THE RIGHT CONDITION OF THE HOLY PLACE BETWEEN 1944 AND 1971

“THE LEGAL WORLDWIDE GOVERNING AGENCY”

The antitypical holy place is the anointed Jehovah’s Witnesses. The prophecy of the 2,300 evenings and mornings was fulfilled in connection with the Watchtower Society, which the anointed Witnesses used.

In the resolution from the annual meeting on October 2, 1944, the Watchtower Society is called “the legal worldwide governing agency.” This article will discuss what this expression means and show how the leaders used the Watchtower Society as a tool to preserve the holy place in its proper condition for 27 years. At its core, this concerns the relationship between the leaders of the Watchtower Society and individual Jehovah’s Witnesses.

NO LEGAL LEVERAGE OVER THE WITNESSES

Did the Governing Agency have any power over the congregations of Jehovah’s Witnesses or individual Witnesses, such that it could force its will in particular situations? The answer is no. The relationship was based exclusively on trust, the same kind of trust a student has in his teacher.

Let me explain: The congregations of Jehovah’s Witnesses were independent of the Watchtower Society, and the Society had no practical authority over the congregations — they could not demand any particular actions from the congregations.

The congregations owned their Kingdom Halls or other property. A majority vote of the congregation members decided what to do with their property or money.[1] The trust that kept each congregation as part of the theocratic organization was members’ loyalty to the Society, because they had become believers through the Society’s literature and the preaching of its representatives.

If members of a congregation wanted to sever their ties with the Society, the Society had no means to force the congregation to stay in the organization. However, the circuit overseers were the Society’s extended arm, and they had a good relationship with the congregations. Usually, congregations looked forward to the circuit overseer’s visit because he helped members both practically and spiritually. Because circuit overseers were the Society’s liaisons to the congregations, and the congregations followed their advice, the Watchtower Society had psychological power over the congregations.

The circuit overseers considered the spiritual qualifications in each congregation and recommended which brothers should be appointed as elders and servants.

The theocratic situation I have described was directly based on the Bible, and it contributed much spiritual wealth to all the Witnesses. This situation was a good example showing that the holy place had been brought into its right condition.

Returning to the expression, “the legal worldwide governing agency,” for all practical purposes it meant that the Watchtower Society arranged the activity of Jehovah’s Witnesses worldwide, in connection with meetings and conventions, and with the publishing of biblical literature. The Watchtower Society also provided help in connection with persecution and legal issues.

THE WATCHTOWER SOCIETY WAS NOT THE LEADER OR TEACHER OF JEHOVAH’S WITNESSES

Point II in the charter says:

The purpose for which the corporation is formed is, the dissemination of Bible truths in various languages by means of the publication of tracts, pamphlets, papers and other religious documents.

How would the leaders of the Watchtower Society want the Witnesses to view themselves? The word “governing” in the expression “governing agency” is strong, and it could suggest that the Watchtower Society was a government that always had to be obeyed. But the opposite was the case. A student has confidence in his teacher. But he does not think that the teacher is infallible and never errs. He is very positive to what he is taught, but he is also using his own mental faculties in connection with what he learns.

In connection with the Watchtower Society, the words “governing agency” in its charter did not mean that it should be viewed as the final authority.

On the contrary, the Watchtower Society directly said it was not the leader or teacher of Jehovah’s Witnesses and would not make decisions on religious issues for individual Witnesses.

The article “Let God Prove to Be True” in The Watchtower of November 1, 1946, pages 330–332, contrasts the hierarchical Catholic Church with the leaders of the Christian organization of Jehovah’s Witnesses. Below is a long quotation:

The written Word of God, therefore, does not need the addition of traditions which are the private interpretations of men and of religious organizations. It is not on our own authority that we say that the Bible is sufficient without such. . . . (2 Tim. 3:15–17, Douay)

The divisive force among the Catholic and Protestant religionists of Christendom is the religious traditions which they follow.

How is this? How is disunity over each one’s individual interpretation of the Holy Scriptures now overcome and avoided? Is it because they are united around a visible human organization or around a visible human leader? The answer is No.

