In 1981, The Watchtower stated:
For more than 100 years now, The Watchtower Announcing Jehovah's Kingdom has been BUILDING UP, PROGRESSIVELY, A BODY OF TRUTH related to Jesus' ransom, the resurrection hope and the incoming kingdom of our God. Through its pages, it has made the Bible come alive in the minds and hearts of millions of sincere persons....to this day there are a few who would try to discredit the body of truth that Jehovah has built up progressively, using his one channel.
- (12/15/81, pp. 25,26, pars. 14,17 All CAPS mine--ED.)
The wording of the above is rather significant. The Watch Tower Society readily refers to the study efforts of C.T. Russell and the early Bible Students as resulting in an 'uncovering' or a 'revival of the great truths taught by Jesus and the apostles.' However, the quote above essentially concedes that what has taken place over the decades has been more that a mere reviving of lost truths. It acknowledges progressive building up of ideas the Society feels relate to the revived truths. And, as anyone long- associated with the Witness community will attest, this 'body of ideas' has undergone great adjustments and even wholesale changes over the years.
- (Jehovah's Witnesses--Proclaimers Of God's Kingdom, pp. 48,49; Jehovah's Witnesses In The Divine Purpose, p. 17)
Although the Watch Tower Society is very defensive and protective of this progressively built up body of ideas--nonetheless there are very real problems and inconsistencies within that body. Included among the ideas just alluded to is the Society's official position on the heavenly calling, taught in the Scriptures. It is concerning this official position that this writing will treat.
As the apostle Paul wrote, it was "Christ Jesus, who...shed light upon life and incorruption through the good news." (2 Tim. 1:10) It is evident in reading the Christian Scriptures, that they are addressed to children of God with a heavenly hope set before them. This has caused many in the past, as well as the present, to infer that God's purposes are the same in respect to all mankind--leading to the idea that "all good people go to heaven" and the rest are relegated to a fiery hell. This has caused many to overlook the fact that the calling of the Christian era is specially stated to be "the heavenly calling."--Heb. 3:1; Phil. 3:14.
The failure to recognize that Jehovah has a purpose of salvation for 'the whole world', preceded by the salvation for the chosen ones or elect, has led to much confusion. Many have failed to discern the difference between "the children of God" of the Christian era, and the Scriptural glimpses of hope held out for the 'groaning creation' in the future. (Rom. 8:21,22) Confusion has been caused too, by many who have dogmatically speculated and advanced theories as fact, relative to the who, what, when, where, why and how of things pertaining to God and Christ making good on the promise to Abraham, "By means of you all the nations will be blessed." (Gal. 3:8) This writing will specifically address this latter contributor to the problem.
It is plainly taught in the Scriptures that some of the "elect" or "chosen ones" would be on hand at the time of Christ's parousia or presence. (1 Thess. 4:14,15; 1 Cor. 15:23,51,52) The apostle Paul writes of an 'eating' and 'drinking' of the bread and wine used to commemorate the Lord's death "until he arrives." Thus, we must conclude that participants in this arrangement would be on hand til the very end. Typical of the position taken by the Watch Tower Society are the following statements:
At least UNTIL MODERN TIMES IT WAS TRUE that "ALL who are led by God's spirit, these are God's sons,"...Further, of them all it also could be said: "We know we have passed over from death to life, because we love the brothers." Scriptures such as these found application only to those who were in line for the heavenly reward and kingdom.--Rom. 8:14,15; 1 John 3:14.
- (Watchtower, 3/15/61, p. 166; Caps mine.)
...it SEEMS EVIDENT that the heavenly calling in general was completed about the year 1935, when the hope of the "great crowd" of Revelation 7:9-17 was properly understood to be an earthly one.
(Watchtower, 2/15/82, p. 30, par. 15; Caps mine.)
Obviously, the foregoing surmises and assertions are themselves based on interpretations linked with 1914, and the development of circumstances connected with these interpretations. Thus, Watch Tower theology coupled with viewing certain matters in the light of the organization's history has led to the conclusion that certain statements of God's Word no longer have application--are NO LONGER TRUE.
However, is there any DIRECT SCRIPTURAL TESTIMONY that shows that the call to sonship and heavenly life would cease--either in a general or limited way--before the end of the wicked system of things? The answer is No. One of the beliefs contributing to the conclusion that this call has ceased in at least a general way--if not altogether--is the following:
Only a little flock of 144,000 go to heaven and rule with Christ. The 144,000 are born again as spiritual sons of God.
- (Jehovah's Witnesses In The Twentieth Century, p. 13)
The number "144,000" was unknown to the earliest Christians, and was known only after the Revelation was given towards the close of the first century. Reflect on the fact that in the first century many anointed children of God lived and died faithful without having read the completed Christian Greek Scriptures. The disciple Stephen was stoned to death before any of the books of the Christian Scriptures were written. Such ones experienced or lived near to many of the events later written down. Also, many were initially orally taught the good news about the Christ. Additionally, aside from some round figures mentioned in the Bible accounts early on, there is no indication that the earliest Christians kept extensive records as to their numbers.
So, obviously this number was not a factor that weighed into the thinking of disciples at a time when God was making known only one salvation. Indeed, as the apostle Paul put it:
"One body there is, and one spirit, even as you were called in the one hope to which you were called; one Lord, one faith, one baptism; one God and Father of all persons, who is over all and through all and in all." (Eph. 4:4-6)
It is likely that into the second century and thereafter, professed Christians thought the number "144,000" to be symbolic or as somehow applying to the Jews. Whatever the case, it is unlikely that this number had any bearing on what individuals responded to--or even whether they responded or not.
Around the turn of this century, Charles Taze Russell played a very prominent and key role in the activities of the International Bible Students. In the words of Alexander H. Macmillan, an early associate:
His mature understanding of the Scriptures and his ability to expound them was so far beyond that of any other person that very few would criticize or find fault with him or his explanations of the Bible.
- (Faith On The March, by A.H. Macmillan, p. 74)
C.T. Russell was just such a highly respected teaching authority-so much so, that one writer, in his evaluation of Jehovah's Witnesses as a religious group, made the following observation regarding Russell's activities and writings: "His comments became for many like the creeds he so despised." (A People For His Name--A history of Jehovah's Witnesses and an Evaluation, by Timothy White, p. 137)
It is interesting to note Russell's remarks regarding the heavenly call at a time when--as currently perceived by Watch Tower theology--the general call had not yet ceased:
"We make a distinction between the end of the Public Call and the shutting of the door. We understand that the public Call ended when a sufficient number had been invited and had accepted the invitation--in 1881. But of these invited and accepted ones there was still to be a testing. Only those enduring loyally to the end will be finally counted in as victors. Others, not proving wholly loyal to their Covenant in theirdaily lives, will in time be dropped from the list, which would mean that they had not been running faithfully. This would continually make vacancies to be filled. But such a filling of vacancies would not require a new Call, but merely a permission for one to enter as one went out."
"My answer, dear friends, is, that the calling of God belongs to this age, and it is our understanding, as already published, that the calling time has ceased. Nobody is being called, because a sufficient number have already responded, is the thought that we have. That is, that a sufficient number had responded in 1881."--spoken in 1910.
- (What Pastor Russell Said, pp. 229,148; See also : The Time IsAt Hand, by C.T. Russell, pp. 234,235.)
Eventually, the year for the end of the general call to heaven was advanced to a later date:
"It seems from the Scriptures that God was specially taking out the spiritual class up until 1931, in a general way,...However, it is not conclusive. Since 1931 there are those who have entered the service and who give evidence of being begotten by the spirit and who have their hopes set upon being of the heavenly heirs. So there is evidence of some coming into the heavenly class since 1931; though not on a general scale, but only individuals here and there who are taken in to fill up the places of some who may turn unfaithful."
- (Watchtower, 1/15/52, p. 63)
"According to the historical facts, the gathering of the 'great crowd' of other sheep began not before 1931 C.E., but particularly from 1935 C.E. forward."
