Watchtower Dates - The Jehovah's Witnesses and prophetic years
The Watchtower Society (WTS) - the leadership of the Jehovah's Witnesses (JW) - is famous for its dates. Individual Witnesses know about the current prophetic years (1914, 1918, etc) but are mostly completely ignorant about the history of their movement, and when asked is most likely to deny that the WTS ever said anything about the end of the world in 1914 and 1925. Even for a recent episode like 1975, the JWs will often flatly deny that the WTS ever proclaimed Armageddon within no more than a few months from October 1975.
This list is intended to be comprehensive, if not exhaustive. There's a massive amount of research by many individuals behind this short summary, but I can never guarantee there are no errors. If you find any, please let me know.
Dates
1798
End of 1260 days of Rev 12. Start of "the last days". Three Worlds (1877), p114. (see Key to publication codes)
Replaced by 1799 no later than 1889, with SiS2. [Note 1]
1799
Start of "the last days". Napoleon debased the pope and ended the 1260 days of Dan 7:25; 12:7; Rev 11:1-3. WT Jan-Feb 1889 [repr p1093]. SiS2 p256. SiS3 p58,63,64
Replaced by 1914 in 1930 [Note 2]
1829
End of the 1290 years (from 539AD) of Daniel 12:11, when Miller's movement started. SiS3 p84, SiS7 p40, 60, 163. Our Lord's Return (1929) p27.
Abandoned in 1930
1844
Miller's "end of the world." To Russell, start of 30 year "tarrying time," corresponding to 30 years from Jesus' birth to his baptism. SiS2 p240
Abandoned in 1930
1846
End of the 2300 days, G. Storrs and others abandoned false doctrines, "sanctuary cleansed". Also start of "evangelical alliance" between protestant churches, called "spiritistic". SiS3 p108, SiS7 p163.
Abandoned in 1930
1873
6000 years of human existance ends, start of seventh millenium: THE millenium of Revelation; the Day of the Lord. See SiS2 foreword, p39. (New chronology making 1975 the end of 6000 years was adopted in 1943, but 1975 was not made an official prophetic date until 1966, with Life Everlasting.)
Abandoned in 1930
1874
The start of Christ's invisible presence. Russell's most important date. Three Worlds p175, SiS2 p170, Our Lord's Return p27, Proclaimers p133 footnote. Until around 1904, Russell taught that this year marked the start of the Battle of Armageddon, WT 1/15/92 p21-3 [repr p1355]. SiS2, p101.
Abandoned in 1930; [Note 2] WTS itself claims it was abandoned in 1943
1875
End of "Great Jubilee Cycle." End of 1335 days in Dan 12:12. The invisible resurrection of the saints started. (Note also that Russell held that the "Biblical year" 1875 started Oct 1874.) Three Worlds p108.
Idea of invisible resurrection in 1875 replaced by 1878 in 1881?
1878
End of gospel age, the rapture of the saints. Three Worlds p68; Proclaimers p632; Divine Purpose p19.
Naturally abandoned after 1878
1878
Heavenly resurrection of dead saints. God's favor returning to the Jews. Kingdom of God started to exercise power. WT Oct 1879 [repr p39]. SiS2 p101. SiS6, p663. Millions (1920) p27-8. 1928 editions of The Harp of God had removed this date from the text (see pp236, 244 in earlier editions).
Abandoned in 1928
1881
Rapture of the saints, including Russell and other Bible Students. WT Jan 1881 [repr p180], Dec 1880 [repr p172], compare May 1881 [repr p224].
Abandoned and even denied from May 1881
1881
Close of "high calling" to be among 144.000. Fall of Babylon. Proclaimers p632.
Replaced by 1918 in 1922?. Close of "high calling" later moved to 1935
1910
Expected rapture of the Saints, based on measurments in corridor in the Great Pyramid of Gizeh. SiS3, p364, versions issued before 1910.
Naturally abandoned after 1910
1914
The end of this world, Christ's literal return, the end of Armageddon and latest possible date for rapture. Jews expected to return to God's favour.
"Present truth" until the end of 1914, but replaced by 1915 from around 1912 to Aug 1914 (start of WWI, which was felt to somehow fulfill the above prophecies about 1914).
1914
Christ's invisible return, start of reign as King, end of last days. "Gentile times" ended, but this has no visible effect, except an (JW-imagined) increase in violence, wars, pestilence, earthquakes and other calamities since that year.
Current JW doctrine. From 1922 this was held to be start of Christ's *reign*, from 1930 also the start of invisible presence (earlier held to be 1874). [Note 2] Until recently, the WTS taught that some of those who experienced the events in 1914 would be alive to see the end of the world. This "1914 generation" doctrine was removed in November 1995. See WT 11/1 1995 p17. The "Creator's promise" about the end of the world before the 1914-generation died was removed from masthead (p4) of Awake! in 11/8 1995 issue. Whole idea of "generation" in Mt 24:34 being specific individuals is now abandoned.
1915
The end of the world. From ~1912 until start of WWI this year replaced 1914 in Russell's writings, since 2520 years from 606BC ends in 1915 not 1914 as Russell had thought. The fact that there is no zero year was "forgotten" when some events happened in 1914. In 1943 the idea that had been promoted in SiS7, namely to move Jerusalem's destruction from 606 to 607BC, was officially adopted (The fact that Jerusalem according to Bible chronology fell in 587BC does not interfere with Watchtower chronology.)
Year abandoned after start if WWI
1918
False religion, especially Christendom, to be destroyed. Demons would enter the minds of clergy, the "swine class", causing them to do stupid things that provokes "the masses" to destroy them. "Church members by millions" thus killed by God. SiS7 p128, 485.
Naturally abandoned after 1918
1918
Fall of Babylon, close of call to be among 144.000. This year is still held by JWs to be date for fall of Babylon, "all false religion." See Revelation Climax p260 which says "So by 1919 Babylon the Great had fallen".
Current JW doctrine. Close of "high calling" was later moved to 1935.
1919
The Bible Student/Watchtower movement chosen by Christ to be only "channel" of communication from God to men.
Current JW doctrine.
1920
Worldwide anarchy, collapse and fall of all earthly governments. SiS7 p258.
Naturally abandoned after 1920
1925
The end of the world immediately following the resurrection of "men of old" (Biblical heroes listed in Hebrews chapter 11). Establishment of Kingdom in Palestine. SiS7 p128, Millions p88,97. Very definite statements in WT 6/15 1922; 4/1 1923, elsewhere.
Naturally abandoned after 1925, even though the date itself was held to be somehow fixed in the Scriptures even as late as in 1931 (Vindication I p338).
1931/32
The "establishment of the Kingdom in Power." Based on Ezek 40:1, which dates a certain prophetic message to "the fourteenth year after the city was conquered", Rutherford added 14 years to 1918 to get 1932. See SiS7 p569. Later printings and translations of this book seems to have brought the realization that to get to the 14th year one adds 13, not 14, so the prophecy was changed to point to 1931.
Silently abandoned after the other prophecies, notably 1918 and 1925, failed to be fulfilled.
1935
Close of "high calling" to be of the 144.000. From this date, JWs have taught that the "great Company/Crowd" in Rev 7 will live on Earth, not in heaven. The "Great Crowd", all JWs except ~8000 living now, is not considered anointed Christians, is not "born again," do not partake in communion and does not have Christ as mediator. They expect eternal life on Earth. See WT 6/15 1992 p23; Proclaimers (1993) p166. This date is justified only on the fact that the doctrine about earthly hope for "great crowd" was created in 1935.
Current JW doctrine
1941
WW2 was expected to end in Armageddon, God's War. WT 9/15 1941 p288 talked about the "remaining months before Armageddon."
Idea abandoned in 1943, after death of Rutherford, when the Watchtower Society started to proclaim a "very short" period of peace after WWII.
1951
This was 37 years after 1914, like Jerusalem was destroyed in 70AD, which was 37 years after Christ's death (WTS chronology). Some WT articles in 1950 hinted strongly to this parallell. WT 11/1 1950 p407; 9/1 1950 p277; compare WT 3/15 1951 p179 and 4/1 1951 p214 both pointing out that "we are 37 years into the 'time of the end' of this world."
Idea was abandoned in WT 9/1 1952 p542
1954
Theoretical length of 1914-generation after the old "30-40 years" definition. See WT 9/1 1952 p542. "Generation" idea based on Matt 24:34, but it was finally abandoned in WT Nov 1, 1995.