Hence Jehovah’s Witnesses do not claim the church to be what the religious Hierarchy claim their religious organization to be, namely, the one holding the magisterium or teaching office and hence “the divinely appointed Custodian and Interpreter of the Bible” and whose “office of infallible Guide were superfluous if each individual could interpret the Bible for himself”. Rather than take this religious tradition of the Hierarchy, those who recognize the higher authority of Jehovah God and Christ Jesus will take the inspired and infallible statement of the apostle to Timothy regarding the church. This reads: “Thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.”—1 Tim. 3:15, Douay.

Therefore, like a pillar, the church of the living God Jehovah must hold forth and display the truth, which truth, Jesus said, is God’s Word. She must be a sign and witness to God’s truth. (Isa. 19:19, 20) She, the church of God, must uphold and lend support to the truth of His Word, and not be the depositary of religious traditions of men. She [the Christian Society] is not the teacher of God’s servants and witnesses, but looks to God as the Teacher by Christ Jesus.As it is written for her benefit: “And all thy children shall be taught of Jehovah.” (Isa 54:13, A.S.V.; John 6:45). . . .

The church’s final days on earth, at this end of the world, fall in that period of human history when Jehovah God stands bound by his own word to prove that he is true. He gives the proof by fulfilling the Bible and its prophecies and thus providing the official interpretation of it. Then Jehovah’ holy spirit discloses such interpretation in the fulfilled Bible. By accepting such interpretation the true church safeguards herself against private, individual interpretation.

The Catholic Church claims that the Church, with the leadership of the Pope, is the magisterium or teaching office. This was not the case with Jehovah’s Witnesses. It is explicitly said that the Church of Jehovah’s Witnesses, which refers to the leaders, “is not the teacher of God’s servants and witnesses.” This was the viewpoint of the leaders of Jehovah’s Witnesses after the holy place had been brought into its right condition.  This means that this must be how God sees the situation.

INTERACTIVE TEACHING BY THE WATCHTOWER SOCIETY AND NOT RELIGIOUS DICTATE

The Watchtower Society stressed that it was not the leader and teacher of Jehovah’s Witnesses — that position belonged to Jehovah God and Jesus Christ. But it also stressed that God used the Society to communicate God’s truth. The words of Jesus in Matthew 24:45-47 were referred to:

⁴⁵ “Who really is the faithful and discreet slave whom his master appointed over his domestics, to give them their food at the proper time? ⁴⁶ Happy is that slave if his master on arriving finds him doing so. ⁴⁷ Truly I say to YOU, He will appoint him over all his belongings.

Individual teachers are necessary to help people understand God’s Word. After World War II, the view was that “the faithful and discreet slave” referred to all anointed Jehovah’s Witnesses, men and women, and through this group God let his truths be known. The important point was still that the Watchtower Society and its leaders were not the leaders or teachers of Jehovah’s Witnesses. Each Witness was encouraged to check any religious teaching with the text of the Bible.

Interactive teaching is the opposite of what occurs in the Catholic Church and the different other religions. Each religion has doctrines and dogmas that members must accept. Interactive teaching means teachers do not force viewpoints on students. But the student himself or herself has an active part in the teaching process. This means that the teachers show the student how he or she can study the extant data and how he or she can draw balanced conclusions from these data.

Nathan H. Knorr became the president of the Watchtower Society in 1942 when J.F. Rutherford died. He was a promoter of interactive teaching. In the account of his life as one of Jehovah’s Witnesses for several decades, A.H. Macmillan had an interesting observation about how N.H. Knorr, the president of the Watchtower Society from 1942, viewed unity:

Have you ever noticed how different ministers, representing the same religious organization, teach somewhat different ideas on the same subject? Conferences within their church systems are continually trying to iron out these differences, yet they persist. Knorr believed that not only should all Christians be ministers, but all should teach in exact unity of thought. Would this be possible without making “parrots” of them? Knorr believed it could be, and set out to do it…(some brothers in) the organization were recognized as accomplished speakers…But Knorr wanted everyone in the organization to be “ready always to give an answer to every man that asketh you a reason of the hope that is in you.”