- (Watchtower, 3/1/65, p. 148)
In 1908, in reply to a question regarding the final 'shutting of the door' as then understood, Russell said the following regarding the number 144,000:
"But eventually when the last elect one shall have gone in, no one else can get in; that is the end of it. When the last one shall have been tested, and perfected, and gone in, the door must be shut, because there is only to be a hundred and forty-four thousand of that class, or WHATEVER THE NUMBER IS, if anyone is disposed to dispute the number and think that it is symbolical. I do not know that it is a literal number; I am INCLINED TO THINK it is. But no matter whether it is literal or figurative, there is a limited number, a positive number which God has predetermined shall constitute the elect class, and it is for you and me to make our calling and election sure by getting into that elect class.
- (What Pastor Russell Said, p. 230; Caps mine.)
In a question session in 1911, when asked about something in the book of Revelation, C.T. Russell answered in part:
"I would say, however, dear friends, to my understanding some of the numbers in Revelation are symbolical and some are not; and I am INCLINED TO THINK, for instance, that the 144,000 sealed ones is a LITERAL number,..."
- (What Pastor Russell Said, p. 686; Caps mine.)
In 1913, Russell was asked: "Have all of the bride class passed beyond the vail, and are the great company the only ones left upon the earth?" Interestingly, he replied:
I hope not, my friends. I HAVE NO INSIDE INFORMATION, but I hope we are still permitted to hope that we may make our calling and election sure by walking in the footsteps of Jesus. I have no reason to think that the bride class is complete.
(What Pastor Russell Said, p. 45; Caps mine.)
Though admitting that he did not 'know' for certain that the 144,000 is a literal number, and expressing that he was merely 'inclined to think' so, still C.T. Russell contended that the Revelation taught a predetermined exact number. And so it was expressed in the columns of Zion's Watch Tower which he edited. Also, this belief that the 144,000 is a literal number of the elect class is stated as such in the famous series Studies In The Scriptures. For example:
We have every reason to believe that the definite fixed number of the elect is that several times stated in Revelation (7:4; 14:1); namely, 144,000 "redeemed from amongst men."
- (The New Creation, p. 179)
This interpretation of the matter continued to be set forth in the decades after Russell's death. Today, to be an approved Witness, a person is REQUIRED to accept this interpretation. For instance, in a 1986 Watchtower discussing "those Scriptural beliefs that are unique to Jehovah's Witnesses" that one is required to accept to enjoy "approved association with Jehovah's Witnesses," the following is mentioned:
That only 144,000 Christians will receive the heavenly reward. (Revelation 14:1,3)
- (Watchtower, 4/1/86, p. 31)
Since the first century, disciples of Christ have obeyed Jesus' command to 'go make disciples.' Response has been to a person, Jesus Christ, the Son of God. (Matt. 28:19,20; John 10:14,27; 20:31) All such genuinely drawn have been called out as sons (or children) of God. Precious promises in Scripture are made to those who turn to Jehovah God in repentance and put faith in the ransom sacrifice of his Son. Included are these: Freedom from slavery to sin and death, justification in God's sight, sins fully forgiven by the atoning power of Christ's sacrifice. Christ acts as mediator and brings such into a covenant relationship with his Father, and such are fully reconciled to God and become part of his family--receiving sonship and the intimate relationship with God this connotes. Life everlasting is theirs, to be lost only if they lose their faith, since God's Son clearly states:
"Most truly I say to you, He that hears my word and believes him that sent me has everlasting life, and he does not come into judgment but has passed over from death to life." (John 5:24)
And, as the inspired apostle Paul clearly stated:
"For ALL who are led by God's spirit, these are God's sons." (Rom. 8:14)
And as the words of Jesus well describe it, so it has worked out:
"For there are many invited, but few chosen." (Matt. 22:14)
In view of the stringent requirements set forth by Jesus and the apostles for entrance into the heavenly kingdom, the invitation has arguably not met with ready or genuine response by many. (Matt. 7:13,14; Luke 13:24) And yet, from the human standpoint it has been a matter of response.
Despite the way the heavenly calling is set forth in print today by the Watch Tower Society, it is curious what a Watchtower in 1965 had to say regarding the resurrection prospects of someone in PAST CENTURIES who had been married to one with the heavenly hope:
"The question rightly comes up, then, If the unbelieving marriage partner was NOT SAVED by the believer to the ONLY SALVATION to which God was then calling people of the nations, did this mean that he would have no later opportunity for being saved with that earthly salvation that is reserved for mankind in general under God's kingdom? What if we say Yes to this last question? In that case WE ARE JUDGING the unbeliever who died without answering the heavenly call as being UNWORTHY of any resurrection under God's kingdom and of any opportunity for life on earth. However, down til recently, the Fine Shepherd Jesus Christ was not calling out and gathering his "other sheep" in hope of ever lasting life on earth.--John 10:16.
- (Watchtower, 3/1/65, pp. 147,148; Caps mine.)
The obvious implication of these words then is, that "down til recently" anyway, not responding to the offer of Sonship, or not answering the heavenly call, has not necessarily led to loss of all future life prospects. -- But again, remember that Watch Tower theology coupled with viewing matters in the light of the organization's history has led to (1) the belief that the general call to sonship and heavenly life has ceased, and (2) that in recent decades God is gathering people to be Christians, but now with an earthly destiny. These are not considered God's sons, but simply God's friends and merely prospective children. See: Watch tower, 12/1/85, pp.8-18.
So, to recap: the Watch Tower Society contends that in our day a NEW situation and set of circumstances prevail. Yet, prior to 1935--thereabouts--Watch Tower theology holds that for the MOST PART not "answering the heavenly call" has simply been a failure to seize or take advantage of an opportunity being extended. (Cf. Matt. 11:12) And in so stating, allowance is made for how in past times it was possible--even likely--for the invitation to be extended and not seized upon, and yet this not resulting in loss of all future life prospects. However, what if the PAST SITUATION continues to be the PRESENT SITUATION? What if the invitation to become children of God with a heavenly inheritance in view, is STILL being extended? What if there still continues to be "ONE hope...one faith, ONE baptism", as taught in the Scriptures? (Eph. 4:4,5) What if, as in the past, this invitation is still the ONLY salvation being made available, with failure to genuinely respond not ruling out a future opportunity for life? In fact, why ISN'T this the case?
For again, is there any DIRECT SCRIPTURAL TESTIMONY that shows that the call to sonship and heavenly life would CEASE BEFORE the end of the wicked system of things? To again draw on the Watchtower quoted above: Reference was made to how in past centuries people were "saved...to the only salvation to which God was then calling people of the nations." Really, in the illustration used, wasn't it Christianity that the "unbelieving marriage partner" failed to respond to and get saved by? And so, to reword the questions and conclusion a bit, 'If the unbelieving marriage partner was not saved by embracing Christianity, did this mean that he would have no later opportunity for being saved? What if we say Yes to this last question? In that case we are judging the unbeliever who died without responding to Christianity as being unworthy of any resurrection under God's kingdom and of any opportunity for life on earth.'-And couldn't similar reasoning be used with regard the masses of mankind who have simply been professed believers (nominal Christians) in the past--not having genuinely responded to Christianity?
No one has the authority to stop an arrangement that God has put in motion and replace it with another arrangement--even if their interpretation of matters seems to so dictate. For example, what right would any Jew or Jewish sect have had to insist that the temple and its ministries was no longer to be used, prior to Christ's having fulfilled the Law? And yet, this is essentially what the Essenes did:
"Their chief grievance was the appointment of a high priest from outside the priestly tribes. Failing to win their point, they left the Temple and set up an alternative focus of worship in the desert near the Dead Sea. The Essene sect had existed for about 150 years by the time of Jesus' birth, and it was an important and respected movement in Judaism." -- See: A History Of Christianity, by Paul Johnson, pp. 16,17.