Replaced by 70-80 year generation in 1952
1975
End of 6000 year of human history after WTS chronology. Strongly hinted to be end of the world; could only be a matter of "days and months, not years" before Armageddon. Life Everlasting p26-30; WT 7/15 1967 p446-7; 8/15 1968 p499; 5/1 1975 p 285. See also YB 1980 p30-31. (See What Happened in 1975?)
Abandoned and sometimes even denied after 1975
1984
Object for much speculation about maximum length of generation, based on 70 years from 1914 and Psalm 90:10. See WT 9/1 1952 p542; WT 12/1 1968 p715.
Abandoned silently as date approached.
1986
Declared by United Nations to be "International Year of Peace," which caused much expectations with JWs about the expected declaration of "peace and security", a sign of the imminent end based on a special interpretation of 1Th 5:3. WT 10/1 1985 p18.
Silently forgotten after 1986
1994
Object for much speculation about maximum length of generation, like 1984. See WT 9/1 1952 p542; WT 12/1 1968 p715.
Abandoned silently as date approached.
2000
End of world expected to come before end of century. WT 1/1 1989 p12 (work to be completed "in our 20th century", text changed in bound volume); WT 10/15 1980 p31 ("highly improbable" that this world continues to 2000); 3/1 1984 p18-19 ("end much closer than [2000]").
etc., etc., etc.!
Saturday, February 20, 2010
Friday, February 12, 2010
NEW BODY OF ELDERS LETTER-JANUARY, 2010
January 19, 2010
TO ALL BODIES OF ELDERS
Re: Use of ministerial servants where the number of elders is limited
Dear Brothers:
This letter replaces the letter dated July 3, 2009, to all bodies of elders. The direction contained in that letter has not changed and has been repeated in paragraphs 2-5 of this letter. Thus, the July 3, 2009, letter should be removed from the congregation permanent file of policy letters and should be destroyed. Paragraphs 6-8 of this letter contain further direction on the use of ministerial servants where the number of elders is limited.
In congregations that have very few elders, capable ministerial servants who have demonstrated good judgment and discernment may be used to review with individuals the questions for baptism dealing with doctrinal matters. These are found in “Part I—Elementary Bible Teachings” and “Part III—Jehovah’s Arrangement of Things.” Since “Part II—Jehovah’s Righteous Requirements” involves sensitive personal matters, an elder should be used to consider this section. If the congregation does not have sufficient qualified brothers, the circuit overseer may be contacted to determine if a nearby congregation may assist.
When the baptismal candidate is male, the one assigned does not need another brother to accompany him when reviewing the questions. However, when the baptismal candidate is female, the discussions should be held in such a way that the elder or ministerial servant is never alone with her. It may be possible, for example, to hold the discussion in an open room in the sister’s home where they will remain in plain view of others but out of earshot. Or perhaps they can meet at the Kingdom Hall in a similarly appropriate setting when another congregation is having a meeting. However, if it is necessary to take along another person, an elder should be used. If the congregation has few elders, a capable ministerial servant may be asked to accompany the assigned brother when considering parts I and III of the appendix.
Ministerial servants should not be used to serve on judicial committees. This updates the direction provided on page 6, paragraph 37, of the September 1977 Our Kingdom Ministry. In the extreme circumstance where three elders are not available to serve on a judicial committee, one or two elders from a neighboring congregation or the circuit overseer may be used to complete a judicial committee of three members. With regard to selecting elders to serve on a judicial committee, please see page 109, paragraphs 6-13, and pages 149-150 of the Kingdom Ministry
School textbook.
In the rare circumstance where three elders cannot be located to serve on the judicial committee, two elders may care for the matter. The two elders will function as an appointed judicial committee. (Matt. 18:19, 20) However, prior to their informing the person of their decision, the chairman of the committee will submit a printed or typewritten report to the branch office. The confidential report should clearly outline the facts of the case and the conclusion reached by the responsible judicial committee. This report is to be sent to the branch office whether the deci-
sion is to disfellowship the individual or not. The branch office will review the report and confirm receipt of it in writing to the judicial committee. Thereafter, the two elders will inform the person of the committee’s decision. (ks91 p. 121) If the decision is to disfellowship, the committee will then submit the Notification of Disfellowshipping or Disassociation (S-77) form to the branch office in the usual way.
In congregations where there are insufficient elders to fulfill the responsibilities of the coordinator of the body of elders, the congregation secretary, and the service overseer, qualified ministerial servants may be asked to substitute as members of the Congregation Service Committee. In such cases, the ministerial servant will care for many of the technical aspects of the assignment. Such work is highly valued and contributes to the smooth functioning of the congregation.
Nevertheless, there are certain responsibilities that only elders will perform.
Regarding recommendations for elders or ministerial servants in congregations where one or more members of the service committee are ministerial servants, the circuit overseer will discuss with the elders the Scriptural qualifications of the brothers who may qualify for appointment. Any ministerial servants should not be aware of or be involved in the discussion. If it is decided to recommend a brother for appointment, the name will not be included on the S-2 form but will be submitted in a separate letter from the circuit overseer to the branch office, signed by
him and the elders on the service committee. Of course, this letter would not be shown to any of the ministerial servants. In congregations with no elders, the circuit overseer himself will provide this letter along with the S-2 forms. If the branch office approves the recommendation, then appropriate notification will be sent to the congregation.
To what extent should ministerial servants who substitute as members of the service
committee be used to sign documents and forms regarding service privileges of other publishers? This issue will often arise when sending letters of introduction for publishers or appointed servants and in connection with approval for publishers to serve as auxiliary or regular pioneers or for other privileges of service. Certainly an elder should be used to fulfill this role when available. In the absence of an elder, ministerial servants could sign letters or forms that provide general observations on a publisher’s share in the ministry, meeting attendance, or overall involvement in congregation activities. Nevertheless, if information regarding confidential personal matters needs to be conveyed to the branch office or another congregation, this should be cared for by a local elder or one from a neighboring congregation who is familiar with the situation. The circuit overseer could be called on to facilitate communication in such matters. If he is unable to do so, the branch office may be consulted.
We are confident that these additional guidelines will prove helpful to you. Please be assured of our deep appreciation for your loving labors in behalf of the brothers and sisters in your respective congregations.—1 Thess. 1:2, 3.
Your brothers,
cc: Traveling overseers
PS to secretary:
This letter should be retained in the congregation permanent file of policy letters. You may wish to update the congregation copy of Index to Letters—For Bodies of Elders (S-22) at this time as well.
TO ALL BODIES OF ELDERS
Re: Use of ministerial servants where the number of elders is limited
Dear Brothers:
This letter replaces the letter dated July 3, 2009, to all bodies of elders. The direction contained in that letter has not changed and has been repeated in paragraphs 2-5 of this letter. Thus, the July 3, 2009, letter should be removed from the congregation permanent file of policy letters and should be destroyed. Paragraphs 6-8 of this letter contain further direction on the use of ministerial servants where the number of elders is limited.
In congregations that have very few elders, capable ministerial servants who have demonstrated good judgment and discernment may be used to review with individuals the questions for baptism dealing with doctrinal matters. These are found in “Part I—Elementary Bible Teachings” and “Part III—Jehovah’s Arrangement of Things.” Since “Part II—Jehovah’s Righteous Requirements” involves sensitive personal matters, an elder should be used to consider this section. If the congregation does not have sufficient qualified brothers, the circuit overseer may be contacted to determine if a nearby congregation may assist.
When the baptismal candidate is male, the one assigned does not need another brother to accompany him when reviewing the questions. However, when the baptismal candidate is female, the discussions should be held in such a way that the elder or ministerial servant is never alone with her. It may be possible, for example, to hold the discussion in an open room in the sister’s home where they will remain in plain view of others but out of earshot. Or perhaps they can meet at the Kingdom Hall in a similarly appropriate setting when another congregation is having a meeting. However, if it is necessary to take along another person, an elder should be used. If the congregation has few elders, a capable ministerial servant may be asked to accompany the assigned brother when considering parts I and III of the appendix.
Ministerial servants should not be used to serve on judicial committees. This updates the direction provided on page 6, paragraph 37, of the September 1977 Our Kingdom Ministry. In the extreme circumstance where three elders are not available to serve on a judicial committee, one or two elders from a neighboring congregation or the circuit overseer may be used to complete a judicial committee of three members. With regard to selecting elders to serve on a judicial committee, please see page 109, paragraphs 6-13, and pages 149-150 of the Kingdom Ministry
School textbook.