Now the training program began in earnest. In April of 1943 special schools were organized in every congregation of Jehovah’s Witnesses which became a regular part of congregational activity. These schools provided for an intensified course in public Bible speaking. All male persons attending the meetings were invited to enroll, since training was to be voluntary, and most did. Each week an instruction talk on some feature of public speaking, composition, grammar and related subjects was considered and, later, the Bible itself was discussed from every aspect. Then three student talks were given by those enrolled, each taking his turn. They spoke on assigned Bible topics and then were given counsel for improvement by the one in charge of the school. These schools, called Theocratic Ministry Schools, are still a vital part of the program of each congregation, and as new male persons become associated they are encouraged to participate.[2]

When I became a Witness in the year 1961, I benefitted much from the program that was instituted by Knorr. The Watchtower literature encouraged me to get a personal understanding of the Bible. Through this literature, I learned how to study and how to dig deep into every subject in the Bible. I also learned how joyful it was to discover new sides of biblical subjects and how to come closer to Jehovah by studying his attributes and his marvelous purpose with the earth and humans.

[1]. Voting in the congregation regarding what to do with property, the times for congregation meetings etc. does not violate theocratic principles, because these things are common property.

[2]. A.H. Macmillan, Faith on the March (1956), pages 169, 170.

EXAMPLES OF ENCOURAGEMENT OF INTERACTIVE TEACHING

I give some examples of admonitions to interactive learning in the Watchtower literature.

The Watchtower May 15, 1951, page 320:

Would one of Jehovah’s witnesses be wise to say he accepts as from the Lord and true each issue of The Watchtower even before he opens it? or should he say it is provided by the “faithful and discreet slave” but he will prove everything in it before accepting it?—L. P., Montana.

If the heavenly Father would not give a stone or serpent or scorpion to a child who asked for bread or fish or an egg from him, and if The Watchtower is a gift from Jehovah through Christ by the “faithful and discreet slave”, are we to take each issue of The Watchtower into our hands as if we were going to be bruised by a stone or bitten by a serpent or stung by a scorpion? (Matt. 7:7-11; Luke 11:9-13, NW) Are we to be doubtful and suspicious about each succeeding issue? The Beroeans first “received the word with the greatest readiness of mind”, and then they went to “carefully examining the Scriptures daily as to whether these things were so”. (Acts 17:11, NW) So we should receive The Watchtower as an instrument that is always endeavoring to bring us the truth, if our past experience with it warrants that, and then, not in a combative spirit, we should Beroeanlike prove by the Scriptures what it says. That is what we want you to do, that you may be convinced and make these things your very own.

The Watchtower of February 1, 1952, page 80:

And if the heavenly Father would not give a stone or serpent or scorpion to a child who asked for bread or fish or an egg from him, are we to take the spiritual food he provides through the slave into our hands as if we were going to be bruised by a stone or bitten by a serpent or stung by a scorpion? (Matt. 7:7-11; Luke 11:9-13, NW) Are we to be doubtful and suspicious about each new provision? “He who doubts is like a wave of the sea driven by the wind and blown about. In fact, let not that man suppose that he will receive anything from Jehovah.” (Jas. 1:6, 7, NW) Even the Beroeans first received Paul’s preaching “with the greatest readiness of mind”, and then went to “carefully examining the Scriptures daily as to whether these things were so”. (Acts 17:11, NW) This was the first real contact the Beroeans had with Paul’s preaching, yet they received it readily and then studied the Scriptural support for themselves. How much more readily we can receive the slave’s provisions with confidence, since, unlike the Beroeans, we have much past experience with the precious provisions from the slave. After receiving these food supplies we prove their Scripturalness for ourselves to make the message our own, in a spirit of meekness and trustfulness and not combativeness.

The Watchtower of January 15, 1960, page 42:

How necessary, not only to learn the “first principles” of Jehovah’s teaching, but also to be “carefully examining the Scriptures daily,” by digging down into the Bible with all provided study aids! In this way one will become convinced in his faith and equipped to confidently explain all the wonderful facets of the truth to others. Make the truth your own, and walk in it.—Acts 17:11.

To free heart and mind for dedicated service to the true God, one must know the Bible.

The Watchtower April 15, 1960, page 229:

Instead of saying that beliefs do not matter, God’s Word declares: “Keep testing whether you are in the faith, keep proving what you yourselves are.” (2 Cor. 13:5) There is nothing to fear by making this test, by proving our beliefs by the only standard for judging religious teachings—the Holy Bible. Indeed, we should fear not to make this test. Christians must not be man-pleasers but God-pleasers.

