,787, attendance at the Memorial was 11,431,171, and the number of partakers of the emblems was just 8,683. In some lands the attendance has been as many as five or six times the number of active Witnesses.

Because of their deep regard for the significance of Christ’s death, Jehovah’s Witnesses commemorate the Memorial even when they are confronted by very difficult circumstances. During the 1970’s, when wartime curfews in Rhodesia (now known as Zimbabwe) made it impossible to go out in the evening, the brothers in some areas would all gather in the home of one of Jehovah’s Witnesses during the day and then celebrate the Memorial in the evening. Of course, they could not return home after the meeting, so they would stay overnight. The remaining evening hours were used to sing Kingdom songs and relate experiences, which was a source of added refreshment.

In concentration camps during World War II, the Memorial was celebrated, even though doing that could have resulted in severe punishment if the guards found out. When isolated in prison in Communist China from 1958 to 1963 because of his Christian faith, Harold King celebrated the Memorial the best way he could under the circumstances. He later said: “From my prison window I watched the moon grow full near the start of spring. I calculated as carefully as I could the date for the celebration.” He improvised the needed emblems, making a little wine from black currants and using rice, which is unleavened, for the bread. He also said: “I sang and prayed and gave a regular talk for the occasion, just as would be done in any congregation of Jehovah’s people. So I felt that each year I was united with my brothers all over the world on this most important occasion.”

Where Young Ones Fit In

During the early years, the publications and the meetings of the Bible Students were not particularly geared to young people. They could attend the meetings, and some of them did so and listened eagerly. But there was no special effort to involve them in what took place. Why not?

The understanding of the brothers at that time was that only a very short time was left until all the members of Christ’s bride would be united with him in heavenly glory. The Watch Tower, in 1883, explained: “We who are in training for the high calling cannot turn aside from the special work of this age—the work of preparing ‘the Bride, the Lamb’s wife.’ The Bride is to make herself ready; and just at the present moment, when the last touches of adornment are being put on preparatory to the wedding, every member’s service is required in this all-important, present work.”

Parents were strongly urged to shoulder their own God-given responsibility to care for the spiritual instruction of their children. Separate Sunday schools for youths were not encouraged. It was obvious that Christendom’s use of Sunday schools had done much harm. Parents who sent their children to such schools often took the view that this arrangement relieved them of the responsibility to give religious instruction to their children. The children, in turn, because they were not looking to their parents as a primary source of instruction about God, were not motivated to honor their parents and obey them as they should.

However, from 1892 to 1927, the Watch Tower did set aside space for comment on the text featured in the “International Sunday School Lessons,” which were then popular in many Protestant churches. These texts were for many years selected by F. N. Peloubet, a Congregational clergyman, and his assistants. The Watch Tower discussed these texts from the standpoint of the Bible Students’ advanced understanding of the Scriptures, free from the creeds of Christendom. It was hoped that in this way the Watch Tower would find its way into some of the churches, that the truth would thus be presented, and that some church members would accept it. Of course, the difference was evident, and this angered the Protestant clergy.

The year 1918 came, and the remnant, or remaining ones of the anointed, were still on the earthly scene. The number of children at their meetings had also greatly increased. Often the youngsters had simply been allowed to play while their parents studied. Yet, young people, too, needed to learn to “seek righteousness, seek meekness,” if they would be “hid in the day of the LORD’s anger.” (Zeph. 2:3, KJ) So, in 1918 the Society encouraged the congregations to arrange for a juvenile class for children from 8 to 15 years of age. In some places there were even primary classes for those too young to attend the juvenile class. At the same time, parental responsibility toward the children was again emphasized.

This led to other developments. The Golden Age, in 1920, carried a feature entitled “Juvenile Bible Study,” with questions accompanied by Scripture citations in which the answers could be found. That same year, The Golden Age ABC was published; it was an illustrated booklet for use by parents in teaching basic Bible truths and Christian qualities to their youngsters. A book entitled The Way to Paradise, written by W. E. Van Amburgh, followed in 1924. It was adapted to “intermediate students of the Bible.” For a time it was used at the meetings for younger ones. Additionally, in America, “Junior Witnesses” had their own arrangements for field service. In Switzerland a youth group formed an association called “Jehovah’s Youth,” for those between 13 and 25 years of age. They had their own secretary’s office in Berne, and a special magazine, Jehovah’s Youth, was edited and printed on the Society’s presses there. These youths had their own meetings and even put on Bible dramas, as they did in the Volkshaus in Zurich for an audience of 1,500.

What was taking place, however, was that an organization was developing within the organization of Jehovah’s servants. This would not contribute to unity, and it was discontinued in 1936. In April 1938, during a visit to Australia, J. F. Rutherford, the Society’s president, found that a class for children was being held apart from the convention for adults. He immediately arranged for all the children to be brought into the main convention, which was greatly to their benefit.

In that same year, The Watchtower reviewed the entire matter of separate classes for young folks in the congregation. That study again emphasized the fact that parents are responsible to instruct their own children. (Eph. 6:4; compare Deuteronomy 4:9, 10; Jeremiah 35:6-10.) It also showed that the Bible provides no precedent for segregating young ones by means of junior classes. Instead, they were to be present with their parents to hear God’s Word. (Deut. 31:12, 13; Josh. 8:34, 35) When further explanation of study material was needed, this could be given by the parents at home. Furthermore, the articles pointed out that arrangements for such separate classes were actually detracting from the house-to-house preaching of the good news. How so? Because the teachers were staying out of the field service to prepare for these classes and to conduct them. So, all separate classes for youths were discontinued.

Right down to the present, it remains the custom among Jehovah’s Witnesses for the entire family to attend congregation meetings together. Children are helped by their parents to prepare so that they can participate in appropriate ways. Additionally, a fine array of publications has been provided for parents to use in giving young folks instruction at home. Among these have been the books Children, in 1941; Listening to the Great Teacher, in 1971; Your Youth—Getting the Best Out Of It, in 1976; My Book of Bible Stories, in 1978; and Questions Young People Ask—Answers That Work, in 1989.

Equipping All to Be Active Evangelizers

Ever since the first issues of the Watch Tower were published, its readers have been regularly reminded of the privilege and responsibility of all true Christians to proclaim the good news about God’s purpose. The congregation meetings have helped to prepare their hearts and minds for this activity by building up their love for Jehovah and their knowledge of his purpose. Especially, however, following the convention at Cedar Point, Ohio, in 1922, greatly increased emphasis was placed on what was being accomplished in the field service and how to share in it effectively.

The Bulletin,f a folder containing information directly related to the field service, contained a brief testimony, then called a canvass, that was to be memorized and used when witnessing to people. During the greater part of 1923, at the first of each month, as a stimulus to united efforts to advertise the Kingdom, half of the Wednesday-night Prayer, Praise and Testimony Meeting was set aside for testimonies regarding the field service.

At least by 1926, monthly meetings where field service was discussed were called Workers’ Meetings. Those who actually participated in such service were usually the ones that attended. At these meetings, methods being used to witness to others were discussed, and plans for future activity were made. By 1928 the Society was urging the congregations to have such meetings each week. In another four years, congregations were beginning to replace the Testimony (or, Declaration) Meeting with what had come to be called the Service Meeting, and the Society encouraged everyone to attend. For over 60 years, this weekly meeting has been held by the congregations. By means of discourses, discussions involving audience participation, demonstrations, and interviews, specific help is provided in connection with all aspects of the Christian ministry.

This type of meeting certainly did not originate in the 20th century. Jesus himself gave detailed instructions to his disciples before sending them out to preach. (Matt. 10:5–11:1; Luke 10:1-16) Later, they built one another up by gathering to relate experiences they had while engaging in the ministry.—Acts 4:21-31; 15:3.

As for training in public speaking, in the early years this was not done at the regular congregation meetings. However, at least by 1916, it was suggested that those who felt that they had some potential as public speakers might hold classes by themselves, with perhaps an elder present as a moderator to hear them and to offer counsel for improvement in content and delivery of their talks. These gatherings, attended only by males in the congregation, later came to be known as Schools of the Prophets. When reviewing the events of those days, Grant Suiter recalled: “The constructive criticism that I got at the school was nothing compared with that which I received from my father personally after he had attended one of the sessions to hear me try to make a speech.” To help those who were trying to make progress, brothers privately compiled and printed a textbook of instructions on speaking, along with outlines for a variety of discourses. In time, however, these Schools of the Prophets were discontinued. To fill the special need that existed at that time, full attention was being focused on equipping every member of the congregation to share to the full in house-to-house evangelizing.

Was it possible to equip each member of this growing international organization not only to give a brief witness and to offer Bible literature but also to speak effectively and to be a teacher of God’s Word? That was the objective of a special school established in each congregation of Jehovah’s Witnesses, beginning in 1943. It had already been in operation at the world headquarters of Jehovah’s Witnesses since February 1942. Every week, instruction was given, and students delivered talks and were counseled on them. At first, only males gave talks in the school, though the entire congregation was encouraged to attend, to prepare the lessons, and to participate in reviews. In 1959 the sisters were also privileged to enroll, for training in discussing Bible subjects in a one-on-one setting.

Regarding the effect of this school, the Watch Tower Society’s branch in South Africa reported: “This very fine arrangement succeeded in a short while in helping many brothers who had imagined they would never be public speakers to become very efficient on the platform and more effective in the field. In all parts of South Africa the brothers welcomed this new provision of Jehovah and put it into operation with enthusiasm. This was done despite great obstacles of language and lack of education on the part of some.”

The Theocratic Ministry School continues to be an important meeting in the congregations of Jehovah’s Witnesses. Nearly all who are able to do so are enrolled. Young and old, new Witnesses and those with much experience participate. It is an ongoing program of education.

The Public Invited to See and Hear

Jehovah’s Witnesses are in no sense a secret society. Their Bible-based beliefs are fully explained in publications that are available to anyone. Additionally, they put forth special effort to invite the public to attend meetings to see and hear for themselves what takes place.

Jesus Christ gave personal instruction to his disciples, but he also spoke in public—along the seashore, on a mountainside, in synagogues, in the temple area in Jerusalem—where the crowds could hear. (Matt. 5:1, 2; 13:1-9; John 18:20) In imitation of this, as early as the 1870’s, the Bible Students began to arrange meetings where friends and neighbors and others who might be interested could hear a discourse about God’s purpose for humankind.

Special effort was put forth to have these discourses at places that would be convenient for the public. This was known as class extension work. In 1911, congregations that had sufficient talented speakers were encouraged to arrange for some of these to go to surrounding towns and villages to put on meetings in public halls. Where possible, they arranged for a series of six discourses. Following the final one, the speaker inquired as to how many in the audience felt sufficient interest in Bible study to come together regularly. Over 3,000 of such discourses were held the first year.

Starting in 1914, the “Photo-Drama of Creation” was also taken to the public. The brothers charged no admission. Since then, they have used other motion pictures and slide showings. Beginning in the 1920’s, extensive use of the radio by the Watch Tower Society enabled people to hear Bible discourses in their own homes. Then, in the 1930’s, lectures delivered by J. F. Rutherford were recorded and played at thousands of public gatherings.

By 1945, there was a large number of public speakers who had been trained in the Theocratic Ministry School. In January of that year, a well-coordinated campaign of public meetings was launched. The Society provided outlines for a series of eight timely discourses. Handbills, and sometimes placards, were used for advertising. In addition to using the congregations’ regular meeting places, the brothers made special efforts to arrange for these public meetings in territories where no congregation existed. All in the congregations could share—by advertising the meetings, by personally supporting them, as well as by welcoming newcomers and answering their questions. During the first year of this special activity, 18,646 public meetings were put on in the United States, with a total attendance of 917,352. The following year the number of public meetings rose to 28,703 for the American field. And in Canada, where 2,552 of such meetings were arranged in 1945, there were 4,645 the following year.

In the majority of congregations of Jehovah’s Witnesses, Public Meetings are now part of the regular schedule of weekly meetings. They are in the form of a discourse during which everyone is encouraged to look up key Scripture texts as these are read and discussed. These meetings are a rich source of spiritual instruction for the congregation and newcomers alike.

People who attend the meetings of Jehovah’s Witnesses for the first time are often pleasantly surprised. A prominent politician in Zimbabwe went to a Kingdom Hall to find out what was going on there. He was a man with a violent disposition, and he deliberately went unshaved and with hair uncombed. He expected that the Witnesses would chase him away. Instead, they showed genuine interest in him and encouraged him to have a home Bible study. Now he is a humble and peaceable Christian Witness.

There are millions of persons who, having attended the meetings of Jehovah’s Witnesses, have felt moved to say: “God is really among you.”—1 Cor. 14:25.

Suitable Places in Which to Meet

In the days of the apostles of Jesus Christ, Christians frequently held their meetings in private homes. In some places they were able to speak in Jewish synagogues. In Ephesus the apostle Paul gave discourses for two years in a school auditorium. (Acts 19:8-10; 1 Cor. 16:19; Philem. 1, 2) Similarly, in the latter part of the 19th century, the Bible Students met in private homes, sometimes spoke in church chapels, and used other halls that could be rented. In a few instances, they later purchased buildings that had formerly been used by other religious groups and made use of these on a regular basis. That was the case with the Brooklyn Tabernacle and the London Tabernacle.

But they neither needed nor wanted ornate buildings for their meetings. A few congregations purchased and renovated suitable structures; others built new halls. After 1935 the name Kingdom Hall gradually came into use to designate these places for congregation meetings. These are usually attractive in appearance but not pretentious. The architecture may vary from place to place, but the purpose of the building is functional.

A Unified Program of Instruction

During the latter part of the 19th century and the early part of the 20th century, spiritual growth and activity varied considerably from one congregation to another. They shared in common certain basic beliefs that set them apart from Christendom. Yet, while some of the brothers deeply appreciated the means by which Jehovah was feeding his people, others were easily swayed by the opinions of individuals who had strong personal views on matters.

Before his death Jesus prayed that his followers would “all be one”—at unity with God and Christ and with one another. (John 17:20, 21) This was not to be a forced unity. It would result from a unified program of education that found response in receptive hearts. As had long ago been foretold: “All your sons will be persons taught by Jehovah, and the peace of your sons will be abundant.” (Isa. 54:13) To enjoy that peace in full measure, all needed opportunity to benefit from the progressive instruction that Jehovah was providing through his visible channel of communication.

For many years the Bible Students used the various volumes of Studies in the Scriptures, along with the Bible, as a basis for discussion. What they contained was, indeed, spiritual “food at the proper time.” (Matt. 24:45) However, continued examination of the Scriptures under the direction of God’s spirit made it evident that there was more to learn and that much spiritual cleansing was still needed by Jehovah’s servants. (Mal. 3:1-3; Isa. 6:1-8) Furthermore, after the establishment of the Kingdom in 1914, many prophecies were being fulfilled in rapid succession, and these pointed to urgent work in which all true Christians should be engaged. This timely Scriptural information was regularly provided through the columns of The Watch Tower.

Realizing that not everyone in the congregations was benefiting from these articles, some of the traveling representatives of the Society recommended to the headquarters office that at regular weekly meetings the congregations all study The Watch Tower. That recommendation was passed along to the congregations, and “Berean Questions” for use in study of principal Watch Tower articles became a regular feature of the magazine, beginning with the issue of May 15, 1922. Most congregations had such a study one or more times each week, but the extent to which they really studied what was in the magazine varied. In some places, because the conductor had much to say, this study ran for two hours or more.

During the 1930’s, however, theocratic organization replaced democratic procedures. This greatly influenced how study of The Watchtowerg was viewed. Greater attention was directed to understanding what was in the study material provided by the Society. Those who had used the meetings as opportunities to air personal views and who resisted the responsibility to share in the field ministry gradually withdrew. With patient help the brothers learned how to confine the study to an hour. As a result, there was greater participation; meetings were more lively. A spirit of genuine unity also came to pervade the congregations, based on a unified spiritual feeding program in which God’s Word was the standard for truth.

In 1938, The Watchtower was being published in about 20 languages. Everything appeared first in English. It usually was not available in other languages for several months, or perhaps even a year, because of the time required to translate and print it. However, with a change in printing methods, during the 1980’s, simultaneous publication of The Watchtower was achieved in many languages. By 1992, congregations understanding any of 66 languages were able to study the same material at the same time. Thus the vast majority of Jehovah’s Witnesses worldwide partake of the same spiritual food week by week. In all of North and South America, in most of Europe, in a number of lands in the Orient, in many places in Africa, and on a large number of islands around the globe, Jehovah’s people enjoy a simultaneous arrangement for spiritual feeding. Together, they are being “fitly united in the same mind and in the same line of thought.”—1 Cor. 1:10.

Attendance figures for their congregation meetings indicate that Jehovah’s Witnesses take their meetings seriously. In Italy, where there were about 172,000 active Witnesses in 1989, weekly attendance at Kingdom Hall meetings was 220,458. In contrast, a Catholic press agency says that 80 percent of Italians say they are Catholic but that only about 30 percent attend church services with any degree of regularity. Viewed proportionately, the picture is similar in Brazil. In Denmark, as of 1989, the National Church claimed 89.7 percent of the population as members, but only 2 percent were attending church once a week! Among Jehovah’s Witnesses in Denmark, weekly attendance figures at that time ran 94.7 percent. In Germany, a poll by the Allensbach Opinion Research Institute in 1989 indicated that 5 percent of Lutherans and 25 percent of Catholics in the Federal Republic attended church regularly. However, at the Kingdom Halls of Jehovah’s Witnesses, weekly attendance exceeded the number of Witnesses.

Those in attendance have often put forth great effort to be on hand. In the 1980’s, a 70-year-old woman in Kenya was regularly walking six miles [10 km] and wading through a river to get to the meetings each week. To attend meetings in her own language, a Korean Witness in the United States regularly traveled three hours each way, riding a bus, a train, and a boat, as well as walking. In Suriname, one family with little income spent a full day’s wages for bus fare each week in order to get to the meetings. In Argentina, a family regularly traveled 30 miles [50 km] and spent one fourth of the family’s income to attend meetings for Bible study. Where illness completely prevents some from attending congregation meetings, arrangements are often made for them to be tied in by telephone or to hear a tape recording of the program.

Jehovah’s Witnesses take seriously the Bible’s counsel not to forsake gathering together for spiritual upbuilding. (Heb. 10:24, 25) And it is not only for meetings in their local congregations that they are present. Attendance at conventions is also a highlight of their annual program of events.

[Footnotes]

[Blurb on page 237]

Meetings that called for personal participation

[Blurb on page 238]

Not merely a mental philosophy but expressions that would move the heart

[Blurb on page 246]

All in the family are encouraged to attend meetings together

[Blurb on page 252]

Unifying the program of spiritual feeding

[Blurb on page 253]

The Witnesses take their meetings seriously

[Box/Pictures on page 239]

Early Congregations

By 1916, there were some 1,200 groups of Bible Students worldwide

Durban, South Africa, 1915 (top right); British Guiana (Guyana), 1915 (middle right); Trondheim, Norway, 1915 (lower right); Hamilton, Ont., Canada, 1912 (bottom); Ceylon (Sri Lanka), 1915 (lower left); India, 1915 (upper left)

[Box/Pictures on page 240, 241]

Praising Jehovah in Song

As the ancient Israelites and Jesus himself used songs in worship, so do Jehovah’s Witnesses in modern times. (Neh. 12:46; Mark 14:26) While expressing praise to Jehovah and appreciation for his works, such singing has helped to impress Bible truths on both the mind and the heart.

Many collections of songs have been used by Jehovah’s Witnesses over the years. Words have been updated in harmony with progressive understanding of God’s Word.

1879: “Songs of the Bride”

(144 hymns expressing the desires and hopes of Christ’s bride)

1890: “Poems and Hymns of Millennial Dawn”

(151 poems and 333 hymns, published without music. Most were the works of well-known writers)

1896: “Watch Tower” of February 1 was devoted to “Zion’s Glad Songs of the Morning”

(Words for 11 songs, with music; lyrics written by Bible Students)

1900: “Zion’s Glad Songs”

(82 songs, many of them written by one Bible Student; to supplement the earlier collection)

1905: “Hymns of the Millennial Dawn”

(The 333 songs published in 1890, but with music)

1925: “Kingdom Hymns”

(80 songs, with music, especially for children)

1928: “Songs of Praise to Jehovah”

(337 songs, a mixture of new ones written by the Bible Students and older hymns. In the lyrics, special effort was made to break away from sentiments of false religion and from creature worship)

1944: “Kingdom Service Song Book”

(62 songs. Adapted to Kingdom service needs of the times. No credits were given to authors or composers)

1950: “Songs to Jehovah’s Praise”

(91 songs. This songbook had more up-to-date themes and dispensed with archaic language. It was translated into 18 languages)

1966: “Singing and Accompanying Yourselves With Music in Your Hearts”

(119 songs covering every aspect of Christian living and worship. Music known to have originated with secular or false-religious sources was deleted. Orchestral recordings of the entire book were made and were extensively used as accompaniment in congregation meetings. Some vocal selections were also recorded. Starting in 1980, recordings of orchestral arrangements of “Kingdom Melodies” were produced so that at home individuals could enjoy music that would be upbuilding)

1984: “Sing Praises to Jehovah”

(225 Kingdom songs, with words and melodies composed entirely by dedicated servants of Jehovah from all parts of the earth. Phonograph records and audiocassettes were produced to accompany singing)

At their early Cottage Meetings, the Bible Students included songs of praise. Singing also soon became a feature of their conventions. Some sang one of the songs before breakfast, in connection with their morning worship, as was done for many years at the Bible House. Although singing in local congregations was largely dispensed with in about 1938, it was revived again in 1944 and continues to be a significant feature of the congregation meetings and convention programs of Jehovah’s Witnesses.

[Picture]

Karl Klein leading a convention orchestra in 1947

[Graph on page 242]

(For fully formatted text, see publication)

Memorial of Christ’s Death

Active Witnesses

Attendance

11,000,000

10,000,000

9,000,000

8,000,000

7,000,000

6,000,000

5,000,000

4,000,000

3,000,000

2,000,000

1,000,000

1935 1945 1955 1965 1975 1985 1992

[Picture on page 243]

Though isolated in a Chinese prison, Harold King continued to celebrate the Memorial

[Picture on page 244]

Juvenile Bible class in Germany, in the early 1930’s

[Pictures on page 244]

In Switzerland, in the mid-1930’s, Witness youths published this magazine (below) and staged Bible dramas (as shown below in the center) for large audiences

[Pictures on page 247]

“Bulletin” (1919-35), “Director” (1935-36), “Informant” (1936-56), and now “Our Kingdom Ministry” in 100 languages—all have provided regular instructions for united field ministry by Jehovah’s Witnesses

[Picture on page 248]

Demonstrations at Service Meetings help Witnesses to improve their personal field ministry (Sweden)

[Picture on page 249]

Young Witness in Kenya gains experience by giving a talk to his father in the Theocratic Ministry School

[Picture on page 250]

As of 1992, Bible study material for congregations of Jehovah’s Witnesses was being published simultaneously in 66 languages, and more continue to be added

Chapter 17

Conventions Proof of Our Brotherhood

CONVENTIONS have become a regular feature of the modern-day organization of Jehovah’s Witnesses. But national and international gatherings of worshipers of Jehovah took place long before the 20th century.

Jehovah required all the males in ancient Israel to assemble at Jerusalem for three seasonal festivals each year. Some of the men brought their entire family along. In fact, the Mosaic Law required that every family member—men, women, and little ones—be present on certain occasions. (Ex. 23:14-17; Deut. 31:10-13; Luke 2:41-43) At first, the attenders were people who lived within the boundaries of Israel. Later, when the Jews became widely dispersed, those in attendance came from many nations. (Acts 2:1, 5-11) They were drawn together not merely because Israel and Abraham were their forefathers but because they recognized Jehovah as their grand heavenly Father. (Isa. 63:16) These festivals were happy occasions. They also helped all who were present to keep their minds on the word of God and not to become so involved in the daily affairs of life that they might forget the more important spiritual matters.

In like manner, the conventions of Jehovah’s Witnesses in modern times center on spiritual interests. To sincere observers these conventions give undeniable evidence that the Witnesses are united by strong ties of Christian brotherhood.

Early Conventions of Bible Students

Arrangements for gatherings of Bible Students from various cities and lands developed gradually. Unlike traditional church groups, the Bible Students, by means of their conventions, quickly got to know fellow believers in other places. At first, these conventions were held at Allegheny, Pennsylvania, in connection with the annual commemoration of the Lord’s death. In 1891 notice was specifically given that there would be a “convention for Bible study and for celebrating the Lord’s Memorial Supper.” The following year, the Watch Tower carried a prominent heading announcing “BELIEVERS’ CONVENTION, AT ALLEGHENY, PA., . . . APRIL 7TH TO 14TH, INCLUSIVE, 1892.”

The public in general was not invited to those early conventions. But, in 1892, some 400 persons who had given evidence of faith in the ransom and sincere interest in the Lord’s work were present. The program included five days of intensive Bible study and another two days of helpful counsel for the colporteurs.

Said one who was present for the first time for one of these gatherings: “I have been at many Conventions, but never before at one like this, where the will and plan of God are the only and the incessant topic from rising until retiring; in the house, on the street, at meeting, at lunch and everywhere.” Regarding the spirit displayed by the delegates, one from Wisconsin, U.S.A., wrote: “I was much impressed by the spirit of love and brotherly kindness manifested on all occasions.”

A change in arrangements for the annual convention took place in 1893. In order to take advantage of favorable railroad fares in connection with the Columbian Exposition that summer, the Bible Students gathered in Chicago, Illinois, from August 20 to 24. This was their first convention outside the Pittsburgh area. However, with a view to making the best possible use of time and money for the Lord’s work, no further general conventions were held for a few years.

Then, starting in 1898, the Bible Students in various places began to take the initiative locally to arrange for assemblies, to be attended by people in a limited area. In 1900 there were 3 general conventions organized by the Society; but there were also 13 local assemblies in the United States and Canada, most of which were for just one day and were often held in connection with the visit of one of the pilgrims. The number kept growing. By 1909 there were at least 45 local assemblies in North America, in addition to conventions served by Brother Russell on special tours that took him to various parts of the continent. A main portion of the program at one-day assemblies was designed especially to stir interest on the part of the public. Attendance ranged from perhaps a hundred up to several thousand.

On the other hand, general conventions, attended mainly by the Bible Students, emphasized instruction for those fairly well established in the way of the truth. For these conventions, special trains filled with delegates would come from principal cities. Attendance was, on occasion, as high as 4,000, even including a few delegates from Europe. These were times of genuine spiritual refreshment that resulted in increased zeal and love on the part of Jehovah’s people. Said one brother at the close of such a convention in 1903: “I would not take a thousand dollars for the good I have received from this Convention;—and I am only a poor man, too.”

Pilgrim brothers who might be in the area spoke at the assemblies. Brother Russell also endeavored to attend and serve on the program at local assemblies as well as at larger conventions in the United States and often in Canada. That involved much travel. Most of it was done on weekend trips. But, in 1909, a brother in Chicago hired several railroad cars to transport delegates who traveled with Brother Russell from one convention to another on a tour. In 1911 and 1913, entire trains were chartered by the same brother to take hundreds of delegates on convention tours lasting a month or more and covering the western United States and Canada.

Travel on such a convention train was a memorable experience. In 1913, Malinda Keefer boarded one at Chicago, Illinois. Years later, she said: “It didn’t take long to realize we were one big family . . . and the train was our home for a month.” As the train pulled out of the station, those who came to see them off sang “God Be With You Till We Meet Again,” all the while waving hats and handkerchiefs till the train was out of sight. Sister Keefer added: “At every stop on the trip there were conventions being held—most were for three days, and we stayed one day with each convention. During these stops Brother Russell gave two talks, one to the friends in the afternoon, and another to the public in the evening on the subject ‘Beyond the Grave.’”

In other lands too, the number of assemblies was growing. They were often quite small. About 15 were present for the first one in Norway, in 1905; but it was a beginning. Six years later, when Brother Russell visited Norway, special effort was put forth to invite the public, and the attendance on that occasion was estimated at 1,200. During 1909, when he attended conventions in Scotland, he spoke to about 2,000 in Glasgow and another 2,500 in Edinburgh on the intriguing subject “The Thief in Paradise, the Rich Man in Hell, and Lazarus in Abraham’s Bosom.”

At the conclusion of the early conventions, the brothers had what they called a love feast, reflecting their feeling of Christian brotherhood. What did this “love feast” include? As an example, the speakers would line up with plates of diced bread, and then the audience would file past, partaking of the bread, shaking hands, and singing “Blest Be the Tie That Binds Our Hearts in Christian Love.” Tears of joy often ran down their cheeks as they sang. Later, as their numbers grew, they dispensed with the handshaking and breaking of bread but would conclude with song and prayer and, often, prolonged applause to express their appreciation.

Launching a Global Campaign of Kingdom Proclamation

The first major convention after World War I took place at Cedar Point, Ohio (on Lake Erie, 60 miles west of Cleveland), from September 1 to 8 in 1919. Following Brother Russell’s death, some who had been prominently associated with the organization fell away. The brothers underwent severe testing. Earlier in 1919, the Society’s president and his associates had been released from their unjust imprisonment. So there was keen anticipation. Although first-day attendance was rather low, later in the day more delegates arrived on special trains. Then the hotels that had offered to accommodate the delegates were swamped. R. J. Martin and A. H. Macmillan (both of whom were included in the group recently released from prison) volunteered to help. They worked at assigning rooms till past midnight, and Brother Rutherford and many of the others had a good time serving as bellhops, carrying luggage and escorting the friends to their rooms. There was an infectious spirit of enthusiasm among them all.

Some 2,500 were expected to attend. However, in every way the convention proved to be more than anticipated. By the second day, the auditorium was already overcrowded and additional halls were put to use. When that did not prove adequate, the sessions were moved outdoors into an area where there was a pleasant grove of trees. About 6,000 Bible Students from the United States and Canada were present.

For the principal talk on Sunday, at least 1,000 of the public also came, swelling the audience to fully 7,000, whom the speaker addressed in the open air without the aid of any microphone or amplifying system. In that discourse, “The Hope for Distressed Humanity,” J. F. Rutherford made it clear that the Messianic Kingdom of God is the solution to mankind’s problems, and he also showed that the League of Nations (which was then being brought to birth and which had already been endorsed by the clergy) was in no way a political expression of God’s Kingdom. The Sandusky Register (a local newspaper) carried an extensive report on that public discourse, as well as a résumé of the activity of the Bible Students. Copies of that paper were sent to newspapers throughout the United States and Canada. But there was much more to the publicity that emanated from this convention.

The real climax of the entire convention was Brother Rutherford’s “Address to Co-laborers,” which was later published under the title “Announcing the Kingdom.” This was directed to the Bible Students themselves. During that speech the significance of the letters G A that had appeared on the convention program and in various locations at the convention site became clear. Announcement was made concerning the coming publication of a new magazine, The Golden Age, for use in directing the attention of people to the Messianic Kingdom. After outlining the work to be done, Brother Rutherford said to the audience: “The door of opportunity is opening before you. Enter it quickly. Remember as you go forth in this work you are not soliciting merely as the agent of a magazine, but you are an ambassador of the King of kings and Lord of lords, announcing to the people in this dignified manner the incoming of the Golden Age, the glorious kingdom of our Lord and Master, for which true Christians have hoped and prayed for many centuries.” (See Revelation 3:8.) When the speaker asked how many desired to share in the work, the enthusiastic response was inspiring to behold. As one man, the audience of 6,000 rose to their feet. By the following year, more than 10,000 were sharing in the field service. The entire convention had a unifying and invigorating effect on those in attendance.

Three years later, in 1922, another memorable convention was held at Cedar Point. It was a nine-day program, from September 5 to 13. In addition to the delegates from the United States and Canada, some came from Europe. Meetings were conducted in ten languages. The average daily attendance was about 10,000; and for the talk “Millions Now Living Will Never Die,” so many of the public were in the audience that the attendance nearly doubled.

The Bible Students did not gather at this convention with the thought that they were planning for work here on earth that would extend for decades into the future. In fact, they said that it might well be their last general convention before “the deliverance of the church . . . into the heavenly phase of the kingdom of God, and indeed into the actual and very presence of our Lord and our God.” But however short the time might be, the doing of God’s will was their foremost concern. With that in mind, on Friday, September 8, Brother Rutherford delivered the memorable discourse “The Kingdom.”

Prior to this, large banners containing the letters A D V had been hung in various parts of the grounds. During the discourse the significance of those letters became evident when the speaker urged: “Be faithful and true witnesses for the Lord. Go forward in the fight until every vestige of Babylon lies desolate. Herald the message far and wide. The world must know that Jehovah is God and that Jesus Christ is King of kings and Lord of lords. This is the day of all days. Behold, the King reigns! You are his publicity agents. Therefore advertise, advertise, advertise, the King and his kingdom.” At that moment a large banner, 36 feet long [11 m], unfolded before the audience. On it was the rousing slogan “Advertise the King and Kingdom.” It was a dramatic moment. The audience applauded enthusiastically. Elderly Brother Pfannebecker, in the assembly orchestra, waved his violin above his head and said loudly with his heavy German accent: “Ach, Ya! Und now ve do it, no?” And they did.

