The Watchtower, June 1, 1955
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WATCHTOWER
JUNE 1,1955 Semimonthly
THE PUTTING OF YOUR FAITHFULNESS TO THE PROOF
TESTED QUALITY OF FAITH
WHEN MATERIALISM PENETRATES CHRISTIAN HOMES
THE FOGGY HOPE
Announcing JEHOVAH'S KINGDOM
QUESTIONS FROM READERS
© WTB&TS THE PURPOSE OF "THE WATCHTOWER"
Literal towers in Bible times were elevated vantage points from which watchmen could observe happenings, warn of danger, or announce good news. Our magazine figuratively occupies such a vantage point, for it is founded on the very pinnacle of wisdom, God's Word. That elevates it above racial, national and political propagandas and prejudices, frees it from selfish bias. It is not bound by any traditional creed, but its message advances as the light on God's purposes and works increases.—Habakkuk 2:1-3.
It sees things Scripturally. When it observes this generation afflicted with greed, delinquency, hypocrisy, atheism, war, famine, pestilence, perplexity and fear, and persecution of unpopular minorities, it does not parrot the old fable about history repeating itself. Informed by Bible prophecy, it sees in these things the sign of the world's time of the end. But with bright hope it also sees opening up for us just beyond these woes the portals of a new world.
Thus viewed, "The Watchtower" stands as a watchman atop a tower, alert to what is going on, awake to note signs of danger, faithful to point out the way of escape. It announces Jehovah's kingdom established by Christ's enthronement in heaven, feeds his kingdom joint-heirs with spiritual food, cheers men of good will with glorious prospects of eternal life in a paradise earth, comforts us with the resurrection promise for the dead.
It is not dogmatic, but has a confident ring in its voice, because it is based on God's Word. It does not privately interpret prophecy, but calls attention to physical facts, sets them alongside prophecy, and you see for yourself how well the two match, how accurately Jehovah interprets his own prophecy. In the interests of our salvation, it keeps sharp and faithful focus on Bible truth, and views religious news generally.
'Be watchful in these perilous times,' God admonishes. So keep on the watch by regularly reading "The Watchtower".
PUBLISHED BY THE WATCH TOWER BIBLE & TRACT SOCIETY
117 Adams Street Brooklyn 1, N. Y., U. S. A.
N. H. KNORR, President GRANT SUITER, Secretary
"They will all be taught by Jehovah."—John 6:45, NW; Isaiah 54:13
CONTENTS
The Foggy Hope 323
When Materialism Penetrates
Christian Homes 325
Jehovah's Witnesses—A Religion
Without Ministers? 329
Modern History of Jehovah's Witnesses
Part 11: Restoration of Theocratic
Organization 333
Putting of Your Faithfulness to Proof 337
Tested Quality of Faith 345
"Not Forsaking the Gathering of
Ourselves Together" 350
Questions from Readers 351
Abbreviations used in "The Watchtower" for the following Bible versions
AS - American Standard Version LXX - The Septuagint Version
AT - An American Translation Mo - James Moffatt's version
Da - J. N. Darby's version NW - New World Translation
Dy - Catholic Douay version Ro - J. B. Rotherham's version
ED - The Emphatic Diaglott RS - Revised Standard Version
Le - Isaac Leeser's version Yg - Robert Young's version
Unless otherwise indicated, the Bible used is the King James Version
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The Foggy Hope
WHAT is your hope? That is a question the average person answers vaguely, if at all. This is because most professed Christians are not really sure what their hope is. They may think they have a hope, but what an embarrassing time they have if they are required to explain their hope clearly, concisely and with logical, sound reasons. So prevalent throughout Christendom is the foggy hope that it has alarmed some high-ranking clergymen. Thus Bishop J. E. Lesslie Newbigin, one of the theologians who prepared the subject for the general assembly of the World Council of Churches in Evanston, admitted: "Probably the weakest spot in the modern Christian's makeup is that he doesn't hope confidently enough. He can't say, because he isn't sure, just what he hopes for."
Why is it that so many professed Christians are uncertain of their hope? There are three reasons: (1) A reluctance to examine one's hope critically, to test it for reliability, to see if it has a sound foundation; (2) the clergy's failure to dispense pure Bible truths, resulting in the people's knowing nothing about the most important news of all: the purpose of Jehovah God to establish a new world, and (3) the sinister influence of Satan the Devil to lead people away from the hope of God's kingdom to the hollow promises of men.
Let us probe deeper. First, the tendency to avoid an analysis of one's hope. People hesitate to scrutinize the fabric of their hope. They are much like the person who hesitates to go to the dentist for an examination for fear he will find a cavity. Even as a decayed tooth will eventually cause serious trouble, so a foggy hope, left uncorrected, leads to disaster.
Because of foggy hope suicide has become a world-wide problem. Said the Scientific American in an analysis of suicide: "Evidently for most of us the idea that things will get better serves as a protection against impulsive self-destruction." Professed Christians whose hope is fogbound easily tumble into a ditch of despondency. Thus foggy hope has spawned the "peace of mind" cults, the adherents of which buy "how to be happy" books by the millions. Yet in spite of all these volumes they are without genuine happiness; they are still not positive where their hope, the magnetic compass of the mind, is directing them. They display, and quite understandably, little enthusiasm about going to the clergy's purgatory or hell, but neither do they show buoyant enthusiasm about going to the clergy's conception of heaven. If left up to the people, they would rather live in happiness on the earth. But since the clergy have not told them that this is possible and that it is not just a matter of choosing between "heaven or hell," churchgoers have had to look to psychology for happiness.
But their psychology-derived happiness is mere window dressing. As one authority said: "It is not likely that a few psychological gimmicks or changes of attitude will resolve tensions that are really significant."
This brings us to the second reason for the foggy hope: the clergy have abandoned the Bible in favor of paganism, traditions, groundless creeds, theories and ceremonial pomp. Not only is this hollow religion but it is false religion. Only a few clergymen have the courage to admit that religious teaching today is almost all fog. Cleric W. L. Pettingill not long ago said of religion in New York city: "Ninety-nine per cent of religion in this city should be scrapped. . . Most of it is false religion which ignores the teachings of Christ."