Using the Scriptures to test doctrines is the course commended in the Bible. When Paul and Silas went to Beroea, they preached to the Jews. How did these Jews respond to this Christian preaching? They “were more noble-minded than those in Thessalonica, for they received the word with the greatest readiness of mind, carefully examining the Scriptures daily as to whether these things were so.” (Acts 17:11) The Beroeans were not being fanatical or unreasonable. They did not rely on the word of man alone. The Beroeans made sure of all things. How? By “carefully examining the Scriptures.” This is the way Christians should test religious beliefs. Let us, then, carefully examine the Scriptures to test some common beliefs.

The Watchtower of September 1, 1963, page 525:

¹⁷ How vitally necessary the study of God’s Word is to human welfare was keenly appreciated by the Christian apostles. At no time did they cast doubt on its dependability and thus contribute to undermining public confidence in it, as some religious leaders have done in the twentieth century. They always manifested deep respect for it, doing their utmost to build up faith in it and appreciation for it. When the Jews of the city of Beroea in Macedonia went to the Scriptures to see if Paul’s teachings measured up to them, Paul did not condemn them. He did not institute an inquisition against them as the Roman Catholic Church has done at times against those who sought to measure her teachings by the Bible. Instead, he spoke highly of those Jews, saying they were nobleminded. He approved of their desire to study the Scriptures and to use them as a measuring rod of faith and truth.—Acts 17:11.

The Watchtower of April 15, 1964, page 227:

Also in need of consideration is the Christian responsibility to share the good things in God’s Word with others. Are you equipped with the Bible knowledge necessary to do this? Jesus Christ himself emphasized the importance of this knowledge by saying: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.”—John 17:3.

Is it not apparent, therefore, that to handle the Bible effectively you must read it regularly? Truths quickly slip from mind unless they are reviewed. Even regular attendance at religious services does not replace this need to read the Bible. The Christian apostle Paul showed this when writing concerning the Beroeans. “Now the [inhabitants of Beroea] were more noble-minded than those in Thessalonica,” Paul wrote, “for they received the word with the greatest eagerness of mind, carefully examining the Scriptures daily as to whether these things were so.”—Acts 17:11.

Notice that the Beroeans ‘carefully examined the Scriptures daily,’ even in addition to attending religious services. This is the course recommended by the Bible. But what is the situation today?

The Watchtower of July 15, 1965, page 420:

Have you ever tried to defend your faith by showing that it was supported by the Scriptures? If someone asked you why you believe the way you do, could you open the Bible to appropriate texts and say, “This is the basis for my faith. It is what the Bible teaches on the matter”? Remember, the apostle Peter said: Be “always ready to make a defense before everyone that demands of you a reason for the hope in you.”—1 Pet. 3:15.

Merely possessing a faith is not sufficient. You must be prepared to defend it. This requires investigation—asking questions, and obtaining answers from God’s Word of truth the Bible. “Keep testing whether you are in the faith, keep proving what you yourselves are,” the apostle Paul encouraged. It is vital that you make this test, examining whether your beliefs are supported by the Scriptures. It is the only way to be sure that you have the true faith.—2 Cor. 13:5.

The Watchtower December 1, 1977, page 723:

²² The Pharisees used the tyranny of authority when officers sent out to arrest Jesus returned without him because they were impressed with Jesus’ teaching. “You have not been misled also, have you?” the Pharisees asked. “Not one of the rulers or of the Pharisees has put faith in him, has he? But this crowd that does not know the Law are accursed people.” The Pharisees did not use reason, but declared that wise people rejected Jesus, only the stupid listened to him.​—John 7:45-49.

²³ When we advise others we should use reason and scriptures, not demanding compliance because of a position we might have. (Phil. 4:5) We should be like Paul, who did not use his position as an apostle to pressure people. Instead, he commended them for checking to see whether his teaching was based on the Bible. “They received the word with the greatest eagerness of mind, carefully examining the Scriptures daily as to whether these things were so. Therefore many of them became believers.”​—Acts 17:11, 12.