In the rare circumstance where three elders cannot be located to serve on the judicial committee, two elders may care for the matter. The two elders will function as an appointed judicial committee. (Matt. 18:19, 20) However, prior to their informing the person of their decision, the chairman of the committee will submit a printed or typewritten report to the branch office. The confidential report should clearly outline the facts of the case and the conclusion reached by the responsible judicial committee. This report is to be sent to the branch office whether the deci-
sion is to disfellowship the individual or not. The branch office will review the report and confirm receipt of it in writing to the judicial committee. Thereafter, the two elders will inform the person of the committee’s decision. (ks91 p. 121) If the decision is to disfellowship, the committee will then submit the Notification of Disfellowshipping or Disassociation (S-77) form to the branch office in the usual way.
In congregations where there are insufficient elders to fulfill the responsibilities of the coordinator of the body of elders, the congregation secretary, and the service overseer, qualified ministerial servants may be asked to substitute as members of the Congregation Service Committee. In such cases, the ministerial servant will care for many of the technical aspects of the assignment. Such work is highly valued and contributes to the smooth functioning of the congregation.
Nevertheless, there are certain responsibilities that only elders will perform.
Regarding recommendations for elders or ministerial servants in congregations where one or more members of the service committee are ministerial servants, the circuit overseer will discuss with the elders the Scriptural qualifications of the brothers who may qualify for appointment. Any ministerial servants should not be aware of or be involved in the discussion. If it is decided to recommend a brother for appointment, the name will not be included on the S-2 form but will be submitted in a separate letter from the circuit overseer to the branch office, signed by
him and the elders on the service committee. Of course, this letter would not be shown to any of the ministerial servants. In congregations with no elders, the circuit overseer himself will provide this letter along with the S-2 forms. If the branch office approves the recommendation, then appropriate notification will be sent to the congregation.
To what extent should ministerial servants who substitute as members of the service
committee be used to sign documents and forms regarding service privileges of other publishers? This issue will often arise when sending letters of introduction for publishers or appointed servants and in connection with approval for publishers to serve as auxiliary or regular pioneers or for other privileges of service. Certainly an elder should be used to fulfill this role when available. In the absence of an elder, ministerial servants could sign letters or forms that provide general observations on a publisher’s share in the ministry, meeting attendance, or overall involvement in congregation activities. Nevertheless, if information regarding confidential personal matters needs to be conveyed to the branch office or another congregation, this should be cared for by a local elder or one from a neighboring congregation who is familiar with the situation. The circuit overseer could be called on to facilitate communication in such matters. If he is unable to do so, the branch office may be consulted.
We are confident that these additional guidelines will prove helpful to you. Please be assured of our deep appreciation for your loving labors in behalf of the brothers and sisters in your respective congregations.—1 Thess. 1:2, 3.
Your brothers,
cc: Traveling overseers
PS to secretary:
This letter should be retained in the congregation permanent file of policy letters. You may wish to update the congregation copy of Index to Letters—For Bodies of Elders (S-22) at this time as well.
Saturday, January 30, 2010
Tuesday, January 19, 2010
Has the Watchtower "Jumped The Shark"?
For those who need a refresher, here is the latest redefinition of "generation" from the 4/15/2010 WT:
How, then, are we to
understand Jesus’ words about “this generation”?
He evidently meant that the lives of the anointed
who were on hand when the sign began to become
evident in 1914 would overlap with the lives of other
anointed ones who would see the start of the great
tribulation.
My question is...is this it? Has the Society finally "jumped the shark"?
For those who don't know the term "jump the shark", here are some snippets from a Wikipedia article:
Jumping the shark is a idiom used by TVcritics and fans to denote the point in a television program's history where the plot spins off into absurd story lines or unlikely characterizations. These changes are sometimes the result of efforts to revive interest in a show whose viewership has begun to decline. In other cases, the changes have other causes (e.g. an actor quitting, different writers being hired) and the diminished interest is the result. The two causes can feed into each other, leading to even greater changes and even lower popularity. Nonetheless, some series remain profitable and popular long after they have been judged by some to have "jumped the shark". The phrase has recently come into more general usage, and is applied to cultural phenomena other than television programs.
The phrase jump the shark refers to the climactic scene in "Hollywood," a three-part episode opening the fifth season of the American TV series Happy Days in September 1977. In this story, the series' central characters visit Los Angeles, where Fonzie (Henry Winkler), wearing swim trunks and his trademark leather jacket, jumps over a confined shark on water skis, answering a challenge to demonstrate his bravery. The series continued for nearly seven years after that, with a number of changes in cast and situations.
Has the Society crossed a threshold? Many of their teachings have been shown to be demonstrably false, but at least had a patina of believability.
But the current "2 overlapping generations really equal one generation" seems beyond the pale. I can't wrap my mind around any way to justify it, even if I wanted to believe it.
How, then, are we to
understand Jesus’ words about “this generation”?
He evidently meant that the lives of the anointed
who were on hand when the sign began to become
evident in 1914 would overlap with the lives of other
anointed ones who would see the start of the great
tribulation.
My question is...is this it? Has the Society finally "jumped the shark"?
For those who don't know the term "jump the shark", here are some snippets from a Wikipedia article:
Jumping the shark is a idiom used by TVcritics and fans to denote the point in a television program's history where the plot spins off into absurd story lines or unlikely characterizations. These changes are sometimes the result of efforts to revive interest in a show whose viewership has begun to decline. In other cases, the changes have other causes (e.g. an actor quitting, different writers being hired) and the diminished interest is the result. The two causes can feed into each other, leading to even greater changes and even lower popularity. Nonetheless, some series remain profitable and popular long after they have been judged by some to have "jumped the shark". The phrase has recently come into more general usage, and is applied to cultural phenomena other than television programs.
The phrase jump the shark refers to the climactic scene in "Hollywood," a three-part episode opening the fifth season of the American TV series Happy Days in September 1977. In this story, the series' central characters visit Los Angeles, where Fonzie (Henry Winkler), wearing swim trunks and his trademark leather jacket, jumps over a confined shark on water skis, answering a challenge to demonstrate his bravery. The series continued for nearly seven years after that, with a number of changes in cast and situations.
Has the Society crossed a threshold? Many of their teachings have been shown to be demonstrably false, but at least had a patina of believability.
But the current "2 overlapping generations really equal one generation" seems beyond the pale. I can't wrap my mind around any way to justify it, even if I wanted to believe it.
Tuesday, November 24, 2009
Jehovah's Witness named Rhodes Scholar
Monica Marks grew up among fundamentalist Jehovah’s Witnesses in Eastern Kentucky — craving books and learning in a community where education wasn’t valued.
Today the University of Louisville graduate is the state's latest Rhodes scholar, the winner of one of the most coveted awards in academia.
“Growing up, the discussion wasn’t about what college you would go to, it was whether or not you were even going to college,” she said. “The idea of going to university and getting a degree, much less getting a Rhodes, didn’t even fall within our purview.”
At 23 years of age, her studies in Islamic law have already taken her around the globe to places like Jordan, Tanzania and Tunisia. She’s now studying in Turkey during her year as a Fulbright Scholar — the prestigious academic award she won last year.
It’s far from her youth in Rush, Ky., where she went on sales calls with her father Jesse, who owns a small business that sells plastic bags and other janitorial products. She helped him on “floor jobs,” what they called the cleaning jobs he did on weekends to make extra money.
Neither of her parents graduated from high school, and no one in her extended family went to college.
As a child she begged her parents to send her outside of her own school district — to Russell Independent Middle and High schools — because they were the best schools in the area. And she said she constantly asked her parents for books to feed her voracious appetite for reading.
Marks credits her father with letting her stray from church teachings to make a better life for herself.
Jesse Marks was an elder in the local Jehovah’s Witness church — a church she said focused on preparing for the apocalypse.
“They believed that college was unnecessary and you were derided for pursuing college,” she said.
Many saw college as “a prideful waste of time” and a means to acquire the material goods that the church frowned upon, she said.
“I was an insatiable reader and my parents got me books,” she said. “I read all the things I wasn’t supposed to read about — philosophy, feminism … I realized at an early age that I didn’t just want to read about things, that I would have to explore bigger things and that education was part and parcel to that.”