True hope does not come from traditions of men; it comes from God. Jehovah is "the God who gives hope." To his Word the honest-hearted person must turn. "For all the things that were written aforetime were written for our instruction, that through our endurance and through the comfort from the Scriptures we might have hope." There is the only source of hope: God's Word, the Bible!—Rom. 15:4, 13, NW.
Hard-hitting and error-destroying Bible truths the clergy have watered down. It is becoming more modern to ignore the Bible completely in sermons. Why, most churches, if all the Bibles in the world were suddenly to vanish, could keep on operating as if nothing had happened. The bingo games could go right on without the Bible. Socials, picnics and dances need no Bible. Book reviews are based on everything but Bible books. The sermons on "positive living" are based on fundamental principles of psychology and can be given without the Bible. The organ music, the choirs and
religious pageantry could go on without the Bible. Teaching trinity, eternal torment, immortal soul as well as burning incense and lighting candles to "saints," praying with rosaries, using images and statues and paying money to get someone out of purgatory could all go on without the Bible, because none of this has the support of the Bible in the first place! There it is then: the stark fact that churches operate today virtually without the Bible. Is there any wonder parishioners cannot define their hope, or even doubt whether they have one?
Radio and television programs that are called religious also are virtually Bibleless. The dean of Yale Divinity School said, as reported in the New York Times of March 2,1955: "Many so-called religious broadcasts are neither intelligible nor intelligent from a Christian point of view.In short, too many allegedly religious programs are either sentimental or emaciated or both. In their effort to be appealing, they quickly become appalling from the standpoint of sincere and well-founded and full-ranging Christian faith." Result: more fog.
Finally, the Devil has blinded the people so thoroughly that the great mass of people are perpetually in a fog bank not only in regard to their hope but as to God's purpose as well: "If, now, the good news we declare is in fact veiled, it is veiled among those who are perishing, among whom the god of this system of things has blinded the minds of the unbelievers." 2 Cor. 4:3, 4, NW.
Now is the time to dispel the fog of false religion. Break away from fog-bound religious teachers who can only lead others into the same fog bank that they are in. Make your hope bright and sure by learning about Jehovah's new world. Study the Bible in association with the New World society.2 Pet. 3:13.
If you think seeing is believing, and that a materialistic philosophy can usher in spiritual blessings, then you will find set forth in this article information of real value to you.
When MATERIALISM PENETRATES
MATERIALISM is out to conquer the world with its philosophy. Its conquest will be brief, because a materialistic philosophy is absolutely contrary to the will of God. It is no more a solution to this troubled world than the Hiroshima atomic bomb blast was an explanation of the principles of Christianity. While a materialistic way may appear right to man, it may be all wrong with God. "Every way of a man is right in his own eyes; but Jehovah weigheth the hearts." "There is a way which seemeth right unto a man; but the end thereof are the ways of death." Materialism is one of such ways.—Prov. 21:2; 14:12, AS.
Materialism is worldliness. It is opposite and opposed to that which is spiritual. It is a theory that teaches that human phenomena, historical, social or psychological, should be viewed or interpreted in terms of physical or material causes rather than of spiritual causes. It is an offspring of a faithless world, sustained on the corrosive diet of scientific idolatry, self-praise, distortion of truths and values. It minimizes the inestimable value of the spirit of God in the lives of men by relegating Jehovah God to the background. Instead it magnifies human achievements and reasonings as
of prime importance. Through technological advancement it pretends to be in the interest of mankind, when in reality it is one of mankind's most deadly foes, because under no circumstances will materialism preserve this desperate civilization through the battle of Armageddon on into the new world of God's making. Nor will it ensure everlasting happiness, peace and life.
MATERIALISM AGELONG THREAT
For ages materialism has presented a threat to mankind. The preflood world "ate and drank" and cared little for spiritual things. For this oversight and neglect they paid with their lives. In 1473 B.C. Moses warned Israel of this ever-present danger: "Watch out for yourself that you may not forget Jehovah your God so as not to keep his commandments and his judicial decisions and his statutes that I am commanding you today; for fear that you may eat and indeed satisfy yourself and you may build good houses and indeed dwell in them, and your herd and your flock may increase and silver and gold may increase for you and all that is yours may increase; and your heart may indeed be lifted up and may indeed forget Jehovah your God." "And you do say in your heart, 'My own power and the full might of my own hand have made this wealth for me.' " Both ancient and modern Israel have forgotten this wise counsel by Moses.
When Israel prospered, it boasted in its own power and might, and in substance said: "Our own hands have made this wealth." They honored themselves and not the God who made the hand, who gives power and might, and who has made all things possible.—Deut. 8:1-20, NW.
In Samuel's day their materialistic philosophy had so completely possessed them that they wanted to be like nations round about them. Their desire was for a king that they could see. All the years that Jehovah demonstrated himself King to them were not enough to quell the flood of materialistic thinking. God told Samuel to listen to them and give them a king that they could see, "for they have not rejected thee, but they have rejected me, that I should not be king over them." Israel insisted on materialism at all cost, even if it meant rejecting God. This materialistic philosophy did not save Israel. Rather, it led to her oppression and doom.—1 Sam. 8:5-7, AS.
King Nebuchadnezzar of Babylon boasted of his great kingdom: "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" While he was still praising himself his sanity crumbled within him. Nebuchadnezzar trusted in his own princes and military force of iron and flesh. He had no faith in the power of God to save and to destroy. Lest others should think like him, placing their trust in material things, the warning is given: "Woe to them that go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they look not unto the Holy One of Israel, neither seek Jehovah! Now the Egyptians are men, and not God; and their horses flesh, and not spirit: and when Jehovah shall stretch out his hand, both
he that helpeth shall stumble, and he that is helped shall fall, and they all shall be consumed together." So is materialism in the hands of the Almighty.—Dan. 4:30; Isa. 31:1, 3, AS.