The two quotations from the Watchtower of 1951 and 1952 illuminate the view of the leaders of the individual Witnesses at this time and throughout most of the 20th century.  We had the same view of the leaders, whose names we did not know, as pupils in the elementary school have of their teacher. We learned the truth through literature published by the Watchtower Society, and we cooperated with others in spreading it and teaching others about the kingdom of God. We had full confidence in what The Watchtower published. But we did not view the Watchtower as an authority alongside the Bible.

All the quotations show how the view of N.H. Knorr of interactive teaching, that every Witness should know the Bible and be able to defend his or her faith by using the Bible, permeated the congregations. The first quotation from 1960 stresses the importance of knowing the Bible. The second quotation from 1960 and the quotations from 1963 and 1964 exhort every Witness to test their own faith by the help of the Bible.

The quotation from 1965 stresses interactive learning. Witnesses must not only read The Watchtower as a support for their faith. But they must investigate and ask questions that can be answered from the Bible.

The two sentences from the Watchtower of 1977 are of a particular importance: When we advise others we should use reason and scriptures, not demanding compliance because of a position we might have.

The organization’s stress on interactive learning lasted from World War II and into the 1990s. The way the following three books are written, invite the reader to interactive learning. Your Youth — Getting the Best out of It (1976), United in Worship of the Only True God (1983), Questions Young People Ask — Answers that Work (1989). The two books for Youths invite readers to plan for testing moral issues, and United in Worship of the Only True God is, in my view, the best Bible study book published by the Watchtower Society.

NO RELIGIOUS EDICTS WHERE THE WATCHTOWER SOCIETY HAS MADE DECISIONS FOR THE WITNESSES

I have shown that the leaders of the organization did not view themselves as teachers of the Witnesses in the same way that the Pope and the Catholic Clergy viewed themselves as teachers of the Catholics. I have also shown that the leaders stressed interactive learning to the point that Witnesses should not succumb to the tyranny of authority—believing something because of the position of those teaching it. But each Witness should test his or her faith and study the Bible thoroughly to have a sound basis for it.

The holy place was brought into its right condition in the year 1944, and this led to spiritual blessings and freedom for the believers. This freedom also included individual decisions on issues not mentioned in the Bible.

THE USE TOBACCO

The question about smoking and using other forms of tobacco would be important for many persons who wanted to become servants of Jehovah. The Bible does not mention tobacco. And sincere persons who wanted to live according to the Bible asked the Watchtower Society about it.

The Watchtower of 1942, pages 205 and 206, said regarding tobacco:

The use of tobacco is extremely filthy, regardless of the form in which it is used It befouls the body and dulls the mental faculties. It makes the user offensive to those with whom he comes in contact, and works great injury to the user and is a dishonor to God and Christ… For these reasons those appointed to represent the society as special or general pioneer publishers or as servants in the various company [congregation] organizations are required to refrain from the use of tobacco in any form…To be sure, the Society has no power or authority or desire to say that a person who wishes to use tobacco may not do so. Nor can it say, “You may not witness for the Kingdom.”

This answer clearly stresses the true biblical position of the leaders of the Watchtower Society. Because tobacco is not mentioned in the Bible, the Watchtower Society did not have the authority to tell a Witness not to use tobacco because that would be an intrusion on the Christian freedom of each individual. However, the Society had the right to make rules for those who were special representatives of the Society

ISSUES RELATED TO SECULAR WORK AND PERSONAL ACTIVITIES

The Watchtower of September 15, 1951, page 574, shows that the Watchtower Society would not meddle in issues of secular work and personal activities:

What should be the Christian’s position regarding work in defense plants, serving on juries, selling Christmas cards or trees, etc?—Composite question based on many inquiries.

The Watchtower Society is organized for the purpose of preaching the good news of the Kingdom in all the inhabited earth for a witness to all nations, and it encourages and aids all to have a part in that work, freely advising as to the most effective procedures. As to other forms of activity or work the Society has no specific recommendation to make. To draw up rules for all the possible situations relative to secular work would embark us upon the compilation of a voluminous, Talmudlike set of regulations, seeking to make all the fine distinctions as to when and when not certain work becomes objectionable… The Society’s silence on these matters is not to be viewed as giving consent, nor is it to be viewed as a condemnation we do not wish to openly express. It means that we think it is the individual’s responsibility to choose, not ours. It is his conscience that must be at ease for his course, not ours… So let each one accept his own responsibility and answer to his own conscience, not criticizing others or being criticized by them, when individual consciences allow different decisions on the same matter.