Four days later, while the convention was still in session, Brother Rutherford personally shared with other conventioners as they engaged in the work of Kingdom proclamation from house to house in the area within 45 miles [72 km] of the convention site. It did not end with that. The work of Kingdom proclamation had been given a powerful impetus that would reach around the globe. That year more than 17,000 zealous workers in 58 lands shared in giving the witness. Decades later, George Gangas, who was at that convention and who later became a member of the Governing Body, said regarding that program at Cedar Point: “It was something that was written indelibly in my mind and heart, that will never be forgotten as long as I live.”

Milestones in Spiritual Growth

All the conventions have been times of refreshment and instruction in God’s Word. But some of them have been remembered for decades as spiritual milestones.

Seven of these occurred, one year after another, from 1922 through 1928, in the United States, Canada, and Britain. One reason for the significance of these conventions was the powerful resolutions that were adopted, all seven of which are listed in the box on the next page. Although the Witnesses were relatively few in number, they distributed as many as 45 million copies of one resolution, and 50 million of several others, in many languages worldwide. Some were broadcast on international radio hookups. Thus an extraordinary witness was given.

Yet another historic convention was held in Columbus, Ohio, in 1931. On Sunday, July 26, after hearing Scriptural argument, the Bible Students adopted a new name—Jehovah’s Witnesses. How appropriate! Here is a name that directs primary attention to the Creator himself and that clearly identifies the responsibility of those who worship him. (Isa. 43:10-12) The adoption of that name infused the brothers with greater zeal than ever before as proclaimers of God’s name and Kingdom. As a letter written that year by a Danish Witness expressed it: “Oh, what a magnificent name, Jehovah’s Witnesses, yes, may all of us indeed be such.”

In 1935 another memorable convention was held, in Washington, D.C. On the second day of that convention, Friday, May 31, Brother Rutherford discussed the great multitude, or great crowd, referred to at Revelation 7:9-17. For over half a century, the Bible Students had tried in vain to identify that group correctly. Now, at Jehovah’s due time, in the light of events already under way, it was pointed out that these are persons who have the prospect of living forever right here on earth. This understanding gave fresh significance to the evangelizing work and explained Scripturally a major change that was then just beginning to take place in the makeup of the modern-day organization of Jehovah’s Witnesses.

The convention in St. Louis, Missouri, in 1941 is remembered by many who were present for an opening-day talk entitled “Integrity,” in which Brother Rutherford focused attention on the great issue that confronts all intelligent creation. Ever since the talk “Ruler for the People,” in 1928, the issues raised by Satan’s rebellion had been given repeated attention. But now it was pointed out that “the primary issue raised by Satan’s defiant challenge was and is that of UNIVERSAL DOMINATION.” Appreciation for that issue and for the importance of maintaining integrity to Jehovah as Universal Sovereign has been a powerful motivating factor in the lives of Jehovah’s servants.

In the midst of World War II, in 1942, when some wondered whether the preaching work was perhaps just about finished, the convention public talk delivered by N. H. Knorr, the newly designated president of the Watch Tower Society, was “Peace—Can It Last?” The explanation in that discourse of the symbolic “scarlet-colored wild beast” of Revelation chapter 17 opened up to the view of Jehovah’s Witnesses a period following World War II in which there would be opportunity to direct yet more people to God’s Kingdom. This gave impetus to a global campaign that over the years has reached into more than 235 lands and is not yet finished.

Another milestone was reached during a convention at New York’s Yankee Stadium on August 2, 1950. On that occasion it was an amazed and highly delighted audience that first received the New World Translation of the Christian Greek Scriptures. The rest of the New World Translation was released in installments during the following decade. This modern-language rendering of the Sacred Scriptures restored the personal name of God to its rightful place in his Word. Its fidelity to what is in the original Bible languages has made it a tremendous asset to Jehovah’s Witnesses in their own study of the Scriptures as well as in their evangelizing work.

On the next-to-last day of that convention, F. W. Franz, then vice president of the Watch Tower Society, addressed the audience on “New Systems of Things.” For many years Jehovah’s Witnesses had believed that even before Armageddon some of Jehovah’s pre-Christian servants would be raised from the dead to be princes of the new world, in fulfillment of Psalm 45:16. You can imagine, then, the effect on the vast audience when the speaker asked: “Would this international assembly be happy to know that here, tonight, in our midst, there are a number of prospective princes of the new earth?” There was tremendous and sustained applause along with shouts of joy. Then the speaker showed that the Biblical use of the term translated “prince” along with the record of faithfulness of many of the “other sheep” in modern times allowed for the belief that some now living might well be selected by Jesus Christ for princely service. He also pointed out, however, that there would be no bestowing of titles on those entrusted with such service. Concluding his discourse, he urged: “Onward, then, steadily, all of us together, as a New World society!”

There have been many other highly significant discourses delivered at conventions of Jehovah’s Witnesses: In 1953, “New World Society Attacked From the Far North” was a gripping explanation of the significance of the attack by Gog of Magog as described in Ezekiel chapters 38 and 39. That same year, the discourse “Filling the House With Glory” thrilled those who heard it as they saw before their very eyes tangible evidence of the fulfillment of Jehovah’s promise, at Haggai 2:7, to bring the precious things, the desirable things, out of all nations into Jehovah’s house.

The most outstanding convention of modern times, however, was held in New York in 1958, when over a quarter of a million people overflowed the largest facilities available to hear the discourse “God’s Kingdom Rules—Is the World’s End Near?” Delegates were on hand from 123 lands, and their reports to the convention audience helped to strengthen the bonds of international brotherhood. To contribute to the spiritual growth of those present and for their use in teaching others, publications were released in 54 languages during that extraordinary convention.

In 1962, a series of talks on the theme “Subjection to Superior Authorities” corrected the understanding that the Witnesses had as to the meaning of Romans 13:1-7. In 1964, “Passing Over From Death to Life” and “Out of the Tombs to a Resurrection” broadened their appreciation of Jehovah’s great mercy as manifest in the provision of the resurrection. And many, many more of such convention highlights could be cited.

Each year there are tens of thousands, yes, hundreds of thousands, of new ones in attendance at the conventions. Although information presented is not always new to the organization as a whole, it often opens up to new attenders an understanding of the divine will that truly thrills them. They may see and be moved to take hold of opportunities for service that change the entire course of their life.

At many conventions attention has been focused on the meaning of certain books of the Bible. For example, in 1958 and again in 1977, bound books were released that were devoted to discussion of the prophecies recorded by the prophet Daniel regarding God’s purpose to have one world government with Christ as King. In 1971, it was the book of Ezekiel that was given attention, with its emphasis on the divine declaration, “The nations will have to know that I am Jehovah.” (Ezek. 36:23) In 1972, prophecies recorded by Zechariah and Haggai were given detailed consideration. In 1963, 1969, and 1988, there were extensive discussions of thrilling prophecies of Revelation, which vividly foretell the fall of Babylon the Great and the incoming of God’s glorious new heavens and new earth.

The conventions have highlighted varied themes—Theocracy’s Increase, Clean Worship, United Worshipers, Courageous Ministers, Fruitage of the Spirit, Disciple-Making, Good News for All Nations, Divine Name, Divine Sovereignty, Sacred Service, Victorious Faith, Kingdom Loyalty, Integrity Keepers, Trust in Jehovah, Godly Devotion, Light Bearers, and many more. Each of these has contributed to the spiritual growth of the organization and those associated with it.

Stimulus to the Evangelizing Work

Large conventions, as well as smaller assemblies, have been a source of great encouragement in connection with the preaching of the good news. Discourses and demonstrations have provided practical instruction. Experiences enjoyed in the field ministry as well as those related by people who have recently been helped to learn Bible truth are always on the program. In addition, the actual field service that was scheduled during conventions for many years was very beneficial. It gave a fine witness in the convention city and was a source of great encouragement to the Witnesses themselves.

Field service became part of the scheduled convention activity in Winnipeg, Manitoba, Canada, in January 1922. It was also featured during the general convention held at Cedar Point, Ohio, later that year. Thereafter, it became a regular practice to set aside a day, or part of a day or parts of several days, for delegates to share together in preaching activity right in and around the convention city. In large metropolitan areas, this gave people who might seldom be contacted by the Witnesses an opportunity to hear the good news about God’s purpose to give eternal life to lovers of righteousness.

In Denmark the first of such service days at a convention was arranged in 1925, when 400 to 500 met at Nørrevold. For many of the 275 who shared in field service at that convention, it was their first time. Some were apprehensive. But after they had a taste of it, they became enthusiastic evangelizers in their home territories as well. Following that convention and until the end of World War II, there were many one-day service assemblies held in Denmark, and the brothers were invited from surrounding towns. Increased zeal was evident as they shared unitedly in the ministry and then met to hear talks. Similar service assemblies—but two days in length—were held in Britain and the United States.

At bigger conventions the field activity of the delegates often took on large proportions. Beginning in 1936, the convention public talk was advertised by orderly parades of Witnesses who wore placards and distributed handbills. (Those placards were initially referred to as “sandwich signs” because they were worn one in front and one in back.) At times, a thousand or more Witnesses participated in such parades at a given convention. Others shared in regular house-to-house calls, inviting all to come and hear the program. It was most encouraging to individual Witnesses to work with others and to see hundreds, even thousands, of other Witnesses sharing in the ministry along with them. At the same time, the public within a considerable radius came to know that Jehovah’s Witnesses were in town; people had opportunity to hear for themselves what the Witnesses teach and to observe their conduct firsthand.

The talks given at the conventions often were heard by far more than the visible audience. When Brother Rutherford, at a convention in Toronto, Canada, in 1927, delivered the lecture “Freedom for the Peoples,” it was carried by a history-making chain of 53 broadcasting stations to a vast international radio audience. The next year, from Detroit, Michigan (U.S.A.), the speech “Ruler for the People” was broadcast by twice as many stations, and shortwave radio carried it to listeners as far away as Australia, New Zealand, and South Africa.

In 1931, major radio networks refused to cooperate with plans to broadcast a convention discourse by Brother Rutherford; so the Watch Tower Society, working with the American Telephone and Telegraph Company, forged its own network of 163 stations, including the largest wire-connected network that had ever been on the air, to carry the message “The Kingdom, the Hope of the World.” Additionally, over 300 other stations in many parts of the world broadcast the program by transcription.

During the convention at Washington, D.C., in 1935, Brother Rutherford spoke on the subject “Government,” forcefully drawing attention to the fact that Jehovah’s Kingdom under Christ will soon replace all human governments. Over 20,000 in the Washington Auditorium heard it. The speech was also carried by radio and telephone lines around the globe, reaching Central and South America, Europe, South Africa, islands of the Pacific, and lands of the Orient. Those who heard the talk in this way may well have numbered in the millions. Two leading Washington newspapers broke their contracts to publish the discourse. But sound cars were deployed by the brothers to 3 points in the city and 40 other places surrounding Washington, and from these the speech was rebroadcast to further audiences estimated at 120,000.

Then, in 1938, from Royal Albert Hall, in London, England, the straightforward discourse “Face the Facts” was carried to some 50 convention cities around the globe, with a total attendance of about 200,000. In addition, a vast radio audience heard that speech.

Thus, although Jehovah’s Witnesses were relatively few in number, their conventions played an important role in the public proclamation of the Kingdom message.

Postwar Conventions in Europe

For those who were present, certain conventions stand out above all others. This was true of the ones in Europe immediately after World War II.

One such convention was in Amsterdam, the Netherlands, on August 5, 1945, less than four months after the Witnesses had been released from the German concentration camps. Some 2,500 delegates were expected; 2,000 of these would need rooming accommodations. To fill the need for places to sleep, local Witnesses spread straw on the floor of their homes. From all directions the delegates came by every means possible—by boat, in trucks, on bicycles, and some hitchhiking.

At that convention they laughed and wept, they sang, and they thanked Jehovah for his goodness. As one who attended said: “Theirs was the unspeakable joy of a theocratic organization just freed from fetters!” Before the war, there had been fewer than 500 Witnesses in the Netherlands. A total of 426 were arrested and imprisoned; of these, 117 died as a direct result of persecution. What joy when at the assembly some found loved ones that they thought were dead! Others shed tears as they searched in vain. That evening 4,000 listened with rapt attention to the public talk that explained why Jehovah’s Witnesses had been the objects of such intense persecution. In spite of what they had suffered, they were getting organized to press ahead with their God-given work.

The following year, 1946, the brothers in Germany arranged for a convention in Nuremberg. They were granted the use of the Zeppelinwiese, Hitler’s former parade grounds. On the second day of the convention, Erich Frost, who had personally experienced the brutality of the Gestapo and had spent years in a Nazi concentration camp, delivered the public talk “Christians in the Crucible.” The 6,000 Witnesses in attendance were joined by 3,000 of the public from Nuremberg for the occasion.

The final day of that convention proved to be one when sentences were to be announced at the war-crimes trials there in Nuremberg. Military authorities declared a curfew for that day, but after prolonged negotiations they agreed that in view of the stand that Jehovah’s Witnesses had taken in the face of Nazi opposition, it would be inappropriate to hinder them from concluding their convention in peace. Thus, on that final day, the brothers assembled to hear the stirring talk “Fearless Despite World Conspiracy.”

They saw the hand of Jehovah in what was taking place. At the very time that men representing a regime that had tried to exterminate them were being sentenced, Jehovah’s Witnesses were meeting to worship Jehovah at the place where Hitler had put on some of his most spectacular displays of Nazi power. Said the convention chairman: “Just being able to experience this day, which is just a preview of the triumph of God’s people over their enemies at the battle of Armageddon, was worth nine years in concentration camp.”

Other Memorable Conventions

As the activity of Jehovah’s Witnesses has expanded, conventions have been held around the earth. All of them have had outstanding features for those who were present.

At Kitwe, Northern Rhodesia (now Zambia), in the hub of the Copperbelt, a convention was scheduled to be held during the visit of the president of the Watch Tower Society in 1952. The site was a large area on the outskirts of one of the mining camps, in a place now known as Chamboli. The top of an abandoned anthill was leveled, and a thatched shelter was built on it to serve as a platform. Other thatched shelters for sleeping, with double decks, extended out 200 yards [180 m] from the main seating area like the spokes of a wheel. Men and boys slept in some; women and girls in others. Some of the delegates had traveled two weeks by bicycle to be present. Others had walked for days and then finished the trip on a primitive bus.

During sessions those in the audience were very attentive, though seating was on hard bamboo benches in the open. They had come to hear, and they did not want to miss a word. The singing of that audience of 20,000 brought tears to the eyes—it was so beautiful. There was no accompaniment by musical instruments, but the harmony of the voices was exquisite. Not just in their singing but in every way, unity was manifest among these Witnesses, though they were from many backgrounds and tribes.

And can you imagine the feelings of Jehovah’s Witnesses in Portugal when, after a struggle for freedom of worship that had gone on for nearly 50 years, the Witnesses there gained legal recognition on December 18, 1974. At that time they numbered only about 14,000. Within a few days, 7,586 of them packed out a sports pavilion in Porto. The following day, another 39,284 overflowed a football stadium in Lisbon. Brothers Knorr and Franz were with them for that happy occasion, one that many will never forget.

Organizing International Gatherings

For well over half a century, Jehovah’s Witnesses have held large, multicity conventions simultaneously in many lands. Their feeling of international brotherhood has been heightened on these occasions when they have all been able to hear principal discourses originating in a key city.

It was not until 1946, however, that a large international convention drew together in one city delegates from many parts of the earth. This was at Cleveland, Ohio. Although travel in the postwar era was still difficult, attendance reached 80,000, including 302 delegates from 32 countries outside the United States. Sessions were held in 20 languages. Much practical instruction was given with a view to expanding the work of evangelizing. One of the convention highlights was Brother Knorr’s talk about problems of reconstruction and expansion. The audience applauded enthusiastically as they heard plans for enlargement of the Society’s headquarters printing and office facilities, as well as its radio broadcasting facilities, for establishment of branch offices in principal countries of the world, and for expansion of missionary work. Immediately after that convention, details were worked out so that Brothers Knorr and Henschel could make an around-the-world trip to implement what had been discussed.

In the years that followed, truly history-making conventions were held in New York City’s Yankee Stadium. At the first of these, from July 30 to August 6, 1950, delegates were present from 67 lands. Included on the program were brief reports by branch servants, missionaries, and other delegates. These gave the convention thrilling glimpses of the intense evangelizing work being done in all the lands from which they had come. The final day, attendance rose to 123,707 for the discourse “Can You Live Forever in Happiness on Earth?” The theme of the convention was “Theocracy’s Increase.” Attention was directed to the great increase in numbers. Yet, as the chairman, Grant Suiter, emphatically pointed out, this was not done to laud any brilliant minds within the visible organization. Rather, he declared: “The new strength of numbers is dedicated to Jehovah’s honor. That is the way it should be, and we would not have it any other way.”

In 1953, another convention was held at Yankee Stadium in New York. This time the attendance peaked at 165,829. As was true of the first convention there, the program was packed with discussions of thrilling Bible prophecies, practical counsel on how to accomplish the preaching of the good news, and reports from many lands. Although sessions began at about 9:30 a.m., they usually did not conclude until 9:00 or 9:30 p.m. The convention provided eight full days of joyful spiritual feasting.

For their largest convention, in New York in 1958, it was necessary to use not only Yankee Stadium but also the nearby Polo Grounds as well as overflow areas outside the stadiums to accommodate the convention crowds. On the final day, when every seat was filled, special permission was granted to use even the playing field of Yankee Stadium, and what a thrilling sight it was as thousands streamed in, removed their shoes, and sat on the grass! The count showed 253,922 in attendance to hear the public discourse. A further evidence of Jehovah’s blessing on the ministry of his servants was seen when 7,136 at this convention symbolized their dedication by water immersion—well over twice the number that were baptized on the historic occasion of Pentecost 33 C.E., as reported in the Bible!—Acts 2:41.

The entire operation of these conventions gave evidence of something much more than efficient organization. It was a manifestation of God’s spirit at work among his people. Brotherly love that has as its basis love for God was evident everywhere. There were no high-salaried organizers. Every department was manned by unpaid volunteers. Christian brothers and sisters, often family groups, cared for the refreshment stands. They also prepared hot meals, and in huge tents outside the stadium, they served the delegates at a rate of up to a thousand per minute. Tens of thousands—all of them glad to have a share in the work—served as attendants and cared for all the needed construction, cooking and serving of meals, cleanup, and much more.

More volunteers devoted hundreds of thousands of hours in order to fill the housing needs of delegates. In some years, to care for at least some of the conventioners, trailer and tent cities were organized. In 1953 the Witnesses harvested 40 acres [16 ha] of grain, free of charge, for a farmer in New Jersey who leased them his land for their trailer city. Sanitary facilities, lighting, showers, laundry rooms, cafeteria, and grocery stores were all installed to care for a population that exceeded 45,000. As they moved in, a city sprang up overnight. Scores of thousands more were housed in hotels and private homes in and around New York. It was a mammoth undertaking. With Jehovah’s blessing, it was carried out successfully.

Conventions on the Move

The members of this international brotherhood are keenly interested in fellow Witnesses in other lands. As a result, they have seized opportunities to attend conventions outside their home countries.

When the first of the Clean Worship Assembly series convened at Wembley Stadium in London, England, in 1951, Witnesses from 40 lands were present. The program emphasized the practical side of true worship and the making of the ministry one’s life career. From England, many Witnesses traveled to the Continent, where nine more conventions were to be held during the next two months. The largest of these was in Frankfurt am Main, Germany, where 47,432 were present from 24 lands. The warmth of the brothers was demonstrated at the close of the program when the orchestra began to play and the German brothers broke out in a spontaneous farewell song commending to God their fellow Witnesses who had come from abroad to join them. Handkerchiefs were waved, and hundreds flocked across the field to express personal appreciation for this grand theocratic festival.

In 1955, more of the Witnesses arranged to visit their Christian brothers abroad at convention time. By means of two chartered ships (each with 700 passengers) and 42 chartered planes, delegates from the United States and Canada went to Europe. The European edition of the paper The Stars and Stripes, published in Germany, described the influx of Witnesses as “probably the biggest mass movement of Americans through Europe since the Allied invasion during World War II.” Other delegates came from Central and South America, Asia, Africa, and Australia. In spite of efforts of Christendom’s clergy to prevent the Witnesses from holding their conventions in Rome and Nuremberg, these two and six more were held in Europe during the summer. Attendance ranged from 4,351 in Rome to 107,423 in Nuremberg. Another group of 17,729 assembled at the Waldbühne in what was then called West Berlin, which could be reached with somewhat less risk by brothers from the Eastern zone of that era. Many of these had been in prison for their faith or had family members who were then in prison, but they were still firm in faith. How appropriate the convention theme—“Triumphant Kingdom”!

Though there had already been many international conventions, what took place in 1963 was the first of its kind. It was an around-the-world convention. Beginning in Milwaukee, Wisconsin, in the United States, it moved to New York; next, to four major cities in Europe; through the Middle East; on to India, Burma (now Myanmar), Thailand, Hong Kong, Singapore, the Philippines, Indonesia, Australia, Taiwan, Japan, New Zealand, Fiji, the Republic of Korea, and Hawaii; and then back to the North American mainland. In all, delegates from 161 lands were present. Total attendance exceeded 580,000. There were 583, from some 20 lands, that moved with the convention, attending in one country after another, clear around the globe. Special tours enabled them to see places of religious interest, and they also shared with their local brothers and sisters in the house-to-house ministry. These travelers cared for their own expenses.

Latin American delegates had been well represented at most of the international conventions. But in 1966-67, it was their turn to host the conventions. Those who attended will never forget the drama that brought to life the Bible account regarding Jeremiah and that helped everyone to appreciate its meaning for our day.a Bonds of Christian love were strengthened as visitors saw firsthand the background against which a vast campaign of Bible education is being carried on in Latin America. They were deeply moved by the strong faith of fellow believers, many of whom had overcome seemingly insurmountable obstacles—family opposition, floods, loss of possessions—to be in attendance. They were greatly encouraged by experiences such as that of a frail Uruguayan special pioneer sister who was interviewed and who had with her on the platform many of the 80 persons she had already helped to progress to the point of Christian baptism! (As of 1992, she had helped 105 persons to the point of baptism. She was still frail and still a special pioneer!) How heartwarming, too, to meet missionaries from the very earliest Gilead classes still on the job in their assignments! Those conventions were a fine stimulus to the work being done in that part of the world. In many of those lands, there are now 10, 15, or even 20 times as many praisers of Jehovah as there were then.

A few years later, in 1970-71, it was possible for Witnesses from abroad to fellowship with their brothers at international conventions held in Africa. The largest of these conventions was in Lagos, Nigeria, where all the facilities had to be built from the ground up. To protect delegates from the hot sun, a bamboo city was built—seating areas, dormitories, cafeteria, and other departments. This required 100,000 bamboo poles and 36,000 large, woven reed mats—all of them prepared by the brothers and sisters. The program was put on in 17 languages simultaneously. Attendance reached 121,128, and 3,775 new Witnesses were baptized. Numerous tribal groups were represented, and many of those present were people who used to war against one another. But now, what a joy to see them united in the bonds of genuine Christian brotherhood!

After the convention, some of the foreign delegates traveled by bus into Igboland to see the area most seriously affected by the recent civil war. A great sensation was caused in town after town as the visitors were greeted and embraced by local Witnesses. People rushed into the streets to watch. Such a demonstration of love and unity between black and white was something they had never seen before.

In certain lands the number of Jehovah’s Witnesses makes it impossible for them all to come together in one place. However, on occasion, several large conventions have been held at the same time, followed by more, week after week. In 1969, the unity felt at conventions arranged in this way was enhanced by the fact that some of the principal speakers shuttled back and forth by air between the conventions, thus serving them all. In 1983 and 1988, a similar oneness was felt when a number of large conventions using the same language were tied together, even internationally, by telephone transmission of key discourses given by members of the Governing Body. The real foundation of the unity among Jehovah’s Witnesses, however, is the fact that they all worship Jehovah as the only true God, they all hold to the Bible as their guide, they all benefit from the same spiritual feeding program, they all look to Jesus Christ as their Leader, they all seek to manifest the fruits of God’s spirit in their lives, they all put their trust in God’s Kingdom, and they all share in taking the good news of that Kingdom to others.

Organized for International Praise to Jehovah

Jehovah’s Witnesses have increased in number to the point that they outnumber the population of scores of individual nations. In order for their conventions to accomplish the greatest good, much careful planning is required. However, simple published requests as to where Witnesses from various areas should attend are usually all that is needed to assure that there will be ample room for everyone. When international conventions are planned, it is now often necessary for the Governing Body to consider not only the number of Witnesses from other countries who would like to go and are in position to do so but also the size of available convention facilities, the number of local Witnesses who will be attending, and the amount of housing available for delegates; then a maximum figure can be allotted for each country. That was true in connection with the three “Godly Devotion” Conventions held in Poland in 1989.

For those conventions some 90,000 of Jehovah’s Witnesses were expected from Poland, in addition to thousands of newly interested persons. Many were also invited to attend from Britain, Canada, and the United States. Large delegations were welcomed from Italy, France, and Japan. Others came from Scandinavia and Greece. At least 37 lands were represented. For certain portions of the program, it was necessary to interpret Polish or English talks into as many as 16 other languages. Total attendance was 166,518.

Large groups of Witnesses at these conventions had come from what was then the Soviet Union and from Czechoslovakia; sizable groups were also present from other Eastern European countries. Hotels and school dormitories could not house everyone. Hospitably, the Polish Witnesses opened their hearts and their homes, gladly sharing what they had. One congregation of 146 provided sleeping places for over 1,200 delegates. For some who attended these conventions, it was the first time they had ever been at a large gathering of more than 15 or 20 of Jehovah’s people. Their hearts welled up with appreciation as they looked out at the tens of thousands in the stadiums, joined with them in prayer, and united their voices in songs of praise to Jehovah. When they mingled together between sessions, there were warm embraces, even though difference of language often kept them from saying in words what was in their hearts.

As the convention came to an end, their hearts were filled with gratitude to Jehovah, who made it all possible. In Warsaw, after the farewell comments by the chairman, the audience burst into applause that did not abate for at least ten minutes. After the final song and prayer, the applause resumed, and the audience lingered in the stands for a long time. They had waited many years for this occasion, and they did not want it to end.

The following year, 1990, less than five months after the lifting of a 40-year-long ban on Jehovah’s Witnesses in what was then East Germany, another thrilling international convention was held, this one in Berlin. Among the 44,532 present were delegates from 65 different countries. From some lands, just a few had come; from Poland, some 4,500. Words could not express the deep feelings of those who had never before had the freedom to attend such a convention, and when the entire audience joined in songs of praise to Jehovah, they could not hold back their tears of joy.

Later that year, when a similar convention was held in São Paulo, Brazil, two large stadiums were needed to accommodate the international audience of 134,406. This was followed by a convention in Argentina, where again two stadiums were used simultaneously to accommodate the international audience. As 1991 began, further international conventions were getting under way in the Philippines, Taiwan, and Thailand. Large audiences from many nations were also on hand that year for conventions in Eastern Europe—in Hungary, Czechoslovakia, and what is now Croatia. And in 1992, delegates from 28 lands counted it a special privilege to be among the 46,214 in St. Petersburg for the first truly international convention of Jehovah’s Witnesses in Russia.

Opportunities for Regular Spiritual Refreshment

Not all the conventions held by Jehovah’s Witnesses are international gatherings. However, the Governing Body arranges for major conventions once a year, and the same program is enjoyed worldwide in many languages. These conventions may be quite large, providing opportunity for fellowship with other Witnesses from many places, or they may be smaller and held in many cities, making it easier for new ones to attend and enabling the public in hundreds of smaller cities to get a good closeup view of a large cross section of Jehovah’s Witnesses.

In addition, once a year each circuit (made up of perhaps 20 congregations) assembles for a two-day program of spiritual counsel and encouragement.b Also, since September 1987, a special assembly day, an upbuilding one-day program, is arranged for each circuit once a year. Where possible, a member of the Society’s headquarters staff or someone from the local branch office is sent out to share in the program. These programs are greatly appreciated by Jehovah’s Witnesses. In many areas the assembly sites are not distant or hard to reach. But that is not always the case. A traveling overseer recalls an elderly couple who walked 47 miles [76 km] with suitcases and blankets to attend a circuit assembly in Zimbabwe.

Field service during the convention is no longer a feature at all these assemblies, but that is not because the Witnesses in any way view it as less important. In most cases people who live near the assembly sites are now being visited regularly by the local Witnesses—in some instances, every few weeks. The assembly delegates keep alert to opportunities for informal witnessing, and their Christian conduct gives a powerful witness in another way.

Evidence of True Brotherhood

The brotherhood manifest among the Witnesses at their conventions is readily evident to observers. They can see that there is no partiality among them and that genuine warmth is evident even among those who may be meeting one another for the first time. At the time of the Divine Will International Assembly in New York in 1958, the New York Amsterdam News (August 2) reported: “Everywhere Negroes, whites and Orientals, from all stations in life and all parts of the world, mingled joyously and freely. . . . The worshiping Witnesses from 120 lands have lived and worshiped together peacefully showing Americans how easily it can be done. . . . The Assembly is a shining example of how people can work and live together.”

More recently, when Jehovah’s Witnesses held simultaneous conventions in Durban and in Johannesburg, South Africa, in 1985, the delegates included all the major racial and language groups in South Africa, as well as representatives from 23 other lands. The warm fellowship among the 77,830 in attendance was readily evident. “This is beautiful,” said a young Indian woman. “To see Coloureds, Indians, whites, and blacks all mixing together has changed my whole outlook on life.”

This feeling of brotherhood goes beyond smiles, handshakes, and calling one another “brother” and “sister.” As an example, when arrangements were being made for the “Everlasting Good News” Assembly worldwide in 1963, Jehovah’s Witnesses were notified that if they would like to help others financially to attend a convention, the Society would be glad to see that the funds benefited brothers in all parts of the earth. There was no solicitation, and nothing was taken for administrative expenses. The funds all went for the stated purpose. In this way, 8,179 were assisted to attend the convention. Delegates from every country in Central and South America were given help, as were thousands from Africa and many in the Middle East and the Far East. A large proportion of those assisted were brothers and sisters who had devoted many years to the full-time ministry.

Toward the end of 1978, a convention was scheduled to be held in Auckland, New Zealand. Witnesses in the Cook Islands knew about it and longed to be present. But the economy in the islands was such that it would have cost each one a small fortune to make the trip. However, loving spiritual brothers and sisters in New Zealand contributed the round-trip fares for some 60 of the islanders. How happy they were to be present to share the spiritual feast with their Maori, Samoan, Niuean, and Caucasian brothers!

Typical of the spirit among Jehovah’s Witnesses was what took place at the conclusion of the “Divine Justice” District Convention in Montreal, Canada, in 1988. For four days Arabic, English, French, Greek, Italian, Portuguese, and Spanish delegates had been enjoying the same program but in their own languages. However, at the end of the final session, all 45,000 of them joined together in the Olympic Stadium in a moving display of brotherhood and unity of purpose. Together they sang, each group in its own tongue, “Come sing with us . . . ‘Jehovah reigns; let earth rejoice.’”

[Footnotes]

[Blurb on page 255]

“I was much impressed by the spirit of love and brotherly kindness”

[Blurb on page 256]

Convention trains—all aboard!

[Blurb on page 275]

Not high-salaried convention organizers, but unpaid volunteers

[Blurb on page 278]

Unity between black and white

[Box/Picture on page 261]

Seven Significant Convention Resolutions

In 1922, the resolution entitled “A Challenge to World Leaders” called on them to prove that humans have the wisdom to rule this earth or else to admit that peace, life, liberty, and endless happiness can come only from Jehovah through Jesus Christ.

In 1923, there was “A Warning to All Christians” of the urgent necessity to flee from organizations that fraudulently claim to represent God and Christ.

In 1924, “Ecclesiastics Indicted” laid bare the unscriptural doctrines and practices of Christendom’s clergy.

In 1925, “Message of Hope” showed why those that claim to be the guiding lights of the world have failed to satisfy man’s greatest needs and how only God’s Kingdom can do so.

In 1926, “A Testimony to the Rulers of the World” put them on notice that Jehovah is the only true God and that Jesus Christ now rules as earth’s rightful King. It urged the rulers to use their influence to turn the minds of the people to the true God so that disaster might not befall them.

In 1927, the “Resolution to the Peoples of Christendom” exposed the financial-political-religious combine that oppresses mankind. It urged the people to abandon Christendom and put their confidence in Jehovah and his Kingdom in the hands of Christ.

In 1928, the “Declaration Against Satan and for Jehovah” made clear that Jehovah’s anointed King, Jesus Christ, will soon restrain Satan and destroy his evil organization, and it urged all who love righteousness to take their stand on Jehovah’s side.

[Box/Pictures on page 272, 273]

Features of Some of the Big Conventions

Hundreds of enthusiastic delegates arrived by ship, thousands by plane, tens of thousands by automobile and bus

Good organization and lots of willing workers were required to locate and assign sufficient rooming accommodations

During these eight-day conventions, hot meals—tens of thousands of them—were regularly served to delegates

In 1953, a trailer and tent city accommodated more than 45,000 delegates

In New York, in 1958, 7,136 got baptized—more than at any one time since Pentecost of 33 C.E.