HOW JESUS VIEWED MATERIALISM
At the beginning of the Christian era the destiny of civilization rested on the narrow margin as to how Jesus would meet this matter of materialism. Jesus met it with these words: "Man must live, not on bread alone, but on every utterance coming forth through Jehovah's mouth." In other words, a materialistic philosophy was not his way, but the way of his adversary, Satan the Devil, who presented it to him. True, man must live, said Jesus. But to live he needs more than material things. He needs God's spirit; in fact, "every utterance coming forth through Jehovah's mouth" is essential to his eternal welfare. Matt. 4:4, NW.
To live, man must worship God. "God is a Spirit, and those worshiping him must worship with spirit and truth." It follows that for one to minimize or neglect spiritual matters displays an utter lack of appreciation of values. He is like the materialistic-minded man that Jesus used in an illustration. This man said: "'Soul, you have many good things laid up for many years; take your ease, eat, drink, enjoy yourself.' But God said to him: 'Unreasonable one, this night they are demanding your soul from you. Who, then, is to have the things you stored up?' So it goes with the man that lays up treasure for himself but is not rich toward God." The lesson here taught is: "Even when a person has an abundance his life does not result from the things he possesses." "Riches profit not in the day of wrath: but righteousness delivereth from death." So guard yourself against materialism.—John 4:24; Luke 12:15-21, NW; Prov. 11:4.
MATERIALISM SWEEPS CHRISTENDOM
Despite the warning in the Scriptures concerning the creeping paralysis of materialism, yet it has all but completely conquered the world. John Sutherland Bonnell of the Fifth Avenue (New York) Presbyterian church said: "There is appalling evidence of corruption and venality throughout America. Materialism has eaten into the heart of our land. We have raised gods of iron, silver, gold and wood. We need a great breath of God blowing through the nation." Monsignor John J. Hayes characterized "liberal materialism" as creating great voids of frustration, loneliness, and confusion in modern civilization. "It has created slave labor, starvation, and children spying on their parents. It has tried to sell the idea that it can produce a cultured and dignified race without belief in God. Such a philosophy takes away the only source of light and strength known to man." He classed materialism as "the greatest crime against human peace and happiness in our whole intellectual history."
The extent to which "Christian" homes have been given over to materialism can be measured by Jesus' words: "Stop storing up for yourselves treasures upon the earth." "If, now, God thus clothes the vegetation of the field which is here today and tomorrow is thrown into the oven, will he not much rather clothe you, you with little faith? So never be anxious and say: 'What are we to eat?' or, 'What are we to drink?' or, 'What are we to put on?' For all these are the things the nations are eagerly pursuing. For your heavenly Father knows you need all these things. Keep on, then, seeking first the kingdom and his righteousness, and all these other things will be added to you. So, never be anxious about the next day, for the next day will have its own anxieties. Sufficient for each day is its own evil."—Matt. 6:19, 30-34, NW.
Has not this procedure been reversed in the majority of "Christian" homes today? When a minister of Jehovah's witnesses calls on so-called "Christian" homes in the United States, the answers will in most cases be: "We're too busy making a living." "We don't have time for that stuff." "We have no time for religion." "We're not interested in the Bible." "We have our own religion." "I don't have time to read the papers or the funnies any more, let alone the Bible," as if papers and funnies were more important than a knowledge of God's Word, the Bible.
It is obvious that these professing Christians are not spiritually-minded. They are not seeking the Kingdom first; that is certain. They have lost all sense of spiritual values. Their immediate concern is the necessities and pleasures of life. They have no time for spiritual things. They have become "material-seeking robots." Their minds have been warped into thinking that spiritual needs can be satisfied with material things. For example: Christendom seeks peace through material force, when peace is, above all, an attitude of the mind, a fruit of the spirit of God. Joy, happiness and contentment are products of the spirit. But worldlings seek these in material possessions, such as new homes, fancy furniture, late-model automobiles, giant-size refrigerators, 21-inch television sets, etc. Yet they find that these material things do not really satisfy, and they wonder why.
They do not understand that "a physical man does not receive the things of the spirit of God, for they are foolishness to him, and he cannot understand them, because they are examined spiritually. However, the spiritual man examines indeed all things, but he himself is not examined by any man." If we are living by spirit, that is, according to the direction of the Word of God, love, joy, peace, kindness, goodness, faith, mildness, self-control will be ours as a natural outworking of things.
Egotism, competition and envy that cause strife and divisions will all take flight as a result of the operation of God's spirit. Peace and contentment fill the Christian home where the spirit of God is allowed to operate freely.—1 Cor. 2:14, 15, NW.
But when materialism is permitted to penetrate a Christian home, Christianity is soon forced to leave. Where greater stress is placed on things than on persons, affections and families soon divide. "For where your treasure is, there your heart will be also." The wife is induced to believe that she must get outside employment to keep up what is generally termed a good home. Housekeeping becomes secondary. Child care is neglected. There is less feeling of need for each other. It is not long before trouble sets in.—Matt. 6:21, NW.
With modern conveniences and "happiness-producing devices" comes a false sense of security. "We have our own home, business, family and friends; and, too, we have our own religion. So you see, we don't really need the Bible. We're completely satisfied. We have everything we want. Thank you." Such smugness smacks of materialism. In such a home religion is just another gadget, nice to have around for business and social reasons, or just in case of an emergency. It is more or less like a spare tire on an automobile. It gives one a sense of security, and it is nice to have around just in case of a flat tire. The same with religion in this house, it is tolerated for convenience' sake.
EFFORTS TO OVERCOME MATERIALISM
To overcome this creeping paralysis, an effort is made to convert this materialistic world by becoming more materialistic, by religion's taking greater part in its political and social affairs; and by encouraging greater trust in materialistic navies and armies. As fantastic and unreasonable
as it may sound, such a philosophy is, nevertheless, guiding this world. To invite materialism into Christian homes is to welcome disaster. "Adulteresses, do you not know that the friendship with the world is enmity with God? Whoever, therefore, wants to be a friend of the world is constituting himself an enemy of God." To join hands with this materialistic world is to make war with God.Jas.4:4,NW.