This is also an excellent answer in view of the holy place being brought into its right condition. The important point is that, in situations not mentioned in the Bible, the leaders of Jehovah’s Witnesses cannot give concrete advice. The conscience of each Witness must make the decision, and others have no right to criticize this decision.

One interesting point is that if the leaders made concrete advice, that would lead to a Talmud-like set of regulations. As I will show below, this is exactly what has happened. The members of the Governing Body have made 200+ Talmud-like laws and rules that are not based on the Bible. The Witnesses must follow these laws and rules or else be removed from the congregation.

GAMBLING

The Watchtower of February 1, 1954, page 94, discussed the issue of gambling, and we read:

Is gambling a violation of Bible principles? Is it wrong for a Christian to have secular employment in a gambling project, such as a legalized lottery or gambling house?—V. W., Haiti, West Indies.

Gambling appeals to selfishness and weakens moral fiber; it tempts many into habits of cheating and crookedness… Can a Christian be employed in a gambling enterprise that is legally recognized and allowed? He may think that he can do so if he refrains from gambling himself or allowing his spiritual brothers to gamble through his services. One may be able to conscientiously do this, while another would not be able to do so in good conscience. Each one will have to decide individually whether he can or cannot do so conscientiously. It is doubtless preferable to be separate from the atmosphere surrounding such activities, and the Christian may wisely arrange to make a change in his occupation. It is a matter each one must decide for himself and in accord with his circumstances and conscience. The Watch Tower Society does not decide as to an individual’s employment, as we previously stated in the  September 15, 1951, Watchtower, page 574.

This is again an answer that cherishes Christian freedom. In connection with different forms of gambling, each one’s conscience must decide. As in the question in The Watchtower of 1951, it shows that the conscience of different persons can give different results. The last point is important: The Watch Tower Society does not decide as to an individual’s employment.

NO LEADER HAS THE RIGHT TO OVERTURN THE CONSCIENCE OF OTHERS

In all questions above, the Watchtower Society stressed that in connection with situations not mentioned in the Bible, only the conscience of each Witness could make the decision. And no one had the right to criticize such a decision. I quoted answers given by the Watchtower Society from the years 1942, 1951, and 1954. The holy place continued to be in its right position, and the Christian freedom that was a result of this, continued. We can see this in the article “Facing up to Questions of conscience” in the Watchtower of October 1, 1972. I quote from page 589:

DIFFICULT DECISIONS OF CONSCIENCE

Thus there are many, many acts and practices that are specifically approved or condemned in the Bible. Many, many others are clearly in harmony with, or in violation of, principles contained therein. Yet, particularly in the modern, complex society that has developed in many parts of the earth, there remain situations and circumstances where personal decision, based on the individual conscience of the one involved, is required. So many things in life are a matter of degree. The difference between a gentle pat and a vicious blow is a matter of degree of force. The difference between simple respect​—as, for example, respect to a ruler or a national emblem—​and reverential worship is also a matter of degree. Where extremes are involved there is no real question. It is when the matter comes within what might be called a ‘gray area,’ approaching the borderline between what is clearly right and what is clearly wrong, that questions arise. The closer to such ‘borderline situation’ the matter comes, the greater the part the individual’s conscience must play in his decision. Faced with such circumstances, what should we do?

Jehovah God expects us to use our faculties of intelligence, our knowledge, understanding and judgment, and to do conscientiously what our faith points us to do. God does not place us under the conscience of some other human in such matters. We must each make our own decision in harmony with conscience​—conscience molded by God’s Word. We must also take the consequences of our own decisions, not expect someone else to make the decision and bear that responsibility for us.

It would therefore be wrong in such matters to try to extract from someone else, from a body of elders or from the governing body of the Christian congregation, some rule or regulation that ‘draws the line’ on matters. Where God’s Word does not itself ‘draw the line,’ no human has the right to add to that Word by doing so. God in his wisdom allows us to show what we are in the “secret person of the heart,” and the decisions we make in such personal cases may reveal this. True, we may err at times without wrong motive, and God, who reads our hearts, can discern this.