Greeting signs from many lands were displayed, and sessions were held in 21 languages, in New York in 1953

[Picture on page 256]

Delegates to the IBSA convention in Winnipeg, Man., Canada, in 1917

[Pictures on page 258]

J. F. Rutherford speaking at Cedar Point, Ohio, in 1919. He urged all to share zealously in announcing God’s Kingdom, using “The Golden Age”

[Picture on page 259]

Convention at Cedar Point in 1922. The call went out: “Advertise the King and Kingdom”

[Picture on page 260]

George Gangas was at Cedar Point in 1922. For some 70 years since then he has zealously proclaimed God’s Kingdom

[Picture on page 262, 263]

Delegates to the 1931 convention in Columbus, Ohio, who enthusiastically embraced the name Jehovah’s Witnesses

[Picture on page 264]

“New World Translation of the Christian Greek Scriptures” being released by N. H. Knorr in 1950

[Picture on page 264]

Discourses by F. W. Franz on fulfillment of Bible prophecy were a convention highlight (New York, 1958)

[Pictures on page 265]

For many years field service was a prominent part of every convention.

Los Angeles, U.S.A., 1939 (bottom); Stockholm, Sweden, 1963 (inset)

[Pictures on page 266]

When J. F. Rutherford spoke from Washington, D.C., in 1935, the message was carried by radio and telephone lines to six continents

[Pictures on page 268]

In Nuremberg, Germany, in 1946, Erich Frost gave the fiery discourse “Christians in the Crucible”

[Picture on page 269]

Open-air convention in Kitwe, Northern Rhodesia, during visit of N. H. Knorr in 1952

[Pictures on page 270, 271]

In 1958 an audience of 253,922, overflowing two large stadiums in New York, heard the message “God’s Kingdom Rules—Is the World’s End Near?”

Polo Grounds

Yankee Stadium

[Picture on page 274]

Grant Suiter, convention chairman at Yankee Stadium in 1950

[Picture on page 274]

John Groh (seated), discussing convention organization with George Couch in 1958

[Pictures on page 277]

In 1963 an around-the-world convention was held, with delegates from some 20 lands traveling with it right around the globe

Kyoto, Japan (lower left), was one of 27 convention cities. Delegates in the Republic of Korea got acquainted (center). A Maori greeting in New Zealand (lower right)

[Pictures on page 279]

A convention that served 17 language groups simultaneously, in a bamboo city built for the occasion (Lagos, Nigeria, 1970)

[Pictures on page 280]

Three large conventions were held in Poland in 1989, with delegates on hand from 37 lands

T. Jaracz (on the right) spoke to delegates in Poznan

Thousands were baptized in Chorzów

The audience applauded at great length in Warsaw

Delegates from what was then the U.S.S.R. (below)

Portions of the program in Chorzów were translated into 15 languages

Chapter 18

“Seeking First the Kingdom”

THE principal theme of the Bible is the sanctification of Jehovah’s name by means of the Kingdom. Jesus Christ taught his followers to seek first the Kingdom, putting it ahead of other interests in life. Why?

The Watchtower has frequently explained that by reason of the fact that he is the Creator, Jehovah is the Universal Sovereign. He deserves to be held in highest esteem by his creatures. (Rev. 4:11) However, very early in human history, a spirit son of God who made himself Satan the Devil defiantly challenged Jehovah’s sovereignty. (Gen. 3:1-5) Furthermore, Satan imputed selfish motives to all who served Jehovah. (Job 1:9-11; 2:4, 5; Rev. 12:10) Thus the peace of the universe was disrupted.

For decades now, Watch Tower publications have pointed out that Jehovah has made provision for settling these issues in a manner that magnifies not only his almighty power but also the greatness of his wisdom, his justice, and his love. A central part of that provision is the Messianic Kingdom of God. By means of that Kingdom, mankind is given ample opportunity to learn the ways of righteousness. By means of it, the wicked will be destroyed, Jehovah’s sovereignty will be vindicated, and his purpose will be accomplished to make the earth a paradise populated with people who truly love God and one another and who are blessed with perfection of life.

Because of its importance, Jesus counseled his followers: “Keep on, then, seeking first the kingdom.” (Matt. 6:10, 33) Jehovah’s Witnesses in modern times have given abundant evidence that they endeavor to heed that counsel.

Forsaking All for the Kingdom

At an early date, the Bible Students gave consideration to what was meant by seeking first the Kingdom. They discussed Jesus’ parable in which he compared the Kingdom to a pearl of such high value that a man “sold all the things he had and bought it.” (Matt. 13:45, 46) They pondered the significance of Jesus’ counsel to a rich young ruler to sell everything, distribute to poor people, and follow him. (Mark 10:17-30)a They realized that if they were going to prove worthy of having a share in God’s Kingdom, they must make the Kingdom their first interest, gladly using their lives, their abilities, their resources, in its service. Everything else in life had to take second place.

Charles Taze Russell personally took that counsel to heart. He sold his prospering haberdashery business, gradually reduced other business interests, and then used all his earthly possessions to help people in a spiritual way. (Compare Matthew 6:19-21.) It was not something that he did for merely a few years. Right down till his death, he used all his resources—his mental ability, his physical health, his material possessions—to teach others the great message of Messiah’s Kingdom. At Russell’s funeral an associate, Joseph F. Rutherford, stated: “Charles Taze Russell was loyal to God, loyal to Christ Jesus, loyal to the cause of Messiah’s Kingdom.”

In April 1881 (when only a few hundred persons were attending meetings of the Bible Students), the Watch Tower published an article entitled “Wanted 1,000 Preachers.” This included an invitation to men and women who did not have dependent families to take up work as colporteur evangelists. Employing the language of Jesus’ parable at Matthew 20:1-16, the Watch Tower asked: “Who has a burning desire to go and labor in the Vineyard, and has been praying that the Lord would open the way”? Those who could give at least half of their time exclusively to the Lord’s work were encouraged to apply. To assist them with expenses of travel, food, clothing, and shelter, Zion’s Watch Tower Tract Society provided the early colporteurs with Bible literature for distribution, stated the modest contribution that could be asked for the literature, and invited the colporteurs to keep a portion of the funds thus received. Who responded to these arrangements and took up the colporteur service?

By 1885 there were around 300 colporteurs associated with the Society. In 1914 the number finally exceeded 1,000. It was not an easy work. After calling at the homes in four small towns and finding only three or four persons who were interested to any extent, one of the colporteurs wrote: “I must say that I felt rather lonely traveling so far, meeting so many, and finding so little concern expressed about God’s plan and Church. Assist me with your prayers, that I may properly and fearlessly present the truth, and not become weary in well doing.”

They Offered Themselves Willingly

Those colporteurs were real trailblazers. They penetrated the most inaccessible corners of the land at a time when transportation was very primitive and the roads were, for the most part, little more than wagon tracks. Sister Early, in New Zealand, was one who did that. Starting out well before World War I, she devoted 34 years to such service full-time before she died in 1943. She covered much of the country on a bicycle. Even when she became crippled with arthritis and could not ride, she used the bicycle to lean on and to carry her books around the business territory of Christchurch. She could climb stairs, but she had to descend them backwards because of her crippling disability. Nevertheless, as long as she had any strength, she used it in Jehovah’s service.

These folks did not take up this work because they felt confident in themselves. Some were by nature very timid, but they loved Jehovah. Before witnessing in business territory, one such sister asked each of the Bible Students in her area to pray for her. In time, as she gained experience, she became very enthusiastic about the activity.

When Malinda Keefer talked to Brother Russell in 1907 about her desire to enter the full-time service, she said that she felt the need to gain more knowledge first. In fact, it was just the preceding year that she had first come in contact with the literature of the Bible Students. Brother Russell’s reply was: “If you want to wait until you know it all you will never get started, but you will learn as you go along.” Without holding back, she quickly began in Ohio, in the United States. She often called to mind Psalm 110:3, which says: “Your people will offer themselves willingly.” For the next 76 years, she kept on doing just that.b She started out single. For 15 years she enjoyed serving in the married state. But after her husband died, she kept right on going, with Jehovah’s help. Looking back over the years, she said: “How thankful I am that I offered myself willingly as a pioneer when a young woman and always put Kingdom interests first!”

When general conventions were held in the early days, arrangements were often made for special sessions with the colporteurs. Questions were answered, training was provided for newer ones, and encouragement was given.

From 1919 onward, there were many more of Jehovah’s servants who prized God’s Kingdom so highly that they too truly built their lives around it. Some of them were able to set aside secular pursuits and devote themselves fully to the ministry.

Caring for Material Needs

How did they care for their material needs? Anna Petersen (later Rømer), a full-time evangelizer in Denmark, recalled: “We got help from literature placements for the daily expenses, and our needs were not great. If there were bigger expenses, these were always met in one way or another. Sisters used to give us some clothes, dresses or coats, and we could put these right on and wear them, so we were well dressed. And some winters I took some office work for a couple of months. . . . By buying when there were sales on, I could buy what clothing I needed for a whole year. Things went fine. We were never in need.” Material things were not their principal concern. Their love for Jehovah and his ways was like a fire burning within them, and they simply had to express it.

For lodging they might rent a modest room while they called on people in the area. Some of them used a trailer—nothing elaborate, just a place to sleep and eat. Others slept in tents as they moved from place to place. In some places brothers arranged for “pioneer camps.” Witnesses in the area might furnish a home, and one person would be assigned to supervise it. Pioneers serving in that area could use the accommodations, and they would share the expenses involved.

These full-time workers did not allow lack of money to prevent sheeplike people from obtaining Bible literature. Pioneers often traded for produce such as potatoes, butter, eggs, fresh and canned fruit, chickens, soap, and almost anything else. They were not getting rich; rather, this was a means of helping sincere people to have the Kingdom message, while at the same time obtaining physical necessities of life so the pioneers could continue their ministry. They had confidence in Jesus’ promise that if they would “keep on . . . seeking first the kingdom and [God’s] righteousness,” then necessary food and covering would be provided.—Matt. 6:33.

Willing to Serve Wherever There Was Need

Their earnest desire to do the work that Jesus had assigned to his disciples led the full-time workers to new territories, even to new lands. When Frank Rice was invited to leave Australia to open up the preaching of the good news on Java (now part of Indonesia) in 1931, he had ten years of experience in the full-time ministry behind him. But now there were new customs, as well as new languages to learn. He could use English to witness to some in the shops and offices, but he wanted to witness to others also. He studied hard, and in three months he knew enough Dutch to start going from house to house. Then he studied Malay.

Frank was just 26 years old when he went to Java, and for most of the six years he was there and on Sumatra, he worked alone. (Toward the end of 1931, Clem Deschamp and Bill Hunter came from Australia to help with the work. As a team, they made a preaching tour inland, while Frank worked in and around the capital of Java. Later, Clem and Bill also received assignments that took them to separate areas.) There were no congregation meetings that Frank could attend. Sometimes it was very lonely, and more than once he struggled with thoughts of giving up and going back to Australia. But he kept going. How? The spiritual food contained in The Watch Tower helped to strengthen him. In 1937 he moved on to an assignment in Indochina, where he narrowly escaped with his life during the violent upheavals that followed World War II. That spirit of willingness to serve was still alive in the 1970’s when he wrote to express his joy over the fact that his entire family was serving Jehovah and to say that he and his wife were once again preparing to move to a place in Australia where there was greater need.

‘Trusting in Jehovah With All Their Heart’

Claude Goodman determined to ‘trust in Jehovah with all his heart and not to lean on his own understanding,’ so he chose colporteur service as a Christian evangelizer instead of a secular business opportunity. (Prov. 3:5, 6) Along with Ronald Tippin, who had helped him to learn the truth, he served as a colporteur in England for over a year. Then, in 1929, the two made themselves available to go to India.c What a challenge that presented!

In the years that followed, they traveled not only on foot and by passenger train and bus but also by freight train, oxcart, camel, sampan, ricksha, and even plane and private train. Sometimes they spread their bedrolls in railway waiting rooms, in a cattle shed, on jungle grass, or on cow-dung flooring in a cottage, but there were also times when they slept in lush hotels and in a raja’s palace. Like the apostle Paul, they learned the secret of contentment whether they were low on provisions or had an abundance. (Phil. 4:12, 13) Usually they had very little that was of material value, but they never were without what they really needed. They personally experienced the fulfillment of Jesus’ promise that if they would seek first the Kingdom and God’s righteousness, the material necessities of life would be provided.

There were serious bouts with dengue fever, malaria, and typhoid, but loving care was provided by fellow Witnesses. There was service to be carried out amid the squalor of cities such as Calcutta, and there was witnessing to be done on the tea plantations in the mountains of Ceylon (now known as Sri Lanka). To fill the spiritual needs of the people, literature was offered, recordings were played in the local languages, and talks were given. As the work increased, Claude also learned how to operate a printing press and to care for work in the Society’s branch offices.

In his 87th year, he could look back on a life rich with experiences in Jehovah’s service in England, India, Pakistan, Ceylon, Burma (now Myanmar), Malaya, Thailand, and Australia. Both as a single young man and as a husband and father, he kept the Kingdom first in his life. It was less than two years after his baptism that he entered the full-time service, and he viewed that as his career for the rest of his life.

God’s Power Made Perfect in Weakness

Ben Brickell was another one of those zealous Witnesses—much like other people, in that he shared their needs and infirmities. He was outstanding in faith. In 1930 he entered the colporteur work in New Zealand, where he witnessed in territories that were not covered again for decades. Two years later, in Australia, he undertook a five-month preaching trip through desert country where no witness had previously been given. His bicycle was heavily laden with blankets, clothing, food, and bound books to place. Though other men had perished when trying to travel through this area, he pressed on, with confidence in Jehovah. Next, he served in Malaysia, where serious cardiac problems developed. He did not quit. After a period of recuperation, he resumed full-time preaching activity in Australia. About a decade later, serious illness put him in the hospital, and when discharged he was told by the doctor that he was “85 percent incapacitated for work.” He could not even walk down the street to do shopping without intermittent rest.

But Ben Brickell was determined to get going again, and he did, stopping to rest as necessary. Soon he was back witnessing in the rugged Australian outback. He did what he could to care for his health, but his service to Jehovah was the main thing in his life until his death 30 years later in his mid-60’s.d He recognized that the lack that existed as a result of his weakness could be filled by Jehovah’s power. At a convention in Melbourne in 1969, he served at a pioneer desk with a large badge on his lapel, reading: “If you want to know about pioneering, ask me.”—Compare 2 Corinthians 12:7-10.

Reaching Jungle Villages and Mountain Mining Camps

Zeal for Jehovah’s service moved not only men but also women to take up work in untouched fields. Freida Johnson was one of the anointed, rather small and in her 50’s when she worked alone through parts of Central America, covering such areas as the north coast of Honduras on horseback. It required faith to work by herself in this area, visiting the scattered banana plantations, the towns of La Ceiba, Tela, and Trujillo, and even the lonely Carib villages beyond. She witnessed there in 1930 and 1931, again in 1934, and in 1940 and 1941, placing thousands of pieces of literature containing Bible truth.

During those years another zealous worker started her career in the full-time ministry. This was Kathe Palm, who was born in Germany. What moved her to action was attending the convention in Columbus, Ohio, in 1931, at which the Bible Students embraced the name Jehovah’s Witnesses. It was then that she determined to seek first the Kingdom, and in 1992, at 89 years of age, she was still doing it.

Her pioneer service began in New York City. Later, in South Dakota, she had a partner for a few months but then carried on alone, traveling on horseback. When invited to serve in Colombia, South America, she readily accepted, arriving there late in 1934. Once again, she had a partner for a while but then was alone. This did not make her feel that she had to quit.

A couple invited her to join them in Chile. Here was another vast territory, one that stretched 2,650 miles [4,265 km] along the west coast of the South American continent. After preaching in the office buildings of the capital, she struck out for the remote north. In every mining camp, every company town, large or small, she witnessed from door to door. Workers high up in the Andes were surprised to have a lone woman call on them, but she was determined to miss no one in the area assigned to her. Later, she moved to the south, where some estancias (sheep ranches) covered as much as a quarter of a million acres [100,000 ha]. The people there were friendly and hospitable and welcomed her to their table at mealtime. In this and other ways, Jehovah cared for her, so that she had the physical necessities of life.

Preaching the good news of God’s Kingdom has filled her life.e Looking back on her years of service, she said: “I feel that I have had a very rich life. Each year when I attend an assembly of Jehovah’s people, I get a warm, satisfied feeling as I see so many persons with whom I have had Bible studies publishing the good news, helping others to come to the water of life.” She has had the joy of seeing the number of praisers of Jehovah in Chile grow from about 50 to over 44,000.

“Here I Am! Send Me”

After hearing a lecture based on Jehovah’s invitation to service as recorded at Isaiah 6:8 and the prophet’s positive response, “Here I am! Send me,” Martin Poetzinger, in Germany, was baptized. Two years later, in 1930, he entered the full-time ministry in Bavaria.f Before long, officials there prohibited preaching by the Witnesses, meeting places were closed, and literature was confiscated. The Gestapo threatened. But those developments in 1933 did not bring Brother Poetzinger’s ministry to an end.

He was invited to serve in Bulgaria. Testimony cards in Bulgarian were used to introduce the Bible literature. But many people were illiterate. So, Brother Poetzinger took lessons to learn their language, which used the Cyrillic alphabet. When literature was left with a family, it was often necessary for young children to read it to their parents.

For most of the first year, Brother Poetzinger was alone, and he wrote: “At the Memorial, I delivered the talk myself, prayed myself, and closed the meeting all by myself.” During 1934, foreigners were deported, so he went to Hungary. Here another new language had to be learned so that he could share the good news. From Hungary he went to the countries then known as Czechoslovakia and Yugoslavia.

Many were the happy experiences he had—finding lovers of truth as he walked through the countryside and villages, with literature packed on his back; experiencing Jehovah’s care as hospitable people offered food and even a bed for the night; talking far into the evening to those who came to his lodging to hear more of the comforting message of the Kingdom.

There were also severe tests of faith. When serving outside his native land, and without funds, he experienced a serious illness. No doctor was willing to see him. But Jehovah provided. How? Finally, the senior consultant of the local hospital was contacted. This man, a firm believer in the Bible, cared for Brother Poetzinger as he would have for a son, doing so free of charge. The doctor was impressed with the self-sacrificing spirit of this young man, which was evident in the work he was doing, and he accepted a set of the Society’s books as a gift.

Another severe test came four months after marriage. Brother Poetzinger was arrested in December 1936 and was confined first in one concentration camp and then in another, while his wife was held in yet another such camp. They did not see each other for nine years. Jehovah did not prevent such cruel persecution, but he did strengthen Martin, his wife Gertrud, and thousands of others to endure it.

After he and his wife were released, Brother Poetzinger enjoyed many years of service as a traveling overseer in Germany. He was present for thrilling conventions held in the postwar era on Hitler’s former parade grounds in Nuremberg. But now those grounds were filled with a vast crowd of loyal supporters of God’s Kingdom. He attended unforgettable conventions in New York’s Yankee Stadium. He enjoyed to the full his training at the Watchtower Bible School of Gilead. And in 1977 he became a member of the Governing Body of Jehovah’s Witnesses. His outlook, right down till he finished his earthly course in 1988, can best be expressed with the words: ‘This one thing I do—seek first the Kingdom.’

Learning What It Really Means

The spirit of self-sacrifice clearly is not something new among Jehovah’s Witnesses. When the very first volume of Millennial Dawn was published back in 1886, the matter of consecration (or, as we would say today, dedication) was frankly discussed. It was pointed out on the basis of the Scriptures that true Christians “consecrate” everything to God; that includes their abilities, their material possessions, their very lives. Christians thus become stewards of what has been “consecrated” to God, and as stewards, they must render an account—not to men but to God.

A growing number of the Bible Students truly gave of themselves in the service of God. They used to the full their abilities, their possessions, their vital energy, in doing his will. On the other hand, there were those who felt that what was most important was to cultivate what they called Christian character so that they might qualify to share in the Kingdom with Christ.

Although the responsibility of each true Christian to witness to others about God’s Kingdom had often been stated by Brother Russell, this received even greater emphasis after World War I. The article “Character or Covenant—Which?” in The Watch Tower of May 1, 1926, is a striking example. It frankly considered the harmful effects from what was called character development and then stressed the importance of fulfilling one’s obligations to God by actions.

Earlier, The Watch Tower of July 1, 1920, had examined Jesus’ great prophecy about ‘the sign of his presence and the end of the world.’ (Matt. 24:3, KJ) It focused attention on the preaching work that must be done in fulfillment of Matthew 24:14 and identified the message to be proclaimed, saying: “The good news here is concerning the end of the old order of things and the establishment of Messiah’s kingdom.” The Watch Tower explained that on the basis of where Jesus stated this in relation to other features of the sign, this work would have to be accomplished “between the time of the great world war [World War I] and the time of the ‘great tribulation’ mentioned by the Master in Matthew 24:21, 22.” That work was urgent. Who would do it?

This responsibility clearly rested on the members of “the church,” the true Christian congregation. However, in 1932, by means of the August 1 issue of The Watchtower, these were counseled to encourage the “Jehonadab class” to share with them in the work, in harmony with the spirit of Revelation 22:17. The Jehonadab class—whose hope is everlasting life in the Paradise earth—responded, and many of them zealously so.

The vital importance of this work has been strongly emphasized: “It is just as essential to participate in the service of the Lord as it is to attend a meeting,” said The Watch Tower in 1921. “Each one must be a preacher of the gospel,” it pointed out in 1922. “Jehovah has made preaching the most important work any of us could do in this world,” it stated in 1949. The apostle Paul’s declaration at 1 Corinthians 9:16 has been quoted frequently: “Necessity is laid upon me. Really, woe is me if I did not declare the good news!” This scripture has been applied to each one of Jehovah’s Witnesses.

How Many Do the Preaching? To What Extent? Why?

Were any being compelled to engage in this work contrary to their will? “No,” The Watch Tower answered, in its issue of August 1, 1919, “no one is compelled to do anything. It is all purely voluntary service, performed by love for the Lord and his cause of righteousness. Jehovah never drafts anyone.” Regarding the motivation behind such service, The Watch Tower of September 1, 1922, further stated: “One who really has gratitude in his heart and appreciates what God has done for him will want to do something in return; and the more his appreciation of God’s kindness to him increases, the greater will be his love; and the greater his love, the greater will be the desire to serve him.” Love for God, it was explained, is shown by keeping his commandments, and one of those commandments is to preach the glad tidings of the Kingdom of God.—Isa. 61:1, 2; 1 John 5:3.

Those who have undertaken this activity have not been enticed by any idea of worldly ambition. They have been frankly told that when they go from house to house or offer literature on a street corner, they will be viewed as “foolish, weak, lowly,” that they will be “despised, persecuted,” and that they will be classed as “not of much account from a worldly standpoint.” But they know that Jesus and his early disciples were treated in the same way.—John 15:18-20; 1 Cor. 1:18-31.

Do Jehovah’s Witnesses think that somehow they are earning salvation by their preaching activity? Not at all! The book United in Worship of the Only True God, which has been used since 1983 to help students to advance to Christian maturity, discusses this matter. It states: “Jesus’ sacrifice has also opened to us the opportunity for eternal life . . . This is not a reward that we earn. No matter how much we do in Jehovah’s service, we can never build up such merit that God will owe us life. Eternal life is ‘the gift God gives . . . by Christ Jesus our Lord.’ (Rom. 6:23; Eph. 2:8-10) Nevertheless, if we have faith in that gift and appreciation for the manner in which it was made possible, we will make this manifest. Discerning how marvelously Jehovah has used Jesus in accomplishing His will and how vital it is that all of us follow Jesus’ steps closely, we will make the Christian ministry one of the most important things in our life.”

Can it be said that all of Jehovah’s Witnesses are proclaimers of God’s Kingdom? Yes! That is what being one of Jehovah’s Witnesses means. Over half a century ago, there were some who felt that it was not necessary for them to have a part in the field service, going out in public and from house to house. But today none of Jehovah’s Witnesses claim exemption from such service because of position in the local congregation or in the worldwide organization. Male and female as well as young and old participate. They view it as a precious privilege, a sacred service. Not a few do it in spite of serious infirmities. And as for any who simply are physically unable to go from house to house, they find other ways to reach people and give them a personal witness.

In the past, there was at times a tendency to allow newer ones to participate in the field service too soon. But in recent decades, greater emphasis has been placed on their qualifying before being invited. What does that mean? It does not mean that they have to be able to explain everything in the Bible. But, as the book Organized to Accomplish Our Ministry explains, they must know and believe the Bible’s basic teachings. They must also be living clean lives, in harmony with Bible standards. Each one must truly want to be one of Jehovah’s Witnesses.

It is not expected that all of Jehovah’s Witnesses will do the same amount of preaching. The circumstances of individuals vary. Age, health, family responsibilities, and depth of appreciation are all factors. This has always been recognized. It was emphasized by The Watchtower in its issue of December 1, 1950, when discussing “the good soil” in Jesus’ parable of the sower, at Luke 8:4-15. The Kingdom Ministry School Course, prepared for elders in 1972, analyzed the requirement of ‘loving Jehovah with one’s whole soul’ and explained that “what is vital is not the quantity one does in relation to what someone else does, but doing what one can.” (Mark 14:6-8) Encouraging sober self-analysis, however, it also showed that such love means “that every fiber of one’s existence is involved in lovingly serving God; no function, capacity or desire in life is excepted.” All our faculties, our whole soul, must be mobilized to do God’s will. That textbook emphasized that “God requires, not merely participation, but whole-souled service.”—Mark 12:30.

Unfortunately, the tendency of imperfect humans is to go to an extreme, emphasizing one thing while neglecting another. So, back in 1906, Brother Russell found it necessary to caution that self-sacrifice does not mean sacrificing others. It does not mean failing to make reasonable provision for one’s wife, dependent children, or elderly parents so that one can be free to preach to others. From time to time since then, similar reminders have appeared in the Watch Tower publications.

Gradually, with the help of God’s Word, the entire organization has sought to achieve Christian balance—manifesting zeal for the service of God, while giving proper attention to all aspects of being a real Christian. Although “character development” was built on a wrong understanding, The Watchtower has shown that the fruits of the spirit and Christian conduct are not to be minimized. In 1942, The Watchtower said quite pointedly: “Some have unwisely concluded that if they were engaged in the house-to-house witness work they could pursue with freedom from punishment any course their appetites might call for. One should remember that merely engaging in the witness work is not all that is required.”—1 Cor. 9:27.

Getting Priorities Straight

Jehovah’s Witnesses have come to appreciate that ‘seeking first the Kingdom and God’s righteousness’ is a matter of getting their priorities straight. It includes giving a proper place in one’s life to personal study of God’s Word and regular attendance at congregation meetings and not allowing other pursuits to take priority. It involves making decisions that reflect a genuine desire to conform to the requirements of God’s Kingdom, as set out in the Bible. That includes using Bible principles as the basis for decisions involving family life, recreation, secular education, employment, business practices, and relations with one’s fellowmen.

Seeking first the Kingdom is more than just having some share each month in talking to others about God’s purpose. It means giving Kingdom interests first place in one’s entire life, while caring properly for other Scriptural obligations.

There are many ways in which devoted Witnesses of Jehovah promote Kingdom interests.

The Privilege of Bethel Service

Some serve as members of the global Bethel family. This is a staff of full-time ministers who have volunteered to do whatever they may be assigned in preparing and publishing Bible literature, in caring for necessary office work, and in providing support services for such operations. This is not work in which they gain personal prominence or material possessions. Their desire is to honor Jehovah, and they are satisfied with the provisions made for them in the way of food, lodging, and a modest reimbursement for personal expenses. Because of the way of life of the Bethel family, secular authorities in the United States, for example, view them as members of a religious order who have taken a vow of poverty. Those who are at Bethel find joy in being able to use their lives to the full in Jehovah’s service and in doing work that benefits large numbers of their Christian brothers and newly interested persons, sometimes internationally. Like others of Jehovah’s Witnesses, they also share regularly in the field ministry.

The first Bethel family (or, Bible House family, as they were then known) was located in Allegheny, Pennsylvania. As of 1896, the staff numbered 12. In 1992, there were upwards of 12,900 Bethel family members, serving in 99 lands. In addition, when there has not been enough housing on the Society’s premises, hundreds of other volunteers have commuted to Bethel homes and factories every day in order to share in the work. They have counted it a privilege to have a part in the work being done. As there is need, thousands of other Witnesses offer to leave behind secular work and other activity for varying periods of time to assist with construction of facilities needed by the Society for use in connection with the global preaching of the good news of God’s Kingdom.

Many of the members of the global Bethel family have made it their life’s work. Frederick W. Franz, who in 1977 became the Watch Tower Society’s fourth president, had by that time already been a member of the Bethel family in New York for 57 years, and he continued in Bethel service for another 15 years, until he died in 1992. Heinrich Dwenger began his Bethel service in Germany in 1911, thereafter modestly serving wherever he was assigned; and in 1983, the year of his death, he was still enjoying his service as a member of the Bethel family in Thun, Switzerland. George Phillips, from Scotland, accepted an assignment to the branch office in South Africa in 1924 (when it supervised preaching activity from Cape Town to Kenya) and continued to serve in South Africa until his death in 1982 (at which time seven branch offices of the Society and some 160,000 Witnesses were active in that area). Christian sisters, such as Kathryn Bogard, Grace DeCecca, Irma Friend, Alice Berner, and Mary Hannan, also devoted their adult lives to Bethel service, doing so right to the finish. Many other Bethel family members have likewise been serving for 10, 30, 50, 70, and more years.g

Self-Sacrificing Traveling Overseers

Worldwide, there are some 3,900 circuit and district overseers who, along with their wives, also care for assignments wherever they are needed, usually in their home country. Many of these have left behind homes and now move every week or every few weeks to serve the congregations assigned. They receive no salary but are grateful for food and lodging where they serve, along with modest provision for personal expenses. In the United States, where 499 circuit and district overseers were serving in 1992, these traveling elders average 54 years in age, and some of them have been serving in this capacity for 30, 40, or more years. In a number of lands, these overseers travel by automobile. Territory in the Pacific area often requires the use of commercial planes and boats. In many places circuit overseers reach remote congregations by horseback or on foot.

Pioneers Fill an Important Need

In order to get the preaching of the good news started in places where there are no Witnesses, or to provide help that may be especially needed in an area, the Governing Body may arrange to send in special pioneers. These are full-time evangelizers who devote at least 140 hours each month to the field ministry. They make themselves available to serve anywhere they are needed in their own country or, in some cases, in nearby lands. Since their service requirements leave them little or no time for secular work to provide for material needs, they are given a modest expense reimbursement for housing and other necessities. In 1992, there were over 14,500 special pioneers in various parts of the earth.

When the first special pioneers were sent out in 1937, they spearheaded the work of playing recorded Bible talks for householders right at their doorsteps and using recordings as the basis for Bible discussions on return visits. This was done in large cities where there already were congregations. After a few years, the special pioneers began to be directed particularly into areas where no congregations existed or where congregations were in great need of help. As a result of their effective work, hundreds of new congregations were formed.

Instead of covering a territory and moving on, they would work a given area repeatedly, following up on all interest and conducting Bible studies. Meetings were arranged for interested ones. Thus, in Lesotho, southern Africa, on his first week in a new assignment, a special pioneer invited everyone he met to come and see how Jehovah’s Witnesses conduct the Theocratic Ministry School. He and his family put on the full program. Then he invited all to the Watchtower Study. After initial curiosity was satisfied, 30 continued to attend the Watchtower Study, and average attendance at the school was 20. In lands where Gilead-trained missionaries did much to get the preaching of the good news under way, faster growth sometimes took place when native-born Witnesses began to qualify for special pioneer service, for these could often work even more effectively among the local people.

In addition to these zealous workers, there are hundreds of thousands more of Jehovah’s Witnesses who also energetically promote Kingdom interests. These include young and old, male and female, married and single persons. Regular pioneers devote a minimum of 90 hours each month to the field ministry; auxiliary pioneers, at least 60 hours. They decide where they would like to preach. Most of them work with established congregations; some move to isolated areas. They care for their own physical needs by doing some secular work, or their family members may help to make provision for them. During 1992, over 914,500 shared in such service as regular or auxiliary pioneers for at least part of the year.

Schools With Special Objectives

To equip volunteers for certain types of service, special schooling is provided. Since 1943, for example, Gilead School has trained thousands of experienced ministers for missionary work, and graduates have been sent to all parts of the earth. In 1987 the Ministerial Training School went into operation to help fill special needs, including care for congregations as well as other responsibilities. The arrangement for this school to convene in various places minimizes travel of students to a central location as well as the need to learn another language in order to benefit from the schooling. All who are invited to attend this school are elders or ministerial servants who have given evidence that they truly seek first the Kingdom. Many have made themselves available to serve in other lands. Their spirit is like that of the prophet Isaiah, who said: “Here I am! Send me.”—Isa. 6:8.

In order to improve the effectiveness of those already serving as regular and special pioneers, the Pioneer Service School was put into operation starting in 1977. Where possible, the school was arranged in each circuit around the world. All pioneers were invited to benefit from this two-week course. Progressively since then, pioneers who have completed their first year of service have been given the same training. Down till 1992, over 100,000 pioneers had been trained in this school in the United States alone; upwards of 10,000 were being trained each year. Another 55,000 had been trained in Japan, 38,000 in Mexico, 25,000 in Brazil, and 25,000 in Italy. In addition to this course, pioneers regularly enjoy a special meeting with the circuit overseer during his semiannual visits with each congregation and a special training session with both the circuit overseer and the district overseer at the time of the annual circuit assembly. Thus, those making up the large army of Kingdom proclaimers who serve as pioneers are not only willing workers but also well-trained ministers.