She learned she won the scholarship Saturday, after an interview in Indianapolis along with other finalists from Kentucky, Indiana and Ohio.
“They lined up the 10 finalists — almost like a beauty pageant — and announced who won,” she said.
She’ll spend the next two years at Oxford University, in England, studying for a master’s of philosophy degree in modern Middle Eastern culture.
She tried to call her father first after learning she won, but he had turned his phone off. So she called Patricia Condon, her mentor at U of L.
When she finally reached her father, she said Jesse Marks had to put down the phone for a second.
“He came back on and said, “You won a Rhodes Scholarship?’ I said, ‘Yeah, I can’t believe it either.’”
Marks’ two years at Oxford will follow a career at U of L that has made her one of the school’s most decorated scholars.
University of Louisville Jim Ramsey called her “a superstar at U of L” and said the school is “very proud of her and we just congratulate her.”
He said Marks’ Rhodes Scholarship “is a reaffirmation of our ability to recruit the best students from across Kentucky … and a reaffirmation of the quality of our undergraduate programs.”
Marks came to U of L through its Hallmark Scholars Program that gave her full tuition and room and board.
She attended the University of Dar-es-Salaam in Tanzania in 2006-07 with the support of a National Security Education Program scholarship. And she won a Critical Language Scholarship from the State Department in 2007 for a summer immersion program in beginning Arabic at the Centre d'études Maghrebines in Tunisia.
In 2008, she participated in a summer Arabic course at the Qasid Institute for classical and modern standard Arabic in Jordan. She has also studied Latin and Kiswahili, and taught herself Turkish.
After her Fulbright scholarship year, Marks said she had planned to finish her master's degree in Islamic law at the University of London's School of Oriental and African Studies. She’ll now forego that to take part in the Rhodes program. Her scholarship to the University of London will go to another U of L student.
She plans to eventually attend law school, where she will continue to focus on Islamic law.
Her current studies concentrate on comparative human rights law as it relates to Islam.
Marks traces her interest in Islamic law to growing up in a fundamentalist religious community in eastern Kentucky.
She said her upbringing “made me sensitive to religious fundamentalism. When you start reading Islamic legal texts, you’ll see that it uses the same sort of language as the Bible and the Talmud. … Fundamentalist Judaism, Christianity and Islam have a lot in common.”
Marks won’t be in Kentucky long, On Monday she flies back to Turkey to continue her studies there.
GOOD FOR HER!
Today the University of Louisville graduate is the state's latest Rhodes scholar, the winner of one of the most coveted awards in academia.
“Growing up, the discussion wasn’t about what college you would go to, it was whether or not you were even going to college,” she said. “The idea of going to university and getting a degree, much less getting a Rhodes, didn’t even fall within our purview.”
At 23 years of age, her studies in Islamic law have already taken her around the globe to places like Jordan, Tanzania and Tunisia. She’s now studying in Turkey during her year as a Fulbright Scholar — the prestigious academic award she won last year.
It’s far from her youth in Rush, Ky., where she went on sales calls with her father Jesse, who owns a small business that sells plastic bags and other janitorial products. She helped him on “floor jobs,” what they called the cleaning jobs he did on weekends to make extra money.
Neither of her parents graduated from high school, and no one in her extended family went to college.
As a child she begged her parents to send her outside of her own school district — to Russell Independent Middle and High schools — because they were the best schools in the area. And she said she constantly asked her parents for books to feed her voracious appetite for reading.
Marks credits her father with letting her stray from church teachings to make a better life for herself.
Jesse Marks was an elder in the local Jehovah’s Witness church — a church she said focused on preparing for the apocalypse.
“They believed that college was unnecessary and you were derided for pursuing college,” she said.
Many saw college as “a prideful waste of time” and a means to acquire the material goods that the church frowned upon, she said.
“I was an insatiable reader and my parents got me books,” she said. “I read all the things I wasn’t supposed to read about — philosophy, feminism … I realized at an early age that I didn’t just want to read about things, that I would have to explore bigger things and that education was part and parcel to that.”
She learned she won the scholarship Saturday, after an interview in Indianapolis along with other finalists from Kentucky, Indiana and Ohio.
“They lined up the 10 finalists — almost like a beauty pageant — and announced who won,” she said.
She’ll spend the next two years at Oxford University, in England, studying for a master’s of philosophy degree in modern Middle Eastern culture.
She tried to call her father first after learning she won, but he had turned his phone off. So she called Patricia Condon, her mentor at U of L.
When she finally reached her father, she said Jesse Marks had to put down the phone for a second.
“He came back on and said, “You won a Rhodes Scholarship?’ I said, ‘Yeah, I can’t believe it either.’”
Marks’ two years at Oxford will follow a career at U of L that has made her one of the school’s most decorated scholars.
University of Louisville Jim Ramsey called her “a superstar at U of L” and said the school is “very proud of her and we just congratulate her.”
He said Marks’ Rhodes Scholarship “is a reaffirmation of our ability to recruit the best students from across Kentucky … and a reaffirmation of the quality of our undergraduate programs.”
Marks came to U of L through its Hallmark Scholars Program that gave her full tuition and room and board.
She attended the University of Dar-es-Salaam in Tanzania in 2006-07 with the support of a National Security Education Program scholarship. And she won a Critical Language Scholarship from the State Department in 2007 for a summer immersion program in beginning Arabic at the Centre d'études Maghrebines in Tunisia.
In 2008, she participated in a summer Arabic course at the Qasid Institute for classical and modern standard Arabic in Jordan. She has also studied Latin and Kiswahili, and taught herself Turkish.
After her Fulbright scholarship year, Marks said she had planned to finish her master's degree in Islamic law at the University of London's School of Oriental and African Studies. She’ll now forego that to take part in the Rhodes program. Her scholarship to the University of London will go to another U of L student.
She plans to eventually attend law school, where she will continue to focus on Islamic law.
Her current studies concentrate on comparative human rights law as it relates to Islam.
Marks traces her interest in Islamic law to growing up in a fundamentalist religious community in eastern Kentucky.
She said her upbringing “made me sensitive to religious fundamentalism. When you start reading Islamic legal texts, you’ll see that it uses the same sort of language as the Bible and the Talmud. … Fundamentalist Judaism, Christianity and Islam have a lot in common.”
Marks won’t be in Kentucky long, On Monday she flies back to Turkey to continue her studies there.
GOOD FOR HER!
2010 Theocratic Ministry School Workbook
For all who are interested, the Workbook is now available at this link.