Realistically, no human or human organization has the authority to change (or put and end to) the invitation to sonship found in Scripture. No humans--no matter how sincere--have the right by means of date setting and interpretations, to make a change in the hope the Bible presents as open to any person embracing that hope. In the first century the door of opportunity was opened, the invitation began to be extended. The main focus was to become a disciple of the Son of God, and then eternity was opened up to all such genuinely responding. The response was to what was then open or extended. Is it reasonable to think that the door of opportunity was any less open in, say the third, tenth or sixteenth centuries--regardless of the situations and circumstances then prevailing in the realm of professed Christianity? Furthermore, isn't it likely that 300, 500 or 1000 years ago there were honest-hearted ones, who due to ignorance, did not answer the call to sonship? Isn't it possible that due to geographic location, some at those times failed to hear the call altogether? (Cf. 1 Cor. 14:8) Isn't it reasonable to assume that many then, not conscious of their spiritual need, simply did not genuinely respond to the invitation being extended--but only nominally so?
Consider the situation of the Christians living in Ephesus, who received Paul's inspired letter to them in around 60-61 C.E. He calls them "holy ones" and refers to how they (like he) were 'chosen in union with our Lord Jesus Christ.' Additionally, he writes how God had "foreordained us to the adoption through Jesus Christ as sons to himself, according to the good pleasure of his will." (Eph. 1:1,3-5) Reasonably, those initially receiving this letter rightly applied its contents to themselves. They doubtless read and reread that original for some time, and saw fit to make copies of it for continued use. And too, likely copies of this letter were shared and circulated. (Compare Colossians 4:16.) And as the months and years passed, surely individuals of the original group of direct recipients either moved or died off, while others were born into or came into the congregation. Thus, in 96 C.E. when the congregation was addressed by Jesus in the Revelation, it was surely made up of many who had not been of the original receivers of Paul's letter.--Rev. 2:1-7.
Still, isn't it reasonable to assume that the Christians of Ephesus continued to take Paul's letter to heart and apply it to themselves? And what of Christians elsewhere who had come by a copy? Wouldn't they have embraced its message and have responded in faith? We have no difficulty acknowledging that individuals in the second, fifth or twelfth centuries, rightly applied the Bible book of Ephesians to themselves; and were not out of line--if so disposed--to embrace its promises in faith. Thus, it would seem that God's selection of people is along the lines of the response of the individual. It would be good at this juncture to explore this thought further.
An idea presented in the Watch Tower publications, is that under current circumstances anyway, Jehovah God is only choosing replacements for those of the heavenly calling who may have turned unfaithful. This in part is the explanation offered for any who may be post-1935 professors:
"It is possible that some baptized Christians were added to the anointed remnant, not to increase the number, but to replace any of them who had proved unfaithful to the heavenly calling and who would therefore leave a vacancy to be filled. (Compare Romans 11:17-32.)"
- (Life Everlasting--In Freedom Of The Sons Of God, p. 149, par. 56.)
"For 19 centuries there was only the one calling, the heavenly one, with Jehovah being very selective as to who would serve with his Son to make up the Kingdom government. Many would be invited but only a precious few chosen. (Matthew 22:2,14) In time the prescribed but limited number of 144,000 would be reached. After this no more would be anointed by holy spirit as witness that they had the heavenly hope, unless, in a rare occurrence, the unfaithfulness of one of the remaining 'chosen ones' made a replacement necessary.--Romans 8:16; 11:19; Revelation 7:1-8; 14:1-5."
So, although the heavenly call when answered, constitutes a selection--the overall impression given by the above, is that rather than being open to any who would answer, God is "very selective"--implying that not just anyone inclined over the centuries could answer. Regarding the need to replace one who had turned unfaithful, the Watchtower of 1982 made the following comment on what would likely take place:
"Logically, Jehovah would select someone who had been associated for many years and who had displayed endurance and loyalty under trial, rather than someone who had only recently become a baptized disciple of Jesus and perhaps was yet unproved in many respects. This is not said dogmatically or to provide a basis for judging anyone's personal claim, but to help newly associated ones to avoid being presumptuous and to be sure of Jehovah's manner of dealing with them." -- Watchtower, 1/15/82, p. 31, par. 16.
Since the above was printed, and as of this writing, a 'newly associated' one then, if still associated now, has had some thirteen years or more whereby loyalty and endurance may well have been displayed. Too, consider that when the disciple Stephen was stoned to death he is considered to have been comparatively young. Thus, 'many years of displaying loyalty and endurance' does not appear to be the criteria set forth in the Scriptures. Also, it is to be remembered that not all who have professed the heavenly hope in association with the Watch Tower Society, have lived long lives allowing for testing over a long period of time.
A warning was given to Christians in Philadelphia: "I am coming quickly. Keep holding fast what you have, that no one may take your crown." (Rev. 3:11) According to Watch Tower theology, this verse suggests that during the "Lord's day", supposedly to have begun in 1914, a replacement procedure would take effect, coinciding with the idea that the general call ceased in 1935. (This itself being an idea carried over from the early Bible Students who understood the general call to have ceased in 1881.) Yet consider the original import of the warning to the first century readers who would likely have taken the words to mean: 'Don't let anyone deprive you of or cause you to lose that crown,' as opposed to being cautioned about being replaced. Plus, arguably, according to Watch Tower theology no replacements would need to be sought during the first 21 years of what is styled the "Lord's day", from 1914 to 1935, the year it is thought that the general call ceased.
It is of interest to note that several members of the current Governing Body, are those who have professed a heavenly hope since 1935. Thus, the overall impression is that God chooses according to personal makeup and a specific need, rather than according to the response of the individual. And this view is easily and readily imposed on the whole arrangement as it has existed since the first century. Yet consider:
"For you behold his calling of you, brothers, that not many wise in a fleshly way were called, not many powerful, not many of noble birth; but God chose the foolish things of the world, that he might put the wise men to shame; and God chose the ignoble things of the world and the things looked down upon, the things that are not, that he might bring to nothing the things that are, in order that no flesh might boast in the sight of God. But it is due to him that you are in union with Christ Jesus." (1 Cor. 1:26-30a)
Obviously some wise, powerful and of noble birth did respond and become children of God with a heavenly hope. So, it is not that certain types of people were totally penalized or rejected, but rather the personality traits, background, and standing of certain ones generally worked against their responding to what was being offered. Whereas, the makeup and standing, etc., of others tended to work in their favor as to the matter of response. Further then, on this matter of selection seeming to be along the lines of response, recall that Jesus said:
"No man can come to me unless the Father, who sent me, draws him; and I will resurrect him in the last day." (John 6:44)
Such a 'drawing' [or shall we say selecting] of those who come to God through Christ, is done by the Father sending forth His Word which is responded to or not. When pondering this matter of God's choosing, it is perhaps easier to reflect on the period spanning the end of the first century up through the nineteenth. It is not too difficult to perceive how the calling, drawing, electing or choosing of individuals has been connected with what Jehovah God afforded them in the way of opportunities and experiences, that in turn revealed what sort of person they were. Additionally, God's allowing individuals to be exposed to his Word--especially that concerning his Son--and this then being met with a genuine response, has constituted being 'drawn'--'chosen.' The point at issue in this writing being, HAS THIS CHANGED OR CEASED IN THIS TWENTIETH CENTURY?
Again, in keeping with the way this subject is presented by the Watch Tower Society, an impression of some seems to be that God is looking for 144,000 personality and background categories, thus providing a wide spectrum made up of specific types of sympathetic judges for mankind. However, if it is strictly true, for example, that if category #150 proves unfaithful, God then needs to find another category #150 to replace him with, then certain problems arise based on the Biblical presentation.
For instance, isn't it strikingly odd that ENTIRE FAMILY GROUPS became Christians with a heavenly hope? We read of Timothy and his mother Eunice and his grandmother Lois as all being believers. (2 Tim. 1:5) Also, we read of Philip and his four daughters as being believers. (Acts 21:8,9) Too, we read of Cornelius and "his relatives and intimate friends" as responding to what Peter preached. (Acts 10:24,44) A jailor and "all his household" in Philippi responded to the preaching of Paul and Silas. (Acts 16:34) Does it not defy coincidence to think that just the right personality categories would be found in one family group?