Serving Where the Need Is Greater

Many thousands of Jehovah’s Witnesses—some of whom are pioneers, and others not—have made themselves available to serve not only in their home community but also in other areas where there is a great need for proclaimers of the good news. Each year thousands spend a period of weeks or months, according to what they personally can arrange, in areas often quite distant from their homes in order to witness to people who are not regularly visited by Jehovah’s Witnesses. Thousands more have pulled up stakes and relocated in order to provide such help over an extended period. Many of these are married couples or families with children. Their moves have often involved going a relatively short distance, but some have made such moves repeatedly over the years. Many of these zealous Witnesses have even taken up service in foreign lands—some for a few years, others on a permanent basis. They do whatever secular work is required in order to care for their needs, and the moves are made at their own expense. Their one desire is to share as fully as their circumstances permit in spreading the Kingdom message.

When the family head is not a Witness, he may move his family because of employment. But family members who are Witnesses may see this as an opportunity to spread the Kingdom message. That was true of two Witnesses from the United States who found themselves at a construction camp in the jungle in Suriname in the late 1970’s. Twice a week they got up at 4:00 a.m., caught a company bus for a rough one-hour trip to a village, and spent the day preaching. Before long they were conducting 30 Bible studies each week with truth-hungry people. Today, there is a congregation in that formerly unreached part of the rain forest.

Seizing Every Appropriate Opportunity to Witness

Of course, not all of Jehovah’s Witnesses move to other countries, or even to other towns, to carry on their ministry. Their circumstances may not permit them to pioneer. Nevertheless, they are well aware of the Bible admonition to put forth “all earnest effort” and to have “plenty to do in the work of the Lord.” (2 Pet. 1:5-8; 1 Cor. 15:58) They show that they seek first the Kingdom when they put its interests ahead of secular work and recreation. Those whose hearts are filled with appreciation for the Kingdom share regularly in the field ministry to the extent that their circumstances permit, and many of them change their circumstances so they can share more fully. They are also constantly on the lookout to seize appropriate opportunities to witness to others about the Kingdom.

As an example, John Furgala, who owned a hardware business in Guayaquil, Ecuador, set up an attractive display of Bible literature in his store. While his helper would fill an order, John would witness to the customer.

In Nigeria a zealous Witness who supported his family by working as an electrical contractor was also determined to use well his contacts so as to give a witness. Since he owned the business, he determined the schedule of activity. Each morning, before the day’s work, he gathered his wife, children, employees, and apprentices for a discussion of the day’s Bible text, along with experiences from the Yearbook of Jehovah’s Witnesses. At the beginning of each year, he would also give his customers a copy of the Watch Tower Society’s calendar, along with two magazines. As a result, some of his employees and some customers have joined him in the worship of Jehovah.

There are many of Jehovah’s Witnesses who share that same spirit. Regardless of what they are doing, they are constantly looking for opportunities to share the good news with others.

A Large Army of Happy Full-Time Evangelizers

With the passing of years, the zeal of Jehovah’s Witnesses for the preaching of the good news has not abated. Even though many householders have told them quite firmly that they are not interested, there are large numbers who are grateful that the Witnesses help them to understand the Bible. The determination of Jehovah’s Witnesses is to continue preaching until Jehovah himself gives clear indication that this work is completed.

Instead of slacking off, the worldwide association of Jehovah’s Witnesses has actually intensified its preaching activity. In 1982 the annual global report showed that 384,856,662 hours had been devoted to the field ministry. Ten years later (in 1992) 1,024,910,434 hours were devoted to this work. What accounted for that great increase in activity?

It is true that the number of Jehovah’s Witnesses had grown. But not to that extent. During that period, while the number of Witnesses increased by 80 percent, the number of pioneers soared 250 percent. On an average each month, 1 out of every 7 of Jehovah’s Witnesses worldwide was in some branch of the full-time preaching work.

Who were the ones sharing in such pioneer service? As an example, in the Republic of Korea, many Witnesses are housewives. Family responsibilities may not permit them all to pioneer on a regular basis, but large numbers have used the long winter school vacations as opportunities for auxiliary pioneer service. As a result, 53 percent of the total Witnesses in the Republic of Korea were in some branch of full-time service in January 1990.

In the early years, it was a zealous pioneer spirit on the part of Filipino Witnesses that enabled them to reach the hundreds of inhabited islands in the Philippines with the Kingdom message. That zeal has been even more evident since then. In 1992, on an average each month, 22,205 publishers were sharing in the field ministry as pioneers in the Philippines. Included among them were many youths who had chosen to ‘remember their Creator’ and use their youthful vigor in his service. (Eccl. 12:1) After a decade of pioneer service, one of such youths said: “I have learned to be patient, to lead a simple life, to rely on Jehovah, and to be humble. It is true that I have also experienced hardships and discouragements, but all of these are nothing compared with the blessings that pioneering has brought.”

During April and May of 1989, The Watchtower featured an exposé of Babylon the Great, which is false religion in its many forms worldwide. The articles were published simultaneously in 39 languages and given intensive distribution. In Japan, where the number of Witnesses who are pioneering has often been over 40 percent, a new peak of 41,055 auxiliary pioneers enrolled to help in the work that April. In the Osaka Prefecture, Takatsuki City, Otsuka Congregation, 73 of the 77 baptized publishers were in some form of pioneer service that month. On April 8, when all the publishers in Japan were urged to have some part in distributing this vital message, hundreds of congregations, such as the Ushioda Congregation, in Yokohama City, arranged for day-long street and house-to-house service, from 7:00 a.m. till 8:00 p.m., in order to reach everyone possible in the area.

As is true everywhere, Jehovah’s Witnesses in Mexico work to care for their material needs. Nevertheless, each month during 1992, on an average 50,095 of Jehovah’s Witnesses there also made room in their lives for the pioneer service in order to help truth-hungry people learn about God’s Kingdom. In some families all in the household cooperated in order to enable the entire group, or at least some of them, to pioneer. They enjoy a fruitful ministry. During 1992, Jehovah’s Witnesses in Mexico were regularly conducting 502,017 home Bible studies with individuals and family groups.

The elders who serve the needs of the congregations of Jehovah’s Witnesses have heavy responsibilities. Most of the elders in Nigeria are men with families, and that is true of elders in many other places too. Yet, in addition to preparing to conduct or to share in congregation meetings, as well as to do needed shepherding of the flock of God, some of these men also pioneer. How is it possible? Careful scheduling of time and good family cooperation are often important factors.

It is obvious that, worldwide, Jehovah’s Witnesses have taken to heart Jesus’ admonition to ‘keep on seeking first the kingdom.’ (Matt. 6:33) What they are doing is a heartfelt expression of their love for Jehovah and their appreciation for his sovereignty. Like the psalmist David, they say: “I will exalt you, O my God the King, and I will bless your name to time indefinite, even forever.”—Ps. 145:1.

[Footnotes]

[Blurb on page 292]

Increased emphasis on the responsibility to witness

[Blurb on page 293]

They view house-to-house witnessing as a precious privilege

[Blurb on page 294]

Understanding what whole-souled service is

[Blurb on page 295]

What “seeking first the kingdom” really means

[Blurb on page 301]

Zealous Witnesses put Kingdom interests ahead of secular work and recreation

[Box/Picture on page 288]

“Where Are the Nine?”

At the Memorial of Christ’s death, in 1928, a tract given to all in attendance was entitled “Where Are the Nine?” Its discussion of Luke 17:11-19 touched Claude Goodman’s heart and moved him to get into the colporteur, or pioneer, work and to persevere in that service.

[Box/Pictures on page 296, 297]

Bethel Service

As of 1992, there were 12,974 sharing in Bethel service in 99 lands

[Pictures]

Personal study is important to Bethel family members

Spain

At each Bethel Home, the day begins with discussion of a Bible text

Finland

As is true of Jehovah’s Witnesses everywhere, Bethel family members share in the field service

Switzerland

Each Monday evening the Bethel family studies “The Watchtower” together

Italy

The work is varied, but all of it is done in support of the proclaiming of God’s Kingdom

France

Papua New Guinea

United States

Germany

Philippines

Mexico

Britain

Nigeria

Netherlands

Brazil

Japan

South Africa

[Box/Pictures on page 298]

A Few With Long Records of Bethel Service

F. W. Franz—United States (1920-92)

Heinrich Dwenger—Germany (about 15 years of 1911-33), Hungary (1933-35), Czechoslovakia (1936-39), then Switzerland (1939-83)

George Phillips—South Africa (1924-66, 1976-82)

Fleshly sisters (Kathryn Bogard and Grace DeCecca) who devoted a combined total of 136 years to Bethel service—United States

[Graph on page 303]

(For fully formatted text, see publication)

Pioneers on the Increase!

Pioneers

Publishers

Percent Increase Since 1982

250%

200%

150%

100%

50%

1982 1984 1986 1988 1990 1992

[Picture on page 284]

Sister Early traveled throughout much of New Zealand on a bicycle to share the Kingdom message

[Picture on page 285]

For 76 years—single, married, and then as a widow—Malinda Keefer devoted herself to the full-time ministry

[Pictures on page 286]

Simple house-cars provided lodging for some early pioneers as they moved from place to place

Canada

India

[Picture on page 287]

Frank Rice (standing at the right), Clem Deschamp (seated in front of Frank, with Clem’s wife, Jean, next to them), and a group on Java including fellow Witnesses and newly interested ones

[Pictures on page 288]

Claude Goodman’s life of full-time ministry led him to service in India and seven other lands

[Picture on page 289]

When Ben Brickell had good health, he enjoyed using it in Jehovah’s service; serious health problems in later years did not make him quit

[Picture on page 290]

Kathe Palm witnessed in all sorts of territory, from big-city office buildings to the most remote mining camp and sheep ranch in Chile

[Picture on page 291]

The determination of both Martin and Gertrud Poetzinger is expressed in the words: ‘This one thing I do—seek first the Kingdom’

[Picture on page 300]

Pioneer Service School (as shown here in Japan) has provided special training for tens of thousands of zealous workers

Chapter 19

Growing Together in Love

WHEN writing to fellow Christians, the apostles of Jesus Christ pointed out the need for individuals to grow not only in accurate knowledge but also in love. The basis for this was the love shown by God himself and the self-sacrificing love of Christ, in whose footsteps they endeavored to walk. (John 13:34, 35; Eph. 4:15, 16; 5:1, 2; Phil. 1:9; 1 John 4:7-10) They were a brotherhood, and when they helped one another, the bonds of love became even stronger.

When famine gave rise to economic hardship for the brothers in Judea, Christians in Syria and in Greece shared their possessions in order to assist them. (Acts 11:27-30; Rom. 15:26) When some were persecuted, the suffering experienced was keenly felt by other Christians, and these sought to render aid.—1 Cor. 12:26; Heb. 13:3.

Of course, all humans have the capacity to love, and others besides Christians engage in acts of humanitarian kindness. But people in the Roman world recognized that the love shown by Christians was different. Tertullian, who had been a jurist in Rome, quoted the remarks of people of the Roman world regarding Christians, saying: “‘Look,’ they say, ‘how they love one another . . . and how they are ready to die for each other.’” (Apology, XXXIX, 7) John Hurst, in his History of the Christian Church (Volume I, page 146), relates that people in ancient Carthage and Alexandria, during periods of pestilence, drove away from their presence those who were afflicted and stripped from the bodies of the dying anything that might be of value. In contrast, he reports, Christians in these places shared their possessions, nursed the sick, and buried the dead.

Do Jehovah’s Witnesses in modern times engage in works that demonstrate such concern for the well-being of others? If so, are these performed by only a few scattered individuals, or does the organization as a whole encourage and support such efforts?

Loving Help in Local Congregations

Among Jehovah’s Witnesses, care for orphans and widows in the congregation, as well as for any faithful ones who experience severe adversity, is viewed as part of their worship. (Jas. 1:27; 2:15-17; 1 John 3:17, 18) Secular governments generally make provision for hospitals, housing for the elderly, and welfare arrangements for unemployed people in the community at large, and Jehovah’s Witnesses support those arrangements by conscientiously paying their taxes. However, recognizing that only God’s Kingdom can lastingly solve the problems of humankind, Jehovah’s Witnesses devote themselves and their resources primarily to teaching others about that. This is a vital service that no human government provides.

In the more than 69,000 congregations of Jehovah’s Witnesses worldwide, special needs that arise because of advanced age and infirmity of individuals are usually cared for on a personal basis. As shown at 1 Timothy 5:4, 8, the responsibility rests primarily upon each Christian to care for his own household. Children, grandchildren, or other close relatives display Christian love by providing assistance to elderly and infirm ones according to their needs. Congregations of Jehovah’s Witnesses do not weaken this sense of responsibility by taking over family obligations. However, if there are no close family members, or if those who have the responsibility simply cannot carry the load by themselves, others in the congregation lovingly come to their aid. Where necessary, the congregation as a whole may make provision for some assistance to a needy brother or sister who has a long record of faithful service.—1 Tim. 5:3-10.

Attention to these needs is not left to chance. At sessions of the Kingdom Ministry School, which the elders have attended repeatedly since 1959, their obligation before God in this regard as shepherds of the flock has frequently been given special consideration. (Heb. 13:1, 16) It is not that they were unaware of this need before then. In 1911, for example, material relief was provided by the Oldham Congregation in Lancashire, England, to those among them who were facing severe economic problems. However, since then the global organization has grown, the number experiencing severe problems has increased, and Jehovah’s Witnesses have become increasingly aware of what the Bible shows they should do in such situations. Especially in recent years, the responsibilities of each Christian toward those among them with special needs—the elderly, the infirm, single-parent families, and those in economic difficulty—have been discussed by all the congregations at their meetings.a

The concern that individual Witnesses show for others goes far beyond saying, “Keep warm and well fed.” They demonstrate loving personal interest. (Jas. 2:15, 16) Consider a few examples.

When a young Swedish woman, one of Jehovah’s Witnesses, contracted meningitis while visiting Greece in 1986, she also experienced what it means to have Christian brothers and sisters in many lands. Her father in Sweden was notified. He immediately got in touch with an elder in the local congregation of Jehovah’s Witnesses in Sweden and, through him, with a Witness in Greece. Until she was able to return to Sweden three weeks later, the young Witness’s new friends in Greece never left her unattended.

Likewise, when an elderly Witness, a widower, in Wallaceburg, Ontario, Canada, needed assistance, a family that he had aided spiritually showed their appreciation by making him part of the family. A few years later when they moved to Barry’s Bay, he went with them. He lived with them and was lovingly cared for by them for 19 years, until he died in 1990.

In New York City, a Witness couple cared for an elderly man who was attending meetings at their Kingdom Hall, doing so for some 15 years, until he died in 1986. When he had a stroke, they looked after his shopping, cleaning, cooking, and laundry. They treated him as though he were their own father.

Needs of other kinds also are given loving attention. A Witness couple in the United States had sold their home and moved to Montana to help a congregation there. In time, however, serious health problems developed, the brother was laid off from work, and their finances were depleted. How would they manage? The brother prayed to Jehovah for help. As he finished praying, a fellow Witness knocked on the door. Together they went out for a cup of coffee. When the brother returned, he found the kitchen counter stacked with groceries. With the groceries was an envelope containing funds and a note that read: “From your brothers and sisters, who love you very much.” The congregation had realized their need, and they had all shared in filling it. Deeply moved by their love, he and his wife could not help giving way to tears and thanking Jehovah, whose example of love motivates his servants.

The generous concern that Jehovah’s Witnesses show for those among them who fall into need has come to be widely known. At times, impostors have taken advantage of it. So the Witnesses have had to learn to be cautious, while not stifling their desire to help worthy ones.

When War Leaves People Destitute

In many parts of the earth, people have been left destitute as a result of war. Relief organizations endeavor to provide help, but this machinery often works slowly. Jehovah’s Witnesses do not take the view that the work done by such agencies relieves them of responsibility toward their Christian brothers in these areas. When they know that their brothers are in need, they do not ‘shut the door of their tender compassions’ upon such ones but promptly do what they can to bring relief to them.—1 John 3:17, 18.

During World War II, even within countries hard-pressed by shortages, Witnesses in the countryside who still had food supplies shared these with less fortunate brothers in the cities. In the Netherlands this was done at great risk because of harsh restrictions imposed by the Nazis. When on such a relief mission on one occasion, Gerrit Böhmermann was leading a group of brothers on transport bikes that were loaded with food covered with tarpaulins. Suddenly they came upon a checkpoint in the city of Alkmaar. “There was no choice but to trust fully in Jehovah,” said Gerrit. Without slowing down much, he called out loudly to the officer: “Wo ist Amsterdam?” (Which way to Amsterdam?) The officer stepped aside and pointed ahead as he yelled: “Geradeaus!” (Straight ahead!) “Danke schön!” (Thank you!) was Gerrit’s response as the entire fleet of transport bikes went through at full speed while an astonished crowd watched. On another occasion, Witnesses succeeded in bringing a whole boatload of potatoes to their brothers in Amsterdam.

Right within the concentration camps in Europe, this spirit was shown by Jehovah’s Witnesses. While incarcerated in a camp near Amersfoort, in the Netherlands, a 17-year-old lost weight until he became a walking skeleton. But in later years, he never forgot that after they had been forced to exercise in the pouring rain till midnight and then were deprived of food, a Witness from another part of the camp managed to get to him and press a piece of bread into his hand. And in the Mauthausen concentration camp in Austria, a Witness whose assignment required that he go from one section of the camp to another often risked his life by taking food that Witnesses had saved from their meager rations to other Witnesses who were being more severely deprived.

Following the war Jehovah’s Witnesses who emerged from German prisons and concentration camps had nothing but the prison garb on their backs. The property of many not in prison had been devastated. Food, clothing, and fuel were in short supply throughout much of Europe. Jehovah’s Witnesses in these lands quickly organized congregation meetings and began to help others spiritually by sharing with them the good news of God’s Kingdom. But they themselves needed help in other ways. Many of them were so weak from hunger that they often fainted during the meetings.

Here was a situation that the Witnesses had not faced before on such a large scale. However, the very month that the war officially ended in the Pacific area, Jehovah’s Witnesses held a special convention in Cleveland, Ohio, at which they discussed what needed to be done to provide relief for their Christian brothers in war-torn lands and how to go about it. The heartwarming discourse “His Unspeakable Gift,” delivered by F. W. Franz, presented Scriptural counsel that fully met the needs of the situation.b

Within a few weeks, as soon as any travel in the area was permitted, N. H. Knorr, president of the Watch Tower Society, and M. G. Henschel were on their way to Europe to see the conditions firsthand. Even before they departed on that trip, relief arrangements were being put into operation.

Early shipments went out from Switzerland and Sweden. More followed from Canada, the United States, and other lands. Although the number of Witnesses in the lands that were in a position to provide such help then numbered only about 85,000, they undertook to send clothing and food to fellow Witnesses in Austria, Belgium, Bulgaria, China, Czechoslovakia, Denmark, England, Finland, France, Germany, Greece, Hungary, Italy, the Netherlands, Norway, the Philippines, Poland, and Romania. That was not a onetime effort. Relief shipments continued for two and a half years. Between January 1946 and August 1948, they dispatched 1,056,247 pounds [479,114 kg] of clothing, 124,110 pairs of shoes, and 718,873 pounds [ 326,081 kg] of food as gifts to fellow Witnesses. None of the funds were siphoned off for administrative expenses. The sorting and packing was done by unpaid volunteers. Funds contributed were all used to help the people for whom they were intended.

Of course, the need for relief to refugees and to others left destitute by war did not end back there in the 1940’s. There have been hundreds of wars since 1945. And the same loving concern has continued to be shown by Jehovah’s Witnesses. This was done during and after the Biafran war in Nigeria, from 1967 to 1970. Similar aid was provided in Mozambique during the 1980’s.

In Liberia too, there was famine as a result of the war that began in 1989. As people fled, the Watch Tower compound in Monrovia was packed with hundreds of refugees. Whatever food was available there, as well as water from the well, was shared with both Witnesses and non-Witness neighbors. Then, as soon as circumstances permitted, further relief supplies came from Witnesses in Sierra Leone and Côte d’Ivoire in West Africa, the Netherlands and Italy in Europe, and the United States.

Again, in 1990, after war in Lebanon had left sections of Beirut looking as if an earthquake had struck, elders among Jehovah’s Witnesses organized an emergency relief committee to give needed help to the brothers. They did not have to call for volunteers; each day many offered their help.

During a period of great political and economic upheaval in Europe, Jehovah’s Witnesses in Austria, Czechoslovakia, Hungary, and Yugoslavia sent more than 70 tons of needed items to their Christian brothers in Romania in 1990.

This was followed by more relief missions into Eastern Europe. The Governing Body asked the Watch Tower Society’s branch office in Denmark to organize relief for needy Witnesses in Ukraine. Congregations were notified and were eager to share. On December 18, 1991, five trucks and two vans driven by Witness volunteers arrived at Lviv with 22 tons of supplies—an expression of loving concern for their Christian brothers. Continuing into 1992, shipments also arrived from the Witnesses in Austria—over 100 tons of food and clothing. More supplies were dispatched from the Witnesses in the Netherlands—first 26 tons of food, next a convoy of 11 trucks containing clothing, then more food to cope with the ongoing need. The recipients were grateful to God and looked to him for wisdom in using what had been provided. They united in prayer before unloading the trucks and again when the job was done. Other large relief shipments were sent by Witnesses in Italy, Finland, Sweden, and Switzerland. At the time that all of this was going on, turbulent conditions among the republics that formerly made up Yugoslavia gave rise to need there. Supplies of food, clothing, and medication were also dispatched to that area. Meanwhile, Witnesses in the cities there opened their homes to care for those whose dwellings had been destroyed.

Sometimes those who desperately need help are in remote places, and their situation is not widely known. That was true of 35 families of Jehovah’s Witnesses in Guatemala. Their villages had been invaded by warring factions. When they were finally able to return in 1989, they needed help to rebuild. To supplement assistance made available by the government to repatriates, the Watch Tower Society’s branch office formed an emergency committee to assist these Witness families, and some 500 other Witnesses from 50 congregations volunteered to help with the rebuilding.

There are other situations that also bring people into dire need through no fault of their own. Earthquakes, hurricanes, and floods are frequent occurrences. On an average, it is said, the world is hit by more than 25 major disasters each year.

When Natural Forces Go on a Rampage

When major emergencies affecting Jehovah’s Witnesses arise because of disasters, immediate steps are taken to provide needed assistance. Local elders have learned that when confronted with such situations, they should put forth earnest effort to get in touch with each one in the congregation. The branch office of the Watch Tower Society that supervises the Kingdom work in that area promptly checks on the situation and then reports to the world headquarters. Where more help is needed than can be provided locally, carefully coordinated arrangements are made, at times even on an international scale. The objective is not to try to raise the living standard of those affected but to help them to have the necessities of life to which they were accustomed.

Simply a report of the disaster on television is enough to move many Witnesses to phone responsible elders in the area to offer their services or to provide money or materials. Others may send funds to the branch office or to the world headquarters to be used for relief purposes. They know that help is needed, and they want to share. Where there is greater need, the Watch Tower Society may notify the brothers in a limited area so that they can help as they are able. A relief committee is formed in order to coordinate the handling of matters in the disaster area.

Thus, when most of Managua, Nicaragua, was devastated by a powerful earthquake in December 1972, overseers of the congregations of Jehovah’s Witnesses in that area met within hours to coordinate their efforts. An immediate check was made as to the welfare of each Witness in the city. That same day relief supplies began to arrive from nearby congregations; then they quickly came from Costa Rica, Honduras, and El Salvador. Fourteen relief distribution points were set up around the outskirts of Managua. Money and supplies from Witnesses in many parts of the world were channeled into Nicaragua through the Watch Tower Society’s international headquarters. Food and other supplies (including candles, matches, and soap) were dispensed according to the size of each household, a seven-day supply being given to each family. At the peak of operations, some 5,000 persons—Witnesses, their families, and relatives with whom they were staying—were being fed. The relief operations continued for ten months. Upon seeing what was being done, government agencies and the Red Cross also made food, tents, and other supplies available.

In 1986, when volcanic eruptions forced the evacuation of 10,000 people from the island of Izu-Oshima, near the coast of Japan, boats carrying the refugees were met by Jehovah’s Witnesses who searched diligently to locate their spiritual brothers. Said one of the evacuees: “When we left Oshima, we ourselves did not know where we were going.” Everything had happened so quickly. “As we got off the ship, however, we spotted a sign saying, ‘Jehovah’s Witnesses.’ . . . Tears welled up in my wife’s eyes as she was overcome by relief at finding our brothers there to meet us at the pier.” After observing how the evacuee Witnesses were cared for, not only at their arrival but also thereafter, even people who had formerly ostracized them said: “You did a good thing in sticking with that religion.”

Every effort is made by the Witnesses to get help into disaster areas just as quickly as possible. In 1970, when Peru was struck by one of the most devastating earthquakes in its history, emergency relief funds were promptly dispatched from the world headquarters in New York, and 15 tons of clothing followed. Even before that shipment arrived, however, Witnesses had driven a caravan of vehicles with relief supplies into the area where cities and villages had been destroyed, doing so within hours after the roads were opened. Progressively in the days and weeks that followed, they provided needed help, both material and spiritual, to the various groups high in the Andes. And, in 1980, when parts of Italy were rocked by a severe earthquake during the evening of November 23, the first truckload of supplies dispatched by the Witnesses arrived in the stricken area the very next day. They immediately set up their own kitchen, from which food cooked by the sisters was distributed each day. An observer of relief efforts on one Caribbean island remarked: “The Witnesses worked faster than the government.” Perhaps this is true at times, but Jehovah’s Witnesses definitely appreciate the help of officials who facilitate their efforts to reach such disaster areas quickly.

During a period of famine in Angola in 1990, it was learned that Witnesses there were in dire need of food and clothing. Reaching them could be a problem, however, because there had been a ban on Jehovah’s Witnesses in that country for many years. Nevertheless, their Christian brothers in South Africa loaded a truck with 25 tons of relief supplies. En route, they visited the consulate of Angola and were granted permission to cross the border. In order to reach the brothers, they had to pass through 30 military roadblocks, and where a bridge had been blown up, they had to cross a river at flood stage on the temporary structure that had been erected in its place. In spite of all of this, the entire shipment was delivered safely.

In times of disaster, more is done than simply shipping relief supplies to the area. When explosions and fire devastated an area in a suburb of Mexico City in 1984, Witnesses quickly arrived to provide help. But many of the Witnesses in the area could not be accounted for, so the elders organized a systematic search to locate each one. Some had dispersed to other localities. Nevertheless, the elders persisted until they located all of them. Assistance was given according to what was needed. In the case of a sister who had lost her husband and a son, that involved caring for funeral arrangements and then providing full support, materially and spiritually, for the sister and her remaining children.

Frequently, much more is needed than medical supplies, a few meals, and some clothing. In 1989 a storm destroyed the homes of 117 Witnesses in Guadeloupe and severely damaged the homes of 300 others. Jehovah’s Witnesses in Martinique quickly came to their aid; then the Witnesses in France shipped over 100 tons of building materials as a gift to help them. On the island of St. Croix, when a Witness who had lost her home told workmates that fellow Witnesses were coming from Puerto Rico to help, they said: “They will not do anything for you. You are black, not Spanish like them.” What a surprise for those workmates when she soon had a completely new house! Following an earthquake in Costa Rica in 1991, local Witnesses and international volunteers joined forces to help fellow Witnesses in the disaster area. Expecting nothing in return, they rebuilt 31 homes and 5 Kingdom Halls and repaired others. Observers stated: ‘Other groups talk love; you show it.’

The efficiency with which relief efforts have been carried out by Jehovah’s Witnesses has often amazed onlookers. In California, U.S.A., in 1986, a levee on the Yuba River broke and floodwaters forced tens of thousands of people to leave their homes. Christian elders in the area got in touch with the headquarters in New York, and a relief committee was formed. As soon as the water began to subside, hundreds of volunteers were ready to work. Before secular relief agencies had been able to get under way, homes of the Witnesses were already being refurbished. Why were they able to move so quickly?

A principal factor was the willingness of the Witnesses to volunteer immediately without pay, as well as their donating the materials needed. Another factor was that they were experienced in organizing and working together, since they do this regularly in order to operate their conventions and to build new Kingdom Halls. Yet another vital factor is that they have given much thought to what the Bible means when it says, “Have intense love for one another.”—1 Pet. 4:8.

The contributions that are made to meet such needs frequently come from individuals who have very little themselves. As their accompanying letters often say: ‘The gift is small, but our whole heart goes out to our sisters and brothers.’ ‘I wish I could send more, but what Jehovah has allowed me to have I wish to share.’ Like the first-century Christians in Macedonia, they earnestly beg for the privilege of having a share in providing essentials of life for those who have come into need. (2 Cor. 8:1-4) When over 200,000 Koreans were left homeless as a result of flooding in 1984, Jehovah’s Witnesses in the Republic of Korea responded so generously that the branch office had to make it known that no more help was needed.

Observers can readily see that something more than a feeling of responsibility or general humanitarianism motivates the Witnesses. They truly love their Christian brothers and sisters.

In addition to caring for physical needs, Jehovah’s Witnesses give special attention to the spiritual needs of their brothers in disaster areas. Arrangements are made just as quickly as possible for congregation meetings to resume. In Greece, in 1986, this required setting up a large tent outside the city of Kalamata to use as a Kingdom Hall, and smaller ones at various locations for midweek Congregation Book Studies. Similarly, after the physical needs of survivors of the devastating mud slide at Armero, Colombia, in 1985, had been cared for, the remaining funds were used to construct new Kingdom Halls for three congregations in the area.

Even while such reconstruction work is under way, Jehovah’s Witnesses continue to comfort others with the satisfying answers that God’s Word gives to their questions about the purpose of life, the reason for disasters and death, and the hope for the future.

The relief efforts of the Witnesses are not meant to care for the physical needs of everyone in the disaster area. In accord with Galatians 6:10, these are intended primarily for ‘those related to them in the faith.’ At the same time, they gladly assist others as they are able. They have done this, for example, when providing food for earthquake victims in Italy. In the United States, when helping flood and storm victims, they have also cleaned and repaired the homes of distraught neighbors of Witnesses. When asked why they would perform such acts of kindness for a stranger, they simply reply that they love their neighbors. (Matt. 22:39) Following a devastating hurricane in southern Florida, U.S.A., in 1992, the well-organized relief program of the Witnesses was so well-known that some business establishments and individuals who were not Witnesses and who wanted to make significant donations of relief supplies turned these over to the Witnesses. They knew that their gift would not be simply left in a stockpile, nor would it be used for profit, but it would truly benefit the hurricane victims, both Witnesses and non-Witnesses. Their willingness to help non-Witnesses in time of disaster was so greatly appreciated in Davao del Norte, in the Philippines, that town officials passed a resolution saying so.

However, not everyone loves true Christians. Frequently, they are the objects of vicious persecution. This situation, too, brings a generous outpouring of loving support for fellow Christians.

In the Face of Vicious Persecution

The apostle Paul compared the Christian congregation to the human body and said: “Its members should have the same care for one another. And if one member suffers, all the other members suffer with it.” (1 Cor. 12:25, 26) That is how Jehovah’s Witnesses react when they hear reports about the persecution of their Christian brothers.

In Germany during the Nazi era, the government took harsh repressive measures against Jehovah’s Witnesses. There were only some 20,000 Witnesses in Germany at the time, a relatively small band despised by Hitler. United action was needed. On October 7, 1934, every congregation of Jehovah’s Witnesses throughout Germany met secretly, prayed together, and sent a letter to the government stating their determination to continue to serve Jehovah. Then many of those in attendance fearlessly went out to witness to their neighbors about Jehovah’s name and Kingdom. On the same day, Jehovah’s Witnesses throughout the rest of the earth also met in their congregations and, after united prayer, sent cablegrams to the Hitler government in support of their Christian brothers.

In 1948, after the clergy-inspired persecution of Jehovah’s Witnesses in Greece was laid bare, the president of Greece and various ministers of government received thousands of letters from Jehovah’s Witnesses in behalf of their Christian brothers. These came from the Philippines, Australia, North and South America, and other areas.

When Awake! magazine exposed the inquisitional methods being employed against the Witnesses in Spain in 1961, letters of protest deluged the authorities there. Officials were shocked to find that people around the world knew exactly what they were doing, and as a result, even though the persecution continued, some of the police began to deal with the Witnesses with greater restraint. In various African lands too, officials have heard from Witnesses in many other parts of the world when they learned of cruel treatment being meted out to their Christian brothers and sisters there.

If no favorable response is forthcoming from the government, the persecuted Witnesses are not forgotten. Because of persisting in religious persecution for many years, some governments have repeatedly been deluged with letters of appeal and protest. That was true of Argentina. On one occasion in 1959, the secretary of the Ministry of Foreign Affairs and Cults took one of our brothers to a room where there were several bookcases filled with letters that had poured in from all over the world. He was amazed that someone as far away as Fiji would write appealing for freedom of worship in Argentina.