http://watchtowerresearchfoundation.ecrater.com/product.php?pid=6114791
http://watchtowerresearchfoundation.ecrater.com/product.php?pid=6114791
Wednesday, November 18, 2009
A Faithful Witness Comes To His Senses
Peter Gregerson’s Wise and Painful Departure from the Watchtower
Family and business man, Peter Gregerson of Gadsden, Alabama has a story to tell. It is a story of spirituality, deception, confusion, and wisdom. It is a story shared by many others who have caught a glimpse of a freeing pathway from the deceiving clutches of the Watchtower and have walked that lonely road out. It is a story that needs to be experienced by those who consider leaving the organization, those who have already exited, and those who desire to help others escape.[1]A Faithful WitnessPeter Gregerson, born in 1928, was the oldest child of an “anointed witness.” His father, Harvey Gregerson, was one of the 144,000 of the heavenly class, according to Jehovah’s Witness theology. This was a prestigious position, and one that made young Peter all the more proud to be part of God’s exclusive organization.[2]While living in Clinton, Iowa, as a new fifth grade student in Franklin School, Peter refused to salute the flag with the rest of his class, claiming that his only allegiance was to Jehovah. The teacher was so dismayed at such disrespect and lack of patriotism that she placed Peter in front of the class every day and attempted to force him to salute the flag, littering him with scorn. At the age of eighty, he reflects back: “That was the longest year of my life.”In his mind, this treatment was just part of being a good Witness. His father knew about this kind of treatment. He was something of a local “legend” who was regularly persecuted by drunken mobs, one of which desired to lynch him. His mother, brothers, and sisters were all faithful witnesses as well. Alienation from non-Witnesses is part of what it means to commit oneself to the Watchtower. In fact, in their minds, it is this exclusivity and imagined superiority that sets Jehovah’s Witnesses apart from others – the wicked of the world.As Peter aged, he became more involved in the work of the religion, becoming a pioneer (or full time domestic missionary). He logged thousands of hours selling the message of the Watchtower, and was even called upon in his youth to visit various congregations and help them with diverse problems including discipline issues. He was a natural leader, extremely zealous for the faith. But his zeal led to some financial difficulties for his family. Though he was working as a janitor and had a little income, he also spent so many hours publishing the teachings of Jehovah that it became difficult to feed his family.In a humorous personal story he tells how he would often buy canned vegetables that were missing labels, because the price would be reduced. When the label fell off, stores would write the name of the product and the price on the outside of the can (for example: GREEN BEANS $.10). Once he bought a can that had been labeled this way and brought it home to Janet, his wife, and their two children. He was both surprised and embarrassed when he opened the can to realize it contained dog food instead of green beans! Such sacrifices are to be expected in the lives of committed believers.Despite his early experience with poverty, Gregerson’s story is one of rags to riches. He is a clever and inventive business man who, over a period of years, saw success in the grocery industry. He moved his family to Anniston, Alabama in 1968 and soon opened his own store, Gregerson’s Warehouse Groceries, which grew into a popular local chain of stores in northern Alabama for the next thirty years; until Wal-Mart dropped the guillotine on many locally owned and operated businesses.Throughout these years, Gregerson remained faithful to the Watchtower. He served as an Overseer of two congregations in Gadsden and as a Circuit Assembly Overseer, a position that earned him great influence over the congregations in the region. This influence was reinforced by the fact that he taught the elders school as well. He also developed many personal relationships with the central powers in Brooklyn, partly because of his great devotion to the religion, and partly because he could obtain food in large quantities for the various conventions. The Watchtower often wrote to him in great appreciation for his services, and asked his advice concerning matters of the church. His family was considered a model of a family raised in “The Truth.”[3]However, the 1970’s brought a crisis of conscience not only to Peter Gregerson, but many others caught in the web of Watchtower organization and doctrine. For Gregerson it was a decade-long sunrise that would lead to a radical change in his life.Crisis of ConscienceAccording to Watchtower teaching, frequently published in their magazines, Armageddon was to come in the fall of 1975.[4] Gregerson openly confessed that this doctrine was highly upsetting to him, since they taught that all non-Witnesses would be killed in this cataclysmic event. As an elder in charge of teaching Watchtower doctrine at local Kingdom Hall congregations, his conscience would not allow him to convey this dooming message. He often conveyed to the congregations that he was not up to attending, in order to avoid teaching engagements. His dilemma: how is it that a loving God, who had come to seek and save the lost not condemn the world, was going to destroy 99.9% of all people, just because they had not picked up a Watchtower magazine and become a Witness?[5]One of his closest friends had set his pension up to drain over the several months leading up to “Armageddon.” Many other Jehovah’s Witnesses did the same. However, when the end did not come, a great number of people saw the fraudulent nature of the organization and left, including Gregerson’s friend. If there was a time when the entire organization might have crumbled, it was in those days just after the failed prophecy of 1975.Since Gregerson was considered by the Watchtower as one of the “gifts in men,” he was called to Brooklyn in the fall of 1976, along with other key leaders from around the country, to meet with Milton Henschel, then Chairman of the Governing Body.[6] Because of the disaster of the unfulfilled prophecy, the leadership was open to speaking honestly, and listening to suggestions for the direction of the organization (however no discussion of 1975 was allowed).During these meetings, Peter thought deeply about some of the injustices that were occurring around the country in various Kingdom Halls. Elders were essentially treating members with great contempt and spite, rather than with love and gentleness. These stories, and the sheer number of them, broke his heart, and he began to ask the troubling question: “Why did the ‘Faithful Slave,’ under the direction of God’s Holy Spirit allow this?”[7]His faith in the Watchtower was further shaken by his thoughts, which often kept him awake at night, that if he were pressed on the issue of blood transfusions, he could not prove that the Watchtower was the faithful slave and must be obeyed unconditionally.[8] Though he never had to face this unthinkable reality, he was often afraid of the possibility. His son David was known as a fast driver, and Peter would often imagine him in an auto accident in which his young son (Peter’s grandson) was injured and needed a blood transfusion or he would die. What would he do? What would he tell his son David to do? These nightmare scenarios made Gregerson confess, “I realized that in my fifty years I had never really done my homework.”[9]During the late 1970’s, Gregerson’s soul was in turmoil over these doubts. His reservations were growing, but he also knew that leaving the Watchtower, after nearly fifty years of loyalty, would not be easy. His wife and her family, his children, many of the managers at his grocery stores, and most of his closest friends were all Witnesses. And in their eyes, to leave the Watchtower is to turn one’s back on Jehovah himself, and to be essentially given a death sentence. If a person is disfellowshipped, other members are no longer allowed to speak with that “wicked” person.During the late 1970’s Gregerson developed a relationship with reclusive Witness scholar, and member of the Governing Board since 1971, Raymond Franz, whose uncle Frederick Franz was highly influential in the development of the teachings and practices of the religion.[10] Raymond had come to a crisis in his own faith that reached an intense level in late 1979. In March 1980, he took a leave of absence from Brooklyn and lived on Gregerson’s property in Gadsden, doing yard work as a means of earning a living. Eventually, after a great deal of unfair treatment and deep injustice from the leadership in Brooklyn, Franz “resigned” his position from the Governing Body.A year later, Peter’s conscience won the day; he decided to resign from the organization to which he had devoted his entire life. In March 1981, he wrote his letter of resignation and called Bethel headquarters to inform them of his decision. David Olsen, an overseer in the Service Department spoke with Gregerson and expressed his grief that Peter was leaving, stating, “We love you and hope you will be back soon. If you do, there will be many blessings in your future.” But Gregerson’s decision was final, this was a permanent farewell.Raymond Franz was also disfellowshipped after he was “caught” eating a meal with Gregerson, who was, by that time, considered by the organization to be a wicked man. As a result of his experiences, Franz authored a book documenting those difficult days; a book that opened the door of the secretive and destructive practices of the Watchtower leadership, and that was “banned even before it was written.”[11] Many do not realize, however, that this book, aptly titled Crisis of Conscience, was written at the strong suggestions of Gregerson, who even paid Franz a weekly salary in order to enable him to write the book. This book, now in its fourth edition and translated into 12 languages, has become a classic volume and has been used to shake many Jehovah’s Witnesses out of the dark stupor cast over them by the Watchtower.[12]A High Price to PayThe months after leaving the organization were painful for Gregerson, especially since his was a high profile exit. The February 22, 1982 edition of Time magazine ran an article written by Richard N. Ostling called “Witness Under Prosecution,” featuring Raymond Franz’s story and mentioning Gregerson.[13] Also, Larry King, who was hosting a national radio show at the time, conversed with Gregerson on the air about his departure. In Peter’s mind this was unfortunate because the interview happened at a time when he was extremely angry at the Watchtower and he made some regrettable comments in the heat of the moment, which his sister heard on the broadcast and later held against him. Leaving the Watchtower brings with it an extremely high price to pay in the social realm.