With regard those associated with the Watch Tower Society early in the twentieth century (a time when most all associated professed to have the heavenly call) Yearbooks and life story articles appearing in the Watch tower, readily show that many in one family and from one generation to the next aspired to the "high calling" as it was called. Does it not rather suggest a more indiscriminate selection based on the response of individuals? Otherwise we would have to imagine God preventing some personality types from responding due to the fact that their quota had already been filled. Yet, interestingly, the book of Acts records, ...and all those who were rightly disposed for everlasting life became believers. (Acts 13:48)
Recall the quote earlier from the 1965 Watchtower, where comment was made regarding the unbeliever married to one who had the heavenly hope, and "who died without answering the heavenly call." Yet, hope was held out that such a one would be resurrected to the earth. The obvious implication is that the unbeliever in the example failed to be chosen [selected or drawn] not because God did not want him, but because he "died without answering the heavenly call." Thus, the selection being along the lines of the response of the individual--the individual's embracing or not embracing what was open and available to him.
(It is of interest that this is essentially how the Watchtower puts it: "The Scriptures speak of those who are 'born again' as having first been 'called.' This call to them is an invitation by God himself to be associates with Jesus Christ. Those who act upon the invitation are 'chosen.' (Revelation 17:14" Watchtower, 2/1/82, p. 27, par. 14;) Additionally, consider that the offer of membership in Christ's "bride" went first to the Jews. But only a "remnant" responded.
Response was the issue. The Scriptures indicate that the majority were not chosen due to their 'lack of faith.' (Rom. 11:5-7, 23) They did not respond in faith to what was being made available, and hence, were not chosen. Consider how the invitation to sonship was genuinely extended by God through Christ to a nation of MILLIONS. Would it have been a GENUINE OFFER if it was God's foreknown intent to limit the number of chosen ones to 144,000?
So, is it so much a choice of God made on the basis of the unique character-constitution of the individual or a choice on the basis of a person's response? If we say Yes to the former, how do we reconcile the arrangement as it existed in the first century, when the invitation was open in a seemingly indiscriminate manner; whereby whole family groups became Christians with a heavenly hope? If we say Yes to the latter, then arguably the arrangement would remain as such until God completed the selection and brought the matter to an end. As noted, by teaching that the "144,000" is the literal number of those chosen by God, the Watch Tower Society of necessity sees an end to the general calling. However, if the number is but a symbol of something heavenly--and even should be a symbol of all those chosen to heavenly life--then no humanly devised limitations need be imposed on God's calling. See Appendix A.
There is nothing in the Scriptures that teaches that the method of dealing or procedure begun in the first century would change before God by means of his Son intervenes in man's affairs. The Christian Scriptures still apply today. People are chosen be cause they respond rather than respond because they are chosen. This is not to take away from how God may direct matters for and to an individual making his response possible; so, though God might take the initiative in extending the invitation, still, it rests with the person to respond or not--and thus, be chosen or not. (Cf. Acts 8:26-40; 10:1-48; 16:6-10) Recall the expression, "For there are many invited, but few chosen."--Matt. 22:14.
Again, since the time of Christ, individuals have been called upon to become disciples of the Son of God, putting faith in his ransom sacrifice--thus eternity has been opened up before them as children of God. A main thrust, tenor or intent of the Christian Scriptures is the offer of sonship with a heavenly hope in view.
Thus far it has been discussed, that in this twentieth century, Watch Tower theology coupled with viewing matters in the light of the organization's history, has resulted in the conclusion that certain statements of God's Word no longer apply and are no longer true. And in so determining, Watch Tower theology essentially claims that what Christianity has to offer has now changed--and hence, Christianity itself has changed. -- All of this due to placing confidence in the interpretations of men--interpretations linked with date setting.
But what if something like this had taken place at some time between the first and the nineteenth century--at a time when according to Watch Tower theology, the heavenly calling was "the only salvation to which God was then calling people"? Interestingly, there is a record that something of this nature occurred in the third century C.E.
In his famous Ecclesiastical History written in the fourth century, Eusebius refers to and quotes the writings of a certain Dionysius of the third century. According to the record Dionysius came across a community of professed Christians who had been sincerely convinced by respected teachers "to expect in the kingdom of God what is trifling and mortal like the present," or as reported on by Eusebius, people were being "taught that the promises made to the saints in holy scripture would be fulfilled more in accordance with Jewish ideas, and suggested that there would be a millennium of bodily indulgence on this earth."
It seems the respected teachers in this matter had themselves been influenced by the writings of a certain Egyptian bishop named Nepos. Nepos had drawn his ideas from the Revelation of John. Curiously, though the people Dionysius came across had thus been convinced to think that "the promises made to the saints" would have an earthly fulfillment; after three days of discussion, these people were won over by the "proofs and teachings of Holy writ" shared by Dionysius, and therefore abandoned this belief. (See: The Ecclesiastical History, by Eusebius, Book seven, 24.4, under Nepos and his schism; translated by G.A. Williamson.)
Unquestionably, the Scriptures refer to life on earth as well as life in heaven. Apparently Dionysius met up with people whose teachers had focused attention on Scriptural statements regarding earthly blessings in Revelation, and had resultingly given the heavenly promises that slant or interpretation. Again, Watch Tower theology looks back on the third century as a time when all true Christians were saved "to the only salvation to which God was then calling people" the heavenly hope. Too, the third century was a time when "all who are led by God's spirit, these are God's sons." (Rom. 8:14) So, whether Dionysius and those others were true Christians or not, Watch Tower theology holds that only one salvation was then being made available; and that it was not the time to teach Christians to entertain an earthly hope--even though a case could have been made that Christ will "judge the inhabited earth in righteousness." (Acts 17:31) So, it should be evident that Watch Tower theology sides with the rightfulness of Dionysius having refuted such ill-timed human interpretations that were opposed to "teachings of Holy Writ."
Admittedly, this incident involving Dionysius from the third century does not strictly compare to what has taken place in Watch Tower theology during this twentieth century. However, it certainly emphasizes the power that undue respect for human teaching authority has, whereby what the Scriptures set forth can be altered or changed completely. And, it is an instance of Christians being shifted away from "the one hope to which [they] were called" -- owing to ideas drawn from the book of Revelation.--Eph. 4:4.
It is said that 'necessity is the mother of invention.' The Bible Students associated with C.T. Russell understood that the "bride" of Christ was to finally number a literal 144,000. Yet it was also apparent that many thousands were becoming joined to the International Bible Students Association. Too, it could not be ignored that many, many thousands had professed Christianity since the time of the apostles. Of necessity, in an attempt to generously reckon with these matters the belief in a secondary spiritual class came to be--was invented shall we say. Put simply, it was believed that since untold thousands had been "spirit-begotten" to be of the 144,000 over the centuries--yet not having proved sufficiently faithful to be of the very elect--still, by establishing loyalty of some sort through great tribulation a place was to be made for them in heaven. They do not make their calling and election sure, but not being worthy of second death, they therefore receive life on the spirit plane." (What Pastor Russell Said, p. 297)
This idea of a secondary spiritual class was set forth as the explanation of what the "great crowd" symbolized at Revelation 7:9. As noted earlier, certain time calculations of Watch Tower theology has led to looking to a cut-off point for the general call to heaven. Expectations of an imminent end of the system have played a part as well. In fact, eventually more attention was given to those who would remain alive when the end came. On Friday, May 31, 1935 at a convention in Washington D.C., the second president of the Watch Tower Society, J.F. Rutherford, gave a talk on the subject "The Great Multitude." This talk, for the first time, identified the "great multitude" of Revelation 7:9 (AV) as being an earthly class of people, not spirit-begotten,... (Life Everlasting--In Freedom Of The Sons Of God, p. 364, par. 39.)
This same publication called this disclosure of Rutherford's "a revelation of truth." (p. 149, par. 57) Rutherford reasoned that since the 144,000 was the number of the Church, and had been selected over the centuries; and since the remaining members of the Church were now living in the 'last days'--then, Rutherford reasoned, the Church must be about complete. Yet, Rutherford also noted others were joining the organization. 'Who were they?' According to Franz, the conclusion that the 'discerning' and 'legal mind' came to was the "great multitude" of Revelation chapter seven.