Like a monstrous serpent materialism has coiled itself around this world. It has perpetrated this crime through the folly and ineptness of its religious leaders. Materialistic man has enthroned knowledge as his idol and turned his back on God. He forgets to praise the Maker who has provided him with the tools and the intellect to accomplish his work.
As Charles Lindberg so aptly declares in his Flight and Life, the world that trusts in its materialistic god has lost the "true quality of life—the beauty of earth, its seasons and its skies; the brotherhood of men; the joy of wife and children. [It has lost] the infinite strength without which no people can survive through time—the element which war cannot defeat or peace corrupt." He concludes: "I now understand that spiritual truth is more essential to a nation than the mortar in its cities' walls. When the actions of a people are unguided by these truths, it is only a matter of time before their walls collapse."
Time is fast running out before the world's greatest war strikes. Survivors of this war are likened to a discreet man who built his house upon a rock foundation, based upon obedience to the enduring Word of God. The walls of that Christian house will stand. All others will collapse. May you be a wise builder-building your house on spiritual foundations, remembering while some trust in chariots, and some in horses, it is Jehovah alone who can save. Matt. 7:24-27; Ps. 20:7.
JEHOVAH'S WITNESSES A Religion without Ministers?
A Battle for Religious Rights in Britain
"JEHOVAH'S witnesses recognized as a religious body!" Is there anything unusual about that headline in the British press? No, not in the headline, but notice the date. It is January 7, 1955! But Jehovah's witnesses have been in this land since the 1880's and their governing organization, the Watch Tower Bible and Tract Society, has had an office in London since 1900. Half a century is a long time to battle for the rights and freedoms that go with legal recognition!
The headline appeared over the report of a decision given by Lord Strachan in the Scottish Court of Session, Edinburgh. It was unusual in that many people wondered why Jehovah's witnesses should need to go to the courts to have their status determined. They know their work, their meetings, their assemblies and have themselves enjoyed the benefits of their ministry. And they were still more perplexed when the judge held that Jehovah's witnesses constituted a religious body but that one who has given his life to the ministry and is an overseer of a congregation of Jehovah's witnesses is denied recognition, by the law of Britain, as a "regular minister."
The case, which is acknowledged to be of great importance in a field that is seldom traversed today, concerns the interpretation that is to be placed on seven common everyday words in the National Service Act of 1948. That act includes a clause exempting from military training not only a man in holy orders but also "a regular minister of any religious denomination." The clergy of the orthodox religions come under this exemption. Jehovah's witnesses simply say that certainly their pioneers and congregation servants are entitled to do so too. A "pioneer" is a person who takes up the ministry as a vocation, spending at least a hundred hours a month preaching to the people at their homes, not to mention time spent in personal study, attending meetings and doing just enough secular work to gain the necessities of life. A congregation servant is the minister who presides over a congregation of Jehovah's witnesses. There are 718 congregations in the British Isles, made up of some 30,000 active witnesses, themselves all ministers. Lord Strachan says that Jehovah's witnesses are undoubtedly a religious denomination, but men appointed to either of these offices are not "regular ministers."
The case was begun when, in spite of previous unsuccessful attempts to have the courts recognize the claims of Jehovah's witnesses, the president of the Watch Tower Bible and Tract Society directed that the position be tested again. An action for declarator was brought in Scotland that asked the Court of Session to declare that Douglas Walsh was a "regular minister" because of his appointment as a pioneer and also because of his appointment as a congregation servant.
The case became known as Walsh v. The Lord Advocate.
In January, 1954, a preliminary hearing was held in Edinburgh to determine if the pursuer (Scottish term for "plaintiff") had a relevant case. The canny Scots are not disposed to waste time and money hearing witnesses if there is no sound legal foundation for the case. After hearing the lawyers present the arguments for both sides, Lord Strachan ordered it to "go to proof," meaning that the court now wanted to hear the evidence. Eventually the proof was set down for November 23, 1954.
SOCIETY OFFICIALS FLY FROM NEW YORK
H. C. Covington, a United States barrister and the Watch Tower Society's general counsel, had been present for the preliminary hearing in a supervisory capacity. Now it was determined that he and two other senior officers would fly from New York to give evidence at the trial. Thus the Society came to the side of Douglas Walsh, showing in a very practical way that it stands ready to fight for the lawful rights of Jehovah's witnesses throughout the world.
The case was prepared so that F. W. Franz, vice-president of the Society, was the first to go into the witness box. Quoting liberally from the Bible in his hand, he outlined the beliefs of Jehovah's witnesses, especially those that differ from the orthodox. He explained, too, the basic reason for the existence of Jehovah's witnesses today: that 1914 marked the beginning of Christ's second presence in Kingdom power and that a great work must be done to announce this fact to mankind before the war of Armageddon soon destroys the old, satanic system of things. Franz used the splendid opportunity he had to give a fine witness. He appreciated the courteous attitude of the court and, to the surprise of the lawyers and reporters, was acknowledged
by the judge when he expressed his thanks.
Covington dealt with the organization of Jehovah's witnesses, their ceremonies and practices. He explained the structure of the organization, describing its theocratic nature and how it functions from Jehovah down, the earthly part of it from the board of directors of the Watch Tower Bible and Tract Society through the branches to the districts, circuits, congregations and then the individuals. He showed that there was an articulate, well-defined organization. He also dealt with the breadth of the organization's activities, its meetings, its preaching work and such ceremonies as baptism, funerals, marriages and the annual celebration of the Memorial. He explained the work and responsibilities of the pioneers and congregation servants and how these distinguished them from others of Jehovah's witnesses.