In certain instances increased freedom has been granted when rulers realized that people worldwide knew what they were doing and that there were many who really cared. That was true in Liberia in 1963. Outrageous treatment had been meted out by government soldiers to convention delegates at Gbarnga. The president of Liberia was deluged with letters of protest from around the world, and the U.S. State Department intervened because a U.S. citizen was involved. Finally, President Tubman wired the Watch Tower Society’s headquarters expressing willingness to receive a delegation of Jehovah’s Witnesses to discuss matters. Two of the delegates—Milton Henschel and John Charuk—had been at Gbarnga. Mr. Tubman acknowledged that what had occurred was “an outrage” and said: “I am sorry this thing happened.”

Following that interview, an Executive Order was issued notifying “all people throughout the country, that Jehovah’s Witnesses shall have the right and privilege of free access to any part of the country to carry on their missionary work and religious worship without molestation from anyone. They shall have the protection of the law both of their person and their property and the right to freely worship God according to the dictates of their consciences, observing in the meantime the laws of the Republic by showing respect to the national flag when it is being hoisted or lowered at ceremonies by standing at attention.” But it was not required that they salute, in violation of their Christian conscience.

However, as of 1992, no such official pronouncement had yet been forthcoming in Malawi, though violence against the Witnesses there had subsided to a considerable extent. Jehovah’s Witnesses there have been the victims of some of the most vicious religious persecution in African history. One wave of such persecution swept the country in 1967; another began early in the 1970’s. Tens of thousands of letters were written in their behalf from all parts of the world. Phone calls were made. Cablegrams were sent. On humanitarian grounds many prominent people of the world were moved to speak out.

So extreme was the brutality that some 19,000 of Jehovah’s Witnesses and their children fled across the border to Zambia in 1972. The nearby Witness congregations in Zambia quickly gathered food and blankets for their brothers. Money and supplies donated by Jehovah’s Witnesses all over the world poured into Watch Tower branch offices and were channeled to the refugees by the headquarters office in New York. More than enough came in to care for all the needs of the refugees in the camp at Sinda Misale. As news spread through the camp of the arrival of trucks bearing food, clothing, and tarpaulins to provide covering, the Malawian brothers could not help giving way to tears of joy because of this evidence of the love of their Christian brothers.

When any of their number are held in detention, fellow Witnesses do not forsake them, not even when personal risk is involved. During the ban in Argentina, when a group of Witnesses were detained for 45 hours, four other Witnesses brought food and clothing for them, only to be imprisoned themselves. In 1989 the wife of a circuit overseer in Burundi, upon learning of the plight of her Christian brothers, tried to take food to the prison for them. But she herself was arrested and held hostage for two weeks, because the police were trying to get their hands on her husband.

Along with whatever they can do in all these ways, love for their Christian brothers moves Jehovah’s Witnesses to raise their voices in prayer to God in their behalf. They do not pray that God put an immediate stop to wars and food shortages, because Jesus Christ foretold such things for our time. (Matt. 24:7) Nor do they pray for God to prevent all persecution, because the Bible clearly states that true Christians will be persecuted. (John 15:20; 2 Tim. 3:12) But they do earnestly petition that their Christian brothers and sisters be strengthened to stand firm in faith in the face of whatever hardship comes upon them. (Compare Colossians 4:12.) The record testifying to their spiritual strength gives abundant evidence that such prayers have been answered.

[Footnotes]

[Blurb on page 305]

Attention to cases of special need not left to chance

[Blurb on page 307]

Help that results from loving personal concern

[Blurb on page 308]

Coming to grips with massive needs for relief

[Blurb on page 312]

A systematic search to locate each Witness in the disaster area

[Blurb on page 315]

Doing good to non-Witnesses too

[Blurb on page 317]

Tears of joy because of the love shown by their Christian brothers

[Box on page 309]

“You Really Love One Another”

After watching Witness volunteers in war-torn Lebanon completely restore the badly damaged home of one of their Christian sisters, her neighbors felt impelled to ask: “Where does this love come from? What kind of people are you?” And a Muslim woman, watching as the home of a Witness was being cleaned and repaired, declared: “You really love one another. Yours is the right religion.”

[Box on page 316]

True Brothers and Sisters

Regarding Cuban Witness refugees in Fort Chaffee, Arkansas, the “Arkansas Gazette” said: “They were the very first to be relocated into new homes because their American ‘brothers and sisters’—fellow Jehovah’s Witnesses—sought them out. . . . When Witnesses call their spiritual counterparts in any land ‘brothers and sisters,’ they really mean it.”—Issue of April 19, 1981.

[Pictures on page 306]

After World War II, they shipped food and clothing to fellow Witnesses in need in 18 lands

United States

Switzerland

[Pictures on page 310]

In 1990, Witnesses in nearby lands united their efforts to help fellow believers in Romania

[Pictures on page 311]

Witnesses who survived an earthquake in Peru built their own refuge city and helped one another

Relief supplies brought by other Witnesses (below) were among the first to reach the area

[Pictures on page 313]

Relief efforts often include providing materials and volunteers to help fellow Witnesses rebuild their homes

Guatemala

Panama

Mexico

[Picture on page 314]

Witness relief efforts include spiritual upbuilding. Both in Kalamata, Greece, and outside the city, tents were quickly set up for meetings

Chapter 20

Building Together on a Global Scale

THE feeling of genuine brotherhood among Jehovah’s Witnesses is manifest in many ways. Those who attend their meetings see evidence of it. At their conventions it is demonstrated on an enlarged scale. It is also clearly evident as they work together to provide suitable places of assembly for their congregations.

As the decade of the 1990’s began, there were upwards of 60,000 congregations of Jehovah’s Witnesses worldwide. During the preceding decade, 1,759 new congregations had been added, on an average, each year. By the early 1990’s, that rate had increased to over 3,000 per year. Providing suitable places for them all to meet has been a monumental task.

Kingdom Halls

As was true of the first-century Christians, many congregations of Jehovah’s Witnesses initially used private homes for most of their meetings. In Stockholm, Sweden, the few who first held regular meetings there used a carpentry shop, which they rented for use after the day’s work in the shop was done. Because of persecution, a small group in the province of La Coruña, Spain, held their first meetings in a small storehouse, or granary.

When more space was needed, in lands where there was freedom to do so, the local congregations of Jehovah’s Witnesses would rent a meeting place. However, if this was a hall that was also used by other organizations, equipment had to be hauled in or set up for each meeting, and there was frequently the lingering smell of tobacco smoke. Where possible, the brothers would rent an unused store or upstairs room that would be used exclusively by the congregation. But, in time, in many places high rents and unavailability of suitable places made it necessary to work out other arrangements. In some instances buildings were purchased and renovated.

Before World War II, there were a few congregations that built meeting places specially designed for their use. Even as early as 1890, a group of Bible Students in the United States at Mount Lookout, West Virginia, built their own meeting place.a Widespread building of Kingdom Halls, however, did not get under way until the 1950’s.

The name Kingdom Hall was suggested in 1935 by J. F. Rutherford, who was then president of the Watch Tower Society. In connection with the Society’s branch facilities in Honolulu, Hawaii, he arranged for the brothers to construct a hall where meetings could be held. When James Harrub asked what Brother Rutherford was going to call the building, he replied: “Don’t you think we should call it ‘Kingdom Hall,’ since that is what we are doing, preaching the good news of the Kingdom?” Thereafter, where possible, halls regularly being used by the Witnesses gradually began to be identified by signs that said “Kingdom Hall.” Thus, when the London Tabernacle was renovated in 1937-38, it was renamed Kingdom Hall. In time, the principal local meeting place of congregations worldwide came to be known as the Kingdom Hall of Jehovah’s Witnesses.

More Than One Way to Do It

Decisions about whether to rent or to build Kingdom Halls are made locally by the individual congregations. They also shoulder any construction and maintenance expenses. In order to conserve funds, the vast majority of congregations have endeavored to do as much of the building work as possible without resorting to commercial contractors.

The halls themselves may be built of brick, stone, wood, or other materials, depending upon cost as well as what is available in the area. In Katima Mulilo, Namibia, long grass was used for a thatched roof, and mud from anthills (which sets very hard) was molded for walls and floor. Witnesses in Segovia, Colombia, made their own cement building blocks. Unhewn lava from Mount Lassen was used in Colfax, California.

With meeting attendance often exceeding 200 in 1972, the congregation at Maseru, Lesotho, knew that they needed to build a suitable Kingdom Hall. Everyone helped with the project. Elderly brothers walked up to 20 miles [32 km] in order to have a share. Children rolled drums of water to the site. The sisters provided meals. They also used their feet to pound the ground, compacting it in preparation for the pouring of the concrete floor slab, all the while singing Kingdom songs and stamping to the rhythm of the music. Sandstone, available from nearby mountains at the cost of fetching it, was used for the walls. The result was a Kingdom Hall that could seat about 250.

At times, Witnesses from nearby congregations assisted with the building work. Thus, in 1985, when Jehovah’s Witnesses at Imbali, a black township in South Africa, built a hall that would comfortably seat 400, fellow Witnesses from nearby Pietermaritzburg and Durban came to help. Can you imagine how amazed the neighbors were when, during those days of racial unrest in South Africa, they saw scores of white, Colored, and Indian Witnesses pouring into the township and working shoulder to shoulder with their black African brothers? As the local mayor declared: “It can only be done with love.”

No matter how willing the spirit, congregations found that local circumstances limited what the brothers could do. Men in the congregations had families to support and could ordinarily work on such a project only on weekends and perhaps a little in the evenings. Many congregations had few, if any, who were skilled in the building trades. Nevertheless, a relatively simple, somewhat open structure suitable to the tropics might be put up in a few days or perhaps a few weeks. With the help of Witnesses in surrounding congregations, more substantial buildings might be completed in five or six months. In other cases it might require a year or two.

Yet, as they moved into the 1970’s, Jehovah’s Witnesses worldwide were increasing at a rate of two to three new congregations per day. By the early 1990’s, the rate of increase was up to nine congregations per day. Could their compelling need for new Kingdom Halls be met?

Developing Quick-Construction Techniques

Early in the 1970’s, in the United States, over 50 Witnesses from nearby congregations pitched in to help construct a new Kingdom Hall in Carterville, Missouri, for the group that had been meeting in Webb City. On one weekend they erected the main framework and did considerable work on the roof. There was still much to be done, and it took months to complete the job; but an important part of it had been completed in a very short period.

During the next decade, as the brothers worked together on about 60 halls, obstacles were overcome, and more efficient methods were developed. In time, they realized that after work on the foundation was done, they might almost be able to complete an entire Kingdom Hall in a single weekend.

Several congregation overseers—all from the midwestern United States—began to work toward that goal. When congregations asked for help with their Kingdom Hall construction, one or more of these brothers would discuss the project with them and provide details concerning the preparation that had to be cared for locally before the job could be done. Among other things, construction permits had to be obtained, the foundation and the concrete floor slab had to be poured, electrical service had to be operational, underground plumbing had to be in place, and dependable arrangements had to be made for delivery of building materials. Then a date could be set for putting up the Kingdom Hall itself. The building was not going to be prefabricated; it would be built from the ground up right on the site.

Who would do the actual construction work? To the extent possible, it was done with voluntary, unpaid labor. Entire families often shared. Those organizing the project would contact Witnesses who were tradesmen and who had expressed a willingness to participate in these projects. Many of them eagerly looked forward to each new building project. Other Witnesses who learned about the projects wanted to have a part; hundreds from the surrounding area—and from more distant places—flocked to the building sites, anxious to offer their services in whatever way they could. Most of them were not professional builders, but they certainly gave evidence that they fit the description of those who would be supporters of Jehovah’s Messianic King as set out at Psalm 110:3, which says: “Your people will offer themselves willingly.”

On Thursday evening before the big push was to begin, those supervising the project met to work out final details. The next evening, workers were shown a slide presentation on procedure so that they would understand how the work was going to be done. Emphasis was placed on the importance of godly qualities. The brothers were encouraged to work together in love, to be kind, to show patience and consideration. Everyone was encouraged to work at a steady pace but not to rush and not to hesitate to take a few minutes to share an upbuilding experience with someone. Early the next morning, construction began.

At an appointed time early on Saturday morning, everyone would stop what he was doing to listen to a discussion of the Scripture text for the day. Prayer was offered, for it was well appreciated that success of the entire undertaking depended on Jehovah’s blessing.—Ps. 127:1.

When the work began, it moved swiftly. In an hour the walls were up. Roof trusses followed. Sheeting for the walls was nailed into place. The electricians began running wires. Air-conditioning and heating ducts were installed. Cabinets were built and put into position. Sometimes it rained all weekend, or the weather turned bitterly cold or was excessively hot, but the work went on. There was no competition, no rivalry among the tradesmen.

Frequently, before sundown on the second day, the Kingdom Hall was completed—nicely decorated inside, perhaps even landscaped on the outside. When it was more practical, jobs were scheduled to extend over three days, or perhaps two weekends. At the end of the project, many of the workers would remain, tired but very happy, to enjoy the first regular congregation meeting, a study of The Watchtower.

Doubtful that quality work could be done so fast, several people in Guymon, Oklahoma, U.S.A., called the city inspector. “I told them that if they wanted to see something done right, they ought to visit the hall!” said the inspector when later relating the incident to the Witnesses. “You people are even doing correctly what will be hidden and not seen!”

As the need for Kingdom Halls increased, the brothers who had developed many of the quick-construction methods trained others. Reports of what was being done spread to other lands. Could such construction methods be employed there too?

Quick Construction Goes International

Kingdom Hall building in Canada was lagging far behind the needs of the congregations. The Witnesses in Canada invited those who were organizing quick-construction projects in the United States to explain how they handled it. At first, the Canadians were rather doubtful that it could be done in Canada, but they decided to try. The first Kingdom Hall built in this manner in Canada went up at Elmira, Ontario, in 1982. By 1992, there were 306 Kingdom Halls in Canada that had been put up in this way.

The Witnesses in Northampton, England, thought they could do it too. Their project, in 1983, was the first in Europe. Brothers experienced in this type of construction traveled from the United States and Canada to oversee the project and to help local Witnesses learn how to do it. Other volunteers were on hand from as far afield as Japan, India, France, and Germany. They were there as volunteers, not for pay. How was it all possible? As the overseer of a team of Irish Witnesses that worked on such a project said, ‘It is successful because all the brothers and sisters pull together under the influence of Jehovah’s spirit.’

Even when local building regulations seem to make such projects impossible, the Witnesses have found that, frequently, when details are outlined for city officials, they are glad to cooperate.

After a quick-construction project in Norway, north of the Arctic Circle, the newspaper Finnmarken exclaimed: “Just fantastic. That is the only expression we can find that describes what Jehovah’s Witnesses did last weekend.” Similarly, when Witnesses on New Zealand’s North Island put up an attractive Kingdom Hall in two and a half days, the front-page headline on the local newspaper declared: “Project Close to a Miracle.” The article added: “Perhaps the most mind-boggling aspect of the exercise was the organisation and sheer quiet of the operation.”

The remoteness of location where the Kingdom Hall is needed does not prove to be an insurmountable barrier. In Belize a quick-construction project was done, even though it meant transporting every piece of material to an island 36 miles [60 km] from Belize City. When an air-conditioned Kingdom Hall was put up in Port Hedland, Western Australia, one weekend, it was with materials and a work force that practically all came from 1,000 miles [1,600 km] or more away. Travel expenses came out of the workers’ own pockets. Most of those who had a part in the project did not personally know the Witnesses in the Port Hedland Congregation, and very few of them would ever attend meetings there. But that did not deter them from expressing their love in this way.

Even where the number of Witnesses is small, this has not prevented the use of such methods for building halls. Some 800 Witnesses from Trinidad volunteered to travel to Tobago to help their 84 Christian brothers and sisters there to build a hall in Scarborough in 1985. The 17 Witnesses (most of them women and children) in Goose Bay, Labrador, definitely needed help if they were ever going to have a Kingdom Hall of their own. In 1985, Witnesses from other parts of Canada chartered three planes to take 450 of them to Goose Bay to do the job. After two days of hard work, they had a dedication program in the completed hall on Sunday evening.

This does not mean that all Kingdom Halls are now being put up with quick-construction methods, but ever-growing numbers of them are.

Regional Building Committees

By mid-1986 the rate at which new Kingdom Halls were needed had greatly accelerated. During the preceding year, 2,461 new congregations had been formed worldwide; 207 of these were in the United States. Some Kingdom Halls were being used by three, four, or even five congregations. As the Scriptures had foretold, Jehovah was truly speeding up the work of ingathering.—Isa. 60:22.

To assure the best possible use of personnel and to enable all who were building Kingdom Halls to benefit from experience that had been gained, the Society began to coordinate their activity. As a start, in 1987 the United States was divided up among 60 Regional Building Committees. There was plenty for all of them to do; some of them soon had projects lined up for a year or more. Those appointed to serve on these committees were men who, first of all, were spiritually qualified, elders in the congregations, exemplary in their exercise of the fruitage of God’s spirit. (Gal. 5:22, 23) Many of them also had experience in real estate, engineering, construction, business management, safety, and related fields.

Congregations were encouraged to consult with the Regional Building Committee before choosing a site for a new Kingdom Hall. Where there was more than one congregation in a city, they were also urged to consult with the circuit overseer(s), the city overseer, and elders from nearby congregations. Congregations that were planning major renovation or the building of a new Kingdom Hall were advised to benefit from the experience of the brothers on the Regional Building Committee for their area and from the guidelines that the Society had furnished them. Through that committee, arrangements would be coordinated for assembling the needed skilled personnel from among brothers and sisters in some 65 trades who had already volunteered to help on such projects.

As procedures were refined, it was possible to reduce the number of workers involved in any one project. Instead of having thousands at the construction site either watching or offering their services, there were seldom more than 200 on site at any given time. Instead of spending an entire weekend there, workers were on hand only when their particular skills were needed. Thus they had more time to spend with their families and for activity with their home congregations. When local brothers could do certain types of work in a reasonable time, it was often found to be more practical to bring in the quick-construction group only for those aspects of the work for which they were more urgently needed.

Although the entire operation moved at amazing speed, this was not the primary consideration. Of greater importance was the providing of quality construction of modest Kingdom Halls designed to meet local needs. Careful planning was done so as to accomplish this while keeping expenses to a minimum. Measures were taken to see that safety was given high priority—the safety of workers, neighbors, passersby, and future occupants of the Kingdom Hall.

As reports concerning this arrangement for building Kingdom Halls reached other lands, the branch offices of the Society that believed it would be advantageous in their areas were provided with needed details. By 1992, Regional Building Committees appointed by the Society were helping with Kingdom Hall construction in such countries as Argentina, Australia, Britain, Canada, France, Germany, Japan, Mexico, South Africa, and Spain. Building methods were adapted to local circumstances. When assistance from another branch was needed for Kingdom Hall construction, this was arranged through the Society’s headquarters office. In some parts of the world, new halls were being put up in days; elsewhere, in weeks or perhaps in a few months. With careful planning and coordinated effort, the time required to provide a new Kingdom Hall was definitely being reduced.

The building activities of Jehovah’s Witnesses have not been limited to Kingdom Halls. Larger facilities are needed when groups of congregations meet for annual circuit assemblies and special assembly days.

Filling the Need for Assembly Halls

Over the years, facilities of many kinds have been used for circuit assemblies. Jehovah’s Witnesses have rented such places as civic auditoriums, schools, theaters, armories, sports arenas, and fairgrounds. In a few localities, very fine facilities were available at a reasonable price. More often, much time and effort was required to clean the place, set up sound equipment, erect a platform, and truck in chairs. Sometimes there were last-minute cancellations. As the number of congregations grew, it became more and more difficult to find enough suitable places. What could be done?

Once again, the solution was for Jehovah’s Witnesses to have places of their own. This would involve renovating suitable structures and building new ones. The first of such Assembly Halls in the United States was a theater in Long Island City, New York, renovated and put to use by Jehovah’s Witnesses late in 1965.

At about the same time, Witnesses on the Caribbean island of Guadeloupe were designing an Assembly Hall to meet their needs. They felt that it would be advantageous if they could have their circuit assemblies in many different locations. But most of the towns did not have facilities that were large enough. So the Witnesses built a portable structure made of steel pipes and aluminum roofing, something that would be adequate for 700 people and that could be erected wherever there was an available plot of land that was relatively flat. They had to enlarge the hall again and again, until it reached a capacity of 5,000. Just imagine moving, setting up, and dismantling 30 tons of material for every assembly! That Assembly Hall was built and taken down several times a year for 13 years, until land for the portable hall became hard to find and it was necessary to purchase land and erect a permanent Assembly Hall, which now serves for circuit assemblies and district conventions.

In quite a few places, Assembly Hall projects made use of existing buildings. In England, at Hays Bridge, Surrey, a 50-year-old school complex was purchased and renovated. It is nestled in 28 acres [11 ha] of beautiful countryside. Former movie theaters and an industrial warehouse were remodeled and put to use in Spain; an unused textile factory in Australia; a dance hall in Quebec, Canada; a bowling alley in Japan; a warehouse in the Republic of Korea. All of these were made over into attractive Assembly Halls that could serve well as large centers for Bible education.

Other Assembly Halls were completely new, having been constructed from the ground up. The unique octagonal design of the hall at Hellaby, South Yorkshire, England, along with the fact that much of the work was done with volunteer labor gave rise to an article in the journal of the Institution of Structural Engineers. The Assembly Hall at Saskatoon, Saskatchewan, in Canada, was designed to seat 1,200; but when interior walls are pulled into place, the structure can be used as four side-by-side Kingdom Halls. Haiti’s Assembly Hall (prefabricated and shipped from the United States) was open on two sides so that those seated inside would constantly be cooled by the prevailing winds—a welcome relief from the hot Haitian sun. The hall in Port Moresby, Papua New Guinea, was designed in such a way that sections of the walls could be opened like doors in order to accommodate crowds larger than would fit inside.

The decision to build an Assembly Hall is not made by a small group of overseers who then expect everyone else to support it. Before any new Assembly Hall is built, the Society sees to it that a careful analysis is made as to the need for it and the amount of use that it will have. Consideration is given not just to local enthusiasm for the project but also to the overall needs of the field. It is discussed with all the congregations that will be involved, in order to ascertain the desire and ability of the brothers to support it.

Thus, when the work gets under way, Jehovah’s Witnesses in the area are wholeheartedly behind it. Each project is financed by the Witnesses themselves. The financial needs are explained, but contributions are voluntary and anonymous. Careful planning is done in advance, and the project benefits from experience already gained in building Kingdom Halls and, frequently, from Assembly Hall projects in other places. Where necessary, some aspects of the work may be let out to commercial contractors, but most of it is usually done by enthusiastic Witnesses. This may cut the cost in half.

With a work force made up of skilled professionals and others who volunteer their time and talents, the entire project usually moves along quickly. Some projects may require more than a year. But on Vancouver Island in Canada, in 1985, some 4,500 volunteers completed a 25,000-square-foot [2,300 sq m] Assembly Hall in just nine days. The structure also includes a 200-seat Kingdom Hall for use by local congregations. In New Caledonia, a curfew was imposed by the government in 1984 because of political unrest, yet up to 400 volunteers worked on the Assembly Hall at a time, and it was completed in just four months. Near Stockholm, Sweden, a beautiful, practical Assembly Hall, with 900 padded oak chairs, was built in seven months.

Sometimes persistent efforts in the courts have been necessary in order to obtain permits to build these Assembly Halls. That was true in Canada at Surrey, British Columbia. When the land was purchased, the zoning requirements allowed for the building of such a place of worship. But after building plans were submitted, in 1974, the Council for the District of Surrey passed a bylaw stipulating that churches and assembly halls could be built only in Zone P-3—a zone that did not exist! Yet, 79 churches had previously been built in the municipality without any trouble. The matter was taken to court. Repeated rulings were given in favor of Jehovah’s Witnesses. When hindrance of prejudiced officials was at last cleared aside, the volunteer workers pursued the project with such enthusiasm that they completed it in about seven months. As was true of Nehemiah in his efforts to rebuild the walls of ancient Jerusalem, they felt that the ‘hand of God was upon them’ to accomplish the work.—Neh. 2:18.

When Jehovah’s Witnesses in the United States purchased the Stanley Theater in Jersey City, New Jersey, the building was on the state’s register of historic places. Although the theater was in a deplorable state of disrepair, it had excellent potential for use as an Assembly Hall. Yet, when the Witnesses wanted to do needed repair work, city officials refused permits. The mayor did not want Jehovah’s Witnesses in that area; he had other plans for the property. Court action was needed in order to restrain officials from the unlawful use of their authority. The court ruled in favor of the Witnesses. Soon after that, local residents voted the mayor out of office. Work on the hall moved ahead quickly. The result was a beautiful Assembly Hall that seated over 4,000. It is a place that businessmen and residents of the city alike are proud of.

During the past 27 years, in many parts of the globe, attractive and practical Assembly Halls have been built by Jehovah’s Witnesses to serve as centers for Bible education. Such halls are now found in ever-increasing numbers in North and South America, Europe, Africa, and the Orient, as well as on many islands. In some lands—for example, Nigeria, Italy, and Denmark—Jehovah’s Witnesses have even built larger, permanent, open-air facilities that can be used for their district conventions.

Yet, Assembly Halls and Kingdom Halls are not the only building projects in which Jehovah’s Witnesses are involved in order to further the proclamation of God’s Kingdom.

Offices, Printeries, and Bethel Homes Worldwide

Around the globe in 1992, there were 99 branch offices of the Watch Tower Society, each of which served to coordinate the activities of Jehovah’s Witnesses in its part of the world field. Over one half of these branches were doing printing of various kinds to further the work of Bible education. Those who work at the branches are housed, for the most part, as a large family in homes called Bethel, meaning “House of God.” Because of expansion in the number of Jehovah’s Witnesses and their preaching activity, it has been necessary to enlarge these facilities and to build new ones.

So rapid has been the growth of the organization that there have frequently been 20 to 40 of such branch-expansion programs in progress at a time. This has required a vast international construction program.

Because of the enormous amount of construction work being done worldwide, the Watch Tower Society has its own Engineering and Drafting Department at its New York headquarters. Engineers with many years of experience have left their secular work and volunteered to assist full-time with building projects that are directly connected with Kingdom activity. Additionally, those who have experience have trained other men and women in the work of engineering, design, and drafting. By coordinating work through this department, experience gained in branch construction in any part of the world can benefit those working on projects in other lands.

In time, the great amount of work being done made it beneficial to open a Regional Engineering Office in Japan to assist with construction blueprints for projects in the Orient. Other Regional Engineering Offices operate in Europe and Australia, with personnel drawn from a variety of lands. These work in close cooperation with the headquarters office, and their services, along with use of computer technology, cut down on the drafting personnel needed at any given construction site.

Some projects are relatively modest in size. That was true of the branch office built in Tahiti in 1983. This included office space, storerooms, and accommodations for eight volunteer workers. It was also true of the four-story branch building erected on the Caribbean island of Martinique during the years 1982 to 1984. These structures might not seem extraordinary to big-city dwellers in other lands, but they attracted public attention. The newspaper France-Antilles declared that the branch building in Martinique was “an architectural masterpiece” that reflected a “great love for work well done.”

In contrast from the standpoint of size, the buildings that were finished in Canada in 1981 included a printery, or factory, with upwards of 100,000 square feet [9,300 sq m] of floor space and a residence building for 250 volunteers. At Cesario Lange, in Brazil, the Watch Tower complex completed that same year included eight buildings, with nearly 500,000 square feet [46,000 sq m] of floor space. It required 10,000 truckloads of cement, stone, and sand, as well as enough concrete pilings to reach twice the height of Mount Everest! In 1991, when a large new printery was completed in the Philippines, it was also necessary to provide an 11-story residence building.

To meet the needs of the growing number of Kingdom proclaimers in Nigeria, a large building project got under way in Igieduma in 1984. This was to include a factory, a spacious office building, four connected residence buildings, and other needed facilities. Plans were laid to have the factory completely prefabricated and then shipped from the United States. But then the brothers were confronted with seemingly impossible import deadlines. When these deadlines were met and everything arrived safely at the construction site, the Witnesses did not take the credit but gave thanks to Jehovah for his blessing.

Rapid Expansion Around the Globe

So rapid has been the growth of the work of Kingdom proclamation, however, that even after major expansion of branch facilities in a country, it has often been necessary to start building again within a relatively short time. Consider a few examples.

In Peru a fine new branch—with office space, 22 bedrooms as well as other basic facilities for Bethel family members, and a Kingdom Hall—was completed at the end of 1984. But response to the Kingdom message in that South American land was much greater than anticipated. Four years later it was necessary to duplicate the existing complex, this time using an antiseismic design.

A spacious new branch complex was completed in Colombia in 1979. It appeared that it would provide ample space for many years to come. However, within seven years the number of Witnesses in Colombia had nearly doubled, and the branch was now printing the magazines La Atalaya and ¡Despertad! not only for Colombia but also for four neighboring countries. They had to start building again in 1987—this time where there was more land for expansion.

During 1980, Jehovah’s Witnesses in Brazil devoted some 14,000,000 hours to public preaching of the Kingdom message. The figure soared to nearly 50,000,000 in 1989. More people were showing a desire to have their spiritual hunger satisfied. The extensive branch facilities dedicated in 1981 were no longer sufficient. Already by September 1988, excavation for a new factory was in progress. This one would provide 80 percent more floor space than there was in the existing factory, and of course, residence facilities to care for the enlarged Bethel family would also be needed.

At Selters/Taunus, Germany, the Watch Tower Society’s second-largest printing complex was dedicated in 1984. Five years later, because of increases in Germany as well as opportunities to expand the witness work in lands for which the branch there prints literature, plans were under way to enlarge the factory by over 85 percent and to add other support facilities.

The Japan branch had moved from Tokyo to large new facilities in Numazu in 1972. There was further major expansion in 1975. By 1978 another property had been obtained, at Ebina; and work on a factory more than three times as large as that at Numazu quickly got started. This was completed in 1982. It was still not enough; more buildings were added by 1989. Would it not have been possible to build just once and make it large enough? No. The number of Kingdom proclaimers in Japan had doubled again and again in a way that no human could have anticipated. From 14,199 in 1972, their ranks had soared to 137,941 in 1989, and a large proportion of them were devoting full time to the ministry.

A similar pattern is seen in other parts of the globe. Within a decade—and sometimes within a few years—after the building of large branches equipped for printing, it was necessary to undertake major expansion. That was true in Mexico, Canada, South Africa, and the Republic of Korea, among others.

Who does the actual construction work? How is it all accomplished?

Many Thousands Eager to Help

In Sweden, out of the 17,000 Witnesses in the country at the time of building their branch at Arboga, some 5,000 volunteered to help with the work. Most were simply willing helpers, but there were also enough highly skilled professionals to see that the work was done right. Their motivation? Love for Jehovah.

When an official at a surveyor’s office in Denmark heard that all the work on a new branch at Holbæk was going to be done by Jehovah’s Witnesses, he expressed misgivings. Nevertheless, among the Witnesses who volunteered to help, all the needed know-how was found. Yet, would they have been better off if commercial contractors had been hired to do the job? After the project was completed, experts from the town’s building department toured the premises and commented on the fine workmanship—something they rarely see on commercial jobs nowadays. As for the official who had earlier expressed misgivings, he smiled and said: “You see, at that time I didn’t know the kind of organization you people have.”

Population centers in Australia are widely scattered; so, most of the 3,000 who volunteered to work on the branch facilities at Ingleburn between 1978 and 1983 had to travel at least 1,000 miles [1,600 km]. However, bus travel for groups of volunteers was coordinated, and congregations en route hospitably offered to supply meals and association for the brothers at rest stops. Some of the brothers sold homes, closed businesses, took vacations, and made other sacrifices in order to share in the project. Teams of experienced tradesmen came in—some of them more than once—to pour concrete, hang ceilings, put up fences. Others donated materials.

The majority of volunteers on these projects were unskilled, but with a little training, some of them took on big responsibilities and did excellent work. They learned how to fabricate windows, operate tractors, mix concrete, and lay bricks. They enjoyed a definite advantage over non-Witnesses who do the same kind of work commercially. In what way? Those who were experienced were willing to share their knowledge. No one was afraid that someone else would take his job; there was plenty for everyone to do. And there was strong motivation to do high-quality work, because it was being done as an expression of love for God.

At all the construction sites, some Witnesses form the nucleus of the construction “family.” During work at Selters/Taunus, Germany, from 1979 to 1984, several hundred generally made up that nucleus of workers. Thousands of others joined them for varying periods of time, many on weekends. There was careful planning so that when volunteers arrived, there was plenty for them to do.

As long as people are imperfect, there will be problems, but those who work on these projects try to resolve these on the basis of Bible principles. They know that doing things in a Christian manner is more important than efficiency. As a reminder, at the construction site in Ebina, Japan, there were large signs with pictures of workers in hard hats, and on each of the hard hats was inscribed in Japanese characters one of the fruits of God’s spirit: love, joy, peace, long-suffering, kindness, goodness, faith, mildness, self-control. (Gal. 5:22, 23) Those who visit the job sites can see and hear the difference. Expressing his own observations, a news reporter who toured the branch construction site in Brazil said: “There are no disorders or lack of cooperation . . . This Christian atmosphere makes it different here from that customarily seen in Brazilian civil construction.”