All the quotations above show how the Watchtower Society lived up to the words expressed in The Watchtower of November 1, 1946, that The Society “was not “the divinely appointed Custodian and Interpreter of the Bible” or “the teacher of God’s servants and witnesses.”

SINCERE ATTEMPTS TO MAINTAIN THE RIGHT CONDITION OF THE HOLY PLACE

After the 2,300 evenings and mornings ended in October 1944, the holy place had been brought into its proper condition. This led to a situation that, at first glance, could seem contradictory. On the one hand, the servants (elders) in the congregations were now appointed by other elders connected with the Watchtower Society, not by a vote of all congregation members.  This clearly aligned with the appointment of elders in first-century congregations. On the other hand, the Watchtower Society did not “govern” or dictate the individual Witnesses. The Society “was not “the divinely appointed Custodian and Interpreter of the Bible” or “the teacher of God’s servants and witnesses.” It published biblical literature, and it sent out preachers. But each Witness was encouraged to study the Bible and make their own decisions based on their conscience. As the Watchtower of September 15, 1951, page 574, said:

As to other forms of activity or work the Society has no specific recommendation to make…

So let each one accept his own responsibility and answer to his own conscience, not criticizing others or being criticized by them, when individual consciences allow different decisions on the same matter.

In 1944, the organization became fully theocratic. But this did not suppress individual Witnesses. On the contrary, it led to full Christian freedom. The situation was similar to the situation in the Christian congregations in the first century CE, as is described in the book Qualified to Be Ministers (1955) page 351:

The early congregation was definitely organized in a theocratic way. . . . Although all were brothers, on the same level, and there were no clergy and laity classes, and those who were of the governing body and who performed duties of special responsibility were workers, yet the congregation was in no way democratically operated, neither was it communistic, and certainly not dictatorial. (My italics.)

After this theocratic organization and Christian freedom had lasted for 27 years, a new situation arose leading to the loss of the right condition of the holy place.

I have stressed that the Watchtower Society in the three decades after World War II did not suppress the Witnesses in any way because the Witnesses had full freedom to make their own decisions without any interference from the Society. Nevertheless, while the theocratic arrangement introduced in 1938 and perfected in 1944 did not give legal power over the congregations, it gave the Society what we can call a “power base”—a psychological power over the congregations.

However, in 1972, the Watchtower Society gave away its psychological power over the congregations and transferred it to the bodies of elders in the congregations.

At the time, I was a circuit overseer and saw the situation from the inside.

From 1944 onward, each congregation was practically and judicially independent of the Watchtower Society. But the Society still had a psychological power over the congregations through circuit overseers who visited about 20 congregations in the circuit twice a year.  They were the liaisons between the Society and the congregations. I can tell this because I started as a circuit servant (circuit overseer) in 1965 and continued with this service until 1972, when I became district overseer.

The circuit servant’s responsibility was to work with the congregation members in the preaching work; he would give four talks to the congregation and meet with the servants twice. When he met with the servants, he discussed the congregation’s work, gave advice, and helped solve any problems they had. He also had the duty to decide which brothers had the spiritual qualifications of being servants, and he would recommend one or more brothers so the Watchtower Society could officially appoint them as servants.

The Watchtower Society clearly exercised a psychological power over the congregations through the circuit overseer. He was the Society’s extended arm, and members of the congregations, including the servants, worked hard to follow the advice the circuit servant gave them.

In 1972, a big change came. In connection with the making of a Bible lexicon (Aid to Bible Understanding), the central words in the original text of the Bible were thoroughly studied, and the leaders of the Watchtower Society realized they had to make some adjustments to the theocratic procedures introduced in 1938 and 1944.

In each congregation, one congregation servant led the congregation, and ministerial servants served as his assistants. The group of servants worked together as a body in different situations. But the ministerial servants were viewed as the assistants to the congregation servant. These could also be viewed as elders. But this word was not often used.