[14]Janet Gregerson’s mother had once conveyed that she would rather see her daughter’s family spread out across the road in a horrible automobile accident than to see them ever abandon the teachings of the Watchtower.[15] In spite of this disappointment, Janet followed her husband out of the tight grasp of a false prophet. Relationships for the Gregerson’s, however, began snapping like twigs.Peter’s close friend, mentioned above, who had left the Watchtower after the failed prophecy of 1975, had since returned to the organization. He did so because his son had committed suicide and the cult informed him that the only way he would ever see his son again was to rejoin God’s organization. He did, but with one condition – he wanted the right to speak to his old friend Peter one last time. This happened one day when they both happened to be in the same medical office. “Peter,” he said, “I love you. Good-bye. I will never speak to you again.”Likewise, Gregerson’s sister, the same one who had heard the King broadcast, came to Alabama attempting to persuade her brother to return to Jehovah. Peter treated her with great kindness, but maintained his stance against the Watchtower. In spite of their many years of closeness, she also vowed never to speak to him again, and in the more than twenty-five years since she made it, she has kept her vow. These types of heartbreaking moments are all too familiar for those who leave the Watchtower.On a more positive note, Gregerson speaks about his seven children with a sparkle in his eye. All seven of them came out of the organization. This was of great importance to Peter, since he, and his wife Janet would have been counted as dead to them. The fact that all seven exited was truly miraculous, because many of his children were in leadership positions in the organization, and some had married other Jehovah’s Witnesses and so were deeply entrenched in the faith. Nowadays, they gather on special occasions (especially Christmas) with all the children, and with the twenty-two grandchildren, praising God that not one of them was left within the deceptions of the Watchtower.In spite of the painful cost of leaving, Gregerson believes that the price is worth paying. The “Faithful Servant” is a false organization that deceives in order to control millions of people. The pain of leaving is a pain that they cause. It is difficult and confusing to depart, but the end result is much better. Living under the domineering reign of a false organization is utterly devastating.A Unique VoiceIn the years since his departure, Gregerson has lent his wisdom and experience to helping others who are trapped in Watchtower mire. In his labor, he speaks from a distinctive perspective. This is so, first of all, because of his long association with the organization. He was not a fly-by-night member or a short-term guest just checking things out. Rather he spent fifty years of his life as a faithful and zealous worker. In all of his years of membership and service, until his resignation, he was never disciplined for any action, but rather was appreciated and promoted.Secondly, Gregerson brings to the table the expertise of an insider. He was not an average Kingdom Hall attendee, but rather rubbed elbows with people on the highest rungs of leadership. Besides his association with Raymond Franz, he was also close friends with the longtime editor of Awake magazine, Colin Quackenbush. Why is this important? Many Jehovah’s Witnesses are unaware of the inner working of their organization, but Gregerson knows it well. He has seen the deception and cover-up in a close and personal way. And because of his long and faithful love for the organization, he would have no motivation to lie about the things he saw.Thirdly, Gregerson speaks with a unique voice because he is a careful researcher. As an elder, he was considered for years to be the teaching authority in several congregations. His departure from the Watchtower came about partially because his study of the Bible did not mesh in many places with official Jehovah’s Witness positions, especially when it came to the issue of Armageddon. After he left the organization, he was instrumental in gathering together a group of mostly former Jehovah’s Witnesses to study the Scriptures. Biblical Research and Commentary International (www.brci.org) was born from initial meetings at his lake house. This group continues to hold annual conferences and help many people out of the Watchtower.His careful research can be seen in a speech prepared for the BRCI 2008 convention, in which he asks and answers the question, “Is the Watchtower God’s Only Organization?” This speech is not only personal, but also detailed and meticulous; showing that if the Watchtower is not the “Faithful Slave” of Matthew 24:45-47, then the entire organization falls. He explains how the Watchtower takes these three verses out of context and essentially extends ownership over all things, including people, on the basis of their belief that they are the “Faithful Slave.” He then smashes their argument by showing that the book which was supposed to have established them as the “Faithful Slave” in 1918-1919, The Finished Mystery, is nothing more than a collection of silly sayings and false prophecies. This is why Gregerson says with tongue-in-cheek, “The Watchtower doesn’t even make this remarkable book available for purchase.”[16]Because of his careful research and analysis of the Bible and Watchtower literature, Gregerson has concluded that the organization is a false prophet. He would urge Jehovah’s Witnesses to utilize their God-given reasoning ability to see this fact. He offers this advice: “When a false prophet has been exposed and condemned by God – the Bible says, ‘Be not afraid.’”[17]One final reason for Gregerson’s unique voice is his loving and gentle spirit. In spite of some of his more heated comments early after his departure, he is not angry with the people in the Watchtower, but still considers many of them to be dear friends. He does not convey ill feeling but rather longs for people to be free from the noose of false religion. One of the first shadows of doubt that flooded over him concerning the truthfulness of the Watchtower came in the wake of the way members were often treated harshly by elders. Gregerson cares about people and reads in the Bible about a God who cares about people, and could not make sense of such harsh treatment. This type of gentleness and love is exactly what people need who leave and are then alienated by Jehovah’s Witnesses.ConclusionOn Sunday, July 27, on his eightieth birthday, Peter Gregerson was baptized at the First Baptist Church of Gadsden, twenty-seven years after his departure from the Watchtower. The bumpy road he has traveled, and the story he tells, is one to be deeply considered. His crisis of conscience was not unique, but his voice is. It is the voice of one who was formerly faithful to a false prophet, whose careful research (along with the grace of God) led him from the clutch of deception. May his gentle and experienced voice be used of God as a beacon of hope to any who are stuck in the swamp of Watchtower control, and are looking for the way out.Online resources for those considering following Peter Gregerson:Biblical Research and Commentary Internationalwww.brci.orgMr. Gregerson can be contacted via e-mail through this website.Witnesses for Jesus, Incwww.4jehovah.orgThis site contains many other stories of those who have left the Watchtower.Free Minds – Watchers of the Watchtower Worldwww.freeminds.orgThis site contains a number of articles revealing details of Watchtower deception through the years.The Jehovah’s Witnesses Reformation Movementwww.jwreform.orgThis site was constructed by current and former Witnesses who are seeking to change the structure of the organization from the inside. They believe that the Watchtower is still valid as God’s organization, even though its reputation has been shattered by the many false prophecies and scandals littering its history. Though its stance is misguided (if the organization is a false prophet then it is most certainly invalid) it is included in this list to show that concerns about the validity of the Watchtower come from both without and within the organization.[1] A list of some helpful resources is given at the end of this article.[2] Much of the personal information in this article was given in a personal interview with Mr. Gregerson, conducted July 25, 2008 in Birmingham, Alabama.[3] Peter V. Gregerson, “Is the Watchtower God’s Only Organization?” This is a speech presented at the 2008 BRCI conference in which Mr. Gregerson quotes snippets from several letters written to him from the Brooklyn headquarters. One of these stated, “The society is looking for stories for publication involving brothers who successfully raised families in The Truth. You’ve successfully raised a fine family of seven children. Your wife has been an excellent example also,” 5.[4] For example, in Awake (October 8, 1968), 14: “How can it be determined when 6,000 years of human history will end? According to reliable Bible chronology, Adam and Eve were created in 4026 B.C.E. This would leave only seven more years from the autumn of 1968 to complete 6,000 full years of human history. That seven-year period will evidently finish in the autumn of the year 1975.”[5] John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.[6] Henschel would later be named president, a position he held from 1992-2000.[7] Gregerson, 6.[8] The belief that receiving a blood transfusion is the same as eating blood, and therefore a transgression of Leviticus 17:10, was introduced into Watchtower doctrine in 1945.[9] Ibid., 7.[10] Frederick Franz served as president of the organization from 1977-1992, and is often considered one of its chief theologians. He was an active participant in their New World Translation first published in 1950.[11] David Reed, “Crisis of Conscience,” http://www.freeminds.org/sales/most_burned.htm [accessed July 26, 2008].[12] Raymond Franz, Crisis of Conscience, (Atlanta: Commentary Press, 2002). Mr. Gregerson’s story is told briefly on pages 295-296. Plus, several letters photocopied in the appendix, 415-427, from Mr. Franz to the Watchtower authorities, discuss the eating incident with Mr. Gregerson that led to Mr. Franz being disfellowshipped. For reader’s comments, see the book’s Amazon page: http://www.amazon.com/Crisis-Conscience-Raymond-Franz/dp/0914675044.[13] Richard N. Ostling, “Witness Under Prosecution,” Time, February 22, 1982, http://www.time.com/time/magazine/article/0,9171,922767,00.html [accessed July 31, 2008].[14] Franz, Crisis of Conscience, 1-7.[15] Her reasoning was theological, since the Watchtower teaches that if a Witness dies before Armageddon, there is a possibility of resurrection.[16] Gregerson, 21.[17] Ibid., 32.Copyright 2008