Constant Growth at World Headquarters

While the Watch Tower Society’s branches have been growing, it has also been necessary to expand the facilities of the world headquarters. There have been major additions to its factory and office quarters in Brooklyn and in other locations in New York State more than ten times since World War II. To house personnel, it has been necessary to build or purchase and renovate numerous buildings, both large and small. Further major expansion in Brooklyn was announced in August 1990 and in January 1991—even while north of New York City construction begun in 1989 was continuing on the extensive Watchtower Educational Center, designed to accommodate 1,200 persons, including resident staff and students.

Since 1972, there has been no letup in construction work at the world headquarters in Brooklyn and its closely associated facilities in other parts of New York and in New Jersey. In time, it became obvious that even though they numbered in the hundreds, the regular construction workers were unable to keep up with the work. So, in 1984 an ongoing temporary-worker program was instituted. Letters were sent out to the then 8,000 congregations in the United States to invite qualified brothers to come for a week or more to help out. (A similar program had already worked well in some of the branches, including Australia, where those able to stay two weeks were invited to volunteer.) Workers would be provided lodging and meals but would pay their own travel expenses and would receive no wages. Who would respond?

By 1992, well over 24,000 applications had been processed! At least 3,900 of these were for persons who were coming back for a 2nd or 3rd, even a 10th or 20th, time. Most of them were elders, ministerial servants, or pioneers—persons with fine spiritual qualifications. All of them were volunteering to do whatever was needed, whether it called for them to use their trade or not. The work was often heavy and dirty. But they counted it a privilege to contribute in this way to the advancement of Kingdom interests. Some felt that it helped them to better appreciate the spirit of self-sacrifice that characterizes the work done at the world headquarters. All of them felt richly rewarded as a result of being present for the Bethel family’s program of morning worship and weekly family Watchtower study.

International Volunteers

As the need for rapid expansion grew, an arrangement for international volunteers was initiated in 1985. It was by no means the start of international cooperation in building, but the arrangement was now carefully coordinated from headquarters. All who share are Witnesses who volunteer to help with construction work outside their own country. They are skilled workers, as well as marriage mates who go with their husbands to help in whatever way they can. Most of them pay for their own travel expenses; none get wages for what they do. Some of them go on a short-term basis, usually staying from two weeks to three months. Others are long-term volunteers, remaining for a year or more, perhaps until the project is completed. Over 3,000 of Jehovah’s Witnesses from 30 different countries had part in this during the first five years, and more were eager to share as their skills were needed. They count it a privilege to give of themselves and their means to advance the interests of God’s Kingdom in this way.

The international volunteers are provided with a place to stay and meals to eat. Comforts are often minimal. The local Witnesses greatly appreciate what their visiting brothers are doing, and where possible, they welcome them to share their homes, however humble these may be. Meals are most often eaten at the work site.

The brothers from abroad are not there to do the whole job. Their aim is to work along with the local construction team. And hundreds, even thousands, of others in the country may also come to help on weekends or for a week or more at a time. In Argentina, 259 volunteers from other countries worked along with several thousand local brothers, some of whom were on the job every day, others for a few weeks, and many more on weekends. In Colombia, over 830 international volunteers helped for varying periods of time. There were also upwards of 200 local volunteers who shared in the project full-time and, each weekend, another 250 or more who helped. A total of more than 3,600 different individuals took part.

Difference of language can present problems, but it does not prevent the international groups from working together. Sign language, facial expressions, a good sense of humor, and a desire to accomplish a job that will honor Jehovah help to get the work done.

Outstanding growth in the organization—consequently the need for larger branch facilities—is sometimes experienced in lands where the number of people who are skilled in the building trades is limited. But this is no hindrance among Jehovah’s Witnesses, who gladly help one another. They work together as part of a global family that is not divided by nationality, skin color, or language.

In Papua New Guinea, the volunteers who came from Australia and New Zealand each trained a Papua New Guinean in his trade, in harmony with the request of the Government Labour Department. In this way, while giving of themselves, local Witnesses learned trades that could help them to care for the needs of themselves and their families.

When a new branch was needed in El Salvador, the local brothers were joined by 326 volunteers from abroad. For the project in Ecuador, 270 Witnesses from 14 lands worked alongside their Ecuadoran brothers and sisters. Some international volunteers helped on several projects that were under way at the same time. They rotated between construction sites in Europe and Africa, according to the need for their trade skills.

By 1992, international volunteers had been sent out to 49 branch locations to assist the local building crews. In some instances those who received help from this program were able, in turn, to provide assistance to others. Thus, having benefited from the labors of about 60 long-term international servants who helped with the branch building project in the Philippines, as well as over 230 volunteers from abroad who helped for shorter periods, some of the Filipinos made themselves available to help build facilities in other parts of Southeast Asia.

Building work is being done by Jehovah’s Witnesses because of needs that exist now in connection with preaching the good news. With the help of Jehovah’s spirit, they want to give the greatest witness possible during the time that remains before Armageddon. They are convinced that God’s new world is very close at hand, and they have faith that they will survive as an organized people into that new world, under the rule of God’s Messianic Kingdom. It is also their hope that perhaps many of the fine facilities that they have built and dedicated to Jehovah will continue to be used after Armageddon as centers from which knowledge of the only true God can be diffused until it truly fills the earth.—Isa. 11:9.

[Footnote]

[Blurb on page 322]

Witnesses from nearby congregations helped with the work

[Blurb on page 323]

Construction work was done with voluntary, unpaid labor

[Blurb on page 324]

Emphasis was placed on spiritual qualities

[Blurb on page 326]

Quality construction, safety, minimum cost, speed

[Blurb on page 328]

A portable Assembly Hall!

[Blurb on page 331]

Resorting to the courts

[Blurb on page 332]

Large-scale international expansion

[Blurb on page 333]

Workers gave credit to Jehovah, not to themselves

[Blurb on page 334]

Growth at a rate that no human could have predicted

[Blurb on page 336]

They counted it a privilege to help with construction at headquarters

[Blurb on page 339]

They work as a global family, not divided by nationality, skin color, or language

[Box/Pictures on page 320, 321]

Working Together to Build Kingdom Halls Quickly

Thousands of new congregations are formed each year. In most instances, new Kingdom Halls are built by the Witnesses themselves. These pictures were taken during the building of a Kingdom Hall in Connecticut, U.S.A., in 1991

Friday, 7:40 a.m.

Friday, 12 noon

Saturday, 7:41 p.m.

Major work completed, Sunday, 6:10 p.m.

They look to Jehovah for his blessing, and they take time out to discuss counsel from his Word

All unpaid volunteers, glad to work side by side

[Box/Pictures on page 327]

Kingdom Halls in Various Lands

The meeting places used by Jehovah’s Witnesses are usually modest. They are clean, comfortable, attractive in their surroundings

Peru

Philippines

France

Republic of Korea

Japan

Papua New Guinea

Ireland

Colombia

Norway

Lesotho

[Box/Pictures on page 330]

Assembly Halls of Jehovah’s Witnesses

In order to accommodate their periodic assemblies, Jehovah’s Witnesses in some areas have found it practical to build their own Assembly Halls. Much of the construction work is done by local Witnesses. Here are just a few of these halls in use in the early 1990’s

Britain

Venezuela

Italy

Germany

Canada

Japan

[Box/Pictures on page 338]

International Construction Program Fills Urgent Needs

Rapid growth of the organization has required ongoing expansion of offices, factories, and Bethel homes around the globe

International volunteers give assistance to local Witnesses

Spain

Construction methods used make it possible for many volunteers with limited experience to do valuable work

Puerto Rico

Skilled workers gladly make their services available

New Zealand

Greece

Brazil

Use of durable materials helps to keep long-term maintenance costs down

Britain

High-quality work results from personal interest on the part of those who do it; this is an expression of their love for Jehovah

Canada

These projects are enjoyable occasions; many lasting friendships are made

Colombia

Sign in Japan reminded workers of safety measures, also of the need to show the fruits of God’s spirit

[Picture on page 318]

The first building that was called Kingdom Hall, in Hawaii

[Pictures on page 319]

Many early Kingdom Halls were rented buildings or were simply rooms above stores; a few were built by the Witnesses

[Pictures on page 329]

Two of the first Assembly Halls

New York City

Guadeloupe

[Pictures on page 337]

Newly arrived temporary construction workers at the world headquarters in New York

Each group is reminded that being a spiritual person and doing quality work take priority over doing the job fast

Chapter 21

How Is It All Financed?

IT IS obvious that the work carried on by Jehovah’s Witnesses requires money. Building Kingdom Halls, Assembly Halls, branch offices, factories, and Bethel homes involves money, and more is needed to maintain them. Expenses are also incurred in publishing and distributing literature for Bible study. How is all of this financed?

Unfounded speculations regarding this have been publicized by persons who oppose the work of Jehovah’s Witnesses. But a review of the evidence supports the answer that the Witnesses themselves give. What is that? Most of the work is done by volunteers, who neither expect nor desire financial return for their services, and organizational expenses are met by voluntary donations.

“Seats Free. No Collections”

As early as the second issue of the Watch Tower, in August 1879, Brother Russell stated: “‘Zion’s Watch Tower’ has, we believe, JEHOVAH for its backer, and while this is the case it will never beg nor petition men for support. When He who says: ‘All the gold and silver of the mountains are mine,’ fails to provide necessary funds, we will understand it to be time to suspend the publication.” Consistent with that, there is no begging for money in the literature of Jehovah’s Witnesses.

What is true of their literature is also true of their meetings. There are no emotional appeals for funds in their congregations or at their conventions. No collection plates are passed; no envelopes in which to put money are distributed; no letters of solicitation are sent to congregation members. Congregations never resort to bingo or raffles to raise funds. As early as 1894, when the Watch Tower Society sent out traveling speakers, it published this notice for the benefit of everyone: “Let it be understood from the first that collections or other solicitations of money are neither authorized nor approved by this Society.”

Thus, since very early in their modern-day history, handbills and other printed invitations to the public to attend the meetings of Jehovah’s Witnesses have carried the slogan “Seats Free. No Collections.”

Beginning early in 1914, the Bible Students rented theaters as well as other auditoriums and invited the public to these to see the “Photo-Drama of Creation.” This was a four-part presentation, eight hours in all, made up of slides and motion pictures synchronized with sound. During the first year alone, millions of persons saw it in North America, Europe, Australia, and New Zealand. Although some theater owners charged for reserved seats, the Bible Students never requested an admission fee. And no collections were taken.

Later, for over 30 years, the Watch Tower Society operated radio station WBBR in New York City. Jehovah’s Witnesses also used the services of hundreds of other stations to broadcast programs of Bible education. But never did they use such broadcasts to beg for money.

How, then, are the donations that finance their activity obtained?

Supported by Voluntary Donations

The Bible sets the pattern. Under the Mosaic Law, there were certain contributions that were voluntary. Others were required of the people. The giving of a tithe, or tenth part, was one of the latter. (Ex. 25:2; 30:11-16; Num. 15:17-21; 18:25-32) But the Bible also shows that Christ fulfilled the Law, and God brought it to an end; so Christians are not bound by its regulations. They do not tithe, nor are they under obligation to give any other contribution of a specified amount or at a particular time.—Matt. 5:17; Rom. 7:6; Col. 2:13, 14.

Instead, they are encouraged to cultivate a spirit of generosity and liberality in imitation of the marvelous example set by Jehovah himself and by his Son, Jesus Christ. (2 Cor. 8:7, 9; 9:8-15; 1 John 3:16-18) Thus, with reference to giving, the apostle Paul wrote to the Christian congregation in Corinth: “Let each one do just as he has resolved in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.” When informed of a need, this presented them with ‘a test of the genuineness of their love,’ as Paul explained. He also said: “If the readiness is there first, it is especially acceptable according to what a person has, not according to what a person does not have.”—2 Cor. 8:8, 12; 9:7.

In the light of this, the comment by Tertullian regarding meetings held by people who were endeavoring to practice Christianity in his day (c.155–after 220 C.E.) is interesting. He wrote: “Even if there is a chest of a sort, it is not made up of money paid in entrance-fees, as if religion were a matter of contract. Every man once a month brings some modest coin—or whenever he wishes, and only if he does wish, and if he can; for nobody is compelled; it is a voluntary offering.” (Apology, XXXIX, 5) During the centuries since then, however, the churches of Christendom have engaged in every conceivable money-raising scheme to finance their activities.

Charles Taze Russell refused to imitate the churches. He wrote: “It is our judgment that money raised by the various begging devices in the name of our Lord is offensive, unacceptable to him, and does not bring his blessing either upon the givers or the work accomplished.”

Rather than attempt to curry favor with those who had wealth, Brother Russell clearly stated, in harmony with the Scriptures, that the majority of the Lord’s people would be poor in this world’s goods but rich in faith. (Matt. 19:23, 24; 1 Cor. 1:26-29; Jas. 2:5) Instead of emphasizing the need for money in order to spread Bible truth, he focused attention on the importance of cultivating the spirit of love, the desire to give, and the desire to assist others, especially by sharing the truth with them. To those who had ability in making money and who suggested that by devoting themselves principally to business affairs they would have more to contribute financially, he said that it would be better to limit such activity and to give of themselves and of their time in spreading the truth. That is still the position taken by the Governing Body of Jehovah’s Witnesses.a

In actual practice, how much do people give? What they do is a personal decision. However, in the matter of giving, it should be noted that Jehovah’s Witnesses do not think merely in terms of material possessions. At their district conventions in 1985-86, they discussed the subject “Honoring Jehovah With Our Valuable Things.” (Prov. 3:9) It was emphasized that these valuable things include not only material possessions but also physical, mental, and spiritual assets.

Back in 1904, Brother Russell pointed out that a person who has made a full consecration (or, dedication, as we now say) to God “has already given all that he has to the Lord.” Thus, he should now “consider himself as appointed by the Lord the steward of his own time, influence, money, etc., and each is to seek to use these talents to the best of his ability, to the Master’s glory.” He added that, guided by the wisdom from above, “in proportion as his love and zeal for the Lord grow day by day through a knowledge of the Truth and the attainment of its spirit, he will find himself giving more and more of time, more and more of his influence, and more and more of such means as are at his command, for the service of the Truth.”—Studies in the Scriptures, “The New Creation,” pp. 344-5.

During those early years, the Watch Tower Society had what it called the Tower Tract Fund. What was that? The following interesting details were set out on the back of stationery sometimes used by Brother Russell: “This fund consists of the free-will offerings of those who have been fed and strengthened by the ‘meat in due season’ which the above publications [made available by the Watch Tower Society], as God’s instrumentalities, are now laying before the consecrated saints, the world over.

“This fund is constantly employed in sending out, gratis, thousands of copies of ZION’S WATCH TOWER and OLD THEOLOGY TRACTS most suitable to new readers. It also assists in the spread of the paper-bound editions of the DAWN series, by aiding those disposed to circulate them—colporteurs and others. It also provides a ‘poor fund’ by which any of the Lord’s children who, through age, or sickness, or from other cause, are unable to subscribe for the WATCH TOWER are supplied free, upon condition of their sending a letter or card at the beginning of each year, stating their desire and inability.

“No one is ever asked to contribute to this fund: all donations must be voluntary. We remind our readers of the Apostle’s words (1 Cor. 16:1, 2) and corroborate them by saying that those who can give and do give to spread the truth are sure to be repaid in spiritual favors.”

The global activity of Jehovah’s Witnesses in proclaiming the good news of God’s Kingdom continues to be supported by voluntary donations. In addition to the Witnesses themselves, many appreciative interested persons count it a privilege to support this Christian work with their voluntary contributions.

Financing Local Places of Meeting

Each congregation of Jehovah’s Witnesses has suitable contribution boxes where people can put whatever donations they desire—when they wish to do so and if they can. It is handled in a private manner so that others are not usually aware of what a person may do. It is between him and God.

There are no salaries to be paid, but it does cost money to maintain a meeting place. In order to fill that need, members of the congregation have to be informed. However, over 70 years ago, The Watch Tower made clear that with regard to contributions, there should be no pleading or urging—simply a plain, honest statement of the facts. In line with this viewpoint, congregation meetings do not include frequent discussions of financial matters.

Sometimes, however, there are special needs. It may be that plans are being made to refurbish or enlarge a Kingdom Hall or perhaps to build a new one. In order to ascertain what funds will be available, the elders may ask those in the congregation to write on slips of paper what they individually expect to be able to donate to the project or, possibly, to make available for a number of years. Additionally, the elders may ask that individuals or families write on slips what they feel able to contribute on a weekly or monthly basis, with Jehovah’s blessing. No names are signed. These are not promissory notes, but they do provide a basis for intelligent planning.—Luke 14:28-30.

In Tarma, Liberia, the congregation obtained needed funds in a somewhat different way. Some in the congregation raised rice for a Witness in his field while he devoted a full year to cutting trees and hand-sawing planks, which were then sold to obtain money for their building project. In Paramaribo, Suriname, although materials had to be purchased, a congregation needed no money for land, because a Witness donated her land for the Kingdom Hall and only asked that her home be moved to the back of the property. The extremely high real-estate prices in Tokyo, Japan, made it difficult for congregations there to obtain land on which to build Kingdom Halls. In order to help solve this problem, several families offered the use of the land on which their own homes were built. They simply requested that after their home was replaced by a new Kingdom Hall, they be provided with an apartment upstairs.

As congregations grew and divided, those located within a given area often tried to assist one another in order to provide suitable Kingdom Halls. In spite of that generous spirit, something else was needed. Property values and building costs skyrocketed, and individual congregations often found it impossible to handle these. What could be done?

At the “Kingdom Unity” District Conventions in 1983, the Governing Body outlined an arrangement that called for application of the principle set out at 2 Corinthians 8:14, 15, which encourages letting the surplus of those who have it offset the deficiency of others so that “an equalizing might take place.” Thus those who have little will not have so little that they are hindered in their efforts to serve Jehovah.

Each congregation was invited to arrange for a box marked “Contributions for Society Kingdom Hall Fund.” Everything put into that box would be used only for that purpose. Money contributed throughout the country would thus be made available to offset the deficiency of congregations that badly needed a Kingdom Hall but could not arrange for it on the terms that local banks required. After a careful survey to ascertain where the need was really the most pressing, the Society began to make that money available to congregations that needed to build or otherwise acquire new Kingdom Halls. As more contributions were received and (in lands where it could be done) loans were repaid, still more congregations could be assisted.

This arrangement went into operation first in the United States and Canada, and since then it has spread to over 30 lands in Europe, Africa, Latin America, and the Far East. By 1992, in just eight of these lands, money had already been made available to assist in providing 2,737 Kingdom Halls, accommodating 3,840 congregations.

Even in lands where this arrangement was not in operation, but where there was urgent need for Kingdom Halls that could not be financed locally, the Governing Body endeavored to make other arrangements to see that help was provided. Thus an equalizing took place, so that those who had little did not have too little.

Caring for Expansion of the World Headquarters

Operation of the world headquarters has also required funds. Following World War I, when the Watch Tower Bible and Tract Society found it advantageous to print and bind its own books, an arrangement was worked out by which the needed machinery was bought in the name of private parties—fellow servants of Jehovah. Instead of paying a profit to a commercial company for manufacturing the books, the Society applied this amount each month to reducing the debt for the equipment. As the benefits of this were realized, the cost of much of the literature to the public was cut to about half. What was being done was to further the preaching of the good news, not to enrich the Watch Tower Society.

In a few years, it was evident that larger facilities were needed at the world headquarters in order to care for the global work of Kingdom preaching. Again and again, as the organization has grown and the preaching activity has been intensified, it has become necessary to add to these facilities. Rather than go to the banks for needed funds to enlarge and equip the headquarters offices and factories as well as the support facilities in and around New York, the Society has explained the need to the brothers. This has been done, not frequently, but only 12 times over a period of 65 years.

There has never been solicitation. Any who wanted to make donations were invited to do so. Those who chose to lend funds were assured that if an unexpected and urgent need arose, their loan would be repaid upon receipt of their request for it. Thus in its handling of matters, the Society endeavored to avoid working any hardship on individuals and congregations that kindly made funds available. The support given by Jehovah’s Witnesses by means of their contributions has always enabled the Society to repay all loans. Such contributions sent to the Society are not taken for granted. To the extent possible, these are acknowledged by letters and other statements of appreciation.

The work of the organization is not maintained by donations of a group of wealthy donors. Most of the contributions are from individuals who have only moderate means—many of them, very little of this world’s goods. Included are young children who want to share in this way in supporting the Kingdom work. The hearts of all these donors are moved by deep appreciation for Jehovah’s goodness and a desire to help others to learn of his gracious provisions.—Compare Mark 12:42-44.

Financing Expansion of Branch Facilities

As the Kingdom-preaching work has taken on greater proportions in various parts of the world, it has been necessary to enlarge the organization’s branch facilities. This is done under the direction of the Governing Body.

Thus, after reviewing recommendations from the branch in Germany, directions were given in 1978 to locate suitable property and then to build an entirely new complex. Could the German Witnesses care for the expenses involved? The opportunity was extended to them. At the completion of that project in 1984, at Selters, at the western edge of the Taunus Mountains, the branch office reported: “Tens of thousands of Jehovah’s Witnesses—rich and poor, young and old—contributed millions of dollars to help pay for the new facilities. Due to their generosity, the entire project could be completed without the necessity of borrowing money from worldly agencies or of having to go into debt.” Additionally, about 1 out of every 7 Witnesses in the Federal Republic of Germany had shared in the actual construction work at Selters/Taunus.

In some other lands, the local economy or the financial condition of Jehovah’s Witnesses has made it very difficult, even impossible, for them to build needed branch offices to supervise the work or factories in which to publish Bible literature in the local languages. The Witnesses within the country have been given opportunity to do what they can. (2 Cor. 8:11, 12) But lack of funds in a country is not allowed to hinder the spread of the Kingdom message there if needed finances are available elsewhere.

Thus, while local Witnesses do what they can, in a large part of the world a considerable portion of the money needed for branch buildings is provided by donations made by Jehovah’s Witnesses in other lands. That was true in connection with the building of the large complexes completed in South Africa in 1987, Nigeria in 1990, and the Philippines in 1991. It was also true of Zambia, where potential printing facilities were still under construction in 1992. It has likewise been true of many projects of smaller proportions, such as those completed in India in 1985; Chile in 1986; Costa Rica, Ecuador, Guyana, Haiti, and Papua New Guinea in 1987; Ghana in 1988; and Honduras in 1989.

In some lands, however, the brothers have been surprised at what they could accomplish locally with Jehovah’s blessing on their united efforts. In the early 1980’s, for example, the branch in Spain was making moves toward major enlargement of its facilities. The branch asked the Governing Body to provide the needed finances. But because of heavy expenditures in other directions at that time, such help was not then available. If given the opportunity, could the Spanish Witnesses, with their relatively low wages, provide sufficient funds for such an enterprise?

The situation was explained to them. Gladly they came forward with their jewels, rings, and bracelets so that these could be turned into cash. When one elderly Witness was asked whether she was sure she really wanted to donate the heavy gold bracelet that she had handed in, she replied: “Brother, it is going to do far more good paying for a new Bethel than it will on my wrist!” An older sister dug out a pile of musty bank notes that she had stashed away under the floor of her home over the years. Couples contributed the money they had saved for trips. Children sent their savings. A youngster who was planning to buy a guitar donated the money toward the branch project instead. Like the Israelites at the time that the tabernacle was built in the wilderness, the Spanish Witnesses proved to be generous and willinghearted contributors of all that was needed in a material way. (Ex. 35:4-9, 21, 22) Then they offered themselves—full-time, during vacations, on weekends—to do the work itself. From all over Spain they came—thousands of them. Other Witnesses from Germany, Sweden, Great Britain, Greece, and the United States, to mention a few, joined with them to complete what had at first seemed like an impossible task.

Is There a Profit From the Literature?

As of 1992, Bible literature was being published at the world headquarters and at 32 branches worldwide. Vast amounts of it were being provided for distribution by Jehovah’s Witnesses. But none of this was done for commercial gain. Decisions as to the languages in which literature would be printed and the countries to which it would be shipped were made not for any commercial advantage but solely with a view to accomplishing the work that Jesus Christ assigned to his followers.

As early as July 1879, when the very first issue of the Watch Tower was published, it carried a notice saying that those too poor to pay for a subscription (then only 50¢, U.S., per year) could have it free if they would simply write to make request. The principal objective was to help people learn about Jehovah’s grand purpose.

To that end, since 1879 tremendous amounts of Bible literature have been distributed to the public without charge. In 1881 and thereafter, approximately 1,200,000 copies of Food for Thinking Christians were distributed gratis. Many of these were in the form of a 162-page book; others, in newspaper format. Scores of tracts of varying sizes were published during the years that followed. The vast majority of these (literally hundreds of millions of copies) were distributed without charge. The number of tracts and other publications given out kept growing. In 1915 alone, the report showed that 50,000,000 copies of tracts in some 30 languages were supplied for worldwide distribution without charge. Where was the money for all of this coming from? Largely from voluntary donations to the Society’s Tract Fund.

There was also literature that was offered for a contribution during the early decades of the Society’s history, but the suggested contribution was kept as low as possible. This literature included bound books of 350 to 744 pages. When the Society’s colporteurs (as full-time preachers were then known) offered these to the public, they stated the amount suggested as a contribution. Their objective, however, was not to make money but to get vital Bible truths into the hands of the people. They wanted people to read the literature and benefit from it.

They were more than willing to give a person literature (making a contribution for it themselves) if the householder was destitute. But it had been observed that many people were more inclined to read a publication if they gave something for it, and what they contributed could, of course, be used to print more literature. Yet, emphasizing the fact that the Bible Students were not seeking financial gain, the Society’s service instruction sheet, the Bulletin, of October 1, 1920, said: “Ten days after having delivered the booklet [one that consisted of 128 pages], call again upon the parties and ascertain whether they have read it. If they have not, ask that they return the book and refund their money. Tell them that you are not a book agent, but that you are interested in giving this message of comfort and cheer to everybody, and that if they are not sufficiently interested in a fact that so closely concerns them . . . , you wish to put the book into the hands of someone who will be interested.” Jehovah’s Witnesses have not continued to use that method, for they have found that other family members sometimes pick up the literature and benefit from it; but what was done back then does highlight the real objective of the Witnesses.

For many years they referred to their distribution of literature as “selling.” But this terminology caused some confusion, and so beginning in 1929, it was gradually dropped. The term did not really fit their activity, for their work was not commercial. Their objective was not money-making. Their entire motivation was to preach the good news of God’s Kingdom. Because of this, in 1943 the Supreme Court of the United States held that Jehovah’s Witnesses could not be required to obtain a commercial peddling license before distributing their literature. And the Canadian judiciary thereafter quoted with approval the reasoning set out by the U.S. Supreme Court in that decision.b

In many lands Jehovah’s Witnesses have regularly offered their literature on a contribution basis. The suggested contribution has been so low, compared to other books and magazines, that many people have offered to contribute more. But great effort has been made on the part of the organization to keep the suggested contribution down so that it will be within the means of the many millions of people who have very little of this world’s goods but who are grateful to receive a Bible or Bible literature. The objective in suggesting a contribution, however, has not been the enrichment of the organization of Jehovah’s Witnesses.

Where the law construes any distribution of Bible literature as commercial if the distributor suggests a contribution for the literature, Jehovah’s Witnesses gladly leave it with anyone who shows sincere interest and promises to read it. Those who want to donate something to further the work of Bible education may give whatever they like. That is done, for example, in Japan. In Switzerland, until recently, contributions for literature were accepted, but only up to a stated sum; so if householders wanted to give more, the Witnesses simply returned it or provided the householder with additional literature. Their desire was, not to collect money, but to preach the good news of God’s Kingdom.

In 1990, because of highly publicized financial scandals in some of Christendom’s religions, coupled with an increasing tendency by governments to classify religious activity as a commercial enterprise, Jehovah’s Witnesses made some adjustments in their activity in order to avoid any misunderstanding. The Governing Body directed that in the United States, all literature that the Witnesses distribute—Bibles, as well as tracts, booklets, magazines, and bound books explaining the Bible—be provided to people on the sole precondition that they read it, no contribution being suggested. The activity of Jehovah’s Witnesses is in no way commercial, and this arrangement served to further differentiate them from religious groups that commercialize religion. Of course, most people are aware that it costs money to print such literature, and those who appreciate the service being performed by the Witnesses may want to donate something to help with the work. It is explained to such persons that the worldwide work of Bible education conducted by Jehovah’s Witnesses is supported by voluntary donations. Donations are gladly accepted, but they are not solicited.

Those who share in the field ministry are not doing it for financial gain. They donate their time, and they pay for their own transportation. If someone shows interest, they arrange to return each week, absolutely free of charge, to give personal instruction in the Bible. Only love for God and for their fellowman could motivate them to continue to engage in such activity, often in the face of indifference and outright opposition.

Funds received at the world headquarters of Jehovah’s Witnesses or at its branch offices are used, not for the enrichment of the organization or any individual, but to further the preaching of the good news. Back in 1922, The Watch Tower reported that because of the economic situation in Europe, books printed there for the Society were being paid for chiefly by the American office and were often being left with the people at less than cost. Although Jehovah’s Witnesses now operate printing establishments in many lands, some countries to which the literature is shipped are not able to send any funds out of the country to cover the cost. The generous voluntary donations of Jehovah’s Witnesses in lands where they have sufficient resources help to offset the lack in countries where they have little.

The Watch Tower Society has always endeavored to use all the resources at its disposal to further the preaching of the good news. In 1915, as president of the Society, Charles Taze Russell said: “Our Society has not sought to lay up earthly riches, but has been, rather, a spending institution. Whatever God’s providence sent in to us without solicitation we have sought to spend as wisely as possible in harmony with the Word and Spirit of the Lord. Long ago we announced that when the funds would cease, the activities of the Society would cease proportionately; and that as the funds increased, the Society’s activities would be enlarged.” The Society has continued to do exactly that.

Right down to the present, the organization uses available funds to send out traveling overseers to fortify the congregations and to encourage them in their public ministry. It continues to send missionaries and graduates of the Ministerial Training School to lands where there is special need. It also uses whatever funds are available to send special pioneers into areas where little or no preaching of the Kingdom message has yet been done. As reported in the 1993 Yearbook of Jehovah’s Witnesses, during the previous service year, $45,218,257.56 (U.S.) was expended in these ways.

Not Serving for Personal Gain

No financial profit is made by any members of the Governing Body, officers of its legal agencies, or other prominent persons associated with the organization as a result of the work of Jehovah’s Witnesses.

Regarding C. T. Russell, who served as president of the Watch Tower Society for over 30 years, one of his associates wrote: “As a means of determining whether his course was in harmony with the Scriptures, and also as a means of demonstrating his own sincerity, he decided to test the Lord’s approval as follows: (1) Devote his life to the cause; (2) Invest his fortune in the promulgation of the work; (3) Prohibit collections at all meetings; (4) Depend on unsolicited contributions (wholly voluntary) to continue the work after his fortune was exhausted.”

Instead of using religious activity to acquire material wealth for himself, Brother Russell spent all his resources in the Lord’s work. After his death it was reported in The Watch Tower: “He devoted his private fortune entirely to the cause to which he gave his life. He received the nominal sum of $11.00 per month for his personal expenses. He died, leaving no estate whatsoever.”

With regard to those who would carry on the work of the Society, Brother Russell stipulated in his will: “As for compensation, I think it wise to maintain the Society’s course of the past in respect to salaries—that none be paid; that merely reasonable expenses be allowed to those who serve the Society or its work in any manner.” Those who would serve at the Society’s Bethel homes, offices, and factories, as well as its traveling representatives, were to be provided merely food, shelter, and a moderate amount for expenses—enough for immediate needs but “no provision . . . for the laying up of money.” That same standard applies today.

Those who are accepted for special full-time service at the world headquarters of Jehovah’s Witnesses all subscribe to a vow of poverty, as have all the members of the Governing Body and all the other members of the Bethel family there. This does not mean that they live a drab life, without any comforts. But it does mean that they share, without partiality, the modest provisions of food, shelter, and expense reimbursement that are made for all in such service.

Thus the organization carries on its work with complete dependence on the help that God gives. Without compulsion but as a real spiritual brotherhood that reaches into all parts of the earth, Jehovah’s Witnesses gladly use their resources to accomplish the work that Jehovah, their grand heavenly Father, has given them to do.

[Footnotes]

[Blurb on page 340]

“Solicitations of money are neither authorized nor approved by this Society”

[Blurb on page 342]

Principal emphasis is on the value of sharing the truth with others

[Blurb on page 343]

A plain, honest statement of the facts

[Blurb on page 344]

Congregations help one another to obtain needed Kingdom Halls

[Blurb on page 345]

Most of the contributions are from individuals who have only moderate means

[Blurb on page 348]

Much literature distributed without charge—who pays for it?

[Blurb on page 349]

They gladly leave literature with anyone who shows sincere interest and promises to read it

[Blurb on page 350]

What is done with money that is donated?

[Blurb on page 351]

“He devoted his private fortune entirely to the cause to which he gave his life”

[Box on page 341]

God Does Not Beg

“He who said, ‘If I were hungry I would not tell thee, for the world is mine and the fullness thereof. . . . I will take no bullock out of thy house, nor he goats out of thy folds; for every beast of the forest is mine, and the cattle upon a thousand hills’ (Psa. 50:12, 9, 10), is able to carry on his great work without begging for funds either from the world or from his children. Neither will he compel his children to sacrifice anything in his service, nor will he accept anything from them short of a cheerful, free-will offering.”—“Zion’s Watch Tower,” September 1886, p. 6.