Paul gave instructions on the qualifications of elders and ministerial servants in 1 Timothy 3:1-13. The qualifications of elders are higher than those of ministerial servants. I was one of those who led the implementation of the new elder arrangement in 1972: We spent many hours in each congregation discussing the qualifications of all men in the congregation. We decided which brothers qualified as elders and which brothers qualified as ministerial servants. We sent our recommendation to the Watchtower Society so they could be appointed. The result was the formation of a body of elders and a group of ministerial servants in each congregation

I was a circuit servant in 1971 when all circuit servants got a letter telling us that we no longer had the responsibility that we had before. From now on, we were only traveling pioneers. We worked with the congregation members in the preaching work and gave talks to the congregation. But we could give advice to the elders and ministerial servants only if they asked for it. Previously, the circuit servants decided who they would recommend to the Society as congregation servants and ministerial servants. This was no longer our duty. From now on, the body of elders should recommend new elders and ministerial servants without the circuit overseer having any role in this.

I have shown that the Watchtower Society had no legal leverage over the congregations; a congregation could break away from the Watchtower Society without any problem.

The right condition of the holy place achieved in 1944 meant that the 300-500 members of the Watchtower Society who appointed the leaders of the Watchtower Society were appointed because of their spiritual qualifications, not their monetary contributions.

The theocratic system was that the leaders of the Watchtower Society appointed elders and ministerial servants in the congregations. These appointments should be based on the spiritual qualifications of men in the congregations. But the leaders did not personally know the men in the congregations; therefore, the circuit servants were responsible for considering the men’s spiritual qualifications and recommending them as elders and ministerial servants to the Watchtower Society.

It is apparent that the new members of the Governing Body, which was created in 1971, sincerely wanted to uphold the right condition of the holy place, the true theocratic condition.

In the years after 1944, each congregation had one congregation servant as its leader, and a number of ministerial servants as his assistants. Generally speaking, these groups were not qualified to consider the spiritual qualifications of the men in the congregations. But the circuit overseers, who were representatives of the Watchtower Society, were qualified to make these evaluations. But now a new situation arose: each congregation had a group of qualified men who served as a body of elders and another group of ministerial servants. Following the true theocratic order, the leaders of the Watchtower Society relieved the circuit servants of their responsibility to recommend elders and ministerial servants and gave this responsibility to the body of elders in each congregation. This was a good and praiseworthy decision!

The bodies of elders also received the responsibility to make several decisions independently of the Governing Body that had now been created.

The Watchtower Society encouraged the bodies of elders in the congregations to find new ways to preach the good news of the kingdom, and to arrange meetings in places other than the Kingdom Hall. Most importantly, they were encouraged to consider which subjects people in their territory were interested in and to make their own outlines for public talks. This was important because it was teaching outside the scope of the Watchtower Society. The elders were also encouraged to discuss deep biblical truths at the regular meetings of elders, not only organizational matters.

The right condition of the holy place had continued for 27 years. The organization was theocratic, and the Watchtower Society appointed the congregation servants. Each Witness was encouraged to make decisions in everyday life without interference from the Watchtower Society, and all were encouraged to study the Bible so they could defend their faith. The congregations, with their bodies of elders, were largely independent of the Watchtower Society, and every Witness had full Christian freedom.

 But this changed and was turned upside down when the Governing Body was created in 1971.

“Dette er en eksempeltekst til nettsiden. Når du skriver tekst til nettsiden så er det viktig å huske på at det både er en potensiell kunde som leser dette, men også Google skal «lese» denne teksten. Prøv å skriv innhold som er informativ for det produktet eller den tjenesten du tilbyr, der søkeord, fraser og setninger flettes inn på en naturlig og lettleselig måte. ”

OVERSKRIFT 3

Dette er en eksempeltekst til nettsiden. Når du skriver tekst til nettsiden så er det viktig å huske på at det både er en potensiell kunde som leser dette, men også Google skal «lese» denne teksten. Prøv å skriv innhold som er informativ for det produktet eller den tjenesten du tilbyr, der søkeord, fraser og setninger flettes inn på en naturlig og lettleselig måte.

CONCLUSION

Dette er en eksempeltekst til nettsiden. Når du skriver tekst til nettsiden så er det viktig å huske på at det både er en potensiell kunde som leser dette, men også Google skal «lese» denne teksten. Prøv å skriv innhold som er informativ for det produktet eller den tjenesten du tilbyr, der søkeord, fraser og setninger flettes inn på en naturlig og lettleselig måte.