Grant Suiter, former member of the Governing Body, now deceased, wrote:
About this time [mid-thirties] there were many discussions among God's people regarding the identity of the "great multitude" of Revelation 7:9, Authorized Version. It was generally believed at the time that they were a secondary, less faithful heavenly class. At one Bethel study, conducted by Brother T.J. Sullivan, I asked: "Since the great multitude gain everlasting life, do those who make up that group maintain integrity?" There were many comments but no definitive answer. When I was called on for my comment I said that I was only trying to get a yes or no answer. Well, on May 31, 1935, at the Washington, D.C., convention, Brother Rutherford spoke on this very subject. I was sitting in the balcony looking down over the crowd, and what a thrill it was as his talk unfolded! The great multitude was clearly identified Scripturally to be those who survive Armageddon with the prospect of living forever on earth. Yes, here was further information on 'the millions now living who will never die.' (Watchtower, 9/1/1983, p. 12)
Insightful too, are expressions by a close associate of J.F. Rutherford, A.H. Macmillan in his autobiography, Faith On The March. Discussing the definite bearing that events and time have had on interpreting prophecies, he wrote:
"Development of our understanding of prophecies in relation to the New World society is an example of how the knowledge of God's purposes has unfolded....details could not be understood until God's time to fulfill the prophecy or until events were far enough advanced to see clearly the prophecies were being fulfilled.
Birth of the New World society brought changes in our thinking as well as in our activity. True, we knew that only a "little flock" had been promised the kingdom of heaven. But Revelation 7 spoke of a "great multitude" in addition to this limited number of 144,000 who compose the "little flock." "Furthermore, in the seventh chapter of Revelation we have the picture of four angels holding back the four winds of the earth. This is the same condition Jesus described at Matthew 24:22 when he said: "For the elect's sake those days [of tribulation against Satan's wicked system] shall be shortened." Following the war in heaven that began in 1914, the angels of the Lord are not permitted to blow and wreck or destroy the things of this world's organizations until a certain work is done. Now what was that work? First it was the sealing of the 144,000 or completing the number of those who would make up the "little flock." Then, after that was done, John saw a great crowd or great multitude, standing before the throne, singing the praises of Jehovah and thanking him that they were delivered from the persecutions that were coming upon them. Now the question we had asked ourselves was, Who are these? And what are we to do for them? These and similar questions had puzzled Bible scholars for years. John was told they were a group to come out of the great tribulation. This and other features of the prophecy show a definite time element is involved. Therefore, an understanding of this text in Revelation 7 was not due until the time of this tribulation had begun and the time to deal with this "great multitude" had arrived. After the beginning of the period of tribulation on Satan's world which began in 1914 with the war in heaven,* and after the birth of the New World society in 1919, this time had come. When these and other features of Bible prophecy began to clear up, an exhaustive study was made of all the texts and subject-matter relating to this prophecy in Revelation, and in view of conditions that had by this time developed in the organization we realized that the great crowd was composed of those who would be called by Jehovah and prepared for an ever lasting home on earth in the new world. These must be gathered before Armageddon and be carried through that great battle. This understanding did not come until 1935." (pp. 145-147. *Conclusion based on an old understanding of when the tribulation began.)
Macmillan nicely describes how conclusions were based on interpretations linked with 1914, and the development of circumstances connected with these interpretations. Thus, Watch Tower theology coupled with viewing certain matters in the light of the organization's history has led to the conclusion that calling of sons with a heavenly hope is essentially over.
Prior to this "revelation", note the stated position:
"Since "Christ" means the anointed of God, it is manifestly true that no one can properly be termed a Christian who is not in Christ and who has not received the anointing."
- (Watch Tower, 3/1/30, p. 71)
Yet interestingly, with attention turning to this survivor class the view changed. For instance, when a fourteen-year-old girl wrote to Rutherford and asked if she, a Jonadab [early familiar term for one of the great crowd], were a Christian, he replied:
"Because you love Jehovah and obey his commandments in the way Christ obeys, that constitutes one a Christian."
- (Watchtower, 11/1/37, p. 336)
Says the book, Jehovah's Witnesses; Proclaimers of God's Kingdom, page 89:
"At that time the Jonadabs were not considered to be 'Jehovah's witnesses.' (See The Watchtower, August 15, 1934, page 249.)
However, a few years later, The Watchtower of July 1, 1942, stated: 'These "other sheep" [Jonadabs] become witnesses for Him, on the same wise that the faithful men before Christ's death, from John the Baptist all the way back to Abel, were the never-quitting witnesses for Jehovah.'" Christ's death made possible a standing before God not fully enjoyed by the pre-Christian men of faith. Strangely, by means of interpretations, the Watch Tower Society "turned the clock back" for a group of people.
The "author's edition" of Vindication, Book 3 [1932], in which the Jonadab class was first made known, contains a letter to "Jehovah's witnesses" from Rutherford. Part of it reads:
There are many persons of good will who now hear the kingdom message gladly and who have some part in making it known to others, yet who DO NOT GIVE EVIDENCE of being anointed of the Lord.
- (p. 1, Caps mine.)
Curiously, Judge Rutherford does not say or specify what "evidence" he uses. Later, with reference to determining whether one was of the heavenly class or not, he wrote
"No man, society or organization can determine the status of another." (Watchtower, 3/15/38, p. 83)
"A man's mind or spirit may be known by his words and conduct; and so we may know God's mind or Spirit by his words and dealings. The testimony of his Word is that whatsoever cometh unto him (by faith, and reformation from bad works and dead works, through Jesus) is accepted. (Heb. 7:25.) Hence the questions to be asked of themselves by those who are seeking a witness of the Spirit respecting their sonship are:-- "Was I ever drawn to Christ?--to recognize him as my Redeemer, through whose righteousness alone I could have access to the heavenly Father, and be acceptable with him? "If this can be answered in the affirmative, the next question would be:--
"Did I ever fully consecrate myself--my life, my time, my talents, my influence, my all--to God? "If this question also can be answered in the affirmative, the inquirer may rest fully assured that he has been accepted with the Father, in the Beloved One, and recognized of him as a son. And if scrutinizing his own heart's desires and sentiments he finds it still trusting in the merit of Jesus, and still consecrated to do the Lord's will, he may allow the sweet confidence and peace which this thought of harmony and relationship to divinity brings, to fully possess his heart. This conviction of the Lord's grace toward us in Christ constructed from facts of our own experience, built upon the unalterable character and Word of God, is not mutative, not changeable, as it would be if built upon the shifting sands of feelings. If doubts or fears intrude in some dark hour, we have only to take the 'Lamp' (God's Word) and examine afresh the facts and the foundation, and if our hearts are still loyal to the Lord, faith, joy and peace will instantly return to us; if we find our faith in 'the precious blood' crumbling, or our consecration slipping away, we know the true condition of affairs, and can at once make the proper repairs and thus reestablish our 'full assurance of faith.' (Heb. 10:22.) But be it noticed that each one who would have this assurance must 'set to his seal that God is true' (John 3:33): that our Lord changeth not, but is 'the same yesterday, to-day and forever.'
The Lord's people may therefore rest assured that having once come into the conditions of divine favor, they may continue under those conditions so long as their hearts are loyal to God and their desires in harmony with his will: so long as they are at heart obedient to the divine commands--briefly comprehended in the word Love--to God and men.--Heb. 11:6; 13:8."
- (pp. 229,230) Volume 5, Atonement Between God and Man.
The above was written at a time when it was believed that 1881 was the year the general call had ceased. Still, Russell believed that (1) many of those called prior to 1881, found in the various denominations would prove unfaithful and wind up in the secondary spiritual class or great company, and (2) there would thus be many vacancies needing to be filled to complete the full 144,000.
The question came up at the 1935 convention. Rutherford answered:
What difference does it make what kind of organism you have, if you are in God's organization?...How many think you should worry under such conditions? I saw but one hand.