Grant Suiter, the Society's secretary and treasurer, also dealt with the functions of the pioneers and congregation servants and then with the finances of the organization. He had in court the balance sheets of the Society and discussed them. The figures showed that the contributions that come in from literature left with the people, far from enriching individuals or the Society, are insufficient to carry on the world-wide missionary work at its present volume and that voluntary contributions from Jehovah's witnesses make up the difference. Thus the petty talk of parish magazines about the Society's finances was shown to be without foundation.
The other four witnesses in the case were British. Of these A.P.Hughes, branch servant and presiding minister in the British Isles, gave evidence about the structure of the organization in Britain, and Douglas Walsh, the pursuer, spoke about his work as a pioneer and a congregation servant. The whole of the evidence had taken seven days to give.
THEY ARE A RELIGIOUS DENOMINATION
On January 7, Lord Strachan gave his judgment. After outlining the history, structure and practices of the organization, he dealt with the first of the two main questions, Are Jehovah's witnesses a religious denomination? On this he said: "I am definitely of opinion that a body such as Jehovah's witnesses must be a religious denomination if the following conditions are satisfied: (a) if it exists for religious purposes, (b) if it professes religious beliefs which are distinctive in the sense that they distinguish it from other religious bodies, (c) if it is organized as a separate body under its own system of worship, government and discipline, and (d) if its membership is reasonably substantial."
Was the judge satisfied that Jehovah's witnesses met each of these conditions? Yes, he was. Commenting on the first of them, he said: "In regard to the question whether they exist for religious purposes, it is abundantly clear that they profess to do so, and it seems to me that the only matter for enquiry under this head is whether they are sincere in so doing. I am satisfied that they are sincere. No attack was made upon the sincerity of the witnesses who gave evidence and in my opinion no such attack could be made. I heard the evidence of Mr. Franz, the vicepresident of the Society, Mr. Suiter, the general secretary, and of Mr. Covington, the legal adviser, who is qualified as a barrister in the U.S.A., and upon their evidence, as to the work and routine of the headquarters of the Society in New York, I am satisfied that the staff there is sincerely and genuinely engaged upon the task of administering a body which they regard as religious, and upon the task of carrying out the purposes set forth in Clause 2 of the Charter of the Pennsylvania Corporation which, according to
their express terms, are patently religious purposes."
MINISTERIAL STANDING DENIED
The second of the two main questions, Is the pursuer a "regular minister" by virtue of his appointment as a pioneer? as a congregation servant? the judge decided against Walsh. Sir John Cameron, the Dean of Faculty of Advocates in Scotland, who appeared for Walsh, had argued strongly that if it were decided that Jehovah's witnesses were a religious denomination it must then be for the denomination to determine who were its regular ministers. Surely no one outside could tell a denomination who its ministers were to be! The test must be subjective. He maintained that "regular" meant "according to rule" and since Walsh was appointed according to the rule of Jehovah's witnesses the court must hold that he is a "regular minister." The judge held, however, that since all of Jehovah's witnesses were ordained ministers, the ordination itself did not create a "regular minister" and that it was for the court to decide the matter as far as the National Service Act was concerned.
Dealing with the term "minister" the judge said: "In order to be a minister a person must first be invested with the office of a minister of religion and second, be in use to, or at least entitled to, (for that is how I read these words) administer the religious ordinances of his communion. I am also of opinion that these two essential elements necessarily imply that a minister is in some way set apart in spiritual things from the ordinary members of his communion."
The judge then applied his definition to Walsh's appointment as congregation servant. He objected to the form of appointment, a letter signed with the Society's stamp, and to the fact that the same letter was used to appoint other ministers to lesser offices in the congregation.
He concluded that "the emphasis is definitely on administration rather than on spiritual leadership."
The judge also found fault with the scholastic requirements of a congregation servant. Of the theocratic ministry school, where a congregation servant must have been trained for at least a year before his appointment, the judge said: It "sounds scholastic, particularly when taken along with the instructions and prescribed schedule of study." Then, to the surprise of all who attend these schools, the judge went on to say that "what is taught is such as can be understood by children of... tender years." The fact is that the ministry school is not geared down to the intellectual standard of children, but children are required to attend to get out of the course what they can. And that they get a great deal out of it is shown by the progress they make.
Commenting on the Dean's argument that the founders of Christianity were not selected because of any scholastic attainments, the judge had this to say: "It was argued that the apostles were not required to have any particular qualifications but as plain men were commanded to preach and that Jehovah's witnesses are following that example. That argument is, in my opinion, beside the point, for it is quite obvious that in exempting a regular minister of a religious denomination from national service in 1948 parliament was not thinking of a minister such as those who preached in the early church, but of a minister of religion as known in modern times."
The judge found that Walsh was not a "regular minister" because of his pioneer status, even though the ministry was his vocation. A pioneer devotes more than a hundred hours a month to actual preaching to the public, apart from time spent in
study and at meetings of Jehovah's witnesses. How many clergymen devote that much time to their preaching? And the pioneer is not dependent on a stipend but earns his keep as Paul did! The judge's chief difficulty was the age at which Walsh became a pioneer. In his opinion "it is absurd to treat a boy of 15 years as being a minister of religion." It is clear that the judge could not get out of his mind the orthodox pattern and when Walsh did not fit that he could not see him in the role of "regular minister."
PUBLICITY AND APPEAL
Great publicity was given to the case in the Scottish press and the national British dailies. The case itself was unusual enough, but the flight of three officers of the Society from headquarters to Edinburgh to stand beside Douglas Walsh in the witness box appealed to the public and attracted reporters from far and near. The major papers devoted more than a thousand column-inches to the case. Outstanding both for accuracy and space was The Scotsman. This high-quality paper reported fully each day and gave twenty-eight columninches to the decision itself.
Jehovah has ordained his witnesses to be his ministers in restoring true worship in the earth at this most critical day in man's history. Their authority comes from him. Every one of Jehovah's witnesses must be a minister but some are appointed to positions of responsibility that distinguish them from other ministers in the organization. Do such appointment and added responsibility according to the law of Britain make the pioneers and congregation servants "regular ministers" under that law? Lord Strachan said they do not but Jehovah's witnesses claim they do. Hence their appeal to the High Court of Justiciary in Scotland where three judges will next hear the case.