[Box on page 347]

Donations Were Not Always in the Form of Money

Witnesses in the far north of Queensland prepared and sent to the Watch Tower construction site in Sydney, Australia, four semitrailer loads of prime timber that then had an estimated value of between A$60,000 and A$70,000.

When the Watch Tower factory at Elandsfontein, South Africa, was being enlarged, an Indian brother phoned and asked that they please pick up a donation of 500 bags (110 pounds [50 kg] each) of cement—at a time when there was a scarcity of it in the country. Others offered their trucks for use by the Society. An African sister paid a firm to deliver 20 cubic yards [15 cu m] of building sand.

In the Netherlands when new branch facilities were being put up at Emmen, huge quantities of tools and work clothing were donated. One sister, though very ill, knitted a pair of woolen stockings for each of the workers during the winter period.

To build a new branch office and potential printery at Lusaka, Zambia, construction materials were purchased with funds provided by Witnesses in other lands. Materials and equipment that were not available locally were trucked into Zambia as donations to the work there.

A Witness in Ecuador, in 1977, donated an 84-acre [34 ha] piece of land. Here an Assembly Hall and a new branch complex were constructed.

Local Witnesses in Panama opened their homes to accommodate volunteer workers; some who owned buses provided transportation; others shared in providing 30,000 meals that were served at the construction site.

For workers at the project in Arboga, Sweden, one congregation baked and sent 4,500 buns. Others sent honey, fruit, and jam. A farmer near the building site, though not a Witness, provided two tons of carrots.

World Headquarters and Principal Offices of Jehovah’s Witnesses—In Pictures

WORLD HEADQUARTERS OF JEHOVAH’S WITNESSES

[Picture on page 352, 353]

The global activity of Jehovah’s Witnesses has been directed from Brooklyn, New York, U.S.A., since 1909. These buildings have housed headquarters offices since 1980

[Picture on page 352]

Watchtower Educational Center, at Patterson, New York (under construction in 1992)

[Pictures on page 353]

Some of the residence buildings for the thousands who serve at the world headquarters

[Pictures on page 354]

Former hotels in Brooklyn renovated to provide room for 1,476 more volunteer workers

[Pictures on page 354]

Housing for Bethel family at Wallkill, New York

[Pictures on page 354, 355]

In these factory buildings (in Brooklyn, New York), Bibles, books, and brochures in 180 languages are produced for global distribution

[Pictures on page 356]

Millions of audiocassettes of Biblical material are produced in this factory in Brooklyn each year. From here, shipping is also coordinated. Upwards of 15,000 tons of Bible literature and other material per year is shipped to all parts of the world

[Pictures on page 356]

In this factory at Watchtower Farms, near Wallkill, New York, hundreds of millions of copies of “The Watchtower” and “Awake!,” in 14 languages, are printed each year

Jehovah’s Witnesses and the legal corporations that they use have offices and printeries in many parts of the world. Pictures on the following pages show many, though not all, of these facilities. Where new buildings were being constructed in 1992, architectural renderings are shown. Statistics given apply as of 1992.

NORTH AMERICA AND THE WEST INDIES

ALASKA

[Picture on page 357]

Visitors to the Society’s branch office receive a warm welcome. Here in Alaska, as elsewhere, Jehovah’s Witnesses preach from house to house, though temperatures sometimes drop to -60° F. [-50° C.]

[Picture on page 357]

Airplane used to carry Kingdom proclaimers to remote parts of the territory

BAHAMAS

[Picture on page 357]

Watch Tower publications reached the Bahamas by 1901. Regular witnessing was first done here in 1926. Since then well over 4,600,000 pieces of Bible literature have been distributed in the islands now supervised from this office.

BARBADOS

[Pictures on page 358]

Over 140 religious groups in Barbados claim to be Christian. Since 1905, Jehovah’s Witnesses have been helping people here to see for themselves what the Bible says.

BELIZE

[Pictures on page 358]

About half the population of Belize live in rural areas. To reach certain interior villages, Jehovah’s Witnesses make annual trips on foot with backpacks and briefcases.

COSTA RICA

[Picture on page 358]

The Society first established a branch office in Costa Rica in 1944. Since the 1950’s, Costa Ricans sharing in true worship have numbered in the thousands.

DOMINICAN REPUBLIC

[Pictures on page 359]

Watch Tower literature was distributed here as early as 1932. But personal instruction of interested people began in 1945, when the missionaries shown at the left arrived. In recent years, when tens of thousands of people became eager to study the Bible with the Witnesses, these branch facilities became necessary.

EL SALVADOR

[Pictures on page 359]

Some witnessing was done here in 1916. However, it was first in 1945 that at least one person in El Salvador was ready to undergo Christian water immersion (shown here). Since then, thousands more have become servants of Jehovah.

GUADELOUPE

[Pictures on page 359]

The publisher-to-population ratio in territory served by this branch office is one of the best in the world. Many people in Guadeloupe appreciatively receive the good news.

CANADA

[Picture on page 360, 361]

The Society’s office in Canada supervises the preaching of the good news in the second-largest country in the world. Well over 100,000 Kingdom proclaimers are busy in this land.

Administrative building (overlapping photo of present branch complex)

[Picture on page 360]

Northwest Territories

[Picture on page 360]

Logging camps of British Columbia

[Picture on page 360]

Cattle ranches of Alberta

[Picture on page 361]

French Quebec

[Picture on page 361]

Maritime Provinces

GUATEMALA

[Pictures on page 360]

Although Spanish is the official language of Guatemala, a variety of complex Indian languages are spoken here. The Society’s office endeavors to see that everyone has opportunity to hear about God’s Kingdom.

HAITI

[Pictures on page 361]

Serving Jehovah brings great joy to Jehovah’s Witnesses in Haiti, in spite of the often difficult conditions that surround them.

HONDURAS

[Pictures on page 362]

Since 1916, well over 23,000,000 hours have been devoted to teaching the Bible to inhabitants of this land. At times, Jehovah’s Witnesses have also had to teach people how to read and write (as you see here) to enable them to study God’s Word themselves.

JAMAICA

[Pictures on page 362]

Hundreds in Jamaica became devoted servants of Jehovah during the time when prospective heirs of the heavenly Kingdom were being gathered. Since 1935, thousands more have joined in preaching the Kingdom message. This branch office is being built to help care for their spiritual needs.

LEEWARD ISLANDS (ANTIGUA)

[Picture on page 362]

As early as 1914, the good news was being preached in the islands now cared for by this office. Again and again since then, people in this part of the earth have been invited to “take life’s water free.”—Rev. 22:17.

MEXICO

[Picture on page 363]

New center for Bible education being erected by Jehovah’s Witnesses in Mexico

[Picture on page 363]

Office facilities being used in 1992

[Pictures on page 363]

Bible literature published here supplies upwards of 410,000 zealous Witnesses in Mexico and other nearby Spanish-speaking lands

[Picture on page 363]

From 1986 to 1992, well over 10 percent of the home Bible studies conducted by the Witnesses worldwide were in Mexico, many of these with family groups

[Graph on page 363]

(For fully formatted text, see publication)

Bible Studies in Mexico

500,000

250,000

1950 1960 1970 1980 1992

MARTINIQUE

[Pictures on page 364]

Seeds of truth were sown here as early as 1946. But when Xavier and Sara Noll (shown here) came from France in 1954, they were able to remain and cultivate the interest found. By 1992, over 3,200 persons were sharing with them in proclaiming the Kingdom message.

NETHERLANDS ANTILLES (CURAÇAO)

[Pictures on page 364]

Twenty-three missionaries have served in the territory of this branch office. Two of the original group (shown here) who arrived in 1946 were still on the job in 1992.

NICARAGUA

[Picture on page 364]

Starting in 1945, when missionaries arrived, Jehovah’s Witnesses in Nicaragua began to increase. By 1992 they numbered over 9,700. The people who want the Witnesses to teach them the Bible now far outnumber the local Witnesses.

PANAMA

[Pictures on page 365]

Since the end of the 19th century, people in Panama have been receiving help in learning God’s requirements for eternal life.

PUERTO RICO

[Picture on page 365]

Since 1930, over 83,000,000 pieces of Bible literature have been distributed in Puerto Rico, and 25,000,000 return visits have been made to provide further help to interested persons. Translation work done here helps to make Bible literature available to some 350,000,000 worldwide who speak Spanish.

TRINIDAD

[Pictures on page 365]

The good news was already being intensely proclaimed in Trinidad as early as 1912. Many Witnesses, including these three trained at Gilead School, have devoted their full time to this work.

SOUTH AMERICA

ARGENTINA

[Pictures on page 366]

A Kingdom proclaimer was first sent to this country in 1924. Much help was later given by Gilead-trained missionaries, including Charles Eisenhower (shown here), who arrived with his wife in 1948. By 1992, general supervision, as well as Bible literature, was being provided from these facilities for upwards of 96,000 of Jehovah’s Witnesses in Argentina. Literature was also being sent from here to supply the more than 44,000 Witnesses in Chile.

BOLIVIA

[Pictures on page 367]

Bolivians have been hearing the Kingdom message since 1924. Thousands receive Bible literature appreciatively and benefit from regular home Bible studies.

CHILE

[Pictures on page 367]

By 1919, Watch Tower literature had reached Chile. The preaching supervised by this office now extends from windblown sheep ranches in the south to remote mining camps in the north, from the Andes Mountains to the ocean.

ECUADOR

[Pictures on page 367]

A major contribution to the preaching of the good news in Ecuador was made by upwards of 870 Witnesses (such as the two shown here) who left their homelands to serve where the need was greater. This branch now provides help for more than 22,000 zealous praisers of Jehovah.

BRAZIL

[Pictures on page 368, 369]

In 1992, when the Society’s branch office, printery, and Bethel Home were being enlarged to this size, Jehovah’s Witnesses in Brazil numbered upwards of 335,000 and were baptizing more than 27,000 disciples each year. The printery here also provides literature for distribution in Bolivia, Paraguay, and Uruguay.

[Pictures on page 369]

Two large stadiums used for an international convention of Jehovah’s Witnesses in São Paulo in 1990; more than 100 additional conventions were also scheduled

[Graph on page 369]

(For fully formatted text, see publication)

Kingdom Proclaimers in Brazil

300,000

200,000

100,000

1950 1960 1970 1980 1992

GUYANA

[Pictures on page 368]

The Society has had a branch office in Guyana since 1914. The Witnesses have reached deep into the interior and endeavored to give everyone opportunity to hear the good news. Although the country’s population even now is less than a million, the Witnesses have devoted more than 10,000,000 hours to preaching and teaching in this land.

PARAGUAY

[Pictures on page 369]

Preaching of the good news was under way in Paraguay by the mid-1920’s. Since 1946, 112 Gilead-trained missionaries have helped to give the witness. To reach language groups apart from the local Spanish and Guarani, other Witnesses have also volunteered to move in from various lands.

From Germany

From Korea

From Japan

COLOMBIA

[Map/Pictures on page 370, 371]

As early as 1915, a Watch Tower publication was mailed to an interested man in Colombia. By 1992, Bible literature printed in these facilities was being shipped out to care for the needs of over 184,000 evangelizers in Colombia, Ecuador, Panama, Peru, and Venezuela.

[Map]

(For fully formatted text, see publication)

COLOMBIA

PERU

ECUADOR

PANAMA

VENEZUELA

PERU

[Picture on page 370]

Bible literature was distributed in Peru by a visiting Bible Student as early as 1924. The first congregation was formed here 21 years later. Now there are in Peru over 43,000 active proclaimers of God’s Kingdom.

[Picture on page 370]

Pioneers preaching high in the Andes

SURINAME

[Pictures on page 371]

In about 1903 the first study group was formed here. Today these branch facilities are needed to supervise congregations throughout the country—in primitive areas, the districts, and the city.

URUGUAY

[Pictures on page 372]

Since 1945, over 80 missionaries have contributed to the Kingdom proclamation in Uruguay. The ones shown here have been serving in Uruguay since the 1950’s. By 1992, more than 8,600 local Witnesses were serving along with them.

VENEZUELA

[Picture on page 372]

Some Watch Tower literature was distributed in Venezuela in the mid-1920’s. A decade later a mother-and-daughter pioneer team from the United States began a zealous period of preaching here, covering the capital repeatedly and making excursions to towns throughout the country. Now there are more than 60,000 active Witnesses in Venezuela.

[Picture on page 372]

Bullring in Valencia with crowd of 74,600 for special assembly in 1988

EUROPE AND THE MEDITERRANEAN

AUSTRIA

[Picture on page 373]

As early as the 1890’s, some people in Austria were being given opportunity to benefit from the good news. Since the 1920’s, there has been moderate but steady growth in the number of praisers of Jehovah in this land.

[Picture on page 373]

Upwards of 270 congregations meet in Kingdom Halls throughout Austria

BELGIUM

[Pictures on page 373]

Belgium has become one of the crossroads of the world. To care for the diverse population found here, this branch distributes Bible literature in more than 100 languages.

BRITAIN

[Pictures on page 374]

The activity of over 125,000 of Jehovah’s Witnesses in Britain is supervised from this branch office. Witnesses from Britain have also taken up assignments to spread the Kingdom message in other European countries as well as in Africa, South America, Australia, the Orient, and islands of the sea.

IBSA House

Watch Tower House

[Pictures on page 374]

Bible literature is printed here in English, Maltese, Gujarati, and Swahili

[Picture on page 374]

The Service Department cares for more than 1,300 congregations in Britain

[Pictures on page 374]

Literature supplies are sent to all parts of England, Scotland, Wales, Ireland, and Malta, as well as to places in Africa and the Caribbean

FRANCE

[Pictures on page 375]

Translation and photocomposition of all Watch Tower publications printed worldwide for French-speaking people are done at the branch in France. (Upwards of 120,000,000 people speak French.) Literature is regularly printed here in a variety of languages and is shipped out to lands in Europe, Africa, the Middle East, the Indian Ocean, and the Pacific Ocean.

Printery/office in Louviers

Translation

Photocomposition

[Picture on page 375]

Office/residence in Boulogne-Billancourt

[Picture on page 375]

Residence in Incarville to house Bethel family

GERMANY

[Pictures on page 376, 377]

Despite ruthless efforts to annihilate them in Germany during the Nazi era, Jehovah’s Witnesses did not abandon their faith. Since 1946, they have devoted upwards of 646,000,000 hours to spreading Bible truth throughout the country.

Enlarged facilities at Selters/Taunus

[Picture on page 376]

In addition to translating Bible literature into German, this branch at Selters/Taunus does printing in more than 40 languages

[Picture on page 377]

Large quantities of literature produced here are regularly shipped to more than 20 lands; magazines are printed in many languages and sent to upwards of 30 countries

[Picture on page 377]

The Society’s own trucks are used to ship literature throughout Germany

CYPRUS

[Picture on page 376]

Shortly after the death of Jesus Christ, the good news was being preached to the people of Cyprus. (Acts 4:32-37; 11:19; 13:1-12) In modern times, that preaching has been renewed, and a thorough witness continues to be given under the direction of this branch office.

DENMARK

[Pictures on page 377]

Since the 1890’s, there has been extensive witnessing in Denmark. Printing of Bible literature has been done here not only in Danish but also in Faeroese, Greenlandic, and Icelandic.

Aerial view of the branch (entrance shown in inset)

ITALY

[Pictures on page 378, 379]

Italian Bible literature is both translated and printed here. This branch prints and binds books for use especially in Italy and other nearby countries.

Various views of branch facilities near Rome

[Picture on page 379]

Tens of thousands, on seeing what the Bible really says, have begun to assemble with Jehovah’s Witnesses

[Picture on page 379]

In the face of constant hostility from the Roman Catholic Church, Jehovah’s Witnesses in Italy have devoted more than 550,000,000 hours since 1946 to personal calls on their neighbors to discuss the Bible with them. As a result, 194,000 people in Italy are now active worshipers of Jehovah

FINLAND

[Picture on page 378]

Bible truth reached Finland from Sweden in 1906. Since then, it has been carried to every corner of the country, even far above the Arctic Circle. Scores from here have attended Gilead School to be trained for service wherever they were needed in the world field. Others have moved out on their own to serve in lands where the need was greater.

ICELAND

[Picture on page 379]

In Iceland, which has a population of only about 260,000, over 1,620,000 pieces of Bible literature have been distributed in order to help people to choose life. Now over 260 persons here serve Jehovah, the true God.

[Picture on page 379]

Georg Lindal, who pioneered here from 1929 to 1953; during most of that time, he was the only Witness in the country

GREECE

[Picture on page 380]

The apostle Paul was one of the first to declare the good news in Greece. (Acts 16:9-14; 17:15; 18:1; 20:2) Although the Greek Orthodox Church has intensely persecuted Jehovah’s Witnesses for many years, there are now upwards of 24,000 faithful servants of Jehovah in this land. The branch shown here is some 40 miles north of Athens.

[Picture on page 380]

Witnessing in Athens

[Picture on page 380]

Photo taken in 1990 during clergy-led demonstration against the Witnesses

IRELAND

[Picture on page 380]

Response to the Bible’s message was slow for many years in Ireland. Much clergy opposition was encountered. But after 100 years of persistent witnessing, there is now an abundant spiritual harvest.

Branch office in Dublin

[Picture on page 380]

Two longtime pioneers in field service

POLAND

[Picture on page 381]

These facilities are being used to provide assistance to the more than 100,000 Witnesses in Poland. From 1939 to 1945, their worship was banned, but their numbers increased from 1,039 in 1939 to 6,994 in 1946. When banned again in 1950, they numbered 18,116; but shortly after that ban was lifted in 1989, reports showed that there were over 91,000.

[Pictures on page 381]

For years they held small assemblies out in the woods; now their conventions fill the country’s largest stadiums —and more than one stadium at a time

Poznan (1985)

LUXEMBOURG

[Picture on page 382]

Luxembourg is one of the very small nations of Europe. But for some 70 years, the Kingdom message has been preached here too. Especially before World War II, help was given by Witnesses who came in from France, Germany, and Switzerland.

NETHERLANDS

[Pictures on page 382]

From this branch in Emmen, supervision is provided for the activity of over 32,000 zealous Witnesses in the Netherlands. Translation of all publications into Dutch is done in these facilities. Much of the reproduction of Bible-based videocassettes in European languages is also handled from here.

NORWAY

[Pictures on page 383]

A hundred years ago, a Norwegian who had moved to America and learned Bible truths there brought that good news back to his hometown. Since then, Jehovah’s Witnesses have visited every part of Norway again and again to talk to the people about God’s Kingdom.

PORTUGAL

[Picture on page 383]

For decades after the government signed a concordat with the Vatican, the police arrested Witnesses and deported their missionaries. But the remaining Witnesses continued to meet for worship, to preach to others, and to multiply. At last, in 1974 they were granted legal recognition.

This office supervises the activity of more than 40,000 Witnesses in Portugal. It has also given much help to African lands that had strong ties with Portugal

[Picture on page 383]

International convention held in Lisbon in 1978

SWEDEN

[Picture on page 383]

For over 100 years, Jehovah’s Witnesses have been preaching in Sweden. Within the past ten years, they have devoted over 38,000,000 hours to this activity. Many congregations in Sweden now speak any of a dozen languages other than Swedish.

[Picture on page 383]

To help people of all sorts in Sweden, publications are stocked here in 70 languages

SPAIN

[Picture on page 384]

This branch cares for upwards of 92,000 Witnesses in Spain. It prints “The Watchtower” and “Awake!” for both Spain and Portugal. In spite of unrelenting efforts of the Catholic clergy to use the State to stop Jehovah’s Witnesses, the Witnesses have shared Bible truths with the Spanish people since 1916. Finally, in 1970, when Jehovah’s Witnesses in Spain numbered over 11,000, they were granted legal recognition. Since then, their numbers have increased some eightfold.

[Picture on page 384]

More than 1,100 congregations now freely meet in Kingdom Halls found throughout the country

SWITZERLAND

[Picture on page 384]

Since 1903 the Watch Tower Society has had an office in Switzerland. One of the Society’s earliest European printeries was located in this country. For many years the branch here in Thun printed magazines for use in scores of other lands.

AFRICA

BENIN

[Picture on page 385]

Benin is made up of some 60 ethnic groups speaking 50 dialects. When thousands of these people broke free from their former religions, fetish priests and the clergy of Christendom alike became infuriated. But repeated waves of persecution did not stop the growth of true worship in this land.

[Picture on page 385]

Convention held in 1990

CENTRAL AFRICAN REPUBLIC

[Picture on page 385]

As early as 1947, the Kingdom message began to reach people here. A man who had attended some Witness meetings elsewhere shared with others what he had learned. Soon there was a study group, the ones attending quickly began to witness, and those worshiping Jehovah increased in numbers.

CÔTE D’IVOIRE

[Pictures on page 386]

Gilead-trained missionaries helped to introduce true worship in this West African land in 1949. More than a hundred of such missionaries have served here. Each year, well over a million hours are now being devoted to searching out truth-hungry people in the area cared for by this branch office.

GHANA

[Picture on page 386, 387]

The preaching of the good news in Ghana got under way in 1924. Now this office in Accra supervises more than 640 congregations in Ghana. It has also cared for translating Bible literature into Ewe, Ga, and Twi and printing it in these languages.

[Picture on page 387]

Meeting in Kingdom Hall adjoining the branch office

KENYA

[Map/Picture on page 387]

In 1931, two of Jehovah’s Witnesses traveled from South Africa to preach in Kenya. Since 1963 the Society’s office in Kenya has, at various times, provided supervision for evangelizing in many other countries in East Africa (as shown below). International conventions in Kenya in 1973, 1978, and 1985 have contributed to the witness given.

[Map]

(For fully formatted text, see publication)

KENYA

UGANDA

SUDAN

ETHIOPIA

DJIBOUTI

SOMALIA

YEMEN

SEYCHELLES

TANZANIA

BURUNDI

RWANDA

[Pictures on page 387]

Nairobi convention (1973)

NIGERIA

[Pictures on page 388, 389]

The good news has been preached in this country since early in the 1920’s. Evangelizers have also been sent from Nigeria to other parts of West Africa, and Bible literature printed here continues to fill needs in nearby lands. In Nigeria itself, Jehovah’s Witnesses have put into the hands of the people more than 28,000,000 pieces of literature to help them to understand God’s Word.

[Picture on page 388]

From the Service Department, supervision is provided for well over 160,000 Kingdom proclaimers in Nigeria

[Picture on page 389]

Convention in Calabar, Nigeria (1990)

LIBERIA

[Picture on page 388]

Those who have become Jehovah’s Witnesses here have faced numerous tests of their faith—when breaking away from local superstitions, when forsaking polygamy, when persecuted by officials to whom they had been misrepresented, and when surrounded by political and ethnic groups at war. Yet, true worship continues to unite people of all sorts in this land.

MAURITIUS

[Pictures on page 389]

As early as 1933, zealous Witnesses from South Africa visited this island in the Indian Ocean. There are now upwards of a thousand Witnesses in Mauritius who urge their neighbors to seek Jehovah so that they might be viewed by him with favor when he destroys the present wicked system.—Zeph. 2:3.

SOUTH AFRICA

[Picture on page 390]

For over 80 years, the Watch Tower Society has had a branch office in South Africa. Zealous evangelizers from here have done much to spread the Kingdom message into other countries in southern and eastern Africa. In the territory that was formerly under this branch (where there were 14,674 Kingdom proclaimers in 1945), there are now more than 300,000 active Witnesses of Jehovah.

[Pictures on page 391]

More than 110 translators work under the direction of this branch to prepare Bible literature in 16 African languages

[Picture on page 391]

Printing is done here in upwards of 40 languages

SENEGAL

[Pictures on page 390]

Though the number of Witnesses here is small, the branch office has endeavored to see to it that each city, each ethnic group, and the people of every religion, not only in Senegal but also in surrounding countries, have opportunity to hear the Bible’s heartwarming message.

SIERRA LEONE

[Picture on page 391]

Preaching of the good news in Sierra Leone got started in 1915. Growth has at times been slow. But when those who did not hold to Jehovah’s high standards were removed and those who did not serve with right motives withdrew, the ones loyal to Jehovah prospered spiritually.

ZAMBIA

[Picture on page 392]

This branch office supervises the activity of more than 110,000 Witnesses in south-central Africa. The Society’s first office here was established in 1936. Since then, Jehovah’s Witnesses in Zambia have made upwards of 186,000,000 return visits to give added help to interested ones. They have also taught many to read so they could study the Bible personally and share it with others.

[Picture on page 392]

A series of conventions in Zambia in 1992 was attended by 289,643

ZIMBABWE

[Pictures on page 392]

Jehovah’s Witnesses have been active in Zimbabwe since the 1920’s. During the following years, they were confronted with bans on their literature, prohibitions of assemblies, and denial of permission for missionaries to preach to the African population. Gradually, obstacles were overcome, and this office now looks after upwards of 20,000 Witnesses.

THE ORIENT

HONG KONG

[Pictures on page 393]

Watch Tower publications are translated here into Chinese, which, in its many dialects, is spoken by more than a billion people. In Hong Kong itself, the preaching of the good news began when C. T. Russell lectured at city hall in 1912.

INDIA

[Picture on page 393]

This branch supervises the proclamation of the Kingdom message to over one sixth of the earth’s population. At present, this office directs translation into 18 languages and printing in 19. Among these is Hindi (spoken by 367 million people) also Assamese, Bengali, Gujarati, Kannada, Malayalam, Marathi, Nepali, Oriya, Punjabi, Tamil, Telugu, and Urdu (each spoken by tens of millions).

[Pictures on page 393]

Witnesses who preach in Malayalam

. . . in Nepali

. . . in Gujarati

JAPAN

[Pictures on page 394]

Jehovah’s Witnesses in Japan, as elsewhere, are zealous proclaimers of God’s Kingdom. In 1992 alone, they devoted upwards of 85,000,000 hours to preaching the good news. On an average, about 45 percent of the Japanese Witnesses share in the pioneer service each month.

[Picture on page 394]

Bible literature is published here in many languages, including Japanese, Chinese, and languages of the Philippines

[Picture on page 394]

A Regional Engineering Office assists with work on branch facilities in various lands

[Graph on page 394]

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Pioneers in Japan

75,000

50,000

25,000

1975 1980 1985 1992

REPUBLIC OF KOREA

[Pictures on page 395]

Some 16 million pieces of Bible literature, in addition to tracts, are produced here annually to supply the more than 70,000 Witnesses in the Republic of Korea. About 40 percent of the Korean Witnesses are in the pioneer service.

MYANMAR

[Pictures on page 395]

When the Watch Tower Society established a branch office here in 1947, there were only 24 of Jehovah’s Witnesses in the country. The more than 2,000 Witnesses now active in Myanmar endeavor to reach not only inhabitants of the cities but also the more numerous rural population.

PHILIPPINES

[Picture on page 396]

In 1912, C. T. Russell spoke in Manila’s Grand Opera House on the subject “Where Are the Dead?” Since that time Jehovah’s Witnesses here have devoted upwards of 483,000,000 hours in witnessing to the people found on the approximately 900 inhabited islands of the Philippines. General supervision of more than 110,000 Witnesses in 3,200 congregations is provided from this branch. Printing is done here in eight languages to fill local needs.

[Pictures on page 396]

Witnesses from some of the major language groups in the Philippines

SRI LANKA

[Pictures on page 397]

Before World War I, the good news was being preached in Ceylon (now Sri Lanka), to the south of India. A study group was quickly organized. Since 1953 the Society has had a branch office in the capital city, to give the Sinhalese, the Tamils, and the other ethnic groups in this country opportunity to hear the Kingdom message.

TAIWAN

[Picture on page 397]

Some witnessing was done here in the 1920’s. But it got under way on a more consistent basis in the 1950’s. Now these new branch facilities are being constructed to provide a center for increased activity in this part of the earth.

[Picture on page 397]

Congregation in Taipei

THAILAND

[Picture on page 397]

During the 1930’s, pioneer Witnesses came from Britain, Germany, Australia, and New Zealand to share Bible truth with the people of Thailand (then known as Siam). Delegates from many lands attended international conventions here in 1963, 1978, 1985, and 1991 to encourage local Witnesses and to stimulate spread of the Kingdom message.

[Picture on page 397]

1963 convention

[Picture on page 397]

Delegates from abroad in 1991

ISLANDS OF THE PACIFIC

FIJI

[Picture on page 398]

The office in Fiji was established in 1958. For a time it supervised the work of Kingdom proclamation in 12 countries and 13 languages. Now the Fiji branch focuses its attention on the approximately one hundred inhabited islands of the Fijian group.

[Picture on page 398]

International conventions here in 1963, 1969, 1973, and 1978 helped to draw local Witnesses closer to those in other lands

GUAM

[Picture on page 398]

The office in Guam directs preaching of the good news on islands spread over some 3,000,000 square miles [7,770,000 sq km] of the Pacific Ocean. Translation of Bible literature into nine languages comes under its supervision.

[Picture on page 398]

Circuit overseer often travels by airplane between islands

[Picture on page 398]

Local Witnesses (as shown here in Micronesia) may use boats to reach their territory

HAWAII

[Picture on page 399]

The Watch Tower Society has had a branch office in Honolulu since 1934. Some from Hawaii have shared in evangelizing work not only on the Hawaiian islands but also in Japan, Taiwan, Guam, and islands of Micronesia.

NEW CALEDONIA

[Picture on page 399]

In spite of hindrance from religious opposers, Jehovah’s Witnesses brought the message of God’s Kingdom to New Caledonia. Many people listened appreciatively. In 1956 the first congregation was formed. Now there are upwards of 1,300 praisers of Jehovah here.

NEW ZEALAND

[Picture on page 399]

In 1947 the Watch Tower Society established a branch office in New Zealand to provide closer supervision for the preaching of the good news here.

[Picture on page 399]

Translating done at this branch enables the inhabitants of Samoa, Rarotonga, and Niue to receive regular spiritual upbuilding.

[Picture on page 399]

Translators and proofreaders cooperate to provide publications of high quality

AUSTRALIA

[Pictures on page 400]

The Watch Tower Society has had a branch office in Australia since 1904. In the past this branch supervised the work of Kingdom proclamation over nearly a quarter of the globe’s surface, including China, Southeast Asia, and islands of the South Pacific.

[Picture on page 400]

Regional Engineering Office assists with branch construction in the South Pacific and Southeast Asia

[Picture on page 400]

At present, this branch prints Bible literature in more than 25 languages. The printery here helps to supply literature needed by some 78,000 Witnesses located in areas supervised by eight branches in the South Pacific.

[Map/Picture on page 400]

Lands supplied with literature from the Australia branch

[Map]

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AUSTRALIA

PAPUA NEW GUINEA

NEW CALEDONIA

SOLOMON ISLANDS

FIJI

WESTERN SAMOA

TAHITI

NEW ZEALAND

PAPUA NEW GUINEA

[Pictures on page 400]

A special challenge faces Jehovah’s Witnesses in this land—the people speak some 700 distinct languages. Witnesses from at least ten other lands have moved here to share in the work. They have worked hard to learn local languages. Interested ones translate for those who speak another tongue. Pictures are also effectively used as aids in teaching.

SOLOMON ISLANDS

[Pictures on page 401]

A Bible study conducted internationally by mail brought the Kingdom message to the Solomon Islands by the early 1950’s. In spite of severe obstacles, Bible truth spread. This branch office and the spacious Assembly Hall are results of local ingenuity, international cooperation, and an abundance of Jehovah’s spirit.

TAHITI

[Pictures on page 401]

By the early 1930’s, Jehovah’s Witnesses had reached Tahiti with the Kingdom message. Here, in the midst of the Pacific Ocean, a thorough witness is being given. During just the past four years, the witnessing done amounts to more than five hours of talking, on an average, to every man, woman, and child on the island.

WESTERN SAMOA

[Picture on page 401]

Western Samoa is one of the smallest nations of the world, but Jehovah’s Witnesses have a branch office here too. This facility was being built in 1992 to care for activity on these and other nearby islands, including American Samoa.

Chapter 22

Part 1—Witnesses to the Most Distant Part of the Earth

This is the first of five parts in a chapter that reports how the activity of Jehovah’s Witnesses has reached around the earth. Part 1, which covers the era from the 1870’s through 1914, is on pages 404 to 422. Human society has never recovered from the convulsions caused by World War I, which began in 1914. That was the year that the Bible Students had long identified as marking the end of the Gentile Times.

BEFORE he ascended to heaven, Jesus Christ commissioned his apostles, saying: “You will be witnesses of me . . . to the most distant part of the earth.” (Acts 1:8) He had also foretold that “this good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations.” (Matt. 24:14) That work was not completed in the first century. A major part of it has been done in modern times. And the record of its accomplishment from the 1870’s to the present is truly thrilling.

Although Charles Taze Russell came to be widely known for his well-advertised discourses on the Bible, his interest was not merely in large audiences but in people. Thus, shortly after he began to publish the Watch Tower in 1879, he undertook extensive traveling to visit small groups of readers of the magazine to discuss the Scriptures with them.