- (The Golden Age, 7/17/35, p. 654)
Presumably the "one hand" belonged to the one who asked the question. And yet, apparent worry and confusion existed among some associated at the time. In preparation for the Memorial of Christ's death in 1938--the first year the "other sheep" were invited to attend--the March 15th and April 1st issues of the Watchtower contained an article titled, "His Flock", partly aimed at helping inquirers determine whether they were of the heavenly class or not.
In these articles a certain amount of emphasis was placed on timing:
...Therefore the disclosing of the FULFILLMENT OF THE PROPHECIES, and the meaning thereof, IS PROOF that the time for the adoption of the spiritual or royal sons is about over and is no longer the general work of the Lord. In 1918, when the Lord came to the temple, the announcement was made, "Millions now living will never die," and the spiritual sons did not then understand that such relates to the "great multitude" class. At that time their understanding was that the great multitude was a spirit class, and in that conclusion they were not correct. The OPENING TO THEM OF THE UNDERSTANDING IN REGARD TO THE JONADABS, or great multitude, 'men of good will toward God,' MUST BE PROOF marking the time that the gathering of the "other sheep" had begun or is beginning. The giving of the "new name", and the revelation thereof, constitutes the giving of the spiritual "penny", which is important to the Lord's vineyard laborers, the spiritual class, and coming as foretold, at the closing days of the work. (See The Watchtower November 15, December 1, 1933) It was in 1931 that the Lord revealed to his spiritual sons that they must go throughout the land and mark the people in their foreheads, that is, those of the earthly class who have the desire for righteousness and the kingdom. (The Watchtower September 1, 1931) It was in 1935 that the Lord revealed to his people the identification of the class thus marked, and disclosing them, that such constituted the great multitude. (See The Watchtower August 1,15, 1935.) THIS PROVES that the Lord was beginning to gather the class or company other than those who were spirit-begotten, which earthly class would not and could not have the witness of the spirit. (Rom. 8:16,17)...It REASONABLY FOLLOWS, therefore, that the majority gathered by the Lord to himself since 1931, and particularly since 1935, would be and are of the earthly class or great multitude, which "other sheep" would not have the witness of the holy spirit, which is given to the spiritual sons. (Rom. 8:16,17) That would not necessarily mean that after such dates there would be none spirit-begotten. If one who was once in line for the kingdom becomes unfaithful and falls out or is cleared out (Matt. 13:41,42), then surely the Lord would bring in another one to fill that vacated place in the body of Christ.
- (Watchtower, 4/1/38, pp. 102,103; Caps mine.)
Essentially, those concerned over whether or not they had the heavenly call were to ask themselves two questions:
WHEN did he devote himself without condition unto the Lord, and what thereafter did God's spirit guide him to see and to appreciate as open for him and his place?
- (Watchtower, 4/1/38, p. 103; Caps mine.)
The first question was thought to generally show a person which class he belonged to--for according to the article, God did not start to gather the earthly class until about 1931 and thereafter. One who dedicated himself to God before then would more than likely be of the heavenly class. One who dedicated himself after that date would probably be of the earthly class, for the heavenly class numbering 144,000 was considered filled. However, this was not considered conclusive. For one who had dedicated after 1931, and wondered if he might be a replacement, the second question was needed. Basing its wording on Romans 8:16, the article states:
"If he is called to the heavenly calling he will see and appreciate it, and therefore have the witness of the spirit that he is a prospective heir with Christ Jesus....If one does not have the witness of the spirit, that of itself is strong and persuasive evidence that he is not of the spiritual class, but he is of the earthly class if he has devoted himself to God."
- (Watchtower, 4/1/38, p. 103)
Interestingly, there were some associated then who had dedicated themselves to God prior to 1931, and who had perceived themselves as being of the heavenly class, but began to think otherwise. Yet, according to the article just quoted, reasonably these should have been of the heavenly class:
If prior to that time [1931] one fully and unconditionally consecrated himself to do God's will and that consecration was accepted and acted upon by the Lord, then, reasonably and in the light of the Scriptures there could be but "one hope" or calling for such consecrated one, and that would be "the high calling".
- (Watchtower, 4/1/38, p. 104)
By the introspective method set forth, obviously individuals came to one conclusion or another. Over the years, some have vacillated in what they profess to be. Yet, Judge Rutherford wrote that changeable emotions should not be the criterion: The matter of understanding the testimony is not left just to us, the spirit-begotten, or anything within us, to determine or prove that we are sons of God, such as our outward feelings, sentiments or emotions. Such things could not be depended upon, because they are too changeable. God's spirit or holy power, invisible to human eyes, is not sentimentality, nor subject to change, nor to anything that may affect our health, feeling or mental state.
- (Watchtower, 3/1/38, p. 89)
The decision in this matter was not to be taken lightly:
The Jonadabs do not expect to die; their hope is to find protection during the expression of God's wrath at Armageddon and that they may live for ever upon the earth, and that means that they would do a violence to God's Word and put themselves in jeopardy by partaking of the Memorial emblems. Those of the little flock...are duty-bound to observe the Memorial by partaking of the emblems.
- (Watchtower, 4/1/38, p. 104)
The Watchtower society, with its recent change of understanding regarding the parable of the sheep and the goats, observes: "It seems that the majority [of unbelieving mankind] who have died in recent decades have gone to mankind's common grave." (p. 22, par. 23) And thus these await a resurrection. So, now it seems that for decades those gathered for survival really didn't need to be gathered.
Around the same general time of the "revelation" of the identity of the "great multitude", Rutherford announced in print that the holy spirit had ceased to function as comforter or helper in 1918 with the coming of the Lord Jesus to the temple. (See: Preservation [1932], pp. 201-204; Jehovah [1934], pp. 157,206,207,311; Salvation [1939], pp. 216,217.) Sometime after Rutherford's death, the Society once again began to teach that the holy spirit continues to act as helper just as the Scriptures state. Thus, ultimately those having to do with writing and publishing saw fit to take the words of Jesus Christ over those of the president of the Society. (John 14;16,26) In a similar way, although there was no objection to the idea of people surviving the end of the system, or to the idea of people living on earth--still, not all of those associated in the 1930s favored the "Jonadab" and "great multitude" ideas as set forth by Rutherford. Some saw that Rutherford was taking upon himself a serious responsibility in introducing these ideas--for he was saying, in effect, that after 1931 there was no longer the "one hope" mentioned in the Bible for Christians.
After 1931 there were two hopes, a heavenly and an earthly--with the former being essentially taken. Upon what evidence did he thereby abrogate the words of Scripture? Consider: How did J.F. Rutherford know what was God's will in situations such as this? He wrote:
"We want to believe, we must believe, and we do believe that the Lord directs the course of his people who are wholly devoted to him."
- (Light, Vol. 1, p. 137; Watchtower, 7/15/39, p. 219)
His expressions indicate that he thought that he himself was always completely devoted to Him. His writings indicate that he thought he led an inspired life, with the Lord injecting into his mind through his angels the things He wanted him to do. One of the ways in which he thought he was led was by the opening up to his understanding of certain parts of the Bible at a specific time--a time when the supposed fulfillment was progressing and when appropriate action was required. So it was with the account about Jehu and Jonadab and the "great multitude." The "facts" fitted the prophecy and that the visions and dramas were an open book showed that God was leading him to something that would be useful at the time. Thus, he did not speak of them as his interpretations, but 'God's interpretations', made known, disclosed, or "revealed" in their completeness to his willing servant. (Interestingly, the October 15, 1995 Watchtower, dropped Rutherford's 1923 interpretation of the sheep and the goats parable, replacing it with a new view. Yet at one time the old view was considered "new light" and that this view had been "revealed" at the appropriate time.)