MODERN HISTORY of Jehovah's Witnesses
RESTORATION OF THEOCRATIC ORGANIZATION
THE final change-over to a theocratic organization of Jehovah's witnesses occurred in 1938. In that year The Watchtower, in its issues of June 1, June 15 and July 1, presented an exhaustive study of the organizational operations of the early Christian congregation in the days of the apostles. There it was clearly demonstrated how the power to appoint congregation servants rested in the hands of a governing body composed of the twelve apostles and other mature associates such as Timothy and Titus. Similarly today the power of appointment of all servants in congregations rightfully rests with the governing body of the "faithful and discreet slave" class, which is under the direct supervision of Christ Jesus at the temple. (Matt. 24:45- 47) These powers do not rest democratically with the congregations. In consequence of this Biblical study of organization the following was the resolution suggested to and adopted by all congregations who desired to be welded together under the Society's theocratic leadership:
"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."a
Finally, for the service year of 1939 just twenty years after the germ of theocratic supervision had been planted in the office of "service director" of a congregation—Jehovah's witnesses enjoyed their first full year of complete theocratic supervision as to their individual congregations. What a period of peace and prosperity was ushered in! Gone were the days of electioneering, wrangling and democratic voting. The King Christ Jesus was now at the helm of his earthly organization, being the one
to direct appointments and guide the government of the assemblies of Jehovah's people.
No more was there a loose affiliation of individuals doing what each considered right in his own eyes. Rather now the wide-awake, forward-looking ones had enlisted themselves in a fighting organization, happily submitting themselves to kingly theocratic control.—Isa. 43:21; 60:17.
However, already in 1922 the anointed witnesses were in sufficient solid formation organizationally to undertake Jehovah's judgment work on earth. This work was prophetically pictured by the blowings of the "seven trumpets" and the pourings out of the "seven bowls of the anger of God." (Rev. 8:2; 16:1, NW) These two series proved to be simultaneous happenings, each blowing and pouring commencing at seven respective international conventions held annually from 1922 to 1928 inclusive. b
The first in this series of seven historic events was the Cedar Point (Ohio) convention September 5-13, 1922. Its finalSunday public lecture was attended by more than 18,000, the daily sessions by about 10,000 witnesses. This assembly occurred in the same place as their famous 1919 convention, but this time hundreds more were in their ranks and convention field service became an added feature. On the convention's Tuesday hundreds of car groups inundated the northern part of Ohio with a flood of literature placements. On the fourth day of the convention, known as "The Day," the Society's president gave the key speech on the subject of "the kingdom." He emphasized that the King is here! Also, proof was submitted for the first time from Scripture and current history that the King Christ Jesus had come to the temple in 1918 and had begun judgment process against apostate Christendom. At the conclusion of this stirring address, at the same instant that the speaker shouted the words, a very large banner was gracefully unfolded in the sight of the vast audience that simultaneously heard and saw the electrifying slogan "ADVERTISE THE KING AND THE KINGDOM!" Unusual enthusiasm prevailed throughout the assembly, sparked by spiritually rich discourses giving evidence of the foretold further outpouring of Jehovah's invisible active force upon his chosen witnesses. c
The convention public lecture on the last Sunday was climaxed by the unanimous adoption of a resolution that later was published in a tract called "Proclamation." It was headlined, "A Challenge to World Leaders—Impossible to establish world peace, prosperity and happiness by international conference—Real remedy suggested—Issue vital to all nations of earth—International Bible Students pass resolution." In the course of weeks 35,000,000 copies of this stinging judgment message expressing Jehovah's anger were distributed throughout Christendom. d A truly significant assembly was this Cedar Point convention!
The second epoch-making convention was held at Los Angeles, California, August 18-26, 1923. For the first time the Society used radio to broadcast a convention session. The outstanding Scriptural discourse was that delivered by the Society's president, J. F. Rutherford, on the subject "Sheep and Goats," which address was later published in The Watch Tower for October 15 of that year. There for the first time it was shown that the "sheep" in Jesus' parable refer to an earthly group. e The speaker said: "Sheep represent all the peoples of the nations, not spirit-begotten but disposed toward righteousness, who mentally acknowledge Jesus Christ as the Lord and who are looking for and hoping for a better time under his reign."
The climax of this assembly was Judge Rutherford's public lecture on Sunday, attended by some 30,000, packing out the Coliseum. The convention also passed a historic resolution which led to the second outpouring of God's anger against Christendom. g This resolution was printed in another tract called "Proclamation," which subsequently was distributed to the amount of 45,000,000 copies in this country and Europe. h It heralded "A Warning to All Christians—World's Impending Crisis—The Cause—Duty of Christians—The Result." Bitter and hostile was Christendom's reaction to this trumpet blast of God's judgments against her for her apostasy.