C. T. Russell urged those who believed the precious promises of God’s Word to have a part in sharing them with other people. Those whose hearts were deeply touched by what they were learning showed real zeal in doing just that. To assist in the work, printed material was provided. Early in 1881, a number of tracts appeared. Material from these was then combined with additional information to form the more comprehensive Food for Thinking Christians, and 1,200,000 copies of this were prepared for distribution. But how could the small band of Bible Students (perhaps 100 at that time) put out all of these?

Reaching Church Attenders

Some were given to relatives and friends. A number of newspapers agreed to send a copy to each of their subscribers. (Special emphasis was put on weekly and monthly papers so that Food for Thinking Christians would reach many people who lived in rural areas.) But much of the distribution was accomplished on several consecutive Sundays in front of churches in the United States and Britain. There were not enough Bible Students to do it all personally, so they hired others to help.

Brother Russell dispatched two associates, J. C. Sunderlin and J. J. Bender, to Britain to supervise the distribution of 300,000 copies there. Brother Sunderlin went to London, while Brother Bender traveled north into Scotland and then worked his way south. Principal attention was given to larger cities. By means of newspaper ads, capable men were located, and contracts were made with them to arrange for enough helpers to distribute their allotment of copies. Nearly 500 distributors were recruited in London alone. The work was done quickly, on two consecutive Sundays.

That same year, arrangements were made for Bible Students who could spend half or more of their time exclusively in the Lord’s work to be colporteurs, distributing literature for Bible study. These forerunners of the ones known today as pioneers achieved a truly remarkable distribution of the good news.

During the following decade, Brother Russell prepared a variety of tracts that could easily be used to disseminate some of the outstanding Bible truths that had been learned. He also wrote several volumes of Millennial Dawn (later known as Studies in the Scriptures). Then he began to make personal evangelizing trips to other lands.

Russell Travels Abroad

In 1891 he visited Canada, where enough interest had been generated since 1880 that an assembly attended by 700 could now be held in Toronto. He also traveled to Europe in 1891 to see what could be done to forward the spread of the truth there. This trip took him to Ireland, Scotland, England, many of the countries on the European continent, Russia (the area now known as Moldova), and the Middle East.

What did he conclude from his contacts on that trip? “We saw no opening or readiness for the truth in Russia . . . We saw nothing to encourage us to hope for any harvest in Italy or Turkey or Austria or Germany,” he reported. “But Norway, Sweden, Denmark, Switzerland, and especially England, Ireland and Scotland, are fields ready and waiting to be harvested. These fields seem to be crying out, Come over and help us!” This was an era when the Catholic Church still forbade Bible reading, when many Protestants were forsaking their churches, and when not a few, disillusioned by the churches, were rejecting the Bible altogether.

In order to help those people who were spiritually hungry, after Brother Russell’s trip in 1891 intensified efforts were put forth to translate literature into the languages of Europe. Also, arrangements were made to print and stock literature supplies in London so that these would be more readily available for use in Britain. The British field did, indeed, prove to be ready for harvesting. By 1900, there were already nine congregations and a total of 138 Bible Students—among them some zealous colporteurs. When Brother Russell again visited Britain in 1903, a thousand gathered in Glasgow to hear him speak on “Millennial Hopes and Prospects,” 800 attended in London, and audiences of 500 to 600 in other towns.

In confirmation of Brother Russell’s observations, however, after his visit 17 years passed before the first congregation of Bible Students was formed in Italy, at Pinerolo. And what about Turkey? During the late 1880’s, Basil Stephanoff had preached in Macedonia, in what was then European Turkey. Although some had seemed to show interest, certain ones who professed to be brothers made false reports, leading to his imprisonment. Not until 1909 did a letter from a Greek in Smyrna (now Izmir), Turkey, report that a group there was appreciatively studying the Watch Tower publications. As for Austria, Brother Russell himself returned in 1911 to speak in Vienna, only to have the meeting broken up by a mob. In Germany too, appreciative response was slow in coming. But the Scandinavians showed greater awareness of their spiritual need.

Scandinavians Share With One Another

Many Swedes were living in America. In 1883 a sample copy of the Watch Tower translated into Swedish was made available for distribution among them. These soon found their way by mail to friends and relatives in Sweden. No Norwegian literature had yet been produced. Nevertheless, in 1892, the year after Brother Russell’s trip to Europe, Knud Pederson Hammer, a Norwegian who had learned the truth in America, personally returned to Norway to witness to his relatives.

Then, in 1894, when literature began to be published in Dano-Norwegian, Sophus Winter, a 25-year-old Danish-American, was sent to Denmark with a supply to distribute. By the next spring, he had placed 500 volumes of Millennial Dawn. Within a short time, a few others who read those publications were sharing in the work with him. Sadly, he later lost sight of the value of the precious privilege that was his; but others continued to let the light shine.

Before he abandoned the service, however, Winter did some colporteuring in Sweden. Shortly after that, at the home of a friend on the island of Sturkö, August Lundborg, a young Salvation Army captain, saw two volumes of Millennial Dawn. He borrowed them, read them eagerly, resigned from the church, and started to share with others what he had learned. Another young man, P. J. Johansson, had his eyes opened as a result of reading a tract that he picked up on a park bench.

As the Swedish group began to grow, some went over to Norway to distribute Bible literature. Even before that, literature had arrived in Norway by mail from relatives in America. It was in this way that Rasmus Blindheim got started in Jehovah’s service. Among others in Norway, Theodor Simonsen, a preacher of the Free Mission, received the truth during those early years. He started to refute the hellfire teaching in his speeches at the Free Mission. His audience jumped to their feet in excitement over this wonderful news; but when it was learned that he had been in touch with the “Millennial Dawn,” he was dismissed from the church. Nevertheless, he kept right on talking about the good things that he had learned. Another young man who received some literature was Andreas Øiseth. Once convinced that he had the truth, he left the family farm and undertook colporteur work. Systematically he worked his way north, then south along the fjords, not bypassing any community. In the winter he carried his supplies—food, clothing, and literature—on a kick-sled, and hospitable people provided places for him to sleep. In an eight-year trip, he covered nearly the entire country with the good news.

August Lundborg’s wife, Ebba, went from Sweden into Finland to do colporteur work in 1906. At about the same time, men returning from the United States brought some Watch Tower literature with them and began to share what they were learning. Thus within a few years, Emil Österman, who was looking for something better than what the churches offered, came into possession of The Divine Plan of the Ages. He shared it with his friend Kaarlo Harteva, who was also searching. Recognizing the value of what they had, Harteva translated it into Finnish and, with Österman’s help in financing, arranged for it to be published. Together they set out to distribute it. Displaying a genuine evangelizing spirit, they talked to people in public places, made calls from house to house, and gave discourses in large auditoriums that were packed to capacity. In Helsinki, after exposing Christendom’s false doctrines, Brother Harteva invited the audience to use the Bible to defend belief in immortality of the soul, if they could. All eyes turned toward the clergymen present. No one spoke up; none could answer the clear statement found at Ezekiel 18:4. Some in the audience said they could hardly sleep that night after what they had heard.

Humble Gardener Becomes Evangelizer in Europe

Meanwhile, Adolf Weber, at the encouragement of an elderly Anabaptist friend, left Switzerland for the United States in search of a fuller understanding of the Scriptures. There, in response to an ad, he became a gardener for Brother Russell. With the help of The Divine Plan of the Ages (then available in German) and meetings conducted by Brother Russell, Adolf gained the Bible knowledge that he was seeking, and he was baptized in 1890. The ‘eyes of his heart were enlightened,’ so that he truly appreciated what a grand opportunity had opened up to him. (Eph. 1:18) After witnessing zealously for a time in the United States, he returned to the land of his birth to take up work “in the Lord’s vineyard” there. Thus, by the mid-1890’s, he was back in Switzerland sharing Bible truth with those who had receptive hearts.

Adolf earned his livelihood as a gardener and forester, but his prime interest was evangelizing. He witnessed to those with whom he worked, as well as to people in nearby Swiss towns and villages. He knew several languages, and he used this knowledge to translate the Society’s publications into French. When winter came he would load his knapsack with Bible literature and go on foot into France, and at times he traveled northwest into Belgium and south into Italy.

To reach people that he might not contact personally, he placed ads in newspapers and magazines, drawing attention to literature available for Bible study. Elie Thérond, in central France, responded to one of the ads, recognized the ring of truth in what he read, and soon began spreading the message himself. In Belgium, Jean-Baptiste Tilmant, Sr., also saw one of the ads in 1901 and obtained two volumes of Millennial Dawn. What a thrill for him to see Bible truth presented so clearly! How could he possibly refrain from telling his friends! By the following year, a study group was meeting regularly in his home. Soon afterward the activity of that little group was yielding fruit even in northern France. Brother Weber kept in touch with them, periodically visiting the various groups that developed, building them up spiritually and giving them instructions on how to share the good news with others.

When the Good News Reached Germany

A short time after some of the publications began to appear in German, in the mid-1880’s, German-Americans who appreciated them began to send copies to relatives in the land of their birth. A nurse working at a hospital in Hamburg shared copies of Millennial Dawn with others at the hospital. In 1896, Adolf Weber, in Switzerland, was placing ads in German-language newspapers and mailing tracts to Germany. The following year a literature depot was opened in Germany to facilitate distribution of the German edition of the Watch Tower, but results were slow in coming. However, in 1902, Margarethe Demut, who had learned the truth in Switzerland, moved to Tailfingen, east of the Black Forest. Her zealous personal witnessing helped to lay the foundation for one of the early groups of Bible Students in Germany. Samuel Lauper, from Switzerland, moved to the Bergisches Land, northeast of Cologne, to spread the good news in that area. By 1904, meetings were being held there in Wermelskirchen. Among those present was an 80-year-old man, Gottlieb Paas, who had been looking for the truth. On his deathbed, not long after those meetings began, Paas held up the Watch Tower and said: “This is the truth; hold on to it.”

The number interested in these Bible truths gradually increased. Although it was expensive, arrangements were made to insert free sample copies of the Watch Tower into newspapers in Germany. A report published in 1905 says that more than 1,500,000 copies of these Watch Tower samples had been distributed. That was a great accomplishment for a very small group.

The Bible Students did not all feel that by reaching people close to home they had done what was necessary. As early as 1907, Brother Erler, from Germany, made trips into Bohemia in what was then Austria-Hungary (later part of Czechoslovakia). He distributed literature warning of Armageddon and telling of the blessings that would come to mankind thereafter. By 1912 another Bible Student had distributed Bible literature in the Memel area, in what is now Lithuania. Many responded enthusiastically to the message, and several fairly large groups of Bible Students were quickly formed there. However, when they learned that true Christians must also be witnesses, their numbers began to dwindle. Nevertheless, a few proved themselves to be genuine imitators of Christ, “the faithful and true witness.”—Rev. 3:14.

When Nikolaus von Tornow, a German baron with large estates in Russia, was in Switzerland in about 1907, he was handed one of the Watch Tower Society’s tracts. Two years later he appeared at the Berlin Congregation, in Germany, decked out in his best attire and accompanied by his personal servant. It took a while for him to appreciate why God would entrust priceless truths to such unassuming people, but what he read at 1 Corinthians 1:26-29 helped: “You behold his calling of you, brothers, that not many wise in a fleshly way were called, not many powerful, not many of noble birth . . . , in order that no flesh might boast in the sight of God.” Convinced that he had found the truth, von Tornow sold his estates in Russia and devoted himself and his resources to furthering the interests of pure worship.

In 1911, when a young German couple, the Herkendells, got married, the bride requested of her father, as a dowry, money for an unusual honeymoon. She and her husband had in mind making a strenuous trip that would take many months. Their honeymoon was a preaching trip into Russia to reach German-speaking people there. Thus in many ways people of all sorts were sharing with others what they had learned about God’s loving purpose.

Growth in the British Field

After the intensive distribution of literature in Britain in 1881, some churchgoers saw the need to act on what they had learned. Tom Hart of Islington, London, was one of those impressed by the Watch Tower’s Scriptural counsel, “Get out of her, my people”—that is, get out of Christendom’s Babylonish churches and follow Bible teaching. (Rev. 18:4) He resigned from the chapel in 1884, followed by a number of others.

Many who associated with the study groups developed into effective evangelizers. Some offered Bible literature in the parks of London and other places where people were relaxing. Others concentrated on business houses. The more usual way, however, was to make house-to-house visits.

Sarah Ferrie, a subscriber for the Watch Tower, wrote to Brother Russell saying that she and a few friends in Glasgow would like to volunteer to share in tract distribution. What a surprise when a truck pulled up at her door with 30,000 pamphlets, all to be distributed free! They moved into action. Minnie Greenlees, along with her three young sons, with a “pony and trap” for transportation, pressed the distribution of Bible literature into the Scottish countryside. Later on, Alfred Greenlees and Alexander MacGillivray, traveling on bicycles, distributed tracts throughout much of Scotland. Instead of paying others to distribute the literature, dedicated volunteers were now doing the work themselves.

Their Hearts Impelled Them

In one of his parables, Jesus had said that people who ‘heard the word of God with a fine and good heart’ would bear fruit. Sincere appreciation for God’s loving provisions would move them to share the good news about God’s Kingdom with others. (Luke 8:8, 11, 15) Regardless of their circumstances, they would find some way to do it.

Thus it was from an Italian sailor that an Argentine traveler obtained a portion of the tract Food for Thinking Christians. While in port in Peru, the traveler wrote for more, and with heightened interest he wrote again, from Argentina in 1885, to the editor of the Watch Tower to request literature. That same year a member of the British Navy, who was sent with his battery to Singapore, took the Watch Tower with him. He was delighted with what he learned from the magazine and freely used it there to make known the Bible’s view on topics that were matters of public discussion. In 1910 a ship on which two Christian women were traveling stopped over at the port in Colombo, Ceylon (now Sri Lanka). They seized the opportunity to witness to Mr. Van Twest, the shipping master of the port. They spoke earnestly to him about the good things they had learned from the book The Divine Plan of the Ages. As a result, Mr. Van Twest became a Bible Student, and the preaching of the good news got under way in Sri Lanka.

Even those who could not travel sought ways to share heartwarming Bible truths with people in other countries. As revealed by a letter of appreciation published in 1905, someone in the United States had sent The Divine Plan of the Ages to a man in St. Thomas, in what was then the Danish West Indies. After reading it, the recipient had got down on his knees and expressed his earnest desire to be used by God in the doing of his will. In 1911, Bellona Ferguson in Brazil cited her case as “a positive, living proof that there are none too far away to be reached” by the waters of truth. She had evidently been receiving the Society’s publications by mail since 1899. Sometime before World War I, a German immigrant in Paraguay found one of the Society’s tracts in his mailbox. He ordered more literature and soon broke off his ties with Christendom’s churches. There was no one else in the country to do it, so he and his brother-in-law decided to baptize each other. Indeed, a witness was being given in distant parts of the earth, and it was bearing fruit.

Yet others of the Bible Students felt impelled to travel to the place where they or their parents were born to tell friends and relatives about Jehovah’s wonderful purpose and how they could share in it. Thus, in 1895, Brother Oleszynski returned to Poland with good news about the “ransom, restitution and the high calling”; though, sadly, he did not endure in that service. In 1898 a former professor, a Hungarian, left Canada to spread the Bible’s urgent message in his homeland. In 1905 a man who had become a Bible Student in America returned to Greece to witness. And in 1913 a young man carried seeds of Bible truth from New York back to his family’s hometown, Ramallah, not far from Jerusalem.

Opening Up the Caribbean Area

While the number of evangelizers was growing in the United States, Canada, and Europe, Bible truth was also beginning to take hold in Panama, Costa Rica, Dutch Guiana (now Suriname), and British Guiana (now Guyana). Joseph Brathwaite, who was in British Guiana when he was helped to understand God’s purpose, left for Barbados in 1905 to devote his full time to teaching it to people there. Louis Facey and H. P. Clarke, who heard the good news when working in Costa Rica, returned to Jamaica in 1897 to share their newfound faith among their own people. Those who embraced the truth there were zealous workers. In 1906 alone, the group in Jamaica distributed about 1,200,000 tracts and other pieces of literature. Another migrant worker, who learned the truth in Panama, carried the Bible’s message of hope back to Grenada.

Revolution in Mexico in 1910-11 was another factor in bringing truth-hungry persons the message of God’s Kingdom. Many people fled north into the United States. There some of them came in touch with the Bible Students, learned about Jehovah’s purpose to bring lasting peace to mankind, and sent literature back into Mexico. However, this was not the first time that Mexico had been reached with this message. As early as 1893, the Watch Tower published a letter from F. de P. Stephenson, of Mexico, who had read some of the Watch Tower Society’s publications and wanted to have more to share with his friends both in Mexico and in Europe.

To open more of the Caribbean lands to the preaching of Bible truth and to organize regular meetings for study, Brother Russell sent E. J. Coward to Panama in 1911 and then to the islands. Brother Coward was an emphatic and colorful speaker, and audiences frequently numbering in the hundreds flocked to hear his discourses refuting the doctrines of hellfire and immortality of the human soul, also telling of the glorious future for the earth. He moved from one town to the next, and from one island to another—St. Lucia, Dominica, St. Kitts, Barbados, Grenada, and Trinidad—reaching as many people as possible. He also spoke in British Guiana. While in Panama, he met W. R. Brown, a zealous young Jamaican brother, who thereafter served along with Brother Coward on a number of the Caribbean islands. Later on, Brother Brown helped to open up yet other fields.

In 1913, Brother Russell himself spoke in Panama, Cuba, and Jamaica. For a public discourse that he gave in Kingston, Jamaica, two auditoriums were packed, and still some 2,000 persons had to be turned away. When the speaker said nothing about money and when no collection was taken, the press took note.

Light of Truth Reaches Africa

Africa too was being penetrated by the light of truth during this period. A letter sent from Liberia in 1884 revealed that a Bible reader there had come into possession of a copy of Food for Thinking Christians and wanted more to share with others. A few years after that, it was reported that a clergyman in Liberia had left his pulpit in order to be free to teach Bible truths that he was learning with the aid of the Watch Tower and that regular meetings were being held there by a group of Bible Students.

A Dutch Reformed minister from Holland took some of the publications of C. T. Russell with him when he was sent to South Africa in 1902. Although he did not lastingly benefit from them, Frans Ebersohn and Stoffel Fourie, who saw the literature in his library, did. A few years later, the ranks in that part of the field were fortified when two zealous Bible Students emigrated from Scotland to Durban, South Africa.

Sadly, among those who obtained literature written by Brother Russell and then taught some of it to others, there were a few, such as Joseph Booth and Elliott Kamwana, who mixed in their own ideas, which were designed to agitate for social change. To some observers in South Africa and Nyasaland (later Malawi), this tended to confuse the identity of the genuine Bible Students. Nevertheless, many were hearing and showing appreciation for the message that directed attention to God’s Kingdom as the solution to mankind’s problems.

As for widespread preaching in Africa, however, this was yet future.

To the Orient and Islands of the Pacific

Shortly after Bible publications prepared by C. T. Russell were first distributed in Britain, they also reached the Orient. In 1883, Miss C. B. Downing, a Presbyterian missionary in Chefoo (Yantai), China, received a copy of the Watch Tower. She appreciated what she learned about restitution and shared the literature with other missionaries, including Horace Randle, associated with the Baptist Mission Board. Later, he had his interest further stimulated by an advertisement for Millennial Dawn that appeared in the London Times, and this was followed up by copies of the book itself—one from Miss Downing and another sent by his mother in England. At first, he was shocked by what he read. But once convinced that the Trinity is not a Bible teaching, he resigned from the Baptist Church and proceeded to share with other missionaries what he had learned. In 1900 he reported that he had sent out 2,324 letters and some 5,000 tracts to missionaries in China, Japan, Korea, and Siam (Thailand). At that time it was mainly to Christendom’s missionaries that the witness was being given in the Orient.

During that same time period, seeds of truth were also sown in Australia and New Zealand. The first of these “seeds” to arrive in Australia may have been taken there in 1884 or shortly there after by a man who was first approached by a Bible Student in a park in England. Other “seeds” came by mail from friends and relatives overseas.

Within a few years after the Commonwealth of Australia was formed in 1901, hundreds of persons there were subscribers for the Watch Tower. As a result of the activity of those who saw the privilege of sharing the truth with others, thousands of tracts were sent to people whose names were on the electoral rolls. More were distributed on the streets, and bundles of them were tossed from train windows to workers and lone cottagers in remote areas along the railroad lines. The people were being notified of the approaching end of the Gentile Times in 1914. Arthur Williams, Sr., talked about this to all the customers in his store in Western Australia and invited interested ones to his home for further discussions.

Who reached New Zealand first with Bible truth is not now known. But by 1898, Andrew Anderson, a resident of New Zealand, had read enough of the Watch Tower publications to be moved to spread the truth there as a colporteur. His efforts were reinforced in 1904 by other colporteurs who came from America and from the Society’s branch office that was established in that same year in Australia. Mrs. Thomas Barry, in Christchurch, accepted six volumes of Studies in the Scriptures from one of the colporteurs. Her son Bill read them in 1909 during a six-week boat trip to England and recognized the truthfulness of what they contained. Years later his son Lloyd became a member of the Governing Body of Jehovah’s Witnesses.

Among the zealous workers in those early days was Ed Nelson, who, though not overly endowed with tact, devoted his full time for 50 years to spreading the Kingdom message from the north tip of New Zealand to the south. After a few years, he was joined by Frank Grove, who cultivated his memory to compensate for poor eyesight and who also pioneered for more than 50 years until his death.

A World Tour to Further the Preaching of the Good News

A further major effort was put forth in 1911-12 to help people of the Orient. The International Bible Students Association sent a committee of seven men, headed by C. T. Russell, to examine firsthand the conditions there. Wherever they went they spoke about God’s purpose to bring blessings to mankind by means of the Messianic Kingdom. Sometimes their audience was small, but in the Philippines and in India, there were thousands. They did not endorse the campaign then popular in Christendom to collect funds for world conversion. Their observation was that most of the efforts of Christendom’s missionaries were being expended to promote secular education. But Brother Russell was convinced that what the people needed was “the Gospel of God’s loving provision of Messiah’s coming Kingdom.” Instead of expecting to convert the world, the Bible Students understood from the Scriptures that what was to be done then was to give a witness and that this would serve toward the gathering of “an elect few from all nations, peoples, kindreds and tongues for membership in [Christ’s] Bride class—to sit with Him in His throne during the thousand years, cooperating in the work of uplifting the race as a whole.”a—Rev. 5:9, 10; 14:1-5.

After spending time in Japan, China, the Philippines, and other locations, the members of the committee logged an additional 4,000 miles [6,400 km] of travel in India. Some individuals living in India had read the Society’s literature and had written letters to express their appreciation for it as early as 1887. Active witnessing had also been done among the Tamil-speaking people since 1905 by a young man who, as a student in America, had met Brother Russell and learned the truth. This young man helped to establish some 40 Bible study groups in the south of India. But, after preaching to others, he himself became disapproved by forsaking Christian standards.—Compare 1 Corinthians 9:26, 27.

At about the same time, however, A. J. Joseph, of Travancore (Kerala), in response to an inquiry that he mailed to a prominent Adventist, was sent a volume of Studies in the Scriptures. Here he found satisfying Scriptural answers to his questions about the Trinity. Soon he and other family members were out in the rice paddies and coconut plantations of southern India sharing their newfound beliefs. After Brother Russell’s visit in 1912, Brother Joseph undertook full-time service. By rail, bullock cart, barge, and foot, he traveled to distribute Bible literature. When he gave public discourses, these were often disrupted by the clergy and their followers. At Kundara, when a “Christian” clergyman was using his followers to disrupt such a meeting and to throw dung on Brother Joseph, a Hindu gentleman of influence came to see what the noise was all about. He asked the clergyman: ‘Is that the example set by Christ for Christians to follow, or is what you are doing like the conduct of the Pharisees of Jesus’ time?’ The clergyman retreated.

Before the four-month world tour by the IBSA committee was completed, Brother Russell had arranged for R. R. Hollister to be the Society’s representative in the Orient and to follow through in spreading to peoples there the message of God’s loving provision of the Messianic Kingdom. Special tracts were prepared in ten languages, and millions of these were circulated throughout India, China, Japan, and Korea by native distributors. Then books were translated into four of these languages to provide further spiritual food for those who showed interest. Here was a vast field, and much remained to be done. Yet, what had been accomplished thus far was truly amazing.

An Impressive Witness Was Given

Before the devastation of the first world war was unleashed, an extensive witness had been given worldwide. Brother Russell had made speaking trips to hundreds of cities in the United States and Canada, had undertaken repeated trips to Europe, had spoken in Panama, Jamaica, and Cuba, as well as in principal cities of the Orient. Tens of thousands of persons had personally heard his stirring Bible discourses and had observed as he publicly answered from the Scriptures questions raised by both friends and foes. Much interest was thus aroused, and thousands of newspapers in America, Europe, South Africa, and Australia regularly published Brother Russell’s sermons. Millions of books, as well as hundreds of millions of tracts and other pieces of literature in 35 languages, had been distributed by the Bible Students.

Outstanding though his role was, it was not only Brother Russell who was preaching. Others too, scattered around the globe, were uniting their voices as witnesses of Jehovah and of his Son, Jesus Christ. Those who shared were not all public speakers. They came from all walks of life, and they used every appropriate means at their disposal to spread the good news.

In January 1914, with the end of the Gentile Times less than a year away, yet another intensive witness was launched. This was the “Photo-Drama of Creation,” which emphasized in a fresh manner God’s purpose for the earth. It did this by means of beautifully hand-painted color slides and motion pictures, synchronized with sound. The public press in the United States reported that across the country audiences totaling hundreds of thousands were viewing it weekly. By the end of the first year, total attendance in the United States and Canada had reached nearly eight million. In London, England, there were overflow crowds at the Opera House and the Royal Albert Hall to see this presentation that consisted of four 2-hour parts. Within half a year, over 1,226,000 had attended in 98 cities in the British Isles. Crowds in Germany and Switzerland packed out available halls. It was also seen by large audiences in Scandinavia and the South Pacific.

What a remarkable, intensive, global witness was given during those early decades of the modern-day history of Jehovah’s Witnesses! But, really, the work was just beginning.

Only a few hundred had actively shared in spreading Bible truth during the early 1880’s. By 1914, according to available reports, there were about 5,100 that participated in the work. Others may occasionally have distributed some tracts. The workers were relatively few.

This small band of evangelizers had, in various ways, already spread their proclamation of God’s Kingdom into 68 lands by the latter part of 1914. And their work as preachers and teachers of God’s Word was established on a fairly consistent basis in 30 of these lands.

Millions of books and hundreds of millions of tracts had been distributed before the Gentile Times ended. In addition to that, by 1913 as many as 2,000 newspapers were regularly publishing sermons prepared by C. T. Russell, and in the year 1914 audiences totaling over 9,000,000 persons on three continents saw the “Photo-Drama of Creation.”

Truly, an amazing witness had been given! But there was much more to come.

[Footnote]

[Map/Picture on page 405]

C. T. Russell personally gave Bible discourses in over 300 cities (in areas indicated by the dots) in North America and the Caribbean—in many of them 10 or 15 times

[Map]

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[Map on page 407]

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Russell’s preaching tours to Europe, usually by way of England

1891

1903

1908

1909

1910 (twice)

1911 (twice)

1912 (twice)

1913

1914

[Map/Picture on page 408]

When convinced that he had found the truth, Andreas Øiseth zealously distributed Bible literature in nearly every part of Norway

[Map]

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NORWAY

Arctic Circle

[Map/Picture on page 409]

Adolf Weber, a humble gardener, spread the good news from Switzerland to other countries in Europe

[Map]

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BELGIUM

GERMANY

SWITZERLAND

ITALY

FRANCE

[Map/Picture on page 413]

Bellona Ferguson, in Brazil—“none too far away to be reached”

[Map]

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BRAZIL

[Map on page 415]

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ALASKA

CANADA

GREENLAND

ST. PIERRE & MIQUELON

UNITED STATES OF AMERICA

BERMUDA

BAHAMAS

TURKS & CAICOS ISLANDS

CUBA

MEXICO

BELIZE

JAMAICA

HAITI

DOMINICAN REPUBLIC

PUERTO RICO

CAYMAN ISLANDS

GUATEMALA

EL SALVADOR

HONDURAS

NICARAGUA

COSTA RICA

PANAMA

VENEZUELA

GUYANA

SURINAME

FRENCH GUIANA

COLOMBIA

ECUADOR

PERU

BRAZIL

BOLIVIA

PARAGUAY

CHILE

ARGENTINA

URUGUAY

FALKLAND ISLANDS

VIRGIN ISLANDS (U.S.)

VIRGIN ISLANDS (BRITISH)

ANGUILLA

ST. MAARTEN

SABA

ST. EUSTATIUS

ST. KITTS

NEVIS

ANTIGUA

MONTSERRAT

GUADELOUPE

DOMINICA

MARTINIQUE

ST. LUCIA

ST. VINCENT

BARBADOS

GRENADA

TRINIDAD

ARUBA

BONAIRE

CURAÇAO

ATLANTIC OCEAN

CARIBBEAN SEA

PACIFIC OCEAN

[Map on page 416, 417]

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GREENLAND

SWEDEN

ICELAND

NORWAY

FAEROE ISLANDS

FINLAND

RUSSIA

ESTONIA

LATVIA

LITHUANIA

BELARUS

UKRAINE

MOLDOVA

GEORGIA

ARMENIA

AZERBAIJAN

TURKMENISTAN

UZBEKISTAN

KAZAKHSTAN

TAJIKISTAN

KYRGYZSTAN

POLAND

GERMANY

NETHERLANDS

DENMARK

BRITAIN

IRELAND

BELGIUM

LUXEMBOURG

LIECHTENSTEIN

SWITZERLAND

CZECHOSLOVAKIA

AUSTRIA

HUNGARY

ROMANIA

YUGOSLAVIA

SLOVENIA

CROATIA

BOSNIA & HERZEGOVINA

BULGARIA

ALBANIA

ITALY

GIBRALTAR

SPAIN

PORTUGAL

MADEIRA

MOROCCO

WESTERN SAHARA

SENEGAL

ALGERIA

LIBYA

EGYPT

LEBANON

ISRAEL

CYPRUS

SYRIA

TURKEY

IRAQ

IRAN

BAHRAIN

KUWAIT

JORDAN

SAUDI ARABIA

QATAR

UNITED ARAB EMIRATES

OMAN

YEMEN

DJIBOUTI

SOMALIA

ETHIOPIA

SUDAN

CHAD

NIGER

MALI

MAURITANIA

GAMBIA

GUINEA-BISSAU

SIERRA LEONE

LIBERIA

CÔTE D’IVOIRE

GHANA

TOGO

BENIN

EQUATORIAL GUINEA

ST. HELENA

GUINEA

BURKINA FASO

NIGERIA

CENTRAL AFRICAN REPUBLIC

CAMEROON

SÃO TOMÉ

CONGO

GABON

ZAIRE

ANGOLA

ZAMBIA

NAMIBIA

BOTSWANA

SOUTH AFRICA

LESOTHO

SWAZILAND

MOZAMBIQUE

MADAGASCAR

RÉUNION

MAURITIUS

RODRIGUES

ZIMBABWE

MAYOTTE

COMOROS

SEYCHELLES

MALAWI

TANZANIA

BURUNDI

RWANDA

UGANDA

FRANCE

PAKISTAN

AFGHANISTAN

NEPAL

BHUTAN

MYANMAR

BANGLADESH

INDIA

SRI LANKA

GREECE

MALTA

TUNISIA

KENYA

ATLANTIC OCEAN

INDIAN OCEAN

ALASKA

MONGOLIA

DEMOCRATIC PEOPLE’S REPUBLIC OF KOREA

JAPAN

REPUBLIC OF KOREA

CHINA

MACAO

TAIWAN

HONG KONG

LAOS

THAILAND

VIETNAM

CAMBODIA

PHILIPPINES

BRUNEI

MALAYSIA

SINGAPORE

INDONESIA

SAIPAN

ROTA

GUAM

YAP

BELAU

CHUUK

POHNPEI

KOSRAE

MARSHALL ISLANDS

NAURU

PAPUA NEW GUINEA

AUSTRALIA

NEW ZEALAND

NORFOLK ISLAND

NEW CALEDONIA

WALLIS & FUTUNA ISLANDS

VANUATU

TUVALU

FIJI

KIRIBATI

TOKELAU

HAWAII

WESTERN SAMOA

AMERICAN SAMOA

NIUE

TONGA

COOK ISLANDS

TAHITI

SOLOMON ISLANDS

PACIFIC OCEAN

INDIAN OCEAN

[Map/Picture on page 421]

A. J. Joseph, of India, with his daughter Gracie, who served as a Gilead-trained missionary

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INDIA

[Picture on page 411]

Hermann Herkendell, along with his bride, took a honeymoon trip of many months to preach to German-speaking people in Russia

[Pictures on page 412]

Colporteurs in England and Scotland endeavored to give everyone opportunity to receive a witness; even their children helped with the distribution of tracts

[Picture on page 414]

E. J. Coward zealously spread Bible truth in the Caribbean area

[Picture on page 418]

Frank Grove (left) and Ed Nelson (here seen with their wives) each devoted more than 50 years to spreading the Kingdom message full-time throughout New Zealand

[Pictures on page 420]