As an example, the 1975 Yearbook quotes interesting comments made by A.H. Macmillan on how the adopting of the name "Jehovah's witnesses" came about:
"It was my privilege to be here in Columbus in 1931 when we received...the new title or name...Prior to this we were called Bible Students. Why? Because that's what we were. And then when other nations began to study with us, we were called International Bible Students. But now we are witnesses for Jehovah God, and that title there tells the public just what we are and what we're doing.... "In fact, it was God Almighty, I believe, that led to that, for Brother Rutherford told me himself that he woke up one night when he was preparing for that convention and he said, 'What in the world did I suggest an international convention for when I have no special speech or message for them? Why bring them all here?' And then he began to think about it, and Isaiah 43 came to his mind. He got up at two o'clock in the morning and wrote in short hand, at his own desk, an outline of the discourse he was going to give about the Kingdom, the hope of the world, and about the new name. And all that was uttered by him at that time was prepared that night, or that morning at two o'clock. And [there is] no doubt in my mind--not then nor now--that the Lord guided him in that, and that is the name Jehovah wants us to bear and we're very happy and very glad to have it." (pp. 150,151)
( Curiously, a footnote in the book Jehovah's Witnesses--Proclaimers Of God's Kingdom, makes this remark regarding Rutherford's use of Isaiah's prophecy when promoting the new name: "Although the evidence points persuasively to Jehovah's direction in selection of the name Jehovah's Witnesses, The Watchtower (February 1, 1944, pp. 42-3; October 1, 1957, p. 607) and the book "New Heavens and a New Earth" (pp. 231-7) later pointed out that this name is not the "new name" referred to at Isaiah 62:2; 65:15; and Revelation 2:17, though the name harmonizes with the new relationship referred to in the two texts in Isaiah." (p. 156))
Thus the date 1931 was based solely on Rutherford's trust that God was leading him. Some then associated wondered how they and other Witnesses could be sure of that. Now, some sixty years later, we can better appreciate their point. In 1936, Rutherford said with characteristic dogmatic assurance: "To say that Armageddon is far off is merely expressing the opinion of man, it is speaking arbitrarily out of human shortsightedness and without the due consideration of the Scriptures and the present progress of Jehovah's work." (Watchtower, 9/1/36, p. 270)
With the new viewpoint concerning the "great multitude" came a pronounced shift in what the Watch Tower Society would now emphasize. Since the matters under discussion relate to faith and therefore to areas involving persuasion and conviction, then understandably looking to and respecting a teaching authority would doubtless have a great bearing on any mindset one might have. (Cf. Col. 2:4; 2 Tim. 3:14.) And this has indeed been the case, as we will see.
And yet, isn't this once again an example of the power wielded by teaching authority owing to undue respect given to it; so that what the Scriptures present has been altered or changed completely? Isn't this an instance of Christians being shifted away from "the one hope to which [they] were called" -- owing to ideas drawn from the book of Revelation?
Since the mid-1930s in particular, the Watch Tower Society's message has emphasized the prospect of survival of Armageddon and living forever in paradise on earth. In the years since, the vast majority of persons who have joined the movement have embraced this hope--essentially the only hope set before them.
Readers are specifically told:
"At this time the dominant thrust of God's message is, not for people to be members of Christ's heavenly 'bride.' Rather, the Bible says: 'The spirit and the bride keep on saying: "Come!"' This invitation is now the call to people of the nations, to live in an earthly paradise through which 'water of life' will freely flow, bringing forth trees producing symbolic fruitage and leafage 'for the curing of the nations.'--Rev. 22:1,2,17."
- (Watchtower, 12/1/73, p. 732.)
Note that the invitation now being extended is based on interpretations drawn from Revelation. Also, these interpretations are confidently referred to as "God's message." The "newly anointed ones" that make their appearance from time to time, are often thought of as exceptional, eccentric or emotionally troubled--or all three. Considering HOW the matter is presented in the Society's publications, it is not surprising that it would be an UNUSUAL TYPE of person who would claim at this time to have the heavenly hope in the Witness community. Still, the Watch Tower Society has seen fit to periodically discuss how one knows and determines that they have received the heavenly calling.
Essentially, readers are told that the Christian Greek Scriptures are like a letter from a father to his children. Those who have been called to be joint heirs with Christ 'spontaneously incline and react', 'automatically incline', 'unhesitatingly respond', 'appreciatively incline', 'incline to respond without feeling presumptuousness', when reading expressions in the Scriptures having to do with sonship and the heavenly inheritance. "...their own spirit prompts them to say to themselves, 'That applies to me (or, us),'" Such do not say, "That does not apply to me, for I am one of the 'other sheep' and not begotten of God's spirit." It is evident that the above is talking about a spontaneous response. One problem is, however, that a spontaneous response is an unguided response. If a response has been guided or conditioned in some way, this takes away from its being spontaneous.
To illustrate: A sign reads "Free Donuts." While you are reading the sign you are told by a bystander that the sign does not apply to, or mean you. Clearly, your response is being guided in the matter and you are not allowed to freely respond to the offer spontaneously. Similarly, in recent decades the publications of the Watch Tower Society intentionally steer people away from the invitation to sonship found in the Scriptures. It is a situation whereby people are encouraged to respond to an Organizational message or directive and actually discouraged from responding to the Scriptures themselves.
Consider: In the early part of this century all "consecrated" [dedicated] Bible Students were essentially encouraged to embrace the heavenly hope.(See: Zion's Watch Tower, 11/1/1906, article titled, "Earthly Things Appreciated Most.") This makes for curious reading, as it addresses the apparently frequent remarks on the part of a number then associated, to the effect that they thought they might be of the restitution or earthly class, due largely to a greater grasp and appreciation for earthly things, and an inability to imagine spiritual things. To capsulize what such are told: "We answer that those who take this position labor under a great mistake. These same things are true of every Christian....Our knowledge is purely a faith knowledge, dependent upon our confidence in our Lord and his promises. We walk by faith, not by sight."The upshot of the article being, that such should not let such concerns dissuade them from aspiring to the heavenly hope. So, whether responding to the Scriptures direct or to simply an organizational message, those then associated were arguably guided to respond to the "high calling." Thus, it is easy to see that by the 1930s, when the Watch Tower publications began to guide people to respond to an earthly hope, some of those associated were conflicted on the matter. This may also help to explain why it is when commenting on "how one knows", the publications take the tack they do--and why most associated in recent decades have shrouded the whole thing in mystique. To use an admittedly bizarre analogy:
Imagine that in the year 2000, the Watch Tower Society were to teach that the earthly hope was over in a general way, and that now people were being gathered to be later transferred to live on another planet. If such an idea was embraced, just consider some of the results: Some would initially wonder if they indeed had the earthly hope considering the new development. Some of those responding to the new hope would rightly wonder how those with the earthly hope knew, etc. And surely the Society would offer explanations having to do with timing--specifically when the new idea was "revealed"--as well as subjective response, etc.
Due to interpretations--many drawn from the highly symbolic book of Revelation--the Society has for its adherents effectively changed the hope the Bible presents as open to any person embracing that hope. Watch Tower theology has essentially guided response away from a viable Scriptural offer, and guided response to an offer based on the inductive reasoning and conjectures of men. This is not to suggest that had no such "guiding" taken place, that most Witnesses over the years would have genuinely responded to, or answered the heavenly call. As touched on earlier in this writing, arguably most Christians throughout the centuries have been merely nominal--as each religious system has had its share of wheat mixed with weeds. (Matt. 13:24-30, 36-43) Thus, why believe that the Witness community is immune to such a situation?
To again make the point that keys off of the illustration used by the Watchtower: If in centuries past an unbelieving marriage partner was not saved by embracing Christianity, did this mean that he would have no later opportunity for being saved? What if we say Yes to this last question? In that case we are judging the unbeliever who died without responding to Christianity as being unworthy of any resurrection under God's kingdom and of any opportunity for life on earth.--Couldn't similar reasoning be used with regard to many persons who have simply been professed believers (nominal Christians) in the past--not having genuinely responded to Christianity? Again, isn't the issue whether or not this situation still exists today despite claims to the contrary? Isn't it possible that many in the Witness community are simply nominal Christians?
One can only surmise as to at least part of the explanation as to how this came to be in the Watch Tower movement. For it is apparent that through the years many have speculated, and at times dogmatically advanced their theories as fact, relative to the who, what, when, where, why and how of things pertaining to God and Christ making good on the promise to Abraham, "By means of you all the nations will be blessed." (Gal. 3:8) It is just such speculation, and then being dogmatic about it, that has helped create the situation under discussion.