The third significant international assembly was held at Columbus, Ohio, July 20-28,1924, attended daily by about 20,000 witnesses with 35,000 attending the public meeting in the Ohio State University Stadium on the final Sunday. Radio broadcasting and electrical speech amplification were used in connection with this convention. Field service was also featured at this assembly as at its two predecessors. In the principal talk by the Society's president it was pointed out that Satan is still unbound and that the clergy and their allies have become the tools of the Devil. A historic indictment was enthusiastically adopted by the entire audience, rising in full support. This was incorporated as part of a new tract entitled "Ecclesiastics Indicted," which spoke out in headlines, "Civilization Doomed—Reason for World Crisis—Blessing of the People to Follow—The Seed of
Promise versus The Seed of the Serpent." Once again Christendom was shaken by the distribution of millions of copies of this true indictment. 1
The year 1925 was one of particular expectancy, as many of the anointed thought that the remaining members of the body of Christ were then due to be changed to heavenly glory. j But, as it proved to be, there was yet much work for them to do on earth to aid those who were still to be gathered out. Nevertheless, 1925 turned out to be a marked year in that a flood of new spiritual truths came to Jehovah's people. It was in this year that The Watch Tower brought them the sublime revelations that the name of Jehovah must have its proper place; that the birth of the manchild Kingdom organization occurred in 1914; that Satan had been cast out of heaven and now must confine his operations to the earth; that Jehovah purposes to make a great and lasting name for himself at the battle of Armageddon; that such battle is not a fight between capital and labor, conservatives and radicals, or by any human parties and nations, but is God's fight against the entire Devil's organization, invisible and visible; and finally, that Jehovah's servant class on earth have no part in that fight, but must only warn of its coming. k
This year of great change-over in thinking was highlighted by the general convention at Indianapolis, Indiana, August 24-31, 1925, attended by 10,000. At the conclusion of J. F. Rutherford's public lecture entitled "A Call to Action," a loving resolution was passed, addressed "To All People of Good Will." This was incorporated in a tract called "Message of Hope" headed "World Reconstruction-A Standard to Guide the Peoples."
About 50,000,000 copies were circulated in Christendom as the months passed by. 1 The hands of the witnesses continued to be kept busy during
this crucial year of 1925. For this year a peak of 90,434 was recorded as the attendance at the spring Memorial celebration. m (To be continued)
1 W 1925, p. 358.
m W 1925, p. 263.
Preaching to the Falkland Islanders
T WAS a hot, sweltering summer afternoon in the middle of January in Uruguay as two missionaries of the Watch Tower Society waved good-by to about a dozen of their missionary companions, after having climbed down into a launch that was to take them aboard a Dutch freighter headed for the Falkland Islands, a thousand miles away in the South Atlantic.
During the journey a good witness was given to all the crew members and the passengers, among the latter being a group of weathermen on their way to their posts in the Antarctic regions, who not only procured literature for themselves but also for their companions stationed in the Antarctic. Finally, after five days of much rolling and tossing the treeless islands of the Falkland group came into view. The brightly painted houses of the capital, Port Stanley, with their painted roofs were indeed a welcome sight for our sea-weary travelers. The grayish rolling land was covered with sagebrush, and, as was afterward learned, there are only eight miles of roads in the entire island group. Soon the 2,280 inhabitants of these islands were to hear about the good news of Jehovah's kingdom for the first time. How would they respond?
After locating rooming quarters, procuring some food and then getting a good night's rest the missionaries rose early in the morning to begin their preaching from house to house. Were they surprised to hear at the very first house that the news of their arrival had preceded them, in fact, had spread like wildfire! Everyone knew that two missionaries had arrived the day before and the missionaries found a ready welcome awaiting them. Spiritually starved in spite of the three churches and five clergymen in the village, the people in the first four homes listened to the missionaries for three hours. In five days they had placed more than one hundred Bible study aids and hundreds of booklets and magazines dealing with Bible subjects. Arrangements were made to revisit most of the homes called upon.
This activity, however, upset the tranquillity of the village. It was the topic of almost every conversation. While many persons eagerly listened and asked Bible questions, all this very much disturbed and troubled the clergymen, who suddenly became active in visiting their flocks and denouncing the work of the missionaries. One Protestant clergyman, who had not visited some of his people in more than two years, suddenly found time to visit them twice a month. And just as changeable as the wind proved to be the attitude of the people. Due to clerical propaganda, rumors were sweeping town: the missionaries have a different Bible, are spies, etc.
The missionaries began holding public lectures, both in homes and in a hall that they rented and where the average attendance for the series was about thirty. People were surprised to learn that the name Jehovah was in their Bibles, as well as to learn other doctrinal subjects. Within a month every home in the capital was visited and Bible studies were being conducted in fourteen different homes. Since about half of the population of the islands was scattered in the surrounding islands and at outposts and camps, inaccessible to the missionaries at the time, they arranged to mail Bible literature to each family. Thus, after about two months of work in the Falkland Islands, every single family there received the Kingdom witness, either by a personal visit or through the mail.
Since the missionaries returned to Uruguay they have received letters from persons of good will telling that they are continuing their study of the Bible and now have taken up the preaching work among their fellow countrymen. Clearly the time and effort spent in bringing the good news of the Kingdom to the Falkland Islanders were not in vain. Without doubt, among them will be some who will survive the battle of Armageddon to enjoy Jehovah's blessings in the new world of righteousness.
the putting
"Consider it all joy,
my brothers, when you
meet with various trials,
knowing as you do that this
tested quality of your faith
works out endurance."
—Jas. 1:2, 3, NW.
of your
FAITHFULNESS to the PROOF
EHOVAH is the source of true faith. Faith based on accurate knowledge is a strong chain that binds man to God. Yet, as with any chain, it is only as strong as its weakest link Therefore it is good to examine our faith, to test it, to see if it can hold up under stress or if it needs to be reinforced.
munism, is that pleasing to God? Are they accepting it because it will protect them from something they dread? No, faith does not come through fear, nor is it built upon fear. The Scriptures show there is one true faith and one way to attain it.
3 To gain faith we need a meek and teachable heart attitude. Our faith is not in men
Our faith in Jehovah God is built upon a solid foundation, the inspired record of the Bible. True faith is far different from mere credulity or blind superstition. Faith does not mean believing in something just because others do. Faith is not governed by emotion or sentiments, nor is it held for selfish, personal reasons. Faith has as its groundwork logic, facts, reason and truth.