Family and business man, Peter Gregerson of Gadsden, Alabama has a story to tell. It is a story of spirituality, deception, confusion, and wisdom. It is a story shared by many others who have caught a glimpse of a freeing pathway from the deceiving clutches of the Watchtower and have walked that lonely road out. It is a story that needs to be experienced by those who consider leaving the organization, those who have already exited, and those who desire to help others escape.[1]A Faithful WitnessPeter Gregerson, born in 1928, was the oldest child of an “anointed witness.” His father, Harvey Gregerson, was one of the 144,000 of the heavenly class, according to Jehovah’s Witness theology. This was a prestigious position, and one that made young Peter all the more proud to be part of God’s exclusive organization.[2]While living in Clinton, Iowa, as a new fifth grade student in Franklin School, Peter refused to salute the flag with the rest of his class, claiming that his only allegiance was to Jehovah. The teacher was so dismayed at such disrespect and lack of patriotism that she placed Peter in front of the class every day and attempted to force him to salute the flag, littering him with scorn. At the age of eighty, he reflects back: “That was the longest year of my life.”In his mind, this treatment was just part of being a good Witness. His father knew about this kind of treatment. He was something of a local “legend” who was regularly persecuted by drunken mobs, one of which desired to lynch him. His mother, brothers, and sisters were all faithful witnesses as well. Alienation from non-Witnesses is part of what it means to commit oneself to the Watchtower. In fact, in their minds, it is this exclusivity and imagined superiority that sets Jehovah’s Witnesses apart from others – the wicked of the world.As Peter aged, he became more involved in the work of the religion, becoming a pioneer (or full time domestic missionary). He logged thousands of hours selling the message of the Watchtower, and was even called upon in his youth to visit various congregations and help them with diverse problems including discipline issues. He was a natural leader, extremely zealous for the faith. But his zeal led to some financial difficulties for his family. Though he was working as a janitor and had a little income, he also spent so many hours publishing the teachings of Jehovah that it became difficult to feed his family.In a humorous personal story he tells how he would often buy canned vegetables that were missing labels, because the price would be reduced. When the label fell off, stores would write the name of the product and the price on the outside of the can (for example: GREEN BEANS $.10). Once he bought a can that had been labeled this way and brought it home to Janet, his wife, and their two children. He was both surprised and embarrassed when he opened the can to realize it contained dog food instead of green beans! Such sacrifices are to be expected in the lives of committed believers.Despite his early experience with poverty, Gregerson’s story is one of rags to riches. He is a clever and inventive business man who, over a period of years, saw success in the grocery industry. He moved his family to Anniston, Alabama in 1968 and soon opened his own store, Gregerson’s Warehouse Groceries, which grew into a popular local chain of stores in northern Alabama for the next thirty years; until Wal-Mart dropped the guillotine on many locally owned and operated businesses.Throughout these years, Gregerson remained faithful to the Watchtower. He served as an Overseer of two congregations in Gadsden and as a Circuit Assembly Overseer, a position that earned him great influence over the congregations in the region. This influence was reinforced by the fact that he taught the elders school as well. He also developed many personal relationships with the central powers in Brooklyn, partly because of his great devotion to the religion, and partly because he could obtain food in large quantities for the various conventions. The Watchtower often wrote to him in great appreciation for his services, and asked his advice concerning matters of the church. His family was considered a model of a family raised in “The Truth.”[3]However, the 1970’s brought a crisis of conscience not only to Peter Gregerson, but many others caught in the web of Watchtower organization and doctrine. For Gregerson it was a decade-long sunrise that would lead to a radical change in his life.Crisis of ConscienceAccording to Watchtower teaching, frequently published in their magazines, Armageddon was to come in the fall of 1975.[4] Gregerson openly confessed that this doctrine was highly upsetting to him, since they taught that all non-Witnesses would be killed in this cataclysmic event. As an elder in charge of teaching Watchtower doctrine at local Kingdom Hall congregations, his conscience would not allow him to convey this dooming message. He often conveyed to the congregations that he was not up to attending, in order to avoid teaching engagements. His dilemma: how is it that a loving God, who had come to seek and save the lost not condemn the world, was going to destroy 99.9% of all people, just because they had not picked up a Watchtower magazine and become a Witness?[5]One of his closest friends had set his pension up to drain over the several months leading up to “Armageddon.” Many other Jehovah’s Witnesses did the same. However, when the end did not come, a great number of people saw the fraudulent nature of the organization and left, including Gregerson’s friend. If there was a time when the entire organization might have crumbled, it was in those days just after the failed prophecy of 1975.Since Gregerson was considered by the Watchtower as one of the “gifts in men,” he was called to Brooklyn in the fall of 1976, along with other key leaders from around the country, to meet with Milton Henschel, then Chairman of the Governing Body.[6] Because of the disaster of the unfulfilled prophecy, the leadership was open to speaking honestly, and listening to suggestions for the direction of the organization (however no discussion of 1975 was allowed).During these meetings, Peter thought deeply about some of the injustices that were occurring around the country in various Kingdom Halls. Elders were essentially treating members with great contempt and spite, rather than with love and gentleness. These stories, and the sheer number of them, broke his heart, and he began to ask the troubling question: “Why did the ‘Faithful Slave,’ under the direction of God’s Holy Spirit allow this?”[7]His faith in the Watchtower was further shaken by his thoughts, which often kept him awake at night, that if he were pressed on the issue of blood transfusions, he could not prove that the Watchtower was the faithful slave and must be obeyed unconditionally.[8] Though he never had to face this unthinkable reality, he was often afraid of the possibility. His son David was known as a fast driver, and Peter would often imagine him in an auto accident in which his young son (Peter’s grandson) was injured and needed a blood transfusion or he would die. What would he do? What would he tell his son David to do? These nightmare scenarios made Gregerson confess, “I realized that in my fifty years I had never really done my homework.”[9]During the late 1970’s, Gregerson’s soul was in turmoil over these doubts. His reservations were growing, but he also knew that leaving the Watchtower, after nearly fifty years of loyalty, would not be easy. His wife and her family, his children, many of the managers at his grocery stores, and most of his closest friends were all Witnesses. And in their eyes, to leave the Watchtower is to turn one’s back on Jehovah himself, and to be essentially given a death sentence. If a person is disfellowshipped, other members are no longer allowed to speak with that “wicked” person.During the late 1970’s Gregerson developed a relationship with reclusive Witness scholar, and member of the Governing Board since 1971, Raymond Franz, whose uncle Frederick Franz was highly influential in the development of the teachings and practices of the religion.[10] Raymond had come to a crisis in his own faith that reached an intense level in late 1979. In March 1980, he took a leave of absence from Brooklyn and lived on Gregerson’s property in Gadsden, doing yard work as a means of earning a living. Eventually, after a great deal of unfair treatment and deep injustice from the leadership in Brooklyn, Franz “resigned” his position from the Governing Body.A year later, Peter’s conscience won the day; he decided to resign from the organization to which he had devoted his entire life. In March 1981, he wrote his letter of resignation and called Bethel headquarters to inform them of his decision. David Olsen, an overseer in the Service Department spoke with Gregerson and expressed his grief that Peter was leaving, stating, “We love you and hope you will be back soon. If you do, there will be many blessings in your future.” But Gregerson’s decision was final, this was a permanent farewell.Raymond Franz was also disfellowshipped after he was “caught” eating a meal with Gregerson, who was, by that time, considered by the organization to be a wicked man. As a result of his experiences, Franz authored a book documenting those difficult days; a book that opened the door of the secretive and destructive practices of the Watchtower leadership, and that was “banned even before it was written.”[11] Many do not realize, however, that this book, aptly titled Crisis of Conscience, was written at the strong suggestions of Gregerson, who even paid Franz a weekly salary in order to enable him to write the book. This book, now in its fourth edition and translated into 12 languages, has become a classic volume and has been used to shake many Jehovah’s Witnesses out of the dark stupor cast over them by the Watchtower.[12]A High Price to PayThe months after leaving the organization were painful for Gregerson, especially since his was a high profile exit. The February 22, 1982 edition of Time magazine ran an article written by Richard N. Ostling called “Witness Under Prosecution,” featuring Raymond Franz’s story and mentioning Gregerson.[13] Also, Larry King, who was hosting a national radio show at the time, conversed with Gregerson on the air about his departure. In Peter’s mind this was unfortunate because the interview happened at a time when he was extremely angry at the Watchtower and he made some regrettable comments in the heat of the moment, which his sister heard on the broadcast and later held against him. Leaving the Watchtower brings with it an extremely high price to pay in the social realm.