From a sociological standpoint, the Rutherford era was the fanatic phase of the Watch Tower movement. Characteristic of this phase, and his key part in it, J.F. Rutherford was a man of words out of the Russell era, but not as creative a one--he not being the intellectual that Russell was. However, Rutherford was quick to direct and vent the disaffection engendered by the writings and lectures and such of the Russell period [the pioneering phase]. Under Rutherford was a "new beginning." Certainly, Rutherford did seek "for mysteries yet to be revealed and secret doors yet to be opened" characteristic of the fanatic phase. His presidency is noted for its interpretive flights of fancy. In his groping for extremes a variety of schemes were hatched and positions adopted. His presidency was marked by strain and disruption as well as disputes and the clash of factions. Indeed, during his presidency the majority of those associated during the time of Russell left the movement. (See: The True Believer--Thoughts on the Nature of Mass Movements, by Eric Hoffer.)
Rutherford got a witness and literature distribution work underway--ultimately providing the workers a clear idea or vision of what they were accomplishing. This came to be with such ideas as the Millions Now Living Will Never Die, campaign, the 1923 interpretation of the sheep and the goats parable (which gave the friends a sort of millennial work to do prior to the millennium), leading up to the interpretation of the "great crowd" in 1935. (*See: Watch Tower, 12/1/27, 11/15/30, 1/2/39 p. 37, 1/1/31 p. 5.)
In discussing how first-century Christians knew that they had received the heavenly call, the book Holy Spirit--The Force Behind The Coming New Order!, had this to say: If God's spirit bears witness to us about our Christian identity and our tie-in with God and his provisions for us, then we ought to agree with that spirit and not dispute it. So, when the first-century Christians had a letter from an inspired apostle or disciple of Christ read to the congregation of which they were baptized members, they accepted what that letter said to them and about them as to their standing, their obligations, their hopes for the future in God's arrangement. They recognized that God's spirit was active in such authoritative apostles and disciples and that it acted and wrote by means of these human instruments. The apostle Paul's letter to the first-century Christian congregation in Thessalonica, Macedonia, bears out that fact. They knew the truth of it when Paul wrote: "When you received God's word, which you heard from us, you accepted it, not as the word of men, but, just as it truthfully is, as the word of God, which is also at work in you believers."--1 Thessalonians 2:13. Hence it would be consistent for these believers to accept also the written word of Paul to be likewise "the word of God."...
Were those apostles and other Christian Bible writers setting before the baptized believers an earthly hope, the hope of becoming the children of the Eternal Father, Jesus Christ, and living on a paradise earth forever? No! They were setting before those to whom they preached and wrote the hope then of those begotten as children of God, the sons of Jehovah. (Isaiah 9:6,7) In the inspired Christian writings the disciples of the day were assured that they had the calling to a kingdom that was heavenly and that their hope was that of being joint heirs with Jesus Christ above. (Colossians 1:13; 1 Corinthians 1:26-31; 2 Peter 1:10,11) Only one thing was set before them; they were left in no uncertainty. In this way holy spirit was bearing witness to those first-century disciples that they were children of God, heirs of God. This meant that, at the same time, they were joint heirs with the glorified Jesus Christ.
Their own inward urge, their own spirit, responded harmoniously to that witness-bearing by God's holy spirit.... (pp. 128-130, pars. 17,18,20,21.) The apostle Paul was not the only inspired Bible writer to discuss sonship and the heavenly calling. However, simply by reason of the fact that most of the Christian Scriptures were penned by him, it can be said that he wrote the most about these matters. Paul wrote:
...if, really, you have heard about the stewardship of the undeserved kindness of God that was given me with you in view, that by way of a revelation the sacred secret was made known to me, just as I wrote previously in brief. In the face of this you, when you read this, can realize the comprehension I have in the sacred secret of the Christ. In other generations this secret was not made known to the sons of men as it has now been revealed to his holy apostles and prophets by spirit, namely, that people of the nations should be joint heirs and fellow members of the body and partakers with us of the promise in union with Christ Jesus through the good news. I became a minister of this according to the free gift of the undeserved kindness of God that was given me according to the way his power operates. (Eph. 3:2-7)
Paul knew that he and other believers in the good news had been given sonship and had received a heavenly calling. How did first-century believers know they were sons of God with a heavenly inheritance? Simply put, they knew BECAUSE Paul knew. The Christian Scriptures still apply today. Individuals are chosen because they respond, they do not respond because they are chosen. How can a believer today know that he is a son of God with a heavenly inheritance? Simply put, he can know because Paul knew.
Illustrating the matter of response to God's Word. James somehow offends John. James then apologizes, and John says, "I forgive you." Now James can accept what John has said and take it to heart, or he can wonder if John REALLY MEANT what he said, puzzling over why he said it--wondering, if after all, he meant something else.--This simple illustration can also be utilized to make the point that it is possible--even likely--that a person could be a son of God with a heavenly hope, and yet be under the notion that Scriptural expressions about such matters do not apply to him. Just as John does indeed forgive James, even though a much respected Andrew has convinced James that John doesn't mean it.
Note the following from Zion's Watch Tower of August 1, 1900:
"(4) Question.--Suppose some one should say, 'I wish to give up this present world and all its honors an pleasures, to obey and follow Christ, no difference what trials and persecutions it may bring; but I have no expectation of salvation on the divine plane, and I am not running for that prize. Salvation on the human plane is better than I deserve, no matter how much it may cost me to follow Christ now, in the opening years of his reign, before Satan is bound. I am glad of an opportunity to show my loyalty under adverse circumstances, which will prove that I am sincere.' Who may say that such an one might not come in under the restitution call?
"Answer.--The Apostle, on one occasion, said, 'The times of this ignorance God winked at'--took no account of. So all the way down through this Gospel age, while this 'high calling' has been presented there doubtless have been some of the Lord's followers who have not clearly grasped his promises in all their length and strength and beauty--many who did not clearly understand that the overcomers of this age are to be heirs of God, joint-heirs with Jesus Christ, and partakers of glory, honor and immortality. THEIR IGNORANCE, HOWEVER, DID NOT ALTER THE CALL NOR THE LORD'S ENGAGEMENT. The heavenly Father is, so to speak, dealing with Christ rather than with us, and thus it is written that we are 'accepted in the Beloved.' Whoever, therefore, during this Gospel age, has fully consecrated himself to the Lord as his Master, fully trusting in him also as his Redeemer, and seeking to walk in his footsteps, the same is an heir of God and a joint-heir with Jesus Christ, his Lord, WHETHER HE KNEW IT OR NOT; just as it would be in respect to an earthly inheritance.
"It might seem strange that a son should not have some knowledge of his father's wealth and of his father's intention to give him a portion, but the son's ignorance would not alter in any degree the father's will, nor hinder him from participating in its provisions. So we should say respecting those of the Lord's faithful ones during this age, who have not been aware of how great things 'God hath in reservation for them that love him.' And this applies also to such an one as you mention in this question: his ignorance will not alter the divine arrangement; and if he faithfully follow the Lord now we have every reason to believe that in the regeneration he shall sit in his throne, WHETHER HE EXPECTS SO GREAT A FAVOR OR NOT. Nevertheless, we should expect that now the Lord would graciously reveal to such a faithful sacrificer his goodly heritage. There surely is no Restitution Call at the present time--no offer yet of an opportunity to grow out of imperfection and death, into perfection in God's likeness and into life everlasting."
It can be demonstrated that the Society's teaching concerning the "great crowd" is an erroneous interpretation. Arguably then, this teaching is merely an aberration of "the good news about the Christ", and the developments in the Witness community connected with it--a result. (Rom. 15:19; cf. Gal. 1:8,9) Obviously then, such an aberration has, in its way, kept some of the Lord's genuine followers from clearly grasping his promises in all their length, strength and beauty--as well as kept them ignorant of their being joint-heirs with Christ. Arguably, too, such ignorance at this time does not alter the call, anymore than in past times due to other reasons. Everyone believing that Jesus is the Christ has been born from God. (1 John 5:1)
Like Paul, John knew. This inspired apostle's words are still true--and still apply.
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