2 True Christians are not driven into their faith by fear of world events. Thus we cannot accept the contention of Toronto archbishop Michael who said: "Commu-
or in the wisdom of men, for this is far surpassed by the limitless knowledge of our Creator. No wonder the Bible says that the wisdom of the world is foolishness in the sight of God. Faith comes, not through such human wisdom, but by a study of the Bible, God's Word of truth. This is the foundation of true faith. However, knowledge in itself does not necessarily give a person faith. It must be supplemented with understanding that comes through God's organization and by means of His spirit. (1 Cor. 2:9, 10) In order to
nism is a blessing in disguise because it is making mankind more Christian." Communism certainly does not promote true faith in God, nor does fear of communism promote such faith. Faith does not come because we are forced into it. If people adopt Christianity because of fear of comestablish the faith of his apostles, Jesus told the meaning of events of his day: "And commencing at Moses and all the Prophets he interpreted to them things pertaining to himself in all the Scriptures." (Luke 24:27, NW) His apostles had need for such instruction and correction, for Acts 1:6 shows they expected the restoration of the kingdom to Israel during his
earthly ministry.
In a similar way today our faith is built up by a hearing of the Word of God with an open mind coupled with instruction from those of like precious faith.
4 An example of the solid foundation for faith is set out by Paul in 1 Corinthians chapter 15, about the resurrection. First he presents the evidence about Christ's resurrection by the testimony of the apostles and five hundred brothers who witnessed his reappearing. He shows the Scriptural evidence on the subject, also using illustrations and argumentation to show a good reason for our faith in the power of God to resurrect. Thus Paul's faith was not a matter of guessing or a sentimental delusion. He had a reason for his faith. We should in like manner "prove all things," thereby confirming our faith, building it upon a sure foundation of accurate knowledge. Because of such true faith we have confidence in things not seen as yet.
Among the outstanding examples of faith was Abraham. So unshakable was his faith that he proceeded to the point of killing his son, trusting in the resurrection power of God. His great faith was counted to him as righteousness. Further, Abraham looked to the future for a city whose builder and maker is God, just as today we look to the kingdom of Christ to bring peace and happiness to men of faith during this generation. This is in keeping with Jesus' words in the Lord's prayer: "Let your kingdom come. Let your will come to pass, as in heaven, also upon earth." (Matt. 6:10; 24:34, NW) In days gone by other men, such as Moses and Elijah, had their faith confirmed time after time as Jehovah acted in their behalf. Moses knew he could rely on Jehovah when he struck the rock in the wilderness and water gushed out to quench the thirst of the people and the
cattle. His confidence was from faith based on experience and knowledge. (Heb. 11:23- 29) Elijah showed similar faith, calling for fire from heaven to consume the sacrifice he had prepared in defiance of Baal, and to honor Jehovah. His faith was an "assured expectation of things hoped for"; he knew he could put his trust in Jehovah. Today we do not expect miracles or a sign to establish our faith. But just as we have confidence and trust in a person we know well, so we learn to know God through a study of his Word and this gives us confidence and assurance.
In Ephesians chapter 6 Paul shows that we must "go on acquiring power in the Lord and in the mightiness of his strength." We are in a fight against the machinations of Satan, who, with his wicked spirit forces in heavenly places, is described as fighting against the Lamb and against the remnant on earth to destroy them. Now Satan is mustering his demon princes for an all-out assault against those representing the New World society of Jehovah. Therefore we are told to take up the complete suit of armor of God that we may be able to resist in the wicked day and, after having done all things thoroughly, to stand firm.
"Above all things," Paul continues, "take up the large shield of faith, with which you will be able to quench all the wicked one's burning missiles." This large shield as used by soldiers was actually a great oblong made of two layers of wood, covered with canvas and then with hide. It was a real protection for a soldier in battle, as it would ward off blows as well as flaming darts—arrows or spears tipped with pitch and shot flaming at the enemy. A soldier could crouch behind his great shield and be protected from these missiles.
Today the shield of faith is of greatest importance. Just as a soldier between battles would examine his protective shield for any weaknesses, so a Christian must continually examine and strengthen his faith so that he does not lose his protection in time of need. We know the wicked one continually brings reproach and persecution as flaming missiles against God's people, and the protection of faith is needed to ward them off.—Eph. 6:10-20; Isa. 59:17.
We must also direct our prayers and supplications to Jehovah that we may be found serving him at all times in full faith and in keeping with his spirit and purpose. As good soldiers we must keep awake, alert to the attack, and with boldness and freeness of speech announce the good news that we have received. We must keep our faith strong by using the means provided: being refreshed in knowledge by attending meetings and speaking the truth to others, following the course of righteousness and good works, being active in the service by preaching, and being built up in the spirit of God by calling on Him in prayer. Doing these things, you will be able to stand firm against the onslaughts of Satan, protected by an impenetrable shield of faith that gives not only protection to you but courage to those who behold it.
9 Despite the fact that Jehovah has made every provision to strengthen the faith of the people today, not all have faith. In fact, the faith of many professed Christians has been shattered. The weak link in their chain of confidence in God has been broken. As James Cardinal McGuigan of Canada wrote: "God is dead as far as the consciousness of masses of men and women today is concerned. Even to those who still pay him lip service he enjoys little or no
part in the formation of human life." Is God dead for you? Or do you live with faith? Those who have faith supported by accurate knowledge are unshakable in their convictions. (1 Cor. 1:4-9, NW) But the majority of mankind have permitted their faith to be undermined. They have built on sandy soil that can be quickly washed away in time of stress. This weak foundation that destroys the faith of many sincere persons is often due to false teachings and corrupt religious practices.
10 As an example, in all parts of the world today honest people put faith in political efforts to achieve lasting peace and world unity. Yet even secular history shows over and over again the futility of such human attempts to bring tranquillity to this globe. Those knowing the Bible account immediately detect the source of the turmoil as being Satan, whom Paul identified in 2 Corinthians 4:4 (NW) as the "god of this system of things." Thus, instead of bringing world peace by political or religious efforts, these attempts are foredoomed to failure. The Scriptures show that, when men think they have achieved peace apart from God, sudden destruction will come upon them and the kingdoms of the earth will be broken in pieces to make way for the kingdom of Jehovah. Those who are trusting in such human attempts are bound for disillusionment, but faith in the kingdom of God is certain.—1 Thess. 5:2, 3; Dan. 2:44.
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