[14]Janet Gregerson’s mother had once conveyed that she would rather see her daughter’s family spread out across the road in a horrible automobile accident than to see them ever abandon the teachings of the Watchtower.[15] In spite of this disappointment, Janet followed her husband out of the tight grasp of a false prophet. Relationships for the Gregerson’s, however, began snapping like twigs.Peter’s close friend, mentioned above, who had left the Watchtower after the failed prophecy of 1975, had since returned to the organization. He did so because his son had committed suicide and the cult informed him that the only way he would ever see his son again was to rejoin God’s organization. He did, but with one condition – he wanted the right to speak to his old friend Peter one last time. This happened one day when they both happened to be in the same medical office. “Peter,” he said, “I love you. Good-bye. I will never speak to you again.”Likewise, Gregerson’s sister, the same one who had heard the King broadcast, came to Alabama attempting to persuade her brother to return to Jehovah. Peter treated her with great kindness, but maintained his stance against the Watchtower. In spite of their many years of closeness, she also vowed never to speak to him again, and in the more than twenty-five years since she made it, she has kept her vow. These types of heartbreaking moments are all too familiar for those who leave the Watchtower.On a more positive note, Gregerson speaks about his seven children with a sparkle in his eye. All seven of them came out of the organization. This was of great importance to Peter, since he, and his wife Janet would have been counted as dead to them. The fact that all seven exited was truly miraculous, because many of his children were in leadership positions in the organization, and some had married other Jehovah’s Witnesses and so were deeply entrenched in the faith. Nowadays, they gather on special occasions (especially Christmas) with all the children, and with the twenty-two grandchildren, praising God that not one of them was left within the deceptions of the Watchtower.In spite of the painful cost of leaving, Gregerson believes that the price is worth paying. The “Faithful Servant” is a false organization that deceives in order to control millions of people. The pain of leaving is a pain that they cause. It is difficult and confusing to depart, but the end result is much better. Living under the domineering reign of a false organization is utterly devastating.A Unique VoiceIn the years since his departure, Gregerson has lent his wisdom and experience to helping others who are trapped in Watchtower mire. In his labor, he speaks from a distinctive perspective. This is so, first of all, because of his long association with the organization. He was not a fly-by-night member or a short-term guest just checking things out. Rather he spent fifty years of his life as a faithful and zealous worker. In all of his years of membership and service, until his resignation, he was never disciplined for any action, but rather was appreciated and promoted.Secondly, Gregerson brings to the table the expertise of an insider. He was not an average Kingdom Hall attendee, but rather rubbed elbows with people on the highest rungs of leadership. Besides his association with Raymond Franz, he was also close friends with the longtime editor of Awake magazine, Colin Quackenbush. Why is this important? Many Jehovah’s Witnesses are unaware of the inner working of their organization, but Gregerson knows it well. He has seen the deception and cover-up in a close and personal way. And because of his long and faithful love for the organization, he would have no motivation to lie about the things he saw.Thirdly, Gregerson speaks with a unique voice because he is a careful researcher. As an elder, he was considered for years to be the teaching authority in several congregations. His departure from the Watchtower came about partially because his study of the Bible did not mesh in many places with official Jehovah’s Witness positions, especially when it came to the issue of Armageddon. After he left the organization, he was instrumental in gathering together a group of mostly former Jehovah’s Witnesses to study the Scriptures. Biblical Research and Commentary International (www.brci.org) was born from initial meetings at his lake house. This group continues to hold annual conferences and help many people out of the Watchtower.His careful research can be seen in a speech prepared for the BRCI 2008 convention, in which he asks and answers the question, “Is the Watchtower God’s Only Organization?” This speech is not only personal, but also detailed and meticulous; showing that if the Watchtower is not the “Faithful Slave” of Matthew 24:45-47, then the entire organization falls. He explains how the Watchtower takes these three verses out of context and essentially extends ownership over all things, including people, on the basis of their belief that they are the “Faithful Slave.” He then smashes their argument by showing that the book which was supposed to have established them as the “Faithful Slave” in 1918-1919, The Finished Mystery, is nothing more than a collection of silly sayings and false prophecies. This is why Gregerson says with tongue-in-cheek, “The Watchtower doesn’t even make this remarkable book available for purchase.”[16]Because of his careful research and analysis of the Bible and Watchtower literature, Gregerson has concluded that the organization is a false prophet. He would urge Jehovah’s Witnesses to utilize their God-given reasoning ability to see this fact. He offers this advice: “When a false prophet has been exposed and condemned by God – the Bible says, ‘Be not afraid.’”[17]One final reason for Gregerson’s unique voice is his loving and gentle spirit. In spite of some of his more heated comments early after his departure, he is not angry with the people in the Watchtower, but still considers many of them to be dear friends. He does not convey ill feeling but rather longs for people to be free from the noose of false religion. One of the first shadows of doubt that flooded over him concerning the truthfulness of the Watchtower came in the wake of the way members were often treated harshly by elders. Gregerson cares about people and reads in the Bible about a God who cares about people, and could not make sense of such harsh treatment. This type of gentleness and love is exactly what people need who leave and are then alienated by Jehovah’s Witnesses.ConclusionOn Sunday, July 27, on his eightieth birthday, Peter Gregerson was baptized at the First Baptist Church of Gadsden, twenty-seven years after his departure from the Watchtower. The bumpy road he has traveled, and the story he tells, is one to be deeply considered. His crisis of conscience was not unique, but his voice is. It is the voice of one who was formerly faithful to a false prophet, whose careful research (along with the grace of God) led him from the clutch of deception. May his gentle and experienced voice be used of God as a beacon of hope to any who are stuck in the swamp of Watchtower control, and are looking for the way out.Online resources for those considering following Peter Gregerson:Biblical Research and Commentary Internationalwww.brci.orgMr. Gregerson can be contacted via e-mail through this website.Witnesses for Jesus, Incwww.4jehovah.orgThis site contains many other stories of those who have left the Watchtower.Free Minds – Watchers of the Watchtower Worldwww.freeminds.orgThis site contains a number of articles revealing details of Watchtower deception through the years.The Jehovah’s Witnesses Reformation Movementwww.jwreform.orgThis site was constructed by current and former Witnesses who are seeking to change the structure of the organization from the inside. They believe that the Watchtower is still valid as God’s organization, even though its reputation has been shattered by the many false prophecies and scandals littering its history. Though its stance is misguided (if the organization is a false prophet then it is most certainly invalid) it is included in this list to show that concerns about the validity of the Watchtower come from both without and within the organization.[1] A list of some helpful resources is given at the end of this article.[2] Much of the personal information in this article was given in a personal interview with Mr. Gregerson, conducted July 25, 2008 in Birmingham, Alabama.[3] Peter V. Gregerson, “Is the Watchtower God’s Only Organization?” This is a speech presented at the 2008 BRCI conference in which Mr. Gregerson quotes snippets from several letters written to him from the Brooklyn headquarters. One of these stated, “The society is looking for stories for publication involving brothers who successfully raised families in The Truth. You’ve successfully raised a fine family of seven children. Your wife has been an excellent example also,” 5.[4] For example, in Awake (October 8, 1968), 14: “How can it be determined when 6,000 years of human history will end? According to reliable Bible chronology, Adam and Eve were created in 4026 B.C.E. This would leave only seven more years from the autumn of 1968 to complete 6,000 full years of human history. That seven-year period will evidently finish in the autumn of the year 1975.”[5] John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.[6] Henschel would later be named president, a position he held from 1992-2000.[7] Gregerson, 6.[8] The belief that receiving a blood transfusion is the same as eating blood, and therefore a transgression of Leviticus 17:10, was introduced into Watchtower doctrine in 1945.[9] Ibid., 7.[10] Frederick Franz served as president of the organization from 1977-1992, and is often considered one of its chief theologians. He was an active participant in their New World Translation first published in 1950.[11] David Reed, “Crisis of Conscience,” http://www.freeminds.org/sales/most_burned.htm [accessed July 26, 2008].[12] Raymond Franz, Crisis of Conscience, (Atlanta: Commentary Press, 2002). Mr. Gregerson’s story is told briefly on pages 295-296. Plus, several letters photocopied in the appendix, 415-427, from Mr. Franz to the Watchtower authorities, discuss the eating incident with Mr. Gregerson that led to Mr. Franz being disfellowshipped. For reader’s comments, see the book’s Amazon page: http://www.amazon.com/Crisis-Conscience-Raymond-Franz/dp/0914675044.[13] Richard N. Ostling, “Witness Under Prosecution,” Time, February 22, 1982, http://www.time.com/time/magazine/article/0,9171,922767,00.html [accessed July 31, 2008].[14] Franz, Crisis of Conscience, 1-7.[15] Her reasoning was theological, since the Watchtower teaches that if a Witness dies before Armageddon, there is a possibility of resurrection.[16] Gregerson, 21.[17] Ibid., 32.Copyright 2008
Subscribe to:
Posts (Atom)